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CORNELL UNIVERSITY LIBRARY
WILLARD FISKE ENDOWMENT
CORNELL UNIV! ERSITY LIBRARY .
gsi
3 1924 08/ 98:
DATE DUE
Cornell University
The original of this book is in the Cornell University Library.
There are no Known copyright restrictions in the United States on the use of the text.
http://www.archive.org/details/cu31924087982504
THE UGANDA PROTECTORATE
A MALE AND FEMALE DWARF FROM THE SEMLIKI FOREST
THE UGANDA
PROTECTORATE
AN ATTEMPT TO GIVE SOME DESCRIPTION OF IHE PHYSICAL GEOGRAPHY, BOTANY, ZOOLOGY, ANTHROPOLOGY, LANGUAGES AND HISTORY OF THE TERRITORIES UNDER BRITISH PROTECTION IN EAST CENTRAL AFRICA, BETWEEN THE CONGO FREE STATE AND THE RIFF VALLEY AND BETWEEN THE? FIRST DEGREE OF SOUTH LATITUDE AND THE FIFTH DEGREE OF NORTH LATITUDE
BY
SIR HARRY JOHNSTON
G.C.M.G., K.C.B.
Gold Medallist Royal Scottish Geographical Society Gold Medallist Zoological Society Formerly Special Commissioner to the Uganda Protectorate etc., ete.
IN TWO VOLS.
WITH
506 ILLUSTRATIONS FROM DRAWINGS AND PHOTOGRAPHS BY THE AUTHOR AND OTHERS
48 FULL-PAGE COLOURED PLATES BY THE AUTHOR AND 9 MAPS BY J. G. BARTHOLOMEW AND THE AUTHOR
VOL. II.
Lonpon: HUTCHINSON & CO. PATERNOSTER ROW 1902 +
PRINTED BY IIAZELL WATSON, AND VINEY, LONDON aND AYLESBURY
pe a
CONTENTS OF VOL. II
CHAPTER XIII PAGE ANTHROPOLOGY—Appendix: Analysis of Anthropometric Observations of Author, by Dr. F. Shrubsall_ . : ‘ ; ‘ : ; . 471
CHAPTER XIV
Pycomiges anD Forest NEcRors—Appendix: Notes on a Bambute Pygmy’s Skeleton, by Dr. F. Shrubsall . : ‘ , : : . . 510
CHAPTER XV
Bantu Necrors: THE BakonJo, Banyoro, BaHwIMA, ETC. . : : . 566
CHAPTER XVI
Banru Necrogs: THE BacGanDA AND Basoca . ; : : ; . 636
CHAPTER XVII
Bantu Necroes: Kavironpo, Masasa, ETC, ‘ ’ : ; . 722
CHAPTER XVIII
Nitoric NEGROES ‘ ; é ; j : ‘ ; : : . 756
vi CONTENTS OF VOL. II
CHAPTER XIX
PAGE
Masat, Turkana, SUK, Nanpl, Erc. . : ’ : , . 796
CHAPTER XX
Laneuaces—Appendices: Fifty Vocabularies and additional Philological Notes ‘ ‘ : ‘ : : ; : : ‘ : . 885
Oo.
¥
9.
COLOURED ILLUSTRATIONS IN VOL. II
TIILE. SOURCE,
A male and female dwarf from the Semliki Forest. . Painting by the Author To face p. 528
A Muhima of Mpéroro . : 3 : , : ” ” An Ankole bull ; ” ” A Masai warrior . : . . . ” ” A Nandi. ‘ ae . P . . a Ae) A Kémasia ‘ ‘ i E hs ‘ 4 é é ‘3 7
MAPS IN VOL. II
TIILE. Uganda Protectorate ; character and distribution of the native races . Uganda Protectorate ; general distribution of language groups
” ”
To face p. 486
”
884
BLACK AND WHITE ILLUSTRATIONS IN VOL. II
TITLE, SOURCE. (A Drawing by the Author, } ‘| from Author's Photograph Photograph by the Author
A Pygmy of the Congo Forest A Pygmy of the Congo Forest : . A Pygmy of the Congo Forest is 3 Natives of western slopes of Mount Elgon (Bape) -
a
”
Andorobo of the Rift Valley Photograph by Mr. Doggett
A Bantu Negro (Mnyamwezi) ‘ me Pe A Bantu Negro (Mnyamwezi) ; rn 35 A Bantu Negro (Mnyamwezi) 5 ‘i A Bantu Negro (Mnyamwezi) . : , - *ps A good-looking wet of Bantu: «a native of Kavirondo
(Kakumega) . : . Photograph by Acholi Nile Negroes. . - -
Hima and Bantu: 1. Hima of Ankole. 2. Mu-iro of Ankole P id
A Muhima of Mpéroro F : “ ; ; ‘ a Fe A Munande . ” ” A Munande Gace indivitiual as No. 267) .
”
the Author
”
. ” ”
”
An ‘‘ape-like ” Negro from the verge of the Congo Hioresii: A DBoeusen by ‘the Author, } Mubira or Munande ‘ ‘ , | from Author's Photograph
sii
PAGE
472 473 474 475 476 478 479 480 481
483 484
485 486 511 512
13
or
viii BLACK AND WHITE ILLUSTRATIONS IN VOL. IIL
302. 304. 305.
306. 307.
308,
309. 310.
311. 312.
TITLE.
An ‘tape-like” Negro (same as No. 269)
Bambute Pygmies from the Congo Forest (west of the Semliki River) 4 :
Three Bambute Pygmies
An Mbute Pygmy from beyond Lapiz Ss (Upper hati District) .
An Mobute Prange iin as Ne: 973) . , A Pygmy woman of the Mulese stock, Upper Ituri A Pygmy woman from Mboga, west of Semliki
A group of Bambute Pygmies
Bambute Pygmies at Fort Mbeni, ‘Teper Thiet Bambute Pygmies at Fort Mbeni
Bambute Pygmies (to show attitudes) .
A Pygmy woman from Mboga (west of Semliki River, near Upper Ituri) ‘
An Mbute Pygmy, Upper Tear An Mbute Pygmy, Upper Ituri .
A Pigmy woman of the Babira group, Congo Banas (west of Albert Edward) m
A Pygmy woman of the Babira group A Pygmy woman, Mulese stock (same as No. 285)
Two Bambute Pygmies. (The figure on the left is the one who died in Uganda in March, 1900, and whose skeleton is described on p. 559) :
A Dwarf woman from Mboga
A Dwarf woman from the Babira gouty. A Pygmy child from Mboga
A Pygmy child from Mboga
An Mbute Pygmy
Two Bambute Pygmies
An old man Pygmy from near Lupinus iUipner Thur District) .
A Pygmy chief ane his brother (Bambute). (The chive is the individual on the left,and is 5 feet 1 inch in height)
Pygmies dancing . ‘ ‘ :
Pygmies dancing .
Pygmies dancing: a halt to sonsider the HERE figure
Pygmies eating
Pygmy weapons and jmplenediae dapives and sca Bhavd. knives, chopper, arrows and quiver, a soft leather pad
or glove to guard left hand when the arrow is being shot from the bow, bow and arrows
Ee ess and two trumpets made from daphait's tusks ‘i
Dwarfs giving a aso pemenaanes ‘Beabed A Lendu, or Lega, from south-west corner of Lake Albert
A Lendu from west of Lake Albert (showing intermixture with Hima invaders of past times)
a and Munande (the Munande is fhe wenitial gure An Mbuba of the teurs Forest, witli Ox horn enmapet
Natives of the Upper Congo, near Aruwimi mouth (show- ing cicatrisation and teeth-sharpening) .
An Mbuba playing on a bow-string, the most pnanttine af man’s instruments . H
Baamba of the western flanks of Huweansti
An Mbute Pygmy of the Upper Ituri. (This 3 is the individual whose skeleton is here described) .
A Toro Negro from the east side of Ruwenzori
A Toro Negro from the east side of Ruwenzori
SOURCE, Photograph by the
” ”
Photograph by Mr. ” IF ” ” Photograph by the Photograph by Mr.
Photograph by the
” ” Photograph by Mr.
” ”
Author
Doggett ” ” Author Doggett
Author
” Doggett
”
PAGE
514
515 516
MT 518 519:
BLACK AND WHITE ILLUSTRATIONS IN VOL. IT
TITLE. SOURCE.
A Mukonjo (showing raised weals—cicatrisation) . Photograph by the Author A Mukonjo woman with grass armlets
Two Bakonjo
A Mukonjo woman P A Mukonjo man from the South of Buwened A Mukonjo (showing baboon skin mantle) . 5 5 Sy A Konjo house, south-west slopes of Ruwenzori : | P iar the late f In a Konjo village, western slopes of Ruwenzori Collocasia arums, the root of which is eaten by natives of
” ” ”
West and West Central Africa. : . Photograph by Mr. Doggett A Mukonjo smoking tobacco from a pipe made of banana- { A Drawing by the Author, |
leaf stalk F r , ‘ \. from Authors Photograph J A Konjo shield, Ruwenzori. ‘ . Photog graph by the Author
Toro peasants (tall and short)
A woman of Toro ‘ :
A chief’s wife, Toro . : F
A king’s messenger, Toro.
Chiefs of Mboga (a territory ese of the Semfilki River) A Munyoro man {of Kabarega’s family)
A Munyoro man (of Kabarega’s family) 7 i 13 - A Munyoro . : 5 35 5 A ram and ewe ee the flare fas tailed Unyoro breed at sheep : ‘ ‘i ri a ” ” A fat-tailed sheep fron Pawan . F . A Drawing by the Author Kasagama, king of Toro, and his moehee (a ‘ounces of Unyoro) . ‘ : 7 . ‘ Photograph by the Author
A Mv-iro and a Mu-hima:
(a)is the Mu-iro (Ba-iro); (b) is the Mu-hima (Ba- hima) Ba-hima and Ba-iro (the two middle figures are Ba-hima) The mixed type: half Hima, half Iro (Negro)
A crowd in Ankole: half Ba. ss half Ba-iro .
A Muhima of Mpéroro 4 3 Pe ” A Muhima of Mpéroro (same individual as No. 339) 5 { ging ee et
A Muhima of Ankole . : 3 ‘ . Photograph by the Author A Muhima woman of Ankole ‘ & ; J Photograph by Mr. Doggett An old Muhima woman, Ankole . ,
A Muhima woman, Ankole . A Muhima woman, Uganda F Fi Af rc Muhima man, after herding cattle, amined with kaolin . Photoyraph by Mr. Doggett Hima cattle . Photograph by the Author
Hima weapons and implements : ScHane, bows, arrows, quivers, shields, women’s epee ens: “ milk” baskets, choppers : % : "i . Photograph by Mr. Doggett
Hima and Tro spears E
” ” ”
” ” ”
| burgh Museum of Science . | and Art, from Author’s q collection Hima “‘ beer ” pot in blackened clay . . ; Photograph by Mr. Doggett The king of Ankole and his counsellors. (The first figure on the left is the prime minister, the second is the
"(Photograph by the Edin-) Hima quiver and arrows
young king) . , 3 . . Photograph bu the Author Amanof Toro . 4 7 7 : . ‘ ” ” ” A Muganda . : < 5 2 : ‘ ‘ : - ‘5 “i A Muganda . : : : ” ” ” Baganda soldiers oe the Kine? s African Rifles 7 io oy A Muganda woman i 3 i . Photograph by Mr. Doggett
A Muganda woman. , ‘ : 5 : ” ” ”
BLACK AND WHITE ILLUSTRATIONS IN VOL.
x xo. TITLE, SOURCE. 359, Making bark-cloth - + 45 + Photograph by Mr. Doggett 360. The ‘‘clothed Baganda” 2 : : . Photograph by the Author 361. An Uganda crowd ‘ 3 ” sh 362. The Special Commissioner and a eee of Hagontele lest on the late Queen’s birthday . ‘ ‘ Photograph by Mr. Doggett 363. An Uganda house : . 5 . 4 Photograph by the Author 364. Chief’s house, Uganda 5 ” ” ” 365. Peasant’s hut, Uganda : ” ” ” 366. Framework of an Uganda house . » ” 2 4 366a. Plans of Uganda buildings . h : ; : A Drawing by Mr. F. Pordage To face p. 367. A house and courtyard, Uganda ‘ Photograph by the Author 368. Interior of a native church, Uganda a a a 369. An Uganda canoe ” 9 ” Photograph by the | 370. Model of an Uganda canoe . | ig ag ee es i collection 371. The first attempt of Uganda carpenters to make a wheeled vehicle. (This little cart belongs to the prime minister, Apolo) ‘ Photograph by Mr. Doggett , : ( Photograph by the Edin- | 372. Uganda pottery (a milk-pot and tobacco pipes) and an burgh Museum of Science Uganda flute and Art, from Author's il collection 373. A band of music: drums and trumpets Photograph by the Author 374. The ‘‘amadinda” (a xylophone) Photograph by Mr. Doggett on by the eel i : urgh Musew Selence 375. An Uganda shield oa A ring Sa i collection 376. Method of carrying pipe slung over the left shoulder A Drawing by Mr. Doggett 377. Uganda chiefs. They are (beginning on the left) Embogo, the Muhammadan chief (brother of Mutesa); Mug- wanya (a regent); Kangawo (a regent); an ‘ Owe- sadza” (governor of a district); Paul Mukwenda ; and another Owesadza Photograph by the Author 378. Baganda women Photograph by Mr. Doggett 379. Apolo Kagwa, first regent and prime minister of Uganda Photograph by the Author 380. A Musoga F ee 3 ie 381. ‘‘Tall, peaked fetish huts”; also ‘‘suspended grass ex- tinguishers ” over stones for libations . A Drawing by the Author 382. An albino child in Busoga Photograph by the Author 383. A woman of the Bosia tribe, Masaba, North- ‘West Elgon . 3 oF 6 384. Bagesu (Bakonde, Masaba) people of West Elgon 52 Pr 3 385. A Kakumega chief, south of Nzoia River, North Kavirondo 55 Pr 56 386. Kavirondo women, Nzoia River . “a " % 387. Kavirondo woman, Nzoia River . “a is 33 388. Kavirondo men (showing ornamental desis in Say on the legs) . . ae 3 389. Kavirondo men and their adloounants & 4 ‘6s 390. A ‘‘ matinée hat”: Kavirondo (in Kakumega country) 5 ‘8 6 391. Plan of a Kavirondo house . A Drawing by the Author 392. Ina Kavirondo village Photograph by the Author 393. A walled village in Kavirondo, north of Nzoia River ri ” ” 394. Gate of a walled town . ” ” ” 395. Arched gateway of a walled iin, Kavirondo ” % ” 396. Peaks of the roofs of the Masaba houses, West Bieou . A Drawing by the Author 397. A field of sorghum (durra) corn , Photograph by the Author 398.
Tame female ostriches in Mumia’s village, auinonile
” ” ”
II
PAGE
649 650 651
652 653 654 655 656 656 657 658 659
660
662
BLACK AND WHITE ILLUSTRATIONS IN VOL. II xi
: TITLE, SOURCE,
Warriors and shields, Kavirondo . Photograph by Mr. Doggett A Kavirondo wizard . Photograph by Capt. Collard A Kavirondo musician, with lyre. Photograph by the Author A dance in Kavirondo . r . Photograph by Mr. Doggett A pas de deux in a Kavirondo dance . 5 49 sf
A Bari Negro, Gondokoro, White Nile. , Photograph by the Author
A Bari Negro, Gouderore, White Nile
Karamojo and Nilotic Negroes from northern part af Central Province. (The second figure from the right shows typical shape of Nile Negro’s legs) ‘Ss
A Feet yent (Madi) Negro aoe race of Nile Negro and
antu) . ” ” Karamoj» Negroes (showing “ weneile ¥ thrust into ie lower lips) ” A Dinka Nile Negro : . ; : " [ Photograph by Mr. E. N. } “{ Buxton A Dinka . ‘ ee 99 rr A Bari Negro fiom Beddeni, White Nile : Photograph by the Author
A Madi chief, Acholi District, Nile Province An Acholi (Nilotic) Negro An Acholi Negro . . : , ». ” ” Madi woman Photograph by Mr. Doggett Madi women at their hair- -dvessing “ ” ” ” Madi woman pounding corn in a wooden mortar 3 ” ” Aluru woman and child from Wadelai Gs 3 a Aluru woman and child from Wadelai rr ” ” Lendu woman (probably of mixed Lendu and Madi stock)
from west coast of Lake Albert. ” ” ” Lendu woman (probably of mixed Lendu and Madi stock)
from west coast of Lake Albert .
” ” ”
” ” ”
In a Dinka village (to show mode of Eahens inate ce f Phobsoraph by “ MM * BE. N. } acteristic of the Nile Negroes) Buxton { A Drawing by the Author, Ground plan of an Acholi house i from Major Delmé Rad- \ clitfe’s information Sudanese selling fried termites (white ants) : Photograph by the Author Head of Bukedi ox with crossed horns from Lango ay Central Province . A Drawing by the Author
A Lango chief wearing a helmet of kauri shells A raft made of papyrus bundles, White Nile P hotograph by Mr. EW. } Husband and wife, Ja-luo ‘ é Photograph by the Author
Ja-luo women: tails and aprons fi a - {A Drawing by the Author, \
Pattern frequently shaved on men’s heads (Ja-luo) dj from Mr. Hobley’s in- \ formation A Ja-luo man with ear-rings - ‘ Photograph by the Author
A Ja-luo man with ear-rings ” ” ” Head-dress of feathers and neck and arm jemaments in iron
wire of Ja-luo men. (Note the prominent upper incisor
teeth, due to the lower incisors being removed) . 7 5
” Ja-luo fisherwomen and their baskets F Photograph by Mr. Doggett
Ja-luo out fishing in Kavirondo Bae, with seines of Pepys
stalks a 4 5 Emptying the fish- badiets (5 a-luo) . ” , ” A medicine man from Nyakach, south side of Kavirondo
Bay Photograph by the Author
The game va “bao,” layed all over East ‘Canteal Alcie,
(The players here are Yao soldiers from Hach Central Africa) . . Photograph by Mr. Casson
PAGE
763
765-
Xil
BLACK AND WHITE ILLUSTRATIONS IN VOL. IT
TITLE. Gwas’ Ngishu Masai (bowmen) . Pastoral Masai (warriors) of Naivasha Enjamusi (Nyarusi) agricultural Masai A Masai warrior (Naivasha) A Masai warrior (Naivasha) Tattooing round a Masai woman’s eyes Masai elder with fur cape Masai woman of Naivasha
Young Masai women. (One of Gio is aout to marry, so she is having iron wire coiled round her legs)
Masai matron
Houses of the pastoral Masai
Houses of the agricultural Masai (Enjamust)
A village of the agricultural Masai (Enjémusi) .
Masai cattle, Nakuro . r
Masai sheep and goats .
Masai sheep .
Masai donkeys
Spears of Masai warriors. (Some of ‘the men are playing the game of draughts, illustrated on p. 795) .
A Masai warrior with long spear :
Bows of Gwas’ Ngishu Masai. 5
Warriors of the Gwas’ Ngishu Masai .
Masai shields
Masai warriors
Masai chief and medicine man (the late Terere)
A Masai forge and blacksmith (Enjamusi) Karamojo people
A Karamojo woman
A Karamojo woman
Turkana and Sik men from the vicinity ak the Pibe Hills and the River Kerio
A Sak from near Lake Sugota
A Sik chignon
Two tall Sak elders
A Sak chief from north of Baggs
A group of Stk (showing tattooing on arms)
Ostrich egg and antelope ‘“knuckle-bone” necklace : Turkana, River Kerio
A Sak stool A Turkana shield .
Suk dancing .
Sak dancing .
Sak about to dance.
upper lip)
A dance of the Stk people. the air) . 7
Elgumi people (sometimes called Wamia)
An Andorobo man of the Hamitic type
Two Andorobo of the Hamitic type
An Andorobo of the Pygmy type
An Andorobo (same as No. 481)
(Note the lip-ring in one man’s
(Note the figures jumping in
A Nandi
SOURCE,
Photograph Photograph Photograph
A Drawing by
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Photograph Photograph Photograph Photograph
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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 ” ”
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A Drawing by the Photograph by the
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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.
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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,
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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,
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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.
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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
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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.
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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. <A little later they heard it howling and crying out, “The owner of that house is crazy ; he has been drinking liquor (‘mwengi’). He kept me from searching for my food last night, saying the sick man was about to die. The man has not died, and so I have had no food, and am hungry. Are they all drunk?” Until this day this is the hyzena’s cry.
(4) The Hare and the Tortotse—A hare and a tortoise were great friends. One day, having decided to search for their food, they went out and dug a hole in an ant-heap to trap the ants as they came out. As the time drew near for them to collect them, the hare thought, “ Why should an old fool like the tortoise share the feast with me; I can easy outwit him.’ Thereupon he told his friends to wait in a quiet place for the tortoise, to fall upon him, and, being careful not to hurt him, carry him into the long grass, through which he would have great difficulty in pushing his way back, then the hare might enjoy the feast alone, and directly he had finished scamper off home. The tortoise, already tired and vexed with the struggle of making his way through the long grass, went to the ant-hill and found nothing left. He was interested, however, in seeing the footprints of his comrade there, and more vexed as it flashed upon him how he had been outwitted. “ Ah, my cunning friend,” said he, “I will be even with you for this.” On reaching home he was met by the hare, who effusively received him. “My dear old comrade,” said he, “how thankful 1 am to see you safe! I feared you were killed! I only escaped myself by the merest chance. Three spears fell quite close to me ; we must not go to that ant-hill any more.” “Never mind,” said the tortoise, “ our enemies ere not hkely to be at the same spot again; it will be quite safe to go another day.” The tortoise, knowing the selfish hare would sneak out to feast alone, arranged with his friends to catch the hare when engrossed with his meal,
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© Wait for him,” said he, “and when he has his head deep in the hole, pounce upon him. But,’ he added, remembering the friendship the hare had shown him in not ordering him to be killed, “do not kill him.” “Oh,” remonstrated the friends, “we like hare, we want to eat him.” “Very well,” said the tortoise, “but if you kill him quickly, he will be tough. You must take him home, make a pot ready half-filled with fine oil and salt, put the hare in it, and leave a hole in the cover so that you may add cold water from time to time, for if you let the oil get hot you will completely spoil the hare, so be very careful not to let it boil.” The friends did exactly as they were told, They trapped the hare and carried him back with them, put him in the pot with the nicest of oil and the proper amount of salt, and placed it on the fire. Water was added occasionally through the hole made in the cover. After some hours, when all was thought to be ready, the friends having washed their hands and nicely laid out the dishes and seated themselves expectantly, the pot was placed in the middle of them, the cover withdrawn, when hey! presto, out popped the hare and to their horror scrambled off. “Dear me,” said the tortoise as he received him, “where have you b2en?” “Alas!” said the hare, “I have been in great danger; I nearly lost my life. I have been caught, cooked, and only by a miracle escaped with my life.” As he said this he began to lick himself. The tortoise, noticing a look of pleasure rapidly succeed that of fright with which he had first entered, went across and also began licking the hare. ‘“ How delicious!” said he. “Cet away!” said the greedy hare; “you have not been in the pot, nor been through all the trials I’ve been through. Keep off!” The tortoise, feeling that his cunning had supplied the oil and salt, began to wax angry. “Let me have your left shoulder and side to lick.” “TI will not,” said the hare, more and more enjoying himself. The tortoise left in a great fury, and ran into the arms of his friends, who were coming to him in a towering rage. “ What did you mean?” said they. “ Through your advice we have lost not only the hare, but also all our beautiful oil and salt. When we uncovered the pot the hare jumped out and ran off with it all clinging to him.” “Dear me,” said the tortoise, in his rage lost to every feeling of friendship, “this is very sad. Now,I will tell you what to do. Arrange a dance and invite the hare, and when he is dancing to your tom-toms, seize him, and this time kill him.” This was done, not a moment being lost, when once the hare was trapped, in killing, skinning, and cutting him up, so as to ensure his not this time escaping. And thus the hare himself was outwitted, and perished through his greediness and_ selfishness.
(5) The Hare and the Elephant.—One day a hare came upon an elephant standing expectantly at an ant-hole which had only that morning been dug by himself with a view to his evening meal. ‘“ What hard luck!” said the hare. “What can I do against that big hulking brute, who wants to steal my dinner? I will try a plan.” He returned to his home, made a torch of four reeds, and passed by the elephant. at a great pace. ‘Who are you?” said the latter. “I’m a hare.’ “Where are you going?” “Oh,” said the hare, “we hear that an elephant is stealing our ants,” and then scampered off. <A little farther on he put out the torch, and sneaked round by a by-way to his home, relighted the torch, and again went to the elephant- “Who are you?” said the big beast. ‘“ A hare.” “Where are you going?” “Oh,” said the hare, “my comrades called me because an elephant is stealing our ants,” and again went off quickly. As before, he sneaked round to his home, and then passed the elephant. “Who are you?” said the elephant. “I’m a hare.” ‘“ Where are you going?” “Haven’t you seen my fellows pass this way? We are meeting in numbers, as we mean to have our meal which an enemy is trying to steal,” and again ran off. Going round once more to his home, he again came up with the elephant
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“Who are you?” said the big animal. “I’m a hare.” “Where are you going?” “Are you blind that you haven’t seen my comrades passing? However, I’ve no time to talk.” The elephant, affected by the air of mystery, became uneasy, and thought it time to be off. When the hare came round for the last time he saw nothing but the wagging of the elephant’s tail in the distance. So he screamed out, “There he is! there he is! After him! after him!” and laughed uproariously as he heard the big brute crashing through the woods. He then went quietly back alone to his feast, chuckling as he thought of the splendid success of his stratagem.
(6) The Bird and the Elephant.—Just as the season for sowing grain was drawing near, the bird and the elephant met, and became involved in an argument as to who had the bigger voice. The dispute getting heated, they decided to lay the question before the big assembly. ‘“ We have come,” piped the little bird, “to have the question settled as to who has the bigger voice, my friend the elephant or myself?” “Yes,” grunted the elephant, “this insignificant little thing has the impudence to say his little squeak is more powerful than my trumpeting.” “ Well,” said the little bird, “our homes are two hours away. Do you think that, if you bawled your loudest, your people would hear you call from here?” ‘Of course,” sneered the elephant ; “but what do you think you are going to do, you puny little thing?” “Now, don’t get angry,” chirped the bird. “To-morrow morning we will meet at dawn, and both call to our friends to have our dinner ready ; but, as you sneered at me, we will make the stakes ten cows, to be paid by the loser to the winner.” “Right you are!” chuckled the elephant. “I want some more cattle. Good-bye, you little fool!” and went off laughing. The bet was confirmed by the “baraza.” The cunning bird at once made arrangements. He got his mates to perch within hearing distance of each other along the line to his house. “Now we will see,” said he, “how wit can triumph over brute force.” At dawn the next morning they met as agreed. The elephant was given “first try,” and bawled four times in his loudest voice. “Have you quite done?” chirped the little bird. ‘“ Yes,” sneered the elephant; ‘squeak away.” The little bird gave his orders, and they tramped off together. They decided that the elephant being the bigger, they would visit his home first. As they drew near, the elephant became uneasy at the quiet that reigned, and was extremely angry to find not a soul about. One was away getting food, another drawing water, another gathering firewood, and the rest, not expecting anything to occur, were also out. “ Now,” said the bird, “we will try my luck.” As they approached they heard great sounds of bustling; the pathways were clean, the courtyard swept, the bird’s friends were all neatly arranged in lines to do honour to the guest; mats were laid down in the house, and an abundant feast was prepared. “Ah, my friend,” piped the little bird, “do not b2 down-hearted. Be thankful you have learnt at so small a cost not to despise a rival, however small he may be. Sv now let us ‘eat, drink, and be marry”” Next day the elephant handed over the cattle to the bird.
MISCELLANEOUS STORIES.
At the beginning of Kabarega’s reign there was a man called Muguta, who refused to obey any of the orders of the king. Any messengers sent for taxes, or to call him for labour even for the king, were always met with the same answer: “T will obey no man. Wait till I call my servants, the lions.” Muguta was all- powerful. If he wanted anything—whether food, cattle, or any other thing—he
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threatened that if it were not forthcoming he would send his Jions to punish those who had refused him. Several of the greater chiefs defied him, but in every case they were brought to their knees by the losses inflicted on their people or cattle by the lions he sent.* Kabarega became interested, and sent a messenger to Muguta challenging him to send his lions. Three days after two of the lions appeared inside the king’s enclosure and killed a cow. The people were ready in large numbers, and as a lion attacked a man it was riddled with bullets, whilst the other escaped. Kabarega placed no significance on the death of the lion, but admitted Muguta had proved his power by sending the lions. Kabarega received his talisman, and thenceforth exempted Muguta from all obligations. Byabaswezi, the present chief, was one of the party sent by Kabarega to wait for the lions. In Major Thruston’s time, about 1894, four of Muguta’s women were captured by the Sudanese. Three days after nine lions appeared in Hoima. The Sudanese released the women, and paid Muguta four goats on receiving the talisman. Muguta is still living, now very old and decrepit. His whereabouts have been recently lost sight of.
The following is one of the versions most current in Unyoro of the oft-told Uganda legend respecting Kintu, the founder of the Unyoro- Uganda dynasty :—
Kintu was immortal. He was in the habit of periodically visiting Gol for the purpose of reporting on the work he had done on earth. These visits were made on a hill called Magonga, which has consequently been carefully guarded up to the commencement of Mwanga’s reign. There was one condition always laid down by the Divinity, which was that on no account was Kintu to turn back or pay another visit unless he were called. His orders were that “he was to do no evil; he must not steal.” God gave him a bag which was not to be separated from him, or even Le touched by any other person. One day, whilst under the effects of liquor, he went to the hill Magonga, where he dropped his bag, not immediately noticing his loss. Forgetting his order, he went back for it, to find God very angry with him. “Why did you come back here, when I gave you strict orders not to come unless you were called?” Some versions of the legend say that he was forbidden to return to his home, and a young man, symbolical of the Spirit of Death,t was ordered to be continually beside him. In any case, he never did return. The people regarded his absence ag an indication of God’s wrath, and to provide for him in case he was still alive they built a large house in the forest on Magonga, and every nine days carried food there. This custom, as well as the guard, was kept up till Mwanga’s time, when the intestine wars interfered with most of the old usages and habits. To propitiate God's wrath in His anger against Kintu’s dis- obedience it was decreed that Kintu’s Jaw, which was that nobody showld work on every seventh day and on the first day of each new moon, should be perpetuated. To this day any person, no matter what his offence may have been, or in what way he may be ordered to be punished, if he eszape and reach the hill Magonga, must be liberated—in fact, it was regarded as a “hill of refuge” till quite recently, and in every way had been considered sacred.
* The chiefs bought Muguta off by presents, receiving as a talisman that he would not molest them again a piece of carved wood. It was never known to fail. t Some say of Sickness.
BANTU NEGROES 607
Some description has already been given of the physical aspect of the Barro,* who form the bulk of the Negro population of Ankole. For the most part they are regular Bantu Negroes in appearance, though occasionally presenting types which recall the West African’ Negro or even the Pygmy- Prognathous element that forms the lowest stratum of most of these populations. The word “ Bairo” is apparently the Hima designation of those whom the proud Hamitie invaders regard as their slaves. The word is said really to mean “ slaves,” and its root “-iro ” or “-iru” to be the same as the “-ddu”+ which is the root. of the Luganda word for slave. (‘ Muddu” is a slave, ‘‘Baddu” means slaves, and “ Buddu” the country of slaves.) Amongst themselves the Bairo, who are divided into numerous clans, take the names of Basita, Ngando, Basambo, Baitera, Bayondo, Abagaihe, Bawobogo, Bashikoto, Balisi, Bachawa, and Bareadi, though all these clans have now become so mixed as to be fused generally under the common race-name of Bairo.
The Bairo avear dressl skins or bark-cloth. However little they may have in the way of clothing, they generally so arrange it, as do the Baganda, to safeguard decency; whereas the men of their Bahima aristo- cracy are more like the Masai, inasmuch as they rarely think it necessary to use their body coverings as tegumenta pudendorwm. The Bairo wear ivory, copper, and iron bracelets, and anklets of the same materials.
The Bairo are agriculturists, as opposed to the Bahima, which last- named caste rarely if ever cultivates the soil under any conditions. The foo crops of the Bairo are bananas, sorghum, eleusine, maize, beans, sweet potatoes, and pumpkins. ‘Tobacco is grown both to be smoked and taken as snuff. The domestic animals of the Bairo are cattle, sheep, goats, dogs, and fowls. Until the British power grew strong enough in the country to control the Bahima, few if any among the Bairo would have been permitted to keep cattle, these being regarded as the special prerogative of the Hima aristocracy. The Bairo are yreat hunters. When food is scarce (such as between the seasons of crops), it is a general custom for the Bairo to organise a hunt of big and small game on a large scale. Nets about four feet broad and of indefinite length are made of rope manufactured (apparently) from the bark of a Hibiscus tree. A large number of men proceed to the vicinity of the ascertained presence of
* Lieutenant Mundy, who has furnished some of my information about the Bairo, ‘spells the name Ba-hiro. Otier travellers spell it Wiro or Whiro. When I was amongst these people myself and wrote down their dialects, it seemed to me that the word was pronounced exactly as I now spell it (Ba-iro), though there was a slight hiatus between the “ Ba-” prefix and the ‘-iro” root.
+ In all these tongues “r” and “d” and “1” are practically interchangeable in pronunciation.
335, \ MUIRO AND A MUHIMA: (-/) IS THE MULRO (BAIRO); (4) IS THE MUHIMA (BAHIMA)
BANTU NEGROES 609:
game and erect their nets in long lines, supporting them by means of canes. Some of the men cut a few branches and place them in such a position on the opposite side of the net from that on which the drive takes place that they may hide behind the brushwood. A considerable section of the party is then sent out to drive the game towards the nets, which they do by shouting, blowing horns, setting their dogs to bark, and beating the grass. The frightened animals flee before this noisy crowd in the direction of the nets, and when they are brought up by these obstructions the negroes who are hidden under the brushwood at the back of the net rise up and despatch them with spears. Occasionally lions and leopards are driven up with the rest of the game, but these are ordinarily allowed to escape by the Bairo, though a Muhima will fearlessly approach and spear these fierce beasts.
Besides these hunts on a large scale with nets, pitfalls are dug and are covered with twigs and grass. Converging fences of branches are constructed leading to these pitfalls as the only exit, and drives take place to urge the game towards them. Slip-knots hung from the branches of trees are also used as snares; and the weighted harpoon suspended point downwards over the track of elephants, hippopotamuses, or buffaloes is also in use, though it does not seem to be a very successful device.
The Bairo build their houses singly or in groups in or near their plantations. The hut is very similar in appearance to that of the peasant in Uganda, with an untidy haycock roof coming nearly down to the ground and a low doorway. Inside there is little or no attempt at division by screens, nor is there much furniture. Very often the only bed is a skin spread on the floor.
In the vicinity of Lake Albert Edward the Bairo construct canoes which are almost square in shape, like square tubs. They are made of thin, hard boards—boards that are split and adzed—sewn together with the tendons of animals. The paddles are about four feet long, more than half of which is a narrow blade.
The agricultural imple:nents of the Bairo are hoes (heart-shaped with an iron tail, which is made to pass through a hole in the end of the wooden handle and is secured by means of wedges), a sickle with a long handle, axes with blades about an inch and a half broad, and small pointed knives. The weapons of the Bairo are poorly made spears, bows and arrows, and clubs of hard wood. The Bairo do a little smelting and welding of iron. They make poor pottery and weave grass mats.
When a young Muiro wishes to marry, he presents the father of the girl with ten grass bundles containing flour, several jars of beer (made either from sorghum or from fermented bananas), and a number of sheep, according to his means. After the bride is conducted to her husband's
610 BANTU NEGROES
house, she is supposed to remain within the house or its close vicinity for a whole year. When this period has elapsed she visits her father, who makes her a present of anklets and a hoe. She then returns to her husband, and thenceforth goes out constantly to work in the plantations.
The Bairo bury their dead. The former custom was that the death of any main of importance should be followed by his wives committing suicide. Those women who did not kill themselves over their husbands’ graves were regarded as outcasts.
Among the Bairo there is @ low standard of morality. It is thought little or no harm for an unmarried girl to have intercourse with a young man; and if, without being properly married, she becomes pregnant, means are taken to produce a miscarriage.
The Bairo suffer from fever, dysentery, ophthalmia, smallpox, occa- sionally from elephantiasis, but very rarely from venereal disease, this last immunity being probably due to the small extent to which their country has been visited by Arabs and Swahilis.
As regards religion, the Bairo. have very little. Occasionally they build little fetish huts in the vicinity of their houses. Such beliefs as they have are subordinated to the practices of the Bahima witch doctors, who are continually fussing about supposed cases of witchcraft.
It is difficult to say at the present time whether the Bairo speak the Bantu language introduced: by their Hima conquerors or whether (as seems more likely to be the case) the invading Bahima long ago, through inter- marriage with the women of the country, adopted the prevailing Bantu language. As will be related in Chapter XX., there is but little difference between the dialect of Urunyoro spoken by the Bairo and that in use by their aristocracy, except in pronunciation. The pronunciation of the Bahima is curiously rough, and displays a great tendency to drop the vowel which should always be present at the end of a Rantu word.
We now come to the special consideration of these Banima, of whom much has already been written, in regard to their relations with the conquered Negro tribes of Uganda’s Western Province. At the present day more or less pure-blooded Bahima are found as a sort of aristocracy in Unyoro, as cattle herdsmen in Uganda, as an aristocracy or ruling caste in Toro, and as the dominant race with dynasties of kings in Ankole, Karagwe, and Businja. Individuals of Hima extraction may also be met. with as far west as the Mboga country on the western side of the Lower Semliki, and at various points on the west coast of Lake Albert. This type also appears with less purity in all the countries lying between Tanganyika and the Victoria Nyanza. The influence, however, of this and of other and perhaps earlier invasions of East Africa can scarcely be over- estimated ; nor can the extent to which they have modified and improved
BANTU NEGROES 611
336. BAHIMA ANI) BAIRO (THE TWO MIDDLE FIGURES ARE BAHIMA)
the Negro type as far south as Zululand, and perhaps along the edge of the Congo watershed as far west as the Cameroons, be overlooked by the student of African anthropology.
As regards the name which is borne by these Gala-like negroids, it varies according to the country in which they dwell, and also, no doubt, according to the clan to which they belong or from which they are descended. The name employed by the present writer is “ Hima,” that. being the pronunciation most common in Uganda,” Toro, and Ankole ; “-hima” being the root, “Bahima” would be the name given to the
* As the Luganda pronunciation does not admit an “h,” the word ‘ Bahima” in So Luganda becomes “ Bayima,” and the root is “-yima” or “-ima.”
612 BANTU NEGROES
337- THE MIXED TYPE: HALF HIMA, HALF IRO (NEURO)
people in general in the plural, and “ Muhima” to an individual, while the prefix implying language or custom would be “ Ru” or “ Uru-hima.” *
* “Uru-” is the full, definite form of the “ Ru-” prefix.
338. A CROWD IN ANKOLE; HALF BAHIMA, HALF BATRO
G1 | BANTU NEGROES
Speke and Stanley always write the name “* Huma,” and this appears to be the variant common in Unyoro, though the pre- sent writer is obliged to confess he has never heard any one speak of “Bahuma.” (It is quite incorrect. to write ‘“ Wa- huma,” as is done by the earlier explorers, be- cause * Wa-” is only the degenerate Swahili form of the plural prefix “Ba-,” which is used almost throughout the “Bantu provinces of the Uganda Protectorate.) Speke states that the Hima aristocracy in Unyoro styled themselves the “ Bawitu” * (“-witu ” being the root of this name). In Karagwe, and as far to the south-east as the Businja country on the shores of the Victoria Nyanza, the local name given tothe Hamitic aristocracy is “ Bahinda ” or “ Paruhinda” (the root being ‘*\-hinda”). Descendants of the same race are said to go by the name of *: Batusi” in the vicinity of Tanganyika. Lieutenant Paul Kollmann, who wrote an excellent book on the Victoria Nyanza some three years ago, states that the “ Bahinda” were a tribe of Hamitic descent independent of the Bahima, and only one among several tribes of Gala origin which invaded the western parts of the Uganda Protectorate in ancient times. As already mentioned, in Unycro the traditional name of these Hamitie invaders is “ Bachwezi.” (The root would be © -chwezi.”) In Ankole, which has long been the nucleus of the
330. A MUHIMA OF MPORORO
ay) George Wilson writes this more correctly “ Babitu,’ and gives a legendary origin to the name.
BANTU NEGROES ‘615
Bahima power and race, these people (now perhaps reduced in numbers to 20,000) are divided into two tribes, which style themselves “ Oraganda ”
% z =
a
340. A MUHIMA OF MPORORO (SAME INDIVIDUAL AS NO. 339)
10
616 BANTU NEGROES
and “Ungura.” The Bahima are more numerous in proportion to the negro inhabitants of the land in the district of Mpéroro, which is partly british and partly German territory, to the south-west of Ankole. The type is sprinkled less frequently over the large country of Ruanda (Bunyaruanda), to the south of Mpéroro, and reappears again with more frequency in Burundi, Buha, Karagwe, and Businja. Almost pure-blooded Bahima are also met with on the islands opposite the south-west coast of the Victoria Nyanza. I have even seen traces of this type amongst the negro tribes down the west coast of Tanganyika, and amid the Manyema, and perhaps also here and there on the Nyasa-Tanganyika Plateau. I[ could quite imagine that the superior and less Negro-like features often met with among the Zulu Kaffirs and the Bantu tribes of the Central Zambezi may be explained by these tribes having migrated not very many centuries ago from some locality in East Central Africa, where their ancestors had received an infiltration of Hima blood.
In physical appearance a more or less pure-blooded Muhima may be described as follows: Both sexes incline to be tall and possess remarkably graceful .and well-proportioned figures, with small hands and feet. The feet, in fact, are often very beautifully formed, quite after the classical European model. Under natural conditions there is no tendency to corpulence, nor to the exaggerated development of muscle so characteristic of the burly Negro. In fact, the Bahima have the figures and proportions of Europeans. The rather rounded head with its almost European features rises on a long, graceful neck well above the shoulders, which incline to be sloping. The poise of the head is, therefore, very unlike that of the ordinary negro, whose neck is short. The superciliary arch is well marked, though not exaggerated. The nose rises high from the depression between the eyebrows, is straight, finely carved, with a prominent tip and thin nostrils. The nose, in fact, in a pure-blooded Hima might be that of a handsome Berber or European. The lips are somewhat fuller than in Europeans, but perhaps not more so than amongst the Berbers or Somali. The mouth is often small, and the upper lip is well shaped, with no great distance between it and the base of the nose. The chin is well developed. The ear is large, but not disproportionately so, compared to Europeans or Berbers. The colour of the skin in all people of more or less pure Hima blood is much lighter than in the average Negro, being sometimes quite a pale yellow or reddish yellow. The present writer has seen individuals whom he mistook entirely for natives of Egypt, thinking them to have been stranded in Unyoro in connection with Emin Pasha’s service. Others, again, he took for Arab traders from the coast. An Unyoro princess, who was a relation of Kasagama, king of Toro, was certainly no darker in the colour of her skin than an Egyptian peasant woman.
- Mrororo.
A MUHIMA OF
BANTU NEGROES 617
‘The one feature in which the Bahima resemble Negroes rather than the Caucasian race, the one irrefragable proof that they have at one time
341. A MUHIMA OF ANKOLE
mingled considerably with the black race, is the character of the hair on the head and body. This hair is nearly as woolly as in the ordinary Negro, and has also the same appearance, especially over the temples and fore part of the skull, of growing in separate tufts. All body-hair is
618 BANTU NEGROES
plucked out with tweezers, so that it is difficult to say what character it assumes. In the case of the women (as will be seen by two of my photographs) the head-hair, if allowed to grow freely, becomes rather long, and though tightly curled is less woolly and more fuzzy than the negro woman’s hair. These natural ringlets, indeed, are an approximation towards the curly hair of the Somali and Abyssinian. All moustache and
342. A MUHIMA WOMAN OF ANKOLE
beard is normally pulled out amongst the men, but I believe that otherwise they might show a considerable growth of hair on the face. The Bahima never practise cirewmcision, neither do they pierce nor mutilate the ear in any fashion, or knock out their teeth. In some districts they are given to a certain amount of scar-ornamentation, but this is not pushed to the same extreme as amongst the forest negroes and the servile races dwelling in proximity to the Bahima. As regards their dress and
343. AN OLD MUHIMA WOMAN, ANKOLE
620 BANTU NEGROES
ornaments, they probably wore skin mantles exclusively in early days. The men display little or no anxiety to cover the pudenda. The women covered themselves most elaborately with skins (especially out of doors) in the days before either bark-cloth or the calico of Europe and Asia was used among them. Ever since the Arab traders of Zanzibar came to these countries (first in about 1845), the use of Bombay, American, or Manchester cotton goods has spread widely amongst the Bahima, especially among their women. In parts of Southern Ankole, however, the girls customarily go quite naked until married. The married women at their poorest wear a short skirt or apron of palm fibre or grass, an illustration of which is given amongst the Hima weapons on p. 625. Men and women both wear charms round the neck hung on strings. These consist of little pieces of polished wood which have been blessed by the medicine man, or else other substances supposed to have magical qualities, which are tied up in closely wound leather thongs. Iron, copper, and brass wire are beaten out to make necklaces, which are hung with kauris or large beads. They also make armlets of wire, and bracelets of ivory, iron, copper, brass, and anklets of the same materials. Tight wire armlets are often fastened round the upper part of the left arm, and below the knee of each leg. Necklaces and head- rings are also made of innumerable fine circles cut from the shells of water molluscs. The women not infrequently employ kauris to decorate these head- and neck-rings. The Bahima men when herding cattle will— like the Masai and other cattle-keeping tribes in the east of the Protectorate —cover themselves all over with white kaolin till they look like lepers, for some purpose [ have not been able to understand.
The food of the true-blooded Bahima is, as a rule, restricted to the milk of their cows, and the flesh of such cattle, sheep, and goats as they kill. Barren cows are generally fattened up for killing. In default of such meat, where disease or misfortune in warfare has brought about the loss of their herds, they will eat (reluctantly) unripe bananas or even the sorghum corn. Besides milk, they drink largely two forms of alcoholic beverage. One is “ museru,” a thick beer made from grain (sorghum or eleusine), and the other “marwa,” the fermented juice of the ripe banana. The Bahima never, under any circumstances, till the soil. All agriculture which may be carried on in the countries they inhabit is the work of the Bantu negroes who live with them as subjects or friends. Besides cattle, sheep, and goats, the Bahima keep a few dogs, and occasionally possess fowls, though both the dog and the fowl are much more commonly kept by their subject negro peoples. The Bahima, in fact, take little interest in any creatures but their cattle, which they almost worship. The Hima ox is of that Gala type already referred to several times in this book. The pure breed has a straight back without a hump, and is of a fawn, dun, grey, or white colour, sometimes
344. A MUHIMA WOMAN, ANKOLE
622 BANTU NEGROES
345. A MUHIMA WOMAN, UGANDA
variegatzd with blotches or spots of white or colour. The horns are enormous in the adult animal, and are usually longer in the cow than in the bull, some bulls having horns of no great length. The breed not being
346. MUHIMA MAN, AFTER HERDING CATTIE, SMEARED WITH KAOLIN
O24 BANTU NEGROES
everywhere free from intermixture with the zebu or humped type (which constitutes the alternative cattle in tropical Africa), the Hima ox occasionally exhibits a hump on the shoulders and an exaggerated dewlap. This breed of ox seems to reach its typical development in the Gala countries forming the southern half of the Abyssinian dominions. It may be connected in origin with the long-horned cattle of Southern Europe and Hungary. There is, as far as I am aware, nothing like it amongst the domestic oxen of Asia. This big long-horned ox is rather curiously distributed in Africa.
347. HIMA CATTLE
In a somewhat dwarfed form it may be met with in the interior of Sierra Leone and in the regions of the Upper Niger, perhaps also in Kano and Bornu. It is found in Abyssinia and Southern Somaliland; in Uganda as an imported animal; in Ankole, and on most of the high plateaux between the Victoria Nyanza and Tanganyika. South of Tanganyika it does not make its appearance again until one has crossed the Zambezi. From the Central Zambezi down to Cape Colony it is the dominant type of ox where European breeds have not been introduced. It is also found in a form closely resembling the Hima ox in Damaraland and Ovampoland and in
An ANKOLE BULL.
BANTU NEGROES 625
Southern Angola, from which point this type of cattle penetrates eastwards into the southern basin of the Congo. Elsewhere in Africa the other breed
348. HIMA WEAPONS AND IMPLEMENTS: SPEARS, BOWS, ARROWS, QUIVERS, SHIELDS, WOMEN’S GRASS APRONS, ‘‘ MILK” BASKETS, CHOPPERS
of ox kept by the natives is the humped zebu, almost identical im appearance with that of India. The two varieties or sub-species are curiously inter- ealated. Thus the domestic cattle of Zululand formerly belonged to the
626 BANTU NEGROES
humped type, while the western Kaffirs and the Hottentots possessed the big long-horned ox. Humped cattle in Africa are more characteristic of the low-lying, well-wooded regions, whereas the long-horned, straight-backed cattle flourish best in grass-lands and on lofty plateaux. The third breed which is found in the Dark Continent is the ordinary Mauritanian ox of North Africa, never seen south of the Sahara. This is the most common modern type in Egypt, and is a sub-species of ox nearly allied to Southern European breeds of cattle, of which the Jersey is a dwarfed example. In ancient Egypt we know from the paintings and sculptures that all these three types—the Mauritanian, the straight-backed and long-horned, and the humped zebu—were present.
Thirteen years ago the cattle plague, which devastated so much of East Central Africa, swept through Ankole and carried off three-fourths of the cattle. The Bahima, who then depended almost exclusively on their cattle for food, perished from starvation in great numbers, and the following year still more of them died from a visitation of smallpox, which proved very fatal to them in their weakened condition. Lieutenant. Mundy states that from the information given to him by intelligent Bahima, he believes the Hima population and their stock of cattle at the present day to be not more than a third of what they were fourteen years ago.
The Bahima live in collections of ten to twenty howses inside a strong fence built of thorn bushes or euphorbia. These hedges have two or three entrances, which are blocked up at night by logs or thorn branches. The young calves usually sleep inside the houses, and when very young are kept within the people’s dwellings all through the day. When the men who are guarding the cattle take them to the water in the evening, they (as already stated) plaster their faces and bodies with white clay, and at the same time stiffen their hair with mud into separate lumps. This mud is left on the head for days, until it gradually falls off in dust.
The unmarried men sleep to the number of ten or twelve in one house. A chief, or a man of any wealth or importance, always has a number of young boys attached to his household. It is the universal custom for the boys of poor people, when they reach the age of eight or nine, to leave their parents and attach themselves to the following of some chief or rich man, who feeds and clothes them in return for their services. They sleep in the chief’s house or houses, separated from the bed of the principal occupant by a screen. The ordinary Muhima hut is an untidy affair, round in shape. constructed of sticks and wattle, with a loosely thatched roof and one or two low doorways. Some of the chiefs’ houses are plastered with mud on the outside of the wattle framework, and are lined inside with closely arranged sticks or reeds, which from
BANTU NEGROES 627
the smoke of the fire soon assume a glossy dark brown tint. The clay covering of a chief's house is sometimes extended under the verandah into clay settles. The clay chosen is usually of a dark or bluish colour, and is decorated by bold designs in white kaolin. These designs are usually cut into the black mud and painted with the white clay. The floor of the chief's house is covered with clean grass. The bed is merely a raised block of hard mud, which is shut off from the rest of the house by a screen of reeds. A chief's house is always placed inside a cattle
349. HIMA AND IRO SPEARS
fence, and is generally surrounded in addition by a roughly built enclosure of reeds similar, but much inferior, to the “ bisikati” of Uganda.
The spear is the principal weapon of the Muhima. The type pecuhar to this race, and which is found everywhere in East Central Africa where they or their influence have penetrated, has a long wooden shaft and a spear-head with two blood-courses on either side of the central rib. In this point they differ from the spears of the Bairo, which are of much ruder construction, with a depression in the middle on one side which answers to a ridge down the middle on the other side. The accompanying
628 BANTU NEGROES
photograph gives examples of Hima spears mixed with a few of the ruder weapons of the Bairo. The bow is about four feet long, with a string made of the gut of cattle, antelopes, or sheep. The arrows are about eighteen inches long, with barbed heads, but as a rule not poisoned. The quiver in which the arrows are kept is sometimes a very artistic piece of workmanship. It is made of hard white wood, like a long tube with wooden caps at each end, and is slung by a string across the shoulders. The white wood is burnt into by red-hot irons, and in this kind of pokerwork — striking designs of black cover the
white wood. Inside the quiver a fire-stick is usually kept, as well as a selection § of
arrows.
The shield of Ankole proper and some of the surrounding countries is small, very convex, made of tight basketwork, and
with a large central boss of wood, or in some cases of iron. Along the eastern coast-lands of Lake Albert Edward the shield, presumably of the Bairo,
is larger, not quite so convex, and is made of hippopotamus hide. Both shields are oval in shape.
As regards timplements rather than weapons, the Bahima use a small sickle (illustrated
350. HIMA QUIVER AND ARROWS in the photograph of weapons)
and a broad knife-blade fitted
on to the end of a long pole with which they can chop at the branches of trees. As they never by any chance till the ground, they have no hoes or agricultural implements. Occasionally long knives are carried in rather pretty basketwork sheathes. In many of the Hima villages of Ankole there are smithies, generally separated from the rest of the village by a low fence. Tronstone containing iron ore is broken into
BANTU NEGROES 629
small pieces and mixed with charcoal. The forging furnace is blown by bellows, which are somewhat different from those used by surrounding negro tribes. There is a long mouthpiece of baked clay or of drilled stone which goes into the char- coal fire. Into the broad outer end of this is in- serted a long pipe, which is somewhat ingeniously made of corn-stalks or reeds, tied tightly by parallel bands into a strong pipe. This is made air-tight by re- peated coatings of wet clay or kaolin. To the further end of this tube is fitted, not the bellows made of goatskin or banana leaves in general use amongst the Negroes, but a pot of baked clay, one side of which is furnished with a long spout, into which is fitted a long cylinder of reeds. A skin is stretched over the top of the pot, and in the centre of this skin is fastened an upright stick, The man _ who blows the bellows squats on the ground and works the stick and the skin up and down. oe 7 A great deal of beauti- pe ee iy, uss) ee
ful basketwork is done 351. HIMA “BEER” POT IN BLACKENED CLAY
by the Bahima. Some
of this work is woven so fine as to be able to contain milk without leakage. Milk is also kept in wooden vessels hollowed out from the solid block, and also in finely shaped clay vessels usually coloured black
—
630 BANTU NEGROES
with plumbago, and carried in a pretty basketwork cover. Beer or banana wine is usually carried in gourds. The cows are generally milked into a long wooden funnel, from which the milk is poured into one of the wooden vessels for storage. The milk vessels are also surrounded sometimes by a neat netting of string, by means of which they can be suspended on a rafter. I give a photograph here of a beautiful piece of pottery made by the Bahima in Ankole, with a basketwork stopper. The clay has been blackened with plumbago, and attains a beautiful shiny gloss. It has been deeply incised with a graceful pattern. A certain amount of tobacco is smoked, as well as what is taken by the men as snuff. The women appear to smoke a great deal, especially when old. The pipes, however, are often of rude manufacture, with rough clay bowls. I did not notice among them the handsomely worked pipes made in Uganda.
As musical instruments the Bahima use flutes (similar to those of Uganda), lyres, and drums. Great. importance is attached to the drums. In the modern Kingdom of Ankole there are three special drums considered to be hundreds of years old, and invested with fetishistic properties. The drum, in fact, is often taken as the symbol of sovereign power. In Ankole proper the big drum is called ‘“‘Bugendanwe.” A smaller drum placed alongside it is styled its wife, and a yet smaller one its prime minister. Attached to the big drum is an ornamental staff or walking-stick and a bundle of “medicine” composed of dry herbs, peculiarly shaped sticks, and the skins of two genets stuffed with grass. These drums are made like those of Uganda—a great hollowed block of whitish wood which tapers towards the base, and over the mouth of which a piece of ox skin has been strained. But the wooden body of the drum in these special cases is carved with patterns, and is further ornamented by the symmetrical cords of twisted hide which hold the skin firmly in position over the mouth of the drum.
The Bahima are perhaps @ more moral people than the surrounding negroes, and there is generally chastity amongst the young women before marriage. They are domineering in attitude towards subject negro races, and are a very proud people, but are generally courteous towards Europeans, with whom they claim a certain kinship in origin. They are usually very honest and truthful. Unfortunately, when of nearly pure Hima blood they tend to be indolent, a feeling of pride and national superiority preventing them from indulging in much manual labour. The men of Hima blood are born gentlemen, and one is so struck with their handsome bearing and charming manners as to desire ardently that this fine race may not come to extinction. Of this there is great danger, as the women of pure Hima blood are not very fertile, and the men augment
BANTU NEGROES 631
their households with wives or concubines from the negro tribes around them. Thus the Hima race is gradually becoming absorbed by the prolific negroes, and simply remains another instance of the attempts (there have been many similar unconscious efforts in the far-distant past) of the Caucasian species through its Hamitic or Libyan branches to modify and improve the physical appearance and intellectuality of the naturally ugly and degraded Negro.
As regards religion, the Bahima have no very clear idea of an over- ruling God, and but little definite belief in a future life on the part of any individual man or woman; though it is to be assumed that they believe in the spiritual continuance of chiefs and prominent personages, since they worship them as spirits. They have, however, a name for God, though, when questioned, they can only associate the overruling Power with the sky, the rain, and the thunderstorm. In every village small fetish huts are built close to the houses, in which bundles of medicine are hung. Very often there is a hard clay floor to this hut, or roof with open sides, and on the floor are placed offerings of food and libations of beer. In many respects their worship of the Bachwezi, or spirits of their ancestors, is similar to that described in connection with Unyoro. But whether or not their belief in and propitiation of spirits arose from the worship of dead chiefs and ancestors, some of these spirits in which they now believe appear to have acquired a specialised existence as devils or evil influences. The names of those who are believed in and propitiated in Ankole are Wamarra, Kagora, Ncherro, Magaso, Biangombi, Chome, Kiteta, Ndonra, Ewona, Murindwa, and Mugenye. Some of these are also believed in by the Bairo, who, however, in addition, quote devils of the names of Irungo, Ruunga, Kasasera, Enamweru, Mwegara, Muhoko, Mulengera, Kahegi, Nabuzana, Lutwo, Enakawona, Nyaurase, Kaumpuli, and Muregusi. Some of these devils are said to cause people to eat earth in large quantities— a tendency very common in many parts of Negro Africa. Most of the spirits, however, are identified with the maladies from which the Bahima or Bairo suffer, such as neuralgia, fever, bubonic plague, and smallpox. The devil Magaso makes himself specially annoying by visiting the banana plantations at night and eating bananas. He is therefore more of an affliction to the Bairo than to the Bahima. It is not improbable that the origin of this myth is the large fruit bat, which is particularly diabolical in appearance when it shrieks and cries at night among the banana groves. If a man is thought from sickness or other causes to be possessed of devils, he is advised to sleep on a new bed at night, as the devil is very conservative, and will probably continue to return to the old bed. To strengthen this cure, however, a white sheet must be kept in the hut at
Other evil spirits are said to make their existence particularly
night. ll
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felt during inclement weather, when rain is falling in abundance and the air is cool and damp. It is thought by the Bahima that the spirits are propitiated if fetish houses are erected for their frequentation. It is believed by most of them that the food placed on the clay floors of these little dwellings is really consumed by the spirits, though, as a matter of fact, it is carried off by rats and other scavengers.
Apart from all this, however, the Bahima have a profound belief ine wilehcraft, and until two years ago the country of Ankole was continually agitated by the “smelling out” of witches and wizards and their execution. A prominent chief in Ankole had even to be removed by the present writer from that country and sent into exile on the east shore of the lake because he was continually accusing harmless individuals of witchcraft practices and having them executed. He himself was a great priest of the Bachwezi. There are, in fact, many fetish men or priests amongst the Bahima who, besides carrying on the worship of the spirits and indulging in witcheraft on their own account, also act as doctors or ‘‘ medicine men.” They collect a certain kind of grass, of which they make hay. This hay is put into a jar of mead or banana wine, or beer made from sorghum, and left for twenty-four hours in one of the many fetish huts. The liquor is afterwards removed and drunk as a medicine. The fetish men also cut little oval-shaped pieces or cubes of wood, and, after muttering an incanta- tion over them, sell them to persons who are ill or who are troubled by bad dreams, to be worn round the neck as a charm. Nearly every adult Hima in Ankole wears one or more of these diamond or cube-shaped pieces. of wood hung from the neck, generally on a ring made from the tendons of an elephant.
As regards marriage, this ceremony is usually conducted as follows :. The young Muhima who wants to marry must first obtain the permission of his tribal chief or of the head-man whom he follows. His father, or in some cases his chief, then provides about ten cattle, and these are delivered over to the father of the girl, whose consent has generally been obtained before the present is made. The bridegroom then builds a house and decorates the exterior with black and white clay. When the house is finished, the bride’s father takes her there, and at the same time brings back three out of the ten head of cattle. A marriage feast at the bridegroom’s house follows the arrival of the bride.
The Bahima do not, as a rule, bury their dead, but tie the corpse to. a branch and expose it in the grass at some distance from the village to be eaten by hysnas. Chiefs, however, are buried in the ground at the bottom of the huts in which they lived.
The Bahima of Ankole are, as I have already stated, divided into two principal clans and into at least three important minor states, one
352. THE KING OF ANKOLE AND HIS COUNSELLORS. (THE FIRST FIGURE ON THE LEFY Is ‘THE ac COTTE eeremene acepeeR
634 BANTU NEGROES
of which is Ankole proper and the others Rusumburu and Eyara. But the king or principal chief of the relatively small district of Ankole has for a century or more generally ruled over not only what is the present administrative District of Ankole, but portions of Toro to the north and Mpéroro to the south-west. The present king of Ankole, like the sovereigns of Toro, Unyoro, and Uganda, though he claims pure Hima descent, is quite a negro in features. He is, for instance, a strong contrast in this
353. A MAN OF TORO
respect to his present prime minister, who might very well pass for a Berber of Southern Tunis. The royal families of the countries just mentioned no doubt had their origin in Gala founders of the dynasty, but each one of the long line of kings has kept a large harim of negro concubines, and very often the concubine has given birth to sons where the beautiful Hima consort has proved childless. However that may be, it is a curious fact that in all these countries which possess an aristocracy so strongly resembling Galas, Abyssinians, and Egyptians in their features and the
BANTU NEGROES 635
colour of their skins, the royal family, though often good-looking, is nevertheless quite negro in appearance. It is, however, the Hima element which seems to have given rise to the careful ceremonial and rigid etiquette of the negro courts, and to have instituted a hierarchy of court officials resembling in the quaintest of parallels what grew up in Europe during the Middle Ages. The principal office, as in Uganda, is that of the Katikiro, or first minister. Then comes the Kasegara, or steward of the roval household ; the Omolinzi, or controller of the king’s harim; the Mwobisi wamarwa, the king’s cup-bearer or provider of fermented drink; the Muchumbi wanyama, or meat-cook; the Mugaragwa, who carries the king’s chair or stool; the Mugema wa taba, keeper of the king’s pipes and tobacco (who is always required to light the royal pipe) ; the Mukumuriai, or door-keeper ; the Mutuma, or messenger; the Mugurusi, or provider of firewood ; the Omutezi, or drummer; the Omutezi wa nanga, or harpist ; and the Omutezi wa mbanda, or flute-player.
CHAPTER XVI BANTU NEGROES— (continued) (2) THE Bacanpa anp Basoca
HE Kingdom of Uganda is the most important province (politically) in the Protectorate, and perhaps one of the best organised and most civilised of African kingdoms at the present day. In fact, putting aside the empires of Abyssinia and Morocco (as entirely independent. states ranking with other world Powers), Uganda would take a high place among those purely Negro kingdoms which retain any degree of national rule, and would compare favourably in importance with Sokoto, Wadai, Lunda, or Barotse. It is difficult to fix on a physical type of Negro peculiarly characteristic of Uganda, there being no such thing; but Uganda civilisation, arts, and crafts have a certain distinct cachet of their own, not to be altogether explained by the ancient introduction of an Hamitic civilisation, though this undoubtedly was the main stimulus which caused a land of Pygmies and West African Negroes to emerge into the semi- civilised, refined, and, in some respects, artistic people who have risen to such prominence in the politics of Central Africa under that long line of astute kings of whom Mutesa was a striking example.
The present population of Uganda is composed of three main elements. The country undoubtedly was first inhabited by people of the Pygmy- Prognathous type similar to those already described in connection with the Congo Forest. To the present day in the great forest of Kiagwe, which covers a large proportion of South-Eastern Uganda, near the Ripon Falls, there are individuals of stunted growth, broad, flat noses, and long upper lips, who might very well be classed as Congo Pygmies. The next element to be described is that of the West African Negro type, which constitutes the bulk of the population at the present time, and which, no doubt, invaded Uganda in succession to the original Pygmy-Prognathous settlers when the land was mostly covered with great forests. I call this element “West African,’ because many of the Baganda are strikingly like that rather pronounced form of Negro characteristic of the west coast of Africa. The West African Negro type is undoubtedly the foundation of
636
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A
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638 BANTU NEGROES
the Bantu, though the Bantu race—if there be any such racial distinction —is probably composed of a West African stock that has been modified and slightly improved (in some cases) by ancient Hamitic intermixture. Baganda of the West African kind are tall, loose-limbed, muscular people, and this type is well represented by the present Katikiro, or prime minister. Men of this description are often met with over six feet in height, though somewhat clumsily built, and entirely lacking the grace and suppleness of the Hima. The third element in the composition of this population is the Gala herdsman from the north and north-east.
Portions of the modern Kingdom of Uganda belonged to Unyoro and to an Hamitic aristocracy down to within four years ago ; but, according to tradition, nearly all the present Kingdom of Uganda, except some districts actually bordering the Victoria Nyanza,* were at one time part of the Hima kingdoms founded in Ankole, Toro, and Unyoro. Never- theless, it would seem as though the districts bordering on the lake shore, which are characterised by a good deal of marsh and very rich forest, and are consequently somewhat unhealthy to the European and the Hamite, were never occupied by the Bahima. Representatives of this race, however, have affected the physical aspect of the people of Uganda by their introduction into the country as herdsmen, and by the fact that it. has been the constant practice of kings and chiefs to obtain beautiful Hima girls as their wives or concubines. Consequently, a few pure- blooded Bahima and a great many half-castes between the Hima and the Negro are to be met with at the present day in Uganda, while not a few individuals amongst the more or less pure negroes bear testimony in their greater refinement of features to the intermingling of the Gala with the Muganda.
Measurements of a few Baganda are given in the tables of anthropo- metrical observations. The average of twenty measurements of men and twenty of women taken by Mr. J. F. Cunningham give the average man’s height as 5 feet 4) inches; chest measurement, 334 inches; length of foot, 10 inches; measurement round the neck, 132 inches ; and round the mates, 355 inches. The average height of the women was 5 feet 1} inches. Round the chest they measured 32} inches. The length of the foot was 91 inches; the measurement round the neck, 114 inches; and round the «tes, 35 inches. The expression of the features in the negro Baganda is mild and agreeable. A good deal of hair grows on the men’s faces, especially in the form of whiskers. The physiognomy of the average Muganda is thoroughly negro, and the skin is usually very black, except where there has been distinct intermixture
* The Sese Archipelago and the Bukerebe Islands were both at one time under Hima domination.
A MUGANDA
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with the Bahima. In the royal family of Uganda the features are quite negro (though in a pleasant form), and the skin is a peculiar golden brown. The hair of the head, if allowed to grow, becomes very thick, but: it is usually cut short. There is a moderate growth of hair on the body, much the same as in the West African Negroes.
The Baganda never circumcise unless they are converted to Muhamma- danism. Before the advent of Islam, the teaching of which began to penetrate the country about forty years ago, there were, of course, no cireumcised men amongst the Baganda. ‘Vhey had, indeed, a great dislike to this rite; and it was possibly the imposition of circumcision which in the earlier days made Muhammadanism so unpopular, and which to a great extent has kept it from spreading at the present day. Likewise the Baganda neither knock out their front teeth nor sharpen them to points, as is done by the forest tribes, the Banyoro, and the Nilotic Negroes ; nor do they drill or mutilate the ears, or cicatrise the body with raised scars.
It would almost seem as though the Raganda had lost much of their original vigour asa race through the effects of former debauchery and the appalling ravages caused among them. by syphilis. It is difficult to over- estimate the damage done by this last disease. The French Bishop, Monseigneur Streicher, writing to the author of this book, describes this disease as “une plare désastreuse pour le pays.” Dr. Cook, of the Church Missionary Society, in one of his reports to the Bishop of Uganda in 1901, remarked, “In Uganda syphilis is universal.” So far as can be ascertained, this plague did not exist in the country until communications were opened up with the Zanzibar coast-lands and with the Sudan provinces of Egypt hetween 1850 and 1860. It would be rash to say that the malady was unknown to the country before these dates, but it was certainly introduced in a new and ravaging form by the Arabs and Nubians. Now it is becoming somewhat more benign, but is appearing in a congenital form amongst the children. Mothers do not recognise this malady when it breaks out in their offspring, but attribute it to the results of their having eaten salt during pregnancy. If the child dies of this disease, the mother is beaten, as it is taken to be her fault. Monseigneur Streicher, who knows intimately the Banyoro and Baganda, informs me that although this same terrible disease is equally present in Unyoro, it does not appear among the children.
The same authority has drawn the present writer's attention repeatedly to the stationary character of the Baganda population at the present day. The Kingdom of Uganda in the time of Mutesa, though then of smaller extent politically than at the present day, probably numbered 4,000,000 people. In 1901 I was not able to estimate the population at much over 1,000,000. This decrease is partly due to the appalling bloodshed and massacres which went on between 1860 and 1898 and were caused by the
BAGANDA SOLDIERS OF THE KING’S A¥YRICAN RIFLES
35%
6 12 BANTU NEGROES
wars, raids, and civil wars which took place under the kings Mutesa, Kiwewa, Karema, and Mwanga. and which resulted from the counter-raids of Unyoro. But another cause seems to have been the exhaustion of men and women by premature debauchery. From some cause or another the women of Uganda have become very poor breeders. If a woman has more than one child she is looked upon as quite remarkable, and is given a special honorific title. In former days, the Baganda women being so frequently barren, it was the custom of the men, at any rate amongst the chiefs and aristocracy, to raid the neighbouring countries of Unyoro, Toro, and Busoga for wives, or to obtain large numbers of women by the slave trade. Since this means of recruiting for the marriage market has been put a stop to, even though at the same time wars and massacres have come to an end, the present population remains in a rather stationary condition. If the Baganda are to be saved from dying out as a race—and I cannot but believe and hope they will—it will be entirely through the introduction of Christianity and the teaching of the missionaries, both Roman and Anglican. The introduction of monogamy as a universally recognised principle now amongst all people who desire to conform to mission teaching may be the salvation of Uganda, strange to say. The people, through this teaching, are now becoming ashamed of marrying girls who have led a bad life before marriage. The appreciation of female chastity is distinctly rising, while at the same time young men find debauchery no longer fashionable, and endeavour to marry early and become the fathers of families. If ever a race needed a Puritan revival to save it from extinction, it is the Baganda, and if ever Christian missions did positive and unqualified good among a Negro race, this good has been accomplished in Uganda, where their teaching has turned the current of the more intelligent people’s thoughts towards the physical advantages of chastity.
The other diseases to which this people are subject are numerous. They suffer from malarial fever, but not to the same extent as Europeans. It is a mistake to suppose that they are immune from hemoglobinuric, or blackwater fever. They do enjoy, apparently, immunity from this disease within their own land, but if a Muganda goes (for instance) to the Congo Forest, or to the south shore of the Victoria Nyanza, he is as likely as any European to get blackwater fever and die of it. Small- pox is a constantly recurring plague which ravages this country, as it does most parts of tropical Africa. The people also suffer from a mild form of chicken-pox and from mumps. Dysentery is not often met with amongst the natives of Uganda itself, but the Baganda are particularly subject to this disease if they quit their own country and travel to other parts of the Protectorate. Under these circumstances the disease is a very fatal one. The Baganda suffer much from that
WOMAN
G44: BANTU NEGROES
disgusting disease known as frambusia, or “ yaws.” The “yaws” develop usually first in the feet by the unknown infection (the source of this (isease is not yet ascertained) gaining entrance through a crack in the skin or a small sore. The sores reappear on the face, arms, legs, back of the neck, chest, abdomen, and armpits, never on the back. The disease may run for twelve months or more if no measures are taken to cure it, and long after the disease has disappeared from the body the feet still remain affected. Although Dr. R. U. Moffat, who has inquired into the question of this skin disease, is of opinion that it has nothing to do with syphilis in its origin, it nevertheless yields before the internal administration of mereury.
Leprosy is not an infrequent occurrence amongst the Baganda. The so-called bubonic plague has from time to time been the cause of many deaths, and it is a disease much dreaded by the Baganda and adjoining peoples. Curiously enough, although it is incessantly talked of by the natives, no ascertained case has ever come under the observation of trained medical officers, and the Baganda are apt to apply their word for “ plague” to any virulent disease which carries people off suddenly. Still, from the accounts of the English and French missionaries and the German authorities to the south of the Uganda border, there is little doubt that in Buddu, and perhaps also in Busoga, the bubonic plague, or some disease related to that malady, exists in an endemic or chronic form. There have been several epidemics of influenza, introduced, of course, by Europeans and Asiatics from the coast of the Indian Ocean. This malady proved very fatal amongst the Baganda in 1899, 1900, and 1901. Pneumonia is a common complaint, and a very fatal one amongst the Baganda. Phthisis is scarcely ever met with among these people, so far as my information goes. Skin diseases of all kinds are exceedingly common amongst these people, who are not, as a race, as cleanly as is usually supposed (from the fact that they are often seen clad in snowy white cloth). The Baganda swarm with lice both on their heads and bodies, and in their houses fleas and even bugs are common. The jigger, or burrowing flea, at one time between 1890 and 1899 caused great distress among the people by the festering wounds it caused in their feet. But the insect, for some reason, has become scarcer during the last few years, and the natives are more diligent than formerly in eradicating the flea and tending the sores it creates. In addition to. syphilis the Baganda suffer much from gonorrhcea and its sequele.
Apart from syphilis, the doctors of the Church Missionary Society are of opinion that the worst enemy of the Baganda at the present time is the sleeping sickness. ‘This mysterious disease was formerly unknown in Uganda, but seems to have travelled there slowly from the west coast of
A MUGANDA WOMAN
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Africa, where it has long been in existence. The disease is characterised by a gradually increasing drowsiness and prostration, which soon render it impossible for the sufferer to carry on any of his usual duties. In its later stages he becomes continually somnolent, and ultimately unconscious. ‘The disease comes on in a slow and insidious manner, and may last for two or even three years. The result seems to be invariably fatal, no authentic case of recovery from the disease having yet been published (I quote from Dr. A. R. Cook). In 1901 200 persons on the Island of Buvuma died of this disease, which has now extended its ravages as far east as the Nandi Plateau. The Baganda fear the sleeping sickness a greal deal more than smallpox. The disease appears to be caused by an organic alteration in the structure of the brain, and it is accompanied in nearly every case by the presence of a peculiar and active little worm in the blood known as Filuria perstans. Enteric, cholera, scarlet fever, diphtheria are up to the present moment wnknown to the Baganda, nor do they apparently suffer from nervous diseases, Epilepsy is rare, and insanity still more uncommon. Facial paralysis sometimes occurs as a sequela of malarial fever. Diseases of the liver are rare. Dyspepsia and various affections of the digestive organs are common owing to the “gross aud filthy habits of the natives” (Dr. R. U. Moffat)—that is to say, the natives are so careless in the way in which they give full rein to their appetite for large quantities of food that, even with their strong digestions, they suffer from dyspepsia and diarrhcea.
All things considered, it must be agreed that the Baganda have certainly their share of this world’s troubles. They live in a beautiful and exceedingly fertile country, which is, however, not healthy for either Europeans or natives. In a measure they have become inured to its special type of malarial fever, though they suffer almost as much from fever as do Europeans if they proceed to another part of tropical Africa. There is, of course, an enermous death-rate among the children, who are very badly looked after by their mothers. One point must be stated emphatically in favour of the Baganda. They are one of the few Negro races who attempt anything like sanitary measures to keep their surroundings free from filth. They are often dirty in their persons, and sufficiently careless about their food and drinking water to justify Dr. Moffat’s allusion to their “gross and filthy habits”; but they attempt as a rule to keep their houses clean, and the surroundings of their houses very clean. Before ever the influence of European civilisation was felt they had (unlike all the surrounding tribes) instituted the plan of the construction and use of privies for purposes of defecation. Nearly everywhere else where I have travelled in Africa, with the exception, perhaps, of Muhammadan Africa and certain countries like Ibo and Old Calabar near the mouth of the
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Niger, the average negro generally resorts to the open ground in the vicinity of the village or the adjoining forest for defecation, with the result that the surroundings of every native village become indescribably filthy and evil-smelling. In Uganda, on the other hand, every one, from the peasant to the chief, will take care to have a privy built in a yard behind his house. This will be surrounded by a fence, and from time to time the pit dug is filled up, and a fresh one excavated at a little distance. The influence of the missionaries in promoting morality, of the missionary and Government doctors in teaching the people the cure and avoidance of disease, the improved food-stuffs which European civilisation will introduce and cause to flourish in the country, the instruction from English missionary women and French “sisters” as to the proper care to be bestowed on young children: all these means of grace may, it is hoped, prevail in arresting the downward progress of a nation which is in many respects the most interesting in Negro Africa—a people so naturally polite and artistic that they may in time justify the title which the author of this book has several times applied to them—“the Japanese of Central Africa.”
It has been already mentioned that the Baganda leave their bodies alone as nature made them, neither practising circumcision nor any methods of cicatrisation, tattooing, ear-piercing, knocking out of teeth, or other mutilations. Neither do they fuss much about their hair. This is very abundant in growth, but they generally cut it short. There are certain occasions, however, on which the hair is allowed to grow. A widow is expected to leave her hair at least two months uncut after the death of her husband. She may even let the growth of the hair extend uninter- ruptedly for five or six months, if she wishes to show that her sorrow is intense. It is sometimes noticed that there is a circular bare patch on a man’s head where the hair has been shaved, almost like a tonsure. The explanation of this is that the tonsured individual is subject to fever or has frequent headaches. He therefore keeps a portion of his head shaved, so that it may be readily scarified and cupped. Both men and women wear iron bracelets, or occasionally bracelets of copper and ivory. Small pieces of hard wood or of iron may be threaded and worn as a necklace, and there are, of course, numerous strings of little beads worn in some way round the neck, wrists, and haunches. Rings of iron, copper, or brass are worn on the fingers; but the Baganda are not, as a rule, as much given to all these adornments as other Negro races.
From time immemorial their men have had a most scrupulous regard for decency. Indeed, the Baganda used to be squeamish on this score, and in the time of Mutesa a heavy fine was inflicted on courtiers who exposed their legs to view when in the king’s presence. Women were less
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particular, and at Mutesa’s palace young women, stark naked, used to walk about. They acted as the king’s valets. Nowadays it is not thought right that a woman should go naked, and she is generally clothed from her hips down to her ankles, but no shame is felt at showing the breasts. On the other hand, it is thought improper (unless he be a porter carrying loads or a man working in a plantation) that any considerable part of a man’s body should be exposed to view between the neck and the ankles. In former days the Baganda wore dressed skins. This has long since passed out of fashion anywhere on the shores of the Victoria Nyanza, but an allusion to the practice is made in a common taunt: “Go to the interior and wear skins!” This would mean, ‘Go and show yourself to be the rustic person that vou are.” The use of skins for clothing was followed by the wearing of bark-cloth, and the making of this is quite a national institution, as they export what they do not wear to Unyoro, Toro, Ankole, and parts of German East Africa. This cloth is usually obtained from a species of fig-tree, the “mubugo” (the root is “-bugo,” and the bark-cloth itself is called * lubugo”). Bishop Streicher, however, informs ine that the trees producing bark which can be turned into bark- cloth number 197 species! Any such tree producing bark-cloth is called “omutuba” in the native tongue. Bark or bast (for it is really that) of a red colour is usually preferred. The bast from the inner side of the bark is stripped off the tree to the length of perhaps six to ten feet. The strip is soaked for some time in water, till it is a damp, soft mass. It is then spread out on skin mats, and is beaten thinner and thinner by hammering with a mallet, and also by gentle pulling at the sides, till it has become a strip of fairly even breadth. These strips are sewn together with exceeding neatness, so that they become the size of large shawls. Pieces of this description are large enough to be made into voluminous curtains for cutting off a room or a partition. As already mentioned, the material becomes a reddish brown, but pieces which are intended for use by the royal family are decorated with bold patterns in black dye. Until the trade with Arabs became an established thing in the country about forty years ago, the upper classes wore nothing but bark-cloth, and even at the present day the use of this cloth is de riyuewr for certain purposes and on certain occasions. I believe it is considered a matter of etiquette that all princesses and women about the king’s court should wear nothing but bark-cloth. A Muganda man begins his clothing by winding a strip of bark-cloth round the hips and passing it between the legs, even though he may wear garments or a pair of trousers over this.
The foreign cloth goods which are the most affected are ordinary white calico from America, Bombay, or Manchester. This is kept wonderfully white by constant washing with soap. The Baganda may have under-
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garments of bark-cloth (shawls and strips wound round about the body), or they may wear, as many of them now do, European and Indian clothes ; but any Muganda of good position wears over and above everything else a garment like a toga of white calico which is knotted over the right shoulder. There isa grow- ing partiality amongst the Baganda men for dressing in white. They like to have long, trailing gar- ments covering them from their neck to their feet. A turban of twisted strips of white cloth is worn round the head. Attired in this way, wholly in white, a Baganda crowd | 1 moving amongst the 359. MAKING BARK-CLOTH
stately groves and emerald-
green lawns of their fertile country recall irresistibly (as I have already related in Chapter III.) the conventional pictures of evangelical piety which represented the Blessed walking in the Vales of Paradise. The women rarely don white cloth. If they quit their native “lubugo,” it is in order to wear Manchester calicoes of gaudy colours. The Baganda when travelling, and the upper classes at all times, use sandals. These are made of very stiff ox hide, are very thick, and curved upwards at the edges so that the foot rests in a sort of boat-like hollow. Usually this thick leather is gracefully ornamented by intricate designs in colour. Amongst the upper classes the sandal is kept on to the foot by strips of soft otter fur drawn through holes in the edge of the sandal.
The howse in Uganda, or in countries subject to Uganda influence, differs from any other in Negro Africa. The huts of the peasants, of course, come back somewhat closely to the common beehive shape, though they exhibit a larger porch. The typical Uganda house, however, is constructed as follows: The ground plan is an almost perfect circle with,
650 BANTU NEGROES
generally, two doorways, one opposite the other, Outside the frout doorway the roof is prolonged into a kind of porch which opens out in a
great horseshoe shape, something like the old * coalscuttle” bonnet. The
360. THE “ CLOTHED BAGANDA”
doorway is fairly lofty—much more so than in any other type of Negro house—but the door-posts, which are generally small tree-trunks encased in a reed covering, converge somewhat in their upper extremities, so that the shape of the door is a very long oval. The interior of a chief’s house has the general level of the floor raised at least a foot above the ground by a hard structure of clay smeared over with mud and cow-dung, so that it is absolutely smooth, and in some places is shiny and black with the polish of feet going to and fro. Other daises often rise in steps above the level of the floor, The roof is relatively very high in the
BANTU NEGROES 651
centre. It is composed of a vast framework of palm-frond stems or flexible sticks lined inside with closely tied canework. This framework of the roof really extends uninterruptedly to the ground, and round the edge of the hut and its narrow verandah, if it has one. It is strengthened from the ground upwards by a circle of poles which are placed perpendicularly in the ground all round the periphery of the house, and which fit into the roof just where it begins to slope upwards towards the apex. The roof is supported in the interior by tall, straight poles made of the stems of the wild date palm. In the fore part of the hut, near the main door, at about an equal distance between the projection over the porch and the apex of the roof, there is a screen or partition wall with supports in the centre made of these date-palm columns going right up to the roof.
In all Uganda buildings of the old type (I am obliged to put in this proviso, because the Baganda are changing their customs so rapidly, and many of them are now building houses after the European style in bricks) the palm-trunk column is an ever-present and picturesque feature. The dwellings of kings and chiefs, churches, mosques, and schools are all distinguished by this forest’ of smooth, straight, slender palm-trunks. Their use enables the Muganda of the better class to give his roof a high pitch and his dwelling a stateliness which makes it something far superior to the ordinary African hut, however extensive may be the ramifica- tions of these low- pitched dwellings. Of course the houses of the peasantry are greatly inferior in appearance to those of the gentle-folk, and many of them at a distance look like untidy haycocks. The y nie: thatch of the better © @ a an class of dwellings is 361. AN UGANDA CROWD in itself a _ special feature of Uganda and such countries to the west as follow Uganda fashions. The thatch is extremely thick, perhaps as much as a foot in density. It is of fine long grass, and all over the front of the house,
652 BANTU NEGROES
over the porch and a portion of the verandah, the grass is shaved off with sharp knives to a smooth edge. This gives the house a very neat aspect, and is a great improvement on the untidy, weeping straws which usually terminate an African’s thatch. The interior of the house and the outer walls of the porch and front verandah are most neatly covered with canework. This is made of the long stalks of the elephant grass packed closely together in an upright position, and bound by transverse
362. THE SPECIAL COMMISSIONER AND A CROWD OF BAGANDA GUESTS ON THE LATE QUEEN'S BIRTHDAY
bands of bast. This canework is almost a speciality of the Baganda, and with it they clothe unsightly poles. which then become glistening columns of pale gold. Doors are even made of this canework. The apex of the roof is usually finished off by a cap composed of several flounces of thatch, one on top of the other.
A large house may contain, besides the central fireplace (generally a raised dais of hard clay on which stand the three big round stones which compose the African’s grate), from one to five sleeping berths, usually
BANTU NEGROES 653
beds of raised clay partially surrounded by sereens. It has been already explained that a partition of palm-trunks rising to the ceiling cuts off
363. AN UGANDA HOUSE
the front part of the hut into a sort of semi-circular hall, and helps to ensure a certain amount of privacy for the interior. Behind the broad opening in this palm-trunk partition is placed a screen of matting, which enables people to pass to the right or left of the interior of the hut, but
654. BANTU NEGROES
364. CHIEF’S HOUSE, UGANDA
prevents any one gazing direct from the doorway on the inmates. Curiously enough, in-many of the houses, even of the better class, there is a partition on the left of the interior from the principal entrance which serves as an enclosure for cattle, one or more milch cows being kept there with their calves. Some of these cows are extremely tame, and walk in and out of the houses with great care and deftness, never upsetting or injuring the frail screens through which they have to pass. It may be supposed that. these tame cows introduce a certain’ amount of dirt and smell into the house; but as regards cleanly habits they seem to be as well trained as a domestic dog or cat.
At the back of the principal dwelling-house there are smaller and
365. PHASANT’S HUT, UGANDA
656 BANTU NEGROES
less neatly built huts which serve as cooking places, and sometimes as separate dwellings for supernumerary women or children, and attached to every establishment is a privy. In the courtyard which contains the
366. FRAMEWORK OF AN UGANIA HOUSE
principal=dwelling there may still be seen a small fetish hut near the house and close to the gateway leading into the courtyard. Every Uganda house of importance has attached to it a series of neatly kept courtyards surrounded by tall fences of plaited reeds. In visiting a chief one may pass through four or five of these empty courtyards, in which followers of the chief stand or squat under shady trees. Any really big chief or the king of Uganda would have in one of these courtyards a band of music, a number of men with drums, fifes, and horn trumpets, who would greet the arrival of distinguished strangers by striking up some melody. Or a couple of these may be seated on the ground playing tunes on the ‘“amadinda,” a xylophone which will be described later among the musical instruments of Uganda. These court- yards are called in the native language * kisikati” (in the plural “ bisikati”). The reed fencing that surrounds them is usually of the pattern given in the accompanying illustration, and this style of fence will follow roadways in towns or settlements for miles, enclosing the plantations and settlements of well-to-do individuals. These fences, behind which rise handsome shade-trees or bright green bananas, give a singularly civilised aspect to the broad roads which traverse townships.
The Uganda town is a series of villa residences surrounded by luxuriant gardens. Occasionally there is an open square formed by the meeting of two broad roadways, and this may be the site of a market or a place of reunion for the people. Narrow paths may circulate between the huts
Cramug Zrne
Elevatcon
Plan of Cook-house.
Secleornal ZElevalion
Plan of Dwelling-house.
Orouna_ 2 Levatio Seclconal & levalun e % © é a as Stale of Feel
Plan of Latrine.
To face page 656.]
Plan of Goat-house.
366A. PLANS OF UGANDA BUILDINGS.
BANTU NEGROES 657
of peasants or as by-ways, but as a rule the Muganda prefers to make roads as broad as those in vogue in civilised countries at the present day. The public ways are kept fairly free from the growth of vegetation, but no attempt is made, of course, to metal their surface, and consequently the heavy rains cut deeply into their clay soil, so that the roads in their present condition are quite unsuited to wheeled traffic.
The Uganda road is like the old Roman road. It aims, or attempts to aim, straight at its destination, perfectly regardless of ups and downs. The natives never dream of negotiating a hill by taking the road round it by a gentle gradient. On the contrary, it always seems to the wearied traveller that the person who laid out the road looked round the horizon for the highest point and made straight for it by the steepest ascent. As as matter of fact, the roads are carried with tolerable correctness from point to point along the shortest route. It is when the Baganda come
367. A HOUSE AND COURTYARD, UGANDA.
to one of their many thousand marshes that they show both perseverance and skill. It has been already remarked in Chapter II. that Uganda is a sort of “switchback-railway country,” with lofty hills and broad
658 BANTU NEGROES
valleys which are marshes choked with vegetation and often filled with magnificent forest. Across these marshes the Baganda build causeways, which, though perhaps not sufficiently strong for heavy wheeled traffic, are generally quite solid enough for foot passengers and people on horseback. The causeway is usually made by driving poles into the marsh and building along these two rows of piles a coarse basketwork of withes and canes. Between these walls of basket- work are thrown down a quantity of papyrus stalks and branches of 368. INTERIOR OF A NATIVE CHURCH, UGANDA trees. Poles are fastened at short
intervals above this groundwork of indiscriminate vegetation, and keep the opposite walls of basketwork from falling in. An immense quantity of mud and sand is then thrown down along the cause- way, and gradually built up to a high, hard road some six feet above the surface of the marsh. At intervals tunnels are make in the basket- work as rough drains through which the slowly percolating water of these choked rivers may find its way. The weakness of this plan seems to he in the perishable nature of the foundations. The immense quantity of papyrus leaves and branches which are thrown down at the bottom of the causeway rot hy degrees and shrink in volume. This causes holes to form in between the poles. At the same time, one has only to travel in countries like Uganda outside the limits of Uganda civilisation to realise what a boon these dry roads are across the interminable marshes. When travelling in the northern part of Ankole I was frequently stopped for
BANTU NEGROES 659
days by the necessity of cutting a road through the marsh and then filling it in with a sufficient amount of piled-up stalks and branches to enable my caravan to traverse it without becoming hopelessly stuck in the bog.
The Uganda canoe, like the Uganda house and road, is a thing peculiar to Uganda. The germ of the idea possibly may be seen in the tub-like vessels which ply on all parts of the Albert Edward, and which, like the canoes of the Baganda, are made of boards sewn together with thongs. The foundations of the boat consist of a keel made from the long, slender stem of a tree, which may be as much as fifty feet long. The keel is straightened and slightly warped, so that it presents a convex aspect to the water. This long tree-trunk is a semi-circular hollow, the interior having heen burnt out with fire, aided by the chipping of axes, and it is of sufficient girth to form by its breadth the bottom of the canoe. The prow end of the keel projects for a considerable distance out of the water, sloping upwards, as the Baganda generally load more heavily the after part of the canoe. Along the rim of the hollow keel the first long plank of the canoe side is fixed at an angle of perhaps twenty degrees. Its
369. AN UGANDA CANOE
660 BANTU NEGROES
hottom edge is firmly sezen to the upper rim of the keel by fine wattles, made generally of the flexible rind of the midribs of the raphia palm. Innumerable holes are pierced in the lower edge of the board and the upper rim of the keel with a red-hot spike of iron. A small pair of iron pincers draws the thin wattle through these holes, and in this way the board which is to form the first plank of the canoe sides is firmly fixed to the edge of the keel. A second and broader board is again sewn to the upper edge of the first one. When this has been repeated on both sides, the canoe is made, but it is rendered firmer and more stable by the insertion of the transverse poles which serve as seats and stays. The prow and the stern are finished off by another hollowed half-eylinder of wood stitched to the ends of the planks. The prow end of the keel is also strengthened by a long bent pole with a backward twist being
3790. MODEL OF AN UGANDA CANOE
securely fastened to the keel. The top of this prow is generally ornamented by a pair of horns, and it is steadied by a stout rope being carried tightly from the uppermost point of the prow to the nose or beak of the canoe. Along this string hangs a fringe of banana filaments or bunches of grass. The joins in the planks and between the lower planks and the keel are generally covered by ‘narrow rods on both sides, over which the bast which makes the stitches is tightly tied. Finally, the outside of the canoe is given a coat of grease to stop up chinks and holes, and is further smeared with red clay both inside and out, so that the canoe is sometimes almost the colour of vermilion.
It is curious that with all these ingenious notions about boat-building, the Baganda have never conceived the idea of using sails, and even now, when they are familiar with Arab daus on the lake and European sailing vessels, they still prefer to propel their canoes entirely by paddles. The paddle, unlike so many Uganda implements, is not particularly artistic in
BANTU NEGROES 661
shape or design, nor has it that charming ornament characteristic of the canoe paddles of Benin. The paddles are stout and strong, with a heart- or spade-shaped blade, about three to four feet in length, and cut out of a solid piece of wood. Like the canoe, they are generally smeared with fat and red clay. All these canoes and planks are hewn. No such thing asa saw exists anywhere in Negro Africa, unless where introduced by Europeans. Planks are often obtained by splitting tree-trunks by means of wedges, and adzing down the thick layers of wood to the required thinness.
The Baganda certainly make artistic poftery. Their country provides them with many different kinds of clay. The red soil makes the large red earthenware, the kaolin gives them a white clay, and a black soil provides them with a dark bluish clay, a substance much favoured for making certain articles. This black pottery is further beautified by a plumbago glaze which is made from the graphite which occurs so frequently in the rocks of Uganda. Very handsome cups, vases, and milk-pots made with these black clays may be seen in the British Museum among the collections made by my expedition. They show particular taste and variety in the construction of pipe bowls. These are decorated with bold patterns in black and white or red and black. In one kind of tobacco pipe there is a simple bowl which is fastened on to the pipe stem, and which contains the tobacco. On. this is laid a second and larger bowl which fits tightly over the tobacco. It is perforated at the top, and contains live embers from the fire. This second and removable bowl is fitted with a small handle so that it can be easily detached.
The Baganda carpenters now make chairs after the European model— in fact, a curious relic of the Speke and Grant expedition remained in the perpetuated camp stools. These useful articles were much admired by the Baganda, and after the departure of Speke and Grant two or three which were left behind in the possession of Mutesa were imitated over and over again by the carpenters, and now no person of importance is without one of these portable seats. In like manner the Baganda soon began to imitate in their pottery the shapes of European cups, candlesticks, and goblets. In all their pottery they show such taste and artistic skill that it is quite possible they may eventually produce schools of pottery like those of Japan and China. Gourds are cut into many different shapes for drinking vessels, or are left in their natural form to serve as bottles and beer calabashes. The exterior of these gourds is also covered with ornament drawn by means of red-hot needles.
Another article in which they display exquisite taste is the long tube made simply of a hollowed cane with which they suck up banana beer (the object being to draw up only the liquid into the mouth, and not fragments of pulp or rind). This cane is enclosed in a covering of tightly plaited straw,
G62 BANTU NEGROES
many different colours being used in the plaiting, the result being a really exquisite piece of workmanship. Wooden spoons of quaint shape are cut out of solid blocks of the same hard wood which is used for canoe planks, and ladles are made of the same material. I have already described the making of bark-cloth and the wooden mallets (their sides scored with parallel ridges or a criss-cross file-like surface). Long wooden receptacles are also carved out of a solid block of wood, and are fitted with a rounded cap, stopper. or lid. The favourite white wood of which these things are
371. THE FIRST ATTEMPT OF UGANDA CARPENTERS TO MAKE A WHEELE CART BELONGS TO THE PRIME MINISTER, APOLO)
VEHICLE. (THIS LITTLE
made is decorated with all manner of patterns by means of red-hot iron implements.
Baskelwork is also much developed amongst these people, and is much the same as that already described as in use among the Bahima, though there is greater variety. Many of the plaited baskets of black and white straw are charming in design. It is difticult to realise that the exquisite workimanship of some of these baskets comes from the hands of a coarse- looking negro, Some of their workmanship makes one imagine that a fine chainwork of bast or the stiff rind of palm midribs may have
BANTU NEGROES 663,
preceded goldsmiths’ work in early days, and have been imitated by the goldsmiths subsequently. The Baganda will make necklaces composed of links of palm rind fitting one into the other, and resulting in a chainwork of extraordinary suppleness and finish.
The Baganda make mats of three kinds ordinarily. In the Sese Islands bundles of papyrus stalks are roughly fastened with bast string. The result is a soft mat of great springiness and by no means of ugly appearance, as the dry papyrus fades to a pleasing grey-green. Elsewhere in Uganda very finely-plaited mats are made, the finest form of all being
372. UGANDA POTTERY (A MILK-POT AND TOBACCO PIPES) AND AN UGANDA FLUTE
something like the Swahili “mikeka,” which is varied by charming patterns of different coloured dyes. The material out of which most of the finer mats are made is the fibre derived from the fronds of the Phenix or raphia palms. The Baganda make excellent ropes, almost, good enough for exportation ; also string of various degrees of fineness. The rope is generally made from the fibre of a species of Hibiscus, of Sanseviera, and of the bast of raphia and date palms. The string is made of various kinds of bast or hemp.
Leather is dealt with successfully in the making of sandals, and occasionally of caps, boxes, or the tops-of drums. Skins of wild beasts
9
VOL, I: 3)
664 BANTU NEGROES
are beautifully dressed, being rendered perfectly soft and supple on the under-surface. The hide is continually scraped with a knife till all the fibres are loosened, and it is then rubbed with sand and fat. Lion and leopard skins, the skins of many antelopes, wild-cats, and monkeys, are dealt with in this manner. Especially noteworthy are the beautiful rugs that are made of the skin of the little blue-grey Cephalophus antelopes so common in Uganda. These are sewn together with exquisite fineness, so that the joints are scarcely observed.
There is a good deal of ironwork carried on by the Baganda, who make hoes of the usual African shape, elegantly shaped knives, spear- heads, pincers or tongs, finger-rings, chains, axes and choppers, sickles, needles used in the making of bark-cloth and the plaiting of grass, and sometimes iron bells. The best iron (which apparently is hematite) comes from Busindi.
As regards musical instrwments, the Baganda are great flute-players. They make flutes out of the thick canes of sorghum, elephant grass, the Phragmites reed, sugar-cane, or bamboos, and play on them very agreeably. The shape of their drums may be seen from the accompanying illustration. The type of the Uganda drum is met with all down Fast Central Africa from the Upper Nile regions to the Zambezi. A description of it was given in the last chapter in relation to the Bahima. Another kind of drum is also in use, especially in Buddu. This is more of a West African type. It is a hollow tree-trunk about three feet long, covered at the top with the skin of a Varanus lizard. It is slung by a cord round the neck and one shoulder of the man, who plays it with his hands. There are also small hand drums, which are easily carried about. Then there is a kind of drum not often seen nowadays, of a singularly elegant shape, with a circular stand, from which rises a round column of wood about a foot in length. This widens out again at the top and forms a basin-shaped drum, over which is strained a skin neatly fastened by strings round the neck of the column.
Another musical instrument which should be catalogued is of a kind which the coast natives call “kinanda.” An example of this is well illustrated in the author’s book on British Central Africa. A number of thin slips of iron or of resonant wood with the ends turning up are fastened to a small sounding-board, and are twanged with the fingers. Horns are made of long gourds open at both ends, the opening at the narrow end being very small. The blow-hole is cut into the gourd at about six inches from the small end, and the sound is modified by the player closing or opening the small end of the gourd with his finger. Other trumpets are made of the horns of Yragelaphus antelopes, which are well suited for this purpose by their convolutions. Small horns of
BANTU NEGROES 665
this kind are, like the = bottle gourds, open at both ends, with a large blow-hole cut near the point of the horn. The bigger horns of this kind have their large apertures partially closed with skin. In the eastern part of Uganda and in Busoga pan-pipes are made out of the reeds that are suitable for flutes.
The harp of Uganda is interesting because its identical form is re- peated in the paintings of ancient Egypt, where the instrument must have had its origin, reaching Uganda by way of the Nile, or by the roundabout route which ancient trade followed from Egypt to Somaliland and from Somaliland to Uganda. This type of Egyptian harp may also be noticed in the possession of the Sudan tribes along the Congo watershed and in the vicinity of the Niger, and I am not sure but what it does not turn up again in West Africa. The harp is constructed as follows: A curved, shallow basin of wood, in shape like the shell of a tortoise,* has a thin piece of sheep or antelope skin strained tightly over it. To one end of this basin or sounding-board is securely fixed a long, smooth, curved stem of wood, the skin being neatly fastened by some kind of glue all round the junction of this stem of the harp with the sounding-board. There are usually eight strings, which are strung from the turning-pegs
_along the stem to the opposite end of the sounding-board, where they are securely fastened. The turning-pegs tune the strings to the requisite note. The Baganda have also a lyre of a kind very common in Negro Africa, and met with in many other countries besides Uganda. In this there is a sounding-board with a hole in it, composed of a shallow basin of hard wood, across which skin—very often a lizard’s skin—has been tightly strained. ‘his sounding-board is of an oval shape. Two smooth,
373. A BAND OF MUSIC: DRUMS AND TRUMPETS
* And tortoise-shells are often used for this purpose.
666 BANTU NEGROES
well-polished sticks are fastened securely against each long side, with their points converging and crossing inside the sounding-board. Outside the skin cover they diverge to a considerable distance, and a cross piece of wood connects the two diverging ends. From this cross piece eight strings usually are fastened to a bridge on the sounding-board. In the Sese Islands there is a slightly different form of lyre, in which the strings, after being gathered together and fastened ‘on the sounding-board, radiate again to a frame of sticks which is fastened along the lower and short side of the sounding-board.
Then there is the “amadinda,” which is well illustrated in the accompanying photograph. This xylophone is made of long, flattish segments of very hard wood, which are placed on the cylindrical trunks of bananas, with or without little cup-like sounding-boards. These flat slabs of wood are adzed to slenderness in the middle. They are usually kept in position when placed across the banana stalks by pegs being driven into the soft banana trunk to prevent one slip of wood from touching another. They are beaten with little hard sticks, and give out a very melodious sound.
The weapons of the Baganda (apart from guns, which are now in the country by thousands and much used) are spears and shields. The Baganda have no throwing-spears, nor do they—unless it be among the children—use bows and arrows; neither do they carry the swords or daggers used by the people in the eastern half of the Protectorate and in parts of the Congo Forest. Clubs were formerly in use in warfare in shape like the knobkerry. These were used until quite recently as one of the weapons of execution, men and women being frequently clubbed to death. The spear-head is not usually very large, and is often of the Hima type, with two blood-courses. Sometimes spears were used which were practically pikes fixed on long, stout wooden stems.
The shield of Uganda is quite characteristic. Its shape is a pointed oval which has a bend right down the middle—that is to say, the two sides are bent back, leaving a central ridge. In the very middle of the shield a large pointed boss (answering to the handle at the back) is fixed, generally made of wood, but occasionally of iron. The foundation of the shield is sometimes wood with an interior cover of wickerwork, but orna- mental shields are occasionally made which are of wickerwork throughout. The handle of the shield is in the middle of the under-surface, just under the frontal boss. In Busoga and in Buddu the shield is bordered with the long hair of the colobus monkey. The shield is a very favourite ornament. Miniature shields are sometimes kept by the women as charms about their bed-places. In the Sese Islands the front of the shield is often rudely painted with white, red, and black clay. Although the
. THE “ AMADINDA” (A XYLOPHONE)
668 BANTU NEGROES
Baganda carry no sword or dagger, properly speaking, they sometimes stick a small knife in the armlet worn on the upper left arm, and a knife with a wooden or ivory handle is thrust into the waist-belt.
In former days the Baganda hunted with a good deal of bravery the wild beasts of their country. They surrounded the elephant, the lion, and the leopard with hordes of spearmen. Nowadays, if allowed by the Administration, they would attack the same animals with rifles or muzzle- loading guns. The smaller antelopes are still caught in snares. There is the suspended harpoon, weighted with a huge block of wood, which is placed over the path that hippopotamuses may follow. Pitfalls of various sizes and a snare (made of a sapling bent downwards by a stout cord, to which is fastened a slipknot placed over a game track) are also in use. In the last-named device the slipknot is kept in position by pegs, which are easily disturbed. A passing beast puts his foot into the slipknot, the sapling springs back, the knot tightens, and the creature is found suspended by one leg. There are also ropes fastened across these game paths in such a way that if a beast presses against them a heavy lance enters his body. The Baganda are very adroit at catching young hippopotamuses, elephants, zebras, and antelopes; but, strange to say, with all their intelligence they have hitherto shown themselves very poor hands at taming the wild creatures around them, and they have hitherto had absolutely no idea of domesticating beautiful birds and useful beasts.
Those of the Baganda that dwell on the shores of the Victoria Nyanza, and still more the islanders on the lake, spend a good deal of their time in fishing. They use weir baskets, usually made of the stiff rind of the raphia palm fronds or of the stems of certain wiry creepers. A wide- mouthed basket with a short funnel stem passes into another basket with a long funnel, and this discharges again into a largeish chamber of the same wickerwork, which has a hole at the back through which the fish are taken out. These weirs are usually fixed in a horizontal position with stone weights, and are often placed across the neck of a small inlet or gulf. The natives sometimes fish with rod, line, and hook, and they lay out night lines with floats. Very often fish are driven towards weir baskets by the men wading out into the shallow water of the lake and carrying after them a rude kind of seine made of long strips of banana leaves fastened to a floating or to a sunken line. This seine is gradually drawn in towards the narrower part where the baskets are placed, and the fish are in this way driven into the baskets, or may be driven right on to the shore without the use of baskets at all. Fish is a good deal eaten by the Baganda, especially near the lake, but it is also roughly cured, smoked, and taken inland as an article of barter. Locusts are eaten in the usual way—hby pulling off the wings and roasting the
BANTU NEGROES 669
bodies. White ants* at the time when they begin to fly from the ant- hills are much liked. Here, as on Lake Nyasa, the kungu fly (a minute species of gnat) rises in its millions from the lake waters, and is collected by the Baganda on screens of matting, made into paste and eaten as an agreeable condiment.
The Baganda keep as domestic animals the ox, goat, sheep, fowls, and dogs. Here and there may be an occasional cat, the de- scendant of breeds introduced by Europeans, or coming from the Egyptian establishments on the Nile. The cattle are usually of the humped zebu type. In the west and south long-horned Ankole oxen or half-breeds between these Gala cattle and the zebu are met with; but as a rule the Gala oxen do not thrive in the damp, hot climate of Uganda. The cattle of a chief are always herded for him by a Muhima, the Baganda not being very skilled in the care of cattle. Cattle-keeping, in- deed, has never taken the same hold over these eaters of the banana as has been the case with the people of less dis- tinctly negro character to the east and to the west. The Baganda nowadays appreciate
milk more through the teach- ing of Europeans than from any 375. AN UGANDA SHIELD original fondness for this liquid. The vessels in which the fresh milk is kept are generally filled with wood ash to cleanse them, and are smoked over a fire to keep them sweet. This gives the milk a very smoky (though not a very disagreeable) flavour. It is doubtful whether they made butter or “ghi” on their own account before being taught to do so fifty years ago by Arab traders. Their goats and sheep are of the ordinary type common to tropical Africa, the sheep, of course, * The flying termites enter considerably into Uganda and Unyoro folk-lore as a delicacy that is universally relished by men and beasts.
670 BANTU NEGROES
being hairy. In the west of Uganda and in Toro the sheep grow to a very great size, and have enormously fat tails. These very large sheep are often hornless.* They sometimes develop a mane down the front, like the domestic sheep of Western Africa. In Busoga and Eastern Uganda a breed of domestic goat is often met with that is prized for its strange appearance. ‘The hair grows extremely long over the back and sides and on the top of the head. It falls over the eyes like the hair of a Skye terrier. This seems to be a breed that came from the Nile regions, and it is one which reappears again to the west near the north end of Lake Albert.
Fowls in Uganda belong to the usual small mongrel type so common throughout Negro Africa. Occasionally cocks and hens revert to the original colour of the wild breed, and are scarcely distinguishable from the jungle fowl of India. Eggs in large numbers are sold to Europeans. I cannot say that they are much eaten by the natives. I suppose as a general rule the hens would be allowed to hatch them if they were not in demand for the European market. When a European is travelling through Uganda a present of a thousand eggs from a chief is thought nothing of; though, of course, a large proportion of these eggs have been already sat on or are addled. Women are allowed by custom to eat eggs until they are married, or if they are living alone as widows; but a woman who is married is not allowed to eat eggs any longer. The Baganda women are equally disallowed fowls as an article of food, and also mutton. They may, however, eat beef or veal.
The dog used to be heard a great deal of in Uganda as a pet. Most persons who have read anything about African travel will recall the description given by Speke of king Mutesa and his pet dog. This pet dog of Mutesa appears to have been white, and Speke mentioned that a white dog, a spear, a shield, and a woman were the cognisance of Uganda. Although dogs are still very common throughout the country, they do not seem to be held in such special favour now by the natives. Sometimes they are used for purposes of hunting down antelopes. So far as I can see they mostly belong to the ordinary African pariah breed with reddish yellow hair and prick ears. Sometimes there are black and white specimens. During the past twenty years a good many dogs of European breed have been introduced into Uganda and have mingled freely with the native stock, giving rise to many types of mongrels.
It is strange that so intelligent a people as the Baganda should, before
* This last-named is evidently the oldest breed of domestic sheep that entered Africa. It is noteworthy that the sheep of Western Africa from the Congo basin and Angola through Nigeria to the Gambia is without a fat tail, and has a long throat mane.
BANTU NEGROES 671
the advent of Europeans, have done nothing whatever towards domesti- cating the interesting, beautiful, valuable, and eatable beasts and birds with which their country abounds. Mutesa and Mwanga had slight leanings towards the keeping of menageries. Mwanga caused a swamp at the bottom of his palace to be excavated and made into an ornamental lake in which he kept crocodiles. Mutesa and his predecessor Suna were said to have had tame lions and young elephants at their court, but no European observer ever saw these, and it is doubtful whether these creatures lived long in captivity. Occasionally a native catches and tames a young baboon or a colobus monkey. Until the last few years it never occurred to any of them to domesticate the Egyptian and spur-winged geese which swarm on the shores of the Victoria Nyanza. Yet these birds, if caught young, are most easily tamed and become just as fearless of man as the domestic goose. Guinea-fowls, if caught young, are equally easy to domesticate. There is no reason why (as the Baganda are handy enough at catching anything, from a hippopotamus to a snake) they should not capture and tame all the interesting creatures round them, and domesticate such as are actually of use to man.
As regards the food of these people, they are fond of meat when they can get it, either by killing goats, sheep, cattle, or wild animals. Meat is sometimes cooked in water with red pepper and the spicy grains of the amomum, or it is grilled over the fire on a rough gridiron. A common practice is to run lumps of flesh on to wooden spits and stick them up in a slanting position over the fire. Fish, of course, enters largely into the diet of the people, and I have already mentioned that locusts, white ants, and the kungu fly are also eaten. A kind of thick soup or curry is made of meat or fish, which is eaten with banana “stodge” as a relish.
The staple food is bananas. Sweet potatoes are also eaten, boiled or roasted, and ground-nuts and grains, such as Indian corn, but to a very limited extent. You frequently meet children herding goats in the fields or along the roads, and these invariably have a roasted potato in one band and a small store of raw ones in the other. They are very quick at answering questions as to the correct road to any village, and munch away at the roasted potato in the intervals between question and answer. These random snacks of bananas or potatoes seldom answer the purpose of a regular meal. The fixed repast consists of bananas, or rather plantains,* prepared in the following way: A large earthenware pot is filled with plantains, then covered over with banana leaves, and a little water added. The plantains are first of all peeled, and as they grow
* “Banana” is more the name of the short, sweet fruit of which wine is made. “Plantain” is the long banana which is nearly always eaten unripe and cooked, and
which is not sweet.
672 BANTU NEGROES
limp in the boiling, they fuse into a solid mass. The pot is supported over the fire by three stones of sufficient size, placed in position to serve as a tripod. Instead of stones for this purpose one occasionally sees three old pots, inverted, placed round the fire, and the cooking-pot set on top of them. When the mass is cooked, the pot is taken off the fire, some fresh banana leaves are put on the ground, and the contents is turned out on to the leaves by inverting the cooking-pot. The cooked bananas have a mashed appearance, but you can still detect the shape of the original fruit in the heap.
If they can afford it, they have a soup, curry, or gravy to eat with the bananas. Some meat is boiled down, or some fish is cooked in a small earthenware pot, not much bigger than an ordinary sugar-bowl. When the family has gathered together for the meal, each member of it washes his or her hands by pouring water out of a jar on the fingers, one person pouring the water whilst another twirls and rubs his fingers. Then the person who poured:the water hands the jar to the other, so that he in turn may rub and wash his hands. There is no towel for drying; it is sufficient to give the hands a few violent shakes. They then sit round the mass of banana pulp, men, women, and children altogether. The soup or gravy is sub-divided between one or two other small earthenware bowls, so that a‘person has not to lean across the food to reach it. The heap of food is then parcelled out into a number of little mounds, and each person has one in front of him. He takes up a piece of the mashed plantain, formssit more or less into a ball in his hand, then dips it into the gravy. If he considers that there is little chance of the gravy dripping from the ball while it is on its way to his mouth, he raises the ball quietly-and disposes of it. If he suspects that there is to be a drip, he casts a hurried glance at the ball of focd as it is raised out of the gravy, and regulates the pace to the mouth so that it arrives just before any drop has fallen. Ifa drop has fallen on the ground, he disposes of the ball first, and then casts a rueful glance at the spot where it fell. Every drop of the soup is precious, and very little of it is wasted. The youngsters of the family, having had less experience and less tact in regulating the quantity of soup each time, and the rate at which the piece of food |should be conveyed to the mouth, frequently waste some; but this is soon noticed, and the elder members of the family charge the younger ones with the waste, especially if there are several dipping in the same bowl. The youngster admits at once the heinousness of the offence, and in order to guard against a repetition of it he first of all dips the ball in the jbowl, then touches it on his mound of banana pulp in order to catch any loose drops of gravy, and then conveys it to his mouth. He takes care next time to pick up the part of the mound on which he
BANTU NEGROES 673
touched the loose drop on the last. occasion, immerses it in the bowl, touches it again on the mound, and so on; so that by this method none at all of the gravy is lost. The pieces of meat or fish used in making the soup are allowed to remain for the end, and are then distributed so that each person gets at least one morsel. When the meal is over, the hands are again washed.
Plantain pulp is nourishing food. Thousands never eat anything else. It does not follow that the people are not hardy because they are fed on this soft, bulky food. “I have seen,’ writes Mr. Cunningham, ‘boys and men whom I have overtaken on the road start off to race my bicycle, and keeping up the race for a distance of five miles without effort, even at the rate of eight or nine miles an hour.”
The favourite drink of the Baganda is “mwenge,” a kind of sweet beer which is made from the juice of the banana. For this purpose a small kind of banana is usually employed which grows very sweet, as it ripens after the bunch has been cut from the tree. This liquid, when first brewed, is perfectly delicious. After twenty-four hours it begins to ferment, and may become a very heady, intoxicating beer. I am not aware that the Baganda make that porridge-like beer from various kinds of native grain which is so common elsewhere in Africa; nor do they, as is done both to the east and to the west, make a fermented drink out of honey. As soon as the Sudanese from the Upper Nile settled in the country as soldiers or soldiers’ followers, they introduced the bad practice of distilling a heady spirit from bananas, and this when drunk by the Baganda renders them quite mad. They get tipsy over their banana drink when it becomes fermented, but not stupefied or frantic.
It is said that there are no fewer than thirty-one distinct kinds of bananas cultivated in the Kingdom of Uganda. Some of these are short, squat bananas prized for their sweetness and beer-making qualities. Others, again, are of the kind known to us as plantains—of considerable length, not excessively sweet. when ripe, and used by the Baganda in an unripe state, and consequently without any sweetness at all. The banana is too much the main staple of food. When on rare occasions a drought visits the country, and the bananas fail to bear fruit, the people are on the verge of starvation, since they grow a very insufficient supply of any other vegetable food. Sweet potatoes * are cultivated, and the English potato has been adopted with approval, but it is cultivated in large quantities more for sale to Europeans than to be eaten by the people themselves. A little maize and still less sorghum is grown for food. Eleusine is rare. There are practically two harvests of everything in the year (except
* There are said to be no less than fifty-three kinds of sweet potatoes, and twelve kinds of Indian corn.
674 BANTU NEGROES
bananas, which produce all the year round), and these are coincident with the two short dry seasons which follow the heavy rains of the winter and summer.
There is a considerable growth of mushrooms throughout the whole country, and five species are wholesome. They are much liked by the Baganda, and are equally appreciated by Europeans. The flavour of one kind is quite sufficient to provoke the raptures of a gourmet. The Baganda grow sesamum, which produces a seed full of oil. No less than twenty kinds of peas and beans, certain herbs the leaves of which greatly resemble spinach, and various seeds, fruits, roots, and leaves of the forest are in use as articles of food. The sugar-cane grows most luxuriantly in the regions near the lake shore or near rivers, and produces an excellent cane sugar. Before the arrival of Indians and Europeans, however, the Baganda never made sugar. They only chewed the stalk of the cane for its delicious sweet juice. Tomatoes grow abundantly in Uganda now, and are no doubt eaten by the natives, who also sell them to Europeans. The coffee-tree is possibly indigenous to the forests of Uganda and the neighbouring islands. The Baganda chew the sweet pulp round the beans, bnt make no use of coffee as a beverage. A plant which has spread rapidly throughout Uganda in a few years is the Cape gooseberry, the fruits of which have an agreeable sub-acid flavour, and a taste very much like cherries.
Excellent tobacco is grown by them with very little care. It grows sometimes luxuriantly on their middens or on places where they have allowed cow-dung or refuse of human vhabitations to accumulate. Tobacco is smoked in clay pipes, which are often most artistic in design, ornament, and colouring. It is not, I believe, taken nowadays as snuff. Both sexes smoke. Hemp is grown, but when smoked by the people in water pipes it so infuriates them that hemp-smoking is virtually prohibited by native law. The word for “hemp-smoker” is practically synonymous with “brigand,” “ fanatic,” or “debauchee.”
As regards their agriculture, it is not in any way remarkable. They devote themselves so largely to their banana groves, which they are careful to keep clear of undergrowth, that they have not developed any special skill in dealing with other food crops. Needless to say, they have no idea of ploughing, the plough being an implement of the Caucasian, and utterly foreign to the Negro,* and in early days to the Mongolian. The soil is tilled almost entirely by the hoe. Neither have the Baganda much idea of irrigation or draining.
The improvement shown in the growth of tobacco on dung-hills does
* Tt is remarkable that even the wild pagan Gala of inner North-East Africa use a plough, showing that they are mainly a Caucasian race in this as in other respects.
BANTU NEGROES 675
not seem to have given them any notion of manuring the soil. When a piece of ground is exhausted by the frequent bearing of crops, they clear a fresh piece of brushwood. In this way, of course, they encroach year by year on the forests that remain in the country. It is this wasteful habit of the African—whose only idea of manuring the soil is, when he first clears it, to cut down and burn to ashes all the brushwood and trees, afterwards digging the ashes into the soil—which has done so much to turn Africa from a land of forest into one of prairie, steppe, and even desert. As a Negro tribe flourishes and increases in numbers, so it gradually destroys all the forests in its country by extending its clearings for agricultural purposes and abandoning each plantation as the soil becomes exhausted after the first few crops.
The Baganda seem to have appreciated shade-trees, and even trees with handsome foliage, and to have left them growing near their habitations (rather than to have planted them). Yet to a Muganda the idea of one’s de- liberately planting a tree for the sake of its beauty is one almost beyond his grasp at present. Their country blazes with magnificent flower-shows of which the Baganda if \ remain quite insensible. The ekiri- wi} £% kiti (Hrythrina), the Lonchocarpus, 4 the Sp athodea, the Combretum, the 376. METHOD OF CARRYING PIPE SLUNG OVER THE Musseenda display to him their LEFT SHOULDER lamps of scarlet and crimson, their lilac bunches and cascades of mauve, and he sees no beauty in all this, though he has a keen eye for what is lovely and elegant in other directions. I have never once heard a pure-blooded Negro in Africa express admiration for a beautiful or bright-coloured flower, though I have seen the little Congo Pygmies occasionally pick off small blossoms and thrust them by the stalk into the holes which they have bored in their upper lips.
676 BANTU NEGROES
There are three kinds of “doctors” in unsophisticated Uganda settle- ments.* The “Musawo” is a real doctor, a man who has acquired a knowledge of the curative power of certain herbs and plants, and who knows how to treat ulcers, wounds, or skin diseases empirically, if not always with practical benefit. The “Mulogo” has an evil reputation. He is said to travel about at night stark naked, and is then believed—and believes himself—to be in some respects a ghost or disembodied spirit. If he has a spite against any one, he will dance naked at midnight before their banana plantation. The trees will then become withered and the fruit shrivel. The “ Mulogo” has some power of self-hypnotism, and undoubtedly exercises a mesmeric influence over weak-minded people. He is used as a detective of criminals, and his aid is invoked when love charms are required or when an injury to an enemy is to be worked by secret means. Before the bulk of the people became converted to Christianity, the “ Mulogo” was often confounded with the priest, and carried on the worship of spirits. There is also a class of individuals known as the “ Mwabutwa.” He is a poisoner, either on his own account or for hire.
The Baganda have a great belief in blood-letting as a relief to pain or inflammation, or even as a prophylactic measure. The cupping is done with a small antelope or goat horn that has a hole pierced at the tip. The place where the cupping has to take place (on the back of the head, back of the neck, or elsewhere on the body) is first of all scarified with a razor. The mouth of the horn is then placed over the incisions, and the blood-letter sucks hard through the tip of the horn. The blood of the patient cannot enter the mouth of the man who operates because there is a wad or coil of banana leaf fitted inside the horn. The Baganda also believe that there is much good in both massage and sweating. Patients suffering from dyspepsia have the stomach kneaded not only with the hands, but actually trampled on with the feet. No doubt they occasionally cure some small complaints by shutting themselves up in a small hut with a fire and causing themselves to perspire freely. They profess to be acquainted with native remedies for both syphilis and gonorrhea; and no doubt there is something to be said for their treatment, if one may judge by the results effected on those who submit to it. Many of their remedies are purely empiric, but it is possible that the herbs, bark, and roots of which they make their native medicines may often possess valuable therapeutic qualities.
Theoretically, the whole of the Kingdom of Uganda is now converted to Christianity in its Roman or Anglican forms, with the exception of about
*Tt is necessary to write ‘‘ unsophisticated,” because the manners and customs of the people are changing so rapidly under the spread of European and Asiatic civilisation that old beliefs and practices are fast disappearing in favour of more enlightened procedure.
BANTU NEGROES 677
a twentieth part of its population, which is Muhammadan. That is to say, that all the chiefs and aristocracy and a large number of the peasants have become more or less professing Christians, and any open adherence to pagan beliefs is practically at an end, though, no doubt, a great deal of belief still exists in outlyimg parts in the ancestral spirits and in witchcraft. When Speke first entered Uganda the chiefs and people firmly adhered to a somewhat elaborate religion, based, no doubt, like all African religions, on the original worship of ancestors, but actually developed into a cult of numerous spirits or supernatural agencies (about thirty-seven in number), who were associated with the lightning, the hurricane, the rain, various diseases, earthquakes, and other natural phenomena.
No doubt the religious beliefs of Uganda were at one time identical with those of Unyoro and Busoga. Nowadays, the word in general use for the Supreme Deity is Aatonda. Jt is doubtful, however, whether, before the Baganda came under the influence of Muhammadans and Christians, they recognised one supreme god high above all the other deities. The spirit which came nearest to occupying such a position was Kazoba, who was the god of immensity, of the firmament. His name is interesting etymologically, as its root “-zoba” is a variant of an old Bantu word for “sun,” a root which, with other prefixes, is sometimes applied to the sky in general. The most influential of their gods was Mukasa, who seems to have been originally an ancestral spirit,* and whose place of origin and principal temple was on the biggest of the Sese Islands. Mukasa became in time the Neptune of Uganda, the god of the lake, who was to be propitiated every time a long voyage was undertaken. In former times— in fact, down to the conversion of Mwanga to Christianity--Mukasa and some of the other gods were provided with earthly wives. Virgins were set apart to occupy this honourable position, and lived under the same disabilities as the Vestal Virgins, though it is to be feared that their infraction of the rule of chastity was far more frequent.
Among other gods was Musisi, who was identified with the cause of earthquakes; Kiwanuka, the god of lightning; Nakayaga, the deity who rode on the hurricane. Lule caused the rain to descend, or withheld it. Ndaula was the smallpox fiend.t Kiwuka and Venda were the gods of battle.t Many temples to Mukasa existed in the coast-lands of the Victoria Nyanza and in the Sese Islands. There was one large house dedicated to
* According to tradition, Mukasa was one of the companions of Lukedi, the “‘William the Conqueror” of Unyoro.
+ Note that this evil spirit is developed from the worship of the real or mythical person Ndaula, of Unyoro, who founded the Unyoro dynasty. Vide p. 594.
t Besides the ancestral spirits and demi-gods, the Baganda, especially those dwelling in the Kiagwe Forest, believed vaguely in the existence of elves, or sprites, whom they call “ Ngogwe.”
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this Spirit of the Waters on a headland about twenty miles to the west of Entebbe, which was destroyed by Mwanga, more with the idea of seizing the vast stock of goods which had accumulated there by religious offerings, than because of his conversion to Christianity. The men—apart from doctors and wizards—who were specially attributed to the cult of the various deities and ancestral spirits in the Uganda religion were termed “ Bamandwa.” Their functions, clothing, and practices were very similar to the priests of the Bachwezi in Unyoro. They usually wore little white goat skins as aprons, and were adorned with various charms, such as antelope horns, containing mysterious rubbish believed to be medicine. The “ Mandwa,” or priest, was also a diviner, able by supernatural means to answer questions put to him as to an oracle. If a man was travelling and wished for news of his parents and his wife, he went to the Mandwa, who, furnished with his nine kauri shells sewn on a strip of leather, would with this strip (which was called “Engato”) make the sign of the cross and fling it before him, and then, as if inspired, would reply to the questions. Some diviners naturally enjoyed greater repute than others for the fidelity of their predictions or prognostications. It is a curious fact, attested by several missionaries who are authorities as to the practices of the Baganda before Christianity was introduced, that the cross was often employed as a mystic symbol by the priests who directed the worship of the spirits. The priests of the Uganda Neptune (Mukasa) carried a paddle as the emblem of their office or as a walking-stick.
History in Uganda goes back with a certain proportion of probability and truth to about the middle of the fourteenth century of our era, when the western coast-lands of the Victoria Nyanza were regarded as loosely held appanages of the two or three Hima kingdoms which stretched over Unyoro, Toro, Ankole, and Karagwe. Possibly for reasons of health the Bahima did little to occupy the richly forested countries of Kiagwe, Uganda, Buddu, Kisiba, ete. They applied the term “Bairo,” or “slaves,” to the Negro races living in these well-forested countries from which the Bahima aristo- erats on the interior plateaux derived coffee berries and bark-cloth. Some 450 years ago (if one may venture to estimate the lapse of time by native tradition as to the number of kings that have reigned since then) a Muhima hunter from Unyoro, who went by the name of Muganda, or “the brother,”*
* The root “-ganda,” in the language of Uganda, means, with the prefix “ Mu-,” “brother” or “cousin” (son of father’s brother). ‘ Buganda” should theoretically mean “ brotherhood,” but “ Muganda” means nothing in the language of the Bahima (Urunyoro). There is probably not much truth in the legend that the first sovereign of these countries was called “ Muganda,” and gave his name to the land. On parts of the southern shore of the Victoria Nyanza there are lands or districts called “Bugando,” and it is possible that this name “Buganda” may have long been
hanging about the western half of the Victoria Nyanza, and that it existed as a place-name before the Baganda had deflected the root to mean “ brother.”
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came with a pack of dogs,* a woman, a spear, and a shield to the Katonga valley. The Katonga marsh-river is a long watercourse, which at the present day separates the Kingdom of Uganda from its dependent Province of Buddu. This hunter, Muganda, was a poor man, but so successful in hunting that large numbers of the aboriginal negroes, the Bairo, flocked to him for flesh. They became so attached to him as to invite him to become their chief, complaining that their distant Muhima sovereign in Unyoro lived too far away for his sovereignty to be of any use to them. Muganda hesitated, fearing to come into conflict with the Bahima aristocracy, who looked upon these lake countries as their hunting ground for slaves. But at last he consented, became the ruler of the country between the Nile and the Katonga River (the modern Uganda), gave his own name to the country, which he called Buganda, and himself took the new name of Kimera. The legend runs that the kings of Gala blood in Unyoro and on the Ankole Plateau received the news of a Hima wanderer having become the elected chief of Uganda with equanimity, saying, “ What does it matter to us what goes on in those lands from which we draw our slaves?” How- ever, this Norman of Central Africa soon erected his principality into a strong and well-organised power. The people of the coast-lands between Busoga on the north and the Kagera River on the west formed a group of Bantu Negroes somewhat distinct from the Unyoro stock to the west of them (that group of Unyoro Bantu Negroes which stretched, and stretches still, its range from the north end of Lake Albert right round to the south- west corner of the Victoria Nyanza and its southern archipelago of Bukerebe, and also south-westwards towards Tanganyika).
Although the two great languages of Urunyoro and Luganda (with their derived dialects) are very near akin in general structure and vocabulary, still they are as different one from the other as Spanish is from Italian, perhaps a little more so. In one small point the language of Uganda is more primitive, comes nearer to the original Bantu mother- tongue than the Urunyoro or Kavirondo groups on the west and east of it. Among the sixteen or seventeen original Bantu prefixes there is a very well defined one applied to place, the locative prefix. This in the original tongue was “ Pa-,” and in that form it is still met with in a large proportion of Bantu languages at the present day. But in the regions of the Victoria Nyanza there is a strong dislike to the consonant “P” as an initial, and the “Pa-” prefix has nearly everywhere became “ Ha-.” But for this detail the Bantu languages of the regions round the northern half of the Victoria Nyanza would come very near in structure and vocabulary to the original Bantu mother-tongue. Now in Uganda the
* Some say “a white dog.”
VOL. II. 14
680 BANTU NEGROES
“Pa-” prefix has become “ Wa-,” which is, perhaps, a degree nearer to the original form. This may seem a trifling matter to occupy so much space in print, but taken in connection with other features of the Luganda. language it argues that there has been a marked separation for centuries between the Negro people of the northern and western coast-lands of the Victoria Nyanza and the countries behind them to the north and west, which for a period of untold length have been permeated and ruled by a Gala aristocracy.
The Baganda historians of the last forty years who have told the traditions of their country to European inquirers have, however, not been satisfied to commence the dynasty of their kings with Kimera. They trace the descent of Kimera further back, through several mythical monarchs of the demi-god order, to a being named KinTU, who (as may be seen in the last chapter) exists also in the traditions of Unyoro. Kintu may be a personification of the first influential emigrants from Gala countries who gave an impetus to civilisation in Unyoro. Official Uganda genealogies have adopted this mythical Kintu and a number of his ancestors, who were Gala kings or chiefs in Unyoro, as the first monarchs of the Uganda dynasty, which would be the same thing as though in Great Britain we recognised the Electors of Hanover before George I. as “ Kings of England.” The first real king of Uganda was this Kimera, who, at a rough guess, must have reigned over a portion of Uganda about the time that Henry IV. of Lancaster was King of England— that is to say, about the beginning of the fifteenth century. In the days of Kimera and his immediate successors the kingdom of Uganda was a small tract of country about an average fifty miles in breadth, extending along the lake shore from the mouth of the Katonga River on the west, to the vicinity of Mengo (the modern District of Kiadondo) on the east. Later on, but not so very long ago, the forest district of Ktagwe (which is . bounded by the Victoria Nile, and in which remnants of a Pygmy race still linger) was added to the dominions of the king of Uganda, though its own native ruler was apparently recognised as a vassal prince, and the governor of Kiagwe to this day is a very important, semi-independent. functionary in the kingdom.
On the west and north by degrees Uganda stretched out its hands over Singo, Busuju, and Mawokota; and, finally, Buddu, the largest district in the Uganda kingdom at the present day, which lies on the west coast of the Victoria Nyanza, was conquered by a king of Uganda named Junju, who lived in the latter part of the eighteenth century. Nevertheless, though this kingdom has been gradually built up by the conquest of a number of lake’ coast provinces formerly attached to the western Hima kingdoms,? its extension until comparatively recent days was apparently
BANTU NEGROES 681
mainly co-ordinate with the area over which the Luganda language was spoken. Had Uganda definitely included at the present day a part of Busoga on the east and the country of Kisiba on the west (which lies to the south of the Kagera River), it would include all the Luganda- speaking countries. As a matter of fact, it is the British Government, which for various reasons decided not to include Busoga within the limits of the Uganda kingdom, and which assented to a small portion south of the Kagera River coming within the German sphere, that has brought about the existence of an “ Uganda irredenta.”
The following is a list of the kings of Uganda from the present day back to the name of Kimera, the assumed founder of the dynasty. This list is compiled by me from such information as could be obtained from intelligent chiefs who were still versed in their country’s traditions. It cannot claim to be historically accurate any more than any other rendering of floating traditions. Some of the names may be synonymous for the same individual, or they may be the names of independent and rival monarchs who reigned simultaneously. Local tradition points to the graves of nearly all these monarchs as still existing in the district of Busiro, which, in some respects, seems to have been the nucleus of the Uganda power. Monseigneur Streicher informs me that in travelling about Busiro he has counted thirty-eight tombs alleged to be the burial- places of successive kings who reigned before Mutesa. The following is a tentative list of the Uganda kings. This list differs slightly from the previous catalogues given by Wilson, Stanley, and Stuhlmann.
Kimera (said to have been called “ Muganda ”). Tembo.
Kigala.
Nakibingo I.
Wampamba, or Matebe.
Kamanya I.
Suna I.
Zemba.
Kimbugwe (2 a mayor of the palace, a powerful minister. See p. 683). Kaima ” ” ” ” ” ” Nakibingo IT.
Mulondo.
Tewandike.
Juko.
Kaemba.
Kalemera.
Ndaula.
Kagala.
Mawanda.
Mwanga I.
Katerega.
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Namugara.
Kiawago.
Junju.
Semakokiro.
Kamanya II.
Suna II.
Mutesa (“The Measurer ”).
Mwanga IT. (deposed).
Kiwewa (killed).
Karema #3
[Mwanga IT. (restored)].
Daudi Chua (a minor). Apolo Kagwa Mugwanya } regents. Zakaria Kangawo )
According to tradition, Aimera, the founder of the Uganda dynasty, laid down the constitution of the kingdom and its main features as it exists at the present day. He ordained that his descendants, who were numerous (for he kept a large harim), should bear the special title of ‘“‘Balangira,” or princes, and this title is always given now to the descendants of the royal house. “Bambeja” is the term applied to the princesses of the royal family. From amongst the warriors who had helped him he created a peerage of barons styled “ Bakungu.” Next in rank to the “ Bakungu,” who have become an aristocracy, are placed the “ Batongoli,” a sort of upper middle class of minor functionaries who are recruited from the ranks of the “Bakopi,” or peasants.* Aimera, the Hima founder of the Uganda dynasty, also brought with him into that country the practice initiated by the Gala conquerors of Unyoro and Ankole of founding a court of officials round the person of the sovereign. Some of these dignities subsequently became hereditary, because they were conferred on the conquered or feudatory princes of outlying districts, such as Buddu and Kiagwe. Thus the “ Pokino,” or governor of Buddu (though the present occupant of the post may be descended from a Muganda who replaced the hereditary prince of Buddu), is considered to be an heredi- tary title. The governor of Kiagwe is called the ‘“Sekibobo.” The “Kangawo” (governor of Bulemezi), the “ Kitunzi,” “Luwekula,” and other dignitaries became the governors of provinces—“ Abamasadza ”—
* Some authorities on Uganda are of opinion that the word ‘ Bakopi,” which is applied to the mass of the population, the peasant cultivator class, at the present day, was the name of an aboriginal population which inhabited Uganda and Unyoro in ancient times, and which was conquered and enslaved by the original Bantu invaders and again by the Hamites. In Unyoro the root “-kopi” becomes “-chiope.” It is the name at the present day of a large tribe in the north of Unyoro, and the word reappears in similar forms to the west of Lake Albert.
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and are nowadays rulers over districts. “ Kasuju,” now a governor, was formerly “ guardian of the king’s sisters.” “ Mukwenda” was his treasurer. The “ Kimbugwe ” was the keeper of the big drums and the royal fetish. The “ Jumba” (now the “ Owesadza” of Buvuma) was formerly the admiral of the canoe fleet, this post now being occupied by the “Gabunga,” who is also governor of the Sese Islands. The “Mugema” was the commissioner in charge of tombs; “ Mujasi” was the commander-in-chief of the army; ‘“‘Kauta” was the steward of the king’s kitchen; “ Mufimbiro” was the
os et Rae Brat
377. UGANDA CHIEFS. THEY ARE (BEGINNING ON THE LEFT) EMBOGO, THE MUHAMMADAN CHIEF (BROTHER OF MUTESA); MUGWANY.A (A REGENT); KANGAWO (A REGENT); AN ‘‘ OWESADZA ” (GOVERNOR OF A DISTRICT); PAUL MUKWENDA} AND ANOTHER OWESADZA
king’s cook; ‘Seruti” the head brewer of “mwenge” (banana beer). The principal personage in the kingdom amongst officials was, and is still, the “Katikiro,” formerly styled “ Kamuraviona.” The Katikiro seems to have been originally the commander-in-chief of the army, but he gradually moved to the position of a prime minister or vizier. “Kunza” and “Busungu” were the first- and second-class executioners. In addition to these functionaries there were established castes attributed to special professions about the court, such as the ‘“ Banangalabe,” or
68-4 BANTU NEGROES
drummers; the ‘‘Nsase,” who rattled the gourds full of dry peas; the “Bamilele,” or flute-players; the ‘“Bakonderi,” or trumpeters; the “ Bananga,” or harpers; the whistlers; the singers. There was the “ Sabakaki,” or doorkeeper; the ‘ Mutuba,” or head bark-cloth manu- facturer ; the “ Musali,” or king’s guide (on journeys); the ‘‘Sabadu,” or overseer of the slaves; and the “ Mumboa,” or principal hangman. The mother of the king became and remains still a great person in the land. She is entitled the ‘“ Namasole,” and keeps a little court of her own. The King’s eldest or chosen sister, both in Uganda and in Unyoro, was another personage of great importance at the court. She is generally called “Nalinya,” or the “Dubuga.” The princesses, as distinguished from the king’s sisters, are sometimes called ‘‘ Bambeja.” A personage of great importance under the old régime was the woman, the midwife, who had charge of the king's navel string.
The word for “king, supreme chief,” in Luganda is said to have been originally “ Mukabya.” “ Oku-kabya” means in Luganda “ to make a person ery or weep”: seeing the barbarities inflicted by the best kings of Uganda it is not impossible that the etymology of the word “king ”—* Mukabya”— is “one who causes people to weep.” The word, however, is never heard now, and for it has long since been substituted ‘‘ Kabaka,” which is said to mean emperor rather than king—that is to say, a monarch over monarchs : “_baka ” means “to catch, surprise, take unawares.” I do not know whether there is any connection between the two words. “Ka-,” of course, is merely a prefix. ‘“Mubaka,” with a different prefix, means an envoy, a messenger.
The kings of Uganda kept up their prestige, maintained their wealth, and asserted their influence over the aristocracy by the continual raids they made over the adjacent countries of Busoga, Bukedi, Unyoro, Toro, Ankole, and even Ruanda. On the north-east they penetrated as raiders as far as the western slopes of Mount Elgon. They stood in too great dread of the Masai and Nandi to pursue their ravages any farther in that direction. The limit of their power to the west at times was only the wall of the Congo Forest. Mr. Lionel Décle, in his extended explorations of the country immediately north of Tanganyika, found in a village an ancient Uganda shield, supposed to have been there about a hundred years, and according to the traditions of the natives it was obtained from one of the warriors of a Uganda expedition who fell in battle against the people of Burundi. These powerful Negro kings maintained a certain civilisation and a considerable amount of law and order in the territories which they governed. But they put no limits to their lust and cruelty. The precincts of their courts were constantly stained with human blood, execution for perfectly trifling offences being a daily occurrence. Stanley
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relates how Mutesa, in the earlier years of his reign, when excited by banana wine and irritable from one cause and another, would slake bis wrath by rushing in amongst his women and slashing them right and left with a spear. Speke gives numerous instances of Mutesa’s leopard- like ferocity, though, like his vile son, Mwanga, he was a physical coward. Speke describes on one cccasion how, when Mutesa and his wives were on a picnic with him, and one of the most beautiful among them in the gaiety of her heart offered her royal husband a nice ripe fruit which she had plucked, he turned on her savagely for her familiarity, and commenced beating Ler to death with a club. Speke, at the risk of his own life, intervened and saved the woman; but his narrative abounds with similar instances of reckless cruelty on the part of the Uganda despot. The Negro worships force, and has a sneaking admiration for bloodshed. The kings of Uganda came to ke regarded at last as almost god-like, and the attitude of their courtiers towards them was slavish to the last degree. Mwanga might have been a Stuart for his debaucheries, Lis cruelties, and utter faithlessness to those to whom he had passed his word. Perhaps he might still bave been king had not his vicious propensities taken a turn which disgusted even his negro people, and made them fear that his precept and example spreading widely among his imitative subjects might result in the disappearance in time of the Uganda race.
The cruelty of despots always seems to engender politeness. The freest nations are generally the rudest in manners. An Indian official once remarked to the present writer that the excessive, deep-seated, elaborate politeness of the natives of India was due to the 2,000 years’ “whacking” they had received from dynasty after dynasty of cruel despots. So it has been in Uganda. The chiefs and people became fastidiously prudish on the subject of clothing, and regarded a nude man as an object of horror. They preferred in their language not to call a spade a spade, but to substitute for any plain noun Cealing with sex or sexual intercourse the politest and vaguest of paraphrases. Yet the nation was profoundly immoral, and the dances in vogue even at the present day can ke exceedingly indecent. Put the race became, and remains, the politest in Africa. The earlier travellers in Uganda have often dilated on the elaborateness of Uganda greetings and the exaggeration of their thanks. If a chief or a notable European gives a present, large or small, to a Muganda, or confers on him the least of benefits, the latter will at once kneel down, press his hands together, and wave the clasped hands up and down, gasping out a rapid repetition of “Neyanzi-gé” (“I praise or thank very much”) ; or, if they are speaking for a number, “ Tweyanzi-gé ” (“We praise or thank exceedingly”). This exaggerated spirit of thankfulness sometimes displays itself rather charmingly. The people are full of keen
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sympathy for any one who appreciates their country and its beauties. Chiefs and peasants have frequently said to me, ‘Thank you for coming,” “Thank you for having enjoyed yourself,” “Thank you for having painted such a nice picture,” “Thank you for having slept well,’ “Thank you for admiring those flowers.” “Thank you for having slapped my son” was once said to me by the father of a boy who, with most un-Uganda- like impoliteness, had, when romping with another boy, dashed through the verandah of my tent and upset a glass of water over my drawing. Throughout all this elaboration of courtesy the Muganda retains a native manliness, and the women a most winning conviction of their inherent charms, which entirely rob their smiling faces, the gestures of their well- kept hands, and their constant anticipations of one’s desires, of anything like servility, just as they have adopted Christianity more whole-heartedly than any Negro race existing, and yet I do not think I have once met a Uganda hypocrite. Their chiefs are certainly native gentlemen who possess a degree of tact which many Europeans might imitate. I do not think I have ever been bored by a Muganda. If they come on a visit, they rise to go at the right moment. When you are travelling through their country, and arrive at a camp near the residence of a big chief, he would never dream of paying you a visit until he had first ascertained that you had rested from your fatigue, and that his presence would be agreeable.
Many of their salutations and greetings are somewhat elaborate. Peasants passing one another who have frequently met will probably say nothing but “Kulungi?” (“Is it well?”). But if two individuals have not met for some considerable time, the following dialogue (with variations) will take place :—
M. “Otya?” or “Otyano?” (“ How dost thou do ?”)
N. “ Aa” (No, no” —this in deprecation), “Otya?” (‘ How dost thow do?”)
M. “Ye” Yes”). ‘“Gwotyano?” (‘How dost thou do ? ”)
N. “ Kulungi” (“ Well”).
M. “ Agafayo” (“What news? ”)
NV. “Enungi” (“Gocd news”),
M. “ Aa.” W. “ Aa.” M. “Um!” N. “Um!”
And so they go on, grunting at each other loudly, then in a lower key, until at length they are scarcely audible, though the lips go on working. The Baganda are most particular about this interchange of grunts. It is thought a gross rudeness to break off after merely grunting six times.
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Most of. this time the grunters are crouching in a squatting attitude. Another dialogue of greetings might be between an inferior and a superior, between master and servant. The servant will say: “Wasuz’ otya?” (“How hast thou slept?”). The master will reply: “Obulungi” or “Nasuze” (“I have slept well”).
Another dialogue between equals may be as follows :—
Q. “ Erade?” (“ Art thou well ?”)
A. “Erade” (“[I am] well”).
Q. “Nyo?” (“Very well? ”)
A. “Nyo.”
@. “Nyo ge?” (‘Very well indeed ? ”) A. “Nyo ge.”
Q. “ Mamu ?”
A. “ Mamu.”
When a person is going, or when it is desired to terminate an interview, the following phrase is used: “ Mase okukulaba; fienze” (“I have finished seeing you, I am going”). The not very intelligible reply is “ Weraba” (“See yourself”). “Weraba” is the polite phrase for “ Good-bye.” ‘““Wewao!” is a curter form of assent or dismissal. Simple expressions for “Thank you” are “ Webale” (“Bravo! well done!”), “ Wampa” (“You gave me”), “ Ompade” (“ You have given me”). Equivalents of the English words “sir” and ‘‘madam” would be “Sebo” addressed to a man, and “Nyabo” addressed to a woman. A more familiar form of address would be “ Munange,” or “friend.” “Otya baba” (“How do you do, my dear sir or lady ?”) is a greeting combining affectionate familiarity with respect.
It is usually a sign of respect in Uganda for men to remove their head-coverings when they enter the presence of a superior or one whom they do not know very well, and this is done even though it means the taking off of a turban with many folds. Women under like circumstances will squat down on their “hunkers,” and softly clap the hands, bowing the head at the same time.
With regard to marriage, the peasantry, cr ‘“ Bakopi,” follow this procedure: A man has generally ascertained that his advances will ke favourably received before he makes any definite move. If he mee‘s the girl, he asks permission to speak to her elder brother or uncle, and if she consents the peasant buys two gourds full of native beer, and repairs to her father’s house. The brother or male relative meets him at the entrance to the enclosure that surrounds the house, takes the beer, and conducts the suitor to the girl’s father. As scon as the beer is disposed of, the father mentions certain articles that he should like as a present, possibly 10,000 kauri shells, a goat, a bundle of salt, and a few strips of bark-cloth. The suitor then retires and does the
6SS BANTU NEGROES
hest he can to obtain the quantity of each article mentioned. If he is a rich man, he will not take long, but in any case he must not return for the bride before three days. This is the period universally allowel for making her ready—that is, shaving her hair and anointing her all over with oil. After a lapse of an interval ranging from three days to a month and a half, the suitor returns with the shells and other things, probably costing, all told, some 18s. to 20s. These things are given to the father of the girl, At the same time, the suitor must nct have forgotten to bring a small calabash of beer for the bride’s sister. When these things are handed over, a party is formed at the father’s house and all proceed to tke bridegrcom’s house, beating drums and singing. The afternoon, evening, and night are spent in ‘dancing and drinking beer. In the morning the party separates, and the ceremony is finished, the bride remaining with her husband.
Marriage between first cousins is forbidden to the Baganda. The wife’s mother is under a serious ban in Uganda. She must not enter her -daughter’s house, and she must not speak to her son-in-law. Should they meet accidentally on the path, she must turn aside and cover her head with her clothes. If her wearing apparel is not sufficient to cover her head, the exactions of etiquette may be met by sitting on the haunches and covering the eyés and part of the face with the open hands. When the son-in-law has passed, she may go on her way. She may pay a visit to her daughter, but she cannot enter the house. She remains twenty yards off; the daughter goes to her, and they sit and talk. If the son- in-law is indoors, and not in view from outside, the mother-in-law may shout “Otya” (that is, “How dost thou?”) and the son-in-law may answer her from inside the hut; but it would be a gross breach of etiquette either to carry the conversation futher, cr for the mother-in-law to look ‘in at the door, or her son-in-law to glance at her from within the hut.
The marriage of a noble with another noble’s daughter is modelled on the peasant’s routine. If a chief wishes to marry a “ Mukope” (or peasant) girl, there is often a departure from routine, but foul play or violence in ‘such matters is now a thing of the past.
Even the * Kabaka,” or king, follows the routine in the matter of sending native beer to the girl’s father as the first step in contemplated matrimony ; but as a rule, in the past, the chiefs gave him their daughters willingly, and if the daughters were given without any overtures on the part of the Kabaka, then no beer was offered to the father of the girl A peasant could not cffer his daughter directly to the Kabaka: she had to be passed to one of the great chiefs, and thence she was taken to the royal household. After a lapse of four or five years she might be allowed to return to her father’s house for a visit of from three to four months, and on such occasion,
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if she was still in favour, the Kabaka was wont to behave very generously, sending handsome presents of cattle and cloth to her parents.
The standing of the child depends very little, if anything, on the rank of his mother. Kulabako, the mother of the present Kabaka, is a Mukopi woman from Buddu. She is, nevertheless, a charming person, and one cannot help admiring the easy and graceful way in which she bears herself on great occasions.
The princess Nalinya is considered very pretty, and her native grace- fulness is quite as remarkable as that of the queen-mother. Nalinya is a daughter of king Karema. The princess Kamwanda is not so charming as Nalinya. She is also a daughter of Karema. These princesses appear to be not more than eleven or twelve years of age. They are slim of build, tall, and graceful, and seem very much attached to their cousin, H.H. the Kabaka (Daudi Chua).
By the new constitution the Kabaka comes of age at eighteen, and will then draw a subvention at the rate of £1,500. During his minority he draws £800 a year. The Uganda Administration has also made ample provision for the queen-mother, the native ministers, and the junior members of the royal house of Mutesa.
Divorce.—Faithlessness on the part of the Kabaka’s wives was a serious matter. The penalty was, both for the woman and the co-respondent (if found), to be ‘chopped up alive together ”-—that is, they were cut into little pieces. This, of course, refers to the past. At the present time adultery is dealt with by fines in the native court.
In some parts of Uganda the penalty is the whipping of the male offender. On no accourt whatever can a woman be subjected to corporal punishment. A wile is not discarded by her husband on account of faith- lessness. Even if she contracts disease from promiscucus connection, and temporarily leaves her husband’s house, she is taken back when she wishes to return, and the husband even brings the influence of her relations to bear on her with the object of inducing her to return.
These formalities in regard to marriage are adhered to more or less strictly in remote places at the present time; but near the more populous settlements the girls and even women take an independent course of their own. One frequently meets girls who say quite frankly, not that they wish to be married, but that they have no husbands.
Birth.—A wife is not delivered in her husband’s house. As the period of pregnancy Craws to a close, the husband borrows a neighbour’s house, or he builds a temporary shed at a short distance from his own hut, and some days before delivery the wife adjourns to the temporary quarters. Her mother is called to attend her, and any other neighbouring women who are skilled in obstetrics may be called in to assist. The mcther-in-law
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remains with her daughter for four days after the event, then she returns home, and the wife comes back to her husband’s house. The husband does not visit his wife while she is absent from his hut: it would be a breach of etiquette to do so.
There are no ceremonies, superstitious or otherwise, before cr after the buth ofa child. A large percentage of Uganda women are childless, possibly barren. When ore woman has a second son it is considered a great. event, and there is a special drum beat to announce the fact. to all whom it does and does nct concern. This drumming is called “Ntujo,”’ and a joyful husband may keep it up at his own door for a period of a month. The “Ntujo” is a signal to all his friends to come and rejoice and drink beer with him. A wife who has borne a second son must be presented with nothing less than a new piece of bark-cloth, costing at least 1s. 4¢., as a recognition of her achievement.
378. BAGANDA WOMEN
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The paternal grandfather gives a name to the child. This naming is a very peculiar function. A great deal depends on the name given, and there are certain foods forbidden to families bearing certain names. For instance, if a child is called Luanga, it must never eat the flesh of an otter; a man named Mayanja cannot eat the flesh of a sheep; nor can one who is called Autenda eat the Protopterus (lung-fish). The prohibition extends to the man’s descendants for all time, but it does not include his wife or wives. They may have a prohibition of their own inherited from their father, but the sons or daughters are only involved in the prohibition of their father: the prohibition (if any) which applies to their mother does not affect them. These restrictions regarding diet are no doubt connected with the totem or sacred symbol of the clan (“kiki”) to which any person belongs.
A Muganda woman may not eat fowls. If she is a single woman, and living in a house of her own, she may eat eggs; but if she marries, she ceases by custom to eat eggs, though her husband may do so.
Mutton is also prohibited to all Muganda women. If they ate forbidden food they would suffer something like a loss of caste, and they assert that if either a man or woman ate food which was forbidden by caste, he or she would become covered with ulcers. In regard to beef or veal, there is no name involving a prohibition. Any one may eat it.
Allusion has already been made in connection with Unyoro to the fact that the people of Unyoro and Uganda are divided into clans which have as their totems—these totems being sacred or heraldic objects—beasts, birds, reptiles, fishes, insects, or vegetables which in some way or other are identified with the original founders of the clan. In Uganda proper and its southern province of Buddu there are twenty-nine clans with the following totems :—
No. Luganda designation. English equivalent.
1. Nsenene ? , F . Grasshopper.
2. Mamba. : ; . Lung-fish (Protopterus).
3. Fumbi . : : . Lycaon dog (Cape hunting dog).
4, Njovu . : Elephant.
5. Noige. . . . Otter.
6. Ngo. é : . Leopard.
7. Mporogoma j . Lion.
8. Butiko . . Mushroom.
9. Musi. ‘ Ground-rat, an octodont rodent (Thryonomys swinderenianus).
10. Enkima. ; : White-nosed monkey (Cercopithecus petuurista or rufovitridis).
11. Mvubu . 3 : . Hippopotamus.
12. Kobe. ‘ A creeping plant with a fruit like a chestnut or
potato.
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No. Luganda designation. English equivalent. 13. Mpeu. ; : An oribi antelope.
14. Ntalaganya Cephalophus antelope.
15. Ngabi . Bushbuck (7ragelaphus).
16. Mbogo Buffalo.
17. Nyonyi. Widow-bird (Vidua, Penthetria, Chera, etc.). 18. Mbwa . Dog.
19. Kasimba Serval cat.
20. Lukindo Wild date palm.
21. Kibé . Jackal.
22, Enkedye . Small fish like whitebait fry.
23. Endiga ; Sheep.
24. Nali. Crowned crane (Buddz only). 25. Nombe* Ox (Buddu only).
26. Lugavwe Manis (the scaly ant-eater).
27. Engeye . Colobus monkey.
28. Katumvuma. A small flowering bush or shrub. 29. Mpindi . ; 7 Haricot beans.
The word for “clan” in the singular is “kiki,” and in the plural “bika.” The name for “totem” is “muziro.” “Muziro” means some- thing tabooed, “something I avoid for medical or other reasons.” “ Muziro” is a fair translation of the American Indian word now adopted into English—“ totem.” The most numerous, and at present the most fashionable, clan is that of the ‘“ Mamba,” or lung-fish (Protopterus). There is no prohibition against a man marrying a woman of the same clan as himself; on the contrary, it would seem as though they married a good deal within the clan, provided always that cousins may not intermarry. Every family has its “ kialo,” or place of origin, clearly written in the general memory of the nation, and villages are a good deal associated with different clans, the residents in a village being generally people of the same totem. The people of each clan hold their own especial totem sacred in so far as they will not willingly destroy or eat it. Thus, much as the “ Mamba” or lung-fish is appreciated as an article of diet, it will never be killed or eaten by a member of the Mamba clan. The people of the “Njovu,” or elephant clan, will refuse to injure this animal, and those who belong to the leopard or lion tribe will endeavour to avoid killing leopards or lions.
In Uganda, as (I am beginning to believe} in many parts of Bantu Africa, there is a secret society of ghouls who join together at midnight for the purpose of disinterring and eating corpses. People cursed with this morbid taste are called in Uganda “ Basezi.” The Basezi are chiefly met with (it is said) on the coast of Buddu and in the Sese Islands.
* It is remarkable to find this old Bantu word for “ox” surviving in the totem
name. In ordinary parlance in Luganda and Urunyoro it has long since been dropped in favour of “ Ente.”
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The society to which they belong is a secret one, and is naturally held in great abhorrence by the saner majority. The natives of the Sese Islands have an ill fame among their fellow Baganda of the mainland as suspected cannibals. ‘‘ Cannibalism” during late years has been so severely put down by the Baganda chiefs and sub-chiefs, whose administration of the Sese Islands has recently been strengthened by European support, that it is practically extinct there now; but many stories are still told of the ogreish feats of the Basese. It will be related how such and such a Musese would conceal himself in the foliage of a branch which overhung a road, holding a heavily weighted spear upright in his hand ready to send it like a harpoon between the shoulders of an unsuspecting passer- by, whose body he would afterwards remove to his village and devour. The Basese are accused of carrying off sick people into the bush and knocking them on the head so that they may not actually die of a. malady, and thus render themselves less suited for consumption as food. Monseigneur Streicher informs me that he knows a Musese peasant who killed his wife on the wedding night because she refused to cook the thigh of a man buried the night before, which her husband had dug up. as a toothsome morsel for his marriage supper.
Death.—When a native is sick for some time, and his case does not yield to the treatment given by the local quacks or “ basawo,” he is. removed to another house, and other remedies are applied. Any friend who has a recognised “ mixture” of his own may bring it for trial on the sick man. If the result is not satisfactory it is discontinued, and another friend tries his mixture. And so on.
If the patient dies, the dead body is washed—not with water—but with the spongy pulp of the stem of the banana-tree. Muhammadanised Baganda wash their dead with water, but the real Uganda native always uses the pulp of banana stems.
If the dead man is the head of a family, a frame is made in the centre of his hut, and short pieces of banana stem; (called ‘ Sanja”) are placed across the frame, making a rude sort of couch about eighteen inches above the floor. Bark-cloth is spread on this framework, and the corpse is stretched on this, and a few pieces of bark-cloth are spread over it. The head wife, in case of her death, can also claim to have a frame made in the centre of the hut, but the ordinary members of the family, the sons or daughters or subsidiary wives, cannot be accorded this mark of distinction when they die. The head wife is called “kabedya.” The corpse frame in the case of the junior members of the family must be erected along one of the side walls of the hut.
The period between death and interment varies from a few hours to a few days. Generally, as soon as the relations are come together, they dig
694 BANTU NEGROES
a grave in the garden before the door of the hut, and. the corpse, wrapped up in bark-cloth (not in a coffin), is put in, and the whole covered up. A little mound of earth is made on top, and then a layer of grass (* Tete”), similar to what is strewn on the floors of houses, is laid over the earth, and the cross pieces of banana stem from the frame (“Sanja”) are laid transversely over all, and the burial is complete.
Weeping over the grave is quite common, even amongst the men. After the burial a small hut may be built just beside the grave, and those who wish to mourn bitterly live there fora month; other members of the family and some of the relations live in the former house, and it is not usual to break up the party before a month has passed. At the end of a month they all disperse to their various homes.
At the end of another month all the relations gather together again, the avowed object being “to make an heir,” or “ Musika.” They bring beer with them, and there is a special kind of dance and drum festival called “Negalobi,” which is proper for such occasion. The great Ngalobi is a drum almost as tall as a man. The smaller one is called “Mbutu.” The Ngalobi song is as follows :—
Ah! ah! ah! ah tah! ab! These two lines are sung by the Kanwete nga imamba bweyaweta leading drummer. (Let me bend [plunge] like a lung-fish when it plunges.)
Ah! ah! al! ah! ah! ah! They are all dancing at the time
this song is being sung.
Chorus.—Ah! ah! ah! ah! ah! ah! Repeated by all present.
Kanwete nga imamba bweyaweta. (Let me bend and plunge like a mamba (lung-fish) when it plunges.)
The Ngalobi goes on till morning, when the period of mourning is supposed to terminate, except in the case of powerful chiefs. The practice of burying living people with the deceased has long since fallen into disuse, though it was a practice in past times.
Laws of Succession.—In Uganda inheritance goes by election rather than by prescribed right. On the morrow, after the Ngalobi or final mourning festival, a mat or piece of bark-cloth is spread in front of the house. The heir is elected from amongst the sons by the sons and daughters of the deceased. The relations do not interfere in the selection. The heir, or “ Musika,” may be the youngest or oldest or any of the sons. The individual chosen is usually he who has distinguished himself in any way more than the other brothers. A daughter of the deceased cannot inherit his house and garden or property. If there is no son then the brother of the deceased or his nephew is selected. Immediately after the selection is made, the “ Musika” is called to sit on the mat or bark-cloth, and all the other relations come up and are introduced by the next in favour to the heir, as,
BANTU NEGROES 695
for instance, “This is your brother, this is your friend, this is your cousin, this is so-and-so,” till all have been formally presented. And all who are thus introduced henceforth acknowledge the man chosen to be “ Musika” as the heir and successor to the deceased.
The widows of the deceased do not become’the wives of the heir. They have a lien on the house and gardens, and he must build them huts, and in return they till the gardens and cook his food. One of the uncles generally sends a young daughter to live with the old women, but as this girl is cousin of the heir he must not make any overtures to her. Cousins cannot enter the same house, and must not eat out of the same dish. A man cannot marry his cousin. The widows may receive the attentions of other men in their new houses, and may marry without in any way consulting the wishes of the heir. They are not allowed to enter his house, but they may cook his food in theiv house and carry it to his door. If they marry there is no offering of beer given to the heir, as there was to their fathers when they were married originally.
The Baganda are very quick at mastering and speaking other languages. They have only begun to tackle English the last two or three years, because hitherto it did not lie within the policy adopted by the two missionary societies that these people should be taught a European language. As soon, however, as the missionaries realised how completely this ignorance would shut off the intelligent Baganda from performing their due share in the administration of their country under European supervision, they at once set to work to give lessons in English to those who desired to pass beyond the elementary instruction in Luganda. The following extract from my notebook may be of interest in this connection. It is in the hand- writing of the prime minister of Uganda, Apolo Kagwa. He once made a steamer voyage with me on the lake. Much of his spare time was spent in writing in an exercisé-book. He tore out a piece of this book one day to assist me in noting down the names of the Baganda clans. On the reverse side of my note I found this fragment in his own handwriting. This man was patiently teaching himself English by means of a Luganda-English exercise-book furnished to him by the Church Missionary Society :—
“T have tolled him and he refused” (* Namubulide nagana”).
“Have you finish to eat?” (* Mumaze okulya?”).
“We have finished” (+ Tumaze ”).
The Baganda take readily to writhmetic, and are wonderfully quick at sums. Before European or Arab civilisation came anywhere near them they had already developed the expressions for numerals in their own tongue to a considerable degree. The calculation is decimal. They have words for every multiple of ten up to twenty millions. For anything beyond twenty millions they employ a word —* akatabalika”—which means “ beyond count.”
VOL. Il. 15
379. APOLO KAGWA, FIRST REGENT AND PRIME MINISTER OF UGANDA
BANTU NEGROES 697
It has always seemed to me a remarkable characteristic of the Negro race, as contrasted with the Asiatic or the European, that beyond a slight interest in the sun or moon so little notice was taken of the heavenly bodies. I have never encountered a race of purely Negro blood that took much interest in the stars. The Hottentots are said to have names for the Pleiades and one or two other constellations, but these names seldom, if ever, occur amongst Bantu or West African Negroes. The average native of Uganda likewise takes little or no interest im the stars. They know the constellation of the Great Bear, but their only name for it means “six stars.” Orion they call “the three stars.” ‘Sirius is simply “Munyenye,” or “the star.” I believe they have names for Jupiter and Venus, but I have not been able to find a native who could repeat them to me.
Their knowledge of geography before the Arab and the European came within their cognisance was very limited. On the north it extended to the Acholi and Luru countries, beyond Lake Albert, and thence through the Acholi and Lango tribes to Mount Elgon. They had perhaps a glimmering knowledge, a vague legendary tradition, that far to the north- east of Mount Elgon there was a big salt lake (Lake Rudolf), and beyond that again a land—Galaland or Abyssinia—in which people like their own Bahima dwelt; otherwise their knowledge of an outer world did not extend beyond the plateau occupied by the Nandi and Masai. South-west they knew of the Unyamwezi country and of the existence of Lake Tanganyika. Westwards their knowledge was entirely bounded by the great wall of the Congo Forest. They were vaguely aware that the high } eaks of the great mountain ridge (Ruwenzori), which they called Gambaragara, were covered with a mysterious white stuff. They had heard of or had seen the active voleanoes of Umufiimbiro and Kirunga. These were the bounds of their knowledge before 1850, or 1848, when a runaway Baluch trader, Isiau, from Zanzibar, took refuge in Uganda, and first enlightened its king (Suna) as to the existence of other worlds outside the lands of the Victoria Nyanza.
The love of music on the part of the Baganda has been insisted on by many travellers. The musical scale adopted is generally the Pentatonic. One air sung to a flute accompaniment I took down on the phonograph. It had the following notation :—
NNRSR, rn NSRNS, |
6 Og Og ae renee ia —
er aoe si +© ta jerete H Gwé to-ya-kd- la 'Nté-b8 ya- mbala di- ba Gwé to-ya-ko-la 'Ntébé ya wha - 1a-a-4
(You who don’t work at Entebbe! (Go and) wear skins ! You who don’t work at Entebbe! (Go and) wea-a-ar.. .!)
698 BANTU NEGROES
The following specimens of some of the songs of Uganda were kindly collected for me by Mr. J. F. Cunningham :—
ORIGINAL,
A song of canoemen, when rowing or paddling.
Nsologumba* kanpitepite kunyanja
Nsologumba oluilaita kunyanja
Nsologumba kanpitepite kunyanja
Nsologumba leka npitepite kunyanja Nsologumba.
‘
Song. Bagala kutabala tebagala kuyomba Bagala kutabala Nkuwaire omwenge siagala kuyomba Bagala kutabala Empingu yomuganda erigendevuma Bagala kutabala.
Song. Laba nkwesibide nsituse nzinya Omutwe gunyinya mwanawatu Alirwa Laba nkwesibide nsituse omutwe Gunyinya mwanawatu, Alirwa.
Song. Senzige zirya ebiyalo zabiryanga Muzewa inuleke nezerira kazita Zirya ndagala kyotolya okiwamuno Emvunza twaziwa bigere.
Song. Ndiba nzewonye. Ezemabenga ndiba nzewonye Ndikubulira ndibatendera.
Song for the Flute. (A Busoga Song.) Nkoba ntya bolese omugonero Gwagwa mungira Nkoba, Waswa, mugonero.
TRANSLATION.
A man without helpers, let me go up and down on the lake.
A man without helpers, passing up and down on the lake.
A helperless an, let me go up and down on the lake.
A helperless man, let me go up and down on the lake.
A man without helpers.
Those who want to go raiding do not want to quarrel (among themselves) ;
They want to raid.
I give you beer ; 1 do not want to quarrel.
They want to fight. The fleet of canoes of the Muganda hisses through the water as it goes,
They want to go raiding.
Look, I have girded myself; I have got up, I have danced.
My head is shaking, my child Alirwa.
Look, I have girded myself; I have got up; my head shakes, my child Alirwa.
The locusts have eaten up the gardens,
They have eaten them all up.
Where have you all gone? You leave them to eat, but after all they only eat leaves. What you yourself do not eat you give your friend.
We have given our feet to the “jigger” (burrowin 3 flea).
If I escape from the wars of Mabenga, if T escape I will tell you, I will praise you.
What shall I say of those who brought a load ? It fell off on the road. Waswa, I say, a load.
* A barren animal, Nsologumba; hence a man with no children, no one to help him, no retainers. He has to do all his paddling himself.
BANTU NEGROES
ORIGINAL. Song. Namayanja: kubakungoma erawe Namayanja: abazalakabaka bazala Namayanja: kubakungoma erawe Namayanja : azala Kabaka alilusaka
Namayanja !
Song. Anamwanganga anabani? ah! ah! ah! Entambazi teva kukyoto Anamwanganga anabani.
Leka ntuke kugadi, ntuke wekoma Leka ntuke wekoma ntuke wesula Wova mukolokoni kyewerabira todira Leka ntuke mugadi.
Nsejere ziwerera sebawala balika eyo Nkanda kubaita tebaitaba ensejere Ziwerera.
Marriage Song. Weroboli Bwotya emundu olizimbawa wompa mazlo* Nkuloza ayisa omwenge ajagana Abatalina nte mulinywaki Mulimu atasiba nte Balinywaki ?
699
TRANSLATION,
Namayanja: beat the drum, let it speak out,
Namayanja: those who bare the king bare well.
Namayanja: beat the drum, let it speak out.
Namayanja: she who bore the king is at Lusaka (the queen-mother’s place is called Lusaka).
Namayanja !
Who will venture to go there? ah! ah! ah!
The angry man will not leave the fire- place.
Who will venture to go there ?
Let me get to the railway, let me reach where it stops:
Let me reach where it stops ; let me reach where it rests.
When you are out of the chain gang you do not go back for what you may have forgotten.
Let me get to the railway.
The white ants are flying; the girls who are there—
J shouted for them, they did not reply.
The ants are flying. ;
Choose what you like.
If you are afraid of fighting (guns), where will you build? Ifyou give mean estate, IT will think of you as one who distributes beer and swaggers.
You who have not cows, what will you drink ?
There are some who have no cows ;
What will they drink ?
* The author of this book is responsible for adding one word to the Uganda
vocabulary: “mairo” or “mailo” (the English “ mile”).
This now means an “ estate.”
When the land settlement was taking place, the Special Commissioner often dealt
with claims in square miles, half a square mile, and so forth.
The native mind,
therefore, associated the mile measurement with the idea of a private estate.
700
ORIGINAL, Song. Tebawaya Tebaja kuwaya awo ndide a kumere Ndowozalwa nyimbye Abemengo tebaji Kuwaya nyimbye abebyalo tebaja kulima.
Marching Song. Yakuba emundu ngagayala Mukamawange katabazi sikyasenga Basese nasenga Jumba ni Gabunga Amaso gamyuka mwenywera omwenge.
Tugire tugende ewamukwenda
tweyanze ewamukwenda tweyanze ewa- mugwanya
tweyanze, tweyanze, tweyanze ewamuk- wenda
tweyanze.
Olyokulya ewelwakuleta Tetoterotero ? Namukolantya omufumbiro mukazikitunzi Afumbye emere mbisi namukolantya Olwokulya ewelwamuleta.
The following illustrations of the
of Uganda will be found of great interest.
Cunningham for their collection :—
Uganda folk-lore is very extensive.
BANTU NEGROES
TRANSLATION,
They do not speak.
They do not know how to converse. I have eaten food.
Whom am I thinking of ? I lied to the people of Mengo.
They do not know how to converse. Those in the gardens do not know how to cultivate.
He fights despising his enemies.
My master, I shall never serve a bad fighter.
Among the Basese [ will serve Jumba and Gabunga.
My eyes get red when I drink beer.
Let us go to the Mukwenda.
Let us return thanks at Mukwenda’s.
Let us return thanks at Mugwanya's.
Let us return thanks, return thanks, return thanks at Mukwenda’s. Let us return thanks.
It was food that brought you, Tetoterotero?
What am I todo? The cook, the wife of Kitunzi, has cooked unripe food. What am I to do with her ?
It was food that brought him.
myths and folk-lore and beast stories I am indebted to Mr. J. F.
Amongst the chiefs it is slightly tinged with
Christian and Muhammadan traditions, but the following stories were taken down direct from peasants, the narrator receiving one rupee for each of them :—
THE CREATION.
Kintu was the first man, and when he came from the unknown he found nothing
in Uganda—no food, no water, no animals, nothing but a blank.
He had a cow
with him, and when he was hungry he drank her milk. One day as he roamed about searching for something he saw two girls just
dropping down from Mugulu (Heaven, or the Above).
He stopped. The girls also
stopped a long way off. They were Mugulu’s daughters, Nambi and her sister. The girls were much surprised, and Nambi said: “Sister, look at the two things over there. What can they be?” The sister looked, but said nothing. Nambi continued : ‘We never saw anything like them before. Just go down and see what brings things like these to such a place as the earth.”
‘How can I?” replied the sister. “ Look at those horns!”
BANTU NEGROES 701
“Oh, S don’t mean that one; try the other.”
The sister then advanced a little way, and when Kintu saw her coming he also advanced to meet her, whereon the sister ran back to Nambi, and they both pee for flight. Kintu, however, did not continue the pursuit, but returned to
e cow.
After some time Nambi and her sister decided to come close to Kintu, and when a hundred paces only separated them Nambi spoke to him.
“Who are you?”
“T am Kintu.”
“And what is that,” pointing to the cow.
“That is my cow.”
Nambi and her sister withdrew to consider whether this could possibly be true. They returned directly and asked: “We have never seen anything like you before; where did you come from ?”.
“T do not know.”
Kintu at this point milked some milk on to the palm of his left hand and drank it.
“What do you do that for?” asked Nambi.
“That's my food,” replied Kintu.
““We see no water here. What do you drink?”
“T drink milk.”
The girls then retired for another conference, and Nambi confided to her sister that she believed this was a man; nothing else could do such extraordinary things. They returned to Kintu and submitted their decision, and Kintu said: “ Yes, I am a man.”
Nambi then told him all about themselves, and suggested that he should accompany them to Mugulu. Kintu agreed on condition that they also took his eow. This they declined to do; and disappeared.
As soon as they arrived they told Mugulu that they had found a man and a cow.
“ Where?” asked Mugulu.
“On the earth.”
“Not a real man, surely?” and Mugulu smiled as if he did not believe them, but they suspected he knew all the time.
“Oh yes, a real man. We know he is a real man because he wants food, and when he is hungry he drags the udder of his cow, and squeezes out white juice, which he drinks.”
“T shall make inquiries.”
“He is very nice,” said Nambi, “and I wanted to bring him up here. May I go and fetch him?”
“Leave the matter to me,” said Mugulu, and the girls withdrew.
Directly they had gone Mugulu called his sons and said: “Go to the earth and test this story about a real man being there. Nambi says she saw a wild man and a cow, and that the man drank the cow’s juice. Fetch the cow.”
The boys prepared to start at once.
“Soka olinderira” (“ Wait a bit”), said Mugulu; “I don’t want the man. He will probably die when he sees you; the cow only.”
The boys arrived near Kintu’s resting-place, and he was asleep. They took the cow and carried her off. When Kintu awoke he did not see the cow, but just then he did not start in search of her, as he supposed she had only wandered a short distance. Presently he got hungry, and tried to find the cow, but in vain. He ultimately decided that the girls must have returned and stolen her, and he was
702 BANTU NEGROES
very angry and hungry. He used many words not of peace, and he sat down and pointed his nails and sharpened his teeth, but there was no one with whom to fight. He then peeled the bark off a tree and sucked it, and thus he fed himself.
Next day Namhi saw Kintu’s cow as the boys arrived, and she exclaimed: “You have stolen Kintw’s cow! That cow was his food and drink, and now what has he to eat? I like Kintu, if you do not. I shall go down to-morrow, and if he is not dead I shall bring him up here,” and she went and found Kintu.
“So they have taken away your cow?”
“Yes.”
“ And what have you been eating since ?”
“T have been sucking the bark of a tree.”
“Did you really do that?”
“What else was there to do?”
“ Well, come with me to Mugulu and you shall have your cow given back to you.”
They went, and Kintu, when he arrived, saw a vast multitude of people and plenty of bananas and fowls and goats and sheep-—in fact, everything was there in plenty. And the boys, when they saw Nambi arrive with Kintu, said: “Let us tell our father Mugulu,” and they went and told him, and Mugulu said: “Go and tell my chiefs to build a big house without a door for the stranger Kintu.” The house was built, and Kintu went into it.
Mugulu then gave the following lavish order : “ My people, go and cook 10,000 dishes of food, and roast 10,000 cows, and fill 10,000 vessels with beer, and give it to the stranger. If he is a real man he will eat it, if not, then—the penalty is death.”
The food was prepared and taken to Kintu’s house. As there was no door, the crowd put their shoulders to one side of the house and raised it up off the grourd, and put the food inside, and told Kintu that if he did not finish it all at a meal the result would be death. They dropped down the side of the house again, and waited outside.
Kintu surveyed the mass of food with dismay, and then started to walk round it, muttering his feelings to himself. As he went round the heap his foot slipped into a hole, and on examination he found that it was the opening of a cavern. “Ha! ha!” said he, “this cave has a good appetite ; let me feed it,’ and he took the 10,0CO measures of beer and spilled them in, laying the empty vessels on one side; then the 10,000 carcases of roast cows were pitched into the cavern, and lastly the food from the 10,000 baskets; and then he called to the people outside, after he had closed the hole: “ Haven’t you got a little more food out there?”
“No,” they replied. “Did we not give you enough?”
“Well, I suppose I must do with it, if you have nothing more cooked.”
“Have you finished it all?”
“Yes, yes. Come and take away the empty dishes.”
The crowd raised the side wall of the house, came inside, and asked Kintu whether he really had disposed of the food. He assured them that he had, and they with one accord cried out: “Then it is a man indeed!” And they went direct to Mugulu and told him that the stranger had finished his meal and asked for more.
Mugulu at first branded this statement as a falsehood, but on consideration he believed it. He pondered for a moment, then taking up a copper axe he said to his chiefs: “Take this to Kintu. Tell him I want material to make a fire. Tell him that Mugulu is old and cold, and that Mugulu does not burn wood for a fire. Tell him I want stones, and tell him that he must cut up rocks with this copper axe and fetch the pieces and light me a fire. Jf he does so, then he may claim his cow. He may also have Nambi, and he can return to the earth.”
BANTU NEGROES 7038
The chiefs went to Kintu and told him that Mugulu wanted a fire made of stones, and that he must chop a rock with the copper axe.
Kintu suspected there was something wrong, but he spoke no words to that effect. He put the axe on his shoulder and went out before they allowed the wall to drop to the ground. He walked straight to a big rock, stood in front of it, placed the head of the axe on the rock, and rested his chin on the tip of the handle.
“Tt does not seem easy to cut,” said he to the axe.
“Tt is easy enough to me,” replied the axe; “just strike and see.”
Kintu struck the rock, and it splintered in all directions. He picked up the pieces of rock, and went straight to Mugulu and said: “ Here’s your firewood, Mugulu. Do you want any more?”
Mugulu said: “This is marvellous! Go back to your house. It only remains now for you to find your cow,” and Kintu went away.
Next morning the chiefs were called before Mugulu, and he said: ‘ Take this bucket to Kintu, and tell him to fetch water. Tell him that Mugulu does not drink anything but dew, and if he is a man he is to fetch it quickly.”
Kintu received the bucket and the message, and again he suspected there was some- thing wrong, and he said words within himself, but he spoke nothing to that effect. He took the bucket and went out, and he set it down on the grass, and he said to the bucket : “This does not seem very easy.” The bucket replied: “It is easy enough to me,” and when Kintu looked down he saw that the bucket was full of dew. He took it to Mugulu and said: “Here’s your drinking water, Mugulu. Do you want any more ?”
Mugulu said: “ This is marvellous. Kintu, you area prodigy. I am now satisfied that you are a man indeed, and it only remains for you to get your cow. Whoever took Kintu’s cow let him restore it.”
“Your own sons stole my cow,” said Kintu.
“ If so,” replied Mugulu, “ drive all the cows here, and let Kintu pick out his cow if she is amongst them.”
Ten thousand cows were brought in a herd. (It will be remembered that Nambi and her sister assumed a fine astonishment at the “horned thing” when they first saw Kintu’s cow, and yet this large herd had belonged to Mugulu all the time. It is, how- ever, fatal to cross-examine the story-teller, as will be seen later on.)
Kintu stood near the herd in great perplexity, lost in thought. A hornet came and gat on Kintu’s shoulder, and as Kintu gave no heed, the hornet prepared his sting and drove it home.
Kintu struck at the hornet and missed him, and the hornet said : “ Don’t strike, I’m your friend.”
“You have just bit me,” replied Kintu.
“Tt wasn’t a bite. Listen. You can never tell your cow amongst all that herd. Just you wait until I fly out and sit on the shoulder of a cow. That's yours. Mark her.”
The herd of 10,000 cows was driven past, but the hornet did not move, and Kintu said aloud : “ My cow is not amongst them.”
Mugulu then ordered another herd to be brought, numbering twice as many cows as the last herd; but the hornet did not move, and Kintu said aloud : “ My cow is not amongst them.”
The herdsmen drove the cows away, and another herd was brought, and the hornet flew off and sat on the shoulder of a cow. Kintu went forward and marked her. “That’s mine,” said he to Mugulu. The hornet then flew to another, a young cow, and Kintu went forward and marked her, and said: “That also is mine.” The hornet flew
704 BANTU NEGROES
to a third, and Kintu went forward and marked this one also, and said : ‘‘ That is mine also.”
Mugulu said: “ Quite correct; your cow has had two calves since she arrived in Heaven. You are a prodigy, Kintu. Take your cows, and take Nambi also, and go back to the earth. Wait a bit.” Here Mugulu called his servants and said to them : “Go to my store and fetch one banana plant, one potato, one bean, one Indian corn, one ground-nut, and one hen.” The things were brought, and Mugulu then addressed Kintu and Nambi: “Take these things with you; you may want them.” Then addressing Kintu he said : “I must tell you that Nambi has a brother named Warumbe (Disease or Death). He is mad and ruthless. At this moment he is not here, so you had better start quickly before he returns. If he sees you he may wish to go with you, and you are certain to quarrel.” Then to Nambi: “ Here is some millet to feed the hen on the road down.* If you forget anything, don’t come back to fetch it. That is all; you may go.”
Kintu and Nambi started, and when they were some distance on the journey Nambi suddenly remembered that it was time to feed the hen. She asked Kintu for the millet, but it was nowhere to be found, and now it was clear they had forgotten it in the hurry of departure.
“J shall return and fetch it,” said Kintu.
“No, no, you must not. Warumbe will have returned, and he will probably wish to accompany us. I don’t want him, and you had better not return.”
“But the hen is hungry, and we must feed it.”
“Yes, it is,” assented Nambi.
Nambi remained where she was, and Kintu returned to Mugulu, and explained that he had forgotten the millet. Mugulu was very angry at his having returned, and Warumbe, who just then arrived, asked: ‘‘ Where is Nambi?”
“She is gone to the earth with Kintu.”
“Then I must come too,” said Warumbe (literally, “ Death”).
After some hesitation Kintu agreed to this, and they returned together to Nambi.
“ Otya,” said Nambi.
“ Otya,” replied Kintu.
“Aum.”
73 Ham.”
“Hum.”
“ Ham.”
“ Hum.”
“Ham.”
Nambi then objected to Warumbe accompanying them; but he insisted, and finally it was agreed that he should come for a time and stay with Nambi and Kintu.
They all three proceeded, and reached the earth at a place called Magongo in Uganda, and they rested. Then the woman planted the banana and the Indian corn, the bean and the ground-nut, and there was a plentiful crop. In the course of time three children were born, and Warumbe claimed one of them.
“Let me have this one,” said he to Kintu. “ You have still two remaining.”
“Oh, I cannot spare one of these, but later on, perhaps, I may be able to spare one.”
Years passed by, and many more children were born, and Warumbe again begged Kintn to give him one. Kintu went round to all the children with the object of
* Mugulu never omitted a detail.
BANTU NEGROES 705
selecting one for Warumbe, and he finally returned and said: “ Warumbe, I cannot spare you one just yet; but later on, perhaps, I may be able to do so.”
“When you had three you said the same thing. Now you have many, and still refuse to give me one. Mark you, I shall now kill them all. Not to-day, not to- morrow, not this year, not next year; but one by one I shall claim them all.”
Next day one child died, and Kintu charged Warumbe with the deed. Next day again another died, and next day again another ; and at last Kintu proposed to return to Mugulu and tell him how Warumbe was killing all his children.
Kintu accordingly went to Mugulu and explained matters. Mugulu replied that he had expected it. His original plan was that Kintu and Warumbe should not have met. He told him that Warumbe was a madman, and that trouble would come of it ‘ yet Kintu returned for the millet against the orders of Mugulu, and this was the consequence.
“ However,” continued Mugulu, “I shall see what can be done.” And with that he called his son Kaikuzi (literally, the “ Digger”), and said to him: “Go down and try to bring me back Waruinbe.”
Kintu and Kaikuzi started off together, and when they arrived were greeted by Nambi. She explained that in his absence Warumbe had killed several more of her sons. Kaikuzi called up Warumbe, and said: “ Why are you killing all these children ?”
“T wanted one child badly to help me cook my food. I begged Kintu to give me one. He refused. Now I shall kill them every one.”
“Mugulu is angry, and he sent me down to recall you.”
“T decline to leave here.”
“You are only a small man in comparison to me. I shall fetch you by force.”
With this they grappled, and a severe contest ensued. After a while Warumbe slipped from Kaikuzi’s grasp, and ran into a hole in the ground. Kaikuzi started to dig him out with his fingers, and succeeded in reaching him, but Warumbe dived still deeper into the earth. Kaikuzi tried to dig him out again, and had almost caught him’ when Warumbe sunk still further into the ground.
“Tm tired now,” said Kaikuzi to Kintu, “I will remain a few days, and have another try to catch him.”
Kaikuzi then issued an order that there was to be two days’ silence in the earth, and that Warumbe would come out of the ground to see what it meant. The people were ordered to lay in two days’ provisions, and firewood and water, and not to go out of doors to feed goats or cattle. This having been done, Kaikuzi went into the ground to catch Warumbe, and pursued him for two days, and he forced Warumbe out at a place called Tanda. At this place there were some children feeding goats, and when they saw Warumbe they cried out, and the spell was broken, and Warumbe returned again into the earth. Directly afterwards Kaikuzi appeared at the same place and asked why the children had broken the silence. He was angry and disappointed, and he said to Kintu that the people had broken his order, and that he would concern himself no further wlth the recalling of Warumbe.
“T am tired now,” said Kaikuzi.
“Never mind him,” replied Kintu, “let Warumbe remain since you cannot expel him. You may now go back to Mugulu, and ‘webale’” (“thank you”).
Kaikuzi returned to Mugulu, and explained the whole circumstances.
“Very well,” said Mugulu, “let Warumbe stop there.”
And Warumbe remained.
706 BANTU NEGROES
A SpoRTSMAN.
Mpobe was a sportsman. As he sat in his hut he saw a man approaching with whom he had agreed to go ratting. Mpobe called his dog, tied a bell to his neck, and led him with a sling to where the rats were supposed to be. Some beaters went on ahead and set up nets, but no rats were found. The beaters then asked Mpobe to let his dog run loose in the grass, and he immediately put up a rat, and it ran straight for the nets, but the mesh was too large and the rat got through and away.
The beaters then went home, but Mpobe decided to go on still farther, as he did not wish to return empty-handed. Soon after he started a rat, and it ran into a cave. The dog followed it, and Mpobe followed the dog. They went a Jong way, and ultimately Mpobe came to an open space, where there were many people, and houses and gardens, and he said to them: “My friends, did you see a dog following any rats about here?”
“Ves, we have,” they replied, “but they have passed on lower down.”
“In what direction ?”
“Towards Mangao.”
Mpobe followed on, and came to a seat where a Big Man sat, with rats on one side and Mpobe’s dog on the other.
“Where do you come from?” asked the Big Man.
“From my garden just above. I have simply folloved my dog. I heard his bell, and came on here.”
“Do you know where you are now ?”
“ No, not in the least.”
“Lucky for you. Now go back to your home, and remember that you must tell no one where you have been or what you have seen. Not even your father, or mother, or brother. If you tell, then I will come along and kill you. Here are your rats, and here is your dog.”
““Webale,”’ said Mpobe (¢¢., ‘Thank you’), and he went home.
Directly Mpobe arrived his wife got him food and said how glad she was that he had returned. She asked a great many questions, all of which he answered, and she waited thinking he would volunteer a statement as to where he had been.
“Where have you been these two days?” at last asked the wife.
“Oh, I have just been ratting in the forest.”
~And——- 7?” queried the wife.
“That's all,” replied the sportsman.
The wife knew there was sometliing else untold, so she invited Mpobe’s father to the house. The father cross-questioned Mpobe as to where he had been, and what he had eaten and whom he had seen, and what he did during every hour of the two days he was absent; but still Mpobe kept his secret.
The wife next invited Mpobe’s mother to the house, and the mother began another series of questions, and so involved Mpobe that he had to own up.
“T can’t tell you it all, or the Big Man will come and kill me, and you would go and tell some one else.”
“You don’t know me, my son. I never tell anything. Just tell me the whole affair,” and he told it. She merely thought it right to tell his wife, and the wife told her mother, and the mother told her husband, and so on until evening, when Mpobe went to bed, and just as he was falling asleep a stern, gruff voice called: “Mpobe, Mpobe!”
“Kabaka,” replied Mpobe. (When a man is called by his name, he always replies “ Kabaka,” or “king.” If a Muhammadan were walking along, and he knocked his toe
BANTU NEGROES 107
against a stone, he would cry out “ Muhammad”; but accident, he would ery out instantly “ Kabaka.”)
“So you have told the secret,” said the Big Man; for it was he.
“T have only told my mother.”
H That’s enough. Eat up all your food and property, and as soon as it is finished I will come and kill you.”
“May I sell my son to buy a cow?”
ce Y es.”
Mpobe bought the cow, killed her, salted the. meat, and began to eat it, but in very, very small pieces each day. At the end of a year the Big Man returned and called out: “Mpobe, Mpobe!”
“ Kabaka.”
“Have you eaten that cow?”
“No, not yet.”
“Well, hurry up. I am coming along when it is quite finished.”
The cow was ultimately finished, and Mpobe ran off to a dense forest and hid
himself. As he lay asleep he heard the same call: “ Mpobe, Mpobe!” “ Kabaka.”
“Have you finished that cow yet?”
“Not quite. I have just a little left.”
“Ha, haha! You are hiding here; but there is no escape from me. I am coming along directly.”
Mpobe left the forest and hid himself in caves, again lay down in rivers, went into pits and caverns; but wherever he went the Big Man found him out and called him. At last Mpobe saw it was no use trying to dodge him, and he said: “Let him come now, I hide no more. The cow is finished. I should not have told the secret, and I am ready to die.”
Next night the Big Man came, and Mpobe was seen no more.
if a Muganda met with an
KAWEKWA AND NAKAWEKWA.
A man once lived at Ganga, near Kampala, and he had a son who never ate any food. The son’s name was Kawekwa. Another man, on the other side of Ganga, had a daughter who never ate food. Her name was Nakawekwa.
One day Kawekwa heard this, and said he should like to see the girl. The girl on the same day heard the story of the boy who did not require any food, and she said she should like to see him.
Kawekwa travelled:round the district and came to the girl’s house. He found her at home, and he said: “ Otya.” She replied: “ Otyano,” and asked him into the house. She did not know who he was, but she went to the banana varden and pulled some fruit, and when it was ready she offered it to him, and he declined, saying that he never ate food. He then asked her to eat it herself, and she said she never ate food. And in this way they guessed who each of them was. Then her parents came in and the usual ceremony was gone through, and the marriage was completed.
When the bride was brought home her father came to visit her, and food was prepared. Everything was ready but beer, and Kawekwa proposed to go to the village to buy some; but his bride persuaded him not to go, as she feared some- thing would happen to him. He did not go, and he remained at home many days.
One evening he heard drums beating in the village, and he heard the dancers
708 BANTU NEGROES
singing, and he insisted on going, promising that he would not be long. He went, and a fight arose, and Kawekwa was speared and killed. When the news was brought to his wife she wept for many months and refused to be consoled. One night as she was crying in her hut Kawekwa returned from death and asked her: “Why do you weep so long and bitterly?”
“Because I loved you so much,” she replied.
“Then if you loved me so much, will you come with me now?”
“Yes, yes; I'll come,” and she died. ,
It has now become a kind of proverb in Uganda: “Tokabye okuzukiza Kawekwa wa Ganga”—that is, “ You cry as if you wished to wake Kawekwa of Ganga.”
THE Goat-HEeRD AND THE LEOPARD.
A Muganda chief had many goats, and one slave boy, named Sikilya Mundku, to look after them. One night a leopard came and killed all the goats except one, and the chief was angry, and blamed the boy for not herding them more carefully. “You see,” said the chief, “there is only one left now. If you allow the leopard to catch that one, I will cast you out and throw you to the leopard yourself.”
Sikilya Munaku was very careful of how he watched the goat; he went with it to feed every morning, stayed with it all day, returned home with it in the evening, and took it into his house till the morning. He guarded it thus for many days.
At length the grass near his hut was eaten bare, and he led the goat to the border of the forest, and tied it to a post where there was rich grass.
Towards sunset a leopard came to the edge of the jungle and looked out.
“Go away,” said the boy; but the leopard merely crouched down. “Go away,” repeated the boy, “if you eat this goat my master will kill me, so go away.”
The leopard sprang out and seized the goat by the neck, and the boy seized it by the legs, and they tugged for some time. At length the leopard dragged- both the boy and goat into the forest. Then they saw that the goat was dead, and they sat down to rest, the leopard on one side of the carcase, and the boy on the other.
“What did you mean by dragging it?” said the leopard.
“What did you mean by dragging it?” retorted the boy.
“Are you not afraid that I may eat you?”
“No, I am not afraid any more. If I return to my master he will kill me now that you have stolen his last goat.”
“Kill you, will he? You need not bother about him. For the future you will remain with me in the forest, so set to work and build a hut.”
The leopard sat still over the goat whilst the boy built a hut, and then he asked the boy : “ Are you hungry ?”
“ Eh, Sebo” (“ Yes, sir”).
“Well, we must get a fire. Creep out to a neighbouring garden, and bring me a stick from the half-smouldering fire near the village.”
The boy did so, and came back.
“Have you got the firebrand?” asked the leopard, when the boy came in view.
“Eh, Sebo.”
“Hurry up and make a fire, and I will give you a piece of the goat to roast.”
When the meat was cooked the boy ate it, and he told the leopard thet it was very good. He was so pleased that he thought it only fair to do a good turn to the leopard. The boy knew a certain ant-heap near the Gabunga’s garden where there were “Nswa” (edible ants) to be found. Nobody else knew of this jarticular
BANTU NEGROES 709
meee but in his gratitude the boy decided to tell the leopard so that he might have a share.
re a return for all this kindness,” began the boy, “I will tell you some-
“Tf it is about guns or spears, don't tell me. I am always angry when I hear of guns.”
“No, it is about food” (“Emeri ”).
“Ah, food; yes, tell me quick, quick, quick.”
“There is an ant-heap near Gabunga’s garden, and——”
“What? Is there a goat there?”
“No, not a goat, but——”
“A sheep, then?”
“No, but——”
“Perhaps a dog, or a calf, or an antelope, or a z
“No,” said the boy, “but ‘Nswa’” (white ants).
At this the leopard fainted with sheer rage. “White ants!” said he. “ White ants! Obusa, bisasiro, vunda, gaga Z
(The interpreter here stopped the story-teller, and explained that these were very vulgar words, and even a leopard would not have used them, but that he had gone mad.)
The leopard went out and brought in a stone. Then he put it down by the fire, and said to the boy: “TI have something nice to tell you.”
“Have you?” replied the boy. “Then tell me quick.”
“Tt is about food.”
“Then tell me quick.” me
“Tt is delicious,” continued the leopard, and he licked his lips and smiled.
“Oh!” gasped the boy, “where is it?”
“Here it is,” said the leopard, and he handed him the stone. The boy angered much, and they spoke no more.
After a while the leopard remembered that he had promised to reconnoitre Kamswaga’s village that night, and started out. “ Wéraba,” said, he to the boy, and he was gone. After a minute he returned and said: “ Otya,” and then, addressing the boy, said: “To-morrow morning you might take a piece of meat, and go round to some of the gardens near the village, and barter it for a cooking pot.”
“ All right,’ answered the boy, and the leopard went away.
Next morning he accordingly took a piece of meat, and went to a garden and found a woman hoeing. He held up the meat, and the woman asked him what he wanted.
“T am trying to*barter this for a pot.”
“Bring it here,” said the woman. He brought it, and when the woman smelt it she said it was good. She then called to two girls who were in an adjoining garden, and they came to where she stood.
“What a nice boy!” said one of the girls.
“Do you like him?” asked the mother.
6c Yes.”
“Go first and fetch a pot to exchange for the meat.”
“Oh, go for the pot yourself, mother. I want to ask him where he lives.”
The mother went to fetch the pot, and the girl asked: “ Where do you live?”
“T have a hut in the forest.”
“What is your name?”
“Sikilya Mundku.”
710 BANTU NEGROES
“T must pay you a visit. No, listen. Come back here to-morrow, and I will marry you.”
“Very well,” replied the boy.
The mother returned with the pot, and the exchange was made. The boy returned to his hut, and put the pot inside.
“What did you say to the boy while I was away?” asked the mother, when she was alone with her daughter.
“Oh, I told him on no account to propose to me—that if he did, I should certainly refuse him.”
“What did he say?”
“He said, ‘What a charming woman your mother is!
“He did, did he? I hope you asked him to come back to-morrow.”
“He said he was coming to-morrow,” and the conversation came to an end.
The boy, as he sat outside his hut, heard a chomping and chewing going on inside, so he guessed the leopard had returned. He went inside, and the leopard said: “TI see you have bought the pot.”
“T have something nice to tell you,” said the boy, thinking of the girl’s proposal in the garden.
“ Don’t, don’t, and ‘webale’” (“thank you”) said the leopard. He thought the boy referred to the white ants again.
“They were so nice and kind,” said the boy, “I must tell you about them.”
“Not whilst I live,” said the leopard, and again he uttered abusive words, meant for the white ants.
‘““T was talking to them just now, and one of them said——”
“Have they learned to talk, then 7”
“Of course they have. One of them said she would marry me to-morrow. Her mother sold me the pot.”
“Oh, I thought you were talking of the white ants.”
“T guessed you misunderstood.”
“ Listen, I have something nice to tell you,” said the Jeopard.
“T know it, you.are going to tell me about that stone again.”
“No,” said the leopard. ‘‘ Look at this.” And he dragged out another goat from a corner. “That is Kamswaga’s best,” said he. ‘ Look at his horns, and see the size of his head. I found him easily enough. He was wandering round, wanting to fight, when I seized his neck and dragged him here. Take off his skin, and in the morning take some of his flesh and go again to the women and buy some bananas to make beer.”
Next day the slave boy visited the garden, bought the bananas, and the girl came home with him. The leopard returned late that night, and he was a little uneasy when he heard voices in the hut. When the boy explained that it was a wife, he came in, anda long talk followed, in which he advised Sikilya Mundku and his wife to go next day out in the open country, build a reed house, and make a plot of tillage. This was done, and as the soil was rich, a plentiful crop was the result. Other people, on seeing the good crop, came and asked permission to build and cultivate adjoining plots, and in course of time there were many people, and Sikilya Munaku was recognised as “ \Mwami” (chief).
Some time after this the leopard paid a visit to the chief, and ordered him to make a feast and have a beer dance. He added that he was to call in the people of the whole village, and that they were to remain all night in the chief’s house: the other houses ot the village were to be closed, and the doors tied with rope, and no one was to enter them for that night.
The dance proceeded, and at midnight one man, who was tipsy, left the chief’s house,
709
BANTU NEGROES 711
and went to a house in the village. He cut the rope and went in, and was surprised to see the house full of leopards. The man raised his spear and threw it at the biggest, shouting : “Have that for the Kabaka” (‘king’). The big leoyard rolled over and died. The tipsy man then returned and told the chief that he had killed a leopard. The chief told him he had done wrong; that the leopard was his good friend ; had cared for him like a father; and that the man might just as well have killed him (the chief) as the leopard.
The dance broke up and the people retired. Directly after, the leopard, who had risen from the dead, came and charged the chief with having disobeyed him. “I found you a worthless slave boy, too small to eat, too weak to kill, and with a master who had threatened to destroy you. I cared for you, and ultimately made you chief, and now one of your people has speared me. I am done with you for ever. Go back to your old master and be a slave boy again.”
Having said this, the leopard spat on the ground, thr ashed madly all round the hut, and, with a bitter snarl], left the house.
Then a great storm came up from Sese and knocked down the house. The villagers stole the bananas ; the goats and sheep and cows ran away, and his wife and children also ran away, and when morning came there was nothing left but Sikilya Munaku all by himself!
THe HARE AND THE ELEPHANT.
A hare and an elephant went to a “ntujo” (drum dance), and the hare stood still whilst the elephant danced. When it was over the hare said: “Mr, Elephant, I can’t say I admire your dancing; there seems to be too much of you, and the flesh on your buttocks goes flop, flop, flop. Let me cut off a few slices, and then try. You will then dance as well as I do.”
The hare then cut off some huge slices and went home. The elephant also went home, but he was in agony. At length he called a buffalo, and said: “Go to the hare, and ask him to return my slices.”
The buffalo went, and was received by the hare, and told his message.
“Were the slices not eaten on the road?” asked the hare.
“T heard they were,” replied the buffalo.
Then the hare cooked some meat (it was really the slices of elephant) and gave some to the buffalo. The buffalo thought it very tender, and asked where he got it.
“T got it at the hill Bikongoliro, not far from here, where I go occasionally to hunt. Come hunting with me to-day.”
So they went to hunt, and taking some nets set them up. The hare then gave the following instructions to the buffalo:
“You remain here whilst I go into the grass. If you hear something come buzzing ‘z00000000000000’ hang down your head.”
The buffalo waited, and then he heard “z00000000000000”" and hung down his head, and the hare struck the head, and the buffalo died. The hare skinned him, and carried home the meat.
As the buffalo did not return, the elephant sent an antelope to ask the hare to return his slices, but the hare disposed of him in the same way as in the case of the buffalo, and carried home his meat.
The elephant sent a succession of messengers for the slices, but not one of them returned, with them or without them.
The elephant then called up a leopard, and said: “Go to Mr. Hare, ee him
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to retum my slices. You are a strong messenger. Fetch both the hare and my slices. I am very sore, and you must return quickly if you wish to see me alive.”
The leopard found the hare at home, and after the usual feed of meat they started to hunt at Mount Bikongoliro, taking their nets.
“Now,” said the hare, “you wait here whilst I go into the grass. If you hear something come buzzing like ‘zoooca000000000’ hang down your head.”
The hare then went into the grass, and presently the leopard heard a buzzing ** 200000000000000,” but instead of hanging down his head he held it up, and a big stone just missed him. Then he stooped his head and pretended he was dead. He chuckled to himself: “Ha! ha! Mr. Hare, so you meant to kill me with that stone ? I see now what happened to the other messengers. The wretch killed them all with his ‘zoooo0000000000.’ Never mind, Mr. Hare, just wait till—”
The hare emerged from the grass, and when he saw the leopard lying prone he laughed and jumped, and then scraped the ground. “There goes another messenger,” said he. “The elephant wants his slices back. Well, let him want them. He has still got too many, but in any case those I cut off improved him a good deal, and now as they are all eaten up I cannot very well return them.”
The hare then gathered some grass and pieces of string, and made the leopard into a bundle, ready to carry him off.
“T should like to skin him just here,” said the hare, “if | had my knife. As it is, 1 must carry him a little way, then hide him in the forest, and run home and bring my knife.”
Having said this, he hoisted the leopard on his head and walked off with him. The leopard was enjoying the ride on the hare’s head, and after having gone a little way he jut forth his paw and gave the hare a deep scratch. He then withdrew his paw, and lay quite still. The hare at once put down the bundle, and understood how matters lay. He did not pretend that he knew, for he said: “Oh, there seems to have been a thorn in the bundle.” He then roped the bundle very firmly, taking care to tie the paws strongly, and then, putting the bundle on his head, went along to a stretch of forest. He placed the leopard in the wood, and went off to fetch his knife. Immediately he had gone the leopard tore open the bundle, and sat up to wait for the hare’s return. “ Jd show him how to hunt, and to say ‘z00000000000000’ and to hold down his head. J’72 show him how to cut slices off my friend the elephant——” He raised his head, and there was the hare in view, returning with a knife; but on seeing the leopard alive he bolted, and ran into a hole in the ground, where the leopard could not follow him.
“Come out,” said the leopard, sniffing vainly at the hole.
“Come in,” said the hare.
The leopard saw it was useless trying to coax the hare to come out, so he said to a crow that sat ona branch just above the hole: “ Mr. Crow, will you watch this hole whilst I run for some fire to burn the hare out?”
“Yes,” replied the crow, “but don’t be long away, as I have to go to my nest at Wakoli’s this evening.”
The leopard went for the fire, and the hare, having heard that the crow was keeping watch, said: ‘‘ You are very hungry, crow, I am certain —eh ?”
“Yes, very,” replied the crow.
“ Are you fond of white ants, for, if you are, I have a lot of them down here?’
“Throw me some up, and ‘webale’ ” (“thank you”).
“Come near the hole, and I will.”
The crow came near.
“Now open your eyes and mouth wide,” said the hare.
BANTU NEGROES 718
The crow opened his eyes and mouth, and just then the hare flung a lot of dust into them, and whilst the crow tried to remove the dust the hare ran away.
“What shall I do now?” said the crow, when he had finished taking the dust out of his eyes. “The leopard will be angry when he finds the hare gone, and I am sure to catch it. Ha! ha! I have it. I will gather some “ntengo’ (poisonous fruit of one of the Solanacee, about the size of a potato apple) and put them into the hare’s burrow-hole. When the leopard applies fire to the hole the ‘ntengo’ will explode, and the leopard will think the hare has burst and died.”
The crow accordingly placed several “ ntengo” in the hole, and after some time the leopard arrived. :
“Have you still got him inside?” he asked.
“Yes, sir.”
“Has he been saying anything?”
“Not a word.”
“Now then, hare,” said the leopard, “when you hear ‘z00000000000000,’ hold down your head. Do you hear?”
No reply.
“You killed all the elephant’s messengers, just as you tried to kill me to-day ; but it is all finished now with you. When I say ‘zoo000000000000’ hang down your head. Ha! ha!”
But the hare meantime was at home, making a hearty meal off the remainder of the elephant steaks.
The district which bounds Uganda on the east is called Busoga. The boundary is a very definite one; it is the course of the Victoria Nile from Lake Victoria northwards to the great marshes and backwaters of of Kioga. According to native tradition this country was formerly inhabited by Nilotie Negroes of the Lango tribe, and also of the interesting Elgumi race—the Elgumi being more allied in language and physique to the Masai. In the extreme east of Busoga also there had taken refuge remnants of one of the earliest of Bantu invasions of Negro Nileland—the Masaba people—a few thousands of whom still dwell on the western flanks and foot-hills of Mount Elgon. Into this country—the lakeward portions of which were but thinly inhabited because of the density of the forests— there broke some hundreds of years ago an invasion of Uganda people, or at’ any rate of Negroes from the direction of Uganda who spoke a dialect of the Luganda language. These—after mingling with the Lango and Elgumi, and absorbing, perhaps, a dwarfish element akin to the modern Masaba—were the ancestors of the modern Basoga. People of the same general stock and speaking the same dialect also occupied the large island of Buvuma and all the islands along the north coast of the Victoria Nyanza from the vicinity of Uganda to opposite the Samia Hills. {t is a point of some interest also to remark that the dialect of Busoga (Lusoga) is more like the speech of the Sese Islands than that of Uganda. Both the Basese and Basoga speak a language which is almost closer to Luganda.
714 BANTU NEGROES
than Lowland Scots is to English, but, like the Scots dialect. of English, it is rather more primitive and contains words of an older type.
In many respects the Basoga resemble the Baganda so closely in physique, manners, and customs that in describing the latter I shall consider that I have at the same time described the Basoga, with the exception of such differences or special characteristics as are now pointed out. The Bantu-speaking inhabitants of the Busoga District represent a population of, perhaps, 500,000. Their country is in many places densely forested, in marked contrast to the lands of Kavirondo, which bound it on the east. The natives count in their forests no less than fifty-two good timber trees; at least seven trees which produce bark-cloth, and three trees and two lianas, or creepers, yielding rubber. In the north-eastern part of the administrative District of Busoga the Bantu-speaking people are more akin to the Banyoro than to the Baganda. This Unyoro infusion resulted in much of Busoga coming under the influence of the Hima sovereigns of Unyoro; and for many years Busoga was alternately harried by Unyoro and Uganda, each country seeking to assert its right to the overlordship. Gradually Uganda became the paramount power, but the Uganda chiefs so misused their privileges that when the political organisation of the whole of the Protectorate was under review it was decided to exclude the District of Busoga from the territories allotted to the Kingdom of Uganda, especially as compensation was given to Uganda in other directions. The prestige of the Gala aristocracy of Unyoro, however, lingered down almost to the present time, and whenever old chiefs died, and new chiefs succeeded, efforts were always made to obtain the investiture of the latter from the King of Unyoro. There has never been any supreme ruler over Busoga, the country having been divided in times past among a number of more or less powerful chiefs, some of whom were Lusoga-speaking, others in the north belonging to Unyoro and Lango stock.
The Busoga huts are far inferior to the houses of Uganda, and offer much less resemblance to them in architecture than do those of Unyoro and Toro. The hut of the Basoga is usually a beehive dwelling, where the thatched roof comes right down to the ground, leaving an opening about three feet high as a doorway. Not even the chiefs’ houses are much better. The men are the hut-builders, the women being given up to agricultural pursuits. The huts contain no bedstead or raised platform as a sleeping place. The Basoga simply pile up bark-cloths until a rough couch is made. The peasants in the country either sleep on the bare floor or else arrange their bodies for sleep on the transverse poles of a short, broad ladder. They sleep on these poles with apparent ease, though in a cramped position, the heels and haunches resting on the lowest rung
BANTU NEGROES 715
the back of the head on the third rung, while the second bar serves as a support to the back,
The articles of diet of the Basoga are slightly more varied than amongst the Baganda. In addition to the banana, which is the favourite food of those who dwell anywhere near the Victoria Nyanza, the country grows the sweet potato, grownd- nut, two or three kinds of beans, eleusine, and sorghwm. The grain of the sorghum and eleusine cereals is principally used for making beer. Tobacco is grown of excellent quality. The sugar- cane is cultivated, and its stalks are used for the sake of its sweet juice, but no sugar is made from it. The people also grow a few yams and some sesamum, or oil-seed. They gather coffee from the wild bushes in the forest, and in parts of the country the cotton-plant is cultivated, though I have not been able to ascertain that they spin this into thread.
As domestic animals they keep cattle of the humped, short- horned type, small fat-tailed sheep, goats, and fowls. The goat seen in Busoga is often of the long-haired, “Skye-terrier” type, already mentioned as coming from the regions to the west of the Upper Nile. The natives i nowadays catch and tame the 380. A MUSOGA young of the grey parrot for sale to European or Swahili caravans. The people keep dogs, and some- times use them for hunting.
There is nothing remarkable about their marriage ceremonies. The wife is simply purchased from her father by a present of live-stock, together with a few iron hoes, and perhaps two or three pots of beer. Amongst the peasants a wife may be purchased for a goat.
When a chief dies his grave is dug in his own house, and his body
bas
716 BANTU NEGROES
is laid in it wrapped up in bark-cloth. Here the corpse lies for five or six days, until a large quantity of bark-cloth can be collected from his relations and adherents, and with this the grave is generally filled up to the surface. On the top of the bark-cloth earth is thrown, leaving the grave at last with a raised cover of beaten clay. The chief’s women live in the house until the grave is complete. They then leave, and the hut is shut up, and remains without any interference until eventually it falls to pieces over the grave. When an ordinary peasant dies, he or she is generally buried in front of the dwelling inhabited during life.
In former days, before European influence changed any of the customs of the country, when the chief of Bukole (one of the sub-divisions of Busoga) died, his successor (generally his brother) despatched a large number of warriors to range the country for miles round the chief’s village and slay any person they met. During these raids every attempt was made to capture a young man and a girl. On the second day after the chief's death this couple was killed, their pudenda were removed, and, together with those of a bull, were put into the interior of a large fetish drum called © Kideye.” The hole in the drum through which this disgusting tribute had been inserted was sewn up, and the drum was beaten to announce the chief’s death. An embassy carrying news of the death was sent to Unyoro,* and the embassy further carried with it, for the information of the king of Unyoro, the name of the chief’s successor. The king of Unyoro then sent his representatives to confirm the appoint- ment of a new chief, and to give him a stool of authority and two spears. When the new chief of Bukole had been formally installed, he again sent out men to kill any one whom they might find; and if no victims could be discovered and despatched, the force went on to fight against some neighbouring chief.. Until blood had been shed in this manner the new chief and his subjects were expected to keep their heads shaved. Any one infringing the order to shave the head was immediately put to death. When blood had been shed, then all the people were invited to come and mourn for the deceased chief. The days of mourning sometimes lasted for two months, and most seriously interrupted the work of the peasants in the fields. All this time the messengers from the king of Unyoro remained in Bukole until they had received sufficiently large presents to be taken back to Unyoro. These practices only. ceased when Kabarega, the king of Unyoro, was driven out of his country by the British forces. They occurred with other chiefs of other sub-divisions of Busoga. It may he imagined, therefore, that the people, in this
* This incident shows the continued reverence for, and dependence on, the
Hamitic rulers of Unyoro, which long survived the time when in all the southern and western parts of Busoga Uganda was the dominant power.
BANTU NEGROES 7g
respect at any rate, have greatly gained by the institution of a European control over the admini- stration of their country ; for every time a chief died in Busoga, blood- shed of a more or less serious kind was swe to take place, and the crops not infrequently suffered from the ab- stention of the peasants from all work during the period of mourning.
A curious custom still remains in connection with the death of a man who dies at some dis- tance from his home, and whose body cannot there- fore be transported back to be buried in his own house. The relatives of the deceased will march for two or three hours into the bush, and come away with a branch or a long reed. The straight. branch or reed stem is then thrown on _ the
ground, and one of the 381. “TALL, PEAKED FETISH HUTS”; ALSO ‘‘ SUSPENDED GRASS relations calls out EXTINGUISHERS ” OVER STONES FOR LIBATIONS
the dead man’s name and
says: ‘*We have come to bring you home for burial.” After this the reed or stick is covered up with bark-cloth, and the relations march back to the dead man’s home carrying with them this_substitute for burial. As they get near the village one of their number runs on ahead to apprise the neighbours that. the dead man’s body is being brought to his last home. The women then start wailing for the dead, and continue screaming and shouting until the long stick wrapped up in a bundle of bark-cloth is deposited in the grave. The rest of the ceremony is identical
715 BANTU NEGROES
with that which follows the actual deposit of a corpse in its grave under the house. In parts of Busoga there is the following custom, said to he derived from the north: The head of a person after death is washed, and the lips are daubed with oil.
In reliyion the Basoga are still mainly pagan. Especially is this the case with the large island of Buvuma, situated near the birth of the Nile between Uganda and Busoga. The natives of Buvuma are fetish- ridden and extremely superstitious. The tall, peaked fetish huts and temples which are placed outside their settlements have already been described in Chapter II., and are illustrated here. The following are the names of the “ba-lubare,” or devils, worshipped in Buvwire :—
Trukoma.
Tsddzi.
Buvuma.
Kasota.
Wesege (dwells in a big tree).
Nambaga (influences the “medicine” kept in little horns). Kitiko.
Meru.
Buyegu.
Nabirie (presides over the birth of twins).
The principal spirits worshipped among the Basoga ave :—
Nasamba. Nalango. Walumbe. Kitako. Waitambugwe. Kalesa.
Kkintu. Duungu. Maganda. Nabisana. Maero. Kigulu. Bugingo. Kaliro.
Takwe. Naigombwa. Kisalumkaba. Lumbui. Kirongo. Kamiantumbe. Luka-maembe. Kakua Kambuzi.
There are, of course, priests in Busoga who attend to the special worship of each of these spirits. When a Musoga is anxious to obtain anything from the supernatural agencies, he makes an offering at the shrine of one or more of the above-mentioned spirits. According to his means he may give a bull, a goat, or a fowl, the amount of the gift also varying according to the importance of the spirit whose help is claimed and the extent of the request. Certain rivers in Busoga are connected with the worship of spirits, and are thought to be the homes of special “lubare.” Formerly the Basoga punished severely the seduction of a virgin. If a man was convicted of such a crime, and the woman’s
BANTU NEGROES 719
guilt was discovered, he and she were sent at night time to Kaluba’s village, where they were tied to a tree. This tall spreading incense- tree was thought to be under the protection of a spirit called Kakua Kambuzi. Next morning the erring couple were discovered by people in the surrounding plantations, who released them. They were then wlowed to settle near the tree of the protecting spirit. Curiously enough, the Busoga also held in great abhorrence anything like incest amongst domestic animals~that is to say, they greatly disapproved of intercourse between a bull calf and its mother-cow, or between a bull and a cow that were known to be brother and sister. If this occurred, the bull and cow were sent by night to a fetish tree and tied there. The next morning the chief of the district appropriated the animals and turned them to his own use. The rain spirit of Busoga—a country which, in spite of its dense forests, suffers more often from severe droughts than does Uganda—is a most important personage among the gods. Another important “lubare” is Takwe, who dwells in the River Ntakwe, and personifies that stream. If immorality occurred between a man and a virgin, and as the result the girl became enceinte, the lapse from morality was punished more severely than if nothing had resulted from their intercourse. In this last case the guilty couple were dragged off to the River Ntakwe, stones were tied to their ankles and legs, and, in company with a sacrificial sheep, they were thrown into the river to be drowned. This custom was abolished even before European intervention,, and reduced to the much milder penalty of a fine inflicted on the man.
In other sub-divisions of Busoga than Bukole tne same mutilations as those described in connection with the fetish drum were inflicted on a boy and a girl in order to make a sacrifice to the sacred stream on the occasion of a chief’s death. When this was done at Sibondo’s town the mutilated boy and girl were afterwards thrown into the River Nagua as a sacrifice to the water spirit. —
With regard to the association of tall and remarkable trees with spirit- worship, an eye-witness gives me the following account of what he saw near the native town of Luba, in Western Busoga (near Fort Thruston). The tree which is regarded as sacred in this locality was a lofty and unusually fine species of Parinariwm. Its cylindrical, glossy white trunk rose to 100 feet in height before giving out branches. The tree was surrounded by small fetish huts and curious arcades and “extinguishers,” or pendent umbrellas of straw. The Basoga at the time had been suffering from hunger, as the dry season was nearing its end and the new crops were not yet ripe. They came in canoes decorated as if on a warlike expedition, the prows of the canoes being strung with wreathes of flowers (chiefly yellow acacia blossom). When the occupants of the canoes
a20 BANTU NEGROES
landed, they took off all clothing. and wrapped round their arms and necks ropes made of green creepers and leaves. Arrived at the base of the tree they commenced to dance with figures not unlike those of a quadrille, the dancing being accompanied by songs only. No drums or other instruments were played. After dancing for a certain time they stopped, and a little girl was brought forward, about ten years old. This child was laid out at the base of the tree as though she was to be sacrificed, and every detail of the sacrifice was gone through in mock fashion. A slight incision was made in the child’s neck, but not sucli as to seriously hurt her. She was then caught up and thrown into the water of the lake close at hand. Here a man wax standing ready to save her from being drowned. The girl on whom this ceremony was performed was, my informant learnt, dedicated by native custom to a_ life of perpetual virginity.
The Basoga regard with a certain degree of superstitious reverence white bulls with black spots. These are regarded as sacred cattle, and are allowed to wander at will about the plantations.
Christianity is now making some progress in the western part of Busoga. Muhammadanism has but few adherents. Nevertheless, Islam, coming from the Nile and from Zanzibar, has made several attempts at proselytism in Busoga. The great idea of the Sudanese mutineers was to create a Muhammadan kingdom in Busoga in case Uganda should prove too hard a nut to crack. They would hereafter have established a connection between the Muhammadans on the Upper Nile and those who (would then have) commanded the northern shores of the Victoria Nyanza.
The Basoga have suffered terribly of late years from occasional famines and epidemics of disease. The famines have been due to unusual droughts which have afflicted a country ordinarily blessed with fifty to seventy inches of annual rain. The heavy rainfall however, is, much confined to the vicinity of the lake shores, and at distances of forty or fifty miles from the coast of the Victoria Nyanza the dense forest. yields to a prairie country where the sun’s rays are very scorching. The least decrease in the rainfall below fifty inches is prejudicial to the bearing of the banana, and as the Basoga, like the Baganda, rely too much on this easily produced food, when the banana fails they have not sufficient staple in other produce to fall back on. But the race is being saved, and the ravages of disease and famine made good in some districts, by a few notable chiefs who are marvellous getters of children. The great chief Luba, who resides near Fort Thruston, and who was the unwilling instrument in the murder of Bishop Hannington, is still a vigorous man of perhaps sixty, and has had more than a hundred
BANTU NEGROES 721
stalwart sons, each of whom has become the father of a large family; so that Luba, when he dies, will probably be the progenitor of a thousand children. Another old chief of Nilotic race in the north, Liada, is now past ninety, and is said to have been the father of a thousand children, more or less. It has been, in fact, very much the custom in Busoga for the chiefs—who, being at all times well nourished, were well suited to be *-sires”—to impress all the young women of the district into their harims. After a girl had borne one or two children the chief would marry her off to his dependents or to his elder sons. Among the peasants infant mortality is terrible. It is rare that a peasant woman succeeds in rearing more than one child. The influence of the two missionary societies in Busoga is restraining the excessive polygamy of the chiefs, and the better conditions of life among the common people which now prevail under the European control of the country, are together equalising the production of children, and will no doubt tend in time to a marked increase in the population.
ile: a Fi TP sll ae
382. AN ALBINO CHILD IN BUSOGA
CHAPTER XVII BANTU NEGROES:-— (continued) (3) Kavironpo, Masapa, ETC.
HE Bantu-speaking Negroes to the east of Busoga, who dwell round the north-eastern corner of the Victoria Nyanza, on the western flanks of Mount Elgon, and on and near the east coast of the Victoria. Nyanza, south of Kavirondo Bay, may perhaps be most conveniently grouped together under the general term of “ Kavirondo.” This word has. a Bantu sound, but no one has yet been able to throw any light on its. origin, or exactly to indicate the special patch of country that it covers. The natives use it (generally pronounced as “ Kafirondo”), but perhaps only do so because they have picked it up from Swahili caravans and Europeans. The word ~ Kavirondo” probably appeared first on the maps. drawn by Mr. E. G. Ravenstein at the end of the ‘seventies from information given to him by Mombasa missionaries, such as the late Mr. Wakefield. It is certain that the Swahili and Arab caravans who first reached the north-east coast of Lake Victoria Nyanza came back with the impression that the people in that direction were styled “ Kavirondo,” and communicated these views to Mr. Wakefield. But as the few words of Kavirondo which Mr. Wakefield was able to quote from these and other sources showed the dialect to be closely related to the Acholi—a Nilotic language—it was considered that the Kavirondo were a Nilotic people, and so in a: sense they are; for about half the so-called Kavirondo country is inhabited by a race which is closely allied to the Aluru and Lango (Acholi), from which they are only separated by about 100 miles of “Bantu and Masai-speaking * people. But Joseph Thomson, when he reached the north-east corner of the Victoria Nyanza in 1883, the first of all Europeans to do so by way of Masailand, discovered to his surprise that the northern Kavirondo spoke a language that was obviously Bantu, and was easily understood by his Swahili porters. On the whole, it is best to accept the established word Kavirondo,” and to take it to * This refers to the Elgumi, whose language is more related to the Masai group than to the Nilotic family.
722
383. A WOMAN OF THE BOSTA TRIBE, MASABA, NORTH-WEST ELGON
724. BANTU NEGROES
include all the tribes speaking nearly allied Bantu dialects between the north-west corner of Mount Elgon on the north and the German frontier on the east coast of Lake Victoria Nyanza on the south. As will be pointed out in the next chapter, the best general name for the Nilotic people who dwell in a part of the Kavirondo country is that suggested by Mr. Hobley—* Ja-luo.”
The dialects (divided into three distinct groups) spoken by the people whom I group together as Kavirondo are not only Bantu, but are in some respects more archaic even than Luganda and Urunyoro. The group or dialects spoken by the degraded and simian-like Negroes on the western flanks of Mount Elgon may perhays claim to be the nearest living approach to the original Bantu mother-tongue, though the Lukonjo of Ruwenzori, Luganda, and Runyoro come very near to the same exalted position. The Masaba * peopleof West Elgon, who speak this extremely archaic Bantu language, represent a little enclave of Bantu-speaking people (the Bapobo, Bangoko, Bakonde, Bagesu, Basokwia, and Bosia), surrounded by tribes of a totally different. physique and language, though their Kavirondo brethren to the south are not more than thirty or forty miles distant. They are perhaps the wildest people to be found anywhere within the limits of the Uganda Protectorate. They are wilder even than the Congo Dwarfs. Quite recently they were brought under -subjection to some extent by an Uganda chief who was employed to restore order in the country between the Victoria. Nile and Elgon, but even still there remains a section of this people dwelling high up (at altitudes, perhaps. of 7,000 and 8,000 feet) on the ridges surrounding the central crater of Elgon which in all probability has never seen a European, and who would: display hostility towards him. or any other stranger who came within its reach:
Directly the present writer saw these Masaba folk he was struck with the low and apish appearance that many of them presented. Here and. there one distinguished amongst them the square-headed, better-looking type of Nandi physiognomy, due, no doubt, to refugees from Nandi-speaking countries having settled among these savages; but ordinarily the Masaba. people bear a strong resemblance to the Pygmy-Prognathous group on the western limits of Uganda. Some who were seen, but who unfortunately could not be photographed, gave considerable justification to the employment of the term ‘ape-like men.” They had strongly projecting superciliary arches, low brows, flat noses, long upper lips, and receding chins—stumpy individuals irresistibly recalling the Congo Dwarfs; having the same flat noses, bulging nostrils, and long upper lips. There yas nothing about these.
eee ee
* They do not themselves recognise this-name, which is one applied to them by the Baganda, and is a convenient general term for a group of wild mountain tribes. that have no general designation of their own.
BANTU NEGROES 725
people that suggested the Nile Negro, nor were they altogether of what is. styled the West African type. I should think, on the whole, they repre- sented the most primitive and fundamental Negro race of the continent. (of which the Congo Pygmies are a branch), crossed here and there with
ip > Ay, eS SE eS ON 384. BAGESU (BAKONDE, MASABA) PEOPLE OF WEST ELGON
a superior Nandi or Elgumi type; an aboriginal race, in fact, on which many centuries ago the first Bantu invaders impressed an archaic Bantu dialect.
A comparison of the heads in Figs. 257 and 384 with the heads of Bantu Kavirondo, Nile Negroes, or Baganda will show at once what alow physical type-
726 BANTU NEGROES
may be found on Mount Elgon. In these Masaba people the face is very broad in its zygomatic measurement—that is to say, from the edge of one cheek-bone to the other. The cranial development is relatively poor. There is much prognathism, a large upper lip, and retreating chin. The hands are long, the feet are large and clumsy. The knees turn in, and the shins are much bowed. In the men there is a certain amount of scrubby hair about the face, but I did not notice in any example the body-hair which is so evident in the Congo Dwarfs. The colour of their skins ranges from dark chocolate to yellowish brown. The legs, however, are not disproportionately short, as they are among some of the forest Negroes in the Semliki Valley. Neither they nor any other of the Bantu Kavirondo circumeise, nor do the Masaba people (so far as I have seen) decorate the body with any pattern of scars or weals. They have a way occasionally of burning the skin with a red-hot iron as a counter-irritant to pain, and this leaves the body with irregular sears on the chest or back, but these are not intended as ornaments. In some of them the face is as much wrinkled as it is in an elderly Bush- man. Those of the Masaba people that dwell more in contact with the Nandi inhabitants of Elgon deck themselves with necklaces and bracelets of iron and ivory; but the poorer or more savage people seemed to me to wear nothing whatever in the shape of ornament, and to go almost entirely, if not quite, naked. The “not quite” is represented by a dirty piece of bark-cloth slung over one shoulder, but generally slung in such a way as to serve the purposes of decency. This is probably only due to the fact that the prudish Baganda, who have been administering their country, have insisted on all persons approaching the Uganda settlements putting on a small amount of clothing. It was a curious fact among these people that the more wild, savage, and degraded they appeared (as we advanced north- wards), the more archaic became their Bantu dialect.
On the other hand, what one might style the Kavirondo proper—the peoples who dwell in the valley of the Nzoia River from near the south-east. corner of Mount Elgon to the coast of the Victoria Nyanza—are, as a rule, a handsome race of negroes, exhibiting sometimes, especially among the men, really beautiful physical proportions and statuesque forms. Here and there, as throughout most of the Negro races (and European, for the matter of that) there are reversions to an ugly and inferior type representing the Pygmy-Prognathous element which formed the first stratum of the human population in nearly all Negro Africa. Fig. 385, a Kakumega chief, illus- trates this reversionary type with strongly developed brow ridges, a flattened nose with broad, prominent wings, and a long upper lip. On the other hand, Figs. 263 and 34 exhibit comely specimens of Negroes, very charac- teristic of Kavirondo. The men’s figures in these specimens are notably fine and well-proportioned, and even the negresses of this type are, in
385. A KAKUMEGA CHIEF, SOUTH OF NZOIA RIVER, NORTH KAVIRONDO VOL. II. 17
728 BANTU NEGROES
young and plump individuals, not far off our European ideals of well- shaped women,
The Bantu Kavirondo do not practise circumcision, They usually pull out the two middle incisor teeth in the lower jaw. Both the men and the women do this. It is thought that if a man retains all his lower incisor teeth he will be killed in warfare, and that if his wife has failed — to pull out her teeth it might cause her husband to perish. For the same reason of averting ill fortune a woman cuts a number of vertical slits in | the skin of her forehead, which leave small scars. The women also, as a means of securing good fortune for themselves and their husbands, make a number of small incisions (usually in patterns) i the skin of the abdomen, into which they rub an irritant, so that huge weals (similar to ' those described in connection with the western Bantu) rise up into great lumps of skin. A Kavirondo husband, before setting out to fight or starting on a journey attended with great risks, av probably make a few extra incisions on his wife’s body as a porte-bonhewr.* But ordinarily their bodies are kept freer from cicatrisation and similar attempts at ornamenting the skin than is the case with the people in the western part of the Uganda Protectorate. Among the Bantu Kavirondo the ear is usually only pierced in the lobe, and a single large ear-ring is worn by both men and women,
Prior to the advent of Europeans ales no clothing was worn, especially by the males and the unmarried women. Even at the present day, where European influence has not made itself felt the men seldom specially wear their small covering for purposes of decency; they don skins slung round one shoulder and worn over the side and the back for warmth. The men also adorn the upper arm, the wrist, and the leg below the knee and above the ankle with coils of tron wire and bracelets and circlels of ivory. The women, if they can get them, will wear enormous quantities of beads in necklaces. Both sexes usually wear a waist-belt of beads, and the married women who have borne children wear a lower string of beads, to which is attached a tiny little apron of leather embroidered with beads, and also @ long tail made of strings of fibre derived from a marsh plant. The tiny apron in front is sometimes made of short. strings of the same fibre, instead of being a piece of leather sewn with beads. Very great importance is attached to this tiny square of fibre or beadwork, and to the tail behind. If a man of the same tribe should touch this, the only covering worn by married woman, «a great offence has been committed, even if the man be the woman’s husband. Unless the sacrifice of « goat is made it is thought that the woman will
* Primitive man has so often a half-thought-out idea of “vaccinating” against misfortune and such a deep-seated belief in the malice of the higher powers.
BANTU NEGROES TD
die of the insult, If, however, these coverings are touched or torn off by an enemy or a stranger no harm is done. But if the men are careless
386. KAVIRONDO WOMEN, NZOIA RIVER
about body covering they devote considerable pains to their head-gear. Besides circlets of hippopotamus ivory they will wear large tufts of black ostrich feathers over the forehead, or shaggy plumes made from cocks’ feathers, or the long tails of the Chera (widow finch). They also construct
730 BANTU NEGROES
hats of gigantic size or fantastic shape, which they wear on great occasions. These hats are some- times as much as three feet: high. They are usually of basketwork foundation, plastered on the ex- terior with white kaolin, and possibly variegated by stripes or patterns in black mud. Feathers are stuck into these hats. The men among the northern Bantu Kavirondo are much given to ornamenting their lambs with patterns of white clay. They may wear clay “stockings” below the knee or right up the leg, or there may be a separate patch of white clay right down the thigh. On this clay a pattern is worked by a piece of stick, which removes the clay in places and leaves the dark skin showing through. As already stated, the young women before marriage wear absolutely no clothing, and in. all the districts which have not been much visited by Europeans the men (except in cold weather) affect complete nudity. Despite, or because of, this neglect of clothing, they are, for negroes, a moral race, disliking real indecency, and only giving way to lewd actions in their ceremonial dances, where indeed the intention is not immodest, as the pantomime is a kind of ritual, the meaning of which is perhaps not grasped by the dancer.
In some places near the lake shore, or wherever else the natives are able to kill hippopotamuses, the tusks of the hippopotamus are, in some very adroit manner that I have not been able to ascertain, cut or split into longitudinal sections.* These are polished, and are worn on the forehead as circlets or crescents of ivory. Jron rings are worn on the thumb and fingers.
The dwellings of the Bantu Kavirondo are round huts with a conical thatched roof and a fairly broad verandah round the body of the hut (see plan). The foundation of the structure is, of course, a circular wall of
a
387. KAVIRONDO WOMAN, NZOIA RIVER
“* Perhaps filed down to thinness.
BANTU NEGROES 731
sticks and wattle, and a roof frame made of slender poles or the midribs of palm fronds strengthened with reed basketwork. The framework of the roof, which is like a huge reversed funnel, is only lifted into position over the round wall of the house when the latter has been plastered with mud, and is fairly dry. The roof is then thatched with long grass. The verandah of poles supports the outer rim of the roof, the thatch of which projects sufficiently to shade this circular passage of raised clay. Portions of the verandah are even enclosed by partitions, with an outer wall of reeds or grass. Two equal-sized portions of the verandah are usually shut off in this way on either side of the door. Within the partition on the right- hand side is placed the grinding stone that the women use for rubbing down grain into flour, The back half of the circular verandah is usually open at the sides between the interstices of the poles.
On entering the hut it will be seen that about one-fourth of its area has been partitioned off at the back with sticks and reeds, to make a sleeping place for goats. Fowls also sleep inside the hut in a big basket, which is covered over at night. This basket has usually a long neck, and stands very high. The present writer has seen the neat way in which fowls put themselves to bed. They jump on to the rim of the basket and then dive boldly down through the neck into the wider portion below, where they remain in a warm mass one on top of the other. The floors of these huts are, of course, of clean, dry mud, usually pretty hard owing to the heat of the fires, which burn day and night. There is usually no raised bed for sleeping on, Skins
are strewn about the floors
_ é 388, KAVIRONDO MEN (SHOWING ORNAMENTAL DESIGNS IN CLAy for this purpose, usually ON THE LEGS)
732 BANTU NEGROES
round the inner fireplace. There are two fireplaces in the hut, concerning which there is the most rigid etiquette. Strangers or friends who are not
389. KAVIRONDO MEN AND THEIR ADORNMENTS
near relatives when visiting the hut do not go beyond the first fireplace, which is near the door. It would be a great breach of good manners if they sat at the second fireplace, which is very nearly in the middle of the hut. The only people who are allowed this privilege are the brothers and sisters of the hut-owner, his wives, and his unmarried sons and daughters. The husbands of his daughters or the wives of his sons are not allowed to go to the innermost fireplace. If these rules are transgressed, the person offending has to kill a goat. All the occupants of the house then wear small pieces of the skin of the sacrificed goat, and smear a little of the dung on their chests. The furniture of a house usually consists of skins for sleeping on, cooking-pots, water-pots, beer-pots, and big earthenware vessels for containing dry grain. There is a large hollowed-out stone on the verandah, together with a small, round, and smooth boulder, which are kept within the right-hand porch, for grinding corn.
Every full-grown man has a house to himself, and a house for each of his wives. Usually the huts belonging to a single family are enclosed within a fence of thorns and aloes, This, however, applies more to the southern part of Kavirondo. In the north, and on the western slopes of Mount Elgon, large and small villages exist within a single circle of
BANTU NEGROES 733
outer wall. The huts of each family may be separated from their neighbours by low fences of thorns or hedges of greenery. In the case of all Kavirondo which lies between the Nzoia and Sio Rivers on the south and the southern and western slopes of Elgon on the north, the walled villages have a very remarkable appearance, and constantly suggest to the European traveller the notion that the walls are due to teaching given by some superior race from the north. On the outer side of this
Vit ee d Mees
2 : Mpeg vce ‘ WS betes Ae ra pest te, ‘ wig es Hest Most OE ss
* .
390. A “MATINEE HAT”: KAVIRONDO (IN KAKUMEGA COUNTRY)
more or less circular wall of clay there'is a deep moat, which may be bridged over opposite to every gate. The gateways have jambs of hard
734 BANTU NEGROES
wood, across which are laid at the top several stout beams. The clay of the wall is built up over the gateway till it rises into a peak. Some- times the wooden frames of these entrances are rudely arched. They are often high enough for a short man to pass through without bending his head. In the south of Kavirondo the people are content to surround their villages by hedges, which consist of thickly planted aloes mixed with a ewphorbia that has filamentous branches and an exceedingly acrid white juice. The aloes are almost constantly in blossom. Their leaves are a pale green spotted with white, the stalks are dull crimson, and the flowers bright coral red, so that this hedge, relieved here and there with bright yellow-green euphorbia, gives the Kavirondo settlements a
Pell hii7s.
CCRT Min, >
391. PLAN OF A KAVIRONDO HOUSE
very bright setting. Close to the houses are the grain-stores—large baskets raised above the ground on posts with peaked roofs of thatch. When access to them is required, the thatched roof is lifted off and the grain taken out of the receptacle. In most of the Northern Kavirondo villages tall masts may be seen erected at a slight slant. The upper part of these poles is hung with small baskets that contain decoy quadts. Snares are placed on the ground round about the pole, and the wild quails, being attracted by the cries of the decoy birds, are caught and eaten.
The houses of the Masaba tribes of West Elgon merit a special description in some particulars. They are rather well built, are usually thatched with banana leaves, and have their sides constructed of billets of
BANTU NEGROES 735
wood placed upright in a serried row. The roof is large and low spreading, not very high at the apex (the hut of course is round) and with a very low piteh. The apex of the roof is surmounted by a carved pole (often stuck through an earthenware pot), and this pole is obviously a phallus. Very frequently the pole is run through the skull of an antelope.
The cooking is done inside the house, and by women. Only if a party of Kavirondo is on the road and it is a case of force majeure will the men do the cooking and make their kitchen in the open if no shelter is obtainable. The cooking vessels, of course, are earthen pots. The food,
392. IN A KAVIRONDO VILLAGE
when cooked, is served up in small baskets. A father does not eat with his sons, nor do brothers eat together; women invariably partake of their food after the men have done. No woman would eat with a man under ordinary circumstances. They are rather more omnivorous than most of the other tribes in the Uganda Protectorate. A good deal of grain (sorghum, eleusine, and maize) is cultivated. and the flour of sorghum is a considerable staple in their diet. Bananas, beans, and peas are also cultivated and eaten. It is said that the cultivation of the banana is on the increase. At the time the present writer passed through the Kayirondo country he was struck with the magnificent fields of sorghum
WAAIM VIOZN AO HLYON ‘OqNOWIAVH NI GOVITIA GATIVA V *€6E
BANTU NEGROES 737
grain. This huge kind of millet, which in the south is known as “Kaffir corn” and in the north as “durra,” is probably of Asiatic origin, though it has developed several species or sub-species under cultivation in Africa. It frequently grows to a height of twelve feet. The heads of grain are often very brightly coloured, and as the colours vary among the plants in the same field from rose-pink to ivory-white and chestnut-black a flourishing field of sorghum is quite a handsome sight. The grain of this sorghum is ground into a coarse flour by means of the grinding stones. For some reason this native flour, which is often white and well ground, is very unwholesome for Euro- peans or Asiatics, almost, in- variably leading to diseases of the bowels. It has been supposed that this occurs through the manner in which the flour is ground. Tiny, almost invisible fragments of stone undoubtedly join the flour as it is triturated, and prove too much for the digestion of any race but the negro. Lleusine is largely re- served for beer-making. Sugar- cane is almost absent from the Kavirondo country, honey with this people taking the place of sugar. Ground-nuts are grown in the Kabarasi country in the eastern part of Kavirondo.
The Bantu Kavirondo keep Senn cattle, sheep, goats, fowls, and 394. GATE OF A WALLED TOWN a few dogs. Women do not eat fowls, sheep, or goats, and are not allowed to drink milk as a beverage, though they may use it in a kind of soup mixed with flour or meat. In some instances chiefs do not eat sheep or fowls. People of both sexes may eat the flesh of the serval cat, and many of them will eat leopard meat. They devour most other birds and beasts, except the lion, vulture, crowned crane, and marabou stork. It is easy to under- stand their rejecting the last-named bird as an article of diet, because it is as filthy a scavenger as the vulture. Their respect for the crowned crane, however, actually seems to be due to admiration for its beauty, and the bird is found in large numbers in the Kavirondo country, where it is
738 BANTU NEGROES
practically protected. The ox kept is the humped, short-horned variety. Butter is made from milk, and is often used as a dressing for wounds. The Kavirondo, especially in the valley of the Nzoia, hunt game with the help of dogs, driving the wild animals before them into a widely extended net, which consists of a long rope fastened in a rough semi- circle to trees or long poles. From this rope hang down numerous running nooses of string. These, at any rate, detain the creatures long enough to enable the men to come up with and spear them. They dig . pits on the banks of rivers (covering the orifice with grass) to catch hippopotamuses as they leave the water, and they also rig up over the hippopotamus paths ropes and traps, by means of which a passing hippo loosens a heavily weighted harpoon sus- pended over the path, which then plunges into his back, Elephants are killed by a large number of hunters surrounding one of these animals and attack- ing it with assegais. Mish (of which the Kavirondo are ex- tremely fond as an article of diet) are angled for with rod and line, and are also caught in traps. In all the Kavirondo rivers there are built up at in- tervals two converging walls of stone, which are carried out into the bed of the stream at an angle of about sixty degrees. The small space hetween the two stone dykes is filled with ample fish-baskets. The fish coming down-stream have their only exit blocked, and must, perforce, fill the baskets. The snares for quails have already been mentioned. These are usually springes, with a noose of very fine string. The Kavirondo are essentially an agricultural people. Both men and women work in the fields with large iron hoes. As usual, their agriculture, being of the negro order, has been destructive to forests. The whole of Kavirondo was once covered with dense forest of a rather West African character, but trees are now scarcely ever seen, except in the river valleys. The people would hew down all the trees they could fell, and burn the
395. ARCHED GATEWAY OF A WALLED TOWN, KAVIRONDO
BANTU NEGROES 739
branches and trunks, mixing the ashes with the soil as manure. These fires would often kill the bigger trees less easy to bring down by the native axes, and in time these would die, decay, and fall. After the land had borne two or three good crops it was abandoned and a fresh piece opened up. The country, therefore, outside the plantations is mainly
396. PEAKS OF THE ROOFS OF THE MASABA HOUSES, WEST ELGON
rolling downs covered with thick grass. From time to time pieces of the land which have thus lain fallow for years are reclaimed, tilled, and sown again. It is strange that the Kavirondo, who, in many respects, are neat and careful in their agriculture, should not have grasped the idea of manuring the soil with the refuse of their cattle-sheds, goat-houses, and villages. In addition to the food crops already mentioned, tubacco and
BANTU NEGROES 741
hemp are both cultivated, and both are smoked. Both sexes smoke tobacco in-pipes, and also take it in the form of. snuff. Hemp is smoked in a hubble-bubble pipe of a form found throughout Eastern Africa, which
398. TAME FEMALE OSTRICHES 1N MUMIA’S VILLAGE, KAVIRONDO
is usually made out of a gourd. Only men and unmarried women smoke hemp, as it is thought to be injurious to women who are to bear children. The Kavirondo cultivate the sesamum and make oil from its seeds, which they burn in little clay lamps strongly resembling in form those of Egypt and Rome.”
If a chief has many cattle they usually sleep at night in a small kraal within the enclosure of his village, and close to his own hut. Favourite or valuable cows may, however, share a hut with their owner, and a certain number of goats invariably do so. In Northern Kavirondo circular sheep-folds with thatched roofs are always made to contain sheep in close proximity to the chiefs hut. Cattle are killed in the following manner: The ox is secured by a rope being ,tied round its neck; it is then deftly felled by a blow from a club on the back of its skull, after
* The possession of these lamps is a remarkable feature of the Bantu Kavirondo. The lamps may be, like the blue beads, a relic of an ancient commerce with Egypt by way of Somaliland.
742 BANTU NEGROES
which its throat is cut. Goats and sheep are killed by suffocation. The snout is seized and-firmly held until the creature expires from want of breath. The Kavirondo are inordinately fond of their cattle, and a chief will frequently bemoan the loss of one of his cows with more genuine and heartfelt grief than he would display if he lost a wife or a child. Some of these people depart from ordinary negro custom in being slightly inclined to tame and domesticate birds and beasts. I have already mentioned that quails are kept in cages to decoy other quails into the snares. These little birds are carefully fed, and will sometimes live for several years in captivity. Crowned cranes often haunt the precincts of Kavirondo villages, and are protected, if not tame. One chief kept a couple of hen ostriches in his village. Apicultwre is carried on by most of the Kavirondo, who take great trouble about housing their bees. In districts where trees are scarce the hives (which are cylinders of wood or bark) are placed on the roofs of the huts. The flavour of the honey is often spoilt through a custom of boiling it, which is done (amongst other reasons) to extract the wax mixed up in the honey.
Before the advent of the British power the various clans and _ tribes into which the Bantu Kavirondo are divided were constantly at war one with the other. The Kavirondo also had to withstand attacks from the Masai, Nandi, and Lango people, so that, although compared to other peoples. in the east and north of the Protectorate they may be termed a peaceful race of genial savages, they were still inured to warfare, and could often turn out sturdy warriors. Their weapons are spears with rather long, flat blades without blood-courses, and also spears with a short, leaf-shaped blade, bows and arrows, and wooden clubs. Their broad- bladed swords (tapering towards the hilt) were probably borrowed from the Masai. The people speaking Kavirondo dialects on the islands opposite the Nyala coast use slings, from which they hurl stones with great force. These slings are similar to the ones used by the Bavuma. They did not usually poison their arrows, except in the chase, to kill the larger beasts. Shields are a long oval (vide Fig. 399) made of. stiff, thick leather, with a boss in front which is part of the handle behind. The rim of the shield is turned back, and the shield is slightly convex in shape. Formerly the hide used was that of the buffalo, which animal is now to all intents and purposes extinct in the Kavirondo country. The shields are now made from ox hide or from the skin of the Orycteropus (ant bear).
Of course many of the Kavirondo now possess guns, and the introduction of this weapon has largely modified their warfare. I should think it unlikely in the past that the Kavirondo ever undertook offensive operations against tribes on their borders. They were content to live and let live,
BANTU NEGROES 743
and their warfare was almost entirely defensive and inter-tribal, this last taking the form of a Corsican vendetta. If one man murdered another, he took care to flee as fast as he could to the country of another clan, since he would have been promptly waylaid and despatched by the rela- tions of his victim if he remained in his own district. If this had been done, the incident was regarded as closed; but, supposing the murderer to have run away and to have remained out of reach, the friends and relations of the dead man took no further steps to avenge him—yrather, in fact, allowed the matter to fall into oblivion. They waited for the sons of the fugitive (assuming the murderer to have run away before his boys had attained manhood) to grow up. When the eldest of these reached the age of puberty he would be waylaid, and either speared or beaten to death with clubs. Should the
399. WARRIORS AND SHIELDS, KAVIRONDO
murderer, however, leave grown-up sons, there might still be a little delay
in striking the return blow;
but eventually one of these would be
selected for killing as a close to the vendetta. When aman has killed an enemy in warfare he shaves his head on his return home, and his friends rub * medicine ” (generally the dung of goats)
VOL, II.
18
744: BANTU NEGROES
over his body to prevent the spirit of the deceased from worrying the man by whom he has been slain. When people are killed in warfare, the victorious side endeavours to secure the bodies. The young warriors of the tribe who are just beginning to bear arms are encouraged to stab the bodies repeetedly with their spears so that they may become hardened to the sight of death and blood.
The rivers of the Kavirondo country are not usually very navigable. Where there are no bridges ferrying is done in large dug-out canoes, which are obtained from the forests on the Nandi Escarpment. These dug-out canoes are usually punted across or along a stream by poles. The canoes used on the lake by the Nyara folk, who are the westernmost branch of the Kavirondo, resemble those of Uganda, but are less cleverly made. The Kavirondo people do not shine as navigators. Hn revanche, they are better bridge-builders perhaps than the other races of the Protectorate. Their country, unlike Uganda, contains broad and turbulent streams, one or two of which are very considerable rivers. These rivers are bridged in two different ways. There is a suspension bridge cleverly slung from a big tree on one bank to an equally big tree opposite. On either side a ladder leads from the ground to the forking of the tree-trunk, from which the suspended bridge hangs. These bridges are really composed of huge ropes of twisted creepers, from which depends perpendicularly a network of bast on either side, and a footway of basketwork, over which often thin planks and slabs of wood are placed. These suspension bridges require constant care, owing to the rapidity with which the fibre of the creeper-ropes rots. They are, therefore, dangerous and uncertain. The other kind of bridge is made by driving two rows of stout piles into the bed of the river from bank to bank, with two or three or more in- tervals. The space between the piles is filled up with reedwork, grass, stones, sticks, and mud until a rough kind of dyke, or barrier, crosses the stream, with a sufficient number of intervals to allow of the water passing. The upper surface of this dyke is made passable by logs being thrown down on top of the rubbish. Logs also bridge the intervals, and in these intervals fish-baskets are placed. It is difficult to tell sometimes which is the main object in constructing these bridges—the maintenance of a fish weir or the securing of safe transit across a crocodile-haunted stream. Some- times these bridges are a zigzag series of stone dykes made of rough masonry similar to the stone fish weirs.
Before the institution of a European Administration, the roads in Kavirondo were nothing but the narrow African path running from village to village. However careful people may have been to bridge the streams, or to establish canoe ferries, they never made any attempt to construct causeways over marshes, or to clear their paths of exuberant vegetation.
BANTU NEGROES 745
Their paths were simply made by people walking single-file from one point to another.
Their industries are simple. Salt is made by burning reeds and water- plants, and passing water through the ashes. The water is then boiled and strained, and a rough grey salt isthe result. Jron ore is smelted in the hills, and the Samia Hills on the borderland between Kavirondo and Busoga yield iron ore of excellent quality. The Kavirondo blacksmiths use a bellows which is made out of a whole log of wood converging to a point. This point is inserted into a clay funnel. The log is really the section of the trunk of a small tree cut above and below its bifurcation. The two biggest branches are retained, and when the whole of the wood has been hollowed out it gives a central pipe with two branches. At the end of the openings of the kLranches a goat skin is loosely fastened. ‘This skin is puckered up into a point in the middle, to which is fastened the end of a long, light. stick. Fach of these sticks being worked with a piston action, the air is sent through the central tube and the clay nozzle into the glowing charcoal. The chief things made out of the smelted iron are spear-blades, hoes, axes, adzes, arrow-heads, finger-rings, knives, and bells.
Pottery is made with a certain amount of skill from black and red clay, but not much sense of beauty is displayed in the shapes, which are commonplace and purely utilitarian. Baskelwork is amongst their industries. It is plaited grass as a rule. I have not noticed any mats in their possession, the people preferring to use shins. They will some- times wear a huge ox hide which is still very stiff, and has none of the suppleness of the beautifully dressed skins of Uganda. The only manufacture of this kind which is in some ways peculiar to the whole of the Kavirondo people from Elgon on the north to the Shashi country on the south is a goat or sheep skin that has been made perfectly supple on the under side by rubbing with fat and sand, while the hair aspect has been boldly decorated with poker patterns done with a red-hot iron or glowing stick. Sometimes these patterns are cut with a knife. In any case the effect is striking and sometimes artistic, as the unburnt hair stands up in bold relief against the pattern of smooth skin.
The Bantu Kavirondo are divided at the present day into a number of very distinct tribes, and these again are minutely sub-divided into clans. Leaving out of consideration the isolated Masaba people on the western flanks of Elgon (whose language, though akin to the Kavirondo dialects, possesses remarkable and peculiar features of its own), the principal tribal divisions of the Kavirondo into clans or families are the following: On the south-west there are the Banyalu, who occupy the country between the Samia Hills and the River Sio to the coast at the mouth
746 BANTU NEGROES
of the Nzoia River. Then there are the Awa-wanga,* who dwell between the Yala River on the south and tke Upper Sio on the north, inhabiting mainly the central valley of the Nzoia. The eastern branches of this last-named tribe call themselves Kakumega, Aba-kumega. North-east. of the Awa-wanga is the large tribe of the Aba-kabarasi (known to the Masai and to many Europeans as the Ketosh). The Kabarasi people extend their range to the southern flanks of Mount Elgon. South of the Yala River there is a break in the distribution of the Kavirondo, caused by the intrusion of the Nilotic tribe of the Ja-luo. Bantu-speaking Kavirondo begin to reappear in the Nyando Valley, near the head of Kavirondo Bay, and stretch southwards for a considerable distance towards the forest-clad heights west of the Lumbwa country and north of the Mori River. In this southern extension they are known amongst themselves as the Aba-kisii, and near the Victoria Nyanza as the Awa- kisingiri. The Masai, however, call them Adsova. Finally, the eastern coast-lands of the Victoria Nyanza, from the south side of the entrance into Kavirondo Bay up to the German frontier, are occupied by the Awa-ware, who include the Awa-singa of Rusinga Island.
It would seem to me as though the clans among the Kavirondo Bantu possess totems or sacred animals or plants, but I have not been able to ascertain that such is actually the case. Observers like Mr. Foaker and Mr. Hobley (to both of whom I am much indebted for information) consider that the clans among these people are probably the descendants of notable chiefs. In the previous chapter it was related how a wealthy and virile chief like Luba amongst the Basoga could in some forty years present his country with 1,000 stalwart descendants, who already, no doubt, class themselves apart as a separate clan. It is easy to see, therefore, how similar clans could arise in Kavirondo.
Among the Kavirondo women are in excess of men, and the people are naturally inclined towards polygamy. It is highly improbable that any woman goes to her death unmarried; for if no suitor asks for her in the ordinary way, she will single out a man and offer herself to him at a “reduced price.” The man would be hardly likely to refuse, since a woman in that country is a first-class agricultural labourer. The Kavirondo practise exogamy—that is to say, they endeavour not to marry within their clan, but outside it. By those who know them, the Kavirondo are stated to be much more moral than the other Negro tribes of the Protectorate, or were so in the past before they became corrupted by Swahili porters from the coast, Indians, and white men. Until quite recently adultery on the part of a wife was punished with
* Hobley includes under the tribal name “Awa-rimi” the Awa-wanga and Kabarasi people.
BANTU NEGROES 747
death, and death equally was meted out to young men and girls who were found guilty of fornication. It was thought a shameful thing if a girl was not found to be a virgin on her wedding day.
Girls are often betrothed at the age of six or seven, and the intending husband makes repeated small presents to bis future father-in- law. As soon as the girl reaches womanhood she is handed over to her husband. When this is done, or before it is done, the husband pays over the remainder of the purchase-money. He then appears with his relations to claim his bride, and if there is no opposition on the part. of an avaricious father-in-law, the young woman accompanies him to the house of one of her parents or one of his. Here, in the presence of a large number of girls and women, he consummates the marriage. If the girl shows herself to have been a virgin, he then takes her to bis own home; but if otherwise, she is returned to her parents with great contumely, and these last are obliged to send to the bridegroom not only all the cattle, goats, hoes, ete., which he has paid by instalments, but to pay him in addition an amount equal to the whole of his purchase- money, as an acknowledgment of the disgrace brought on them by the misconduct of their daughter.
There is a custom amongst the Kavirondo which would be very distasteful to those in England who oppose marriage with a deceased wrfe's sister. In this African Eden a man has the prescriptive right to be offered the refusal one after the other of the younger sisters of his wife or wives as they come to marriageable age; and these girls cannot be handed over to other applicants until their brother-in-law has declined them. If a woman dies without having borne children, the amount of her purchase is supposed to be returned by the father to the widower unless he consents to replace her by another daughter. If a woman is ill-treated by her husband, she can return to her father, who then repays a portion of her marriage gift. Ifthe woman is to blame, she is usually replaced by one of her sisters. The price to be paid for a wife is generally considered to be as follows: Forty hoes, twenty goats, and one cow, a present usually given in instalments. More cows are paid if the girl is the daughter of an important chief. If the bridegroom has not been previously married, the girl is led to the house of the unmarried men of the village, and is there handed over to her husband. If the man is already married, the new wife is given in charge of the preceding wife or wives. If the father shows any reluctance to hand over the betrothed girl, the suitor sends a band of young men who capture her and bring her to his village. If this act is attempted during the daytime, the young men of the girl’s village and her brothers turn out to fight the suitor’s party with sticks. The girl screams a great deal and makes many loud protests, but usually
748 BANTU NEGROES
allows herself to be captured. This act of violence is only resorted to if the girl’s father is avaricious. If a girl is not asked in marriage, she will often go off and offer herself to a man of another village; and if he accepts her, her mother arrives after a few days and negotiates for the payment of a marriage gift. In the Kavirondo country women are probably in excess of men. Mr. Hobley states that in some of the Kavirondo tribes, though the cattle of the marriage gift became the property of the wife’s father, all the cows to which they give birth are supposed to belong to his son-in-law, and must be handed over to him, or to his heirs after his death.
The women are prolific, and the birth of twins is not an uncommon occurrence. This is considered an extremely lucky event, and is celebrated by an obscene dance, which, however, is only lewd in its stereotyped gestures, and does not, so far as I know, result in actual immorality. The mother of twins must remain seven days in her house before crossing the threshold. After the birth of a child a goat is killed, and the mother eats some of the meat. Very little other ceremony takes place, and if a single child is born the mother goes out again to her work in the plantations three or four days after the event. There is much mortality amongst the children, and it frequently occurs that a woman loses all her offspring one after the other. When this has been the case the next child that is born of her is taken out at dawn and placed on the road, to be left there until a neighbour should pick it up and bring it back. This office is usually performed by some friendly woman who has a hint to walk in that direction. This woman must receive the present of a goat before she surrenders the child, of which she is henceforth considered to be the foster-mother Names may be employed indifferently for a male or female child, a girl often taking her father’s name.
The Kavirondo profess to be able to tell the sex of an unborn child ifthe mother is pregnant for the first time. If the child is going to be a girl, the mother remains fat; if it is going to be a boy, she gets thin. If the mother has borne children before, her last child is watched whilst the mother is pregnant, and if this child be a boy and waxes thin, then the coming child will be a girl, or vice versé. But if the coming child is to be of the same sex as the one which has preceded it, the preceding child remains fat.
As regards the disposal of the body after death, it may be stated that all the Bantu Kavirondo bury their dead, and do not expose them in the bush to be devoured by hyenas and vultures. A chief or a person of importance is buried in the floor of his own hut in a sitting position, but only at such a depth that the head may easily protrude above the surface of the ground. The earth is filled in up to the neck of the corpse and
BANTU NEGROES 749
beaten down. The exposed head is then covered with a large earthenware pot, and a watch is kept over the head by the elder relations, who from time to time remove the pot and ascertain whether the flesh has disappeared. When the skull has been completely cleaned by ants (who are useful scavengers in this respect), it is carefully removed from the rest of the skeleton and is buried close to the hut. Later on the bones of the body are all dug up (having been thoroughly cleansed of flesh by insects), and are reburied with great ceremony at one or other of the sacred burial places (usually groves on the tops of hills where a few fine trees remain as vestiges of a once universal forest). The body of a chief is wrapped in the hide of an ox which has been killed for his funeral feast. When an ordinary man dies, his sons and brothers or his wives dig the grave in the middle of his hut, and the corpse is buried lying on its right side with the legs doubled up. The hut is not used afterwards. Women are buried in the same way. A child is buried near the door of its mother’s hut. After the death of a married woman her relations attend as soon as possible, and expect when they arrive a small present from the widower. The main object of their visit is to wail for the deceased. This is done after the death of any one excepting a young child for two days imme- diately following the decease. Then, again, the women wail every evening after the first two days for three days more, and this cry of sorrow (which is a doleful howl) continues at intervals for some weeks afterwards. If a chief of importance dies, his death will be mourned by wailing in the morning and the evening for a whole year. A sign of mourning on the part of these people is a cord of banana fibre worn round the neck and waist.
Before a chief dies he chooses one of his sons to succeed him, in some cases giving the son (or, if he be a child, his mother) a brass bracelet as a sign of his succession to the chieftainship. When an ordinary man dies, his property is equally divided amongst his children. The mother of a grown-up son goes to live with her son when she becomes a widow; but if one of the wives of the deceased has only small children, she is taken to wife by her eldest stepson, who also adopts the children. An elderly widow who has no grown-up son goes to live with her brother-in- law, the brother of her deceased husband. A man, however, is forbidden to take to wife his mother’s sister, his aunt, whom, however, he will endeavour to support. This aunt will, if possible, live with the young man’s mother, and be treated by him as analogous to his mother.
Foaker considers the Bantu Kavirondo t» be distinctly on the increase. He points out that this increase was checked from time to time by famines, which were the result of periodical droughts or raids into the country by the Nandi and other aggressive tribes. With peace, and with
750 BANTU NEGROES
a more careful agriculture, the country should support a very large popu- lation, because the heavy rainfall on Elgon and on the Nandi Plateau should, by the streams and rivers it feeds in Kavirondo, make the irrigation of crops perfectly easy in those plains where the rainy season is sometimes uncertain. The fecundity and morality of the people are additional reasons why the race should prosper. Happily the nation remains up to the present free from that scourge, syphilis, which has so checked the population of Uganda. The Kavirondo who live in the lower-lying lands suffer very frequently from a mild form of malarial fever. Their attacks of this disease usually last for about three days. Dysentery attacks them when they leave their own country, if the weather is wet and drinking water is contaminated. They are also very subject to pnewmonia. Small- poe has ravaged them again and again, and they are eager to be vaccinated. Vaccination appears to preserve them from this disease, or to cause them to take it very mildly. Although, as a rule, such a fine- looking race, they have not much stamina away from their own country. They suffer terribly from cold when they are taken on to the Nandi Plateau or the upper part of Mount Elgon, and as porters, though they are very willing, they have nothing like the strength or endurance of Wanyamwezi or Baganda.
As regards native remedies for diseases, they have salves for wounds, but profess to have no medicine that will heal the large malarial ulcers. For inflammation of the lungs or pleurisy they pierce a hole in the chest until air escapes through it. In a few days they appear to be quite well, and simply dress the wound with butter. Seemingly they have no professional medicine men, but are content with women doctors, who are called “ Ba-fumo.”* Their therwpeutics are very simple. They can make salves for wounds out of the leaves of certain plants, but apart from that they attempt to cure most illnesses by putting pebbles in a gourd and rattling them over the head of the sick person until he is nearly deafened. If that fails to cure him, they cut off the head of a fowl or of a quail, and hang it to a string round his neck, to be worn until the cure is effected.
Medicine amongst most Africans easily tails off into witchcraft. This is of two kinds in Kavirondo: “obufira” is a kind of white magic, or the
* This is a very interesting point. The singular of this word would be “ mufumo.” This is a widespread word all through East Africa, from Zanzibar and the opposite coast-land down to the Zambezi and across the southern half of Africa to parts of the Congo and Angola. It is perhaps the most widely spread Bantu word meaning “chief.” Some have thought that this word was connected with a root meaning “spear” in some Bantu languages ; but it would seem from this survival in such an
archaic dialect as Kavirondo that the original meaning of the word was “ medicine man,” just as the big chiefs among the Masai are also the great medicine men.
BANTU NEGROES 751
use of hypnotism and the powers of divination for innocent purposes ; “ obulogo” is little else than poisoning or scaring people into fits by uncanny practices. Mr. Hobley states that the Bantu Kavirondo practise trial for witch- eraft by an ordeal which seems to be similar to the drinking of “mwavi” in South Central Africa, though the dose is seldom sufficient to cause death.
As to omens, they are convinced as to the prosperity or bad luck of a journey if at their departure a bird cries out on their right hand or on their left. The right hand is unlucky ; the left lucky. If a man leaves his house in the early morning to start on a journey, he says to the first person he meets, “Are you lucky or unlucky?” and if the person replies “Unlucky,” the traveller should return to his dwelling. From childhood a person is known as lucky or unlucky. This character is ascertained in the following manner: If a child comes into a house on the early morning of a day which turns out to be a fortunate day, = they say the child is lucky, or vice versa, and thus each individual in the com- munity grows up with a reputation for being lucky or unlucky. If the Jirst child of a young married couple is a girl. it is very lucky, so that very often a person starting on a journey will ask the first man he meets, “Was your first child male or female?” If he replies “ Male,” the traveller should return to his home, as he has started with a bad omen, If a man on starting for a journey strikes the big toe of his right foot twice against a stone or root, it is a bad omen. If he strikes first the right toe and then the left, it is all right. If he strikes the big toe of his left foot twice running, the greatest good luck will attend him. If, instead of meeting a single individual, a whole crowd are encountered, no omen can be obtained. The right side is termed the male, and the left side the female. In all these omens the left side is lucky. They have the greatest faith in divination by examining the entrails of a sheep,
400. A KAVIRONDO WIZARD
752 BANTU NEGROES
goat, or ox. The small intestine is arranged so that it falls into three coils, and from the emptiness or fulness of the intestine in each coil deductions favourable or unfavourable are drawn. The chief of each tribe decides by such methods when the favourable season for planting has come, and no one plants the fields until the chief and the elders of the tribe have decided that the lucky period has arrived. They still believe in rain-mukers, who, in dry seasons, are consulted. If hail falls, no one goes to cultivate the plantations on the day following the storm. If a house is struck by lightning, it is abandoned, and no one is allowed to remove a single stick.
The northern Kavirondo appear to believe in the existence of two gods more important than the vague ancestral spirits whom they also propitiate. These two deities are known as Awafwa* and Ishishemi. Awafwa is the chief of all the good spirits, and Ishishemi is a sort of devil. Cattle and goats are often sacrificed to Awafwa, the ceremony usually taking place on the grave of some departed chief whose personal intercession may induce Awafwa to bring rain or drive away sickness. The Bantu Kavi- rondo plant stones in the ground near their houses, and at intervals kill a goat and pour out libations of goat's blood over these stones to the memory of the spirits of their ancestors. They also pay reverence to the deceased by building small huts in a village and sticking the feathers of fowls on the top of the roof of the tiny hut. Some people also cut a small door at the back of their own dwelling with the idea that in some way it assists the passage in and out of good ancestral spirits. So far as they reason about the matter at all, they would appear to disbelieve in the continued life after death of unimportant persons. It is only chiefs or head-men of importance whose spirits continue to exist after the death of the body, and who in some way become part of the forces of nature.
Amongst curious customs may be mentioned the importance which is attached to the closing or leaving open of a door. It is considered a very bad omen if a person shuts the door of a house after him, leaving at the time any one behind inside the hut. In such a case a goat must be sacrificed and eaten by the parties concerned to avert ill fate. If a man quarrels with his wife and she goes out of the hut, and the husband then shuts the door behind her, this is equivalent to divorce, and the woman returns to her own people at once.
In making peace after warfare or after personal quarrels, a goat or sheep is used as a sacrifice when it is people of the same tribe who have fallen out. The liver of the sacrificed animal is cooked and is divided between both sides, whose representatives eat the portion allotted to them.
* “Awafwa” may simply mean “the dead,” “those who are dead,” and be the summing up of all the ancestral spirits into one kindly, tribal god.
BANTU NEGROES 753
If the fight has been with another tribe, or between strangers, the van- quished party obtains a dog and cuts it in half. The delegates from each side hold respectively the front and hind legs of the divided dog, swearing peace and friendship over the half they hold. Some of the Kavirondo people place a dead crow on the ground between the negotiating parties whilst peace ceremonies are going on.
They have but few myths or traditions, or rather it would be more correct to say that none of these have yet been ascertained; but Mr. Hobley informs me that their folk-lore, especially about beasts, is fully as elaborate as among other Bantu peoples of Uganda. In these stories the Orycteropus, or ant bear, frequently figures.
401. A KAVIRONDO MUSICIAN, WITH LYRE
Their music is plaintive, and sometimes pretty. They have no other instru- ments but drums and a large lyre, of which an illustration is given (Fig. 401).
As regards dances, these are frequently held, and appear to be divisible into four or five kinds. There is the dance given to celebrate the birth of twins in a village. This is said to be of an obscene nature, though, as I have said before, the obscenity appears to lie in the stereotyped gestures, and not in the thoughts or intentions of the people at the time of dancing. It is danced by both men and women. Secondly, there is a death dance, which is also joined in by both sexes. If the dead person is a man, every village which is represented at the dance sends a bullock for the funeral feast. Mr. Hobley states that a third kind
754 BANTU NEGROES
of dance is given after some kind of sexual initiation ceremony, at which men and women dance together.* Each dancer has a stick from which the bark has been removed in alternate rings. The people dance in a circle, shake their shoulders, and slowly revolve with abrupt movements and much stamping. After a wedding there is a dance in which women alone perform. Finally, it is said that a dance takes place in seasons of drought to propitiate the good spirit and bring down rain.
In language the Kavirondo are closely allied to the ugly Masaba
402. A DANCE IN KAVIRONDO
people of West Elgon, but in physique they are almost typically Bantu— so far as any Bantu type of Negro can be defined. They almost certainly entered their present habitat a long while ago from the north or north- west. They did not, as Mr. Hobley thinks, advance to their present sites from the south end of Lake Victoria, and the supposition on which this theory is based—namely, special relationship between the Kavirondo and Kinyamwezi dialects—is an incorrect one. All the Kavirondo dialects are much more closely related to uganda and Urunyoro than they are to
sf Mr. Hobley says “ circumcision,” but as the Kavirondo do not circumcise he ee means some ceremony connected with the arrival at puberty of boys or girls,
BANTU NEGROES 755
Kinyamwezi. They offer a greater resemblance, though not a very marked one, to the speech of the Kikuyu people who dwell to the east of the Rift Valley. Put the Kikuyu dialect is far less archaic. In physique the Bantu Kavirondo offer considerable resemblance to the Karamojo people who live far to the north of Mount Elgon. Though the Karamojo speak at the present day a language which belongs to the Masai group, Dr. Shrubsall considers that as far as their bodily characteristics are concerned they are practically Bantu Negroes. The Kavirondo people
©
403. A PAS DE DEUX IN A KAVIRONDO DANCE
represent the easternmost wing of the original Bantu invaders of the countries between the Albert and Victoria Nyanzas and Mount Elgon. It is an open question at the present time whether they preceded the Nilotic Negroes (Acholi, Lango, etc.), or whether, after the coasts of the Victoria Nyanza had been occupied by Bantu-speaking people, of which the Kayirondo were the northern section, there followed a rush southwards of the Nilotic tribes, an impetus which planted the Ja-luo to the south of Kavirondo, and caused the Elgumi (who speak a language like Sik and Masai) to establish themselves between the Masaba of Mount Elgon and the Kavirondo of the Nzoia Valley.
CHAPTER XVIII NILOTIC NEGROES
HE author of this book attempts his definitions of the different Negro types with considerable hesitancy. There rises up before him the overpowering conviction that, although there may be four or five well- marked varieties of the typical Negro, specimens of all or most of these varieties may be found in nearly every negro tribe. It is, therefore, difficult to point to any one group of negroes which share without deviation the same type of language, beliefs, manners, and customs, and, equally present to the observer, identical physical characterisation. He has written thus deprecatingly when discussing the Bantu type, for amongst the Bantu Negroes there are people short and simian, like the ugly Congo Dwarfs, and others tall and handsome, like the better type of Zulu, Manyema, or Kavirondo. Broadly speaking, the Negro race in Africa may be divided into three main groups: (1) the Negro in general—the big black man ranging from Abyssinia to Senegal and from Lake Chad to Cape Colony; (2) the Congo Pygmy; and (3) the Hottentot-Bushman. In this chapter the present writer is again brought to consider the difficulty of connecting homogeneous physical traits with any one of those great and small divisions of the Negro peoples which depend mainly on groupings of language or adventitious political circumstances. The Negroes of the Nile basin, from the Victoria Nile and Albert Nyanza on the south to the verge of the Nubians, Arabs, Abyssinians, and Galas on the north, share a few peculiarities in common, and may be, perhaps, conveniently classed together for the present purpose of discussing their physical features, manners, and customs.
The bodily type of the true Nile Negro extends from the western frontiers of Abyssinia through the Bahr-al-Ghazal region to Bornu, perhaps even to the Central Niger,* and from about 200 miles south of Khartum to the north-eastern shores of the Victoria Nyanza This type may be roughly described as follows: A head inclining to be broad rather than long, with a slight protruding muzzle and retreating chin; cheek-bones
* It is also very similar to the Hausa and Sofighai type in West Central Africa.
756
NILOTIC NEGROES 157
which, besides exhibiting great breadth, are particularly prominent just below the outer angle of the eye. The nose is very flat at its base between the
eyebrows, and the whole inner part of
the face between the eyebrows, cheek- bones, and upper lip has a flattened look, as though it had been “:at on” when in a plastic condition. This
appearance is specially characteristic of
the women, who are usually hideously ugly. The men are invariably better- looking than the women, and where there is a dash of Hamitie or Arab blood in their veins, ancient or recent, they develop a prominent bridge to the nose and a better-shaped chin, which relieves the face of its flatness. The forehead bulges somewhat, and keeps well in front of the brow ridges, which are unusually promiment. There is a distinet inclination to be tall and long- limbed. The leg below the knee is ex- ceptionally long, straight, and slim, with very little development of calf. On account of their long, thin legs, both Heuglin and Schweinfurth compared them to “human storks.” As a rule there is no tendency to bandy legs, though it is not uncommon to see the inner side of each knee in close contact (when a man is standing upright) with a wide space between the legs just above the ankle (vide back view in Fig. 406). There is a tendency in the gluteal muscles to overlap the xates excessively, which
gives the figure sometimes a_ slight appearance of the Hottentot posterior. This, however, is a feature more met with in the women than in the men. As a general rule it may be said that the Nile tribes who have not
404. A BARL NEGRO, GONDOKORO, WHITE NILE
758 NILOTIC NEGROES
minglel much with the Bantu on the south or the Hamites on the north have ugly features as compared with such statuesque negroes as the better class of Kavirondo, Zulu, or kindred Bantu races. Though the figure, however, may be ugly from a sculptor’s point of view (it being sometimes
long and lackadaisical, at others square-shouldered and thin-legged), the
men are powerfully built, and belong to a virile race. Where, as in
405. A BARI NEGRO, GONDOKORO, WHITE NILE
the south of their domain, they have mingled with the Bantu, the Masai, or Hamite, they become (in the male sex) a handsome people corporeally, the good looks even extending sometimes to the lineaments of the face. The colour of the skin is generally very dark: perhaps the blackest of negroes are found in this Nilotic group, which really stretches westwards across the Sudan far beyond the limits of the Nile basin. The hands and feet are usually small. The arms are long, especially in the forearm.
KARAMOJO AND NILOTIC NEGROES FROM NORTHERN PART OF RAL PROVING TYPICAL SHAPE OF NILE NEGRO’S LEGS)
(THE SECOND FIGURE FROM THE
SESS > =i
RIGHT SHOWS
19
TM
VOL.
760 NILOTIC NEGROES
The hair on the head is that of the ordinary negro type, and is fairly abundant, the women being able to grow it in long strings or plaits to the length of nearly twelve inches. Hair is scrupulously removed from all parts of the body.
When free from Muhammadan influence, none of the Nile races circumcise. Most of them, however, Amock out the lower incisors. This. however, is not generally done by the Bari and Madi, but seems to be practically limited to the many tribes who speak Nilotic languages of the wide- spread Dinka-Acholi group. Some of the Madi people—a group comprising many tribes—score the cheeks with three or four parallel longitudinal cuts, which give an ugly, scarred appearance to the face; but this is only done where they have come under Nubian influence as slaves and soldiers. In the Aluru, who are a western branch of the Acholi, a pattern is sometimes made on the brow by means of raised lumps of skin. As a rule, the Bari, Acholi, and Lango men leave their skins undecorated by cicatrisation. Sometimes, however, the Acholi men raise prominent cicatrices over the temples or cheeks in wavy or zigzag patterns. On the outer side of the thigh and buttocks these raised scars are traced in long scrolls of artistic design. The Bari women raise scars of a herring-bone pattern on the upper arm down from the shoulder to the inner aspect of the elbow.
In many of the tribes to the east and west of the Nile the lower lip is pierced, and a piece of polished quartz, sometimes three inches in length, is inserted. The women in some tribes pierce the upper lip, and wear through it a big brass ring, which is hung with beads. Among the Madi this is done; or a small dise of wood is inserted in the upper lip, like the “pelele” of the Babira and Nyasaland natives. Some of the western Acholi tribes have a stone pencil not only through the lower lip, but another one placed in the upper lip. (This custom extends also into the Karamojo country, and examples may be seen in Figs. 406 and 408.) Some
407. A LOGBWARI (MADL) NEGRO (MIXED RACE OF NILE NEGRO-AND BANTU)
NILOTIC NEGROES 761
of the Acholi pierce their ears, and the numerous ear-rings of the Ja-luo will be described later on when that tribe is dealt with. But nowhere amongst the true Nilotic people are the lobes of the ears widened into huge loops, a practice which is peculiarly characteristic of the Masai, and of such tribes as are, or have become, affiliated to them by descent, conquest, or association. tek
A very characteristic attitude of the Nilotie people marks relationship with or affinity to that race, wherever it is seen. This is a posture they adopt when at rest. They stand erect on one leg, and, bending the other, press the sole of its foot against the inner surface of the knee of the leg which serves as a support. This is an attitude in which they will stand for hours. Schweinfurth remarked this pose among the Nyam-Nyam and other tribes of the Bahr-al-Ghazal region. Eastwards and southwards it may be noticed among the Ja-luo (Kavirondo), the Nandi, Lumbwa, and other non-Bantu people, who are to some extent connected in origin with the Negroes of the Nile.
The true Nilotic Negroes may be divided at the present day into the Shiluk (or Shuolt), Dinka (Jange), Nuér, Shangala, Chir, Man- dari, Jatbara, Dyur (Luo), Aluru, Acholi (Shuli), Lango, Umiro, Kumim, Jardwm, and Ja-lwuo (Kavirondo) tribes or peoples; and no doubt this list leaves unmen- tioned many other tribal designations belonging to branches of the same stock between the Nile and the western frontier of Abyssinia ; while affiliated in language, in habits, cus- toms, and to some extent in bodily appearance, are the Turkana-Masai,
5 ; . 408. KARAMOJO NEGROES (SHOWING ‘‘ PENCILS’? THRUST INTO Bari, and Nandi groups. THE LOWER LIPs)
762 NILOTIC NEGROES
From a linguistic point of view these people fall into at least four divisions (not to mention other forms of speech used by Nilotic Negroes to the westward of the region under consideration), three of which—the Nilotie (Dinka-Acholi), the Mund’, and the M/asai—are distantly related, while the fourth—J/adi—has little in common with the Nilotic languages, but betrays some- what West African affinities in its phonetics, vocabulary, and grammar, and even offers a very faint, perhaps disputable, resemblance to the Bantu family. The languages spoken by the Dinka, Shiluk, Acholi, Aluru, Lango, and Ja-luo are all closely allied. The sub-group, indeed, of the Acholi (with its dialects of Aluru, Lango, and Ja-luo) is practically one language. According to native tradition, the Acholi section of the Nile peoples swept down on the equatorial sections about the great lakes at no very remote period. It is, per- haps, an open question which came first, the Bantu Negroes from the north-west or the Acholi Nile people from the north. I think, on the whole, that the Bantu preceded the Nile Negroes in these regions. Another problem is the relationship between the Nile Negroes and the Nandi and Masai tribes. The dfusaz group of languages—which comprises the very distinct tongues of Bari, Latuka, Karamojo, Turkana, Suk, Elgumi (Wamia), and Masai-- and the Nandi and a few broken dialects in the north of Ugogo, have an indisputable relationship in vocabulary and numerals with the Nilotic tongues. Yet the differences be- tween the two stocks are considerable, and the differences, again, between the Bari sub-group,
409. A DINKA NILE NEGRO the Karamojo-Suk dialects, the Nandi, and
the Masai, are almost equal to the difference between German and Russian. In the Bari we find a people of typical Nilotic physique speaking one of the languages of the Masai group. In the Masai we see a race which is negroid rather than Negro, and offers but little resemblance physically to the Nile Negroes, though the Masai language is remotely related to Acholi and Dinka. Again, in the Karamojo people we have a race which, according to Dr. Shrubsall, is that of the
NILOTIC NEGROES 763
Bantu Negro stock, but which speaks in a slightly corrupted form a dialect, closely allied to the language of the Sik, the Sik again being negroes near akin to the Masai, with a little less Hamitic blood in their veins. The unwritten history of the present distribution of these tribes and forms of speech, and of the race movements which brought about the existing mixture of peoples, may be something like this: Imagine Negro Nileland to have been peopled at one time by the Pygmy-Prognathous group in the territories now comprised in the Uganda Protectorate, and perhaps by a kindred race of stunted stature — the ancestors of the Hottentots and Bushmen— away to the east in what is now British East Africa.* Into these regions came pouring some | three thousand years ago a horde of West African Negroes speaking the mother-tongue of the Bantu languages. The Bantu possibly came from the north-west, from the region along the water-parting between the Congo and the Nile systems. The rush of the Bantu carried them not only all over the basin of the Upper Nile and Victoria Nyanza, but they streamed away south-south-east towards the coast of the Indian Ocean. From the north- east, Hamitic people, of Caucasian stock tinged with the Negro, trickled down slowly into the northern territories of the Uganda Protectorate. At one time, no doubt, these Hamites had only a scattered population of Bantu (the Bantu having previously absorbed the antecedent Congo Pygmies) to deal with. They were received with reverence by these then savage West African Negroes (the Bantu), and mingled with them so much at first as to create practically a new breed of Negro such as we now style the Bantu. These Bantu made their first great expansion in the countries between the Victoria and Albert Nyanzas. Strengthened and improved in mind and body by this infiltration of Caucasian blood, they swept down over the southern half of Africa, licking up and absorbing and exterminating the feebler Pygmy races which had preceded them, and implanting their language on cther tribes of pure Negroes. This first outburst of Bantu energy having spent its force to some extent, there came other people of allied stock from the west (the Madi, for example), speaking languages which
fe rere Sage Ge a ek
410. A DINKA
* The dividing line between the two being drawn through the middle of Mount Elgon down to the south-east corner of the Victoria Nyanza.
764 NILOTIC NEGROES
in their origin may have had some connection with the Bantu group. Then down from the north came the ancestors of the Nile Negroes, driven south possibly by the first determined Hamite invasion of the Egyptian Sudan and Abyssinia. The Nile Negroes swept due south, and in places were checked and pro- foundly modified by the thinner stream of Hamitic immigrants (ot the Gala stock) who were continually entering Negro Nileland from the north-east. Some fusion in varying degrees be- tween the Hamite and the Nile Negro created the Masai and Sik types, and temporary successes of this powerful blend carried the modified Nile languages (which we know now as the Masai group) westwards as far as the Bari country (where the language became tinged with West African phonology), and south- wards deep into what is now German East Africa. In the middle of Negro Nileland a large section of Bantu Negroes was stranded, and adopted a dialect. of this Masai group (I refer to the Karamojo). Elsewhere, however, the constant stream of Nilotic Negroes following one another in waves of immigration carried this Negro type and its language actually to the north-west coast of Lake Albert (the Aluru) and to the north-east coast of the Victoria Nyanza (the Ja-luo). The Ja-luo fragment of the great Nilotic invasion overlapped
411. A BARI NEGRO FROM BEDDEN, WHITE NILE
NILOTIC NEGROES 765
the barrier of the Kavirondo Bantu and settled to the south of it. In time the power of the Bantu Negroes revived, and the southward progress of these Nile Negroes was checked. In recent years it is probable that the Bantu race has gained. ground in Busoga, while the Bantu Kavirondo have effectually cut off the Ja-luo from their Lango kinsmen.
412. A MADI CHIEF, ACHOLI DISTRICT, NILE PROVINCE
There is one feature that especially distinguishes Nile Negroes and their modified offshoots, the Masai: this is nudity on the part of the men,
766 NILOTIC NEGROES
and sometimes in both sexes. It would be more correct to say, perhaps, not nudity, but a complete absence of any conventional ideas of decency.
413. AN ACHOLI (NILOTIC) NEGRO
They really seem to be in that primitive condition which has not yet associated feelings of shame with the concealment of the pudenda, at any rate on the part of the men. As in the Garden of Eden, they do not know that they are naked, and are perhaps in consequence much less
NILOTIC NEGROES 767
prurient-minded than is the case among the clothed peoples. This was the happy condition of man among the Greeks prior to the Roman
414. AN ACHOLI NEGRO
conquest. It is still the case among the American Indians in many parts of South America, and amongst the Australian aborigines. In Africa this complete nudity in the male is, with a few rare exceptions, confined to the Nilotic Negroes, the pagan Hamites (Gala and Bahima), the hybrid
415. MADI WOMAN
NILOTIC NEGROES 769
races between the Hamite and the Nile Negro, between the Hamite and the Bantu, and a few Bantu races who are either very much under the
416. MADI WOMEN AT THEIR HAIR-DRESSING.
influence of neighbouring Masai or Gala tribes or have still retained in South Central Africa the impress of Bahima customs.*
In their own homes in the depth of the forest the Dwarfs are said to neglect coverings for decency in the men as in the women, but certainly when they emerge from the forest into the villages of the agricultural Negroes they are always observed to be wearing some small piece of bark- cloth or skin or a bunch of leaves over the pudenda. Elsewhere in all
* The only Bantu tribes which formerly were, or at the present day are, without feelings of shame in regard to the exposure of the person in the male are the A-kamba, A-kikuyu, Wa-chaga, and other tribes in British East Africa living in close relations with the Masai or the Gala ; the Kavirondo, who were similarly influenced by the Nile Negroes; the Bakonjo of Ruwenzori, who. in this may have copied the Hima customs; the Barundi of North Tanganyika likewise ; the Nkonde tribes of the north end of Lake Nyasa; the Mashukulumbwe and Batonga of the Central Zambezi; and the Zulus of South and South Central Africa. In the case of all the Bantu tribes mentioned, except those of North Nyasa, Central Zambezi, and Zulu- land, it is easy to understand how this preference for nudity on the part of the male may have arisen from contact with Nilotic, Masai, or Hamitie customs. It is less easy for the same theory to explain it in the case of the Wankonde, the Central Zambezi, or the Zulu Negroes, unless it be assumed: that these races have migrated in relatively recent times from countries dominated by the Bahima.
770 NILOTIC NEGROES
the regions of Africa visited by the writer of this book, or described by other observers, a neglect of decency in the male has only been recorded among the Efik people of Old Calabar. The nudity of women is another
417. MADI WOMAN POUNDING CORN IN A WOODEN MORTAR
question. In parts of West Africa between the Niger and the Gaboon (especially on the Cameroons River, at Old Calabar, and in the Niger Delta) it is—or was—customary for young women to go about completely nude before they are married. In Swaziland, until quite recently,
NILOTIC NEGROES 771
unmarried women and very often matrons went stark naked. Even amongst the prudish Baganda, who made it a punishable offence at one time for a man to expose any part of his leg above the knee, the wives
of the king would attend at his court perfectly naked. Among the
418. ALURU WOMAN AND CHILD FROM WADELAI
Kavirondo all unmarried girls are completely nude, and although women who have become mothers are supposed to wear a tiny covering before and behind, they very often completely neglect to do so when in’ their own villages. Yet. as a general rule, among the Nile Negroes, and still more markedly among the Hamites and peoples of Masai stock, the
=! =I ih)
NILOTIC NEGROES
women are particular about con- cealing the pudenda, whereas the men are ostentatiously naked. The Baganda hold nudity in the male to be such an abhorrent thing that for centuries they have referred with scor and disgust to the Nile Negroes as the * Ba-kedi,” or “ Naked People.” Speke includes all regions to the north and east of Uganda and Unyoro as * WKidi” (a misrender- ing of the root *kedi”—naked ”), and to this day the word has he- come so rooted as a geographical term that one of the districts of the Uganda Protectorate is styled * Bukedi,” or the “Land of Nakedness.” This condition of imale nudity extends north- west to within some 200 miles of Khartum, or, in fact, wherever the Nile Negroes of the Dinka- Acholi stock inhabit the country.
The style of house built by the Nile Negroes is as character- istic of them as the attitude of o, The hut
standing on one leg
is circular in shape, and the sides 419. ALURU WOMAN AND CHILD FROM WADELAL May be made of reeds. There is great uniformity amongst the
Nile Negroes in the style of thatching their huts. Their houses are the round beehives built of reeds or wattle and daub, but the peaked roof is a high one, extending over the framework of the house nearly to the ground, and is thatched in a series of flounces. Wherever the Nile people have carried their languages this *flounced” thatching appears, with the exception, perhaps, of Karamojo (where the people, being of Bantu origin, appear to have retained the smooth-thatched huts) and among the Ja-luo, whose houses are built just like those of the Bantu IKavirondo. The Masai group, however, though allied in origin and language to the Nile Negroes, does not adopt this style of thatch. As will be seen in the
N
next chapter, they either build houses like those of the Bantu Negroes
420. LENDU WOMAN (PROBABLY OF MIXED LENDU LAKE ALB
AND MADI STOCK) FROM WEST COAST OF
vik NILOTIC NEGROES
or, in the case of the Masai proper, and perhaps of the cave-dwelling . . ry AT tribes of Mount Elgon, low oblong dwellings with flat roofs. The Nile
421. LENDU WOMAN (PROBABLY OF MIXED LENDU AND MADI STOCK) PROM WEST COAST OF LAKE ALBERT
tribes build small granaries of wattle and daub, with a thatched roof similar to those existing throughout the greater part of Negro Africa. The Bari, however, according to Major Delmé Radcliffe, build thatched houses occasionally with a continuous descent of grass in the somewhat untidy fashion of the Bantu Negroes, The Latuha people (who, though somewhat akin to the Masai, nevertheless are Nilotic in many of their habits and customs) build funnel-shaped * flounced” roofs of great height.
Amongst the Acholi the framework of house and roof is in one piece,
NILOTIC NEGROES 775
like a huge bamboo basket. They also add porches of wattle and daub in front of the doors of their houses, somewhat like those of the forest. negroes in the Semliki Valley. The sketch plan in Fig. 423 will show the general arrangement of the interior of an Acholi house. Above the space where the grindstone is kept there is a platform of stout poles, under the roof, where firewood is stacked. The sleeping dais is of hard mud, and raised one foot above the level of the floor. The jars that are placed round a portion of the wall are used to contain dried grain and other articles of food or equipment. The fireplace is a narrow, semi- circular trench. The interior of the walls in these Acholi huts is daubed with black mud, the surface being made remarkably smooth. On this grey or black surface bold designs are painted in red, white, or pale grey. These designs are either geometrical patterns or conventional figures of men or beasts, such as the giraffe. The giraffe appears very often in these decorations, and not infrequently the figure of a man is placed just above the giraffe’s head. This indicates that the owner of the hut has killed a giraffe.
A similarly arranged interior to that of the Acholi huts is met with in slightly varying degree among the Madi and Bari. The Bari people,
'
422, IN A DINKA VILLAGE (TO SHOW MODE OF THATCHING HUTS CHARACTERISTIC OF THE NILE NEGROES)
owing to various causes, have been of late miserable and poverty-stricken, and are therefore inclined now to put up ramshackle dwellings of a very VOL. Il. 20
776 NILOTIC NEGROES
low order of architecture, with iuterior arrangements showing no attempt at comfort or order- liness. The Acholi always make beds of skins on the top of the raised sleeping platform, but the Bari frequently sleep on the bare mud.
Nearly all the Nile villages are surrounded by thorn hedges. In the Lango and = Acholi countries there is a good deal of stockading with stout poles. The Madi dig a deep trench round their villages, throwing up the earth on the inner side into a parapet. All along the top of this parapet is planted a stout stockade of poles. Outside the Madi villages there is always a sinooth dancing place, in the middle of which a flagstaff is planted.
The food of these Nile peoples is largely vegetable, and they are all industrious agricultwrists. They cultivate the red sorghum, and, to a lesser extent, the white; the ground-nut (in very large quantities), sesamum (the oil of which is much used), the eleusine grain, and also a true millet which penetrates very rarely to the regions nearer the Victoria Nyanza. They cultivate two or three kinds of beans and peas like the Indian “dhal.” Sweet potatoes are abundantly grown in Lango, where there are as many as six different varieties. Maize is cultivated in many parts, and pumpkins and gourds are universal. No sugar- cane is met with. Most of the Nile peoples make much use in their diet of wild fruits, which they obtain from the thin, scattered forests of the open country. There is a wild vine the grapes of which are eaten. Tobacco is universally cultivated, but, when dry, it is mixed with cow- dung, and this somewhat evil-smelling combination is smoked in pipes. It is not taken as snuff except amongst the Lango.
The Nile peoples, like most Central African Negroes, are very fond of white ants as food when the males are in the winged stage.
The Bari do not hunt at all, except hippopotamuses, which they attempt to spear in the water from rafts of ambatch. The Bari do a great deal of fishing, and amongst other ways of procuring fish they visit shallow creeks and inlets of rivers, cut off the neck of the inlet with a
423. GROUND PLAN OF AN ACHOLI HOUSE
NILOTIC NEGROES 777
stockade, and then pass their spears repeatedly backwards and forwards through the water, and in this way they slay large numbers of a mud-loving Chromis. The other Nile peoples hunt with dogs, and attack the game with spears. The Acholi surround large areas with a succession of nets, each about twenty yards long. When rather more than a semi- circle has thus been netted in, a number of spearmen squat down along the outer side of the nets while others rush into the enclosure, set fire to the herbage, and drive the game before them against the nets, where numbers of beasts are speared by the men awaiting their arrival on the other side of the net.
Not many of these Nile tribes keep fowls. All of them keep gouts, sheep, and cattle, the cattle being invariably of the humped zebu type. Not a few of these cattle from the Lango and Acholi countries have the horns curiously crossed at their points. All these Nile tribes mix cow’s urine with the milk when drinking the latter. They also make butter from milk, but use it chiefly as an ointment.
In warfare the Acholi use spears with a short, narrow blade, and long, narrow shields made of giraffe, ox, or rhinoceros hide.* The four projecting corners of the shield are finished with small and elegant knobs. The strong stick which is fastened up and down along the inner middle of the leather shields projects at both ends. At the top of the shield the projecting portion is decorated with a large pompon of black ostrich feathers. The outer surface of the shield is ornamented at regular in- tervals with handsome little brass knobs. Among the Lango, in place of these brass knobs, there are generally thin bands of iron. The Aluru, who dwell to the north-west of Lake Albert, have no spears, but fight with bows and arrows. The Bari and Latuka use spears only. The Lango and Umiro confine them- selves chiefly to assegais, or throwing-spears. None of these people have swords like the
* In shape like those of the Turkana. See Fig. 475. 424. SUDANESE SELLING FRIED TERMITES (WHITE ANTS)
778 NILOTIC NEGROES
Masai *sime,” but generally carry short knives, and sometimes a knife curved like a scimitar. They all of them possess knobkerries, or clubs.
Poor-looking dug-out curves are used on the rivers and lakes, but the people generally prefer the raft made of ambatch or papyrus bundles.
A good deal of clever basketwork is made by the Bari, Latuka, and Acholi. Most of these people work iron with the smelting furnace, forge, and bellows already described in connection with the Bantu races.
Their musical instru- ments consist of antelope or ox horns, drums, flutes, and a small stringed in- strument which is some- thing like azither. This usually consists of the shell of a tortoise covered with a tight piece of skin, over which five or six strings are strained, with a bridge in the middle.
With regard to the condition of their women, female chastity before puberty is not much regarded, though it is generally considered reprehensible if more than what might be termed “ philandering” takes place between the sexes. Adultery with a 425. HEAD OF BUKEDI OX WITH CROSSED HORNS FROM LANGO married woman is re=
COUNTRY, CENTRAL PROVINCE garded as a serious crime.
The marriage ceremony
is usually preceded by a more or less elaborate courtship, and the good- will of the girl’s mother must be won by the making of repeated presents, which may last over a period of two or three years. There are no special ceremonies or superstitions that accompany the birth of a child. Twins are considered to be very lucky. The women are prolific, but infant mortality is considerable, large numbers of children dying from malarial fever. If a woman has had three or four or more daughters before she gives birth to a son (the people preferring male children to girls), the
NILOTIC NEGROES 7719
son under those conditions, when he grows up, has attributed to him the marriage-price of his sisters, which beeomes his own property. As regards the naming of children, it is considered yery unlucky to give a good or well-sounding name at birth. Childien are therefore called by contemptuous or even disgusting appellations (* Piece of Dung’ being a not infrequent name), or are given the names of beasts, such as dog, leopard, giraffe, and so forth.
After death women are seldom buried. Their corpses are generally thrown to the hyenas. Men, on the other hand, are invariably buried, and generally in a trench dug outside the door of their house. where their corpse is laid in a | sleeping position.
The people have only the vaguest notion of a God—in fact. some of these tribes are said to have no actual conception of an overruling Deity. There is some worship or remembrance of ancestors amongst them, chiefly evidenced by little fetish temples— conical roofs — of thatch over a circle of upright sticks—to be found in most. of the villages. Round about these temples they will tie long loops of string,
grass hang downwards. The medicine
from which pieces of
men are generally the chiefs. They
have much the same omens as those ae Nae a ae that ave described in the preceding KAURL SHELLS chapter amone the Kavirondo.
The Acholi in their dances imitate beasts somewhat elaborately. They generally sing and dance at the same time, and the men carry small dvums under the arm, which they tap with the fingers.
The manners and customs of the Ja-liwo, a fragment of the Nilotic peoples which is now isolated, are very similar to those of the Aluru (to the north-west of the Albert Nyanza) and the Japalua (incorrectly called “Shefalu”), who live in the noithem part of Unyoro. It would seem, indeed, as though at some time or other the Ja-luo of Southern WKavirondo had not come down direct from the north-west, from the Lango country where their nearest relations reside at the present day, but that a large tribe of Nilotic people closely allied to the Acholi and Lango had formerly
780 NILOTIC NEGROES
inhabited Northern Unyoro (where a fragment of them remains), and that the Bahima and their Bantu subjects drove this branch of the Nilotic people across the Albert Nile to the north-west (where they remain as the Aluru) and into Busoga (across the Victoria Nile) on the south-east. From Busoga they appear to have been driven on by the Bantu right through the Kavirondo country until they finally settled and throve round the shores of Kavirondo Bay, where they at present bear the name of Ja-luo or Nyifwa. It is a remarkable fact that the Ja-luo to this day are
ikea a an fe
427. A RAFT MADE OF PAPYRUS BUNDLES, WHITE NILE
called by their Bantu neighbours “ Abanyoro,” which would indicate that this theory of their origin is correct.
The Ja-luo reside in fixed villages of from ten to fifty huts, which are surrounded by hedges of aloe and euphorbia. Formerly they built mud or stone walls round their settlements in imitation of the Bantu Kavirondo to the north. But this is a custom which has now died out. The houses are similar in appearance to those of the Bantu tribes around them, as is the arrangement about the two fireplaces. Young unmarried girls usually sleep together in one large hut under the care of an old woman. The young men and boys of the village also sleep by themselves, generally
NILOTIC NEGROES 781
near the entrance to the village, so that they can watch over any attempt to steal cattle. The hut which is directly opposite the gate of the village is usually that of the principal wife of the village head-man. There - much the same superstition as among the Bantu Kavirondo about shutting the door of a house behind a person who has just left it.
Unmarried men go naked. Married men who have children wear a
428. HUSBAND AND WIFE, JA-LUI
small piece of goat skin, which, though quite inadequate for purposes of decency, is, nevertheless, a very important thing in etiquette; for a married man with a child must on no account call on his mother-in-law without wearing this piece of goat skin. To call on her in a state of absolute nudity would be regarded as a serious insult, only to be atoned for by the payment of goats. Even if under the new dispensation a man
182 NILOTIC NEGROES
wears European trousers, he must have a piece of goat skin underneath.
Unmarried girls wear no clothes. Married women wear a tail of strings
429. JA-LUO WOMEN: TAILS AND APRONS
behind. When they go to visit another village, they don a goat skin slung from the shoulder, upon which a curious and rather pretty pattern has been burnt with a red-hot stick. When a woman is married, she puts on
NILOTIC NEGROES 783:
this tail behind and receives a present from her husband. Afterwards it is con- sidered very bad manners for a married woman to serve food to her husband without putting on this tail. On the other hand, if the husband or any other man should touch the married woman’s tail, it is considered that he wishes to bewitch her, and such an offence must be atoned for by the usual sacrifice of a goat.
The Ja-luo pull out the incisors in the lower jaw. It may also occur amongst | these people, as amongst the Lango _ tribes to the north, that not only the four incisors, but even the canines, are taken out, at any rate from the mouths of 43% PATTERN FREQUENTLY SHAVED ON
i : , MEN’S HEADS (JA-LUO)
boys. They do not circwmcise, nor do
they scur or tattoo their bodies, with the exception that women raise three parallel lines of dots in a semi-circle’ on either side of the body, the ends of the semi-circle meeting in front just below the navel, and again on the backbone. If a man has killed an enemy in war, he pro- pitiates his enemy’s spirit by shaving his head for three days after his return. Heads of men are also shaved in the pattern given in the accompanying illustration (Fig. 430).
The Ja-luo, together with tribes remotely allied in origin, such as the Sak and Lango, ornament the outer rim of the ear in a remarkable manner. About fifteen small holes are pierced along the edge of the cartilage, and a flattened ring of brass (looking in shape rather like a melon seed) is inserted. Hanging on the outer side of the brass ring is a large blue glass bead. In the lowest hole towards the lobe a plain brass ring is inserted. Regarding these blue beads My. Hobley writes: “Hor a long time I thought these blue beads were ordinary trade beads of the variety known as ‘kiketi’; but upon inquiry I found this idea was indignantly repudiated. It was explained to me that the beads were picked up in the fields in the neighbourhood of the Maragolia Hills * after a heavy thunderstorm, and it was believed that they descended with the rain.” Some of the chiefs also wear bits of jasper and chalcedony with a fine cireular hole. These beads were formerly of great value, and were purchased at the rate of one cow per bead. They are said to have been picked up in the same way. Their name for these beads is
* In North Kavirondo.
734. NILOTIC NEGROES
“nyaluo.” It is thought by some authorities that these have wandered down in past ages from the direction of Egypt—in fact, some of the
43f. A JA-LUO MAN WITH EAR-RINGS
more northern Nilotic peoples declare that they came from the north or north-east. I imagine that the original possessors of these beads made considerable settlements in the neighbourhood of the Maragolia Hills
NILOTIC NEGROES 785
and that the beads were constantly being dropped and lost in the fields. After floods the loosened soil might expose to sight some of the beads which had thus been dropped or thrown away. The supply of these blue
432. A JA-LUO MAN WITH EAR-RINGS
beads is, of course, quite inadequate for the population, and many are making up for the scarcity now by using the ordinary blue beads of commerce. a
The Ja-luo men often wear an armlet of threaded cylindrical wooden
(GTAONML ONIGA SVOSIONT NAMOT THE OL FAC TEAML WOSIONT Wadd A (NV MOaN ANV SUGHEVAT AO SSANC-CVaH ‘CEP
INANINOUd AHL ALON) “NUL OAT-Ve£ AO AUIM NOUL NI SLNANVNUO Wuv
NILOTIC NEGROES 787
blocks on the upper part of the arm. The wooden blocks are coloured red with oxide of iron. A band strung with small pieces of wood of the same colour is sometimes worn round the forehead. Some of the married men wear a semi-circle of ivory on the forehead, made of the split canine teeth of the hippopotamus. (The tooth, however, I am informed, is not split, but ground down until it is only an eighth of an inch thick.) Others wear the tusks of a wart-hog. The Ja-luo men, like most of the tribes of Nilotie origin, frequently adopt a curious stork-like attitude, standing on some hillock or ant-hill on one leg with the other leg bent and the sole of the foot apposed to the inner side of the knee of the leg on which the body is poised. They usually wear sandals of leather when travelling.
The Ja-luo live much by agricullare. They cultivate sorghum, sweet potatoes, peas, beans, eleusine, pumpkins, tobacco, and hemp. Salt. is made from the ashes of reeds. They eat practically all kinds of meat except the hyena. Young men eat leopard in order to make them fierce in war. The crested crane is universally protected, and is never killed. The women do not eat fowls, and some women do not eat sheep or eggs. Some eat hippopotamus, and some refuse that meat. Women do not drink milk, but eat it cooked with food. They have a disagreeable custom of mixing cows’ urine with the milk of the cow. The urine is allowed to stand a day or two in order to increase its flavour. The people say that this admixture increases the amount of butter in the milk. They like the flavour, and think that it has medicinal value. They kill oxen by sticking a knife into the jugular vein. The head must be pointed to the west during the operation. Sheep and goats are killed in the same manner. Besides the flesh of fowls, cattle, sheep, and goats, they eat large quantities of fish, which they obtain from the rivers, and, above all, from the waters of the Victoria Nvanza.
Cooking is done entirely by women in earthen pots inside the hut or on the verandah, and the food is served in little wicker baskets. Father and sons eat together in a little separate hut which has open sides. Women eat separately from the men inside their own houses,
They do not hunt much with dogs, but catch a good deal of game in pitfalls. They will also attack the elephant with spears. Fish is caught in the Victoria Nyanza by means of large, conical wicker traps called “dema.” The process is as follows: They bring two very long ropes, one end of each of which is firmly secured to the shore. One rope les, weighted, along the bottom under the water, the other floats on the surface, but from it hangs a fringe of. papyrus stalks. The two ropes above and below correspond with its other, and are connected at intervals with strings to ensure their correspondence, while the fringe of papyrus
BASKETS
R
JA-LUO FISHERWOMEN AND THE
434.
NILOTIC NEGROES 789
strips makes this arrangement into a kind of pliable fence. This, by means of canoes, is brought round through the water back to the shore till it describes rather more than a semi-circle. The bringing round of the rope serves to chase all the fish that are between it and the shore towards the mouths of the big wickerwork traps which are placed in a row in the shallow water. The women, at the same time, walk up and down dragging traps of smaller mesh, in which they collect numbers of small fish. A good deal of fish-spearing takes place at night by torch-
435. JA-LUO OUT FISHING IN KAVIRONDO BAY WITH SEINES OF PAPYRUS STALKS
light. The Ja-luo fishermen state that they get the best hauls of fish after a downpour of rain. Rufts of ambatch wood similar to those in use on the Nile are employed in laying out the nets. The Nyakach people of the south shore of Kavirondo Bay fish to a great extent with hook and line. The Ja-luo canoes are small dug-outs of poor appearance. Large quantities of fish are split and dried in the sun and sent inland to exchange for game.
Both sexes smoke and chew tobacco, but only old men smoke hemp through water-pipes. Boys and young men in the prime of life are not allowed to smoke hemp, as it is thought injurious to their manhood.
‘
790 NILOTIC NEGROES
Both sexes drink the /eer which is made from grain, but the women never drink with the men. The women make the butler.
The men do not smelé iron, but obtain it in pig form from the Bantu Kavirondo. There is even a certain prejudice against blichsmiths amongst the Ja-luo. They are called * Yothetth,” and among some of the tribes constitute a separate caste called “Uvino.”? They forge spears, knives, bill-hooks, and axes, but their hoes are imported from their Bantu neighbours. Shields ave made of buffalo or ox hide, and also of ambatch wood. Their spevrs have small heads, and shafts of tremendous length. They use elibs. and also long leaf-shaped swords, which they have borrowed from the Masai or Nandi. Bows and arrows are still employed, but the arrows are no longer poisoned. Poison was said to be derived from the venom of snakes, and also from certain herbs. Their musical instruments are very similar to those of the Kavirondo Bantu.
Girls are betrothed at the age of seven, and go to their husbands at the age of ten or eleven, payment being made by degrees over the years elapsing between the betrothal and the marriage. The girl is taken by her unmarried girl companions to her husband’s house. The father of the girl kills an ox and takes the meat, together with a quantity of sorghum porridge, to the bridegroom’s house to provide a wedding feast. On the following day the bridegroom’s brothers, and his other wives, if he has any, take the newly weddvd wife back to her father’s village, where there is another great feast. The bridegroom does not attend. The father of the girl next day presents his daughter with a goat, and she returns to her husband, who continues to make payments to his father-in-law. The total amount of the marriage payment may reach to six cows, or their equivalent. If the man stops paying, his wife will leave him and go back to her father’s village until the payments are resumed. If within a year of the marriage the woman does not bear a child, the husband may stop his payments, but he has no claim to the return of what has been already paid, so long as his wife remains with him. If a wife dies without having borne children, the amount paid for her is returned, unless the husband agrees to accept one of his deceased wife's sisters, for whom only a sinall complimentary present is paid. If a woman refuses .to stop with her husband, she is given to another man, and whatever this man gives for her is paid over to her first husband. If a woman has a child and is ill-treated, she may leave her husband, but must leave her child behind with the father. If the child be a boy, when he grows up and the mother gets old she generally returns to live with her son. If after a marriage has been arranged an ayaricious father is loth to part with his daughter, the young man employs his friends to waylay the girl in the daytime. If, however, the girl after capture refuses to stop with her
NILOTIC NEGROES 791
husband and runs away, the amount which he has already paid on her behalf is returned and the marriage is broken off. If a woman finds herself unmarried after a long period, it is customary for her to go to a chief or a rich man and state that she has come to stay and cook for him. In such case she is usually taken to wife, but a very small complimentary present is paid for her. Chiefs may have from ten to forty wives. The Ja-luo are, generally speaking, very moral. They do not intermarry in
Dns noes LOB OP SRA, 436. EMPTYING THE FISH-BASKETS (JA-LUO)
the same clan, but a man may marry the daughter of one who bears the same name as himself.
The Ja-luo believe in a supreme God whom they call “Chieng.” This, however, is the same name as the sun. When a man comes out of his house in the morning, he spits towards the east, and in the evening he spits towards the west. If the sunset is extremely red, it is said to indicate the approaching death of an important person. They believe that after death the spirits of the departed go up to the sky. If a hailstorm occurs, no one goes to work in the fields on the following day. Shooting stars are said to be a sign of war. ‘They believe that people can be killed by witchcraft, and that a wizard has only to show “medicine” to a person
VOL. IL 21
792 NILOTIC NEGROES
in order to kill him. If a person is thought to be bewitched, the medicine man concerned is caught and forced to remove the spell, afterwards being punished by a fine. This kind of witchcraft, however, is not thought to be very serious. There is a deeper magic called “jamkingo.” Amongst the Gemi tribe this is practised by the blacksmiths. It is of the nature of a secret society, and no doubt means secret poisoning. They have a form of ordeal called “kiviri.” A small pot of water is placed on the fire. A little “wimbi” flour and a bit of “medicine” are put into the water. If the water boils over, the man is guilty; if not, he is innocent. Another ordeal is as follows: A gourd basin with a large hole cut in the bottom is placed on a flat stone. Water is then poured into the calabash, the bottom of which being, of course, not close-fitting to the stone, would permit ordinarily of a leakage. But the medicine man who attends puts into the bottom of the calabash crushed-up leaves of a kind of mimosa which, for a time at’ least, stop the leakage and enable the calabash to be filled up with water, the retention of the water by the calabash proving the man to be innocent. Another ordeal is arranged in this way: Dry flour is given to the suspected person. If innocent, he can swallow it; if he is unable to moisten the flour with his saliva and swallow it, he is shown to be guilty, As regards omens: If a bird sings on the left-hand side as a man is starting on a journey, the journey, if for war, will be unlucky ; but if it be merely a peaceful visit, it will be a fortunate one. If the bird sings on the right-hand side, it is a good omen for war, but a bad one for an ordinary visit. If a cat crosses the road from right to left, it is a good omen; if from left to right, bad. If a rat is seen on the road, and it runs along the road ahead of the man, it is a good omen; but if it crosses the road from one side to the other, it is an unlucky sign. If on a journey a man strikes the little toe of either foot, it is a very bad sign; if he strikes the big toe, it is propitious. If the eldest child cf a man is a boy, and the man sets out to travel, it will be an unlucky sign if the first person he meets is also a man. On the other hand, if his eldest child is a girl, and he meets a woman when he starts on a journey, that is likewise a bad sign. They profess to be able to foretell events by divining, and the divination is exercised on the entrails of an ox or sheep. They are a good deal given to prophesying. The chief Odua when quite a lad prophesied the coming of the white man, and this at a time when no white man had entered the country. They believe in rain-makers. On the occasion of a birth the infant, if a boy, is kept inside the house for four days; if a girl, for three days. When a birth takes place, the female neighbours attend, and a goat is killed for the mother and the otber women. No man is allowed in the hut until three or four days have elapsed. The father of the child does not eat or sleep again in the
NILOTIC NEGROES 793
hut until the child begins to cut its teeth. The mother does not go out to cultivate for nine days after the birth. If a woman has had two cluldren previously who have died, she follows the same ceremony as that described amone the Bantu Kavirondo. When the child has been brought back by an old woman, it is redeemed by the father, who then bores the lobe of the right ear and inserts an ear-ring of brass wire. The childisthenceforth called “ Owiti,” if a boy; if a girl, “ Awiti,” mean- ing *the child that has been thrown away.” The old woman who picks up the child is regarded as its foster- mother. Twins are considered lucky, though their arrival is attended by a good many ceremonies and by pro- pitiatory dances which are of an obscene nature.
When a person dies, the corpse is immediately taken out of the house. If it be a woman, her brothers-in-law dig the grave in the verandah of the house. The corpse is buried on its left side with the hand under the head. In the case of a woman’s death,
her relatives and friends come and s — 437- A MEDICINE MAN FROM NYAKACH, SOUTH
wail. Her husband presents each a
¢lan that attends with a goat. The mourners stay for three days. The hut in which a person has died is used for a month. The neighbours then meet together and drink beer, and the house is broken down. Upon the death of a man his brother digs his grave, and he is buried in the house of his first wife, if she is still living. If she is dead, he is buried in the verandah of his own house, Men only wail for one day. After that only the women wail, at first for three days, and then at dawn for fifteen days.
As a sign of mourning the women wear a string of banana fibre round the forehead. They also wear a black tail fringed with white strings for about a month. Others smear themselves with white earth. Relatives of
794. NILOTIC NEGROES
a dead person shave their heads for three days after the death. The eldest son of the deceased sits on a stool outside the village, and has his head shaved. If any one of importance dies, the neighbours do not cultivate for three days after the death. If a big chief dies, all the surrounding people collect at the village, and in such cases even hostilities between clans are suspended, and all join in the funeral rites of the late chief, even if he happens to be at war with some of his dependent clans. In the case of the death of a chief, a new hut is built. The grave of the chief is dug by his brother. A new ox hide is placed at the bottom of the grave, and the head of the corpse is covered with a water-pot. Seeds of every kind of grain grown in the vicinity are put into the grave, but sweet potatoes are excluded. The people dance and drink “tembo” for ten days, and slaughter many oxen. The men wail for ten days, but the women wail every morning for a year. No one cultivates the fields for ten days.
When a man dies, his property goes to the brother, if the children are small. If the eldest son is grown up, he takes the property and gives his brothers a share, but a man is not allowed to take the amount paid by any one who marries one of his sisters. This marriage payment goes to the deceased father’s brothers. The brothers of the deceased take his wives, but the eldest son probably takes the youngest wife of his deceased father. When a chief dies, the son whom he has chosen succeeds him. This successor is chosen really some years before the chief dies. The successor divides the private property of the chief with his brothers.
When a warrior has killed a man in warfare, he must (besides shaving his head) catch a fowl and hang it round his neck head uppermost. He must not enter his home village until this has been done. Whilst the fowl is suspended to the man’s neck by the beak its head is severed from the body, and the head is left hanging from the man’s neck. The warrior then enters the village, and shortly afterwards prepares a big feast to propitiate the man he has killed, so that his ghost may not give trouble. If a house is struck by lightning, and any one is killed inside, the head-man of the village must obtain a male fowl of a red colour and walk round the house holding up the fowl three times. The house is then broken up, and the wood is used for other purposes. When desiring to make peace with another tribe with whom they have been at war, they kill a sheep and put part of it into a wooden mortar such as is used for crushing grain. The representatives of each side then take out pieces of the flesh and exchange them reciprocally. An old man belonging to the side which has been worsted, and which is suing for peace, must then go to the head village of the conqueror and proceed to sweep up the cattle kraal. This is accepted as a kind of submission.
Like the Bantu Kavirondo, the Ja-luo are in the main « healthy people.
NILOTIC NEGROES 795
They suffer not infrequently from pneumonia and other affections of the lungs, and their remedy for these maladies is to pierce a hole in the chest, and even to cut out a small piece of the inflamed lung. They have an antidote for snake poison; remedies for diarrheea, constipation, ulcers; salves for wounds; and even drugs which are taken to avert threatened miscarriage. Venereal disease is practically unknown amongst this people, which, although so indifferent to nudity, is yet too moral to permit sexual intercourse with strangers.
Men and women have the same names. But in many instances,
HERE ARE YAO SOLDIERS FROM BRITISH CENTRAL AFRICA)
whereas the root of the name is the same, it is preceded by the vowel “OQ” in the case of a man, and “A” in the case of a woman. For instance, ‘“Opio” is a male name, and “Apio” is a female name.
The games they play are few. There is the well-nigh universal game of little compartments in which seeds or pebbles are put. Boys and young men sometimes play a kind of hockey, knocking about a wooden ball.
After the return from a warlike expedition two out of every three cattle go to the chief, who divides his share with his brothers, and also gives a special reward of cattle to any man who has particularly distinguished him- self in war. To this hero a wife is often given for payment.
CHAPTER XIX MASAI, TURKANA, SUK, NANDI, FETC.
i ae remaining section of the Uganda population to be discussed in
this book is that offshoot of the Nilotic stock which includes the interesting Masai * people—a group of Africans rather isolated in their physical characteristics—the gigantic Sik and Turkana, the elegant, fine- featured Elgumi or Wamia, and the Nandi tribes. With them also may be considered the negro Karamojo, with a Bantu physique and a language closely related to Turkana; and the mongrel Andorobe, a nomad hunting people speaking usually a dialect of Nandi, but composed of very mixed physical types.
The present writer believes that the Masai represent an early mixture between the Nilotic Negro and the Hamite (Gala-Somali). This blend of peoples must have been isolated somewhere in the high mountains or plateaux which lie between the Nile and the Karamojo country. Here the ancestors of the Masai race were no doubt first located, and here the Latuka—descendants of the ancestral Masai—still remain, speaking a language that is closely allied to the Masai tongue. This ancient inter- mixture between Hamite and Negro must have been a strong power thousands of years ago in the mountainous region east of the White Nile between Latitudes 3° and 5°. They subjugated a section of the Nilotic Negroes (the Bari) and imposed on them a corrupt dialect. of the Masai stock (the Masai itself being a branch of the Nilotic family much: modified by Hamitic influence). Some tumultuous movement from the north, possibly on the part of other Nilotic Negroes like the Dinka and Shiluk, or else intertribal warfare or famine consequent on drought, drove the ancestors of the modern Masai from the mountainous region east of the White Nile in the direction of Mount Elgon and Lake Rudolf.
After a prolonged settlement cn the lands lying between this great extinct volcano and the south-west coasts of Lake Rudolf, the Masai became divided into two groups—evidently not a very ancient division, since both sections speak practically the same language at the present
* This word should be pronounced “Masai,” with a strong accent on the-first syllable.
796
439. GWAS’ NGISHU MASAI (BOWMEN)
798 MASAI, TURKANA, SUK, NANDI, ETC.
day. The more powerful of these divisions reverted to a wholly pastoral life, a semi-nomad existence, and a devotion to cattle which caused them to raid and ravish in all directions to obtain and maintain enormous herds. The weaker Masai—subsequently to be known as the Burkeneji, Gwas’ Ngishu* (literally a contraction of Gwaso Engishu), Nyarusi (Enjémusi f), Kwavi—lost the greater part of their oxen in the tribal war which took place between the agricultural and pastoral sections. Some of the agricultural Masai remained living on the Gwas’ Ngishu Plateau (Rofata Nyuki) till they were expelled by the Nandi and forced to take refuge among the Bantu Kavirondo. A branch of them (Essegelli) settled in the upper half of the Nyando Valley between the Nandi and Lumbwa country, only to be finally wiped out by these fierce mountaineers. The Nyarusi clan of agriculturists found a refuge at the south end of Lake Baringo. The Burkeneji, who remain to this day the most primitive of all the Masai, were driven by the Turkana-Siik some fifty years ago from the western coast-lands of Lake Rudolf to the inhospitable country on the south and south-east of that lake.
Meantime the pastoral Masai had taken possession of the southern half of the Rift Valley, of the Laikipia Escarpment (which bounds that . valley to the north-east), and, in fact, of the greater part of inner East Africa, from Ugogo and the Unyamwezi countries on the west and south to Mount Kenya and Galaland on the north, and eastward to the hundred-mile strip of more or less settled Bantu country on the littoral of the Indian Ocean. Prospering mightily and increasing in numbers by reason of their valour and their dedication of all the young able-bodied men of the tribe to fighting for at least twelve years of their manhood, the pastoral Masai became the lords of East Africa about seventy or eighty years ago. When they invaded Eastern Africa, they probably found the Nandi-Lumbwa people in po-session of the plateau region west of the Rift Valley; the Bantu in the plains and forests; and lingering remains of the old Dwarf nomad tribes in the dense woods or more arid tracts, who were allied to the South African Bushman or Hottentot. The ancestors of the Nandi tribe to a great extent held their own against the Masai invasion, but the Bantu only survived in the dense forests of Kikuyu and in the lands bordering the Victoria Nyanza, the Indian Ocean, the slopes of Kenya and Kilimanjaro, and in the somewhat arid Kamba country. Not a few of these Bantu races, like the Wa-gogo, Wa-chaga, A-kikuyu, and, to some extent, the A-kamba, have become thoroughly imbued with
* This name in Masai—“Gwaso” or “ Hwaso Engishu”—means “Riyer (of) Cattle.”
It is now taken to refer to the uninhabited plateau region due cast of Mount Elgon and north of Nandi.
+ Enjdmusi means “ wizards.”
= Bees Gals oe 2 > *. vs *~ : S Ak ‘ = ng | ‘ Rng. “hw in & -Y “% ie &
440. PASTORAL MASAI (WARRIORS) OF NAIVASHA
800 MASAI, TURKANA, SUK, NANDI, ETC.
the Masai methods and customs of warfare, even though they may still retain their negro features and Bantu languages.
When the Maskat Arabs first commenced the trading operations which led to their opening up the interior of Eastern Africa (about 1835), they already found that the Masai were a serious obstacle. They were a proud people, who would not stand the slightest bullying or maltreatment on the part of the Arabs or their black mercenaries, and a few wholesale massacres of Arab caravans by the Masai warriors gave the coast traders a dread (which frequently degenerated into panic) of these lithe fighters, armed with spears of great length or great breadth. In the earlier ‘fifties of the last century the Masai raided to within sight of the Island of Mombasa. Their successful progress in- the north was checked by the Gala and Somali, and by the aridity of the desert country north of the Tana River. Southwards the Masai might have carried their raids towards Tanganyika _ and Nyasa, but they encountered a tribe as warlike as themselves—the Wa-hehe, who had been virilised by a slight intermixture of Zulu blood, the result of a celebrated return to Central Africa on the part of a small section of the Zulu people in the first decades of the nineteenth century. The Masai probably reached their apogee about 1880.. Since that time they have greatly declined in numbers, power, and pugnacity, owing to the repeated cattle plagues that swept down through Eastern Africa and destroyed so large a proportion of the zattle, which to the pastoral Masai were the one source of food. Before this period, however, a section of of them had, in raiding, returned to their original home on the Nandi highlands, and had sorely cut up the agricultural Masai—the Gwas’ Ngishu—who still remained there. Scattered bands of these vegetarian Masai took refuge at the south end of Lake Baringo and amongst their Burkeneji brothers near Lake Rudolf, and even fled so far afield in their panic as to reach parts of East Africa not far from the Indian Ocean, such as Taveita, at the eastern base of Kilimanjaro. These settlements of agricultural Masai in that direction were called by the Swahili traders “ Kwavi,” a name that no Masai can recognise or explain, but which has been perpetuated owing to its adoption by Krapf. The furious attacks of the Nandi and Lumbwa aided the extinction of the agricultural Masai. That branch of them called the “ Segelli,” which was established in the Upper Nyando Valley, was completely extinguished, and all the villages on the Gwas’ Ngishu Plateau were destroyed, the remnant of the Gwas’ Ngishu flving to the borders of Kavirondo.* At the present day, therefore, the Masai are represented mainly by their pastoral section, which still ranges over Eastern Africa from the equator to six or seven degrees
* They are now established in flourishing settlements under the white man’s protection at the Eldama Ravine.
MASAI
ENJAMUSL (NYARUSI) AGRICULTURAL
44r.
MASAI, TURKANA, SUK, NANDI, ETC.
442, A MASAI WARRIOR (NAIVASHA)
south. The re- mainder of the race, which culti- vates the soil (keeping flocks and herds as well), is reduced to a small but increas- ing remnant of the Gwas’ Ngishu, the Nyavust (or En- jamvust) Masai at the south end of Lake Baringo, and the perishing Bur- kenejion the south and south-east of Lake_Rudolf- The true Masai as a race are tall, well-made people, slender and lissom, with no exaggerated muscular develop- ment, and little or no tendenev to corpulence. They are long limbed, and the feet and hands are re- latively greater than among Euro- peans, though the feet are smaller and better formed than among the Bantu Negroes. They have no marked — progna- thism, and the nose is sometimes
MASAI, TURKANA, SUK, NANDI, ETC. 803
almost Caucasian in shape, with a well-developed bridge and finely cut nostrils. The chin is well formed, and the cheek-bones are not ordinarily as bulging as in the Nilotic Negro. The lips are sometimes prominent and much everted. The front teeth in the upper jaw are long, and are occasionally separated one from the other by a small space. The gum is often visible when the lips open, and the front teeth stick out. The mouth, in fact, is the least pleasant feature in the face of a Masai, the rest of whose face is sometimes modelled on quite a Caucasian plan. Almost all the men and
EE oe
it zl es i os a
443. A MASAI WARRIOR (NAIVASHA)
most of the women knock out the two lower incisor teeth. Mr. Sidney Hinde states that the reason given by the Masai for this practice is that tetanus was once a scourge amongst them, aud that it was found to be a com- paratively simple matter to feed a man suffering from lockjaw if food could be introduced through the gap caused by taking out two of his lower incisor teeth. It may be this explanation has been invented recently to explain a very ancient custom inherited by the Masai from the Nilotic stock which was their origin; for amongst these people the removal of the lower incisor teeth is a very common practice. All the hair of the face and body is plucked out in both sexes by means of iron tweezers, so that.
SOL MASAI, TURKANA, SUK, NANDI, ETC.
no male Masai is ever seen with beard and moustache. The hair of the head is shaved by the women, and by the married men who have ceased to be warriors. It is even removed in the same way from the heads of ebildren; but when a Masai youth has reached puberty, and is about to become a warrior, he allows the hair of his head to grow as long as it will. Tugging at the wool, and straighten- ing it as far as he is able, he plaits into it twisted bast or thin strips of leather. In this way the hair, with its artificial accompaniments, is plaited into a number of wisps, and these, coated with red clay and mutton fat, are gathered into pigtails, or queues, the largest of which hangs down over the back, while another droops over the forehead, and there may be one over each ear. The ends of these queues are tightly bound round with string, which, like all the rest of the coiffure, is thickly coated with grease and ochre. ‘The whole of the body in the young warriors is constantly anointed with the same proportion of reddish clay and fat, with the result that they have quite a raddled appearance, and look like statues in terra-cotta; for everything about them may be coated with this preparation of a uniform yellowish red. The Masai practise circumcision, and the clitoris in the women is excised. Both these operations take place just before puberty, between eight years and fifteen years of age. The circumcision of the Masai has been described in Joseph Thoimson’s celebrated book. It may be stated briefly that it differs from the same operation elsewhere in Africa in that the freewwm is also cut, and that a portion of the preputium is drawn down below the glans, where it heals in a large excrescence of skin. This is sometimes so tumid as to give the organ the appearance of being provided with a double glans.
The Masai men do not mar or decorate their skins with patterns in sews or in tattooiny; but I have noticed on the faces of the women in the Naivasha District that parallel lines (see illustration) are apparently burnt on the skin round the eyes or on the forehead. I could not
444. TATTOOING ROUND A MASAT WOMAN’S EYES
MASAI, TURKANA, SUK, NANDI, ETC. 805
ascertain whether this was done with a red-hot wire or by some acrid juice. The scars had a bluish look, and were intended to enhance the brilliancy of the eye. The women ordinarily remove the eyelashes and the hair from the eyebrows. In both sexes the e's are terribly deformed by piercing the lobe at an early age and inserting through the hole larger and larger discs or rounded pieces of wood. These are gradually increased in size until the lobe becomes a great loop of leathery skin.
445. MASAI ELDER WITH FUR CAPE
To this loop they attach ear-rings of fine iron chain or European nails and screws, or depending coils of iron wire like catherine-wheels. The ear is also pierced in the upper part of the conch, near what is called “ Darwin’s point.” From this hole also may depend loops of fine iron chain or strings of beads. The men may wear bead necklaces and bead armlets. On the upper part of the left arm, just below the deltoid muscle, is a tight armlet of wood, which grips the flesh, and is furnished with two upright projections. A string of charms, which may be pieces of smooth stone or
806 MASAI, TURKANA, SUK, NANDI, ETC.
of hard, smooth wood of irregular size, is generally worn round the neck by the men, who may also have a girdle round the waist composed of a string of beads with, fine iron chains. Bracelets of iron wire or of ivory may also be worn by the men on the wrists.
As regards clothing the two sexes differ considerably. Women from girlhood to old age are usually clothed most scrupulously, though it is not
we
; | ee ff
449 MASAI WOMAN OF NAIVASH.\
considered improper to expose the bosom. Their garments were formerly dressed hides which hung from the neck down to the knees, with a kind of leather petticoat underneath. Nowadays many of the women dispense with leather and wear voluminous pieces of calico from the coast. Old men generally wear a skin or a cloth cape over the shoulders. Hitherto men, old and young, of the Masai tribe have been absolutely indifferent as to whether such covering as they wore answered purposes of decency,
447. YOUNG MASAI
WOMEN.
(
ONE OF
aa ae ois) Tee) TERE EY SES
THEM IS ABOUT TO MARRY, SO SHE IS HAVING IRON WIRE COILED ROUND HER LEGS)
22
VOL. IT.
808 MASAI, TURKANA SUK, NANDI, ETC.
They might even be styled ostentatiously naked in this respect, though I have never known them to be guilty of any gesture of deliberate indelicacy. Young warriors going to battle swathe round their waists as many yards of red calico as they can get hold of, and will further throw pieces of calico over their shoulders as capes. They also wear huge mantles of birds’ feathers, in shape and volume like the fur capes worn by coachmen in cold weather. A great circle of ostrich plumes is often worn round the face. When decorated for warfare, they tie fringes of long white hair tightly below the knee, generally on one leg—the left. This white hair is either derived from goats or from the skin of the colobus monkey. Some of the eastern Masai make handsome capes of the black and white colobus fur, which are worn over the chest. Unmarried girls may wear a few bracelets, bnt as soon as a young Mazai woman, or “dito,” is about to marry, she has coils of thick iron wire wound round her legs (as in the illustration), She will also wear armlets and bracelets of this same wire, and perhaps an additional armlet or two of ivory. Huge coils of the same thick iron wire may be worn round the neck in addition to the “catherine-wheel ” ornaments and uncounted strings of beads. Or she may have round her neck a great fringe of leather thongs, to which are fastened large beads. Some of their supple leather garments are charmingly sewn with beads as an edging. The young men do not -disdain sometimes to clothe themselves in one of these huge cloaks of ox hide, which may cover them from the neck to the ankles. The men wear sandals of hide, especially when travelling.
The dwellings of the Masai are of two very distinct kinds. The agricultural Masai who are still to be found about Elgon and the south end of Baringo (there are other relics of them in East Africa, at Taveita, etc.) build houses very like those of their Bantu neighbours—round huts made with walls of reeds or sticks, surmounted by a conical, grass- thatched roof. The cattle-keeping Masai, on the contrary, build dwellings of quite peculiar construction, unlike those of any other Negro tribe. These are low, continuous houses (not more than six feet in height), which may go round or nearly round the enclosure of the settlement. They are flat-roofed, and are built of a framework of sticks with strong partitions dividing the continuous structure into separate compartments which are separate dwellings, each furnished with a low, oblong door. A good deal of brushwood is worked into the sides and roofs of these rows of houses to make a foundation which will retain the plaster of mud and cow-dung which is next applied. The mud and cow-dung is thickly laid”on the flat. roofs, and is not usually permeated by the rain. In the: villages of the agricultural Masai there are, in addition to the houses, numerous granaries holding supplies of corn and beans. The walls of these granaries
448. MASAI MATRON
810 MASAI, TURKANA, SUK, NANDI, ETC.
are plastered with mud and cow-dung. The villages of both sections of the Masai are surrounded by fences. In the case of the agricultural Masai these are strong palisades with openings at intervals that are carefully guarded by doors made of huge hewn planks. With the pastoral Masai the hedge surrounding the settlement is of thorn bushes, and is merely arranged so as to keep off wild beasts, the pastoral Masai not having hitherto had occasion to fear the attacks of their fellow-men. Inside the villages there are one or more cattle kraals surrounded by independent hedges of thorns or sticks, and their enclosures are fenced in for sheep and goats. Inside the continuous houses of the pastoral Masai beds are made of brushwood neatly stacked and covered with skins. The fireplace is simply a circle of stones. At night skins are hung over the doorway (all the doorways in the houses of the pastoral Masai are on the inner side of the circle made by the continuous houses) in order to keep out the cold night air. The only furniture in the huts besides cooking-pots and skins are long gourds used as milk vessels, half-gourds which are cups, and small three-legged stools cut out of a single block of hard wood and used by the elder men to sit on.
The agricultural Masai live in their villages permanently. The pastoral Masai are inclined towards a semi-nomad existence, no doubt with the intention of seeking fresh pasture for their cattle. They generally, however, range within certain prescribed districts. They will often abandon a settlement for a time, and have no objection to other persons using it in their absence, providing they are ready to evacuate it without having done any harm on the return of the original owners. Formerly the warriors among the pastoral Masai, from the time they reached tle age of puberty until they retired from the warrior existence and became married men, lived in villages by themselves with their mothers and sweethearts. The mothers kept house for them, and the young unmarried women attended to very little else but pleasure, though they superintended the young calves which were left behind in the settlements when the cattle were driven out every morning to pasture. A few boys would hang about these warrior villages, their presence being tolerated for their usefulness in herding cattle and milking cows and goats. With the general break-up of the Masai system of pastcral life which has come about through the repeated cattle plagues and the European administration of their country, they are rapidly beginning to live more after the normal negro fashion, in villages inhabited alike by married and unmarried men, girls and married women. Every village elects a head-man, who. settles all disputes and acts as leader of the warriors in case of any fighting. :
Neither agricultural nor pastoral Masai are hunters of game in the same
449. HOUSES OF THE PASTORAL MASAI
S12 MASAI, TURKANA, SUK, NANDI, ETC.
sense as the other Negro tribes of the Protectorate. The grown-up mer never molest zebras, antelopes, or harmless wild beasts, though boys may sometimes capture the fawns of gazelles, and are also given to the
KOE
450, HOUSES OF THE AGRICULTURAL MASAT (ENJAMUSI)
shooting of birds with arrows, as birds’ feathers are required for certain of their ceremonies or for the making of head-dresses or capes for the warriors. The Masai, however, regard the buffalo, eland, and kudu (the eland especially) as being closely related to their own cattle—in fact, the buffalo they regard as simply the wild ox, and the eland as being a thorough bovine. “The buffalo is now nearly extinct in the countries inhabited by the Masai, but in former times they would attack it with spears (many warriors taking part in the hunt) and kill it in order to obtain leather for making their shields. The eland and kudu are not far off extinction also, but in former days the Masai ate the flesh of the eland and killed the kudu in order to obtain the horns of the male, which are in great request as trumpets. The pastoral Masai not only do not fish in any of the lakes and rivers, but they regard fish as a most unwholesome food. The agricultural Masai obtain fish by trapping and spearing, and eat it in much the same way as do their Bantu neighbours. The agricultural Masai also keep a few fowls, and eat them, together with
MASAI, TURKANA, SUK, NANDI, ETC. 813
their eggs; but fowls and eggs are absolutely eschewed by the pastoral Masai, who never keep this domestic bird.
The domestic animals of both divisions of this race are cattle, sheep, goats, donkeys, and dogs. The cattle are of the humped zebu type, and do not differ in any important respect from the other humped domestic cattle of Eastern Africa. As the mainstay of their existence, the pastoral Masai attach enormous importance to their herds of cattle; and these animals, having been brought up from birth under the constant handling of man, woman, and child, are extremely docile to their owners, with the sole exception of milk-giving. Here the Masai cow, as is so often the case among the domestic cattle of Africa, is capricious, and, from a European point of view, very tiresome. She will withhold her milk invariably if the calf is not present to her sight or sense of smell; yet her senses are easily deceived, inasmuch as she will often yield milk when a stuffed calf is held before her, even if it be little more than the skin of the dead calf roughly filled out with straw. The milking of the cows is usually done by the women twice a day, and generally in a special building erected in the village—a building in which the young calves are kept at night. In the warriors’ villages, however, milking is
451. A VILLAGE OF THE AGRICULTURAL MASAI (ENJAMUST)
sometimes done by the boys who herd the cattle; and all Masai men are adepts at milking both cows and goats, for which reason they are much in request as herdsmen in the employ of Europeans. The Masai
811 MASAI, TURKANA, SUK, NANDI, ETC:
castrate their cattle when the young bulls are arrived at maturity. An interesting description of their procedure in this case is given by Dr. J. R. Stordy (Government. Veterinary Surgeon) in the Veterinurian.* A barren cow is not an infrequent occurrence in the Masai herds, and such animals are selected for fattening and slaughter, as their meat is considered to be better eating than that of the bullocks. The milk is generally kept in long, bottle-shaped gourds with leather covers. Milk is always drunk fresh, and the gourds that contain it are carefully cleaned with burning grass or with a slightly acrid liquid made from the leaves of a sage-like plant. These methods of cleaning the gourd some- times impart a flavour to the milk not altogether agreeable to the
i”
452. MASAI CATTLE, NAKURO
European palate. The cattle are always branded with some mark peculiar to the owner, who may also cut their ears in some special way so that the beast may be easily recognised as his own property. After coming back from the pasture the cattle are carefully examined, generally in close contact with a large smoky fire, so that the ticks may be removed from their bodies. The cattle are perfectly amenable to small boys, who usually act as the cowherds.
The goats and sheep belong to the breeds common to so much of Central Africa—the goat being small and plump, with short horns, while the sheep are hairy, hornless, with drooping ears and fat tails, though
* October, 1900.
453. MASAI SHEEP AND GOATS
816 MASAI, TURKANA, SUK, NANDI, ETC.
the fat tail is not carried to such a development as among the Bahima or in Southern Africa. Great care is taken of the lambs and kids till they are about a month old. They are suckled by their mothers twice a day,
454. MASAL SHEEP
but in the interval and during the night are usually kept apart in round, beehive huts of open hbasketwork and thatched roofs, these huts being raised on poles about two feet above the ground. When the lambs and kids grow older, they are allowed first of all to wander freely about the
MASAI, TURKANA, SUK, NANDI, ETC. 817
village during the daytime, and when half grown usually accompany their mothers to the pasture. :
The Masai frequently possess herds of donkeys, and these are driven in at night within the thorn enclosure, though allowed ctherwise to wander about unhampered inside the village. The ass of the Masai is the ordinary wild ass (the origin of our domestic donkey) of North-Fastern Africa (Equus teniopus); indeed, it is almost impossible to see any difference between the wild ass of Nubia and the Egyptian Sudan and the domestic
455. MASAL DONKEYS
ass of the Masai, which has now become the common domestic: ass of Eastern Africa and the Zanzibar coast-line. The African wild ass* is a large beast of a pinkish grey colour, with a whitish muzzle and black nose and lips. The mane is black, and so are the tips and rims of the ears. There is a black stripe all along the back to the end of the tail, and there is one broad stripe down each shoulder. (Occasionally faint black stripes are seen on the legs. This animal is more nearly related to the wild asses of Asia than it is to the zebras of Africa. Its range in a wild
* The Somaliland form is a distinct species which has no shoulder stripe, but. on the other hand, is distinctly barred on the legs with black stripes.
$18 MASAI, TURKANA, SUK, NANDI, ETC.
state extends at the present day from the coast of the Red Sea westwards far into the Sahara Desert towards Lake Chad, and is bounded on the north by the southern frontier of Egypt proper, and on the south approximately by the fourth degree of north latitude. The wild ass is there- fore found within the northern. limits of the Uganda Protectorate. Tle Maxai—themselves no domesticators of wild animals—obtained it from the Nilotic races, and they from the Hamites, further north. In all probability thix ass was never domesticated by any Negro form of man, but by the Hamites—tribes related to the Gala. the Somali, and the ancient Egyptian. The Masai, however, received it as a domestic animal, and carried it in their wanderings far south into Unyamwezi, and eastwards towards the Zanzibar coast. In Unyamwezi the African donkey found another home, and spread from there towards Nyasaland. From this form (of course, by way of Egypt) the domestic asses of the world are mainly derived, though it is possible that in Western Asia there may have been some infusion of the blood of the wild asses of that region. The Masai use this donkey for carrying their effects when they move about from kraal to kraal.
Dogs are not much in evidence now in the Masai kraals. Although they are supposed to assist in warning the Masai of the approach of wild beasts, they are of little use in that respect, as, like most of the prick- eared curs in Negro Africa, they cannot bark, but only make a desolate howling not easily distinguished from the noise of the jackals outside.
The food of the pastoral Masai varies according to the sex and status of the individual. Women and old men obtain by barter flour and perhaps beans and green stuff. The young warriors subsist on nothing but milk, blood, and meat. The blood they obtain by regularly bleeding their cattle. The oxen are bled in the following manner: A leather ligature is tied tightly round the throat. Below this bandage an arrow is shot in by a warrior, and the shaft is generally blocked so that the arrow-head cannot penetrate far beyond the vein. The arrow is pulled out and the blood gushes forth. When enough blood has been collected in vessels, the ligature is removed and the orifice of the vein is stopped up by a paste of cow-dung and dust. The frothing blood is greedily drunk,* and is the only way in which the Masai warrior obtains the salt necessary to his well- being. Cows’ blood is often thought to he (and no doubt is) a cure for dysentery. Masai warriors may eat the flesh of oxen, sheep, goats, or eland. This meat is usually boiled in an carthenware pot, and sometimes
* Men who are not poor in cattle and supplies of milk generally mix sour or sweet milk with the blood and drink the two together. I was informed that only poor men drink the unmixed blood, but I have frequently seen the young warriors, whether poor or rich, bleeding the cattle, and immediately afterwards draining calabashes full of frothing blood hot from the animal's body.
MASAI, TURKANA, SUK, NANDI, ETC. 819
medicine derived from herbs is mixed with it. The Masai women and old married men eat pretty much what they like, and are allowed to smoke tobacco; but during pregnancy the women rarely touch meat, consuming at that time enormous quantities of butter and milk. They also, when in this condition, eat fat, and believe that these oily substances will lubricate the passages and make delivery easier. Honey is eaten by every one who can get it. By mixing a little water with the honey an intoxicating mead is made, which is much drunk by the old men.
« zi 374 5s 456. SPEARS OF MASAI WARRIORS. (SOME OF THE MEN ARE PLAYING THE GAME OF DRAUGHTS, ILLUSTRATED ON P. 795)
The foregoing remarks about food apply mainly to the pastoral Masai ; the agricultural section does not hold quite so rigidly to its special observances for the food of the young men as distinguished from that of the elders or the women; and as these people are industrious agriculturists and rear large crops of grain, pumpkins, and beans, their diet is largely of vegetable substances, though they are as fond of meat as their pastoral kinsmen and enemies.
Among the pastoral Masai only the women and the married men are allowed to smoke tobacco. Some of the elder men take tobacco mixed
with potash as snuff. The weapons of the Masai consist of spears and shields, bows and
820 MASAI, TURKANA, SUK, NANDI, ETC.
arrows, knobkerries, and swords from a foot to eighteen inches long. The swords, which ave of a peculiar shape, like long and slender leaves verv narrow towards the hilt or handle, and at their broadest close to the tip—are called “sime,” and are of widespread use throughout North- Fastern Africa, where the tribes are of the same stock or have come under the influence of the Nilotie and Masai peoples. The spear varies in shape and size. There is a very short, broad-bladed type, which 1s
generally carried by the
youths. = The warriors
among the Masai in the
Rift Valley and else-
where in the Uganda 7 Protectorate and the ad- joining parts of British East Afvica carry a spear with an extremely long and narrow blade. The head may be fully three feet long. When it is not carried for use, the tip of the blade is generally provided with a smnall cap ornamented with a tuft of black feathers. The sword is worn usually git over the right thigh in a scabbard of leather. The knobkerry is generally twisted into the same
leather belt worn round the abdomen. Bows and
457. A MASAT WARRIOR WITH LONG SPEAR
arrows ave more In use by the agricultural Masai; amongst the pastoral people they are re- legated to the boys, who use a smaller bow and arrow for shooting birds. The Masai shield is very nearly an oval. It is made of ox hide or the skin of the buffalo. A piece of wood like the hooping of a cask, about an inch wide, is sewn very tightly round the edge of the oval piece of leather, while down the centre of the inside of the shield runs a_ broad lath of wood. This in the middle is detached from the concave surface, leaving a hollow between, through which the hand of the warrior can be passed. Nearly all Masai shields are painted; perhaps in the case of
MASAT, TURKANA, SUKS NANDIS ETC: S21 some of the agricultural Masai the leather surface is left uncovered with colour. The colours used in painting these shields are red and white (made from ferruginous clay and kaolin), and black (charcoal), and some- times blue or yellowish brown, the source of these pigments being unknown to me.* The designs on the shields are most varied, and each clan or tribal division has its own.
So many of the Masai having died through civil wars and the results of the cattle plague, some of these tribes or clans lave dwindled toa few scattered individuals. Among such a people as the Gwas’ Negishu Masai, who, though still agriculturists, are to the full as brave and watlike as their pastoral kinsmen, very diverse patterns of shield decoration may be met with in the same company of warriors, the result, no doubt, of refugees from
458. BOWS OF GWAS’ NGISHU MASAI
extinguished clans having joined them from time to time. The designs on the shields of the Eastern Masai are well illustiated in Mr. Hinde’s book, “The Last of the Masai.” Some of these designs are also found within the Rift Valley. Others may ke seen in wy photographs. This type of Masai shield, with the bold designs in black, white, and red. extends to the south-east coast of the Victoria Nyanza Gn common with other Masai Weapons), among the Shashi people, who, though a Bantu tribe speaking a language related to Kinyamwezi, have nevertheless adopted many Masai customs. The remarkable similarity also between the shields of the Zulu and the Masai has frequently attracted the attention of writers on Africa. The resemblance also extends to head- dresses and the leg ornaments of white hair. It is possible that the Zulu
* Probably clays and ashes.
829 MASAI, TURKANA, SUK, NANDI, ETC.
tribe, which was of Central African origin, may have been at some period of its migration in contact with the Masai, and have copied some of the customs of that race, from which it differs absolutely in language.
The political restraint of British and German authority has practically put an end to the raids of the Masai on the Bantu aad Nandi negroes, and has almost extinguished civil war amongst the Masai tribes ; therefore, unless they go to war as the auxiliavies of the Europeans (and of late they have been more useful to the Uganda Administration as irregular troops), the modern Masai have little chance of fighting. In former days, before the Masai warriors, called “ El Mérran,” * started on an expedition, they would fortify their courage with a war medicine, which was said to be the bark of Acacia verrugosa. This bark, when chewed, would make them either frantic or stupefied, thus lulling any apprehensions. Once on the war-yath, however, they were invariably brave, as public opinion would probably visit any sign of cowardice with execution. The Masai warriors would travel as much as fifty miles a day at a constant trot. In old days they thought nothing of going 300 miles—even 500 miles—to attack a people or a district which was supposed to he rich in cattle. They would sometimes travel at night as well as in the daytime, but their favourite time of attack was just at dawn. In the first ardour of battle they would slay every man and boy with their huge spears, but women were very rarely killed. It is stated that the Ma-ai have generally been in the habit of warning their enemies before making an attack on them, but I certainly remember myself in 1884 having reported to me a great. many instances of the Masai round Kilimanjaro taking or attempting to take Bantu villages wholly by surprise. No doukt in the case of tributary people a warning would be sent first that the overdue tribute must be paid up, and in the event of this notice remaining unheeded the warriors wonld descend on the rebellious vassal.
The condition of women among the Masai offers another curious analogy to the Zulus. It is a condition which is not by any means peculiar to the Masai, as was thought by earlier travellers, but is frequently met with in other negro races showing no near kinship to this people. The Masai warrior is not allowed by the elders of his tribe to marry until he has reached about thirty years of age, and has accumulated a fair amount of property, or else has so distinguished himself by his bravery as to merit an early retirement. But from the time of his reaching puberty till the date at which he is able to marry he is by no means willing to live without the solace of female companionship. The young warrior, soon after attaining manhood (when the hair of his head, from having been previously close shaven, is now allowed to grow until it can be
* In the singular “ Ol Morani.”
459. WARRIORS OF THE GWAS’ NGISHU MASAI
VOL. II. 23
824 MASAI, TURKANA, SUK, NANDI, ETC.
trained into pigtails), goes round the villages of the married people and selects one or two little girls of from eight to thirteen years old. To the mothers of the chosen damsels he makes numerous small presents, but
460. MASAI SHIELDS
does not give cattle or sheep, these being reserved for the marriage gift. The mother raises little or no objection to his proposition if the girls like him, and he then carries off one, two, or it may be three, to the warriors’ village or settlement. Here the young people indulge in sexual intercourse, which is considered in no way to be immoral, because the girls are under age, and therefore cannot conceive. When the girl is nearing womanhood, she leaves the warrior and goes back to her mother, and soon after the first menstruation the clitoris is excised, and the girl becomes a marriage- able woman who must live morally henceforward. If by chance a girl remains with a warrior and conceives by him, no undue fuss is made, though he may probably have to support the child, and may make up his mind eventually to marry the girl. If, likewise, whilst the girl remains unmarried she has intercourse with any man and bears an illegitimate child, she does not incur much censure, and the matter is either settled by her marrying her seducer, or by the intended husband condoning the lapse, and taking over the child with the woman when he finally marries her.
The young girls who live in the warriors’ settlements have as agreeable a time of it as can be provided in Masai society. They are supplied with food; the mothers of the young men do all the cooking, and the girls
~
nie Br
Lise
WARRIOR.
A MASAI
MASAI, TURKANA, SUK, NANDI, ETC. 825
themselves spend their time in dancing, singing, adorning themselves, and making love.
After a woman is married—that is to say, is regularly bought by her husband-—she is supposed to remain faithful to him, though it is not at all infrequent that a Masai may sanction her going with any man, especially if he be a friend or a guest. If unfaithful without permission, she might in old times have been clubbed to death, but as a general rule a breach of the marriage covenant is atoned for by a payment on the part of the adulterer. One way and another, by custom and by disposition, it must, I think, be stated that the Masai women are very immoral.
Marriage is simply the selection of a likely girl by a retiring warrior, and the handing over to her father of a number of cows, bullocks, goats, sheep, and small additional gifts of honey, goat skins, and perhaps iron wire. After a girl is married she may not return to her father’s village unless accompanied by her husband.
Nearly every old woman is «a midwife, and husbands do not attend
461. MASAL WARRIORS
the deliveries of their wives unless there is some serious complication which threatens danger to life, when, in addition to the husband, a medicine man may be called in. About a year after the child is born
826 MASAI, TURKANA, SUK, NANDI, ETC.
it is given a name. (During its infancy, if no name was given,.the mother called it by the name of its father’s father.) This individual appellation, which is conferred on it with some ceremony, may possibly be the name of the father, or it may be a name which has no direct associations with any relation. If the child is its mother’s firstborn she also takes its new name for her own. A goat and a cow are killed on this occasion, at which are present most of the relations, and the flesh is cooked and eaten by the family party. The undigested food from the intestines of these animals is made up into “medicine,” and a little of this is put into the child’s mouth. From that time forward until the next name-change takes place both child and mother are called by this new name. If the eldest child should die, the mother retains its name until she gives birth to another child, and, in like manner, a year after the birth of this next child, she assumes the name which is given to it at the family gathering. When a girl child is born, she is given her mother’s name, which she retains until her marriage; then she is renamed by her husband; and ever afterwards it is considered to entail on her bad luck if she is addressed by the name of her girlhood. Of course, as soon as she is a mother she again changes her name to that which is bestowed on her eldest child a year after its birth; while, if she remains childless after some years of marriage, she assumes once more the mother’s name which she bore as a child. Boys retain the names given to them a year after birth all through their warriorhood, but change them when they marry. After this change of name it is likewise considered, in their case, a most unpropitious and unfriendly thing to do to address them by the name they bore in their bachelor days.
A dead man is never referred to by name, if possible. It is considered so unlucky to do this that the action is equivalent to an intentional desire to bring harm on the relatives of the deceased. If any reference must be made to a dead person, it is generally by means of a roundabout description, or by such terms as “my brother,” “my father,” “my uncle,” “my sister.” Husbands and wives may with less disastrous consequences refer to their dead partners by name, though even this is done in a whisper and with reluctance. Amongst the living there is a very intricate ceremony on the subject of addressing by name, and a Masai of good manners would feel quite at home in the British House of Commons, where much the same prejudice prevails. If you wish to get at the real name borne by a Masai man, it is advisable to ask one of his friends standing by, who, in reply, will probably give you the name of the man’s mother, if he be an eldest son and unmarried, for in such case it must be identical with the man’s own name. It is
MASAI, TURKANA, SUK, NANDI, ETC. 827
not considered unlucky if a person in speaking to you mentions your name in your presence; it is the employment of the name in direct address which is thought to bring ill luck. Any one who is asked abruptly for his name probably gives that of his father, which may, of course, also be his. A child would never address his father or mother by name, but would call them “father” or “mother.” A married man would also not call to his father- and mother-in-law by their names, but would address them by an honorific title; a woman would simply call her husband’s parents “father” and “mother.” Boys may address other boys and young girls by their names; but they must speak to all the warriors as “El Moérran,” married or old woman as “Koko,” and old married men as “Baba.” Women generally address old or married men of any importance as “Ol Baiyan” (“Elder”). A married man would probably call out to a woman, not by name, but address her as “ En gitok” (“Woman”). If a Masai bears the same name as a member of his tribe who dies, he may change his own name to avoid ill luck.
Inttle boys among the Masai are soon put to work at herding cattle and making themselves generally useful. They are lean, lank little shrimps at this stage, and receive a large share of cuffs and kicks, and not over much food. Young boys are classed as “ Laiok” (singular, “ Laioni”). After circumcision, and before they become warriors, the youths are “K] Mania,” and sometimes “Selogunya,” or “shaven head.” As a rule the ctreumcision of the boys takes place in numbers at a time. Boys and youths between the ages of eight and fifteen may be operated on. The elders of a district decide from time to time when a circumcision ceremony is to take place. When a sufficient number of boys have been gathered together, songs are sung, and there is a good deal of feasting, the old men drinking much fermented mead, and often becoming very drunk. For at least a month before the circumcision takes place the boys have been out in the wilderness collecting honey, or purchasing it from the mountain tribes. From the honey collected they have made mead with the assistance of their mothers for the old men to drink during the festivities. The operation of circumcision is generally performed by skilled Andorobo, who are paid a goat each for their work. Each youth that is circumcised must produce an ox (which, of course, will be given to him by his father, or nearest. male relative if his father is dead). The flesh of the oxen is the foundation of the feasts which accompany the ceremony. After circumcision the boys remain shut up in their mother’s houses for four days, during which time they eat nothing but fat and drink milk. They carefully shave their heads when going back into the
world. The Masai, agricultural and pastoral, deal with their dead in a very
828 MASAI, TURKANA, SUK, NANDI, ETC.
summary manner. Unless the dead person is a male and a chief, the corpse is simply carried to a short distance from the village, and left on the ground to be devoured by hyznas, jackals, and vultures. The constant presence of hyzenas and the small Neophron and Necrosyrtes, and the large Otogyps vultures round the Masai kraals is encouraged by this practice, and the Masai never actively interfere with these scavengers, unless a hyena should attempt—as they sometimes do—to enter a village and carry off live-stock or children. Important chiefs, however, are buried, and a year after the burial the eldest son or the appointed successor of the chief carefully removes the skull of the deceased, making at the same time a sacrifice and a libation with the blood of a goat, some milk, and some honey. The skull is then carefully secreted by the son, whose possession of it is understood to confirm him in power, and to impart to him some of the wisdom of his predecessor. In several parts of the Rift Valley cairns of stones meet the eye. They mark the burial-places of dead chiefs, though there is probably no supreme chief of the Masai race buried in that direction.
Women are unable to inherit property. The property would be held for them by their sons or brothers under special circumstances. After the death of a Masai father his clothing and adornments are generally destroyed, and his weapons are given to his sons, or are sold. His eldest. son inherits all his property in cattle, sheep, and goats, and it rests with him henceforth to support his mother and his step-mothers, and to look after his brothers and sisters.
As regards the diseases from which the Masai suffer, Dr. Bédeker, a Government medical officer who has lived for some years amongst the Masai of the Uganda Protectorate, sends me the following particulars: Malarial fever is rarely met with amongst the Masai in the countries to which they are indigenous. These countries lie for the most part on the healthier plateaux of East Africa. But if a Masai leaves this relatively dry grass-land either for the lower levels nearer the Indian Ocean or for the rich forest-lands of Uganda, he is almost as liable to malarial fever as a European. In the same way cases of blackwater fever amongst the Masai may occur when these people enter the forest regions of Central Africa. It is stated that the Masai cure themselves of malarial fever in their own country by a decoction of cassia bark. They drink, at any rate, an astringent potion made from the bark of some tree which belongs to the great leguminous order. They are most subject to smallpox. This terrible scourge, which does not seem to have been known to the Masai until about 1850 (or sixty years ago), has repeatedly swept through their country, carrying off hundreds, even thousands, at a time. In 1892 one of the worst of the epidemics of smallpox occurred, and Dr. Boédeker states
MASAI, TURKANA, SUK, NANDI, ETC. 829
that at Nairobi alone there were over 2,000 deaths. About this period a Somali trader explained to the Masai of the Rift Valley and Nairobi the principle of inoculation. Numbers of them voluntarily submitted to this rude prophylactic measure, and went through, as a result, a mild form of smallpox, which, however, in some cases, ended fatally. Since that time, however, the Masai have thronged to the European doctor, wherever there is one, to be vaccinated. JI verily believe that but for the advent of the European the pastoral Masai would in a few years have become absolutely extinct between smallpox and the cattle plague which induced famine. Lung diseases are rare, the Masai having been inured from early youth to extremes of heat and cold; but in this case it is rather the survival of the fittest, as there is considerable mortality amongst the children. They suffer much from intestinal worms, chiefly from the Tenia, or tape-worm, and the Ascaris, or round-worm. Perhaps the malady which troubles them most frequently is chronic ophthalmia. This by neglect leads in time to cataract. The eye disease is spread from one Masai to another by the millions of flies that follow the Masai wherever they go, attracted by the cattle. As in Egypt, so in Masailand, it is no uncommon sight to see the eyes of children bunged up, with flies feeding on the moisture, the child making little or no attempt to get rid of the pests. They suffer much from sloughing ulcers (Phagedema) and from eczema, which is often due to the swarms of head-lice. Dyspepsia and dysentery are rarely met with under normal conditions. Venereal diseases were unknown amongst them until the Swahili traders and porters came on the scene, and even yet, in spite of the immorality of their women, they are not seriously affected with syphilis, as is the case with the Bantu tribes further inland. It should, however, be mentioned here that another cause of the stationary or decreasing condition of the Masai population seems to lie in an increasing reluctance on the part of the men to settle down in the married state and heget children. The women, stung by this indifference, drift away in increasing numbers to the trading camps of the Swahilis or the Indian coolies on the Uganda Railway. It is said also that, like the Baganda women, the Masai females are becoming increasingly sterile.
As regards remedies, the Masai possess several therapeutical and empirical remedies. Of the last description are the small pieces of metal, wood, or unclassified rubbish sewn up in skin bags, which are given to them by the “Laibon,” or priest-doctor, and are worn round the neck on a chain or wire. They are, however, acquainted with roots, bark, leaves, and sap of curative properties—astringents, laxatives, tonics, sudatories, and excitants. These drugs are sometimes taken in milk, or are mixed with the food (meat) which is being stewed or boiled.
With regard to surgery, they are able in a rough-and-ready fashion to
830 MASAI, TURKANA, SUK, NANDI, ETC.
deal with the cure of wounds, the arresting of hemorrhage, and the mending of broken bones. When a large wound has been inflicted, the two sides are brought together by means of the long, white thorns of the acacia, which are passed through the lips of the wound like needles. A strip of fibre or bass is then wound round the exposed points of the thorns on each side of the wound, just as a boot might be laced up. Hemorrhage is arrested in the same way, or by ligatures, or pressing on to the severed vein a poultice of cow-dung and dust. A fractured limb is straightened as far as possible so that the broken ends of the bone may come together, and is then tightly bandaged with long strips of hide. When they are absolutely obliged to amputate a limb a tight ligature is tied just above the line of amputation. The limb is then placed on a bard, smooth Jog, and is deftly chopped off by the stroke of a sharp Masai sword. Before the advent of the European the Masai would apply butter to the stump to assist healing; but now they have such a belief in that nauseous-smelling drug, iodoform, that they will send considerable distances to a European doctor to obtain it for curing their wounds and ulcers.
The medicine men of the Masai are not infrequently their chiefs. The supreme chief of the whole race is almost invariably a powerful “medicine man.” These “Laibon”™* (as they are called) are priests as well as doctors. They are skilled in the interpretation of omens, in the averting of ill luck, the bringing of rain, and the interpretation of dreams.
The Masai have very little religion. They believe in a vague power of the sky, whose name simply means “sky” (“‘Afigai” ft). Sometimes this word is equally used to indicate rain, though there is also a special word for the water descending from the sky (‘Attasha”). The sky god is sometimes invoked when a severe drought threatens ruin to the pastures. On such an occasion as this the chief of the district will summon the children of all the surrounding villages. They come in the evening, just after sunset, and stand in a circle, each child holding a bunch of grass. Their mothers, who come with them, also hold grass in their hands. The children then commence a long chant.
Some of the Masai hold that at the time when their race began there were four deities ruling the world. One was black, and full of kindness towards humanity; another was white, but held himself more aloof—was, in fact, the god or goddess} of the Great Firmament. Then there was
* The word really is in the singular Ol-azbon ; in the plural, El-aibon.
+ Sometimes pronounced “Ngai.” It is difficult to say whether the root is “Neai” or “Gai,” with the feminine article “Eii-” or “ Afi-.”
+ For “Ngai” may be a word with a feminine significance.
MASAI, TURKANA, SUK, NANDI, ETC. 83
a grey god, who was wholly indifferent to the welfare of humanity; and a red god, who was thoroughly bad. The black god was very human in his attributes—and, in fact, was nothing but a glorified man, and the ancestor of the Masai. They generally imagine that the black god originally lived on the snowy summit of Mount Kenya, where the other gods, pitying his loneliness, sent him a small boy as a companion.
When the boy grew up, he and the black god took to themselves wives from amongst the surrounding Negro races, and so procreated the first Masai men. Afterwards, the grey and the red gods became angry at the increase of people on the earth, and punished the world with a terrible drought and scorching heat. The child-com- panion of the black god, who had grown up into a man and was already the father of several Masai children, started off for the sky to re- monstrate with the deities. A few days afterwards he returned. bringing copious rain with him, and remained henceforth on earth till his own death at a ripe age. This child is sup- posed to have been the 462. MASAI CHIEF AND MEDICINE MAN (THE LATE TERERE)
principal ancestor‘ of the
Masai people, while his god-companion, the black deity, was the founder of the royal house of the Sigirari tribe—represented at the present day by two great chiefs, Lenana and Sendeyo, half-brothers, one of whom lives on British territory near Nairobi, and the other within German East Africa. After the child had brought rain to the earth, the grey and the red gods quarrelled with each cther, and were killed. The black god also died, after he had founded the reigning family; and now the Masai only acknowledge the existence of one deity of supreme power and vague attributes, the white god of the firmament, who often shows himself strangely indifferent to the needs of humanity.
832 MASAI, TURKANA, SUK, NANDI, ETC.
The Masai do not believe in a future life for women or common people. Only chiefs and influential head-men possess any life beyond the grave. It is thought that some of their more notable ancestors return to earth in the shape of snakes—either pythons or cobras. The tribal snakes of the Masai must be black because they themselves are dark skinned. They believe that white snakes look after the welfare of Europeans. These snakes certainly live in a half-tamed state in the vicinity of large Masai villages, generally in holes or crevices. They are supposed never to bite a member of the clan which they protect; but they are ready to kill the enemies of that clan and their cattle. When a Masai marries, his wife has to be introduced to the tutelary snake of the clan and rigorously ordered to recognise it and never to harm it. Even the children are taught to respect these reptiles. These snakes sometimes take up their abode near water-holes, which, it is supposed, they will defend against unlawful use on the part of strangers. The fetish snake is often consulted by people in perplexity, though what replies it is able to give must be left to the imagination. The snakes are, however, really regarded with implicit belief as being the form in which renowned ancestors have returned to this mundane existence.
The Masai also have a vague worship of trees, and regard grass as a sacred symbol. When wishing to make peace or to deprecate the hostility of man or god, a Masai plucks and holds in his hand wisps of grass, or, in default of grass, green leaves. The trees they particularly reverence are the “subugo,” the bark of which has medical properties, and a species of parasitic fig, which they call the “retete.’ These figs begin as a small seedling with a slender, whitish stem growing at the roots of some tall tree—a Khaya, Vitex, or Trachylobiwm. Or the fig seedling may develop from a crack high up in the tree-trunk from which it is to grow as a parasite. Little by little the fig swells and grows, and throws out long, snaky, whitish roots and branches, until by degrees it has enveloped the whole of the main trunk of its victim in glistening coils of glabrous root and branch. Gradually these enveloping tentacles meet and coalesce, until at last the whole of the trunk of the original tree is covered from sight and absorbed by the now massive fig-tree, the branches of which radiate in all directions, and sometimes in their loops and contorted forms come quite close to the ground. The green figs, which grow straight out of the trunk, are sometimes eaten by the boys and girls of the Masai, and their seniors propitiate the tree by killing a goat, bringing blood in a calabash, and pouring it out over the base of the tree-trunk, about the branches of which also they will strew grass. Grass and leaves, in fact, occupy a prominent place in the Masai category of sacred things. I have already mentioned that when peace or peaceful measures are to be
MASAI, TURKANA, SUK, NANDI, ETC. 833
indicated it is customary to hold grass or leaves in one’s right hand. Grass is often laid between the forks of trees as a party of warriors proceeds on an expedition, and grass is thrown after the warriors by their sweethearts. The sorcerers and “Laibonok,” or priests, precede nearly every mystic action by the plucking of grass.
Another superstitious custom to which the Masai formerly attached much importance was the act of spitting. In marked contradistinction to the prejudice against expectoration as a polite custom in European societies, not only amongst the Masai, but in the allied Nandi and Sak peoples, to spit at a person is a very great compliment. The earlier travellers in Masailand were astonished, when making friendship with old Masai chiefs and head-men, to be constantly spat at. When I entered the Uganda Protectorate and met the Masai of the Rift Valley for the first time, every man, before extending his hand to me, would spit on the palm. When they came into my temporary house at Naivasha Fort they would spit to the nortb, east, south, and west before entering the house. Every unknown object which they regard with reverence, such as a passing train, is spat at. Newly born children are spat on by every one who sees them. They are, of course, being laughed out of the custom now by the Swahilis and Indian coolies and the Europeans; and it must be admitted that, however charming a race the Masai are in many respects, they will lose none of their inherent charm by abandoning a practice which, except in parts of America and Southern Europe, is very justly regarded with disgust.
Dancing among the Masai does not differ markedly from this exercise and ritual in other races of Central Africa. There is the war-dance of the warriors when returning from a successful expedition. This is, of course, a mimic warfare, sometimes most amusing and interesting to the spectator. The men will at times become so excited that the sham fight threatens to degenerate into an angry scuffle. There are dances of a somewhat indelicate nature which precede the circumcision ceremonies of boys and girls, and dances which accompany the formal naming of a child. Barren women, or women who have not succeeded in having children, paint their faces with pipeclay in the most hideous fashion till they look like skulls, arm themselves with long sticks, and dance before a medicine man, or a big chief reputed to be a medicine man, in order that his remedies may result in the longed-for child. These dances are almost invariably accom- panied by songs, and, in fact, one word in the Masai language— “ os-singolio”—means “ song-dance.”
As regards music, they have no musical instruments except drums. They are very fond of singing, and the voices of the men occasionally are a high and agreeable tenor; but more often, like most Africans, the men
83.4 MASAI, TURKANA, SUK, NANDI, ETC.
sing in a disagreeable falsetto. The women’s voices, though powerful, are extremely shrill—shriller than the highest soprano that ever made me shudder in a European opera-house. It struck me that the Masai women had extraordinary range of compass. They were able to produce very deep contralto notes as easily as an upper C. Singing usually means a chosen songster or songstress yelling a solo at the top of his or her voice, and being accompanied by a chorus of men or maidens, women and men often singing together. The chorus does not usually sing the same air as the soloist, but an anti-strophe. I took down a record on my phonograph of some of these Masai songs. One of these I have attempted to reduce to our notation, and it is as follows :—.
SOLO. CHORUS, -f---8-S-—N = i iets x - ba ga [STAINTON ete ete ioctl a eee eee eae ee Se ee ee ee H 5 ie oS
The Masai have few industries. The smelting and forging of iron is done for them usually by a helot tribe of smiths related to the Andorobo and the Nandi, and generally called the Elgunono. This people not only smelts the iron (which is usually obtained as a rubble of ironstone from the beds of rivers) hy means of a clay furnace, heated with wood fuel and worked with the usual African bellows; but beats out the pig iron with hammers into spears, swords, tools, and ornaments. The Masai women make a small amount of earthenware. The agricultural Masai are much more industrious, and employ themselves in all the usual industries of basket-weaving, mat-making, and other simple arts practised by the Bantu Negroes, from whom, no doubt, they have learnt a good deal. The pastoral Masai are greatly indebted to the Bantu and Nandi tribes for their adornments and implements, though they are increasingly dependent on the European, Asiatic, and Swahili traders for many of their requirements in the way of iron and copper wire and beads. They must, in fact, have adopted much of their present style of adornment in relatively recent times, since they became acquainted with the manufactured goods of Europe and Asia.
To the Andorobo they look to provide them with colobus monkey skins and ostrich feathers, and perhaps with ivory.
About 150 years ago, as far as one may reckon by native tradition, the pastoral Masai were well established in the country immediately to the north of Kilimanjaro. The Kikuyu held the (then) forest-clad heights along the eastern escarpment of the Rift Valley, but the Masai throve and became completely dominant wherever the forest afforded no refuge to their foes. About that time a powerful medicine man arose amongst
MASAT, TURKANA, SUK, NANDI, ETC. 835 them called Kibebete, of the Sigirari tribe. This man brought together under his rule most of the Masai clans of the pastoral section. With the agricultural Masai to the north, between Elgon and Baringo, he had nothing to do, and it was about this time that the enmity between the two divisions of the Masai race began—an enmity which Jasted until quite recently, and very nearly resulted in the total extinction of the agricultural
fo) section of the race. From Kibebete is descended Lenana, who is the eldest surviving son of the great chief Mbatian. He has a brother,
tes 8 BS, eis,
463. A MASAL FORGE AND BLACKSMITH (ENJAMUSI)
Sendeyo, who has quarrelled with him and set up as supreme chief over the Masai on German territory to the south of the British frontier,
In the mountainous region of Tarangole (which lies to the east of the marshy Bari country, and is part of the long ridge of plateau and mountain which stretches with few interruptions in a north-westerly line from the highlands east of the Victoria Nyanza to the triangle between the Sobat and the White Nile) dwell the Latuka* people who, it has been already observed, are nearly related to the Masai in language, in physique, and in some
of their manners and customs. 3ut the Latuka, early in the history * This is Baker's and Emin Pasha’s version of the name, which is possibly El Attkan
(cf. with El Takan, or Taken, the native name of the Kamasia tribe of Nandi).
836 MASAI, TURKANA, SUK, NANDI, ETC.
of the Egyptian Sudan, became somewhat Arabised by the Arabs and Nubians, who, under the protection of Egypt, invaded these regions of the Upper Nile as slave- and ivory-traders some fifty years ago. The country of the Latuka was never formally conquered by Egypt, nor was it overrun by the Dervishes after the Mahdi’s revolt. It may be said that during the attenuated life of the Egyptian Administration under Emin Pasha, Latuka preserved an attitude of friendly neutrality, which it continued to the British Administration during and after the mutiny of the Sudanese
464. KARAMOJO PEOPLE
soldiers. It is a populous country, governed by powerful chiefs, who many of them talk Arabic, and all of whom dress in Arab costume. A number of the Latuka have adopted Islam. This, and their partiality for Arab clothing, has tended to obscure their relationship to the nude and nomad Masai. The fact remains, however, that of all existing languages their dialect approaches nearest to the tongue of the Masai, which is separated from them by many degrees of latitude and longitude. I regret that alone among the important or interesting dialects of the Uganda Protectorate Latuka finds no place in my collected vocabularies. Such knowledge of
WOMAN
KARAMOJO
A
465.
838 MASAI, TURKANA, SUK, NANDI, ETC.
| their language as I possess is derived from | Emin Pasha’s article on the subject published in the Zeitschrift fur Kthnologie, Berlin, 1882. The question is such an interesting one that I trust the officials or missionaries of the Uganda Protectorate may make haste to collect voeabu- laries of Latuka before that language dies out under the rivalry of Sudanese Arabic or of the flourishing Acholi tongues to the south. What would be interesting in this connection would be to ascertain if Latuka were more arcahic than Masai, both tongues being derived from a stock whieh was a blend between the tongues of the Nile Negroes and of the Hamitie Galas. At present, from the little I know, it would seem to me that Masai comes nearer to this original blend than the tongue of Latuka, which is slightly more corrupt. Tf this be the case, the original birthplace of the Masai may have been farther to the east or north-east than the Latuka.
East of the Latuka country there would seem to be a belt of Nilotie people connecting the Acholi tribes with their allies in race and language, the Dinka or Janke.” To the east and south-east, however, of this belt of Acholi people is the Naramojo, or Karamoyo, country, which extends north and south from the northern flanks of Mount Elgon nearly to a level with the north end of Lake Rudolf. The Karamojo people physically are closely allied to the Bantu
466. A KARAMOJO WOMAN
Negroes, though in their cranial and facial characteristics they betray an ancient intermixture with the Masai. The women, though quite of the Negro type, have sometimes very fine figures, modelled a good deal more according to the conventional ideas of beauty amongst Europeans. They are broad at the hips, and have thick, well-shaped thighs and short, straight legs from the knee to the ankle. The men are very like the good-looking type of Bantu Negro. Sometimes, however, they show traces of Nilotic intermixture by the long, lanky figures, knock knees, and long, thin, splayed legs. They are black of skin. There is a slight tendency
* Janke, or Dyanke, is the correct form, which the Sudanese Arabs have corrupted to Ditka.
VOL. II. 24
840 MASAI, TURKANA, SUK, NANDI, ETC.
to prognathism. Like the Nilotic and Masai peoples, they are indifferent to the use of clothes, and the men usually go quite naked, wearing only waist-belts and necklaces. The lobe of the ear is pierced, and so is the upper part of the rim. Two or more brass rings are worn through the lobe (which is not, however, stretched down to the shoulder, as in the Masai), and from one to five smaller brass rings are inserted in the holes pierced through the rim of the outer ear. They do. not as a rule affect much de, coration of the body by means of cicatrices. Women may occasionally have parallel rows. of weals across the upper arm. The women do not shave the head universally, as is done among the Masai and the Sik. Ordinarily the wool is -allowed to grow until it forms a smooth cap of short hair over the top: of the head. Among the men. this “cap-like” appearance is heightened by plastering the head with a mixture of clay and cow-dung. I have not seen. any attempt made to extend the growth of hair into a chignon. down the back as is done amongst the Sik and Turkana, and occa- sionally amongst the Nilotic oe, sane AON MEL RE SO tribes to the west of Karamojo. But the Karamojo fasten to a peak in their hair-cap at the back of the head a long string which falls down perpendicularly over the back, lying just between the shoulder blades. The end of this string is decorated with fluffy balls of white feathers, generally
MASAT, TURKANA, SUK, NANDI, ETC. 841
the down of the marabou stork. A hair-cap is often stuck with ostrich plumes, or may be further decorated with a huge pall of black feathers. The Karamojo are industrious agriculturists, and are peaceful people with a love of commerce. They have been often harried in times past by the Turkana on the east, the Nile tribes on the west, and outlying sections of the Nandi on the south. Not much is known about their customs, but they are said to be similar in some respects to those of the Bantu Negroes, of which they evidently form an outlying branch that has accepted from their conquerors of Masai stock an early branch of the Masai language.
To the east of Karamojo, in the somewhat arid countries along the western coast-lands of Lake Rudolf, and thence south-west over high mountains and hot valleys to the north end of Lake Baringo, extends the distribution of the gigantic Turkana-Sak people. The Turkana who dwell to the west of Lake Rudolf are perhaps the tallest race living on the globe’s surface. The late Captain Wellby considered that in one district the men presented an average of 7 feet in height. I met with very tall men amongst the Stk, but I do not think the tallest exceeded 6 feet 6 inches. The colour of the skin in the Suk-Turkana group is chocolate-brown. In their physiognomy they sometimes recall the Masai very closely, but I have seen one or two examples with a cast of features almost Caucasian. The hair of the head, though abundant, is altogether a Negro’s wool. On the whole, perbaps, their physical characteristics may, together with their language, support the theory that the Turkana-Suk group of Negroes are the outcome of a mixture between the Masai stock (which is a blend between the Hamite and the Negro) and the Nilotic peoples such as the Acholi and Dinka.* In their original migration the
* For the better understanding of these shades of definition of the varying blends of the Negro with early Caucasian invaders of the Nile basin, I give the following summary of my views :—
A statement showing approximately the proportions of the early Caucasian element in the negroid or Negro races of East Central Africa.
Proportion of White (Caucasian) Blood. Hima (Hamite, allied to Gala, Somali, ete., Caucasian and original Negro) Masal-Latuka (Hima and Nilotic Negro) . : Z to} Stx-TurKana-Encumi (Masai and perhaps Gala with ‘Nilotic anal Bantu) t Ninotic (a dash of Hima and Masai with much original Negro and a
little Pygmy and Bushman blood) . ‘ vy Bantu (West African Negro mainly, with a little aheorpton of Congo
Pygmy, and, on the east and south, Bushman, blood ; powerfully
Name of Race or Stock, and Composition.
modified by Hima [Hamitic] intermixture in many tribes) . ; . ge toe West ‘ArricaN NEGRO Pyomy Original Negro stocks . F : ; . . None BusHMAN (HotTtEntot)
NONSTHD MAS ¥ “69¥
MASAI, TURKANA, SUK, NANDI, ETC. S43
Masai may have stayed ] for some time in the vicinity of Lake Rudolf, have imposed their language (since much changed), and have produced the present gigantic race of Turkana and Sik by mingling with the antecedent population of Nilotie and Bantu Nevroes. It should be noted that, aceord- ing to native tradition, it is only some fifty years ago since the Burkeneji section of the Masai were driven from the Kerio Valley west of Lake Rudolf by the Turkana-Sik.
The men among the Sak and Turkana attect absolute nudity, wearing at most a small leather cape over the shoulders. Their women are not much a more clothed. As among the Masai, the + women shave the head, : but the men, on the
contrary, cultivate the
hair of the head into 470. TWO TALL SUK ELDERS
enormous — chigqnois.
They begin as youths by straining their woolly locks as far as they can pull them out from the surface of the skull. They rub them with grease, clay, and cow-dung, to straighten the hair and_ stiffen it into a kind of felt. This stitfening of fat, clay, and cow-dung thickly coats the outer surface of the hair bag as it bangs down over the neck. When a man dies, all the hair is carefully cut off his head. It is
8.44: MASAI, TURKANA, SUK, NANDI, ETC.
washed, and the cleaned felt resulting from this process is cut up and divided among the man’s sons. These contributions are woven into the growing chignon, and at last by means of these additions and by the continued growth of the head-hair a huge bag is formed, which hangs low down over the shoulders, reaching even to the loins. The hair chignon is trained into a kind of bag, the opening to which is at the back, just behind the nape of the neck, In this huge bag of felted hair (coated with a paste of whitish clay) are kept the few necessities of life or treasures of the Sak man. Herein he puts away and carries about his fire-stick and drill, his snuff, or a few beads. The outer surface of the bag and the hair on the top of the head are decorated with ostrich feathers, sometimes in wild profusion. Occasionally the white feathers of the ostrich are dyed yellow or red by some process. Like the Masai, the men seldom travel without sandals of ox hide. Among the Turkana the outer rim of the ear-conch is pierced from the top of the ear down to the lobe with sometimes eight holes, or as few as two. Through these holes in the rim of the ear are inserted brass or iron rings. Coils of iron wire are generally worn round the neck. The wire is very thick, and com- pels the wearer to hold his head stiffly. In the Karamojo and some of the Sik people the under-lip is pierced, and into this hole is inserted either a bird’s or a poreupine’s quill, or a long, sharp tooth of some beast, or a curved rod of. brass.
hid Mla LIL
The septum of the nose is pierced
471. A SUK CHIEF FROM NORTH OF BARINGO in both men and women amongst
MASAI, TURKANA, SUK, NANDI, ETC. 845
the Sak, and through the hole is inserted a brass ring, to which is fixed, close up to the nose, a flat disc of brass about the size of a florin. Iron wire is made into rings, which are worn on the upper arm, just under
472. A GROUP OF SUK (SHOWING TATTOOING ON ARMS)
the deltoid muscle. Sometimes the Turkana wear on the right wrist a curious circular or semi-circular knife. This is a thin blade of steel with a sharp edge on the outer side, but a blunt one on the side nearest the body. Jt has a shape something like a very thick crescent or quoit. This arm-knife is found frequently amongst the tribes at the north end of Lake Rudolf. The Turkana warriors wear another curious adornment on the right arm. It is a band of plaited leather from which hangs a long string of the same substance, at the end of which the long white hair of a cow’s tail, or of the colobus monkey, is fastened in a tassel. Or the armlet may be of leather with long pendants of chains. Festoons of chains or of leather may also be fixed to the leg below the knee. The men sometimes wear a curious waist-belt of leather, which over the buttocks has a breadth of six inches and decreases round the abdomen to three. The edge of this leather girdle of goat skin is sewn with small beads, generally made of brass. The iron and steel of which
846 MASAI, TURKANA, SUK, NANDI, ETC.
so many of the Turkana ornaments ave made is either of local manu- facture or is obtained from the Karamojo tribes on the west. The brass--since it existed in the country before the arrival of trading caravans from the coast—must have found its way down by degrees from Abyssinia. Old Turkana men sometimes dispense with the great hair bag which ix so common among the Sik, and instead comb out and straighten, as far ax possible, their own hair (which they encourage to grow as long as possible), and gradually train this hair, without any artificial additions, into a long, pendulous pod considerably over a foot long and only a few inches broad. This pod of hair, like the huge felted bag, is adorned with ostrich feathers, and terminates in a wire tail. The Turkana chiefs or head-men often wear on top of their coiffure actual hats made of felted human hair and adorned with kauri shells and brass beads. Some of the voung men make handsome caps, the outside of which is set with a large number of short black ostrich feathers.
The skin in both the Turkana and Sik is decorated by a sort of tattoo (see Fig. 472), in continuous lines or rows of spots round the shoulders and upper arms and extending over to the chest. The women generally ornament themselves in the same way over the stomach. These marks do not appear to be made by raised scars, as is so common elsewhere, but apparently by burning the skin, as the Masai women do, with some acrid juice. The women among the Turkana do not shave their heads.* Their hair is twisted into a number of tails, which hang straight down over the forehead and at the back of the head. <A kind of bast is sometimes plaited in with the hair, to make these pigtails stiff. The Turkana girls wear small leather aprons over the pudenda, decorated round the edge with innumerable little circular dises of ostrich-egg shell. From the waist-belt there also hangs at the back a long piece of dressed leather, decorated round the edge with brass beads. The front aprons in the married women are long both in front and behind. The women also. wear rows of beads round the neck and girdles round the waist of the small bones or teeth of antelopes and goats strung together; or the girdle may be made of chains of iron or brass rings. The rings and discs in the ears and septum of the nose are like those worn by the men. They also stick the same quills or quill-shaped wires into their lower lips, and wear rings and bracelets round their arms and ankles. The men often wear girdles of large white beads or rounded segments of ostrich-egg shell strung together.
The Yurkane, apparently, do not circumcise. Sometimes, like the Masai, they remove one of the lower incisors, The women occasionally wear
* Contrasting thus with the women of the Stik and Masai, who almost invariably shave their head-hair.
ay r 7 Iz qe ATT Wz ar Ti @ MASAT, TURKANA, SUK, NANDI, ETC. S47 cloaks of dressed leather in addition to the aprons already mentioned. The people of the agricultural section of the Sik (which is that which inhabits the mountains to the south-west of Lake Rudolf) occasionally shield themselves from the cold by mantles of dressed skin, but as a rule the men wear much the same scanty clothing and the same adormments as a , o : : the Turkana. The Sik do cirewmcise—at least, circumcision is practised by that seetic * the Sik > 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 <as_ it possesses the same clicks and gutturals.. I do not know whether any actual relationship has been pointed out in the vocabulary. The Sandawi are not particularly like the Bushmen in their physique, but more resemble the Nandi. Other observers than myself have been struck by the resemblance to the Bushman in individuals of these helot races which more or less accompany the Masai.
An interesting passage on the subject may be seen in Von Hohnel’s narrative .of Count Teleki’s discovery of Lakes Rudolf and Stephanic (vol. i..p. 318). I am beginning to entertain the opinion myself that the first inhabitants of Africa south of the Sahara were a dwarfish Negro race, one half of which (the ancestors of the Bushmen-Hottentots) occupied the more open, grassy regions of Eastern Africa south of Abyssinia, while the other half (the ancestors of the Congo Pygmies) stole into the dense
462, TWO ANDOROBO OF THE HAMITIC TYPE
his
rere
483. AN ANDOROBO OF THE PYGMY TYPE
SGO MASAT, TURKANA, SUK, NANDI, ETC.
forests of Equatorial Africa which in those days stretched from the western slopes of the Nandi Escarpment right across the Congo basin to the Atlantic Ocean. The Bushmen—like the Pygmies in Eastern Africa —were exterminated with something approaching completeness by the Hamitie invaders of North-East Africa, though traces of them still exist in the neighbourhood of Lake Stephanie (the Doko people). — But between Galaland on the north and Cape Colony on the south we have some
484. AN ANDOROBO (SAME AS NO. 481)
evidence of their absorption by the Nilotic and Banta Negroes in the reversions to their type which oceur among all the East African peoples. The Hottentots were no doubt the result of a fusion between the Bushinen-Pygmies and a superior Negro race somewhere in East Africa. They, too, were forced to flee before the impact of stronger tribes, but when they followed on the heels of their Bushmen predecessors they brought with them the ox and sheep as domestic animals, and some traces (7) of linguistic affinity with the Hamitic group of languages,
A Nanopt.
MASAI, TURKANA, SUK, NANDI, ETC. S61
The Nilotic element in the Nandi must not be overlooked. Their language, though forming a distinct group of dialects, is obviously related
485. A NANDI
to the Nilotic family, nearly as much as it is to tbe Vurkana-Masai. Much also in their manners and customs recalls the negro of the Nile. A description of some of their characteristics in this respect may be
862 MASAI, TURKANA, SUK, NANDI, ETC.
taken to apply pretty generally to all the Nandi-speaking tribes (Nandi, Lumbwa, Kamasia, Elgeyo, Mutei, Japtuleil, Sabei, and Lako), unless any
486. A NANDI
practice or custom is specially mentioned as peculiar to any one of the divisions.
The Nandi peoples, like the Nilotic Negroes and the Masai, are quite indifferent to nudity in the men. Clothing is only worn for warmth or
MASAI, TURKANA, SUK, NANDI, ETO. 863
for adornment, and not for purposes of decency. Capes or cloaks are made of nicely dressed monkey, haboon, or hyrax fur. The women wear garments like those of the Masai—of tanned leather. The skins which
487. TWO NANDI CHIEFS
are worn are well rubbed with grease, to make them thoroughly supple. Young men usually go entirely naked, only the older ones wearing fur cloaks over the shoulders. Young unmarried girls wear little more clothing than a very small apron of leather ornamented with beads and
S64 MASAI, TURKANA, SUK, NANDI, ETC.
tassels. Married women, as already observed, are draped in much the same leather garments as the female Masai. The Nandi peoples practise circumcision, but not in the style of the
488. A NANDI
Masai. The clitoris is also excised in the women. Iron knives are used for the operations; and circumcision ceremonies are important occasions, taking place every few years, whenever there are a large number of boys in the neighbourhood of a ripe age. On these occasions the people
489. A NANDI
866 MASAT, TURKANA, SUK, NANDI, ETC.
assemble on the tops of hills round groves of big trees. Feasting and dancing take place, and many boys (about the age of fifteen) are cireumcised on the same day by medicine men skilled in the art. Each
lad pays a fee of one goat. They do not usually decorate their bodies
with any tattooing or cicatrisation, As tribal markings they bore two small holes in the upper part of the rim of the ear. The lobe of the
ANN ENR Te
Sal
1 hates
ee
i
cael
4go.! A’ KAMASTA .
ear is pierced, and widened by degrees till it hangs down as in Fig. 488. The lobe is hung with bunches of iron chains, beads, or brass-headed nails. The Andorobo insert through the lobe of the ear an extraordinary wooden cylinder, with two long, upright handles, like a milking pot. The Andorobo also pierce the upper part of the rim of the ear and pass through the hole a long rod of wood or metal (see Fig. 481). The
491. A KAMASFA
868 MASAI, TURKANA, SUK, NANDI, ETC.
Nandi, Lumbwa, and Elgon people usually wear their hav short, but do not necessarily shave the head in either men or women. The Sabei* men twist their hair into little bunches, which they load with fat and clay. The Sabei men also hang to their locks of hair and to their ear-lobes rather striking ornaments—neatly cut sections of large land-shells (vide Fig. 492). The Kamisia and Andorobo men dress their hair, as a rule, just like the Masai, in pigtails; or else (like the Gwas’ Ngishu and Burkeneji) in long strings. Some of the Karamojo, however, wear their hair simply as it grows (like the Nandi). Others cut the hair very short. and wear over the head a cap of leather, not unlike in shape that which was worn by the Norman knights when they were in undress. The Nandi pull out the two middle incisors in the lower jaw, and a chief or medicine man in addition has one of the upper incisors removed. When a warrior has killed a man, he paints one side of his body with white clay and the other side with red, and keeps this colouring on for four days. The men of Sabei wear ivory bracelets round the arm, and necklaces of twisted brass or copper wire or thick iron wire. Some of the iron necklaces are hung with long strings of very fine iron chain— beautiful pieces of workmanship. These adornments are very similar in the Nandi, except that ivory is less worn. The Nandi women often wear brass wire coiled into dises, like catherine-wheels, and dependent from the ears or round the neck.
The Nandi, like the Lako and other tribes of Elgon, were much given in times past to living in caves,f and, according to their traditions, they followed in this respect the prognathous Negro or Pygmy tribes whom they replaced. Nowadays all divisions of the Nandi-speaking people build huts. The dwellings of the Andorobo are of the most primitive description, recalling in shape those of the Congo Pygmies. They are very small, and are made of sticks bent over in a semi-circle and covered with heaps of grass and leaves. The Nandi, Lumbwa, and Lako build much better liouses, while the dwellings of the Sabei are like those of the Masaba Bantu tribes alongside them. In Sabei the walls of the houses are generally constructed of perpendicular slips or billets of wood. The roof is large, and slopes almost down to the ground. The apex of the roof is surmounted by a carved stick, which is sometimes phallic in design. At other times this stick supports an earthenware pot, or the
* North Elgon.
+ In the western part of the Nandi country, on the western escarpment of the Nandi Platean, there are vast cave strongholds which were regarded by the Nandi as impregnable until they were taken by Lieutenant-Colonel Evatt in the recent Nandi War. Colonel Evatt reported that some of these caves were sufficiently large to be capable of holding 300 head of cattle.
Kan Asta.
MASAI, TURKANA, SUK, NANDI, ETC. 869
skull and horns of an antelope. The neatly thatched roof is kept tidy by long bamboos being fastened down over the thatch to withhold the grass from blowing about. The thatch among the Nandi houses is not quite so tidy. Inside these dwellings there are raised henches or platforms of mud
492. A SABEI MAN OF THE NANDI STOCK, NORTH ELGON
about six inches above the floor level. These are used as sleeping places. There is only one fireplace, in the centre of the hut, and about a third of the interior space js shut off as a compartment for goats. Above the sleeping places is a ceiling of wickerwork on which are stored pots and gourds of grain, bundles of tobacco, etc., leaving a space below, above
870 MASAI, TURKANA, SUK, NANDI, ETC.
the couch, which is only about three and a half feet high. The furniture of the huts consists more or less of cooking utensils, pots of grain, and the weapons of the occupant, if he bea male. Short round billets of wood are used as pillows at the head of the sleeping places. Small children sleep in the same hut as their parents till they reach the age of five or six years, when a small hut is built for them near the parents’ dwelling. The huts of the Mutei and Elgeyo people are different in structure from those of the Nandi. They excavate a dwelling on the hillside (much as is done by the cave-dwellers of Southern Tunis). The front of this artificial cave- dwelling is filled up with thorn bushes,
The Sabei and South Elgon people live a great deal on the produce of
SHINN
Qa roe) Frere place
493. PLAN OF NANDI INTERIOR
their banana crops. The rest of the Nandi peoples are all agriculturists, and cultivate mainly sorghum, eleusine, sweet potatoes, pumpkins, and tobacco. The Kamiasia were formerly steady cultivators, but of late years their country has been afflicted again and again with serious droughts, and in many parts of the Kamasia Hills the plantations ae now abandoned, the people taking instead to a pastoral life, or becoming entirely dependent on hunting for their food. The Andorobo never cultivate, keep no domestic animals, and live entirely by the chase. Their favourite food is the flesh of the colobus monkey, which they obtain from the dense forests on the Nandi Plateau. All the Nandi peoples, except perhaps those of Mount Elgon, are great hunters, and eat all living creatures, except the crowned crane (which they spare out of admiration for its beauty), hyenas, snakes, frogs, and carrion birds. They
MASAT, TURKANA; SUK, NANDI, ETC. S71
are very fond of little pieces of raw meat which they cut off and devour after killing an ox. As to the Andorobo. they are quite capable of eating a beast raw and whilst it is still warm-blooded. An illustration which is given on p. 3 of Chapter I. shows a party of Andorobo eating
494. HOUSE OF NoMA PEOPLE (ELGONY]), OF SOUTH ELGON
up in this fashion a female waterbuck, very much, no doubt, as our most remote ancestors devoured slain bison 200,000 years ago.
All these people, except perhaps those of Mount Elgon, are like the Masai in their love of blood as an article of food. They periodically bleed their cattle, and drink the blood hot, or else mix it with porridge. The women of all these tribes do not eat fowls, and neither men nor women eat eggs. As amongst most negro races, the men feed alone, and the women
WO, The 26
872 MASAI, TURKANA, SUK, NANDI, ETC.
eat after the men have done. Honey is a most important article of diet of all the Nandi-speaking people. In some districts they semi-domesticate the wild bees by placing bark cylinders on trees for them to build in. From honey is made an intoxicating mead. They also make a wine from the sap of the wild date palm. Beer is made from the grain of eleusine and sorghum. As a general rule fermented liquors are never drunk by the young unmarried women or the young men. Both sexes and people of all
ages use tobacco in one form and another. The fighting men take snuff, the old married men chew tobacco, and the old women smoke it. The’ Lumbwa people make tobacco juice by keeping macerated tobacco leaves. soaked in water in a goat horn slung round the neck. Closing one. nostril with a finger, they tilt the head on one side, and then pour the liquid tobacco juice out of the horn into the other nostril. Both nostrils. are then pinched for a few minutes, after which the liquid is allowed to. trickle out.
The nomad Andorobo people, besides killing innumerable colobus. monkeys in the dense woods of the Mau and Nandi Plateaux (with poisoned arrows), sally out into tne plains of the Rift Valley, or range: over the opposite heights of Laikipia, following up the elephant, and.
MASAI, TURKANA, SUK, NANDI, ETC. 873
attacking and slaying most of the big antelopes. They kill the elephant very often by shooting into its leg at close quarters a harpoon with a detachable and strongly poisoned head. The powerful arrow poison used by the Andorobo, Kamiasia, Nandi, and Masai is made from the leaves and branches of <Acocanthera schimpert. The leaves and branches of this small tree are broken up and boiled for about six hours. The liquid is then strained and cleared of the fragments of leaves and bark. They con- tinue to boil the poisoned water until it is thick and viscid, by which time it has a pitch-like appearance. The poison is kept until it is wanted on sheets of bark. After they have finished pre- paring the poison they carefully rub their hands and bodies free from any trace of it with the fleshy, Juicy leaves of a kind of sage. The poison is always kept high up on the forks of trees out of the reach of children, and the poisoned arrows are never kept in the people’s huts, but are stowed away in branches. When a beast has been shot with these arrows,
it dies very quickly. The flesh just round the arrow- head is then cut out and thrown away, but all the rest of the beast is
496. ACOCANTHERA SCHIMPERI
eaten, and its blood is drunk.
All these peoples wse dogs in hunting, and before starting for the chase they are said to give their dogs a drug which makes them fierce. They also catch birds with bird-ime. The Nandi go out in large numbers to hunt, surround a herd of game in a circle, and then approach the animals
S74: MASAI, TURKANA, SUK, NANDI, ETC.
near enough to kill them with arrows and spears. The people of Nandi stock who live on the verge of the Sik country use a noose as a game snare, which is similar to that employed by the Turkana. This noose of leather is carefully hidden in a narrow game track leading to water. It is poised on a wooden ring of a diameter sufficient to receive the foot of an elephant. Inside the circumference of — this heavy wooden ring are fixed spikes of reed, the sharp points of which converge to the centre of the ring. Under this ring the ground is care- fully hollowed. The
creature—which may be
anything from an ele- phant to a gazelle—puts its foot through the wide noose and down through the converging — reed- spikes into the hole below. The focussed spikes keep the wooden ring on the foot, at any rate until the struggles of the animal have tightened the leather noose round the fetlock. The end of this leather | noose is either fastened | to a very heavy log of | wood or else to a massive tree-trunk. The creature is thus more or less held a prisoner until its human foes can come up with
407. ‘THE PLESHY, JUICY LEAVES OF A KIND OF SAGE”
and despatch it with spears or poisoned arrows. Though this game snare is particularly characteristic of the northern Nandi, Sik, and Turkana people, it is nevertheless found throughout Eastern Africa from Nubia down to the vicinity of Nyasaland.
All these tribes are given to digging game-pits. A deep trench is dug in a game path. The sides converge somewhat at the bottom. Long
MASAT, TURKANA, SUK, NANDI, ETC. 875
reeds are thrust into the upper edges like a gridiron. On these are laid wisps of grass and twigs completely disguising the hole and looking like a smoothed path. The unwary animal plunges through this frail covering and is hopelessly imprisoned in the wedge-shaped pit. ‘
The Andorobo keep no domestic animals but dogs. The rest of the Nandi-speaking people keep dogs, cattle, sheep, and goats. The Nandi
r
498. SLIPS OF BARK USED FOR STORING THE ARROW POISON, WHICH, LIKE BLACK PITCH, COVERS ONE OF THE HOLLOWED SLIPS
have donkeys. Some of these tribes keep fowls, but seldom eat them. The Nandi employ their donkeys chiefly for carrying iron ore from the places where it is dug out to the furnaces. Cattle are marked by their respective owners. This is done by slitting the ears, or burning a line round the eye, or curved lines round the body. Superfluous bulls are castrated. The neck of the big breeding bull of the herd is generally hung with an iron bell. Cattle are killed by a blow of the sword at the back of the neck. Goats and sheep are held round the snout until they die of suffocation.
876 MASAI, TURKANA, SUK, NANDI, ETC.
The shields of the Nandi, Lumbwa, and Kamiéasia are much like those of the Masai. Such is the case also with the Andorobo when they use shields. The spears of the Kamésia are both long and short. The long ones are exactly like the Masai spear. The Nandi of the west have small- bladed, long-handled spears which are like those of the Andorobo. ~The eastern Nandi have long, broad-bladed spears something like those of the eastern Masai. The Nandi generally stab with a spear instead of throwing it. They also carry clubs like those of the Masai, and the same shaped
499:
A ZINGIBERACEOUS ROOT WHICH YIELDS A THICK BIRD-LIME USED BY THE ANDOROBO FOR SMEARING BRANCHES, AND ARROW SHAFT WITH FEATHERS ALSO! FOR GLUING ON THE PEATHERS TO ARROW-HEADS GLUED ON.
swords with spatulate blades. All of these peoples use bows and arrows. Some of the Andorobo bows are nearly five feet in height. In the quivers, arrows, poisoned and unpoisoned, and of several different kinds of head— barbed or otherwise—are carried, together with the needful drills and
slips of wood for making a fire by friction. All the Nandi-speaking people
except the Andorobo make pottery. It is rough and unglazed, and is invariably made by the women.
The men smelt iron ore and carry the pig-metal on donkeys to the various smithies. In part of the Nandi country the blacksmiths’ work is
MASAI, TURKANA, SUK, NANDI, ETC. 877
done by Gwas’ Ngishu Masai. The Nandi do a certain amount of clever work in leather. Leather sheaths are made for the long spatulate swords, and these are stained red with some kind of bark. The leather
garments already described are made with some ‘skill, and are tastefully bordered with beads, kauris, or pieces of metal.
The musical instruments in use are the horns of antelopes (which are made into trumpets), drums, and a kind of zither made of soft pieces of wood fastened side by side. A strip of bark is loosened from each
875 MASAI, TURKANA, SUK, NANDI, ETC.
stick in the middle portion of its length, and forms a_ string, which is drawn over the two small bridges. Their songs and dances are much like those of the Masai.
The condition of women amongst these tribes is pretty much the same as with the pastoral Masai. The immature girls live with the young fighting men until they reach womanhood. If by chance one of these unmarried girls has a child by a warrior during this intercourse, she strangles it as soon as it is born. In such a case the young man who is the father of the child must present the girl with a goat, and also give another goat to her father. Marriage is generally arranged
by the father and mother of the bridegroom, who negotiate with the girl’s parents. The price paid to the father of the bride among the Nandi is four goats, a fowl, and a cow. Mr. Isaac, however, states that among the wealthier Elgeyo the marriage fee is six head of cattle and five goats. All the Nandi-speaking tribes freely intermarry with
each other and with the Masai, but not with their Bantu neighbours, the Kavirondo.
<<
As soon as the girl’s father has consented to the match, the bridegroom proceeds to
his house, accompanied by his own parents. Three days afterwards all the patty return ~ to the bridegroom’s village, together . with
the gurl. Here they stay for three days,
while there is feasting and dancing. On the third day a house which they have been building is usually ready for the re-
501. SWORD (“SIME”) AND scaBBARD ception of the married couple, who then AND LONG SPEAR OF EASTERN
move into it. The marriage is not con- AN DOROBO c
summated until the couple take possession of their own house. Should a woman prove barren, the marriage fee paid to her father is returned, and she goes back to her own home.
The birth of twins is considered lucky, but, at the same time, to be rather a tempting of Providence; and a woman who bears twins must live away from her husband’s village for some months, and on no account go near the kraal where the cattle are kept. One cow, however, is specially
MASAI, TURKANA, SUK, NANDI, ETC. 879
set aside for her use, and she drinks its milk. Children are trained with a certain amount of discipline, and, like the ancient Persians, are taught. to draw the bow and speak the trath—in fact, amongst most of these people it is thought very wicked to tell a lie, and it is believed that God punishes lying by striking the untruthful person with lightning. If a son refuses to
obey his father in | ye a any serious matter, the father solemnly strikes the son with his fur mantle. This is equivalent to a most serious curse, and is supposed to be fatal to the son unless he obtains for- giveness, which he
can only do by sacri- ficing a goat before his father.
After a successful raid the elders of the clan divide the spoil (which is, of course, cattle, sheep, and
goats), and the war-
riors so far respect the old men that they allow them to
take what they re- quire from out of the loot, while at least
seven of the captured
cattle are sent to " the medicine man. 502, SPEARS OF THE KAMASIA When this has been done, the rest of the loot in live-stock is left to be snatched at by the warriors. This proceeding results in a general mélée, in which men some- times get killed by spear or club wounds.
Among the Nandi the body of a dead person is not buried except in the case of some big chief or medicine man. The corpse is carried away to an open place, and laid out under a skin. No arms, food, or utensils are
880 MASAI, TURKANA, SUK, NANDI, ETC.
placed beside the body. Where the burial of important chiefs takes place, the interment is made ina trench dug in the cattle kraal close to the dead man’s house. A_ big mound of cow- dung is raised over the grave, and the top. of this mound is thickly planted with thorn bushes. The Ka- masia, Lumbhwa, and Andorobo agree with the Nandi in not burying the dead unless they have been very im- portant persons ; but the Nandi- speaking people of Mount Elgon and Elgeyo do afford burial to all who die, gen- erally placing the corpsesin shallow graves in the middle of some grove of trees. Into the grave is put with the dead hody a calabash of milk and a packet of tobacco (in the case of the Elgeyo). Other food-stuffs are used for this purpose in the Elgeyo country, where there is little or no milk.
The property of the dead man amongst most of these people goes to his eldest brother, who also takes all his wives, only handing the spear
503e A KAMASIA WARRIOR WITH LION'S SKIN HEAD-DRESS.
MASAI, TURKANA, SUK, NANDI, ETC. 881
and other arms of the deceased to his nephew, the eldest son. But a chief is succeeded in his power by his eldest son, and not by his brother.
The Nandi have medicines or remedies for wounds, diarrhoea, dysentery, and chest complaints. These last are usually treated by cauterising a small spot on the patient’s chest with the glowing end of a stick taken
fo)
504. ARROWS AND QUIVER, FIRE-STICK AND DRILL OF THE ANDOROBO KAMASIA
from the fire. As a remedy for snake bites they give a fowl’s egg. which is said to take away the effect of the poison. ‘ Rain-making ” is largely practised in Kamasia, where the Nandi people go to buy medicine for rain. The Kamdasia people know of a certain root which, according to their beliefs, possesses valuable properties. If this root is kept dry in a
882 MASAI, TURKANA, SUK, NANDI, ETC.
house, it produces no rain; but if after a drought the root is thrown into a river, or kept soaked within a large pot of water, rain is sure to fall soon afterwards.
Justice is administered by the chiefs and elders among all these people, with the exception, perhaps, of the irresponsible nomad Andorobo. Among the Nandi cattle-stealing is punished by spearing to death. Their laws regarding homicide are curious. If a man kills his own brother, nothing is done to him; but if he kills another man who is not such a near relation, the elders make him pay a fine of as much as twenty goats. Among the Kamiasia theft is severely punished. The thief is fined a large number of sheep and goats, and if he cannot pay he is beaten to death with clubs. If he is able to pay the fine, however, he must still receive a severe whipping; and this often leaves him mortally injured. Among the Kamasia not only a murderer, but all his relations, suffer confiscation of their entire stock of cattle, sheep, and goats. Adultery entails little or no punishment, and it is a common custom in that tribe for wives to be lent to friends and guests. Among the Mutei, murder is a capital offence, and the culprit is immediately executed with spears by the warriors of the tribe. In a case of adultery it is only the woman who is punished. She is beaten, and the man is let off. Theft is punished by a severe beating, as well as by the confiscation of much of the live- stock belonging to the thief. Among the Elgeyo, murder is not a capital offence, and can be atoned for by a heavy fine. In this tribe the man is punished by beating in a case of adultery, and the woman is let off unless the co-respondent cannot be found and the woman refuses to give his name, in which case she is severely beaten.
In all these countries the witch doctors are persons of very great influence, and do a great deal of the detective work in tracing out crime and leading to its punishment. The Nandi especially believe profoundly in the powers of their medicine men, and follow them implicitly. They believe that these wizards can kill people by mere will power and at a distance of many miles The position of a witch doctor is a hereditary one, and a sort of caste of sorcerers has grown up in the Nandi country. But only men, not women, can follow this profession.
When a witch doctor becomes the father of a son he generally contrives to practise the following clumsy mystery: On the third night after the son is born the baby disappears, and every one affects to bewail its loss and to search for it ineffectually. At dawn it is found outside the door of its mother’s house with the tail of an ox tied round its neck (by the father, of course). This is a sign that the child is intended to be a sorcerer when he grows up.
The medicine man makes “medicine” out of many substances, chiefly
MASAI, TURKANA, SUK, NANDI, ETC. 883
vegetable. He makes up amulets, which he sells to warriors before going to war, and which, if swallowed by them in porridge, are supposed to impart reckless bravery. The witch doctor tells people when to commence planting their crops; he obtains rain for them in seasons of drought; and it is believed that he can bring on a hailstorm at will. This last service is rendered by him during a raid, so that his own people may drive off the cattle while the enemy, from fear of the hail, keep inside their huts. It is also believed that at night a medicine man can detach his head, which goes off on a raid on its own account. Sometimes a medicine man will come out of his house and shoot an arrow into one of the posts of his verandah. Blood will then be seen to ooze from the post. This is said to be the blood of a cow belonging to the people he is proposing to raid. After drinking this blood on the following night his head is believed to leave his body, and go off by itself to fetch the cow from out of the enemy’s kraal. In the morning the strange cow is found tied up outside his house. On occasions the medicine man orders the people to go and dance under certain big trees on the hill-tops. These dances are acts of worship to the deity, and are supposed to ensure the planting season resulting in good crops. The people also dance at weddings and circumcision ceremonies.
Omens.—The Nandi have much the same bird omens about starting on a journey as the Kavirondo, In starting on the journey it is a bad omen for the bird to ery out on the right-hand side. On the other hand, on returning it isa good omen if the bird sings on the right hand, and bad if it sings on the left. It is a very bad sign if a black snake crosses the path. On the other hand, it is a very good sign if a rat crosses the road in front of the traveller. If on the warpath one of the warriors strikes the little toe of either foot against a stone, it is a good sign. They divine by means of an examination of the entrails of freshly killed goats. If an ox with big horns is killed, the horns are fastened up over the door of the cattle shed. No agricultural work is done the day after a hailstorm (as in Kavirondo), or after an earthquake. If an ox is killed by lightning, the meat must not be taken into the house, but be eaten in the bush.
All the Nandi-speaking races believe in a sky god, who is of much the same vague nature as the “ Angai” of the Masai. Perhaps, however, the belief of these people in the personality of this deity is more exact and trusting. Mr. Isaac states that the Mutei people of the Elgeyo Escarpment offer up prayer to God every morning. They believe that what they ask for in this way will be granted. He also informs me that the Kamdasia make the following tribal prayer to the Deity in times of adversity: The people meet together, bringing a sheep, some flour, and some milk and honey. Three holes are then dug in the ground, one for the oldest
884 MASAI, TURKANA, SUK, NANDI, ETO.
man of the tribe, one for the oldest woman, and one for a child. The food is cooked and mixed together, and portions are given to the man, woman, and child, who bury it in the holes allotted to them. The remainder of the sacrifice is then eaten by the old men of the tribe, and while this is proceeding, the rest of the people pray very solemnly. Among these people (as, no doubt, among all the Nandi stock) there is a vague belief in ancestral spirits as well as in a central Deity. It is thought that by burying this food in the ground the spirits of departed chiefs, together with, perhaps, the omnipotent Deity, may eat the buried food and accept the sacrifice of the tribe. The reason given to Mr. Isaac by the natives for the selection of the old man and woman and the little child was that the tribe intended to show that all its members from the oldest to the youngest were united in approaching God with a petition.
The Nandi and Lumbwa go through elaborate ceremonies in the making of peace after war. Some of the Nandi use a donkey's skull, which is alternately chopped with an axe by each of the parties who have met to make peace. After this chopping, speeches are delivered in which both sides ‘declare that those who break the peace shall be destroyed as the skull is being smashed. In some cases a human skull is used instead, or a dog is cut in half (as is done amongst the Kavirondo), or a whetstone is broken into pieces, or a small water-tortoise is beaten to death with clubs.
The Lumbwa blunt and bend a spear, or throw a spear into a river, as a sign that hostilities are finished. About twenty-five years ago the Masai made a great raid on the Lumbwa, and very severe fighting took place. The Masai gained no great advantage, and sought for peace, which was concluded by the interchange of a Lumbwa baby for a Masai baby, the women who made the exchange rearing the interchanged infants. This was thought to be the most permanent way that could be devised of making a lasting peace. If there is a private quarrel between two individuals in Lumbwa, and they wish to be reconciled, a cooking-pot full of water is taken, and a number of dead flies and a dead rat are placed in the pot. After speeches have been made the pot is solemnly broken by the injured party, and the water is supposed to represent the blood of the offender, which will be spilt in like manner if he renews his aggression.
UGANDA PROTECTORATE CHARACTER AND DISTRIBUTION OF THE NATIVE RACES. PLATE VIIL
if Seale 1: 4,000,000 or 63-13 Miles - 1 Inch = o 10 20 40 60 80 100 Miles! , = == |
REFERENCE NOTE.
Pygmy negroes
Typical negroes
| Negroes mixed with Hamites
|
| Hamites (Galla, Somali stock) | | Uninhabited Area
| seers
KE
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1840 it
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above sea level ‘ ? oSostan Rr
i 5 : : | % x : KS, Z | GER : AFRECA : a 30 ; 31 32 Longitude East 33 of Greenwich 34 “jj
J.G. Bartholomew.
=)
The Edinburgh Geographical Tnstitute piled from data supplied by Sir H. H. Johnston, G.C.M. C., K.C.B.
CHAPTER XX LANGUAGES
fis languages which are indigenous to the territories comprised within
- the political limits of the Uganda Protectorate in 1901 belong to
the following stocks :—
1, Masai-Turkana-Bari. * 1. a. Nandi. | 1 and 2 are distantly connected in origin.
Nilotie.
. Madi.
. Lendu.
. Mbuba-Momfu.
. Bantu.
For purposes of comparison I have added vocabularies of Somali, Mundu, and Makarka (Nyam-Nyam). The last three languages are spoken in the Uganda Protectorate by soldiers and traders, and by settlers who have recently left their own lands to settle under British protection ; but the countries to which these languages are at present indigenous lie outside the limits of the Uganda Protectorate.
The Somat language is a Hamitic tongue, and is closely allied to the dialects which are spoken by the different Gala and Danakil tribes. These Hamitic tongues offer some faint suggestion of distant relationship to the language of the ancient Egyptians: perhaps a less disputable connection with the Semitic family. A glance at my vocabularies will show that there is a slight but recognisable connection between the Somali and the Masai-Turkana, the Nandi, and even some of the Nilotic languages. In the case of the pure Nilotic tongues such as Dinka, Aluru, and Acholi, the influence of Somali is almost non-existent, and such words which may still offer resemblance in the vocabulary are probably borrowed terms. In the case of the Masai and Nandi groups the con- nection is more obvious, and may well have arisen from some such cause as that which I presume to have created the existing Masai, Turkana, and Nandi physical types—namely, the ancient invasion of Nile countries by Ethiopan races allied to the Somali and Gala, the mixture of which
with the original Negro stock produced (among other developments) the 885
886 LANGUAGES
ancestors of the Masai, Turkana, and Nandi. The Masai and kindred groups display, on the other fhand, marked affinities with the Nilotic stock. The Somali element in them is probably due to an_ original mixture of races. The Somali is a sex-denoting language, but this feature is not unknown in Negro Africa. Not to mention the Hausa, which betrays very distinct affinities with the Lybian (Berber) group of | anguages, and which is spoken in the Western Sudan, the Bongo in the Bahr-al-Ghazal has sex-denoting pronouns and suffixes. In some of the Nilotic languages there is also a change or distinction in the prefix or pronominal particle. In the Masai-Turkana group this grows into a masculine and feminine distinguishing prefix or particle, which sometimes loses its distinct meaning of sex and indicates rather strong and weak, large and small things. There are features in the Somali or Hamitic group of tongues which recall the grammatical structure of the Bantu languages, especially in regard to the verb; but on the other hand, there is absolutely no resemblance in word-roots, and in many respects the two groups of languages are widely different. Yet it would be a most interesting solution to the mystery of the genesis of the Bantu languages if one could show that they arose much as the Bantu physical type was formed, by the influence of Caucasian half-breeds (such as the Hamites) acting on pure Negro stock. At the present time, however, there is no real trace of this influence in regard to the Bantu, whereas there is distinct evidence of linguistic influence, and possibly connection, between the Somali language on the one hand, and the Nilotic and Masai linguistic groups on the other.
The Masal-TurKaNa-Bari constitutes a very loosely knit group of languages, each of which, perhaps, resembles the other slightly more than it approaches dialects outside this grouping. The nearest living relation to the Masai tongue is Latuka (a word which would probably be spelt Fl Atikan *), Latuka is spoken in the interior of the Bari District on the high mountains between the Bari people on the west and the Acholi or Karamojo tribes on the east. The language next nearest to Masai is the Bari, spoken on both sides of the White Nile about Gondokoro. The Bari people would appear to be a race allied in origin to the Madi or some other group of Negroes speaking languages of West African affinities, who were conquered by the ancestors of the Masai-Latuka, and had imposed on them a variant of the early form of the Masai language. The Bari, nevertheless, have retained in their speech words of an earlier tongue and that remarkable feature of West African phonology, the guttural labial—the “kp” and “gb.” The Elgumi or Wamia language, spoken
* This tribal name may have some connection with El Tiken, which is the real designation of the Kamasia (Nandi).
LANGUAGES 887
to the west and south-west of Mount Elgon, also in some particulars offers a resemblance to the Masai. Turkana and Karamojo come next in their affinities. Turkana has a few more words in it betraying Hamitic (Somali) affinities than the other languages of the same group. On the other hand, the Karamojo people in their physical type are closely related to the Bantu, and in the dialects they speak they use a few words which are obviously survivals of some totally different language spoken by them before they were conquered by the Masai race that imposed on them a variant of the Turkana dialect. The Sak people, as might be imagined from their geographical position, speak a language which is closely allied to Turkana on the one hand and on the other to Nandi. The sub-group of Nanpi languages (all of which are merely dialectal variations of one common speech) is a very well marked one, but is sufficiently near to Masai in its grammar and vocabulary to be classed as a sub-group and not as an independent stock. Besides marked affinities in numerals (which may be due to direct borrowing) and in some pronouns, most of the Masai languages share with the Hamitic the same negative prefix ‘“Ma-.” There are two exceptions to this rule—Turkana, where the negative prefix is “Nye-,” and Bari, which uses the negative suffix “-ti” that is also characteristic of Makarka, and of some of the Bantu tongues. One Nilotic language, the Lango, would appear to have borrowed from the Masai or Hamitic families both the negative particle ‘‘Ma- ’ and also some of its numerals, such as the word for “ten” (“tomon”). This word for “ten” (‘ tomon,” “tama,” ‘toban,” ‘“taman”) is widespread amongst all, or nearly all, the Hamitic languages and the tongues of the Masai group. Bari, it is true, departs from its allies and retains an old word for ten (‘‘pudk”), which no doubt comes from the Negro tongues to the west. There is an obvious relationship between the Masai and the NiLoric tongues—Dinka,* Shiluk (Shwolo), Dyur, Shangala, Acholi, Alurw (or Aluo), Lango, and Ja-luo. This resemblance can be seen by consulting my vocabularies. It is particularly noticeable in some of the numerals, such as the word for “four,” a numeral not as likely to have been borrowed as ten. The geographical range of the Nilotic family is considerable (as has been described in Chapter XVIII.), but the different languages or dialects do not vary as widely one from the other as is the case with the component members of the Masai group. There is a constant prevalence, too, of “Tuo” as a tribal name. The Dyur, far up in the direction of the Bahr- al-Ghazal, call themselves “Luo.” The Aluru of the Albert Nyanza more often pronounce their name “ A-luo,” and this form appears again in the north of Unyoro and among the Ja-luo of Kavirondo. Acholt is also related as a tribal name to Shwolt (Shiluk). A marked phonetic peculiarity shared
* The real pronunciation of the tribal name of this people is “ Dyange.” VOL. II. 27
888 LANGUAGES
in common between the Nilotic and some of the Masai and Nandi languages is the stopped terminal consonant, chiefly a ‘“k” or a “t.” This has a sound sunilar to the “silent ‘kaf’” in the Malay language. (Such place-names, for instance, as Perik and Sarawik are really pronounced Pera’, Sardwa’.) The explosive in the terminal “k” or “t” is not pronounced. In Masai, and in a lesser degree in the languages of the same group, plurals are formed by altering the termination of the words (generally into a suffix ending in “-k,” “-t,” or “-in”), and also by a distinguishing article. In some of the Nilotic languages there is apparently no way of indicating the plural except by the use of a numeral, or the word “ many,” or by the employment of a distinct word in a plural sense. But in some of the Nilotic languages plurals are obtained by altering the termination of the word.
The Mapr group of languages offers that peculiar feature of West African phonology, the guttural labial, the “kp,” “gb.” They also share with the Manbetiu, Momfu, Lendu, and other independent stocks (with which they have not the slightest connection otherwise) a peculiar trilling of the “d” which is generally expressed by “dr.” Sometimes this peculiar combination is best. rendered by “dd,” the last of the “d’s” being pronounced like the Arabic 4. In other respects their phonology offers a deceptive resemblance to the Bantu tongues, but any attempt to trace a resemblance or connection in the vocabularies is practically without result. It should, however, be pointed out that they do offer marked approximation to the Bantu group in their limited use of prefixes to indicate the plural sense of words. These prefixes, however, appear to be confined to two forms—‘ ba-” and “ma-.” There is no prefix used in a singular sense. “Mva” is a child; “mamva,” children. ‘“ Dilimbi” is a finger; “madilimbi,” fingers. In its affinities the Madi seems to be distantly related to languages of West Central Africa lying between the region of the Bahr-al-Ghazal and the watershed of Lake Chad. It is, in fact, what I should call a West African language, strongly resembling in its phonology the tongues of the Lower Niger.
Munpu is one of those absolutely isolated languages which are at. present the despair of the philologist in Africa. I can trace no re- semblance in its words to any other known African tongue. Much the same may be said about Makarka (Nyam-Nyam), Lenpu, and Mpusa- Momru. ‘These, together with MaNserru, often suggest the Bantu languages in their phonology, but offer little or no support to the theory of any past resemblance by their approximation in word-roots, or numerals, or grammar.
As has been already related, the Pygmies of the Congo Forest have no special Pygmy language of their own, and it is an open question whether
LANGUAGES 889
they possessed any form of speech before their forests were invaded by Negro races of a higher type. Possibly, however, they did use a language of their own, and here and there traces of the original language may perhaps be met with in peculiar words or defective pronunciation which they introduce when speaking the tongues of tribes which now surround them. Anywhere near the Uganda Protectorate the forest Pygmies speak dialects which are related to one or other of the two following stocks: Mbuba, which, together with its allied language, M/omfu, is of unclassified affinities ; and Aibira, which is a very debased Bantu language. The Dwarfs in their pronunciation frequently replace consonants by a kind of faucal gasp which is something like the Arabic “’Ain.” This is expressed in my vocabularies by ¢.
The mystery of the Banru languages still remains unsolved as regards the parentage and the place of origin of this most remarkable of African language groups. I may claim, I think, to have pushed our investigations a little further, though perhaps the result of my researches leaves me, as a student of the Bantu languages, rather more puzzled than I was a few years ago, and less sure of my original theories. At the risk of wearying such of my readers as have been over the ground before, I will once more briefly review the principal points of this Bantu question, with the excuse that whereas most other African language groups are only of interest to the philologist, the question of the Bantu languages is one with which even statesmen may become concemed.
North of a line which starts on the west coast of Africa at the Anglo-German frontier between the Cameroons and Old Calabar, and which line then follows more or less roughly the fifth degree of north latitude, the course of the Mubangi-Welle, the northern limits of the Congo Forest, and a course drawn from the north end of Lake Albert Nyanza in a south- easterly direction to the coast of the Indian Ocean—north of this line the separate and independent language families in the northern two-thirds of the African continent must number more than a hundred—a hundred groups at least—each so separate from the other and without outside affinities that any one of them might be Asiatic or American so far as special African affinities were concerned.* South of the line which has been defined in the foregoing sentence, instead of there being more than a hundred languages families there are only two—the Bantu and the
* Only perhaps in one or two features in phonology is there any widespread African “gloss” over these groups, which have not a feature in vocabulary or grammar in common. The “kp,” “gb ” guttural-labial is certainly a peculiar African characteristic found in no other tongues outside that continent, and this guttural labial extends right across Western and Central Africa from the White Nile to the Gambia,
and from the Cameroons to Ruwenzori.
890 LANGUAGES
Bushman-Hottentot.* For all practical purposes, at the present day in the southern third of Africa there is but one language family, the only rival to the Bantu being the Bushman-Hottentot tongues, which, together with the allied Sandawi in East Africa, are spoken at most by 50,000 people at the present day, as against an approximate 40,000,000 who speak Bantu languages. From the Cameroons on the west to Zanzibar on the east, from the southern frontiers of Somaliland on the north to Damaraland and Cape Colony on the south, 40,000,000—or it may even be 50,000,000—of black men speak languages belonging to the Bantu group, languages which are far more closely inter-related than is the case in any other grouping of African forms of speech. The Bantu languages, in fact, are rather more closely related one to the other—even in their extremest forms—than are the Aryan languages. This is so much the case that a native of Zanzibar can very soon make himself understood on the Congo, while a man of the Cameroons would not be long before he grasped the vocabulary of the Zulu. This interesting fact must play a certain part in the political development of Africa south of the fifth degree of north latitude. The rapidity with which the Kiswahili tongue of Zanzibar—a very convenient, simple, and expressive form of Bantu speech— has spread far and wide over East Central Africa, and has even gained a footing on the Congo, hints at the possibility of the Bantu Negroes at some future time adopting a universal Bantu language for inter-communication. Unless before then English, French, and Portuguese languages have got such a firm hold on the Bantu populations in the English, German, French, Belgian, and Portuguese spheres of influnce, the generalised type of Bantu language which will grow up amongst the 40,000,000 of Bantu Negroes may lead to a community of thought and belief and to a political league against the white man. Missionaries—English, French, and German—are still loth to teach the people among whom they dwell a European language. This reluctance on their part is undoubtedly based on a dread that by initiating the people into a means of communication with the European world they will emancipate them too quickly from pastoral control. But all the time that they delay to take this step Kiswahili spreads, and the Bantu Negro, impelled by the inevitable course of events ‘to interest himself in regions beyond his tribal district, will, if he cannot associate himself rapidly with European interests, begin to think and talk of a Bantu nationality.
Most people who even know the word “Bantu” are aware that the leading feature of this group of languages is the employment of pronominal
* This is true for all practical purposes, but in the eastern part of the Bantu language field there is an incursion of the Nilotic families, which brings the Masai and Nandi groups down as far south as the sixth degree of south latitude.
LANGUAGES 891
prefixes and the use of a “concord” in which a particle originally answering to and identical with the prefix continually reappears through the sentence, emphasising and “ locking” the connection of the subject with the purport of the sentence. Thus, in Luganda :— Onu-ti omu-vunsi guli gu-nagwa; nijagala oguteme. It tree it rotten it there (that) it willfall; Iwish (that) thou it cut down. (That rotten tree will fall; I wish thee to cut it down.)
Throughout this sentence the prefix or particle (the two were once identical in form) ‘“omu-” or “gu-,” corresponding with the prefix governing the class of noun to which “ omu-ti” (tree) belongs, constantly appears in reference to the subject-object of the sentence—-“ tree”: ‘it the tree,” “it is rotten,” “ it is there,” “it will fall,” ete. In the original Bantu mother-tongue there must have been something like sixteen of these prefixes, which, however, assumed a more ample form—perhaps stretched even to dissyllables—than they do at the present day, except in the most archaic of the Bantu dialects. Among the living tongues, the staple form of the Bantu prefixes in the purest forms of Bantu speech are as follows :—
Singular. Plural. 1. Umu (perhaps once Ngumu-) : . 2. Aba- (Baba). 3. Umu ‘3 $5 4 ‘ 4. Imi- (Ngimi). 5. Idi or Iri- (perhaps once Ndindi-) . . 6, Ama- (Ngama). 7. Iki- (perhaps once Kiki-) . ; . 8. Ibi- (Bibi). 9. In- . és : : ‘ : : ‘ 10, Itin- or Izin- 11. Udu- or Ulu- (Uru) (perhaps once Ndiindt) . ‘ . 12. Utu (Tutu-).
13. Aka- (perhaps once Kaka) : : ‘ : : 14, (Singular and plural sense.) Ubu (perhaps once Bubu-) 15. Uku . : F : ‘ : : 16. Apa .
In such languages as the tongues spoken round the shores of the Victoria Nyanza and the Albert Nyanza; along the east and south coast of Tanganyika, and at the north end of Lake Nyasa; in the Lower Congo (200 years ago); in parts of the Zambezi basin, and amongst the Zulu-Kaffirs, the people frequently use (or used) the ampler form of the prefix given in the foregoing list, which commences always with a vowel (* Umu-” for instance, instead of “Mu-”). But it has not been clearly shown even at the present day under what rules the fuller form 7 Umu is employed in preference to “ Mu-,” for instance. Perhaps a might be said that the speakers use the fuller forms “ Umu-,” “ Aba-, etc., when they wish to be specially definite, and that the preliminary vowel answers almost to a definite article. The late Dr. Bleek (formerly Librarian at Cape Town), who has been the only great authority on Bantu languages up to the present time (he first invented the distinguishing name of
892 LANGUAGES
Bantu, and died at the end of the ‘sixties of the last century leaving a great comparative grammar of these languages only one-third written and published)—Dr. Bleek, studying the full forms of these Bantu prefixes, made a remarkable suggestion deduced from very little evidence. He pointed out the curious want of correspondence in some cases between the prefix and its particle. He noticed that the “Ma-” prefix never, except in certain degraded West African languages, has a corresponding ““_ma-” as particle, but on the contrary is followed in the sentence by “Ga-” (“-ga-”), “Ya-,” or “A-.” He also noticed that the “‘Mu-” (third) prefix generally has as a corresponding particle “Gu-” or some degraded form of “Gu-.” Finally he summed up his researches (he had very limited evidence to go on) by declaring that the original form of “ Mu-” was “ Ngu-,” and of “ Ma-,” “Nga-”; and that it would be found that the preliminary vowels of the full form of the prefix were thus but the vestiges of a former reduplication of the syllable. Thus (according to Bleek), the old form of “Umu” would be “Ngungu-,” of “Ma-” would be “ Nganga-” ete. Now when we go over again all the material which Dr. Bleek had before him, we can only admit that this was a very remarkable and clear-sighted theory; and it is a theory which is increasingly supported by subsequent investigations. At the same time there still remain several points of difference to explain away. Although it was unquestionable that in most of the Bantu languages the (third) “Mu-” prefix had “Gu” as a corre- sponding nominative prefix, while “ Ma-” was likewise followed by “Ga,” still the fact remained that ‘-mu-” often answered to “ Mu-” (very seldom to the third prefix, but almost always to the first) as an objective or accusative particle, and nearly always did so in an adjectival capacity,* while “ma” was sometimes the accusative and always the adjectival particle of “ Ma-,” even though the nominative form of the particle might be “ga” or “ya.” Moreover both “ Mu” and “Ma” seem to have been amongst the oldest prefixes, and even to have existed, and to exist. still, in West Central African languages to the north of the Bantu line, which are the only African tongues offering any resemblance whatever to Bantu. “Mu,” indeed, in early African forms of speech seems to have been the sound meaning ‘‘one” and also “a person,” ‘‘a man,” while “Ma” not only indicated water or liquid, but was frequently used in non-Bantu (as well as in Bantu) languages as a kind of collective plural prefix indicating “a company,” “a collection,” “‘a flood of things.”
* Thus, in Luganda, omu-tz is “a tree” (third prefix). Adjectival prefix omu- (omu-lungi = handsome [tree)).
Numeral Nominative ; prefix “ gu-” (omuti gumo gugwa; oguteme). Accusative (Tree one falls; cut zt).
LANGUAGES 893
I think by a lucky accident a clue has been found to this enigma. I have hit upon a discovery which would have delighted the soul of Dr. Bleek—a solution for which he was groping in the early ’sixties. Until quite recently no attention whatever was paid to the remarkable Bantu dialects spoken on Mount Elgon and in Kavirondo—indeed, a little more than a year ago it would have been denied that any Bantu dialects were spoken so far to the north as the western slopes of Mount Elgon. It was not even known that Bantu forms of speech. practically are spoken completely round the coast of the Victoria Nyanza. When in the ‘seventies of the last century the researches of the late Mr. Wakefield and of Mr. E. G. Ravenstein revealed the existence of a Nilotic form of speech in Southern Kavirondo on the north-east angle of the Victoria Nyanza, it was too hastily assumed that the whole of the east coast of this lake must be withdrawn from the Bantu domain. The credit of upsetting this theory and of greatly enlarging our knowledge of Bantu languages is due in the first instance to Mr. C. W. Hobley, the Sub-Com- missioner of the Eastern Province of the Uganda Protectorate. When the present writer came to Kavirondo at the beginning of 1901, Mr. Hobley drew his attention to the fact that Bantu languages of an interesting type were spoken on the west side of Mount Elgon (Masaba), and like- wise that the eastern coast-lands of the Victoria Nyanza were inhabited by people who spoke Bantu dialects, and not Nilotic or Nandi languages. Mr. Hobley showed that even in the already known Kavirondo dialects the tenth prefix (one which has long disappeared from Luganda and Runyoro) still existed. This is a statement which will leave ninety-nine out of my hundred readers perfectly cold. But possibly the hundredth man will have a beating at the temples on learning this important~ fact of the existence of the tenth prefix in the north-eastern corner of the Bantu language field. My interest having been awakened by Mr. Hobley’s remarks, I took an early opportunity when visiting the western side of Elgon to collect vocabularies of the dialect spoken there. I found amongst many other interesting facts that these people employ “Gumu-” and “Gama-” as the full and commonly used forms of the ‘“‘Mu-” and “Ma-” prefixes. In regard to the other prefixes also they, too, had a tendency to duplication which would explain the preceding vowel that so puzzled Dr. Bleek. Thus the ordinary “ Ba-” and “ Bu-” prefixes were generally given as “ Baba~” and “Bubu-.” From these forms, by the degeneration due to the slipshod pronunciation of the Negro, it is easy to show how the abbreviated “Aba-,” ‘“ Ubu-,” “Ba-,” and “Bu-” arose, to degenerate further in many Bantu dialects to “A-,” and “U-.” But the “ Gumu-” and “Gama-” in the living speech (Lukonde) of West Elgon to-day throw much light on the origin of the first and sixth prefixes. In their
894 LANGUAGES
>
original form these possibly were “ Ngumu-” and “Ngama.”* It is easy to see how the forms * Ngumu” and “ Ngama” can have given rise to corresponding particles which in the nominative adhered to the “gu-” or ‘“ga-” form and in the adjectival or objective to the “ mu-” and “ ma-.”
These prefixes, therefore, at one time, were mostly dissyllables (“Gumu-,” * Baba-,” “ Ngumu-,” “ Ngimi-,” * Ndindi-,” “Ngama-,” etc., ete.), and they were words which had a separate meaning of their own, either as directives or demonstrative pronouns, as indications of sex, weakness, littleness or greatness, and so on. In seeking, therefore, for signs of relationship with the Bantu languages amongst other forms of African speech, we must take into consideration what the fullest forms of these prefixes probably were.
All that can be said at the present day in regard to the relationships of the Bantu tongues is that in one or two numerals and a very few word-roots, in the grammatical use of prefixes, and perhaps in general phonology, there are signs of approximation to the tongues which are spoken. on the Lower Benue and Niger, in Yoruba, at the back of the Gold Coast, and even perhaps to the languages of Sierra Leone. There are also the same faint resemblances in the Madi group which is spoken within the basin of the Bahr-al-Ghazal and the Upper Welle, and across the equatorial Nile. On the other hand, in the conjugation of the verbs, and especially in that most characteristic Bantu feature, the modification of the sense of the verb by an alteration or extension of its terminal syllable, there are, as a matter of fact, resemblances to the Bantu family in the Hamitic languages—Somali, Gala—and even in the Semitic. At the same time this feature in human speech does, no doubt, crop up quite independently Gn Anglo-Saxon, English, and modern French, for example). Broadly speaking, it must be confessed that we have not as yet found any clue to the origin of the Bantu languages. At one time I was disposed to think, on account of these vague affinities with the Madi languages, and even with Makarka and the languages of the Lower Benue, that the original home of the Bantu Negroes was in the very heart of Central Africa, in that district lying at the head-waters of the Shari, the Bahr-al-Ghazal, and the Congo. I assumed that the ancestors of the Bantu, driven by the attacks of other tribes from the north-west, had quitted their original home to the north of the Mubangi River, had skirted the northern limits of the great Congo Forest, and made their first concentration somewhere between the Albert and Victoria Nyanzas and the skirts of the Ruwenzori range. This may still prove to have
* Not “ Ngungu-,” “Nganga-,” as predicted by Dr. Bleek; they may even have been, as they are now, merely “Gumu-” and “Gama”; perhaps always “ Ngumu-” in the third prefix.
LANGUAGES 895:
been the case. At the same time we find the most archaic Bantu dialect in existence at the present day on the western slopes of Mount Elgon. The next most archaic dialect perhaps is Lukonjo of Southern Ruwenzori,. but Lukonjo is run rather hard for this post of secondary pre-eminence by Luganda and Runyoro and by the Kiemba of Southern Tanganyika. It would be easy now to fix on Mount Elgon as having been the hub of the Bantu universe but for one detail, with which I am afraid I must weary the two readers who may be still remaining in my audience. There is a. very marked feature in the bulk of the Bantu languages in the presence of the syllable “ Pa-” as a place prefix. In the majority of the archaic Bantu languages the ‘‘ Pa-” prefix is always associated with locality. The oldest Bantu word for “ place” was “apantu,” which was analogous to “ umuntu,” a man, “ikintu,’ a thing, ete. Now the consonant ‘“‘p” is a very unstable letter. It so easily degenerates between the human lips into “v,” “f,” “w,” and “h.” But in my own small researches into phonology I have never known the “h” to develop into a “p.” Now throughout the Bantu languages. of the Uganda Protectorate the locative prefix is never “Pa-.” With the exception only of the Luganda language it is invariably “Ha-.” In ; Luganda, it is true, the “Pa” prefix has become “ Wa-,” which is, no doubt, a less marked deterioration. It is, however, an almost omnipresent: feature in all the Bantu tongues round the shores of the Victoria Nyanza, on Ruwenzori, at the north end and west coast of Tanganyika, and even through British East Africa close to the shores of the Indian Ocean,* that the place prefix should never be “Pa-” but nearly always “ Ha-.” Therefore all the Bantu languages to the south and west of this large area which retain “Pa-” or “Va-” as the locative prefix are in this. respect in a more archaic condition than the Bantu languages of the Uganda Protectorate.t
Formerly the obstacle to my theories of locating the original home of the Bantu race between the Victoria Nyanza and the White Nile lay in the non-existence of the tenth (“Iti-” or “Izi-”) prefix; but since I have discovered this to exist in the languages of Kavirondo and of West Elgon, and also in the Lukonjo of Ruwenzori, there only remains the problem of the “ Pa-” prefix to be solved ; and if this solution is not adverse to the derivation of the Bantu tongues from the region now dwelt in by the Baganda, Banyoro, and Kavirondo Negroes, we may be obliged to change our views as to the ultimate source of the Bantu people and language from West Africa to North-East Africa. Dr. Shrubsall has. shown the Karamojo Negroes by their physical conformation to be of
* Except, interestingly enough, in Kikamba of Ukamba, where it is Pa” +The “Ha-” disease, if I may so style it, spreads westwards down the west coast of Tanganyika and right across to the Upper Congo.
$96 LANGUAGES
Bantu stock, and although this race now speaks a language imposed on it by Masai or Turkana conquerors, it is curious that in a few words, which it seems to retain from an older dialect, it offers some slight approximation to Bantu word-roots. The researches of Mr. Hobley and myself have certainly shown that a great deal of Africa east and north-east of the Victoria Nyanza, which until recently was thought to be entirely cut off from the Bantu domain, is still inhabited by races speaking archaic Bantu dialects. It would, therefore, seem that the races of Nandi, Masai, and Nilotic speech who now dominate these countries politically are the remains of more or less recent invasions. It is quite possible that the former inhabitants of the countries between the Victoria Nyanza and the south end of Lake Rudolf spoke Bantu languages, and this theory is further supported by an examination of the place-names, many of which still remain remarkably Bantu in phonology.
I will now briefly pass in review the Bantu languages illustrated in my vocabularies, and touch on their leading characteristics.
Kibira means “the language of the people of the forest,”* and is possibly an outside name. It is, however, more or less adopted as the universal designation of their different dialects by the somewhat degraded forest agricultural Negroes who dwell between the Semliki Valley and Albertine Rift on the east, and the Upper Congo on the west. Kibira ‘dialects extend northwards until the Bantu languages become extinguished by the southward migration of the Momfu. The dialect is an extremely degraded one, and most of the Bantu prefixes are lost or dispensed with. No doubt the Babira are the result of a recent mingling between the Bantu and Momfu invaders and the aboriginal Pygmy-Prognathous population. A large section of the Congo Dwarfs between the Upper Congo and the Albertine Rift Valley speak dialects of Kibira. The Libvanuma and Lihuku are two Bantu languages in close proximity one to the other, but very distinct in their features.
Kuamba f is spoken by the Baamba who inhabit the eastern banks of the Lower Semliki and the northern and north-western flanks of the
* “-bira” is a widespread root in the north-eastern Bantu tongues for “ dense forest.” “* Ki-bira ” would be “the forest language.”
+ An interesting point in the study of the Bantu languages is the variability of the prefix which may be told off to indicate language. Over the greater part of this group the seventh or “ Ki- prefix is the one usually indicative of speech. Thus “ Mswahili” is a man of the coast-lands opposite Zanzibar, and “ Avswahili” is the language he speaks. But in a few groups the “ Li-” (“ Ndi-”) prefix is used to indicate language, asin Zibvanuma. In a few others the “ Ku-” or fifteenth prefix (usually the infinitive to verbs) is used for this purpose, as in Aw-amba, the language of the Ba-amba. Amongst all the other Bantu tongues clustering round the northern half of the Victoria Nyanza the language prefix is “Ru-” or “Lu-.”
LANGUAGES 897
Ruwenzori range. The affinities of Kuamba are about equally divided between the West and East African Bantu. Although the language is spoken in actual proximity to the Runyoro and Lukonjo, it is remarkable to notice that it has absolutely no more affinities with those forms of speech than it displays to the Bantu languages in general. The same may be said about Libvanuma, which, however, is only spoken on the western side of the Semliki River and on the borderland of the Congo Forest. Libvanwma has practically the same word for the numeral “ten” as the Bambute Dwarfs (mini, mine). But it has apparently entirely lost, or has never possessed, the widespread Bantu kumi. The Libvanuma has as a negative particle “Si.” On the other hand, Kuamba uses Ka-, K-. Both these negative particles, together with the variant Ta-, T-, must have co-existed in the original group from which the Bantu tongues started.
I took advantage of the presence in the Uganda Protectorate of porters and ex-soldiers who had wandered thither from the regions of the Upper Congo to write down vocabularies of the Mangala, Ilingi, Upoto, and other languages of the extreme Upper Congo—that is to say, of the countries where the Congo reaches its most northern bend. It is curious to remark that in this case as we go westwards we improve in the typical Bantu character of the language—that is to say, Mangala is less corrupt than the other dialects which lie between it and the archaic Bantu languages of Ruwenzori and the Albertine Rift. But then the language of the Lower Congo from Stanley Pool to the coast was formerly more archaic, purer Bantu than is the Mangala language to-day. It is possible, however, that the languages of the Lower Congo and Loango came thither from the south-west, curled northwards from that archaic stock at the head-waters of the Zambezi, from which Ochi-herero (Damara) also emerged. But the Mangala language may have reached its present site from the east or north-east.
Next to the Lukonde and Lusokwia dialects of West Elgon the most interesting Bantu language which 1 have here illustrated for the first time is Lukonjo of Southern Ruwenzori. This language in many respects answers to the parent stock from which the Lukonjo and Runyoro dialects diverged. I would draw the reader’s attention to its possession of the tenth prefix (Esi-, Esia-), which has long since died out in Luganda and Runyoro. On the other hand, Lukonjo apparently retains no trace of the archaic Ka- negative particle. It only uses the unvarying Si- as a negative prefix. It has acquired a curious dislike to the Au- prefix, replacing it often in the infinitives by Fri (fifth prefix). Here and there, however, it retains old Bantu roots which have been lost in Luganda and Runyoro.
Of the two, Runyoro is more archaic than Luganda as regards its
898 LANGUAGES
word-roots and the forms of most of its prefixes, with the single exception of the sixteenth. In the case of the sixteenth—the ‘ Pa-” prefix—Luganda, having retained the form * Awa-,” has departed less from the original “Apa-” than has the Runyoro, where the sixteenth prefix has became “ Aha-.” The two languages are about as closely allied in form as Spanish and IJtalian. In both there is a slight tendency (more marked in the pronunciation of the Hima aristocracy) to clip the vowel which must of necessity terminate every word in a Bantu language. This is a change which is also taking place in Zulu. In many respects Luganda and Runyoro, in the full forms of their word-roots, come nearest of living languages to the Bantu mother- tongue. For the purpose of comparison vocabularies are given of the language of Ruanda (the country between Lake Albert Edward and the north end of Tanganyika) and Kabwari, the language spoken on the north- west coast of Tanganyika. Ruanda is in many respects a slightly degenerated Runyoro. Aabwari is a good average Bantu tongue, connected, no doubt, pretty closely with the Runyoro-Luganda group, but also offering rather remarkable resemblances to Kiswahili. The Swahili language of the east coast—as has long been known to real students of African phonology—is not very closely allied to the surrounding Bantu dialects (especially to the north of Zanzibar), than which it is in some respects more archaic in vocabulary if slightly more corrupt in regard to the prefixes. It would almost seem as though the ancestral tongue of the Arabised Swahili dialect was more related to the languages of northern and eastern Tanganyika, and perhaps to the speech of the Kilwa coast, than it is to the indigenous East African dialects round its supposed places of origin (Lamu, Zanzibar).
The Kavirondo group of languages, which includes the archaic Masaba dialects of West Elgon, offers many interesting features to the student. Not a few old word-roots lost in Luganda and Runyoro turn up here, such as the widespread word “fiombe” for “ox.” * The tenth prefix, as already mentioned, reappears in the Kavirondo languages in the form of “Tsi-” r “Ci-.” On the other hand, the “ Ki-” prefix often degenerates into “Si-” or “Si-,” and the “Ku-” to “yu-.” In fact, in most of these tongues there is an page objection to the consonant “k” except where it replaces “‘g” or “t.” Elsewhere it degenerates into “y” or to “ .” By a curious ore however, in most of these languages, except the
by
* It is a curious feature, possessed in common by Luganda, Runyoro, Lukonjo, and their allied dialects, and by Kuamba, Libvanuma, and Kibira, that the old Bantu word for “ox” (“fhombe”) has been lost, and its place taken by “ente,” which is a word derived from some of the Nilotic languages, and no doubt was brought into the country by the early Hamitic invaders. ‘“Nombe” reappears in the Mangala of the Upper Congo. It also comes out again in the Kavirondo group.
LANGUAGES 899
Masaba dialects, “Ga-" becomes “ Ka-.” There is also a tendency for “t” to degenerate into “y,” “k,” or “r.”
All things considered, with the present knowledge we possess I think we may come to a preliminary conclusion that the territories of the Uganda Protectorate were the seat of the first concentration of the Bantu Negro and his peculiar development of speech. It is possible that in the northern part of these territories, now occupied by Nilotic-speaking peoples, there dwelt a section of the West African Negro which, under powerful influence from the Hamitic north, developed a West African form of speech (akin to some of the existing West African languages) into a tongue using pronominal prefixes and their corresponding chain of particles, and employing a change in the last syllable of verb-roots to modify and extend the meaning of the verb (a very “Hamitic” feature). Rapid increase and a development of warlike energy no doubt carried the ancestors of the Bantu in many directions away from their original home in East Central Africa. They followed to some extent the line of least resistance, and no doubt for a long time respected the barrier of the Congo Forest. As their invasion proceeded westwards towards the Gulf of Guinea, the pioneers, carrying the Bantu forms of speech with them, got inevitably much mixed with the antecedent West African Negro. Elsewhere in the east and south they absorbed numbers of peoples of Dwarfish stock or of Nilotic affinities. The ease with which bands of Zulus at the beginning of the nineteenth century swept up in a few years from South Africa to the vicinity of the Victoria Nyanza, and constituted themselves ruling ‘castes of peoples (in many cases implanting their language at the same time) shows us how rapidly these race movements can be carried out. Elsewhere I have given reasons for supposing that the Bantu invasion of the southern third of Africa does not date further back than 2,000 years. As the Bantu pioneers set forth on their original career southwards, eastwards, and westwards, their original home in the valley or basin of the Nile was occupied by modified types of West African Negroes, such as the Nyam-Nyam and Madi, and by various blends of the Nilotice stock ; so that at the present day the centre from which the Bantu arose to conquer the southern third of Africa is now hidden from our researches by this country having become the home of Negro peoples whose languages betray no connection with the Bantu whom they have superseded.
SHTUVIAGVOOA BAHL NI CaLVUESATTI SdOVANNVI 70 PONV AHL 40 AVM HOLANS “SoS
ae B E AIAN DNL T x 0, 3he Bs 2 | S = of > : sf YIldVYHD Sih NI vy OLaaIdM Iw 49 GAILWHLSN IAIN Soar 2 fS ] uw a SLIAIVIG ov SSDWNON YT
MAOHS OL
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Jat
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(vst) §
cana aad
ORTHOGRAPHY EMPLOYED IN THESE VOCABULARIES.
Roughly speaking, all Consonants are sounded as in English and all Vowels as iw Italian or Portuguese.
a sounds as ‘a’ in ‘master, % as ‘u’ in | @ sounds as ‘u’ in ‘rule, or ‘00’ in ‘fool.’ ‘but.’ d@ sounds like the French ‘u’ or German & sounds as ‘a’ in ‘rather.’ ous € ‘5 ‘e’ ,, ‘met,’ ‘berry.’ 6 sounds like the German ‘6,’ or like ‘u’ é 5 ‘a’ ,, ‘cake,’ ‘ plate.’ in ‘hurt,’ or ‘i’ in ‘dirt.’ t am ‘i’ ,, ‘hit, ‘fill’ av sounds like ‘i’ in ‘ wine, or ‘i? in ‘ bite.” z $5 ‘1’ ,, ‘ravine,’ or ‘ee’ in ‘feet.’ | aw sounds like ‘ow’ in ‘how.’ 0 <4 ‘o’ ,, ‘not,’ ‘ bother.’ ea sounds like ‘ea’ in ‘bear,’ or ‘e’ in 6 5 ‘o’,, ‘store,’ or ‘aw’ in ‘there,’ or ‘a "in ‘care.’ ‘baw.’ ev sounds like * ei’ in ‘vein, or ‘ey’ o (Greek ‘omega’) sounds as ‘0’ in ‘bone,’ ‘grey.’ ‘cold.’ ov sounds like ‘oi’ in ‘join,’ or ‘oy’ in w sounds as ‘u’ in ‘full,’ ‘ put.’ ‘boy.’
Among the consonants, ), d, f, h,j, k, 1, m,n, p, 7, 8, t, v, w, y, and z are sounded as. in English ; c only is used for the English ‘ch’; g is always pronounced hard, as in ‘get,’ ‘give’; % represents the nasal ‘n’ in ‘bang,’ ‘singer,’ and ‘ ringing’; q is only used for the strong Arabic ‘kof’ ; kw represents the sound of ‘qu’; the Greek gamma TY, y; Tepresents the guttural ahs the Arabic é (ghain); t ¢ = the famcal gasp of the Arabic ’ain ; the Greek x represents kh, the Arabic C, the German and Scotch ch h’ gives the strong Arabic aspirate of & (double h); sis the English sh ; 4, z in ‘azure’ or French j; Dd gives the sound of th in ‘this’; F t the sound of ¢A in ‘think,’ ‘bath. Dd is the Arabic. Rris the cerebral x ‘shows where the accent falls = in the absence of any mark the accent falls on the penultimate syllable. A long vowel is marked by -, and nasalisation by ~. When % and k or other terminal consonants are thus crossed through it means they are only half pronounced. Many terminal! consonants in Acholi, Bari, and other Nilotic tongues are not exploded, just as happens: with the “silent kaf” in Malay (in Perak, Sarawak). The Masai is very nasal, and has: avery strong 6 (aw) sound. The Baamba attach ‘e’ to the ends of nouns constantly. In Nandi ¢ is sometimes indistinguishable from ». In Bambute the grave and acute
ogo
accents over the syllables convey the low ae and high == sounds. Pl. stands for
plural. In the Bantu languages the diteniative plural prefix is often given without the root, which is the same as in the singular. Thus: Enté might be ‘cow’ in the singular. The addition of £se- for the plural would mean that Esienté was the full plural form of the word. “Muntu; pl. Ba-” would stand for “.Wuntu = one man ; Bantu = men,” -ntu being the out for “human being.” © stands for masculine ;
¢ for feminine.
901
The following are the dialects dealt with in these vocabularies, appearing in nine sets, paged as given below :—
ule
13.
‘19.
25.
31.
36.
Al.
46.
Somali; 2. Turkana; 3. Sik; 4. Karamojo; 5. 8S. Karamojo or Kakisera ; 6. Elgumi . : ‘ i ¢ . Pages 903-912
. Masai; 8. Ngishu; 9. Bari; 10. Nandi and Elgoiny’; 11. Kamasia;
12. Dorwbe ; , , Pages 913-926
Acholi; 14. Ja-luo; 15. Lango or Lukedi; 16. Aluru; 17. Madi; 18. Avukaya : : Pages 927-935
Logbwari ; 20. Mundu; 21. Makarka or Nyam-Nyam ; 22. Lendu, Lega or Balega; 23. Mbuba; 24. Bambiite (Dwarfs) . ‘ ; . Pages 936-945
Kibira or Kibila ; 26. Libvanima or Lihuku; 27. Kuamba; 28. Maiigala; 29. Ilingi ; 30. Upete : ; Pages 946-958
Bomaiigi ; 32. Abiidja; 33. Abaluki; 34. Olukonjo; 35. Orunyoro Pages 959- 968
Urutoro ; 37. Oruhama; 38. Urunyaruanda ; 39. Kibakabwari; 40. Lusese Pages 969-979
Luganda; 42. Lusega; 43. Lunyara; 44. Lukabarasi and Luwanga ; 45. Luwanga of Mumia’s . : . Pages 980-992
Lukonde (N.W. Elgon); 47. Lusokwia and Lugesu (Masaba) ; 48. Lusinga or Chula; 49. Igizii; 50. Kikuyu or Ikuyu : . Pages 993-1001
Special notes as to the districts in which these are spoken will be found at the commencement of each set.
902
SOMALI. TURKANA. SUK. KARAMOJO. S. KARAMOJO. ELGUMI.
Somat is spoken by the people of Somaliland, between the Gulf of Aden and the Ben Adir coast and the vicinity of Lake Rudolf (Samburu and Rendile countries). It is not clearly distinguishable from ‘Gala.’ Gala being only a nickname for large (generally heathen) sections of the Somali race. The dialect here represented is the Somali of Berbera.
TURKANA is spoken in the country north of Sik and west of Lake Rudolf.
Stx is spoken in the country between Lake Baringo, Sugota, Karamojo, and Turkana. Karamoso is spoken in Karamoyo, or Karamojo. (Vide map of Districts).
8. Karamogo is spoken in Marote, S.W. Karamoyo, and is the Kakisera of the Masai. Exeumi or Wamta is spoken in Elgumi, west of the W. slopes of Mount Elgon.
| | ENGLISH. Somali. | TURKANA. | SUK. | KARAMOJO. | Gian ELGumi. I Pye a ee - | | Ant wee Quranjo | Selena _Idanunu | | \ ' Nikon | Termite ... Ngadugot | Toygon | Siaddo | Toygen | Antelope, | etc.— | Hartebeest | Sik Etulia Poten | Omosonids | | Gazelle granti..| Aul Nyagete Tyebligwe- | Eddiri Nyakulopo _ tidn | » thom- som ... | Dero | Tsedana Oryx ...... Detid Sagute | Kudu ...... Godir Nyeywapet | Amagaté | Atom | Eland ...... Acuria _ Adir Kiputirri | Bushbuck. | Derid4yan | Emisemus | Tyemneréjé) Amori Reedbuck . Esirw | Seran Kiatati Waterbuck | Ecoria Oribi ...... Ekuswywan | 86 Madoqua..| Sakare Eluloi Tyebtergit | Amiami | Rhinoceros | Wil Emosin Kopau | Amesiii | Giraffe... | Géri Allokwa Aguri Aqali | Pallah...... -Nyakulopo | Tiamel , Nanya | Roan ...... |Siégote | 903 98
904 VOCABULARIES ENGLISH. Somat TurKaNna.| SUK. KARI. Soro, Eeumt. APE ssees oes | Dayerdada | Colobus ... | Akapelimen Kisétyé | Cila _Ecimwa SATII. cs sae | :Odet Ekan Ey’, Es |Enganni | Aqan Akan tOdetu, pi. | , Aqani fiare = two | | arms Arrow ...... | Falid Ekau ' Keyaii | Amale Eqoyot Ekoyo Tanso SASS i tcieeincitins | | AKO. aipgeeae Jidib Eap : Qyudt Aib | Aeb Aeb | Jidibu, pi. i Jidibadi, pl. . Baboon ...... Dair | Ecum | Mayos Flualla | Ecom | Aesin Back ......... Dabarka =| Ekur _Kurot Akawi | Aqan Anabet Loins ...... | , Acirri Banana...... Mis Eduiiul Warain Gesirga ,Emototé | Alaburu Beard......... Gat .Egmoyin | Tame Sadsaté | Epenek Apenok Bee... Sinni Nwa |" Sagam Ao | Nictie Eeucu Belly .......-. Alol | Ebui Ma } Ayogi, | Akogi Akok | : | Ahogi Bird ......... Simbir | Etorak | Motoin | Siili ' Abilikeret | Atoroqot / a, rl : | Cilili Blood......... Dig Nakot Kisen Abanyet Agqot, Ayot | Aqot Body ........- Jitka | Nakuan Porté Neguan Akwan Akwan Jitkega | Bone ........- Lat | Ekoit | Kowo | Akoit Aqoit Akoit Laffo (pl.) | | | Borassus | palm ...... | | Ko: | Bow ...seeeee | ranse | Nyakan | | Emale Emoldékoiny’| Emal ; | —in, pl. | | Akau Brains ...... Maskalh’ | Alokoinya | | Koinyot Losiati Nyitim Itim Breast ...... Qapsin | Etau Ketan | | Ngisinni Kidina Ekisin Brother ...... Wallal | Nyekaku | Cebtenyo /Keoko, Egatoyani | Andcaketie —o, pl. | | Koka | Buffalo ...... Le debadet: Ekupirr | Soigok | Ekosogwan Egodegwan| Ekesogwan Buttocks ...) Baddida § Awozin | Tungé ‘Sdbode —- Ngdodiwédi, Ewosi Barri i Canoe ...... Sehimat; | Nyagibole | Matemata | Akaré Atuba Atakerr Huri | Cat. eas Dinad ‘Sedokétin — Korinya Awalu Cattle ...... Lo | | Brill secces | Emon Chief ......... Garad Nyaka | Kirvokin ‘Aqapeleni | Ajakait
seran
| Baba
VOCABULARIES 905 - 8. - ENGLISH. Somat. | TURKANA. SUK. KaRramoso. NC chaniaes ELcumi. | Child ......... Elmo | Nyekaku | Monu or | Koko Ekoko Ek6k6 Hari, il. Mondé, alsoNune » (female) Ciebi, Cep Cloth......... Dar Elaii Najiga Eleu Eleou Enajiga Cocoanut palm ...... Narijin | Country Magalo Nyékwap | Nwoiny Alup Alup, Ariata,| Warret Aduat Cow veces Lo, Sat 2 | Aité Tai; tai | Ad& Adefi Akiteii Ebero = ?| sagate= 9} ,, manafit| naberu,? nabero Crocodile ... | Jahaz | Ekinyafi Kigi Aginyan Aginyan Atinyai Date palm.. | Timirr Wild date. Balah Nyakacurie} Sosion Erre Tatdiigwoi Day? escent Maalin Nakuare |Katewet | Nakuare | Agwar Akenyanu Maalina, pl. Daylight Nyokoloi | Asess Akira Naparan Devil......... Seitan Atwana Kamma Adéya Adéya Akiria DOF veces Ei Kiteok Kikwi Enok Inok Ekifiok Eida, Eit Nyole pl. korketoi Edidik= ? | ,,epéro=9; (9) Donkey...... Doberr Amkit Sigiria Sigiria Door ......... Afaf Nyegetoret | Kukat Eroto Epiigé Ekek —ii, pl. Dream ...... Dadap Nyamuron | Kirustité | Najo Ejotoi Adjo Drum......... Durban Tonyoti Togo or Ebtur Edonia Ataget Toko Aténus Ear... Deg Nakit Yit Naki Akit Akit Dego, pi. Egg oe. Okhan Nyakelak | Rotin Sagada Nabeyé Abei Elephant ... | Moredi Nyatom Pelion Etom Etom Etom —u, pl. Excrement.. | Harr Aciin Piyat Modiiio Acin Acin Ey@: sccccenss Indo, pl. | Eko Kofi Icop Edoiny’ Akofi Il, sing. Agir (pl.) | Akonyen (pl. Face ......... Wej Aku Tokoit Erede Eréd Akininyirr Pa bswnecetieaus Subak Akimnyet | Mway Agimiet Agimiet Akinyet Fear 2.0: ssiee Bayadin Nyarukom | Tigiis Nayana Egegon Agitoriit Erukom Tiggis Finger ...... Farr Akimwoyin) Morn Egimoji Egumein | Ebekorit Faro, pl. Moren Fire ......... Dab Akim Mas Akim Akim Akim ish! cevissae Kalin Nyakedap | Kaya Ciéta Eqolea | Esessi
906 VOCABULARIES ENGLISH. Soman. | TURKANA. SUK. KaRAMOJO. Pe ae Exeumi. PGOt ~civcevee Lug Akeju Kel Akejek Akéju Akeju Lugod, dual Luge, 7/7. Forest ...... Aiu Emone U! Engité Nikité Amoni Fowl ......... Tejaid Nabélé Aluru Neguguroit | Kokoroit | Ekokorr Tejajo, pl. Ghost......... Welif Elekes Kamyan Elekes Nyipara Goat eecccce: Ri Nakinne, | Artan, (| Akine Aginé Aging Rie, pl. Akinne Sakate ? Ri didik 2 Noror \|_ a flock Avanya J God wi. llahe Akirt Elit Agifya Akwit Akiit Grass ......... Gedo Ninya Susuon Nanya Ninya Inya Ground...... tId Alup Nonyoin | Alap Alap Alap Nalup Guinea-fow] | Tigirin Etapim Maiigarck | Siasese Puguptk GUM: says dae Binduq Emis Hitiole Agwarra Atom Gitole Hait® sivcnees Time Etim Pution Itim Nyitim Hand......... Gaan Ekan Ey Ndaba la | Aqan yani or gani Head......... Madah’ Aka Mat, Met | Akt Aka —io, pl. Heartecicce: Galbi Etau Ramas Esiépi Eziépi Amany’ Heel .......... Edepta Atutunyo | Tutuin Atutuny® | Atetinye Hippopota- mus ...... Jér Ebak Makan Yokorr Epirr Honey ...... Malap Aw, Nyao | Kumat Ao KO Horn ......... Géso, pl. | Epuriaii Kuiyey Sese Nikél Gés Horse......... Faras ¢ Nyamkit, | Anole Issigiria Yaqorri ; Génio @ Amkit Sigiria House ...... Aqal Eqol Gos Aqaji Aqayi Hunger ...... Gaco Ekurre Kaméi Akorre Agorre Hyena ...... Waraba Ebu Kaway Ebi Ebi Hyphene palm ...... Etup Oron Nakégies TTON: seseseeus Birr Asowat, Kamonai_ | Aswwat Adowat Kasowat’ | Island ...... Gumbar Nyakibole Tortoren | Egipwarr | Egipwarr | Ivory ....... Fol Ekelkanya-| Kelat Ekel laige | Nigel aige tom atom atom Knee ......... Jilip Nyagipuk | Kitun Akun Akui Knife......... Middt Ekelefi | Rotué Ekeleii Ekeleii |
VOCABULARIES 907 " 8. ENGLISH. Somat. | TURKANA. Stk. KaRAM0JO.| 5 sp awogo. TAG a csaatieneiecten tems Webi Thee even teuiwecabeceayeseans Lug; Rug | Amuro ; Twga Amurre Apidit egeju Leopard. asckincscascgenese Sabél Eris Meril Eris Erris VAON -weussnesensemenmariomectes Enatiny Notiiny Efiatuny’ Enatuny’ TApSo sevocsisl viededanhacesaen Debin Akotok Kote Agotoge | Agetuk Débény, pl. Magic ..seeeeeeeeeeeees Fal Ekapelan | Pénin Camijamiisi| Agilamilam Maize: csassvecidepecsanceens: Hadit Emimwa | Pay Emtimwa_ | Araii MALS scceasssincenncasaomennbene ; Bwa Egilé Mat senciciieiate aeaien. Nin Etufunan | Kito Nje Etunanan Niman, pl. | Etofia, pf. | Pik, pl. Meat: cosines sen aaaae Hilip Akirrifii Pény’ Agirriii Agirrii Monkey ........ceeeeeeeeee es Dair A gwaku- Kenkenna | Defo Aqadogot moroi MOON -crcenanseravanceees Dayah’ Elap Arawa Elap Elap Mountain... eee Bor Akumewa | Tuluo Agetare Agetare Outi <onarercesteneindonidonn Agedok | Naliap Edégolé | Eddgolé Nail (of finger or toe) ... | Eddé Ekomom | Nwono Magerr Magerr Name ciecvusseebissenshiee Magat Até Kainat Tsikit Lofiok Ne@leicccccssackrdereinvenseanct Kor, Qor |Amorsen | Kat Medo Amedo Wight: gezieecotig nea eane Habein Eyep Oyus ; Awarra Akoarr Kalug- woywo N86: perce vensnasaneseversce cs San Akume Serr Efgume Ekume OK sterivesiacd nasstaievenate Loh Natuk Tit; Tuit | Nyadé Até Palm wine or mead ...... Nyao Komat Nagwit Nagwit PONS: dias case aeneseeeeeassees Qora; tora | Atirit Perrat Sakan Atirit Qoreal, pl. Pig access Dofarr Ebitir Mulunjo Ebutirr Ebutirr PiIgeON ...seeseseeeeeeeseeee ees soli Akuri Caporom | Enkiényi | Nikien PlACOindweseteoctuecnoesiannes Dul Ekwap Nwoiny Umurr Ejok Raitt voscsccsanestseadspeapene® Rop Akiru Karébon | Ao ayai;| Agirt Agipi Rat Gani Jir Agurien Murian Mirio Mirio Rhinoceros .......eeeeeeee ees Wil Emesin Kopan Emesii PIV Di sdaueeeeawunenirtnn seems Doh’ ; Webil Afiolol Poy, Pwey | Eroto Anolol (wide one) | Akipi Roti sicssaedeweaedsncasnanaey v8 Widde, Jid| Erot Orr Erote Eroto Gheep ...scseceeeeeeeeeeeeeees Lah’, Ido. Amesek Kécé Emesek Emedek Shield .......-seeceeerereeeees Gasan Nyaupwel | Lofo Eluado Aiipall GSES Resse cndsuneg ease munncsotnne Walase Epésé Ceptenyd | Apese Katona fiaberu Sein sevsveaticdaloowitoniedsaanine San Ellau Sera, Seré | Miinyu Amiiny’ Fide .ceeseaeeeeeeeeeceeeeees Harg
908 VOCABULARIES ENGLISH. Somat. | TURKANA. SUK. KARAMOJO. K Gee vA SEY eiswaitnetssaneh legac Dortir Edo Polté Naterra Awi Sleepiiseseiecsseeevecesvarscse: Hurdu Ecoto Rien Najo Najo SMOKES: ip sancdevsherwowemmasls Qiq Ebarr Tyet Aburru Aburru Siakken ciated ere ce ss Mass Emin Moroi Neotim Emin SOMe isk. dtancaccaitecesasactes Iniiike Nedwe Munu Nedwe Nedwe SONG senneaceysaeacgeeveveadss Gibae Akimomor Tim Inyetuku | Edona SPCAT i csetineeteccnieceaseaes Waran Ekwarra | Not Egwarra Egwarra Egwarra Star wecsesamerssesany Hedig Etup Kogel Apotet Edan Ste aicaicans Sleuasmaccaonncce XO) Abela Topoy Agulit Ebéla SHOne: - as.cunsdcheiecchmnys Dagih’ Emuru Koy Amuru Amuru SUN. ssueiesenere mos Orah’ Ekoloit Ases Akolon Agoloti ROAR csi saooasirattonue cious ohin Egiyo Log Agiyo Agiyo Testicles sc. Henin, Eto Tarkal Istkida Nyita Heniys, pl. PAIGE gecacaiiinteeccttntenamestes Tik Epese Tsorin Imirri Ekokolan Thigh -~sewoxssessccacosnnnes Bedu Kupes Cabesso Amuro DRI G aaveediesoiaceceocde: Wah’ Nipurre | Tugun Ciakésé? | Niburre ThOL, -eveadinieddnesvetiis Kodith’ Ekokwei | Kata, Katé} Akukwact | Akukwact TObACCO wesceensctesmrvaaeict Biri Etaba Taba Etaba Etaba LOrdaY seacsmesnendcnacauseuerd Mata Nakwarna, | Iyé Ngilet Tayae TOG\ seiesivsncnseisueacureudes Sil Akan Morn Mwoiyo Nyimoy TONSUG s jccieanesdgideesiaceds Arrip Eiiejep Naliep Anéjép Aiiejep TOOtH . asceeeeacaenyveesaraiins Dik, ke | Engel Kélat Engella Nyekiall TOW csqyatenctre ane seasons Magalo Nawi or oi | Népop Loréyé Loré apolon AMOS? sucnusiinsRataueseptean Ged, Gédet | Aketoi Két Tiigité Aiigeto TWINS: ssecsaswesane wise. Matane Saram Solewa Tiimi Emi, Ema Sala Urine: yeusleraueedanteane Kadi Alot Nol Nakillé | Nakiill Wal. svcsatoscnaieastaienmaees Derir Ajore Lak, Luké | Ajore Ajore Wart hog. cinccsccieaunecs Akumé Kubgoigoit | Kume Arar, Water -scssvucsaetcs ures Piyo Akipt Poye Agipi Agipi White man ..............0008 Nintad, Gal, Akucomba | Kucomba_ | Ekilé Ekilé WEG iter cette natant Nak, Affo | Abéro Korké Abéru Abéru WaT aisecuaett te adda soistineadess Dabél Ekuywam | Yomat Eguwam Eguwam Ekiwam Witte’ sesso sascnscaster: Fal Akabelan | Ponin Siedda Agelamilam WOMEN: c..ceasencdeceecduenic Inan Ekako Diebto Apete Apédé YOUNG ssiccdenerswass Ciébée Wo0d. eves sieescscccivsenccc Habo Aketoi Kuen Agetoi Ageté Korie Year eccuanaeenieu Ga Agiboré Pefiat Takani Niboro Guys, pl. Lie Di Ais sexvraseeuxanest oeeseors Faru Etuke Tyamarmar! Etugw
VOCABULARIES 909 ENGLISH. Somat. | TURKANA. SUK. KARAMOJO. | 7, : KaRamoJo. ONG: oheiee anges Ko Epei Okojiio Apei Apei EWI.” a siauens Adeezncusterleanans Laba Nare Oyeii Nare Nare TPRECG: . dnsuasetennnonawintts Sadeh’ Natini Somok Naini Naini POU 2 sccceraswars svenurens Afar Nemwon | Afwan Nomwon | Nomwon RIVE: a. ic .ctoanctinieadainenest Sen Ekan Mat Ekan Nakan SSX sheveseeenaeweiemy suseen sce Leh’ Ekani kapei, Ekani kapei Anikapei DOVER: aa hascedeturrerveesedecs Tédowa Ekani gare | Mit’ oyefi Kani kaaré Ete tics scdossvexsecasatenn acne Sedat Egaiigaini | Gangaiini Ak§ni katini NANG hs sued siastteancaaeeseene Sagal Ekan kum- Ekan Kani kum- won kumwon won Mert aia atycte wtaoatee ui Tobin Tommon | Tommon Atomén Eleven ........c0cccceceeeeneee Kabiyeto- | Tommon ga) Tommon ga Atomoén ban pel pei oyapei Twelve ..........cccceeeeeeeeee Tommon ga Tommon ga are are Thirteen... Tommon ga} Tommon ga| uni uni Fourteen ..........cceeeeeeeee Tommon | Tommon g'oliwan g oliwan Rifteet wcsnaveverceras dees | Tommon- | Tommon ; kankan omet T weit ysiees ui geceu seeeevae: Labatan | Tikitam Tiptem Atomén tommon ° allaré Thirky® seedevertedecomeaseedss Soddan Tommon i | 2som Atomén ini itini Rorty alsin Afartan Tommon | Tommon Atomon onwan ofilwan jiomwon Biftycnccscieateioseeecdecies Kontan ‘Tommon | Tommon Atomén ekan mit ikani SIKCY siceacvaaacasseunnnaceavess Lihidan Seventyisacsivssavssccersonneee Todobatan Righty? ccscsssnssetnse yee. Sidétan NIN ety: essen reunites Sagasen Biindred xciwisescicmsseenees Boyol Pokol Pokol Tomon tomén Thousand .........::::ceeeeeee Kin Ti @y oe nice esa sianneesievdns An; Anega| Ajio Ané Eoi Thou, thee .........ccccc00 Adiga; Ku | Iyon Nyi Tyon Ge sicccesse cde wacdecea rear Tsatga Elle Cicine Logo Wile scisieumaoecitonees Anakka | Ekok Ma Sua, dia VOU, iss Aacseeneza wees Idiika Ellu | Agwa Idiwa "NG jaytitaicatantbieatantions Yéga Ekui Pucuno, ‘Amiga | picuno
910 VOCABULARIES ENGLISH SoMALI. TURKANA. SUK. S. KaraMoJo. All ees aoades Ciddi Dan Tokol Dadaii This man... | Ni kan Etofia nan Lugun acici Etofia nan That man... Ni ka Etona nokosi Lugun anyino 5, nani igi Lugun awé This tree ... | Ged kan Aget oi Keti (tree) ne Agetoi lugu That tree ... | Ged ka Loget oilw Anyina ket (tree) » yegei My house... | Ayal kaegi Lokol’o Ko-inyo Aqai kai Thy house... » kagi Lokoi-likalo K6-nyanyi » Keny’ His house... » kisa Lokoi-likam Ka-yino, » kiéya, Ko-munyi kiyeiya Our town ... Magal ledeni Nawi yakai Kat’ anja Loreyok Your Ediemi (I come country ... Magal adini Nakwa pukési Kore gwa to see) lore kony’ = country your Their Nedwe (children) children... | Harur tedi akosi (their) Mone ca Nedwe akuzi Bad), Sassen 2, Wahantai Eronno Ya; Ta Eronno Female ...... Didig Kasiko ; epero Poiyon ; Aberu, fiaberu Nyo, particle Good ......... Wanaksantai Edjok Karam Ejokk Wandksen Great......... Weiai Hebol, Epol Wo! Kapotoni Little......... Wayerial Edep Manne Edit Male ......... Lab Ekilé Netat Ekilé White ...... tAdie, tad Ebon Riel Nakwaiian Here ......... Halkan Kanné até Negé Black......... Meda Ekriénon To Ekirionon, Nakirionén ( fem.) * Plenty ...... Badan Elallak Cai Elallak There......... Halka Eluana oObine Eluana Where?...... Ali? Ngiio ? Yaiyai No, not...... Didi; Maya Eduar Kacer Mam Tam setteneve Ninsaré Afio? Ane aca (2) Ani ninsare » good Ane aca karam I bring ...... An akeni Aiio fiesilo Ane kepkan Eao » kopu I come ...... » man Afi abu Ane kafion Ebiini Icome not.. | Iman mayu Nyebuni Mofiunanye Mam ebuni J dance ...... Qayaria Ebolia Kedond Kidofiak
* Na- or Na, or Nya or Nyo, is the feminine prefix in all the Turkana-Stk-Karamojo
tongues: ef. Masai.
In these tongues the masculine particle is 7- or e-.
VOCABULARIES 911
ENGLISH. SoMALI. TURKANA. SUK. 8. Karamogo. Idie ......... Dintai Atuana Kamé Atuana I drink ...... Abi Amasi Qluwain Amasi I drank ...... Fe Amataiion Koluanu (omutu | Amatafien
= yesterday) I drank not Ma abiu Nyanyame Ma manyé Mam emozi Teat ......... Watuni Anyama Ane kaman Enyami T eat not tUni mayu Kepdto tanyama | Abkana kiama Mam enyami T give......... An asin Nyetberu Ane kekenin Ainagine Tgivethee... | An akusin Ainat Kotetain » lyon Ainak Kotenan
I gave him... An asiye bs Kotanan (?) Nyese ainagine: DBO} ceicesieae Wa tégéya Alot Képé Elezi I went ...... An ntégé Kilisiswa Kakepeca (1) Alodi, elozi I kill them An adilte Aran (1) Kaparan (?) Arioii I know ...... Wa gai Ayeni Ofigetan Ayeni T know not.. | Mo ogi Nyayeni ao Mongetanye Mamu ayeni Thou lovest. | Ada ajél Acamet Qcaminyi Taicamet We make... | Wasamén Kesobake Kiyeca Kilemiine boré We say ...... Wan oran Kibalaytia Kelentecé Kiruare We sold not | lbin meno (sold) | Nyakakparan Kame one nieci He stinks... | Wa oreya Auri Nutoi Ebéed He steals ... Wii hadai Ekokelan Corin Ekokelan They laugh. | Wa yosleyan Ekiyo Koguror Akieni You weep... | Idinkuwaeesan | Kalome Kolocan Ago Whyartthou | Mahai Kainet ertia Kigword idowa.
sleeping ?.. esahanayan (you). Where did
he go? ... Hagii tégé ? Kewe niono Elodi ai ? Who comes
INP sevsssens Ya sogalé Nai ilodi kai ?
What do you say ? How do you make palm wine ?...... What = shall we drink ? When art thoucoming? Give me
Cut mea small stick
I want a little stone
Mahad lédai
Ainked nusamesa yamri
Mahain uabi ? Had mad iman ? Sorissi
O1 yer ijer
Wahan denaya dagah yer
Ebalayayi ?
Alemune ai flagwie ?
Kimadi doa nyo ft (Drink we what?)
Ebuni ori ?
Yawake moiy’
Etube ebel adit.
Amurt gidi woke (aq)
912
VOCABULARIES
ENGLISH.
SoMALL
S. KARAMOJO.
Which (fowl) will you
TIC?) anteaiend stiee Seemenntes cael He is inside the house......... The birds flew away............ He is taller than I...............
The parrot screams ........ re The rotten tree falls............ Can you see me? 2.0.0... ee No, I cannot
Tejad dedé yadissin ?
Akal ka gudilusa kijira Simbr ti wadese Issagu waega deri yahai
Kasuku idi wa kaelinésa Ged ki jélésana dé: Maye arkaisa ?
Maya; didi
Yeye kwkw aiiare?
Nale olei nakini (thou hast two fowls), &e.
Ayeye aqai
Abelekeret apore
Afiu uruana Tyof wpol (I am short, thou art tall)
Ediemi ayoni ? Mamu acamet
MASAT.
NGISHU.
KAMASTA.
BARI.
DOROBO.
NANDI.
Masat is spoken in Naipésha (Naivasha) district, and much of Masailand. Neigu is spoken in the Gwas’ Ngishu plateau. Bak! is spoken in the Bari country, on both sides of the White Nile. Nanpi is spoken in Nandi, and with dialectic differences in Sotik, Lumbwa, Kamasia-
Elgoiny’, Elgeyo, Mutei and Sabei; in short, between North Elgon and the vicinity
of Lake
Naivasha.
KaMasIA is spoken in Kpmisia, the western part of the Baringo district.
Doreze is spoken by the wandering Anderebo tribe in Eastern Africa. the Baringo, Sik(?), Nandi and Mau districts, and parts of the East Africa
[In the vocabularies, (E.) after a word indicates the Elgoiny’ (Elgon) dialect, and (L.) the Lumbwa (Sikisi).]
They inhabit
Protectorate. ENGLISH. Masal. Nasu. Ba. Nawnpr. (Teen. DoreBeo. Atty eieieses Endirango | Gasori Tasa Pirejik Kimetet Luisusu Esemenja Termite ... | Iniri Olosai Konia Toiya Embarntit Terréré (E) Antelope— Hartebeest | Orkorikor | Olguseroi | Leba Nyogoswa | Temnyego- set Bastard hartebeest Ebulelgutet Gazella granti ... | Olwargas Eriombut » thom- sont El oili El oilf Kudu ...... Ol malu Triombit | Oriombit Eland ...... Osirwa Bagba Sifuitd Sifoité Bushbuck . | El] muingu Kabo Parkutel- | Saramat yande Reedbuck . | Erongo Boré Truguttie au e Waterbuck Babu Kisomere | Yapwano- riat Cobus Olgipulugen thomast : Oribi ...... Ampta Poinet Poinet
913
914 VOCABULARIES ENGLISH. MASAI. Narsv. Bart. NANDI. te, DoreBo. Antelope— Madogua .. | Sunu Rhinoceros | Omiiny’ Giraffe Ladokira- gata Pallah...... Oltarawit | Endarawit Tewiretiet | Terewetiot Oryx ...... Ekonde E Konde Roan ante- lope...... Kuri Duyker Embutuwin Arm: sasnvess Engaina |Engaina | Kani Ewnt, Ent | Eat Wistd, (sing. & pl.)| Etinek ( pl.) Rubeité Arrow ...... Ambai Ambai Lawe Kotett Kote Mwok Kotiek (EF) INGE ieinhines Os sigiria Oiyué Eriituet RES cauicaane Ndollo Ndollo Tullu Ayuett Aiyuet Aonek (pl.) Baboon ...... Olqaldes | Letimi, Jomitat Mose Ol lotim Moset Lotini Mosonik ( pl.) Bache cacessacs Engorion | Engoriofi | Kidir Patét Paté Sowet Banana ...... Olmaisuri | Botete Motot Beard......... Olmtnyéi | Olminyéi | Kupirr Tamnet Tamné Nesiemdé Bee ries sete Lotorok Lotoro Toeu Sagamek |Sagamek | Sagamek Sakamek Belly wo... Ngosoge Pele Moyet Moe Moet Bird) gesveend Motenyi Teret Motonda Giasambit | Kiabsambot Motoii- wek (pl.) Blood......... Os sargei | As-sarge Rima Korotik Korotik Korotik Body .......- » sessin | Os-sessin | Mugunyu | Portd Porté Portd Q essessin (pl.) : Bone ......... Oloite Oloite Kutyu Kowet Kowet Kawet Eloik (pl.) | Eloik (pl.) | Koyo (pl.) | Koek (pl.) Bow oo... Angawu Angawu Daiiga Kuaiiget Koianda Kuianda Kwéanda (L) Brains ...... El ogoinya | El ogoinya | Konyét Kondet Gunyiitidt | Gunyutiot Breast ...... Or roge Ol kina Kinak Kinet Kindét Murungit Ol kina Kina’ (pl.) | Kinaek ( pil.) Brother ...... » lalashe Lofia sernie| Kitubkie | Kifargenna, Tibcé Afigargenna Kitupce (pl.)
VOCABULARIES 915 ENGLISH. Masa Natsu. Bari. NANDL (tee | DoreBo. Buffalo ...... Ol wsewan, Makorr Soet Sumé El goisé yy 018A, Buttocks ...| ,, guriim | Ol giras Puiia nyu | Sugulundé | Suét Kerajité » otenyeke Kweitiondet (1) Canoe ...... Emboyuwet| Kibo Catievisesenses Ambarie Ambarie Bagbowe Kiptuswet | Keleleité, | Osembét Kelele Cattle ...... Neisu Engisu Kiteu Twya, Ceca& | Twya, Ceca Bullivsacces Ol éidni Lefi6ni Kirgit Kirgit » (white).| ,, éi6ni épor Bullock ... ,, gitefi Chief ......... Embatian Gorr Kiruagindet| Kirnéginde | Kirnogindet Ol aitérieni Lagwainani Child......... Enikarai Noro, Lakwet Lakwé Lakwet Alokbiié Naji (pl.) Cloth ......... Anaiika Latbe(skin)| Anget Anget Aiiget Bongo Ngorie (L) Colobus...... Ol goroi Weji Koroit Koroit Koroitet Country...... Ankop’” Kadji Koret! Nofionyé | Nwoftyat Noin COW ceeeeeeee Efgedeii | Efi kiteh | Kiteii Tetaigwoget| Teta nawai | Teta nawai leboit Kitcu (pl.) Kite duma C2) » (milch). Teta kigei Crocodile ... | El ginyaii Kinyo Kiibuie Kiibtiet Date palm .. | 0’ sosian Wau Sosiondet | Sosiondet Day «eee Ongolloh | Kawarie | Kwadjé Kémboi Kemoi Kaic, Pet Emito Kawarie Daylight Damma Damma Paran Pat Pat Devil......... Ol oiyirwa Ninyira Musiot Kagomé 5, mana- Mul&ki = |Musnek( pl.) flani | Doctor ...... 5» leiboni | Ol leiboni | Orgoy6 lai- (medi- (medicine-' bon (medi- cine-man) man) cine-man) Doe seecvcss. » dia | Diuii Seset Seset Nokta E] diéti (p2.) Sesének (a.) Nokta (L) Donkey...... | Kaino Sigiriet Sigirie
916 ENGLISH. Masai. Door ......... Ekotoraji Kusugaji Dream ...... Edatedata Drum......... Ulillul THA: sicdesdlesies Enigiok Eee -ccmeeses Ol mosséri Elephant ... | Ol laiigqaina Excrement.. | Ngik (of men) Modi (of oxen) Hye) disisoset Aiigoiio Negoinyek (pl.) Face ......... Ngomom Fativecgioenics Eelata Fear ......... Kurét Finger ...... Orgimo- jinno Pix osc secs Ankiemma Fish cesses Osingirri Foot ......... Engaijo Forest ...... En dim Fowl ......... El ugungu Ghost......... Otopiywo(?) Giraffe ...... \O’Nolenyok ‘ Ladokira-_ | | gata | El jana |__marai | Goat ......... .Enginne | ENaaEe (flock): God: cxivsnns Angai Grass ......... | Aiigedyett | Ground ...... | Neulubwok!
VOCABULARIES
Kak liwoiny’(E)
Narsu 3 Bar Nanp1 eae DoroBo. | Kotokaji | Katumi Kuruget Korkat Kurgét | Rube Kirnotin Kirué Omiinyo Ululul | Leri Gétet Gétet Getét Engiari | Cuat Idit Idit Itit | Itik (pl.) Ol-mosséri | Toré Koita, Koik) Koita Kpwetenek (pl) Ol lafiqaina | Tomé i Pelidt Pelionde | Beliot ‘Peliondet, L Peniandet, E Negik Dod » Biek Pionde Piek (of men) Piek (L) Piek Modt (of oxen) | Angoiio Konyen | Konda Konda Konda Ngoinyek | Koiie (pi.) | Konyak(pl.) (pl.) | Ngomom | Ninyera | Toget Toget Togoita | Komoii | Eelata | Welet Mwaita Mwaita Mwaita . Kujeni | Koris Tinwe Koret | Morin | Mornet Morné | Morndt | | Morek | Kima Mat | Mat Mat Tcomot | Isucé Kariyan | Kaoyé Mokot | Kendo, Keldé Keldé Keldo | ' Keliek, | | Keldie (L) | Mudi | Timdé , Timdd Timdé |Tcokore 1 Ngokiet | Ngokitt Ngokiet Ol oipi Atwan Kagomé Kamé Olado- Kuri ,Tombés _, Tombesie kiragada | | ! | SF | | | Kine | Artet | Artet Gécét | Nego (flock), Néyd Dike: | Parak | Tororot Ropta | ' Tororat Cy | Ol kejeta | Kudit Susuet Siswe Susué 'Noiienyek | Nwefiwen | Noniyek
VOCABULARIES 917 | me ENGLISH. | Masat. | Natsu. Bart. | Nanpr. ate DoreBo. Ground nut | Lodwa | | Guinea-fow] | Ngeresure Tapifiu Tergékiat | Tergekiah | Tergekiat Diriandet @) Gun... Entiol Bundukuja ; Mat Giptilie Kibtulet Kipia ' atcombe Hair ......... EI babet Kupirr Suméik Sumé Buték Putek (E) Hand........- Andap* La monya | Rubei Rubatit Rotiet Kéni | Rubeita ' (L, E) Head ......... Andégoya Kuwe | Metit Metit Medit Heart......... Elkipiu Monyen Puodnik Puodnik Pudniet Teli (breast-| Pudniondet bone) (L) Heel ......... Endudunyé Seolokwa Jo; Gutundd Gutundé | Tutundd | mokut Hippopota- | Ol maqau Yaro | Magasta Mayauta Magauta MUS ...... Honey ...... Annaisu Tceu Kumiat Kumiande |Kiimniandet Kumi (L) Kumiandet (E) HOtin esac Mowarak Oiiwara Kinet Kiinét Kilinet Ongbwara | Horse......... Mbarta House ...... Ani kaji Kadé ‘Kot Kot Kot , Kota (E) Hunger .....- Ol lameyu iMagorr ' Rubet Pasté Nemett ' Putté (E) Hyena ...... » spotted. | Ol ofad- Gbord, Bard Kimaget | Abéye Abéyet yenne Kimagetiet | i (L) | -Magadiet (E) | Hyphcene | palm ...... Oltuqai | | Getit Tron... Sengehgé Witt /Magararia |'Tabokwe | Tabokwet , Segeiigeit Island ...... Tamanealle) Tikan | Koridt | Ku kwem- | Momiwék ! | beit Ivory ......6+ Elalla | Elalla ol Kala : Keldet Keldet Kél ’ék longek | dome abelyot abelyot .. -abelion- i | det (E) |
918 VOCABULARIES 4 ENGLISH. MASAI. Ne Isu Bart. NAnpi. tae DoroBo. Jackal ...... | Es siiyan | Knee ......... | Aiigotio Kojfio Kibser Kibserit Utuiidd | Kibserit (L) Knife......... Ollalem | Wale Retua Rotué Rotuet Rotuet (L) Letuet (E) Lake ......... Tcupire LOB pasecnisiesies Efigeju Mokot Keldot Kelddt Catet | Kendo (E) Leopard Ol luwa- | Ol luwara | Koka Yabluiiget | Yabluiiget | Melilda rugeri mara Merindé (E) Dion: sess: Ol hdétdin | Kamiru Gatun Getiindo | Netundd Tips secveeees Aii gotuk Kotte Kotet Katé Otet Magic ...... An talafioi | Embanit | Emani Pondit Pondit Tonit Maize......... | El paiyek | El baek Pék Pék Male ......... | | Lalet Man ......... O1 dofani, Noto Cité Cité, Pik,pl.| Citd, Men ......... El tofana Pik Pik Meat ......... Ngiri | Lok6ré Pendo Pendo Pendo, Giam, igiam Monkey...... An naid- | Wedeki, Kéreret Keéreret Toigotet kotuk Weji Sibondit(E) Moon......... Ol laba (j#. Yapa Ardwet Ardwet Arawet Labaitin)' Mountain ... | Ol doinyo | Mere Tuluet Tuluet Tuluet | El doinyo, | Tulua pl. Nagamet (E) Mouth ...... Efi fiejep Ol fiejep Kaliap Naliep Neliepta Mesit (E) Nail (of fin- | Ol oisoté | . Modjiné Siyet Siyet Seyet ger or toe) | Saiyet Pundé (E) Name......... At garna Nadi, Kare | Kainet Cité Kainet, Cité » (my) .| Kare nyo Neckwssesvvic Em miirtu Murut Kadet Kadet Katet Night......... Kawarie Kwaadje | Kembdi Kemoi Koimen Nile: ssessceass Teupire NOSE: ssasceces Eni gume Kume Seriit Sertit Serit OR: aeegeinncees Eni gisu "| Kiteig (see Cow) | Teta Teta » (white).. | Ol giten oibor Palm wine | En naishu Yawa | Matyek Maiyuek | Komiat or mead... | Na moqa Parrot ...... Lokwet
VOCABULARIES 919 ENGLISH. | Masa. Natsu. | Bari. Nanodt. een DoreBo. Penis: cesses En jabo Ro Pertet Kebebe Barbet Medit (glans) Pigs pivavess Ol bitirr Uri Butiei Butiei Cawoyet ’ Butieita (E) Pigeon ...... En turkullu Lokwar’ Ceptuget | Ceptuget | Sorgoita Place ......... Ajigob Kak Koret Oret Noinytit Eret (E) Rain ......... Attasha Pit, Kuddu! Karebel Karobon Karobon 1 Ngai Robta(L,E)| Koroita Ratieccssnee Nderoni Midzé Muriat Muriande | Moriandet 2 | Muriandet . (E) Rhinoceros.. | Emuny’ Riveticndscass Ehwaso Egwaso Gollo Oinet Oiné, Uosto! Pék E’gwaso Road ......... Afigoitoi Kiké Oret Oré Oret Seed ......... E] tetiyat Keseranek | Kagorr Seseranek Seret (E) Sheep......... Eiigerr Kabitio Meiigit Meiigit Kécét Shield ...... El ofio Puku Lofiet Loniet Lofiet Sister ......... Ajiganaishai Tsa sernio | Cebté nigi- | Kitiipce Kiptibce tupce Skin... Endaban Berikot Mayatet | Mayatér | Mayatet Serét (E) SKY seetsseas Afigai Aiigatambo Dikak Polk Poldé Robta Poldet (L) Pondet (E) Sleep ......... Endy Enjé Toto Aguruyé | Engeok Orie Gori (E) | Ruondo Smoke ...... Emburuwo, Kapure: | Tyeté, Tyeté| Tyet Iliet El burro Tyet (L, E) Snake ...... Ol] lasorai Minnti Erenet Erenet Erenet Erenik (l.) SOD ai see Ejigarai Eni karei Norunye | Lakwennu | Lakwennu | Lakwet » (my) Efigaraiai Lakwen na nyu Song ......... Os singolio | Yolet Tiend6 Tiendé Tiendé Nekwet (E) Spear......... Er remet | Embere Goro Notet Notet Notet i Lakerr El agerr Katserr Kaicek Kogélek Taboek Keceék (E) Stick ......... | En udi Kadinni Kirukté Kirtukté Girukté | Eni usidin Kiroité (E) | (pl) | VOL. II. 29
920
ENGLISH.
Stone
Tear .........
To-day
» molar... Town or settlement
Tree
Wart hog ... Water White man . Wife
VOCABULARIES
| : Masa. | Netsvu. Bart © Nanp1 (tea Dorose. = : | : Os soit | Es soit Nurupi Koita Koita Koitd Kotik (pl.) Aigoloi Kolof Asesta Asesta Asesta Legiyo | El giyo Noleta Pe-yap-k6 | Pe-yap-ké | Garéét j Nagit (E) El derege Toluto Buguik Dolgélik Dolgelik = Miguyot, Muguik (E) O] oborixo | Ol abureni | Kolanit Corindet | Corinde Acorr En gub{s Kubesta Kubesta Aita (L) » dogi Entoki Nonyo Kité Digik Tugik Dagitin, pl. Gito (E) Tugiik El gioké =| Ol kegwai | Kikwa Katet Katet Katet » gigaret Or gumbao Taba Tumbato | Tumate Tumatet. Taata Amérah Pué nerani | Koimen Ra Kojo niraet (E) El gimojinno Torela Moret Morne Morek » gimojik,pl. Ol efiejep Nyedep Nélyéta Neliepta Neliepta. Nelyepta Mesit (E) Walale El lala Kala Kelek Kelde Kelek Elalla, pl. Entakolla Manyata Kadji Kaita Kaita (warriors’) Aigai (tribal) Ol] jata Kadinni Kietit Kitit Ketet El] mau Yuiiwa Saramek | Légwegoen | Méisiek Morek Eni golak Kola Sukusek = Nolék Nolek Mogelet Magolet En dyore Nmweru or) Luget Lugé Lugtet (or Jore) Meru Ol giiya Udzuga Toret, Tora) Toret Tomda Efi gare Piu Pek, Péga(E)) Pék Pek Lesungu La torr Musungu | Combék Musungw En getok | Wate Korket Korgé Korget En gedtia Nakwa nyo | Koriisiek (L| Korusiek (pl.) (my wife)! Korgondet)! (yi.)
VOCABULARIES 921 ENGLISH. Masal. Netsu. Bart. NAnpt. eee DoroBo. Wind......... Es sessiwi | Alasaguteni] Kabuiio Koris Yomé Korista Efi gijabe (cold) Yomet (E) (cold) Witch ...... Ol] labanani| Ol-labanani| Emani Ponindot | Poninde Or goyot Woman...... Efigitok Wate Korgo Korgo Diebto » young. . | Endito Diet nadit | Kiebté girl (little)) (virgin) Wood......... El gék Kaden Kuenek Kuende Kuenek Yam ......... Year ssescsss Ol lari Kina Iwotet fwotet L[wotet E} larin, pt Yesterday Nole Amit Zebra.......+. Ol loitike Sigiriet Ol loitigie | Gelebet One... Obs (m.), Geleti Akefige Akeiige Agenge nabo (f-) Two wee Are Morek Aeii Och Och Three......... Oguni (m.),} , Musala Some Semok Somok uni ( f.) Four .......+- Uiiwan Nwan Afiwan Anwan Ajiwan eoiwan Five ........ Amiet,imiet Mukana Mut" Mut# Mit Sixsvecesee Ellé Buken L8,Kollo(L)| Lé L6é Seven......... Nabixiana Burco Tessab Tessab Tessab Eight......... Isiet Budék Sisi Sisit Sisit ING eciaae Nando Bofiwan | Sokol Sokol Sogol Teiisssciesstenss Tomon Puok Taman Taman Taman Eleven ...... Tomon obo Puoi oto | Taman Taman gelet akagefige agagenge Twenty ...... Tigitam Merah moré| Tiptem Kutiptem, | Tiptem Tiptem Thirty ...... Tomoni uni Puo meria | Sosdm Sosom musala Forty......... Artam Meria fiwan) Artam Artam Fifty vecuececs Onnom Pué meriai | Konom Konom mukana Sixty senses 4, otomon Bokol Bokol Seventy...... » obikitam » akonom) ,, akonom Eighty ...... ,, otomoni » 0eD » oen uni Ninety ...... » artam » aksogol] ,, aksogol Hundred ... | Ipi Awidi' \ Pokol = countless Thousand ... | Ip tomon Meria pudk | Pokol = awidi countless
922 VOCABULARIES
ENGLISH. Masat. Natsu. Bart. | NANDI. | (ion, Wh TBs b eceoaap ees | Nano Nalo Ané Ané PRO ecasernen dees Oye, iye Ds Inyé Inyé Plea ec dasnuals Elle Nadi Nené Nend NWiG? aka sete cneptes ote lyok Thi Atcek Atcek MOU eagisanh oat decor, Andai Nilana Akwek Akwek i iene ene Kollo Se kullu Ci Cin Others ............ Lekai SY facia acca eisies Pogi, Boki Taliii Tokall This man ............ Ol dofiani elle Nye 16 Citonyi That man............ Ol dofiani nyelde Nye li Ron inji This tree oo... Enjata elle Kad ’en Keti nyi That tree ....0.... 0. » anda, Kaden pajé | Ketit neune My house............ Efi gaji ai Mede nyu | Kony ’anyo, Ko’nyu Thy house ......... » 5 linn Kadi ’u Kot ap cicw. Ké’we His house............ » » Jenye Kade aiiadi Kony ’anyi | Our town ............ Afgan aii Jur lika Kaita nyo | Your country ...... Ei kobi nyi Jur lasé Emem wof Their children...... » gera nyé Naji kai | Lagwok cecua Bad) udiacssac soars Toronno Anaron Ya! Female ............... Lebon Nakwan, | Cebidset, | Kiabioset, duma yoset yoset Good 2.0... Seddai Sobat Afiakbut | Mie Karara : Karam (E) Greate aegis Sapok Aduma 0! 2 Megin (E) Littles een Kété Nadit Minniii Minnii Kisit (E) Male ........ Olé Lulualet Murel Muren Muren White oo... Eibor, epor, Nakwe Lel Lel . Oibor (m.), Silwa (E) | naipor (f.) ( Here «00.0.0... Enne Ni Ya Yu Blache aserecine:: Narok, drok Alurwa Tui Toi Nyetoi (E) Plenty? veenevseceiess Kumok Jore Cai Cai Cecai » (many) ......... Lodirr Kejan PROP @swvaesieedssccecae Iddié | Pajé ° Olin Yin Where ?..0.....00000., Gore, kore Ingiré Weli 7 eee Aa! Emmé Najitiban | Ajeja Ajeja OGY renee ea On Wi LAD sn ccicidtvacrnums Ara i Mogu nyo | Abo Abo » @ Masai ...... » lol Masai | |
VOCABULARIES 923 ENGLISH. Masal. Naisv. Bagi. NAnp1. 7 aa TL bring eicseiccn Eaiini Aiao Nan jojon | Aibu Rofiu IT come ............... Elotu Aletu , po Nione Nyo! Tcame ............0.. Aiyowu I come not ......... Mé lotu Ma letu » tit bwen| Mo nyone | Mainyoni T dance ............... Ataranya », bajo kore] Katien Kotien EG ccsusmserasneses Atwa , twan Amé Koru, Kamé I drink ..... Atamata » maiju | Kae Kolu TL Arak: iy sevsytecuts Atoyo Atoge i gs Kasil Kasir I drank not ......... Etu aoko » ti maiju | Macaé Maram ace Masen Te at! center wtedoaves Enosa Ansa » ayesu | Aome Kaam T eat not ............ Menos’ » tiesu | Maome Mayome TEGiVe>. se: seenerenes Kindy6, Aiso ,, tin Akenin Kagonin Kinj’ takenin I give you ........ Kinjo eyé Aigo ’yé » tigindw| Kakenin | Kayegenon ane (2) Kayonin Igave him ......... Ais6 elle ,, tin lapé | Kakoji Kokoci TOG. ccnnsnpeece vanes Kalo Aisomo » tote Kowe Kowe I went ........ 0.2... Aisom’ 5 to’ Kwows Kwowo T kill them ......... Kaar Kulé Atara ninje| Na’ rem Kabar icek | Kabar iné lafefiad T know we. Aiydlé Nan deden | Aro (yara, | Oigen fare, kare) T know not ......... Maiyolo » tiden |Maofiget | Maofigen Thou lovest ......... Ainyorr Do dek: | Acdmé Ocomt namu We make ............ Kintoberiok Yiikwken | Kioitoi Keioitoi We say ....-.:eeeeeeee Kedyo iyok Kedjo iyo ,, kokelia | Kiléna cék | Koilenjone Kejo Kimwoi (%) acek We sold not......... Etu gimirie; ,, akugbdra| Magionacek| Magionan He stinks ............ Ekefiu Efiu Nadi Samis Samis momon He steals .........4.. Eburiyo Eburiyo Nadi kolani] Kacorr Eburiso They laugh ......... Ekudnni Kwekweni | Roritts’ Korori Ekwenni (Ane nirore =I laugh) You weep.........0.- Eshira ’ntai Noro 6 kinine | Kairir (?) gbwinyo Why art thou Ainyo erora ? Do totonyo?) Kalia Kalia siru sleeping? ......... simbaire / Where did he go!.. | Gaji’smo ? Nadi baen | Ke wanw? | Koi wano atoda
ENGLISH.
Who opens my DOOE F sccasemeindientes Who comes in? ...
What do you say ? How do you make palm wine? ......
What shall we drink ?
When art thou coming ?............
Give me food
Cut me a small stick
stone
Which (fowl) will you give me?
He is inside the house .........0.0008
The birds flew away
He is taller than I
The parrot screams
The rotten tree
Can you see me?...
No, I cannot
I go I go not Thou goest Thou goest not ...
VOCABULARIES
l oe Masal : Nersv. Bar. Nanpl. fen, ! Wan lajiket tumit ?
Aiiai elotu ? Nyilafiia | Noni nyone| Noni nyeone lulu fe
Keja iye? Idja iye Do ku liada!) Ile na inye 7) Ile inénye
Enyontoberere Yawa
ntai ennaisu takwanda? na moka?
Enyokiokok ? Noto meiju nanu ?
Kanu paiki’ye Do fonanu?i/Keinyoneat, Koinyone
aa
Ndydge ‘nda Tikinan One am Piake gieme kinyo (food)
Tuduidge Tukuki toré
eniidigité
Aiyu ossoit kité Nan dek fiurufit na- dit
Gode luguiiguni Do tin
anaisoge nanu dianan cokore ?
Keti aji Galad Mite kot Mi’ kot dofioto lu| Mite ulit M7 ulit kadi
Ei pirittyo el Kwen Kamwet
motonyi aw akan oriti Anado ato nanu | Eado te Lo alo djé | Koi nendet nang tona emoné kinankak Lokwek binyé Kodini momon adoro Tye aifiornanu? | Kefiworeta | Do damed |Kemisinane nanu nan 4
Emme maidim Nan ti bulo| Mw miici | Netui (No!)
ane
Netidya, neja
Kowe ane Maw wendi Kew’ enye Mewendi
>
nye
VOCABULARIES 925 ADDITIONAL Worps AND SENTENCES IN Nanpl. FLO 2008 sens veseaecceccces Kakwo inne. They know ............ Inget iceke. WE BO. cewsssacidncgucdv ds Kaképe acek. Comet ssscssadspageneaets Nyo! Vet GO) seeee evs teeest dons Kobe akwek. I know not ou... Maonget. They g0 .......sccceeeeees Kakoba icek. Thou knowest not ... Minget. Vkn OW” casscercteorceve cs: Aoiiget ane. He knows not ......... Minget inne. Thou knowest ......... Ingetinye. We know not. ......... Mokinget. He knows ........ Ingen ni. Ye know not... Nenyu mwonget. We know ...........00.. Kinget acek. They know not......... Mefiget icek. Ye know .........0e Onget akwek. ADDITIONAL WoRDS AND SENTENCES IN Masal. Stand up! oo. Inyo! Bring the old lady ... Awu andasat. Sit down! .............. Totena ! Bring water ............ Njagi afigare. Lie down! ............. Elita. I bought three slaves. Enyafiu essifigan Get out !.... ee Sommo! I bought slaves Bring water ......... ae afigare ae Kill that sheep......... Teyafia ol kirr I brought home a Aturigww efigitok Tkilled three ostriches Eatara _ ofiole WILEY: sasncriocoondetsones I brought a wife yesterday ............ I killed yesterday tafiga fiefiye. essidai oktini. home here. ostriches three. I shall come to- Nan eletu taisere. This ostrich (is) hand- morrow J shall come to- BOME: ti smagcecesantones Elle essidai essubat. morrow. That (is a) fine (one)... Idde essubat. Thou wilt ,, e Tye elwtu taisere. Hurry up! Quick!... Esare sara! He will 3 3 Nenye ,, 3 Where (is) the road?... God’ afigoitoi (or We shall __,, a Iyog ,, +5 Kad’ ongoitoi). Ye , ss “a Andai ,, Ps Where (are) the Kad’ efigetiia? (or They ,, ‘s a Kollo elotu or eponu women? .............4. K6éd@’ afioriok 4) taisere. ‘One elderly woman... Afiorione. Who is coming? ...... Nai alotu ? Whats) cccstsnccesees: Ainyd? What are you saying. Kédja. I want to sleep......... Aiyu nairora. What is the coast man Liat TD spiceawdowinescn dee Amwi. SAVING | cecisecew cares Kédja alosombai. My wife is ill (Zz#. is ill Emwi efigitokai (also | [say .....-.cceeeeeeee Ady a-nanu. wife MY)..........0800 pron. efigitoyai). say I My wife is dead ...... Atwa_ efigitogai. Thou sayest .........0. Ady» iye. is dead wife my. WE SAY ceeececteeeeeee eee Kédjo iyok I want to seek Aiyu nafiuraji ol-jani we medicine ............ I want to seek the medi- | They say ....eeeeeeeeeee » kollo cine (lit. the tree). they My wife is pregnant... Atonetc efigitayai. FE fniSliy xerox cco Edepe. My wife has given Etwiyi engitokai Go away to-day and Sommo ataata p’ birth (to) a child... afigarai. come to-morrow ... go to-day and
A lady (an important elderly Masai woman) An dasat.
elotu taisere. come to-morrow.
926 VOCABULARIES
Between ...........cceeee Bolos or Pollos INGOT souiedednzeyeaeseds Etana. My brother is in the Eti ol lalasalai The rain is near ...... Etana. p’esaiigai. NOUSE: sevssasreseneres Is the brother my Thunder. ......csscsevece. Egitriigitr ’aiigai. aji. Lightning .........0 0. Iwafi ’afigai. (an the) house. HOOd: gate uses vaeeseee: Enos.
Gently! Slowly! ... ‘Akéti’Akéti!
SALUTATIONS. Q. Seopa? wee [Is it] well? [To women]. A. Ehwa (Ehpa) ...... Well. Tagwénya efigetiia! (dit. “laugh! ye Q. Seba or Swpa ol women ”). baiyan? ......... [Is it] well, Elder ? Reply : Q. Seba or Swpa ol [Is it] well, young Igw, ol baiyan ...... Well, O chief!
morani? ......... man ?
ACHOLI. JA-LUO (NYIFWA),. LANGO or LUKEDI. ALURU. MADI. AVUKAYA.
AcHOLI is spoken in the Acholi district, east of the Nile. [This name is written in the book “ Acholi.” It is pronounced “ Acioli,” * Atseli.”]
Ja-Luo (Nyifwa) is spoken in “Kavirondo,” the north-east coast-lands of Victoria Nyanza, between Kavirondo Bay and Nzoia River, and also to the south of Nyando River, and along the east coast where not Bantu.
Lanco or LuKEpDT is spoken in the Bukedi district.
ALURU is spoken in the country north and north-west of Lake Albert and west of the Nile.
Mant is spoken mainly west of the White Nile, but also on the eastern bank, between Wadelai and Dnfile, and far to the westward into the Bahr el-Ghazal region and the waters of the Welle-Mubangi.
AVUKAYA is spoken in the district of that name near the Nyam-nyam (Makarka) country and Mundo.
ENGLISH. ACHOLI. Ja-LUO. ( rans ALURU. Mapt. AVUKAYA. Ant aesaesass Kudini More Katalafiu | Obi Bé Termite ... Nwen White ant. Okek, iwen| Nwen Onya! Ote Antelope— Hartebeest Mugéyé Eland ...... Abvuri Amiuceni Aforra Bushbuck . | Reda Akal Leb Reedbuck . | Vore Aderét Boré Waterbuck | Apoli Trugut Apori Lebi Pallah...... Siiio Hippo- tragus.. | Ri(® Ekori Kurri (2) Cobus ...... Enyimira ,, thomasi | Til Leza Damalis- CUS e060 Fura Miem Kundro Limno- tragus spekei | Go Emalét Ozukku ADEs coconesiss Bim Arugu Colobus ... Dol Dole
928 VOCABULARIES be fe rey henna, is A LANnco | wih Setees, A paeecen, ENGLISH. | ACHOLI. JA-LUO. | (LUKEDD). | ALURU. Mavi AVUKAYA. ; i 7 aa ATW, seweecese | Cini Bat Bat Siiige Dri; 21= | Dri Bar ario » (pl) upper arm | | (dual) | Hand ...... Bada Arrow ...... Atéro Aseri | Yat Atero E Etya NSS. i ehscks | Kainyima | NRE: stesteaerise Lé Le | Lei Tolu Olo Back ......... Piera Uguro | Piér Piera Ogi Ogule Baboon ...... Bim ; Lore Arugu Banana ...... Labole Rabole ' Abale Rabole Ravolo Labole Beard......... Tiga vir | Tike Atika Tibi | Tilibi Bee ced excues Ki Kity’ ' Kits Kis, Kite | Lanya | Apé Belly ......... Iya Eity’ ‘Tye lya Masa A Bind: gaseneees Winyo Wényo Wen Winyod Arinzi Arewa » ainna (3) Blood......... Remo Remo | Remu Remo Arri Aré Body ....... . ' Koma Denda Kom Koma Ra; Mara | Amart Bone ......... | Jagw Coge | Sage Sage NWA Fwa Borass. palm | Ue Tido Itu Ngiri Bow ......... Atum Atim | Sel Atim Osu Ust Brains ...... Niet Obwongo | Adam Niet Udzé Qué Breast ...... /Tunu Tunu Tune Tunu Ba Ba | : Brother ...... Omera Qwadwa Wadwa Nyamera | Madript Amadrupi Buffalo ...... Jubi Jui ‘ Seobi Jobi Odriti Dru Buttocks Tera Piera | Nain Tere Zelédri Alumi Canoe ...... | Yeya Tyie Yede Yei Igbo Cabisezaueiic. Ogwan Qewanga § Ajafia Tfiona Ole Olokoko Cattle ...... Dia Maieii Dian Diai Tien Tiandre Bull ssaniys Roat | Moni go matuon IEF iiessans Toa Ton Raat Toa Adjii Opi Ruot = | Okpi = Kumu king sultan Child......... Latin Nyaté | Katén Latin Bara ; Mva » smal] Barafigwa Children ... ; Baronzi » female— | Bara dini zi Cloth ......... | Botio Laho | Beru Boiigo Bongo Bofigo | | Abofio, bark Country ... | Pate, Pace | Piny’ | Penyi | Tia Ei (Esi) Vo Cow ......6 Min Dian | Dia _ Diaii Diaii Tien dre Ti andre Maiien ( pl.) Min dia | Tidi nizi, ? Crocodile ... | Nyaii Nyan ‘Akinyaii | Nyafi Eyi Inya Date palm, . wild ...... | Otet Kudo Tt | Etsi
VOCABULARIES
ENGLISH. ACHOLI. JA-LUO. Lanco (LUKEDI). Day sevens Kiai Ndalo Kieh Daylight Tieno Devil ......... Jog Musango | Wenyo Dog... Guok Guok Guok Donkey...... Kana Door ......... Dogola Dot Kika Dream ...... Lék Yekuo Leko DEantvacesceos Bvil, Acorr Tim, Bal | Bal (king’s)
Bett eccscsiceseas Ira Iti Ite Egos cetteicss Totigwenw | Tofi gweno | Toi gweno Elephant ... | Lié Liéte Liess Excrement.. | Kiet Kiet Kiet Eye ......... ' Wafia Wai Wai Face ......... Kwok Wafia Wume Patsicennecte Maa Bor Dolo Father ...... Wora Papa Fear ......... Iluér Kirni Yen Finger ...... Cit Luwedu Sit Fire: cceiats Mait’ Mate’ Maty’| Maty’ Mac Fish ......... Rég Rete * Rete Foot: essere. Tiana Tat tiele | Optiny‘ Forest ...... Tim Buiige Bun Fowl ......... Gwéno Gweno Gwéno Ghost......... Tibo Jugi Dzi Giraffe ...... Aduo-due Goat ......... Diel Diel Diel God ........- Jok Kieii Zok Grass ......... Lum Lim Lum Ground ...... Nom Lo Lobé
sie TN Ges ties Ful Kalini Maido Guinea-fowl | Awénu Awendo Aoénu Gun ......... Mundukn | Biinde Iduku Hair <.scsie. Yerr Yiwite’ ; Yerr Hand......... Cina Tatu Isifi
Yom, pl. luwedo Head ......... Wiya Witce Wits Heart......... Kin hya Adundu Gok Cif iya
ALuRU. |
Diewor
JOk Guok
Kana
Kika
Vuto “al
It
Ton gweno Liess
Ciet
Waia
Wume Mo Uru Luru Sil Mac Réc Tienda Tim Gwéno Jok
Diel
Jok Lum Nom Ful Aoenda Atiim Yukwit Sif
Wic Adiinde
|
929 Mant. AVUKAYA.
Ini Ngotci Orri Avori
Otsé Oké
” izi, :
Kaino Kanyer Kott Zoti Orobbi Abiabi Leri Leri
Bi Bi
Ubele Au bi
Lea. Onzego Zé Ze
Mi Nifi
Mami (pl.)
Ori Nibale Ado Do
Ata Ata
Nyurt (2) | ri
Uri
Dilimbi (pl.|Drimbi ; ma- Madilimbi pl.
Atci Aci
Etbi Ebi
Pa Ambapenyu Ai Oma
Ad Ai
Bali linri | Odal ’endri Inri Nri
” izi, 3
Eri madri_ | Qri
Aise Oma
Vo Vo Surufibondi) Seremwendi Opé Opé Bundukuya) Usu
Bi Dribi
Adu Dri
Madri Dri
Hwe Og
Fi
* In sound like the English word “ wretch.”
930 VOCABULARIES | ENGLISH. ACHOLI. | JA-LUO. Laneo | Aturu. Maopt. (LUKED!). | ze Heel coctaic0 ‘ Ofuntiana | Oboii Opiiny® | Ufiiny’ Mavode Hippopota- — mus ...... | Ra Rao Emirr Rao Robi Honey ...... Kit Mor kite — Mokits Kic Lanyu Horn «2... ' Tuiie Tun Tui Tuiige Odju Horse ...... Kapa Rit House ......, At Ot Ot Ot Dzo Hunger ...... | Ket’ Kite, kic Kets Kéc Abiri Hyena ...... Laiiori Ondiegi | Udiek Nu Mai Tron wo... | Lela Nyiny Nyonyo Lele Aya Island ...... | Tire Nam Gide /Cula Goro EVOTY snctanne Lagi | Lakliec | Lakeliess Lak Liée | Lea nisi Jackal ...... | Knee .........! Tcotia Cofga Son Coiiga Adya Knife ......... Pala Pala Pala Pala Thi Lake ......... Nam TsO iis viecechens Tiena Ogwala Tiel Bamba Pa Leopard ... ; Kwak Knate Kwats Kwats Ordo TON: seas .tee Labuor Sibur Nu Umboro Ebi DADs secdscace Doga Dok Dog Doge Ti Mati (pl.) Lungs ...... Oboe Magic......... Latal Ya Juok | Kadziwok | Jok Olé Nawi (good medicine) Maize......... Anyuage Qdema Nyuage Anyuage Male ......... Ago Man ......... Dano Dano Dano Dano Ba (person) Dan’, pl. Dzi, pl. Meat ......... | Rilo Rife Rifio Rife Iza Monkey...... | Ayom Ofierr Ayom Anyero aya Moon......... Dué Diiwe Dié Dwi Tnba Mountain ... | Got Got Kidi Got Gbé Mouth ...... | Duana Dal Dog | Doga Ghara Nail (of fin- | Luéra Koguno | Duet Luet Tso ywa ger or toe) Name......... Neginé Nyifi : Nyitie Nyinga Ru Neck ......... Nuta Nat ‘Nut Nit Embé | Tok Snape. Night......... | Worr Otienu : Tieno Dieworr Ini Darkness . | Mudo | Nile ......... Namu | Meri Nose .......+5 Uma Um Um ‘Um Omva
AVUKAYA.
Arua Apé a8
Jo, Dz6 Amazo ( il.) Lofé Labogu
Odialewa Afigopweri Nzego si
Ofio Ligo
Ruba Alegé Kami Ti
Olé
Nbwemu
Ago
Ba ; Dede (people)
Awa
Ndolu
Imba
Uni
Ti ale
Onyogeo
Ru Embela
Ngotci Eni kurwa
| | Omvé
VOCABULARIES 931 ENGLISH. ACHOLI. JA-LUO. ie ALURU. Mant. AVUKAYA. Oil palm ... | Ya Yao Awa Kamuri OR ostvaddsces Diai Roat Diaii tuon | Diafi tuon | Ti Mweni Tuon (3) Bafia Palm wine | Koiio Koiio Koiio Koiio Oa Odra Parrot. ...... Kuru Penis ......... Cin Cal Sal Cal Edi Ausa PIG ares cyovinis Kal Mbeci Kal Kal Iz Ize Pigeon ...... Ayuéré Lao Akuru Lokwara | Atubu Place ......... Nomber Komoro Abedo Bedo Vo Vo, Afige Rain ......... Kot ’eué Kot Kot Kot lkodi Ozé Izago Raphia palm Tugo (2) Ratencccieases Oyo Tyéo Oyo Uyo Jdré Edrege RAGE asic e Kulu Aura Pi Wail pi Abba Ore Road ......... Wali ayo | lye Iya Waii ayo | Leti Leti Seed ......... Late inyode Sheep......... Rome Rombo Romo Korombo | Bile Kabiliki Shield ...... Ukuot Kuet Kuet Kwot Muku Makagga Sister......... Lamera Nyamera | Kaminere | Namira Mamvoti | Amamvupi Skin ......... Del Del Kom Den kuma | Maru Ruba Hide ...... Koma Pien Sky. cesses Polo Malu Malo Polo Ba; Gba | Ba Sleep ......... Nino Nendo Nino Abutu Odu Idu Anendo Smoke ...... Iro Yiro Iro Yire Atsika Aseka Snake ...... Tuol Tuel Tuol Tuol Inni {ni DOM cccisecient Natin Nyatena | Katin Nyatin Mabara Mva Mamva (j.) Song ........ Werr Wir Werr Miel, Werr | Loiigo Loiigo Spear......... Ton Ton Ton Ton Adzt Ajtl Star... Lacer Sulue Kaserr Sero Lelegs Mimini Stick ......... Yat, Lot Lot Abiro Olet Hwé Fé Stone......... Latin kidi | Kidi Kidi Kidi Bé Kuniva Orioigwa Sunt aaa Kiet Ciefi Kien Siefi Itt Itu Sweet potato Kisok Kita Toro | Kabaya Theat: ssp Pi gwai | Pi wai Pigewai | Pigwai |Mindré | Nyindre Testicles Mana, Tona| Lojio Man Mal Ofnyu, Ola Umulu Thiet scenes Kwoé Jakuo Kakwo Kwo Ogu Ogu Thigh......... Im Thing......... | Lim Gimoro Ipii Pin Lemi | Nga Thorn ...... ' Okoro Kudo Okote Qkedd Qtsi / cl Throat ...... Duol Tobacco...... Ta Ndawa Taba Taba Toba Taba To-day ...... Emér Kawuone | Nit Bafta siel | Nyandra = Anre
932 VOCABULARIES Encusu. Acwou. | Ja-Lvo. LANco - Aturu. Mavi. | AVUKAYA. | (LUKEDI). | a f — Toe... eee Lét tienda | Atien . Fat Newa Pamva | (“leg-child”) Tongue ...... Lep, Lewa | Lebbe Malep | Ledra Landra Tooth accu Lak Lak Laka Si Si y» canine Nyaluwgono 5, molar Nyapuit lak TOWN cows swe’ Mierr Diek al Tia Eni Aigo TRPEG? xcceccaca Yat Yat Yen Iwe; Xwe | Fe Hwe Twins ...... Qwok Rit Rut Emvuri Leti Urine resceseen Laty’ Lass Lac Udrue Odre Vagina ...... Noin Wat seine Lue Yi Ali; Rop | Odya Ajigule Wart hog ... Njiri Uzuku Water ...... Pi Pi Pi Eyi Lumvu White man . Musungu | Munu Mundu ‘ka Ngatra makwar Wate wise cose Kiega Dako Dako Tzi Oke Wind sees seees Yame Koyo Yamo Eri Kaguma Witch......... Jajuok Kadziwok | Jajok olé Oli Woman ...... Nyako Dake Nyako Indzon Okomva » na=my » young. Nutu Wood......... Tyan Yien Yen Idza Iza Lesi Yam ...... Ndagu Qge Retii Ayo Year vn... Iga Kale Ura sel Ai Loki Zebra......... Kainyina One ......... Aciel Dek Aciel Ald Ald ESC Leases Areio Arid Arid Eri Iri Three......... Adek Adek Adek Na Na Four ......... Afiwen Ajiwen Afiwen St Si Five: sisi cas Abity’ Kany’ Abi Tot Nji SiR canes Awuciel Ape Ab siel Azid Njikazia Seven... Aberéo Wuarid | Abi rd Tudieri Njigeleri Eight ......... Aburo Wuadek | Abora Arré Njidalana Nine: svceeree Ojigaciel | Wuafiwen | Abofi’en | Dritsald Njidilensit DOs csircnnsaces Apar Tomon | Apar Mudri Mudri Eleven ...... Apa wi acel| Apar ga ciel) _,, akiel) Aparacel | Driwalé | Mudri di lalo Twelve ...... » ga reyo |
VOCABULARIES 933 ENGLISH. ACHOLI. JA-LUO. ae ALURU. Mant. AVUKAYA. Twenty ...... Pi arid Pirareyo Pirarid Mudiri Nyadita Thirty ...... Piradek Pira dek Pira dek Muddi na | Nyadi alo dule mudri Forty ......... Pirafiwen Pir’ afiwen Piraiwen | Mudisi | Nyadiri Eitty scivscse Pirabr — Pir abitc Pirabi | Mudditot | Mudi nji Hundred ... | Dayapa Haga Dakacel Toro Nyaditra I, me......... An An An An Mate Ma THON: sisejcues In In In In Nyetde Mina PVG sccwieacesecs Yin Yale Tyin Tyin Nyet (2) Golana (?) We veccccsaeces '| Wan Wan Wan Wan Ama Amato VOU: hess Un Afié Un Un Anye Amine They ......... Ubin Ji Abino Wabine Anyemii (?)| Golaena pO eenteatane Idiit Diite Iduts Séke Amakbo — K&kéré Udit This man ... | Dana en Nate ne Dan ‘ene Dial ca Nye di Golana Nyire en That man... | Nyire kya | Nate ca Nen’ dane Anyi na | Mifi agedi Dana ca | This tree ... | Yate en Yad ené Yat ene Xwe di Fe di That tree .. | Yatica borrl Yat ica Yat iseri Ywe na 4 na My house... | Ot para | Oda Oda Djd mass | Jo maka Thy house... | Ot peri ' Odi Odane (2) Djé madrii | ,, mikadi His house... | Ot pare | Ode fiane | Ode Djo nidr’é | ,, amidridi Their houses | Badjo badrie’ Our town ... | Diek alwa | Ndala wa | Diek alwa Ei amate | Ango | parwa amakano Your Bi ye (2) Iturwa Empi nye Vonyate | Ange country ... amikane Their ] chil lren... | Latin pajé | Nyitindu | Kitin abino Bani badrie, Va goleka Bad ccicide Rat? Rate * Rate Unzé | Onzi Female ...... Diel Madako Dako Iai | Oke Good ......... Bér Bér .| Berr Losd | » man Adiilosé | Badi losd, pli Areat........ Duo Nojigo Duoh | Amba » man... Nama | nongo Little......... Tiri Matén Tiri | Tore | Finyé
* Tim nd rate = your work is bad.
EN@LISR. ACHOLI. Little thing. MAI@ caniees Nyok (2) Lacok (?) 5 child White ...... ' Matarr Here ........ Piny’ Black.......-- Macol Plenty ...... Poh There......... Kya! Ca! No, not ...... Pé! pé Lam iasaccnes I bring ...... TI come ...... Abino Icome not..| ,, kd I dance ...... Amiello I die gum, Atodd I drink ...... Amarro I drank ...... Wiiramarro Idrank not.) ,, ,, ko Teati icsacn Acamo I eat not Acamo k6 T BiVG senses Ami » not... I give you... Ami do I gave him.. Ami oborre TEGO -dedeeencs Wacirri I went ...... A cirr *nworo J kill them.. | Anéyo I know ...... Aneyo Aneno I know not.. | Aneyo ko
I see Thou lovest.
VOCABULARIES JA-LUO. Pen ALURU. Mant. ene ae | Tadi toro Maricud Tuon -ge (affix) A’ga Racar, Tarr Tiigwe Debi Ka Pinye Dzu Disa Rati Sol Inni Tot Duts; Retii Pojia pofa Kuca Nene Ndalu Naléna A! Okwéroké Alekko An ma Annakel | Akello Medzira An abire | Abino Tra (¢mp.) | Mamu Ukanabi = |Akweroko(?) Mamu ké Atuge Miel Maiiga to Até Ati Madrakpo Amado Amato Mamvua Mado Amvua dzine Ukamado | Mamabino Amvu ko mato Aciemo* | Asamo Ma nya Ukanacam | Mabino Anya ko samo Amiofte, Mia Akwera Ukanami Amie fin | Ameno in Akwe nyini Nyoro amie Adio Ma nyimu Aiadi Amwa adzene Anégoge Afu kpa Afieyo Anira Akia Ani ko Ohere Tlera
AVUKAYA.
Mvemve
Ninyi
Malekko, Itiko
Ma jela Ma nyadi Ma niko Ma drata Ma mva Ma mvuta
Ma mvu ko
Ma nyala Ma nya ko
Ma fe Ma fe ta midri
Ma fe ta
Ma nya Ma galeta
Ma u fwela Mweni
Mweni ko
* Thou eatest = Jciemo ; he eats = Ocamue.
VOCABULARIES 935 ENGLISH. ACHOLI JA-LUO. Mant. We make...............000 Wa tim Watime Matadi ywea (2) Wie Says ise sstiiccheesieinanente Wa wace Wawaci Ama le jojo We Sell cccssccrnesansstiveanes Wanyeyo We sold not.............0066 Wa wile ko Ukwanyeyo Amadzea ko He stinks...........0..0000 Nwe Noi Kofigu He steals ..........:..c cece Akwalo Okwalo agu They laugh ...........0..0 Anyero Gifiyero You Weep........ecseeeeeeeeee Giyuak Why art thou sleeping’... Nite ine inendanaiio ? Where did he go? ......... Aia dikanyi? Who comes in? ............ Nifiano medonjo? What do you say ?......... Niwacaiio ?
How do you make palm
WANE? oechcsunnctaes Seehee What shall we drink? ... When art thou coming? Give me food ............644 Cut me a small stick...... I want a little stone ...... Which (fowl) will you
give me? ww. He is inside the house ... The birds flew away ...... He is taller than I......... The parrot screams ......
Nitem nadi kojio ?
Waiinwa madano ?
Ibirw kara afio ?
Mie ciema
Afiol lut maciek
Aduaroki di matin
Gweno manadi mawai- ni inia ?
Nie ot
Weiiyo orengo
Ubur olde ai
Kasuka iyuak
The rotten tree falls ...... Yat motop ogore pili Can you see me? ......... Nin yalo neno a! No, I cannot ............05 Uyo, Atue That's 802 ....ceeeeeeeeeeeee VOL. I. 30
MAKARKA. LENDU.
BAMBUTE.
LOGBWARI. MUNDU.
MBUBA.
Locspwakl is spoken in the district of that name, 8.W. of the Madi country (Lobari).
Munovv is spoken to the N.W. of the Madi country.
Maxarxa is spoken in Umbio(?), near the River Danga and the Gunguru country. It is a dialect of the widespread A-zande or “Nyam-nyam” language. (Bahr-al-Ghazal and Upper Mubangi River).
Lenvuv is spoken in the country west of the Lower Semliki and of Lake Albert. same as Lega.
Meusa is spoken in the Congo Forest, west of the middle Semliki valley, in the country of the Dwarfs. Mbuba is only a dialect of Momfu, spoken between the rivers Aruwimi and Upper Welle.
BamsButeE is only the dialect of Momfu spoken by the Pygmies in the N.E. part of the
It is the
Congo Forest, west of the Semliki River.
‘ ! Lrenpbu, Msusa BampttTE
Encuise. | Locpwarr/ Munpv. paar LEGA. (Momrv). EDwanns), Atitecs save: Obti Totdi Aqye, Age | Auca Kasi
White ant. | Onya Ba Maku Antelope— Anya Ba Tiipi
Hartebeest Songoro
Eland ...... Borké
Bushbuck.. Ngabi
Reedbuck . Borké
Waterbuck Ndi
Damalis- Luba
CUS ...... Tagbwa Ape wn... Afigé Baham, Nerrr (trill)| Tato (chim-| Utu (2) Bamu panzee) (chimpanzee)
Colobus ... | Walewa Mbilo ue
Arm oe Dri Kpa (explo-| Béro, Béré | Letopwa | Reohu Toit sive before p) Arrow ...... Yé Kézé Agwanza_ | Mbrit Aspi ‘Api ARE. dane Olo Gipi Mangwa_ | Lo Tsahi, Tiiampa Lukaka, = Tuampa
Baboon ...... Olewa Mboro Meba
936
VOCABULARIES 937 Maxkarka | LEnpDv, MBuBA or EneuisH. | Locpwarr | Monpv. (Nyam-nyam).) Lraa. (Momrv). io. Back ......... Ogéré Nbora Gilio Madzupwa | Raku Tau Banana ...... Abuge Labole Bo, Babw | Tsé tsd Boko Bote (tree) Beard......... Tibi Su Maengbwale| Letsuka Osi Osé Maingbwale Be@eracus 5.438 Léa Jie Ayegea Tai Meri Méri Belly ......... A Bura Vule Lez Hegbe E:bé, Ekbe Bird ........- Area Lu Ajere Erie Qsa, Hosa | Qsa Blood.......-- Aré Newote Kole Zu Huru Ustu, Uktu Body ....-..+ Ruba Kotara Potere Leronga Umba Tra Murmartba Bone ......... Falaké Biki Meme Zapa Tibi Astiba Borassus palm ...... Ttu Neiri BOW Saas Yer Usa Déré Mboté Sau Sibai Siba Brains ...... Ofiwe Mbésa Dudu Vui Utsu mune |.Ini Breast ...... Ba Ka Memoni Ga (pl. ziga)| Ufo fs » (man’s) Bagara Nbodole Butbu Pagii Brother ...... Adi or Adri] Ngaona Bladiali Gadi Uma tsu | Uthe (Sudanese Arabic) Buffalo ...... Odru Gbwa Bi& (like | Bai Rupi Tupi Fr. bien) Buttocks ... | Ofigd Mura Rumbure | Letaiso Taru Utagii Canoe ...... : Zabu Bau Hélé Eré Caticseskos Olokolo Zaza Tinya, Tia | Nyamon_ | Medi Uraii (2) Cattle ...... Ti Yiti Bull.cz cee: Ti; Ti _ Manigeo Chief seccerees Opi Mata Vufiura Droti Mala Api akbéle Child ......... Mva Bambara se} Ulig bia Mba Mangu Ukbwe ili ; Niwo (pl.) Cloth......... Bonya Bofigo Roko Eriti Lunde Rude Country ...| Afigo Gbau kpara) Minandu_ | Foba Ube Ené Gwaukwara} Kuandu Cow ......-- Ti oku Yiti, Yéyiti Lutsu gya | Bure Bu'te pel nani Buram (pl.) Crocodile ... Ki Ngondi Rrra Uraii Urasii Date palm, wild... Ndende Bukema Buema Day censie'x Tni Bubitin Yulu Ku? Bohusa Bord boss Gba (date) Ubwe (pl.) Many days Buru du Daylight ... Ulu Devil ......... Ori Morge Gomereme Rinye
938
VOCABULARIES
ENGLISH.
Dog Donkey ...... Door
Elephant ... Excrement Eye: seceseces
| | a 'MakarKa | Lenpu | Msusa | BampBurE | LOGBWARI. Munpv. (Nyam-yyaw).! Leca. | (MomrFu). (Dwarfs). Ock Bore _Ango | Cici Thu “Ibu . Kanyer Kanyer | | Oapi * | Kakati Muiguti | Nbadima | Dzadzu Henza | Elasi | | Bulindi | Orebi Marara ss Mireli Lotsi Idudyi Maratéroto Ari Gembi | Gazza Gidzu Utsi Ucé, Utse ‘Bi Jé, Goje | Tule ‘Lejipwa | Upi Upi -Auogbwe Paraige | Para kondo. Bwi | Abeba Abobo | | Faraiigo _Mufafere (7) ; Ewa | lya Mbara Izau Uhu Uru Ize Gipa , Mile Wa Uta Uta | Mi Jara ‘Bangare _, Lejupwa Ve Uren (Uehihi) Andeti Gbwara | Pakpure | Lenyo Ue role Ua Odda | Mo | Bakumba | Ce Hora Ota | Nzeme Ata Oba Ori Coro Mukagunde Nyi Obe Onyofi Dzikpa | Ulinzagare | Gi Heditsitse | Adi’e’e Kediéé Aci Wa Uwe Kasu Ukbi Ukbi Ebi Si “Tyake ; Auta Hebi Ebi Mogutuku | Kangandera’ Gidere | Lekoko Halu Adu 'Batulendule fey Ai Go | Bere | Tso Nseiiga | Tttidti Ati Ngo . Kondo ‘aul Habe | Abo Baendri | Ma | Mipt Balimo Ada (2) | Indri Meme | Vusende Ndrr Meme Mémé | Adoga * : Mbori Ziwo Namwanga | Alidida Aise Go Mviia Waka Ngala Gara Musebi Musobi Inyaku Te ' Sente Dzeli(earth)| Hene (po= | Ené here) ee Awande Kiraga (1) Opé Tea ‘Nzengu | Dai Aliohe Uli’o’s’S Usu Babare Tu Sau Ekuba Ekuba Dibi Sunju _Mangille | Ai Utsuhadi | Ucuadi Ddi, dri Dzikpara Bere Letopwa | Hedi, Ea; Adita’o Hamba
* This name was applied by the pygmies to donkeys, mules, and zebras, but not to horses. It is really the name in their forests for the Okapz, the newly-discovered giraftine
mammal.
Okapi is the Mbuba rendering of the word.
VOCABULARIES 939 | : Maxarka LENDU, Msuzsa | Bamst ENGUIE, Leceyast:| -Munpo: ees Lega. (Momrv). Gia Head ......... | Dri Nju Rilre Lejukwa | Ucu Ucii lisa cnn Masi Tare Nbodule; | ¥edza Bulu ehi | Bulu eti bagunda | Heel ......... Tambulo | Ndurd Lekwojuti | Mutindi U'ti'di Hippopota- | MUS....----.- Arua KKimbare Bagga Nya Apfo Apfo Honey ...... Anyt Wo Mgwoi- Tai Melinde Tpa gwono Horn ......... Qjo Di Banga Lidyo Hatsi Akba Ace (yl. 2) Horse......... | Kosani (Ar. Soli | hussan) House ...... Jo Kambo :Bambu Dza Odza Twci; Ai Amaja, pl. Hunger...... Abiri Tala Gémors | Ea Huli Udi | Gémolo | Hyena ...... | Obogu Lépogu Zegge | Nyau Mubiri Piti Tron se... - Ambé Sé Beige | Mbo Oka Ke Island ...... | Ei lirebo | Pa (kpeu) | Ngapa Jajira (Ar.) Ivory ......... | Ewasi Teya Mémé Zoku Uiise Ursé Knee ......... |Makomo | Njiguta | Rukusere | Ledetai Bolo, Nbolo} Bore Knife......... Ti Maguruma | Sape Dyu Tbo Ufo Reeustectdy: Ruba Lit Mbéséré | Leju Halu Paja Leopard...... Nyaga Sia Mama Gota Hatt Ai Lions Kemi Kemi Mbaibone | Mbaiiguru | Lips... Ti Komo Botoiibwale| Letso Urigba Utigba Magic......... olé Murie Mango Tsu Ukba U’kba Maize......... Nboiu Nbéumu | Nbaya Kwi Muiisa Ui Male ......... K6omoko Mati: ssaesce Agopi Okpwara | Kumba Bale Aibo Acii ; Api! Ba (people) Akumba, pl., » ~=ratu » (this). | Ekbe acti Meat ......... 12a So Pasia | Za Anu Ani (Ula=eat) Monkey...... Arugu Erugu Li Ret pé Tétpe’ Moon......... Imba Fé Diwi Bwi Remba Teba Mountain ... | Era Da ; Mbia Ngau Bamba Baba Mouth ...... Ti ale Gimura Nail (of fin- | ger or toe) | Onyefi Kojikpwa | Sisi Culu Hedi habw | Dere dére Name......... Ru Trimu Rimono Leroto Miabé : Neck ...:..... Ombé Pisingoro | Gore Lecute Hafu Afu Night..... ... Eni Biti Kuna Bohusa Etoru (?)
940 VOCABULARIES 5 MaKAR ENDU, MsBusa BaMBoTe EneuisH. | Locpwari.| MuNpDuv. ae ie (Momru). | (Dwarrs). Nose ......-.- Omvu Go Yulu Oil palm...) Kamuri Mo kamuri} Nboro Isa : OR ears Ra nyage | Yiti Neu Bure afibi | Buté Palm ......... Bukema Palm wine 7 oe, or mead ... | Ewa Fi Buda Ada Amvu O'de Parrot ...... Nwo Kukuru Kri Nduho Ai POHnis veces Anja Ti Kira Di tede Tede IE csaceseetes Ozze Mba Zigbwa Jau Riko Ti’6 Pigeon ...... Alurufia = | Mbérifa Mbipa Amam Pime Bururt Place ......... Vo So Sente Daile Ubo _ Ra: ceauseees Oz6go Ago Mai Ji Tibo Tibo Riaiticesccsectes Idege Zo Kuri Gyau Abeke Abete River sccesss es Aro Negu Eme Dabu Ui oor Road ......... Geri Kadze Géné Cuja Bofibon Bogboii Sheep......... Kabila Kambiliki Cembukwa | Butama Buttama Mburama Shield ...... Vora Vira Hobi Sister ......... Mamvoi Ngaona Dowile Singwa lele-| Mwambo gyau nani Skin... Maruba Kora Potore Si Jitba | Etati . Sky wee Ba Kpi Ario Ra Hatirinda | Alitida Sleep ...... .. Odu Masikutu | Mineti Du Tlei Ubu Smoke ...... Aciga Ngiia Ngime Kwo Renu Téntt Snake ...... Eni Poro Uws Su Va U'a SOnstnaeis ‘Mva,Mamva| Mbarase ‘| Gigude Mango Ugbé (pl.) be » (my) ... Ledzambwa| Madi mangiil Song we... Engo Ci Gbere Gyi Qoani Ati Spear... Aju Ds Basé Lai Rikpe Titpé Tikpe Spirit......... Kuna samba’ Star <.eie Kacera Kofara Nzungwe | Artau Redu Bibi Stick ......... Poti, Pwoti) Ra Ngua Tsu Foia foia | Ukba Tlwia Stone ......... Era Teme Urimbia | Jai Hina Ina js Sun scccus Ett Ra Ulu Gi Oi Qi is Sweet potato | Maka Kabaya fy ts Tear ......... Mindre Ngura Aiime Dzuda Uudi Ofati Testicles ... | Adagw Yora Unde Kuka Nbomehi | Omii Thief .... .... Ogu Ti Troddi Boo Thoka Tlotpe Thing......... Afazo Ekara Mufafere | Hure Udu Thorn ...... Qi Morzi Mange Kwele Hohi Tlo’pi
VOCABULARIES 941 E : Maxkarka | LeENpv, Msu v sa Locpwarr | Munpv. (Nyam-Nyam).| LEGA. Giron) on Tobacco...... Taba Taba Gunda Mbazz Taba Tapa To-day ...... Andre Tle tikin Urusa Nzu Ofala Boani, Obe TOC scssversvns Pamva Kojilura | Urindule | Lekoja Halu tsetse | Adu &’é (leg child) Tongue ...... Adré Mi Minare Leda Retsu Etsu Tooth......... Si Té Rindile Leku Use Use Town......... Afige Kiites gwaa| Nbi Mulambo | Epi pigi Pree: -sccsncess Poti RS Bafigwa Tzu Uiiba Doro Nyake Twins ...... Ojo Dadase Abi Zu Lei Waedé Urine......... Odre Ngodso Irma Nazi Retsu Igba War ......... Adi Go Vura La Ude Oro Water ...... Eyi Ngu Eme Da Ui oii White man .|Mundoka | Kufukufu | Abaramo | Kakubale | Muzungu | Miiziigii Mundoika Wale acta Oku Worasé | Gidésa Dzaya Madindolei | Dalé " (my wife) Wind......... Qi Gifi Uwegya Vi Dole, Ra’pe | Ta pé Witch ...... ole Murie Binza Tsii Uiiba Ode (?) Woman...... Izanje Mada Gide Dzaya Dole Dole Wood... Tja Qwa, Wa _ Lyake Tsupwa | Ukbi Okbi Yam ......... Baka, Bara Uru Tfigana Tgama Year wo. Kifia Eré Gandnisa | Ndfir Saka Zebra......... Zauvwe One ......... Ald Biri Sa Di Edi Mwedi TWO wees Tri Gbosu Ue Ru Agbe Etbe (Egbe) Three......... Na Bata Biata Bau Ecéna Ecena Four ......... Sa Bala Biama Fau Ecero Ecetto Ecéto Five! ccsesesas To; Tan | Burvi Bisiie Mbu Ecembo Ecebo Di Keaddeuarueued Azia Mwedia Batisa Za Manca Matca Matya Seven......... Aziri Léorezi Batitié Arubwo Laludu Arudi * | Larudii: Eight......... Azina Badzena Batibiata | Rrrr Lalo Raro Nine ......... Azisti Menewa Batibiama | Deti Abutsuhwa) Minidii TEN cacaesiues Mudri, Azito| Njukba Bawe De Avutsi Mini Eleven :..... » drinalo| Njuk biri- | Tiborosa Tsiti » kiedi figbe Twelve ...... ,, bwesu | Tiboroué Twenty ...... Mudiri Tekebiri Bororué Foujuna | Iki akbe Thirty ...... Muddi na | Teke bata | Bawe zibo- | Baude » etsena rosa,
942 VOCABULARIES . | 1 ENDU MBuBa BaMBUTE Encuisu. | Logpwarr.| Muwnpv. eect a a. | (Momru). | (Dwarrs). Forty ......... | Mudristii | Teke bala | Ziborowé | Faude Iki etsero Fifty ......... » te | » burvi | Bawe Mbude » etsembo batesindisa Hundred ... | Toro [Teke njukpa| Borobilie | Mbwi Isu ufigwa Thousand ... | | Borobilie | | zindiborosa | | I, me......... | Ma Ra Miare Ma Umu Maia Thou ......66 | Mina Dému Mo Ni Ini Pes HO: fsnssueseces | Mé Demuden | Ko Ca Ina li Ugbe (1) We.........08. Amadi Deta Ani Li Boi Boi You, vcs Emidi Di dila Tyo Ni Aduo Alebolai They? cecoreres Emitdaé Hihe Canru Ide Opodo Alliseccresases | Dji Dumini Migumba | Di di Boi Boi » men...... | Do Aibo boi » things... Migumba do Udu bi This man ... | Mitdé Demu dela | Kumba Ni cuhu Tbo lai Acii lai : kore That man ... | Misdare Kumba | Cati qn Acii de mudiore This tree ... | Fe dire Nyake sure | Hu tsu Uniba lai | Ukba lai That tree ...| ,, da are » ediore} Ca tsu 5 ii Doré le My house... | Amajodi Gid’ imale | Le dzadza | Madionzai | Ai maia laji Thy house... | Jomadidi Gikporale | Ma dzadza | Nibodnzai His house... | Jominedi Gikpora Caidzadza | Niboon- zaindi Our country Le toba My country. Baduboi, | Eué Jaji baluboi | Epipigi laji Our town ... | Amalico Kparanin (7) Mulambo ya mubio Your country ...; Amamidida Gimbini Hurni toba Their Fundru children ... | Mva dateni Wile gigude| tonzau |Niwe andidi Bad... | Onji Mangate §Ngazi Tinda, Iinda) Idda Female ...... | Oku Na- (prefix); Diya Rebo Good ......... Kukafiba | La Ngama Ideba Tlepa Great......... ' Ambade Bakérehe | Dra Rundu Ikama iidii Little......... Garwa Umbaha | Zau Bibingi Efefégi jp DNA eee: Kumba tewiriko Male ......... Agopi Ba- (prefix) | Batse Anbi Akbi
VOCABULARIES 943 Maxarxka | Lenvuv, Mpusa_ |. BaMBUTE ENGUISE: LocawaRl. (Nyam-nyam),) LEGA. (Momru). | (Dwarrs). Sick, ill (Iam) ............ Minakaza- kaza WIGS seexcensane seca ncoeenes Emvéru Pusie Aure Eniba Itiibe OBS ecesteestceinyorssaeenais Hene Ainga Aféla Amipi IBIaGls: : cashuniinccatienutenene Eniaru Bie Taitai Esa Esade Plenty: set csceneteeueeeeen orcs Ngehafige Runtu Odiitiitii PUR (10100) ener ere ee Tende Itudu ThETe. Gacascstidtoaesrosnents Yore Canga | Anduli Bobani Pagani NO NO b seine aunts Dénie Oto, 0’o Nai, nza Mba Ebéi TOM oa tiveccacssanenwinanedsaeae Mi ngwa nako gp POO ve vs wwonemeteeacs dase 7, Iba! Ma lam TD DAUE sorscbipiwovoniguesis Me jiri » afia Burju Bameledani] Ere lani TComersesntaneeceeem nes » mudi | , yé Aira Bamele Ere (¢mp.) T come not ...........0::066 » muko | Ma dangata| Amara nza | Maigele Mageri api DT danG@ewsencseneriveovtcaratss Mendaka § Made jibeju) Obe Whe dogbere b iccht reer tepem te eecter er reer Madabo Mi pi, mi- | Fite Ba monde | Botdde » Ko(neg.) napi Thou diest ...........000. Nambonde Hee Gi6Siscsneenining Hey Honde T drink. seustncsestec cane scdues Ma mvu ,, nanyo /| Mbore Ba mamvu | Mabvo Abvo (?) T drank; :sccunse cect wprnves » 9 da , nyo (gba) Nimbo Mamvu = yesterday) olsa (yes- terday) I drank not........ ee » mvuku Me nyong- |Mamborinza) Maiiga Magibvu ogbwate z amvu T COG seecoesceansseacevreuensas » nyade — ,, nalila Ma nyunyu| Ba manu_ | Tlotu | Ma‘ilotu T catnty sescdcesesvesseneeees » nya kw | Melingate | Maror- Maiiga anu , Ma gilotu njunza TiVo deceased aos , fera Menafeforo Ba mete Eté (imp.) I give you ou... eee Mafe mini | Meaféforo | Maburnito | Nini mete | (Eté mai (thee) | taba = | give me tobacco) T gave him ..........0. » be Mefefoké | Maburinge | Inani mu nito mete | T G0) ees ecks mtnsdesents Ma mu Me nandu | Mara Ba mélo | Amoro L WET -sceeere coor yy DO », andu Firablo Bamu mélo T kill them .................. Matdi di » himio | Nirati Ba mafo ide! jilaina | thee sess sexsaceenieeess » himo ro
944 VOCABULARIES Bones, | Toonwam.| qAlazanea, | Teme | Mauna Tkall Titiias a cheesessintaseen Me himro ko ESM OW: cae Genstaacnneaee sees Ma ni ,, hinie | Ma njati Ba menda T know not .........sceseee ee » ko » nongete », njalinza) Mungenda TD SOE: sccostioettnnatuteetoednei ee Ba-mu moro Thou lovest..............:008 Mba motire nie(?)i\Nimajidro | Indanosa We ake joccicccsaccaennecens Ani zioko Lederenje Tomuhonza We Say recieve ocnmeeseess Anagamba fiu (?)| Ledralo Tomu hirotso We sold not............00 Mafimefigate? | Ledzu- Amamu amongeka rendza TS6l icecvet sh utenncanscancats Mefibea (Eika = sell) He stinks sasauccnsiias Kunafu Huti man- | Hafigu janguzi E-Stivellh eect ceecaccatcnanwnawee Ba mu mafigu Heisteals) secesouvsesteoniees Kunadita Ni dubu Bali hi hoka TStéall! stan. dha onestnace Ba mu mohoka Te lAOg hi cccedgvate eres Ba mu mohome They laugh ............0000 Inamama Candu Bale di heme degwoni TL WOOD) setererrecesswoosenm en Mumao’ba You Weep..........cc:ceceeeee Inakwara Nidte Aduo buninioba nadudz Why art thou sleeping ? Dayamupiana (?)| Nidte Adubo banini lei? : naiduro ? Where did he go? ......... Wolindoor.Odin-| Fungatira | Abeigboholw ? dakokeni ? ngwalo ? Who comes in? ............ Dauru gim Hu naye? | Aj hilasi abo? gbadima ? What do you say ?......... Munaya Nidte Aitse bonasi nadudra ? How do you make palm »» bonabon WINE csewsessevetaesensian laie ? What shall we drink? ... Ani nyogine ? Pe ; Aduewamuhamvu nadu ? When art thou coming ? Muniye nigirina ?) Nisi Adue ubonele tenanae ? nini? Give me food ..........044 Mu funia Bunyo Eti mine aune manyu Cut me a small stick...... Muye a dengua | Kutsuzo Tri muni kburu mato bibingie I want a little stone ...... Mi_ nadia_wili| Bujuzo Mumoasa hina mbia mato bibingie Which (fowl) will you Mufi bakondo | Ni bute na give me? ............. eee fure mati mabu au ? He is inside the house ... Uli mi kudimoyo' Dina aidza | Ina lai onza efibe
VOCABULARIES 945
ENGLISH.
MAKARKA (NYAM-NYAM).
The birds flew away ...... He is taller than I.........
The parrot screams ...... :
The rotten tree falls ......
The tree falls ............... Can you see me? ......... No, I cannot ...............
Ko agizo
Kukum mwiya kafiini
Ngua mbangati siitti
Ngua ati
Mo ingo kabiriti
Me ingo te
Te
MBuBa Lenpu, Leca. (Momrv). Erie fafa Bahosa hilale Huti dada majulu Kri de dzedze Ahu hedébanu
Tsu tudani kwone kwo| Ba uiba hoda
Ni njane mangwa? Nza muranja ni nza
Najigo oro momiie Ba, matige kuba
i
ADDITIONAL WoRDS AND SENTENCES IN THE LANGUAGE OF THE Forest PYGMIES (BamBuTE, MULESE, Bacsrra).
BaAMBUTE :—
There is nofoodto-day Anu food thereisnot to-day.
Enegéa (a dwarf’s name) is dead ...... Enegéa wde.
TO Cie siiscccecneenudadanns Botide.
Come here! ............ Ere la’pa upi. come here here.
TWO €APS oo. .eceeeeeee Upi wa ekpe. ears of two.
Gro diedeeaemanccte weantaess Amoro!
Srila it screenees Tama.
‘Enegéa’ cats bananas Enegéa abo wanu.
I eat bananas ......... Maia ’bew emanu. I bananas eat. P. eats bananas......... P. bwobwo elanu.
5, bananas he eats. We eat these bananas Boi amuino booe-te.
weeat bananas these. NOS 8) seb as Soseenecra as Bo.
ebi amiué.
bananas eats.
BALEsE, or MULESE Dwarfs :—
TENDS: vcesseasiee tea ead Uti
Hous@iceeerosaiaanieve cd Ai
Hippopotamus ......... Apoo,
FP cames gagscieedaeccie. Ele mia.
There is no food (food | Anu ebi there is not) ......... Odu epi
1 don’t want ............ Ma mobo.
I don’t know............ Mofigedza.
Man, sc.cccccveinesoieass Acii, Api.
One man ........ Api edi.
Two men ......... Acii wa ekbe.
Three men............... Acii ’etcena.
Ten Meni sascecess sescuess Acti wa mene.
Bacsira Dwarfs :—
TrOMesiacesvecwiaeecnstaies Lufa Head’ s.cesevissssccseenss: Mu Hippopotamus ......... Apfo. Leopard .......:0.eseeeeee Maii. Hyena ssc. ccscvaaseaeseee Kau
KIBIRA. LIBVANUMA or LIHUKU.
MANGALA. ILINGI.
KUAMBA. UPOTQ.
Kiprra is spoken in the Congo Forest (Upper Ituri), on the Upper Aruwimi, and thence southwards to near Stanley Falls.
LisvaNnumMa or LinuKku is spoken in the ‘‘Mboga” or Toba country, south of Bulega, west of Semliki, on the borders of the Congo Forest. Spoken by the Bahuku and Babvanuma.
Kuampa is spoken in Northern Toro, on the N. and N.W. flanks of Ruwenzori, by the Baamba.
MaNGaAba is spoken in Central and Northern Congoland, east of the confluence of the
Congo and Mubaiigi-Welle, up the Mubafigi for a hundred miles; and also along
the Congo eastwards to near Ilingi.
Majiigala is the language of the Baiigala.
It is
allied to the tongue of the Babaiigi (Bayanzi) who travel westwards to Stanley Pool. Iuincr and UpeTe are spoken on the extreme northern reaches of the main Congo.
ENGLISH. KIBIRA. pe aes Kuampa. | MaNeata.!| ILInc1. Upotw. ANG. cess eevee Litanda Banjako, pl.) Nsombi Isombi Nsombi Matanda White ant. Lago Bambiri- | Ndonge Apumbiyi | Apumbiyi kota, pl. | A pumbwe Bapumbwe, pl. Antelope— Hartebeest Empare Kimakuru, | Mbolongo pl. Bi- | Eland ...... Ndumba | Rhinoceros Lingungu Mangungu, pl. | Cobus...... Mbuli Cephalo- phus Ndoi Gama-gama| Bedi Bagbedi, pl. Tragela- Mondonga phus ... Mindonga, pl. Pallah...... Yéo Heyo
046
VOCABULARIES 94:7 Enews, | Krprra. Pa ates Kuampa. | MaNcata.| Itrnar. Upote. AP seein. Kika Ngule Ekitera Mukum- Mukum- Mukum- Bakika, pl. Ebitera, pl.| buse, Mi-| buse, Mi-| buse, Mi- Colobus Ngeye Enkomé ACM tan teins Enzika, Ekondo Kiboko Liboke or | Luboke Iwoke Tiboko, Dekondo T-bek,Ma-, Ma- Moko Mbombo (pl.) pl. Arrow ...... Api Mwambe | Kédoe Lukeke Likongo | -Likongo Nyambe, pil. Nkoko ARE. cctasien, Eruka, Aiibaka Roka Ikoke, To- | Lité Tkoko Maruka, pl. |Batibaka, pl. Baboon ...... Siko Ugbara Abura Babura ( pi.) Back ......... Nyene ‘Mukongu | Mbiri Mekundu | Mekundu | Mekundo Mi- Mi- Mi- Banana ...... Eboko Ebogo Bébé,Gbebe} Likondo Dikondo | Dikondo Ma- Beard......... Ndelu Bulelu Nderu Lole Dolole Lele Bee............ Mapasi sizi, Libeko Njoki Njui Poki Bwi pl. Belly ......... Soh’o, Tsoro) Bura Soho Libume Nedpa Lure Bird ........ Mbabu Noli, Ba- | Mburu Mpulu Mpuru Ifuru Mburué Blood......... Makio Meniko Magira Makile Makile Makile Body ......... Mbulu Ndutu K6zo Njote Lolope Luéké Bone ......... Enktio Lito Enktie Mokua, Mi-- Mukua Mukua . Magwo (pl.) | Borassus Ditugu Tugu Mbuma, Embuma | Mumbuma palm ...... Mombuma Bow ....0.. Mange Bobi Teba Ditifigbe | Litiigbeo | Lekeke Ma-, pl. Brains ...... Eboiigo Enigoro Boiigo Boiigonigo | @bheiige Boiigoiige Breast ...... Bere, ekuba} Li-bele, Ma-| Bere Libele, Ma-| Libele, Ma- | Diwele Brother ...... Ntubami | Mwanadem| Mukimindi) Ndego, Mutamba | Mekune Mwana amo Ndeko dose (our » nhangal= child) my Bana badem, pl. . | Buffalo ...... Negwende(!); Ndwbe Njare Nijale Enjale Enjale Bulle cecunies Muri ktiake Buttocks Ekbalata | Mafigbo Saketa Masoko Maiganda | Masoko Lifigbo, sing. ; Canoe ...... Koko Bongo Mulinga Bwato | Watu Watu ~" ! Mato Cat. Enjangwa, | Njangwa |Kondeke | Qkondoke | Kondoke
948 VOCABULARIES Encusn. | Krprta. OnLINUKU. Kuampa. | MaNcata.| Inner. Upato. Cats: a asiicns | Banjangwa,} Ba-, pl. pl. Chief seraeie 4 Maga Salie Mo-konji | Ekumo Mukonji | Ba-, pl. Child......... Mike ' Mwana Mike ake | Mwana Ofiwana Mwana Mulembe Bi 1S Mwana sa gule Cloth ......... Pongo Lubugo Enjongo Elamba, Bi-, Esenja Etowo » (bark). Naruta Country Inzi, Endu) Kungu Kiaro Mbuka Embuka Mboka Gow: sesewats Nte Buté Ente Ngombe | Efigombe | Muiya Bante (pl.) Crocodile ... | Kola Djene, Empeyo Ngonde Engandu | Ngonde Ba-, pi. Date palm, wild ......; Mugima Kigema Motoke Mutoko Mutoke Day ... | lie Nabutu Kilia Mukoro,Mi- Mubutu Utu Daylight Namusoti Devil ......... Mtuweji, Ba-| Mulimo,Ba-) Ndoki Mulimba Likundu Dog .....e Mboa Emva Mboa Mbwa Engafiganya| Mbwa a ey Su enwa Nkali yambua Door ......... Kukuku Likuse Kikuku Ekukereke Ekukereke | Ekukereke Bikukereke, pl. Doorway Muna ku | Mpume Munokon- mulungu dako Dream ...... Direte Ndoti Di-rate, Ma- Dilete Dilotw Drum......... Alende Ebiba Kirembe Ngomo Endumba | Ngome Bats sccsceoeet Kitoi Ucewe Kitoi Ditoi, Ma- | Ditei, Ma- | Ditwi, Ma- Maewi (pl.) Kee secussues Leke Mukiri Like Yala Tyala Eyala Nikiri ( pl.) Twyara, pl. | Bi- Biyala Elephant ...; Mbungu Anjan’ Mbungu Mbongo Endamba_ | Mbungu Banjan’, pl. 3 Joma wa| ¢Nume sa anjan mbungu Excrement..) Duu Mutara Tui Toi Lotebi Toi Totobi, pl. By @: sscvnctina Eso Liso Iso Lisa, Miso | Didiso Lisw Miso (pl.) Face ......... Leso Mesu, Miso} Keiso Elefige Bubuse Eleiige Pati accstetete Kamba “Mena Manone Mafuta Mumita Muta » (animal) Majuta Mazuta
VOCABULARIES 949 EneuisH. | Krprra. regen Kuampa. | MaXcaza.| IntNer. Upoto. Fear ......... Boko Mufigoii- | Mujajo Moiiguii- goma guma, Finger ...... Nzika Beifigbe Mbuka Nsei Musai Musei Bakbefigbe,, kibwko | Maosei, Mi pl. Fire ......... Ikala Gyara Musa Moto Mweisa Masa Fish ......... Su Siwe Su Insii Encu Ensii Foot ......... Kipe, Bata | Egbata Kegu Ditambi Litambi Ditambi Etindi Degbata( pi.) Forest ...... Nkba Mali Mabiri Lamba Mukinda | Lamba Djamba, pl. Fowl ......... Koko Kobo Koko Nkoko Enk6k6 Enk6k6 Ghost......... Nkete Aberi Mulimo Molime Eniketa Molime Goat ......... Meme Meme Meme Ntaba Entaba Entawa reer tee Mpai wa | Ntulisa meme meme God ......... Nkete Akuri Nyamwanga) Nsoiigo Libanja Akufigu Grass... Nsebe Ifugo Kasamere | Dititi, Ma- | Injani Tembo Ground ...... Deda Etaka Dodo Ntoto Mumbonde} Ntcale 4 -DUb wee. Ekuna Djagare Kiewbe Neguba Enguba Neua Guinea-fowl | Kanga Wanga Kanga Liboiigo Libofigo Libonigo Gun ......... Bunduki |Mugango | Mugango | Mbau Embau Embau Tait? ssecsenes Kisamo Nduri Sikamo Nsui Insui Insui Hand......... Ekako Igbata a Kegu Likata Dikanja Dikata baybefigbe Digbata, pl. Head ......... Mo Muto Moo Moto Mumoto Moto Nito (pl.) Heart,.......- Egbondo Mutuma Mulema Motima Mutema Mutema Nituma Heel ......... Esoko Etindilindi | Kitindi Litindi Litindi Litindi (ankle) ... Likese Hippopota- mus ...... Asanda Ndiibo Mbembwa | Ngubu Efnigubu Ngti Honey ...... Buki Liboke Njoki Apoli Empule Mbuli Horn ........- Endika Libakara | Ndeka Njeka liikaka Njeka Horse......... Mundumbe Mpunda Mpunda Mpunda House ...... Endu Ekara Ndabo Ndako Endako Endako-: Dikara (p.) » (ny) Ekara edem Dikara di- dem (pl.) Hunger ...... Nza Tara Enja Njala En Jala Enjala Hyena ...... Embombo | Mupiti, Ni-| Empiti Mbungulu | Enkoi Enkoi Tron ........ Mondo (?) Uké Ngua Ebende, Bi-! Qpita Ebende
950 VOCABULARIES Exam “nie: peg ene ? Kuampa. MaXcana. . ILINGI. Upore. | ] Island ...... | E-jwba, Di- Tuli Esanga, Bi- Esanga Musanga Ivory «0.0... Denu Minyo Mungele Empembe | Mungole ) Mi-ngolo, pl. Knee ......... Mwaku Lulu ‘Mekulu Libongo ' Libongo Libongo Knifes scccawe Ngua /Mwambe | Mbako Mbeli ' Ebuni Efeko Mbako | Lake caeues _ Ebale /Embanji | Bulike ToS tesamchtdine Endingo | Mutindi — Kegu lkole, Ma- Lokole Ikolo Mundi Ma-tindi,y. | Leopard...... Moli Kweyu — Ngite ' Nkoi ' Enkoi j Enkoi Lips... 'Ebumbo = Munu | Nanoko Etake, or |Efigundi | Eteke | Ba-munu | Eteke ; Bi- | Magic ...... Elimba 'Mamadii , Lemba Bokanga | Engaiiga Enkaiiga Maize......... Mugusa = Mukusa =; Nkusa ; Mundenge ; Mupombi_ | Mundenge Tegibura | | Male ......... Moko ‘Gule Murokew Dwele ' Olele Duele Balko, pl. Bosule Ba-muroke ' Mele, pl. | (pl.) | Man; enucitches Mugba Mumbi Nba . Motu, Batu Qmetu Moto Bagba, 7. . Bombi Baniba (p/.) , Babatu Batu Nha, Bakba , Meat....sec00 _Nyama Bute | Nyama / Nyama Enyama Nyama Monkey...... Tepe, Ba- ‘Ubom’ |Abula |Enkema |Enkema | Enkema ' Mobomu ! Moon........- ' Amélua Uri Sniige | Sanja i Ensofige | Ngondo : | Ba sanja, pl.| Mountain... Mamba __Tiidit, Ba- | Gusia , Ekuba Litali Ekeba Kupa ekbubu | : : Nail (of fin- | Kole ‘ Ndara | Kikulu | Eyala | Eyala Eyala ger or toe) | | | Bikulu — | Name......... Ino i Liyo Dina _ Lina Dirina Lina » (my) ..., Inoinie Mayo | Malina NG osecccccs Kingo | Emiro Bikia | Nkingo Ekingo Nkingo Night......... Kih’o | Busi Kiria | Butu Bobuto | Utu Nose oe... ‘Tae Lulu Lulu ‘Jura Tajole Tels Oil palm ... | Dilebo Dilebo Dilebo OX sa esienets . Nte (see Cow) Ngombi Engombi | Engombi | » kale =| | mubali lelele lelele cow | Palm wine | | or mead... Libo Ngaka | Mwenge | Manna Mamanna | Manna Parrot ...... Akukwa Mu-gaga, | Enkusu | Nkusu Enkose Enkoso Ni- Penis ......... Nteni Bima Ntene | Leswka Ensoka Musinga
VOCABULARIES 951 Encuisn. | Krpira. ley eae Kuampa. | MaNcaza.| Inter. Upote. Pid) eras ves | Nzale Nembo Ngoya Isombo Encombe | Insombe | Negurube Pigeon ...... : Mbabu Aliba, Ba- | Ki-bimbo, | Mukurufi- | Mukungulu| Mukulun- Bi- guli guli Place ......... Lodu Mundende | Anja Mabe Babe Mobe Bombi Rain: xceeeies Mbiio Ugbara Mbura Mbula Embula Mbula ; Mbura Raphia palm Bonga Bonjo Leke, Maike| Dieke Deke Rat... Mbabu Bebe, Ba- | Mbabu, Ba-/ Mpo, Ba- | Embabu Mpe River ......... Libo Dei Kitamba,Bi-; Mukeli Mukeli Mukeli Road ......... Ahi Miapi, Nipi| Kianda Njira Embali Njira pl. : i Seed ......... Marome Babana | Marome Sheep......... Mbali Butama — Entama Mpata Embata Mpata Shield ...... Kobe ‘ Nguba Ngua Enguba Neua Sister... Msalea dem: Mwana Muntaka | Muntu Muntaka Basale ba bukali | Bantaka,p/.. mwali dem, pi. STM: veggack ace Lohe Embamba | Kikoba Lopose Lolope Lopose Mpase, ol. Sky... Kuba Busi Kuba Dikolo Wisa Dikole Sleep ......... Toro Toro Toro Ilo, Tole, pl.) Mpongiri | Le Smoke ...... Maki | Wéi Makiri Litumbeo | Litumbu | Litumbu Snake ...... Enzoka Eli Njoka Njo Enjo Njo Python Mbome Embeme | Embome SON vecveensanss Mike Mwana Mike Mwana Onmwana | yy (my) » mamu| , dem |Mundiamu) .,, nangai) ,, ambi Mwanaiiga » (thy) » dongo, ,, ako | | 5 (his) » damu) ,, ana,vr ako, ss (our) rn dose | 3 asii | ' 35 (your) 3 denue: » anu ” (their) ” dabo ” abo Song ...... Limbo Rumbo, Ba-| Mbina Lembo Tolembo Lembo : Njembo, pl.| Njembo Spear ........ Ekunga Uwo | Kunga Likongo Likongo Likongo mawo (pl.)! Star <icsu6 Ntondo Ndata : Nsalia Nyoate Enjote Nyoto Stick ......... Entiibe . Mwigo ' Mpimbe Empimbe Mpimbe Stone......... Etéé, Tali | Libara, Ma-| Tare Litale Ditale Ditale Sin’ sass Mane Leba Mane Dinyaka | Disu la Disu la utu wisa Sunshine ... | | Moi Iyane Moi Sweet potato ! Teta Lukayata | Bitakuli VOL. Il. 31
952 VOCABULARIES ENGLISH. Krpira. fae ere Kuampa. | MaNcara.| ILInat. Upoto. | l | Tear ......... Li-beso, Ma-: Lisoli Lubeiso —- Mpisoli | Empisoli | Empiseli Testicles ... Beta | Bagoro Buka Mpuka | Lifigundu | Mpuka Thief ......... ' Ekubo Ndibo ‘Suma Mwibi | Iba, Baiba | Iba Baibi, pl. Thing......... | Kitu Ema — Kema Eloke ' Musanu Buina | Dema (pi.) | Thorn ...... i Nkuo | Wabo | Ekue Mukeke | Munjube Mukeke Tobacco...... ‘Taba : Mbagi Mbagi | Di kaia | Manga, pl. | Langa, sing. | | | Manga, pl. To-day ...... ‘Ndende - Yei | Leru Lelo | Jauné | Boboyake TOR cesteatdisys Befigbe-wa- Buga kegu | Nsei | Neei | Nsei | mtindi | | Tongue ...... | Edaka | Rudada, | Daka Lulemo | Lelemi Lolemu | madada, pi.. | Tooth......... | Ninyo, | Lenu | Minyo ' Dino, Mino , Lidine | Dine 'Minyo, pl. | Menu, pl. | | Mamino Town wo... | Niji Kekale Kikari — Likutu. | Bobala Likutu Tree: seceei: ME Buti, Mati | Meri ' Mote _Tyete Nwete Mite ' Injete, pl. | Mite Twins ...... | Baleu | Mawiro _,_ Barongo Mapasa =~ Mapasa Mapasa Urine......... Manye . Matere , Manyi | Minye ! Maminye | Mainyi Vagina ...... | Libolo | Masoli Neici Walt sseedeces Bio | Dite ‘Bulemu | Bita | Etumba Tta Wart hog ... | Ngiri | Efigiri Water ...... Libo |Malibo | Libo ‘Mai Malimba | Mai White man .|Muzungu Mujungu | Njungu | Liliba, | Mundele Mundele | | Maliba, pi. | Mindele Mindele Wife ......... Nkali , Mari, Beli, Nkari | Nwasi, Basi Ofiwali Nwali | pl. | Wives (my) Boli badem | | | Wind......... Empepo | Yéo Heyo | Ehwoiwoi , Mupio Eptipii Witch ...... ‘Mumba = Mamadii Mulemba | Nkaiiga Ejiketa | Nkafiga Woman...... Nkali ~ Muri, Muli | Nkari ' Mwali Ofiwali | Muntaka, Bakali, pl. Beli (pol.) | Bakali (= virgin) Muntaka | Nwali » young... | Nseka (girl) Wood......... Nkukue _ Tiibo Musa Nkoni | Ekeni —— Nkani Yam cesceesvs | “Iso ‘Kirali, Bi- Mbala — @henke ~—-Benju, Ba~ : | Disot, pi. | | Babenke, pl. Year... iMwaka — Kianda _— Kirubuli_ Gala Eraiiga — Elanga | Mweru | | Zebra......... | | Musolu | | | | ) | One ou... , Kadi | ligana | Moti | Moko | Emoi ! Mpeke PW) aves ifacs | Ebare | Diwiri | Bare... ‘Mibale, -bale. Ibale | Iwale
VOCABULARIES 953 ENGLISH. Krsira. pits Kuampa. | MaNaaa.| I tNer. Upoto. Three......... Esaru | Diletu Saru Misatu Tsateo Tsateo Four ......... Sina | Gena Tne Minne, -nne| Inne Inne Five wo... Etanu Boko Tanu Mi tano Itane Itane Bikieescneacess Mutuba Madia Mkaga Mutuba Isimano = Is4mano Seven......... Sambu Madaneka | Nsambu Sambu Insambu | Insamo Ejight......... Munane Bagina Nane Muambi Muambi Mundnai Nine ......... » mgono Subi Dibua Dibua Dibua Tei. isscenvcn. Moka Mine Kumi Juni Jimi Jémi Eleven ...... Baitoda Kumina |Jumina | Jumeroti | Jumina susimeti moke mpoke Twelve ...... Bakumba | Kumina | ,, na mibale| Jumi ribali| Jumi na murubare iwale Thirteen Digidi letu | Kumi na murusaru Fourteen Digigina Kumi na muruine Fifteen Digiboko | Kumi na susitano Sixteen Digi madea| Kumi na susinkaga Seventeen », mada-| Kumi na neka | murusambu Eighteen 5, bagena) Kumi na murunane Nineteen » bagena) Kumi na mugono| murusebi Twenty ...... Bamene Bwesi muti| Mitugu Mako Bicinda Bawiri mibale mabale Lika, Lioci Thirty ...... Bamene 5 » na Mitugu Njumi Ntugu baratu) murukumi misatu isatu isatu Forty ......... » gina Bwebare » minne | Ntuku inne Fifty ......... yy beke » nasusi] ,, mitano | Ntuk itane kumi Sixty .......- _ 4, madea | Bwesaru Seventy... » mada- » na susi | neka kumi Eighty ...... | » bagina Bweine | Ninety ...... 4, bagina » na susi) | na mugodno kumi Hundred ... | Radi Bwetano |Munkama | Muknma Thousand ... Minkama | Jumi I I, me ......... | Eme Eme iN gai Mbi Nga
954 VOCABULARIES ENGLISH. on Lanvie Kuampa. | MANGALA. | ILINct. | Uroto. | PHOW st ssacmsnens ry aewaanen Gweiige Qwe | Yo | Qwe | Att Gwe! FG sich eiesnckohewan we ara ere Uwe, Enge | Mendie i Oyo Qne Yoko Wie die ee en ea. Usii | Mendi besu Bis Iso Tso Po beeen re eens Unii Miyo | Bino Bani ‘Inu Whey edeiiccaniee oae-aoseds Baio i Bes ‘Awa Ane | Aka AM conic souse saeneideem deeeniet -bom | Pone -Onsw ' Ba, -neba, = -kaba (Dima -ba dibom = | i all things) | ! This: Man vevesssswerce ames Mumbitéyu Npamusindi Motu oye That man........0.00000.0 bin olitod Nbamendié » >) kuna, Wha s: Gree eaies niiaiet vacances Mkakaru © Meli men- | Mote yo toi dulu That tree ......0.ceeee Mkakaru Meili men- » Kuna: » tote dia | My house..............0000... Ekara dem | Ndabo | Ndako ' ndiamu nangai Thy house’ ssacsecaeuecoss » edewe Ndabo | 4, nayo ndiamow His house...........cceeeeeee » teni | Ndabo » neyo ' ndiana Our country o7 our town | Kiaro Kekara ‘ Kekari ndi | Likutu na adosii asii bis Your country .............08 Kiaro dona-: Kiaro Mbuka na | nini | alinamani bine | 5 Dini | Their children............... Bana ha dow Banike Bana nawa | ndibabeo : | Bad) checrtacusceelien, -bibi -azinani | Mabi (Mumbi Amazinana- asabibi = | | a bad man): Pema excccsnnwssomentne ra Ikwili, Muli) -fikali -Twasi GOOG g 2255 ah can eennane weantees -saido (agix) Amabonga .Malamo Greate snus wees -kuru | Zare-zare | Nene -kulu TEABEL Oe ageaheck on vaceate wesincne Mike (prefix) -ke yo MINDEN) saccncon cess -ndambu 95 (HOUSE) sncsreserssvenceny -esa biida Ma lersccedcutesentacnnnirses tees Su, Mpai ‘Kuake, ntuli) -lume Joma, -gule Nume Mulume_ W660 oe seseen ce nlooks cee -satu? | Ebiio Butane FV GRG vowed tvecenicnante vee Kuana Méo Awa, Ewa Bale seas sesacesonts eceacn cs -satighe Matanu Buindu
VOCABULARIES 955 ENGLISH. Kisira. /LisvanuMa or Linuxu.) Kuampa. | MaNcata. Pletity wsvesitew see seveens Ba boja ‘-mamada_ | Mingi Ba- yy (MANY) secseessseueoseere | Ba-madie MELE cscs cd seci veeediaies ly Koi Kuna NO} DOtisgcccssreereuseemsuene Masikai Nikumia | Te! TsATiictesngsewdsdedacheeeacues Ma Ni T britig’sssaccstvwssesacs Makaneka (also I come)| Nkisa kame Akamati HD COME 5 evtenswelactsusecaueen Bita! (@mp.)| Makasa (I go) Emie Nayi bikamie ? Ekawe, emp. Ubiké! (emp.) T come not ........cecceee eee Magbwesai Ni kumiai | Nalingite IRs ¢:5 1c: eae Makabuno », kambina| Abini ViGie: isvncsatenenedeesiousn deh ey Magé (magbou) » Yualia | Nkubi MATIN cdanscdl ootedeeeens Makamwa Nyuwai Nanyui Podran Ki venseviarhetdseibcoeneces Mamwene Ni nyuwa ” I drank not.........ccceeee Musimwa Kinu » te Tito ind eeatemnaneusanecerany _ Makaja (Kaka, food) |Niliaga | Nali T eat: NOt? seyaccestesecess et Misija Kili » te TPIVES sscascssnesenuagenedes Ma injoi Nepa Napesi I give you wee Manaka ninjo Nukupe Napesiyo T gave him «0... Mwawainy’ Nikumpesia| Napesiy TiO! sesiiyoes os gesae anoagninswens Jia! (imp.)| Makasa Nikia Na ke Matenda (Sa! go !) Sa! (émp.) Twenties wees Masabise, Matenda bise, Nikaiame 4 T kill them ..0... Manabaora Niki béla | Akufi ba T EMO Wessseceeievuveionces ries Membirai Nivia Yebi I know not ..........eeeeee Misinembira Kivi Aibi té Thou lovest.............000 | Gwenge yaja kukulu | Uweukundi) Yo aliki We make............::00 | Usii kaka-rema Besii Tobafigi : kikikola Wieisa inna ees Usii kaka samura Besii Tolobi | ‘ kikionga We sold not......ccceee | Usii lembare layon | Biki Toteki te! tundimbe He stinks............c0000088 | Anumvemve Alumbia Afoli He steals .........:cceeeeeeees Ana bebeme Aninsuma | Aibi They laugh ..............665 Basabake Baki tevieki] Baseki YOU WEEP. ..ce ceeecceeeeeeees Nandera | Benu buku | Bin aleli | Unii nakandera gamieki Why art thou sleeping ? Wakekuraie Olaliki ? Jambini wa yareke? nia lali ? Where did he go?......... | Asa nini? Aimane? | Yake wapi Who comes in ? ..........+. Ani aneka ? Andiani? | Nani yayi
(endako)?
956 VOCABULARIES ENGLISH. LIBVANUMA OR LIHUKA. KUAMBA. MANGALA. What do you say ?......... Wasamura tetan Uyofigiki Nini yalubi? » yei How do you make palm Ngaka wakira tetan Ukoli beni mwenge? WANE) coiesisdcecsennemencs What shall we drink? ... Kamwa yei? Kikinyuwe hi ? When art thou coming ? Weka matani? Obiki reni? Nini yaye? Give me food .............4. Ainjojakaka Nipa lieli Apesi <5 meisajja bilioke Cut me a small stick...... Atenera muhigo Zomba kami mikisisi | Akate iisaboda mpimbo I want a little stone ...... Makakbora likevi Nikikaba tare mikisisi| Nga’ lingi lisaboda Ditale mu- ke muke Which (fowl) will you Koba gani efigo wana-| Koko alimani GIVE ME: icvsinwsee cree. injo? mundukuni pesia ? He is inside the house ... Yeki osogo Ali ka ndabo Ajali na ndoke The birds flew away ...... Banuli bakairilia Bambulu baiya Mpulu baké He is taller than [......... Afigasagaine bubuta Aninyinia The parrot screams ...... Aku akandera Kukulu alikaluki The rotten tree falls ...... Buti boborai bwakakwa) Meli amahdla alikagwai Can you see me? ......... Wekaine kenaina ? Ubiki tafigiami Amoni. ngai? No, Teannot .............. Mesitoka Kikitoka Amoni yo te! FurTHER SENTENCES IN LipvaNuMa. ANAM, oc55.ccoeccades Ekondo. | A bad house ............ Ekara ebibi. Two arms ...........0..8 Dikondo diwiri. house bad. One COW......- cece Bute bwa bungana. | Bad houses ............ Dikara dibibi. cow of — one. A female child ......... Mwana se muli. My house ...........00.. Ekara edem. . child of female. house my. A female dog eink dieeiiie Tkoili ye mba. My houses............... Dikara didem. Semale of dog. houses muy. A female goat ......... Ikwili ya meme. Many: sxcoceemsnessertitn. Boja. goat. Many men.............. Bombi babeja. A cow (female ox) ... Ikwili ya bute. Many things ............ Dima diboja. on. All things ............... Dima dibom. | A good man ............ Mumbi a saido.
things all
man of good.
VOCABULARIES 957 Good men .............4. Bombi ba saido. Strike, beat !............ Benda. A great man ............ Mumbi mu kuru. I will strike thee ...... Eme mana benda
man a great. Mumbi si sa mukuru. man thatts great.
A little house ......... Ekara, or Ndabo esa buda. house that vs small. A male dog .......... Su emva. male dog. A male child............ Mwana ’sa_ gule. child (thatis) male. Male goat ............04. Mpai wa meme. male of goat. Male elephant ......... Joma wa anjau. nutle of elephant. A white cloth ......... Rubugu rusatu. cloth white. A white fowl............ Kobo asatu. fowl A white thing ......... Ema, esatu. thing white. White things............ Dima disatu. A white door............ Likuse lisatu. door White doors ............ Makuse ka satu. doors. Two eyes we... cee Miso kabiri. eyes two. TWO @AYS oo ceeee eee Macwi kabiri. ears Two men ......ceeeee ees Bombi babiri One parrot.......cceeee Mugaga ufigana. Two parrots ........666 Nigaga ibiri. T don’t like ......0..... Mas? kain’ (st is the
negative particle).
I married a wife ...... Mabuiiga muli.
wife I shall buy an ox to- Makora bisi bute MOTTOW ...sceeeseeeees Ibuy shall ox
kaliba. to-morrow. I bought a cow yester- Kikora bisi bute AY’ sixcvisesecssenmsacinas I buy did ox bude. yesterday. . Mwakwabuka lesi. (the man he) fell down.
The man fell down ..
I T thee strike, or Eme mano kabenda. I I thee did strike. I give thee... Manainjo. T thee give. I gave you yesterday. Manoka ninjo I thee did give
nakwbe. yesterday. | I will give you to- Manainjo bisi kaliba- WIGHTOW sc. xnsseswncen to-morrow.
T do(did) not give you Ma tunainjo I not you give.
I did want to buy ... Makakbora kakora
I don’t want ............ Ma si kaine. L not want. I don’t strike ......... Me si benda.
Thou strikest not...... U si bendei. He did not give me... I si nainjo. he not me give.
He did not fail...... .. I si akiso.
He does not love ...... T si kunda.
T love not ............00+ Me si kunda. I not love.
satan U si kundei. svitens Ainjo isabeda.
Thou lovest not Give me a little
a little Salle rataueittesoteamens te Mkwe. Give us bananas ...... Ainjoke ebugu. give us bananas. He gave US weer A si @join. he us gave. He gave you .....-seee A ni njoin.
he you gave. He gaveyou(emphatic) A ni njoin n’owe. he you gave you. Aboinjoin neboiigwba he them gave them.
He gavethem ,,
He gave me 4 Anainjoin n’eme. he me gave me. T love thee.............6+ Ma na kunda. I thee love. Thou lovest me......... Una kunda.
thou me lovest. Mi si na kunda. T not thee love.
I don’t love you ......
958
VOCABULARIES
SENTENCES IN KUAMBA.
I speak Kuamba Nikionga Kuamba.
One baboon ...........+ Abura moti. baboon one.
Two baboons...........- Babura bebale.
A white cloth ......... Lualo ndi ebiio.
cloth that zs white.
Strike!) gssvcisiconzeseae Binda. I will strike thee ...... Nida kubinda.
I will thee strike. I give thee... Nukukupa.
T thee to give. I gave thee yesterday Uma nukukupa.
yesterday I thee to give.
T gave him............... Nim pesia. I him gave. He gave me ............ A ni pesia.
he me gave.
I gave thee Nu ku pesia.
I thee gave. He gave us... A ki pesia. he us gave. He gave you............ Anipesia. he you gave. He gave them ......... A bo pesia.
he them gave. He did not give me... Kani pesi mbe. he not me give not. He did not give thee . Kakupesi mbe. thee He did not give us ... Kaki pesi mbe. Us
Koko mu ndi ebiie. fowl it thatis white.
Thou didst not give
TMG? jade oameracctesccaes I did not give thee ... I did not give him ... Thou didst not give us Ye did not give us They did not givethem Wie: dle escneucesecnceicsis We died, are dead We are tired ............ Our house ............... Your house
His house
His WILE cose cede eetene Thy wife .. ...0........ My wife 00.00... a. Our Wives ............064 Your wives
Their wives
Kunipesimbe, thou not me give not. Kikupesimbe.
I not thee give not. Kimpesimbe. I not him give not. Kukipesimbe. thou not us give not.
... Boku ki pesi mbe.
ye not us give not. Baka be pesimbe. Kikuto.
. Ki kuwa.
we dead,
Ki lilia.
we tired.
Ndabo © ndiasii.
house that ts our.
Ndabo ndi anit. your.
Ndabondiake or ana. his his.
Nkaluana.
wife his.
Nkaluako.
wife thy.
Nkalu amu.
wife my.
Bakali ndi basii.
wives that are our.
Bakali ndi_ banii.
wives that are your.
Bakali ndi babe. their.
BOMANGI. OLUKONJO.
ABUDJA. ABALUKI. ORUNYORO.
BomaNei, ABtpga, and ABALUKI are spoken along the course of the Upper Congo, chiefly on the north bank and between that river and the Welle watershed to the north. Abaluki is aimost identical with Abudja. It is only recorded because it is spoken much more to the east and not far from the mouth of the Aruwimi.
OLuKoNnJo is spoken in the districts round the south and south-east sides of Ruwenzori and west of the mountain into countries N. and W. of Albert Edward Lake.
Orvunyoro is spoken in Unyoro and to the north of the Lower Semliki, towards the S.W.
coast of Albert Nyanza.
ENGLISH. BomaNct. ABUDJA. ABALUKI. | OLUKONJO. | ORUNYORO.
Anitieccdeetnessecaes Sombi Sombi Sombi Mbali; pl. | Empazi
Esimbali White ant ...... Apumbuyi | Apumbitiyi Emi lungulu,| Enswa pl.
Antelope— Enyemera Hartebeest ...... Ensa Cobus .........05- Embara
Esi- (pl.) Cephalophus... ‘ Enzie Ape (Chimpan- | Mukumbuso | Mukumbuso | Mukumbuso Ekitera Isike ZOO) -ereeseceves Mi- Mi- Mi- Ebi, pl. Colobus ......... Engomo ATM! “tgairdesesvace’s Iboko Buboke Buboke Okubeko Omukono Emi- AYYTOW sseseeeeeeee Likoiiga Dikonga Likofiga Omusoha Omutego WX Oss, vcodnsicte verte Efunde or | Lité, Mato | Lité, Maté | Embasa (pl. Enyanzi Epunde Esiombasa) Esuka,esisuka Engerebe Enkobe
Baboon ........665 g aboon eas
Back icsesssesews Mokundu Mokundu Mokundu Omugongo | Omugongo
Mi- Mi- Mi- ; ;
Banana .......... Likemba Dikondo Dikondo Obukamatae | Kiteke, Bi-
Ama-
Beard ......s.0s00s0 Lolole Dolole Delole Esi onderu | Omuledju
One hair........- Onuleru
959
960
ENGLISH.
Brains Breast Brother
Buffalo
‘Corn, sprouting . Country... (COW. ests tieuee ‘Crocodile Date palm.........
Devil
BomMaANcI.
Libume Ifuru
Makile Mukua Embuma Lokoke Boiigonge Diwele Mutamba Enjale Mubiinde Watu Kondoke
Enkune
Enwana
Esenja
Emboka Enigombe
Enkoli Munteke Wisa
Endoki
Emburinde | Engaiiganya |
VOCABULARIES ABUDJA. ABALUKI. Qpeki | Qpeki | Nedpo | Nedpe | Mpuru | Mpuru | Makile ' Makile | Loleope | Lolepo Mukua ' Mukua ‘ | | Embuma | Embuma | | Litiigbo | Litiighe | | Qbonge Qhonge | Dibele Dibele | Muntamba | Muntamba I | Enjale | Enjale | Mafiganda | Mafiganda | / Watu | Watu | | Kondoke Kondoke | Enkumo Enkume | Ofiwana Ofiwana Esenja | Esenja | | | | | Emboka Emboka Efigombe | Efigombe Enkeli | Enkoli Muntoke Muntoke | Butu Utu | | Endoki Endoki Engaiiganya
OLuKONJO. , ORUNYORO.
| Enzaki (pl. , Esionziuki) | Anda
Enyenyi
Esio, pl. Omusasi Omubiri Erikuha Ama-
Ecikoga
Obita Amata Obongo Eribere, Ama- Omwanawetu Muhara Embeago Esiombogo Ebikalero Eritako Obwato
Akajango Kikuba Omukama Aba- Omwana Olumekeke Akamekeke Mutanda Omwenda
Eriboga Ekitaka Ende esigija » enume?d Endieoka Ekitanda Kiro ' Omwesi Omulimu Aba- Embwa Esiombwa, ji.
| Enjoki
Enda Enyenyi
Esagama Omubiri Egufwa Ama- Akatugu Obutugy, pl. Obuta Amatta Obwongo Iwere, Ama- Mwanawaido
Embego Ebibuno
Obwato Amato Enjangu Kifuba Kamwa Abakamwa Omwana Omeajeo J
Mutanda (bark) Orugeye
Ensi Ente ezigija » numid Ensambia Omukindu Ekiro Nyamusana Omucwesi Abacwezi
Embwa
VOCABULARIES 961 ENGLISH. | BomaNct. | ABUDJA. ABALUKL. | OLUKONJO. | ORUNYORO. os ear ES [ = Dog (very big)... | Ekibwa DOO%® secsvetseenes Ekukereke | Ekukereke | Ekukereke Oluyi, Ruyi | Oruhigi ; | Esionyuyi,pl.; Empigi Dream «2... Dilote Dilote Diloto Endeto Drum........... Ngome Ngome Ngome Engoma Enigoma BOP cshcenacecwoie Ditoi Ditei ma- Ditwi, Ma-_ | Okutwe, Okutu ‘ Amatwe, pl. | Amatu, pl. Egg.....ceeceeeeees Eyala, Biyala) Eyala, Biyala) Eyala, Biyala, Ereye Eihuri, | Amayi, pl. | Amahuri Elephant ....... Endamba Endamba Endamba | Enzegu, Esio-) Enjojo Excrement ...... | Totebi, pl. | Totobi, pl. | Totobi, pl. | Amagedzie | Amazi | Amavezi | Amaidzai Ey 6 vesvccuscseveces Liliso Lilise Lilise Eriso Eriso, Amaiso Face ...........0 Bubuso Bubuso Bubuso Obisu Obuso Fat wo... sede Mumita Mumiita Mumita Ekisawu Ekisaju, Ebi- », (oil, butter)... Amaguta Amagita Pear - asians | Musamba Muiiguiiguma| Muiiguiiguma Erisaga Okutina samba Finger .......... Musei Muséi Musei Omunwe Orukumo Eménwe, 7. Fare ggeeetankensas Mwisa Mwisa Mwisa Omuriro Omuriro Bish: watecssgvess | Encu Encu Encu Eyiswe Encui Esiswe, pl. | Isimbi, | esisumbi FOOb: asiecsisecens | Ditambi Ditambi Ditambi Ekisando Ekigere, Ebi- Okugulu Forest.......05. 0 - Mokonda Mokonda Mokonda Omusitu Ekibira Olulonge Fowl specsisvosss Enk6ko Enk6k6 Enkoko Engoke Enkoke Ghost..........5 Molimw Molima Molime Omulimu Omuzimu Aba- Goat oo... Entaba Entaba Entaba Emburi, buli| Embuzi 4 ! Esio- Esamban Embéne, Esembéne, pl. Good) sevasreecens Eniketa Ejnketa Eniketa Ruhanga Duhanga Duhanga Katonda Grass wo... Enjani Enjani Enjani Ekisuki Onwata Omwata Obuyansi Ground .......... | Mumbondo Mumbondo | Mumbondo | Omutaka Itaka 5 MUG ie cee | Enguba Enguba Enguba Ekinyobwa Guinea-fowl ...... | Liboiigo | Liboiigo Liboiigo Eniganga Ekitajumba
962 VOCABULARIES | ENGLIsa. | BomaNur | AxBvdsa. ABALUKI | OLUKONJO. ORUNYORO. Gun sscncersuess | Emba Emba Emba Embundu Embundu LATE yhccascaedanias Insui Insui Insui Oluyuwiri | Iswki Esionziwiri, pl. Hand 5 asec gesiirct Dikanja Dikanja Likanja Ekiganza Ekiganja Head: s..vciievessenn Mumoto Mumote Mumeto Mitwe Omutwe Heart vsatescaeunsee Mutema Mutema Mutema Omutummo | Omutima Heel: svsccauezesaass Litindi Litindi Litindi Akasinziro — Ekisinziro Obu- Hippopotamus... | Eigit Enigubu Efigubu Eyisere Enjubu Esisere Honey ............ Mbuli Mbuli Mbuli Obikyi Obwoki ic le) ns eer errR eee | Njeka Njeka Njeka Erihembe Eihembe | Ama- Horse isciseccceccee Mpunda | Mpunda Mpunda Enikayina Ejfikaine House ............ Endakeo Endako Endako Enyumba Enju Hunger ............ Enjala Enjala Enjala Enzala Enjara Hyena ou... Enkéi Enkéi Enki Empiti Empisi TOT shiawincete wtines Ebende ' Ebende Ebende Ekyoma Ekioma | Ecoma Island ............ Esafiga | Esanga Esaiga Oku itsinga | Eizinga | Eritsinga Ama- EVOLy. wesseesyyess: Negolw Ngolo Ngolew Erino Erino Knee ..........0. .. Libongo Libongo Libongo Eriru Okuju Knife oo... Ebuni Ebuni Ebuni Omuhamba | Omwihiu Lake: swassveccscsans Bulike Embanje Embanje Efigedze Enyanja Dib Se cacctevacccetonns Ekolo Ekolo Ekolo Okuyulu Okugulu Leopard............ Enkoi Enkoi Enkoi Engwe Engo i Ditc) (eeeeeeceertne Endare, Esiandare, pl. Taps ciiieessences Eteke Eteke Eteke Eminyiie Emenua MaPie:....ccivsusagses Enkaiiga Enkaiiga Enkafiga Omuleyi Omurege Wise man’s work Obuganga Maize ............... Mundenge | Mupombi Mupombi Ebikusa Ebiceri Males miseries ara Qlele Lolele Lolele Omulume Omusajja Many saistacketvas Ometu OQmMote Umote Omundu Omuntu Babatu Babatu Babatu Abandu, Abantu, pl. awandu MGAb saciadadecs Enyama Enyama Enyama Enyama Enyama Monkey ......... .. Enkema Enkema Enkema Efigende Enkende \ ‘| Efigéma, Esiofigema, pl. Moon ..........60068 Ensofige Ensofige Ensoiige Omugesera, | Okuezi Okweri Mountain .......... Litale | Litale Litale Obweruka —§ Orusodzi
VOCABULARIES 963 ENGLISH. BomaNa. ABUDJA. ABALUEI. | OLUKONJo. | ORUNYoRO. Mountain (big)... Erilambo, Oburambo » (SNOW)... Esiansororo Nail (of finger or GOE)! esecenmavzaten Eyala Eyala Eyala Eciala, Ebi- | Enono Name..........0065 Dirina Dirina Dirina Erina Eibara ee GOR)". aacieeeks Amabara- gaitu NeGk iissaaences Nkingo Nkingo Nkingo Ebicia Ebityia Engots Night sccesecsiea aces Bubuto | Bobutu Bo Butu Wamira Ekiro Ekiro Nose) vsewvacaneves Li- Li- Li- Muhuri; Emi- (nostrils) Oil palm ......... Dilebo | Dilebo Dilebo s OR diese ane Engombi | Engombi Engombi Ende Ente lolele lwlele lolele Esionde, p/. | -enumi, ¢ », (horn) ......... Efigube Palm wine..... ... Mamanna | Mamanna Mamanna Obuabu Amarwa Parrot isssucnicess Enkose Enkoso Enkese Efigusu Enkusu POTS: castcaviendvens Ensoka Ensoka Ensoka Eisulu Embere Esi sulu, pi. PIG cistisnnehecgeece Encombo Encombo Encombe Efiguluwe Empunu Pigeon .........0.. Mukuiiguli | Mukufiguli | Mukufiguli Akalikuku | Eriiba | Amaiba Place ............ 5. Qmebe Qmebe Qmebe Ahandu OQmwanya Abantu Raitt 8s cies Mbula Mbula Mbula Embula Enjura Raphia palm...... Dieke Dieke Dieke Omuhiku Obusware Esiombiku, pl. Ratissecveineses 7. | Embabu Empe Empo Embeba, Embeba ; ' Esio-, pl. | Songomuri River’ s.sesssesceres Mukeli Mukeli ; Mukeli Ekisesa Ekisaru Omusia Road) ecscinmeacceee Embali Embali Empali Ensera OQmuhanda Sheep...........065 Embata Embata Embata. Emburi Entama Shileldiverceceeeens Eniguba Enguba Eniguba Efigabo Enigabo Sister... Mutumwali | Mutumwali Mutumwali | Mwaleweitu | Wamao SINE eeepc Lopeso Lopose Lopose Enigwba Omubiri DK yrsicniecnaeanss Dikolo Dikolo Dikolo Olubola Eiguru Sleep .........-e Tle {mpongiri {mpongiri Otulo Oburu Smoke ............ Litumbu Litumbu Litumbu Omuki Snake.............6. Enje Enjo Enjo Nzowka Enjoka Python ......... Embome Embomo
964 VOCABULARIES l ENGLISH _ BoMaNet. | AsitDsa. | ABALUKL | OLUKONJO. | ORUNYORO. | | SOPs scaveacsesnanses ' Ofiwana Jat Ofiwana mbi| Ofiwana mbi | Omwana | Omwana | , Obwana, pl. gp (TIDY). seeeese ees | | » wage | Akana, dim. Soriay vasiaaseenci Lembo Lembo Lembo Oluimbo ' Okuzina Dance.........0.. Riwina SPeaE oecuaraceds Likongo | Likongo | Likongo Itumo, Ma- Eitumo Siar’ ceewdktwene Njoto | Njeto | Njoto ‘ Efigununo | Enyinyizi | Esio- BECK sveer a cusaees Mpimbe Mpimbo Mpimbo _ Omwigo | Omwigo Stone... Ditale Ditale Ditale ' Eribwe Eibare Suncor Disu la wisa | Disu la wisa | Disu la wisa | Erioba Izwba Sunshine ......... Momoi / Momei Momoi | Sweet potato...... Ekirebu, Ebi-) Ekitakuli TEAR - x rckwvietecesie Empisoli Empiseli Empisoli Omuseni Eiziga ' ' Emi- Testicles .. ...... Mpuka Tiigundu Tigundu ' Emihege Amagosi Bet cnacaienate Iba Iba Iba -Omwibi Omwibi "THING deinen Musanu | Musanu Musanu | Ekindu Ekintu THornessensdeeenece: Munjube = Munjube Munjube —_— Ere’hwa Eih’wa | | Ama’/hwa Thamb 2. ! | Ekiara | Kisaiza Tobacco........... Lianga Lianga Lianga Etaba Etaba To-day .....ee Jaune Jaune Jaune |Munabwiri | Dero TOGiscsccsesecranedsn Nsei Nsei Nsei " Akasanwe Akagere | Amano, pl. Tongue ............ » Lelemu Lolemi Lolemi ' Luleme Olulimi TOO saeseehescon. Diline Diline Diline _ Erino,Ameno, Erino POW serene oeitenes Lobala Lobala Lebala | Ekikale Orubuga PROG: <lanseac sevice « ‘ Tyete, Njete Muite, Njete, Muite, Njete Omiti Omuti TWIlSiieea oes | Mapasa Mapasa Mapasa Abahasa Abarongo Urine 3 .c.cceeses van Maminyi Maminyi Maminyi _Amaso Efntkari Vagina .......e Dibole Munsoli Mungoli | Enzini Waar. sesrisianes Etumba Etumba Etumba - Orthi Obulemu Wart hog ......... | Enjiri Ejfigiri Water............6 Malimba Malimba Malimba Amagedzi Amadzi White man ...... Mundele Mundele Mundele |Omujungu | Omujungu Mindele Mindele Mindele Waite: Savenviscnes Nwali Nwali Nwali ' Omukari Omukazi ’ Bakari Wind aascveccdsce cee Epuipui Mopui Mopui _ Embeho Omurombi Watchad cece cine Ngaiiga Enketa , Enketa ‘ Omurei Omurege Woman .........44. Ofiwali Ofiwali | Ofiwali Omukari Mukazi Wood .........seseee Inkeni ‘Inkeni Inkeni _ Esianktie Eniku | -Rukwe, pl.
VOCABULARIES 965 ENGLISH. BomaNagl. ABUDJA. | ABALUKI. OLUKONJO. | ORUNYORO. Mam seonwncccueetes Qbenja Qbenja Qhbenja | Ekihama Ekirali Wear isciissscseccens Elanga Elanga Elanga Omwaka Omwaka | | OMe eeiees usd see de Emoi Emoi Emoi | -guma, -yuma| Emu "TWO!" dowssen ann eaets Tbale Tbale Ibale _-bere, -were | Iwiri Three ..........60665 Isato Isato Tsato -satu Tsatu Pour oo... Binne | Bine Binne -ne Indi Five: qeusneiders Bitane Etanu Bitane -tanu Itanu SIX uewicls acaba TsAmane TsAmanew Tsamane Mukaga | Mukaga Seven sevisceescenees Insambo | Insambo Insambo Omusanzu | Musanju Bight. cisicaasaseens Munanai | Muambi Muambi | Munane Munana Nine oo... Dibua | Dibua Dibua Omwenda | Mwenda MON isucttadenkeowases Jimi | Jimi Jimi Erikumi Tkumi Eleven ..........+ Jume ne moi: Jumbe roti | Jumberoti | Ekumi na » nmemu | | ciyuma Twelve ........006 | y») na iwirt Twenty ......-.0+ Ditinda | Ditinda | Ditinda : Amakumi Amakumi | | abere awiri Thirty acs: Nju misatu Nju misatu | Nju misatu Amakumi Amakumi | | asatu asatu FOrty csonveasins cave -Amakumi §(Amakumi ana | ' ane Patty: essays | | Amakumi | » atanu | l | atanu Hundred ......... | Erigana | Ikiasa Thousand ......... | Erigan’ | Igana | neguma | | | I 1 Rai Ma Mbi itis | Neie, Njie | Nyowe ARGU cccucsnasserae awe Qwe Owe Ewe; Tami | Wewe Hie: kedtaeh One | One Qne | Oyu | oli: Ye We visciites cotedeos: Iso | Ise Tse Sitwe Tewe, Icu NOU. Gav eessaes | Bani ' Bani Bani i Inyie, Inytt | Inyuwe They asenssaeeasend Bane | Bane | Bane , Aba | Abo AD ceecasaesdetenecee -ba : -ba | -ba | -usi, -osi -ona (bona, ; ' (abosi, gosi. yona, zona, ; owasi, etc.)| ete.) This man ......... | Omundu | Omuntu : | yoyu , hgugu That man ......... | - Omundu | Omuntu ! ' yolia nguli This tree ......... | . “Omuti ono | Omuti guno That tree .......-+ ' 4, olia » nguli
966 VOCABULARIES FurtHEer PHRASES IN OLUKONJO. My house .......--...54- Enyumba yage. Towen tuisusesaniseioonses Nanagendire. Thy house...........-+ 5 yayo. I kill them............... Ngabaita. His house .............55 <5 yaye. T NOW sekevenveexeecses. Ngaikiasi. Our town on. Obutala etu. I know not... Singaikiasi. 5 bwetu. TOG SokGeavorroncens Ngasima. Your country ......... Erirembo. We make ...........0 Tu kalima. rienyu, -enyu. $5 BAY? asttoddeutene teas » kabuga. Their children ......... Abana babo. 55 Sold Nob saisxevns Situ tuawola. Bad adarvecngetscen tx satdeiesh -bi. He stinks .............4. Amabeha ; Amabola. Female ............0000 -kali ; -owene. He steals ...........00 Akiba. G00; + sesssheucesitedsiie % Buya (fine). They laugh ........... Bakaseka. GTCAtin cc eatiedaunca ieee -kulu. You Weep oo... Muka rer. Teittle: ussite, -nunu, -ke. Why art thou Wa rara (lala) wa Male. cssvrssvssscscrec: -lume. sleeping? .......6 kwireci ? Sik Ul) wesc nesesccenmets Aluere. Where did he gol...... Agendire hai ? WhIbe vtessancess incase -eru. Who comes in ?......... Oyu gengira nende ? Heres aconceacaseenetaaake Eno. What do you say? ... Wa wuru tike ? ee Gee ete pepe ee *,* Infinitives in Olukonjo always made FY. ccatetnioecoaisee i ngi. ' : : TRELES s.cccusewsaasmmeiazas Eria ; Hali. with 5th (Eri-) prefix, and ao ae 15th Aue itacaceuene Tyehe? Si, (Ku-). Thus, to sleep is #ri-lala; not TAM, <ccckedetieas Endi. ais "THOWArt cierto: Uli. TO SCCbiaeieanaviiaceluky Eri-langéra. TDi gave.sneees ote Nga leta, To speak we. Eri-londa. Negendireta. To dance oo... Eri-bina. Tcome* cg ss Negasa. Total, ctaudsdiesiacuns Eri-wa, and also Wase! (emp.). Eri-hinda. Icome not ............:.. Sindendiasai. TO-BtIKe ccssssesnccsens Eri-tera. ; Sindiasa. T dante> sciccvereersves Negendiwin’. I strike ....... cee Ndera.* » winai, LSte Ge a suiiitecges tenets Naterire. TD G6: sascesseenscitennes Ngakuwa. I did strike 0... Negatera. DL Oninle ickskvasecne Nganyuwa. I shall strike............ Nda tera. Ngasoma. DED Strike: ccsuiieey se Ngi tera. T drank « viscroruteccecs Nagwirinyu’. IT may strike ............ Ndere. T drank not ............ Sindinanyw’. To come... eee Eri-asé. Titate sscossenstdonieeets Negalia. TiCOM6: sasceeyes etexenors Negaséd. T atitOts..ccav.cestseoncs Sinditrali. I come not..........00.. Sindi asa. Pegiveuin situates Mba. Thou coniest not ...... Siwasa. Tam giving ............ Ngandi kuh’. He comes not ......... Siasd. I give you... Ngakuha. We come not............ Situasa. T gave him............4. Nanamuhere. Ye come not ............ Simwasé. MBG Ocean: adesatnecuteuecets Ngagenda. They come not......... Sibasa.
* Verbal root in italics.
VOCABULARIES
967
I dance not ............ Sindendiwinai. TGiGNOt ls. cans nssdssoness Sindendikwa
I drink not ............ Sindendinyuwa. T did not drink......... Sindinanyu. Tate NO tesansceseteans Sindiandere.
I do not killthem ... Sindendibaita. TlOved seissssscsauerat Nanasimire. We refused ........004. Twaganire,
We refuse ........eeee Twagana.
How do you make Obuabo wa- ma palm wine ? bugerote ?
What shall we drink? Tugendeswma’ ki ?
When art thou
COMING ?....ceeeeeeee ee Wasire molowa ?
Give me food ......... Mbe bialia.
Cut mea small stick. Undure kangahanga akake
I want a little stone . Nga yenda akabte akake.
Which (fowl) will Enkoke eriaye yo-
you give me? ...... kendemba?
He is inside the house Ani omu nyumba
The birds flew away... Esionyonyi isiamao- buluka.
He is taller than I ... Yama amole.
The parrot screams... Efigusu egarira.
The rotten tree falls... Omutio gunugire (fell)
The tree fell ............ Omuti wakunukire.
The man fell down to Omundu amaihinda the ground............ (ahindire) ahese (to the ground: old
Bantu, apanst).
Aleatts, ctor: Ki-yuma, ki-huma.
Leaves: -sxcsssastersiwniss Ama-yuma, ama- huma.
A pumpkin ........ Eri-rema.
Pumpkin: vvicceseoesass Ama-rema.
ALI, | poctciinicecietivaataepiecries -US1, -@Si.
[All (men), -besi: all (trees), eyasi ; all (water), gwsi; all (things), ebiusi; all (cattle), esiosi ; all (sleep=otulo), otwosi ; all (towns=butala), owasi. | A good man (man
GOO) os :idesiaad tad enanis Omundu owuwene.* Good men (men good) Abandu ababene. A good'goat(goatigood) Embuli yuzwene.
Good goats ... we... Esiambuli esiowene.
A good thing............ Ekindu eco wene.
Good things ............ Ebindu ebyo wene.
A good place............ Handu hawene.
A good banana......... Akakamata akawene.
Good bananas ......... Obukamata obawene.
Sick; ill csssscesswats -aluere.
"Paes ccacicce sowtenmeccases -le (omule = tall, as tree or man).
SOM bl eeneha ohare ues -kuhi (omuntu omu-
kuhi=a shortman).
FurTHER PHRASES IN ORUNYoRO (URUTORO, ORUHIMA).
My house ............... Enju yafige.
Thy house ............00. » ~yawe.
His house ...........000. ao ays
Our OWN. vsseseeees Harubuga ruaitu Your country ......... Harubuga yany’. Their children ......... Abana babo.
Bad winiancaianhacercinsst -bi.
Female ...............0+ -isiki, kazi.
Good. sdcienveeenisnes -rungi ; -kuru; de. Great cescsccscssuorasaaieee -koto = big.
Littles sccnvoen cecteascs -toito, -kike.
Males sei liccstesuntesniine -sajja, -@jo ; -irumi. White vsccaedscnaes oe seas -era, ruwera.
FROG: inde: ancteseateaaes Hanu.
Black: sacccresdin yet den -kwiragura.
* Good (root) in italics.
PIGHty ssiassvawendedvereres -inji. THESE: sesevreeuneveseanes Hali, Kuli. INO; NOL cc ssecasrciasvnces Kwaha weo. Ti-, to-, ta-, etc. NOW eaeeiiseeteedo cred Atibunu. Ae ATE danepaoneseauiteeeiss Ndi. Tring: -eeudeciesiiniiniennice Nindeta. Sy VOW steusteaenwexes Nifkuletera. TL come v.ecccecereeeeeee Ninyija; Qidja. T come not......csseeeeee Tina idje ; Tinyije. LT dance: scsccseesevease Ninzina. TiQie: aisivesed sahnanerecins Ninkaba ; Nakaba ; Nafwa. Pink ..ccscserewtns Ninyuwa. Prank: swoicisteaguceres Nanyuwere. 32
VOCABULARIES
968 Idrank not ........... Ntanyue. PCat aavediad covers aces Nindia. T 68: NObysspecsdies sane Tiindire. Tigi ve Vousnsesenes vices Mpa. T give you ............ Nakuwa. T gave hiniwoceaveonss Nkamwa. TPO) ccseatncenens esos Nifigenda. Teaweiitisccasssaiacacineaens Negenze. T Rill thettis sesssescasanies Mhaita. LTO’ ceded ses dosnsinen Manyiri. IT know not. ............ Timanyire. Thou lovest ............ Nifigonza ; wgonza. Wemake. sisccis wesc Ntukora.
3 MAME: secinercsseeeess Tukedzire.
Aen BAVe Neeachebanae gates Ntubadza,
Ntugamba.
5 BAA a aeeercs sees Tubarizze.
» Sold not .........e Tetutunzire. He stinks «oc. ee Antnka. He steals oo... Aiba. They laugh ............ Abaseka. You weep ......c Muchura. Why art thou
sleeping? ............ Ki-ki okuniama ? Where did he go? ... Agenzir’ha ? Who comes in ?......... Noha yata ? What do you say? ... Wagamba’ki Ogambir ota ?
ToSell. siariennserees uw. Kuguza LSell sptiisooreenyesneys Ninguza. ESSOldh s.cicdeandiontacaans Nguzire. Thou soldest............ Oguzire. He sold sacecsszcacnscesies Aguzire. Weersoldla ncasusunacaey Tuguzire. Vievsolidscomcseeaneenene Muguzire. They sold ............04. Baguztre. Sell me a fowl!......... Nguze enkoko.
He sold me a sheep Aka ufiguze entama yesterday ............ ijo. sheep yesterday.
ERO. santa aee ee medaes Kurta
I was killing............ Nyzstre. Tedad dally eestassaiedees Nka zta.
I did not kill............ Nta te.
I was not killing ...... Ti nyzsire. Peshadl ill sercsancacs paste Nda 7te.
I shall not kill ......... Tinyzte. That I may kill ...... Nyzte.
If I shall kill...... oases Obundazta.
I shall go to Katwe Ningenda Katwe to-morrow. When J shall go (to) Katwe I get there I shall nyefikia. Obundahe buy salt: they will to-morrow when I get sell me salt for kayo, ndagura cloth there T shall buy ekisura: bana- salt they will unguza ekisura me sell salt n’orogoi. for cloth. What shall we drink? Toranyoa ci? When art thou coming ?.......e eee Oize reri ? Give me food ......... Mpe biakulia. Cut me a small stick . Ntemera akaigo
akatoito. I want a little stone .. Ninyenda akabare akatoito. Which (fowl) will you Enkeke ereh'i giveme? oc eyorampa.
He is inside the house Ali omu nju.
The birds flew away.. Enyunyi ziharrukire He is taller than I ... Ye yansifiga oburre. The parrot screams... Efikusu neicurra. The rotten tree falls .. Omuti gujunzir’
guragwa. Can you see me ?...... Oinza okundora ? No, I cannot ............ Kuaa ; tinsubore.
URUTORO. ORUHIMA. URUNYARUANDA. KABWARI. LUSESE.
Urvutoro is spoken in Toro and Busongora, south of Ruwenzori. It is practically identical with Uru-iro, which is the dialect of the negro serf population in Ankole (Ba-iru). Words specially characteristic of the Busongora dialect are marked (B), and Uru-iro words are marked (I).
OrvuHiIMa is spoken in Ankole by the Hima aristocracy.
URUNYARUANDA is spoken in Ruanda, or Bunya-ruanda, south of Ankole.
Kaxswarli is spoken on the N.W. coast of Tanganyika, called really the Mwakabwari language or, sometimes, Kibakabwari.
Lusssz is spoken in the Sese Archipelago (Victoria Nyanza).
ENGLISH. URurtoro. ORUHIMA. Ruanpa. | KaBwaRi LUSESE. IATA oi ates so eee Empazzi Empazi Entozi Luasi Empazzi Nasi, pl. Termite ......... Enswa (I) Enswa Omuswa Lusunga Amaguye Sunga, pl. Enswa Antelope— Empara Nama (in | Enafigazi Enjazza general) Hartebeest ...... Ensa Enyemera Waterbuck...... Endenyi Cobus thomast.. Esunu Cephalophus ... Entaraganya Entalaganyi Eland ........... Neuiia Speke’s tragelaph ... Neguluno Efijobe Small antelopes Mboiigo Ape (Chimpan- | Ecikuya Yisiki Enjangwe | Soke Izike ZOE). coeseveuiienee Empundu (I) Kitera (B) Colobus ......... Engeye Efigeye ADH achetencasands Omukono Omukono Ukuboke Kuboke Mukono Emi- Amaboko Ma- Ama- ALYOW. ..ceeeeeeeeeee Omusogi Omuambi Omwambi Mwambi Mutego, Emi Mi- Emi- ARO cesner mecuenesss Ehangu Empango Entorizo° Mbasa Nyanzi Mpangu, pl. (pr. entoriz) Empasa, | Embaidi Baboon ..........++ Ejikerebe (B)| Enkebe Empundu Ngama Enkobe Bathe -ecsmiwscrgwaces Omugongo! Omugongo |Omugongo Mwono Mugongo
969
970 VOCABULARIES ENGLISH. | Urvutoro. ORUHIMA. RuANDA. Kapwankl. LUSESE. oe : Banana ............ Kitoke Eciteci Egiteci Konde, Ma- | Eniemo Ebi- Ebiteki, pl. (same in pl.) ah. ECGs zee Omukénde Omutumba | Kio- Emi- Bio, pl. Beard) cescaevserye Omuledju = Ebirezu Ubwanwa Lulevu Ekirebo Ebirezu (1) Tulevu, pf. | Omulevu One hair Uruanwa Kalevu Bee .......cceeeeeeeee Enjoki Enzoki Enzoki | Nzuki Enjuki Emburi (1) | Bellyictethaos: Enda Enda Ebondo | Vumo banda, Ama- Entundu (1) Ama- \Mila= bowels lolu-, embunda Bird | sescvcsws vases Enyonyi Ecinyonyi Enyoni (9,10), Kaneni Nyenyi Enyenyi Tu- Blood ...........0665 Esagama Esagama Amaraso Misi , Musahi Esamaga (B,D | Body sissctwevncens Omubiri Omubiri Omubiri Mubiri Mubii Bone: ssescverresvewe Tgufwa, Ama-| Igufta Egufwa Fua Igumba Egugunwa(I) Ama-, 2. Ama Mafua Ama- Borassus palm Akakoéga Akatugu Katugo Obu-, pl. Bow ainceieiineeas Obutta Obuta Omuhetto Mweito Kasale, Obu- Amatta Emi Mieito, pl. Orta (1) Brains ss<seseege08 Obwongo Owongo Obwongo Maka Obwongo BLbastrarssiecgacen Iwere Ibere Iwere Bele Thére, Amawere, pl.| Ama-, pl. Ma-, pl. Amawere, pl. Brother ............ Mwenaweito | Mwenés Mwenetata | Mwan’etu Mutabani Muhara » (our)... » -Wwaitu, » (my)... 5 -“wange Buffalo ........... Embago Embago Embego Mo Mboge Buttocks ......... Ebibuno Ebibuno Ekibuno Matako Mufundo » (beasts’) .... Amatako Gan Oescasainsentoaes Obwato Obwato Bwato Bwato Bwato Amato Amato Mato, pl. Amato Ga beens mnt tails Enjangu Enzangu Enturu Kanyabo Kajangwa CHESbnwcs cede rienes Kifuba Ekifuba Kaligyi Chie? ences cas Omukamwa |Omukama | Omwami Mutwale Mwami, (king) Aba- Awami, pl. Mukama Omunyoro Abami, pi. (chief) Child an/aeess. Omwana Omwana Omwana Mwana, Mwana Obwana, Awana, pl. | Kanama- | Abana, Akamwana laika = Awana little child
VOCABULARIES 971 ENGLISH. URvtToRo, ORUHIMA. Ruanpa. | KABWARI. LUSESE. iS, eS pee ee! Cloth nvscmaies Mutanda OQmwenda | Orutébbi |= Mwenda | Ngoye Orugeye Emienda, pl.| Omwenda | Lubugo Orukezi (B) (bark) Country.......... Ensi Ensi Obutaka Kibalo, Bi- | Ensi COW: vassesnseationen Ebuguma (1)! Ente ezigiza | Enka Nea figaziana| Ente » enimi, ¢ Crocodile ......... Ensambia | Ensambia Nwéna Egonya Date palm......... Omukindu | Omukindu | Egitanda Kasiie Olukindo Dayaiiiticd nein Eciro (I) Ekyiro, Eciro| Ezorro Busi Ekiro, Ebi- Muzitiba Ebiro, pi. Daylight ......... Nyamusana | Omutaga Devil seucgewasnreaes Omucewezi Omucwezi | Embandwa_ | Idima Musambwa Abacwezi, pl.) Abacwezi Marima Emi- WOR ocsoueveseineie Embwa Embwa. Embwa Kabwa Efikoidi » Kazi, ? » (very big) ... Ekibwa Donkey ............ Kapa DOOR asiconioeeds Oruigi Oruigi Omuriango | Kivi, Bivi Oluigi Enyigi, pi. Enyiji, pl. Omuriango Doorway ......... Omuriango | Ruigi Mwaiio Dreain: seesenceies Endeto Endote Endoto Kuleta Okureta DP 2 hosccces esas Efigoma Engeoma Engoma Noma Efioma Haar ...e.cceccceeeeees Okutu, Amatu) Okutu Ugutu Kutt Kutui Kutué (B) Amatu Amatu Okutuitu (D Eig Dieeeecee eacausacs Thuri Eihuri, Ama-|Egi, Amagi, pl. Iye(liefigokw Igyi, Amagyi = of fowl) Elephant ......... Enjajo Enzezo Nzovu Enjobu Endéaba | Endeeba (1) Excrement ...... Amaizi Amazi Amazi Mavi Amadi Amatotoro (I) Hy sactsucneedeveess Eriso Eriso, Amaso| Ejiso, Amaso| Diso, Miso | Diso, Meni, Emoni PACE: sascesareaaih: Obuso Obuso Oruhanga Meso Ekieni Hatecscvgrecetake Ekisaju Ekisadzu Urugimbo | Mafuta Amabuta Ensazu Ebi- Amavutta » (for cooking) | Amafuta (I) | Amazita Amavutta Fear vaceccsoscxvens Okutina Okutina Okukunga_ | Bueba Obuti Finger sdovezaseand Orukumo Orukumo Urutoki Minwe Olukumo, Dukumo (B) | Efikumo, pl. Efikumo, pl. Orunwe Enwe, pl. Fire saehinadsevies Omutro | Omorro Omuriro Kaia Omuriro
972 VOCABULARIES ENGLISH. URvTOoRO. OxvHiIma. | Ruanpa. KaBwarl. LUSESE. I Shi, wascnmeiveus Encu Ente’u : Ehere, Swi Emfwi Enfwi (1) Encu, Emfu | Emfu HOt» iicecesntens Ekigere, -ebi | Ekigere, Ebi-- Ekirefige Kikasa Kirenge Forest .......0.08 Ekibira Ecibira ; Esamba Kibila Ekibira Kibera (B) Embira Amabira (1) Ngoke Enigoko Howl) ssedacsagrere Enkoko Enkoko Entkoke Muzimu Mudimu GOSH csiesccotset Omuzummo | Omuzimu Omuzimu Mi- Emi- Omuzimu, I, B, Emi- GGab cose cesses Embuze Embuzi Empeni Mitzi Mbudi Empenne (1) GOdsecccxoranneesss Ruhanga Lugaba Muhanga Kabezia Katonda Duhanga Nyamhanga Grass: wessacmectiy Ekisuki Omwata Thamba Mani Busambu Omwata Obunyadzi_ | Esaze Obunyasi (B) Ebinyasi (I) Ground .......... Itaka Itaka Obutaka Loba Itaka Ahansi (1) sos MUU aes Ekinyebwa | Ekinywba Ekinyobe Kazuzu Ekinyuébwa Ebi- Guinea-fowl ...... Entajumba | Ecikanga Ensakara Katiga Enkofu GHD ce ivsesndecaen cen Omugango | Embundu Embundu Bundusi Mundu Emi- VAIS” Stynceysde ese Isoki Isoci, Iswkyi | Mutsotsi Mviiri Isoke Hands icocidvsenaets Ciganza (I) | Eciganza Kiganza Kianzanza | Ekiganja Head .sieccactecves Omutwe Omutwe Mutwe Mutte Mutue Mburungu(D) Empanga Hi@Arb.sissaiens doves. Onutima (I) | Omutima Omutima Mutima Mutima Omutummo (B) Heel. cacasetveue Ekisinziro Ekitsintsino | Egitsintsino | Kisukulu Kisinziro Hippopotamus... | Ensere Enzubu Emvubu Nuvu Embubu Emvuvu (1) Honey .........0 Obwaci Obwaci Mitsama Buki Mubisi gwe njuki LOR cccan sheneats Yihembe Yihembe Ihembe Dia Ihembe Ama- Ana- Meya, pl.
HOPS 2220 cscannes Embarasi Embarasi Kitwazi Embarasi HOUSe sestevgesexeess Enju Enzo Enzo Nzu Enyumba Enyumba (I) Mazu Ama-, pl.
Enzu-
VOCABULARIES 973 ENGLISH. URvTOoRO. ORUHIMA. RUANDA. KaBwakl. LUSESE. Hunger ............ Enjara Enzara Esonji Naala Enjala Hyena ........... Erapisi Empidzi Empisi Cimbwe Empisi Empehe (I) Hypheene palm . Koko TPOMy wsesieizeosans Ekioma Ecoma Mucuma Kiuma Ecuma Island............008 Eizinga Ekirwa Ecirwa Kilila Kidinga, Ebi- Ezinga (1) TV ORY .cesiicticcnicy eae Erino Omwinu Trino, Ameno} Dia (or Lia) | Eisanga lie nzevu Knee ....e.cceeee Okuja Okuzo Ekivi Uvui Kubwi, Ama- Okuzo (I) Mavui Knit 6 es seviceagacs Omwihiu Omusiit Endiga Mwele Kambe, Mtambi (1) Egihompo Buambe, pl. Waker arcs. coneses Enyanza (I) | Enyanza Ecivo (“Kivu”) eR ccseiges Seaadoee Okugulu Okugulu Okuguru Kulu Kulenge, Oruguru (1) | Ama- Ama-, pl. Mugulu Leopard.........0. Engo Engwe Efigwe Nwe Efigoi Lion: encase Ekicuneu Entare Entare Lips: sseseavsevssaies Eminwa Emenua Ementia Milome Eminua Omunua (sing.) : Magic sai is cannaces Omureji (I) | Omurege Omurezi Bulezi Musirisimbi Bulao (medi- | Obusaho cine) yy) (ZOO) ......6.. Obuganga Obuganga MBI 0 eer asceston ce Bigtisa Ebicori Manyoron- | Kisaka Kasori yoro Male .............. Omusajja Omuseizi Musaja Omegwiraro(D) Aba- Mian: ccvccaerinar vac Omuntu Omuntu Omuntu, Mundu Muntu Abantu, pl. | Abantu, pl. | Awantu, pl. | Bandu Awantu Mati sccccsseaetiuns Enyama Enyama Nyama Nama Nsarua Monkey ............ Enkende Enkyende Enkima Kakene Eniguku Moon... . ......... Okuezi Okuezi Umwezi Mwezi Mwedi Am’ezi, pl. Mountain ......... Orusezi Tbanga Mucamo Mwala Lusedi Oruanga Empanga, 7/.| Amabanga (I) Mouth ............ Orusuga (1) ; Nail (of finger or | Enone Enono Ecara Naala Enjala COC): aiccegsaniizvaes Ebiara, pl. Name......ccecrees Ibara Izina Izina Izina, Ma- | Ibala
974.
ENGLISH.
Name (our) ...... Neck
Nose Oil palm
(fruit)...
Palm wine......... Parrot Penis
Pig
Rain
Rat
Sheep vcwiaevegs
» man’s » for suspend- ing children
VOCABULARIES TRUTORO. ORUHIMA. RuanpDa. KaBWARI. Lusxsg. ; Amazina ' Ebityia Ebitsia Ezosi Kasi Bikie Orutzia Ekiro Nyékyiro Ezoro Nest; Kirima) Kiro Nyecire = darkness Nindo Kiazi Nazi Ente Eute Enka Nga yelume | Ente nume » ecinume, ¢) Efigombe, obs.. Emfezi, J Amarwa Enzoga Maltia | Mwefige Einkusu Enkurafiga | Ngusu “Neusu Embere Embere Emboro Mulua Mbole Eciboro (1) Empunu Empunu Efigurube Nulube Mbidi Eriiba Enkombe Enuma Kapele Kaibai Obuibai, pl. Omwanya OQmwanya Ahantu Handu Kifo Ahantu (1) Obui¢aru Enzura Emvura Mvula Maizi Obuswari Ob’hunji Buzamba Embeba Embeba Embeba Mbeba Mbeba Ecambo Ecambu Mwela Mwiga Ebiaimbo, )1. Omuhanda | Qmuhainda | Enzira Tnzila Ikubo Mimpanda, pl. (1) Entama Entama Entama Mukoke Enziga Efigabo Efigabo Efigabo Nabe Efigabo Munyanya | Musiki Negaziane Muhara -zi= my, waitu -ko = thy Orwhu Oruhu Kirenga Triwa Empu, pl. Lii = hide Duguta Negodzi Ahaiguru Ezuru Mailu Tguru Ibanga Oturu (B) Oturu Etiro Kalo Tulo Omwika Ometsi Misi Masi Enzok’ (1) Enzoka Enzoka Nzoka Musota Omwana Omwana Omwana Mwana Mwana (Omeazo) Enkerembe
VOCABULARIES 975 ENGLISH. | Urvutoro. | Orvuwima. Ruanpa. Kapwart | LUsESE. Son (my) ......... Mwanaane | § (ERY) Bocas wale 9. (HIS) asescadenss » ae i (OUT) ssangeies | » etn ” (your) seeder tates i 4s enu » (their) ......... » abo Song ...... eee Ekizinna Ecizinnu Obuzinnu Luime Luemba Nyima, pl. SPAT sevesevecacnsas Igumo (B) Eictimo Ecumo Fume Ifumo Amactimo Ma- DAT coevanr sess Enyinyuzi Enyonyezi | Enyenyezi | Kaiilu, Tuilu| Enyenye Stik? Whee kacsiins Enkeoni (I) | Efkeni Enkeoni Negoni Mwigo SUON eves sas Eibare: Ewie.| Eibare Ewiye Bite Kiazi Amawie or| Amabare Mabwe -bwe (1) SUMwnncanagewies Izeba Izwba Ezoba Zuba Njuba Sweet potato...... Ecitakwise | Ekizomba Ki zume Lumonge Ebi- i ae ee Erizi Erizi Omuzige Lusezi Liga Amaizi(B) | Amaizi Testicles............ Amagesi Amabya Bolo Manege Eigazi (sing.) REL aecesceneasae Omusumma | Omusumma | Omusambo | Mwivi | Mubi Aba- Bevi TRING vscaxaticcddnes Ecintu (1) Ekintu Ekintu Kindu Kintu Ebintu, pl. | Bindu THON weanenermces Erih’wa Eih’wa Musobi Mwiwa Thwa Amah’wa Thumb ............ Ekiara kisaiza (“male finger”) : Tobacco.........+++ Etaba Etabi Etabi Fwanga Tabai Tozdaiy” acscuseadss Hati, Dero | Mbuenu Ogumesi Buna busi | Lero Wisi (1) POGa ei sitemeter Orukumo Ekigere Kiala Kagere Enkumo sy: CDI) eoeesaseosen Ekinene Tongue .........0. Orurimi Orrimi Ekirimi Lulimi Lulimi PoOOthiiscensaerenees Eciino (I) Eriino Ezinyo Dine Erinyo Ebiino (D, pl. Amaino, pl. | Amenyo, pl. | Mena, pl. Manyo, pl. TOWN .sssanzivescews Ekka (B) Orrembo Ekikari Luzi, Nzi; pl.| Kibuga Orrembo (I) | Endembo Mua, Mabua, ; DGG “setgzatusesients Omuti Omiti Egiti Kiti Muti Eciti (1) Ebiti Biti, pl. EWING vivievesecanares Abarongo Abarongo Amahasha | Maasa Balongo UPili Gs cess dsasseecss Enkari Enkari Enkare . Maso Enkali
976 VOCABULARIES ENGLISH. Urutore. | ORUHIMA. RUANDA. KaBWARI. LUSESE. \ i Urine (animals’). | Amaganga WAL. oiceteusccntccs , Obulemu Orugamba | Kuruana Bita Lutalo | Orugamba (J). Wart hog ......... Efgiri Efigivi Ejfigiri Efgiri Walter na ccemiserese Amaizi Amaizi Amezi ' Mazi Maidi Matunga (1) White man ...... Omuzungu | Muzungu Muzuiigu Mudungu WILE i aeteccanuesee’ Omukazi Omukazi Omugore Nkaziana =| Mukadi Awa- ye CMY) seedy Mkazi ani Wand sev hecesiwocen's Embeho Embeho Omwniaga Mbeo Mbeho Wits: wcocoeres Omurege Omurezi ' Mulezi Mulego Medicine-man | Mufume Woman ..... ...... | Mukazi Mukazi Omugore Numa = Mukadi virgin Muhara (girl) Wo0d ou... Enkué Enku Enku Neuni Nkwi Ensari (I) MAMI vende sccesacanea Ecira | Kizume ki- | Kirai kulu Neat seeashey os save Omwaka Mwaka : Mwaka Mwaka Ewoga | DLODTA vzevernss sees: Entulege | Entulege ORG seven seceeeee es 'Dumo Emue Omwe Kimwe Imwe TWO! ecedeiaesaadink Iwiri Tbiri Tbiri Bibiri Tbiri "PRTC: csniocenveneeys Isatu, Satu (1) [satu (rest of nu- | Bitatu Tsatu POUT siadesaeeacosia Indi Ina merals much | Binne Ine HAVO’ chcetisdasnceten Itanu Itanu like Urutoro)| Bitano Ttanu DLR aicaeasecuennetind Mukaga Mukaga Mtanda Mukaga MOV EN Gainniiecteveawn Musanju Musanzu Ndi Musamba Eightitecescnsstsens Munana Munana 1 Munana Munane NING ope: ciiks sae hens -Mwenda Mwenda Kenda Mwende Peni vsvsiwevensotde Ikum1 Tkumi Kumi Tkumi Hever: -r2ccsaccues Ikumi n’emue| Kumi na Ikumi na kimwe ndala Twelve. sscivecesse » na ibiri, SEAVETIGY venedicascn see Amakumi Amakumi Milongo ibiri) Amakumi abiri | abiri awiri TRI seseschevnes » asatui ,, asatu 5 itatu); Makumi asatu Hotty is cuaessess » ana | » ana » Imne| ,, ane Bifty® cowrpeceds » atanv) , atanu » itano) ,, atanu Hundred ......... Igana | Igana Zana Kikumi Thousand ......... Olukumi —- Magana Kinone Lukumi
VOCABULARIES
ENGLISH. Urovroro. | ORUHIMA. | RUANDA. I Ten thousand ... Ekumi | Hundred thousand ...... Akahumbi T, me oo... eeeeeeee Nyowe Nyowe PROW wesiiieodeventin Wewe Iwe; -ku- (obj.) w- (subj.) TLC sscicdavrrondnuuira nee Twe (B) Oria, Uwe -mu-, ya- Weetsiiecakneee ass Tewe Yitwe ; tu- *Y Olliesdemecenesanit ax Inyuwe Yimwe TEREY. 3 cc tcckancwaes Abo Abo AN suenaipecuate -ona (bena, | -ena (bena, yona, zena,, Zona, tuona, etc.) kwona, etc.) This man ......... Omuntu Omuntu ege hgugu That man......... » nguli ss ora) | This tree ......... Omuti guno Omuti egu yy AITOW. eee That tree ..:...... » Hgeulil 4 guria That arrow ...... My house ......... Enju yafige | Enzo yanje | Enzo yanji 5, houses......... Thy house......... » yawe | Enzu yawe 5, houses ...... | | His house ......... | » yi » ys Our town ......... Ekka yaitu | Orrembo ruaitu. Your country ... | Obutaka » yanyu bwanyu Their children ... : Abana babo | Badia sa.ccscscneaeees | -bi -bi : Female ............ -isiki i -agazi, ezigize) Enkazi, -kazi i (birds) | GO6d sshie cease
-rungl ; | harungi
ogy | Kapwart. LUSESE. | | | | 1 | | . Nene Nde Antie Iwe Uria lye Betwe Ifwe Benwe Imwe Babo Ibe -6se (Bose, | -6na ydse, zidse,
tose, etc.)
Mundu tu | Muntu gu Bandu baba,
pl.
Mundu ulia » yole Bandu balia,
pl.
Kiti kiki Muti ge
Mwambi at
Miambi ii, 7.)
Kiti kiria ! » gule
Mwambi uria,
Nzu yane Enyumba yange
» ziane, pl.
» yobe » eyo
» zZiobe,pl.
» yae » ye Mua yetu Mbuga yaitu Mabua ,, pl.
Kibalo kienu Bana babo -bi
-ziana
-swa ‘
978
I bring
I come
I drank
IT eat
I give you I gave him
VOCABULARIES
URUTORO, ORUHIMA. Ruanpva. KaBwaRI. -kuru (metaphor) -kule, -kuru. big “ Big ” is -ile. -pangu, -hangu -itce, -ce, -cice -kole; -sekase (also the ka- prefix ap- plied to any root) -seizi, -@za, -irumi -lume -empwa, -enimi (oxen), -seizi (birds) -era, -ogurukwera Kiaa ; -rukwera -AA Hano | Ano Trugajju -kwiragura -ilu Orru-, Ogura- | kwiragura -inji -iftki (abenki, -iiti (befii, ziiii, etc). nyenki, etc.) Oku; Kuria Kuku Nga! ; Ngabusé, Ti-, Wayi To-, Ta-, Tato-, Tamo, Teba Ndi Ne (u, e, tu or twe, mu or mwe, be = thou art, he is, we are, etc.) Nindeta Nazana Nozeta Ninyize Navwa Waize Ninyiza Tindukwiza Nasivwa Nifiguruka Nakina Naakaba Nafwa Nafa Ninyuwa Nanta Nkabaninywa Nenwine Nanyuwere Tindanyuwere Nesinwine Nindia Naria Tindukuri’ Nesiria Mpa Naktia | Ku elezia, and also | Kukua Nakw'a Nakuelezia Nkamhwa Namwele (Mukese
= yesterday)
VOCABULARIES
079
ENGLISH. KABWARI ENGLISH. ORUHIMA. KaBwaRl. DP Ouisaeieatucy Ninjenda _' Nayata Why art thou | Ahanchi Olalala ’ki ? | (Kuyata = sleeping? ...| okubiama ?/ (kulala = to ' to go) sleep) Iwent ......... Najenda Na beleile Where did he Nkejendera 20 ee Yaze’ hé ? Weata i? ig MO te eee Nesiile Who comes in?| Noha oata? | Ani waényila? T kill them Nkawaita Nabaa, Whatdost thou | Oten ’¢i ? Olimkuzua To kill w..... Okwita Kuwa say? wee Wajir’ ota ? ki? I know ......... Nimanya Neizi Wagamba ‘ki! I know not Tindu- Nesiizi Ogambir’ ota? kumanya How do you) Wajiru kora | Qlimkokola T love... Nifiktinda make palm; amarwa? ki malita? Thou lovest ...'’ Nowaktinda | Osima wine? ...... (thou art | What shall we | Toranyoa ci?) Turinwa ki? loving = drink? ...... Olisima) When art thou | Qeiza diari | Ovw’omefio He loves ...... Nakunda ; coming /...... ki? We, you, they Natu-,N&mu-, Give me food... |Mpe ebiokuria} Mbelesie love. .cecseeeeee | Nabakunda cakuria We make ...... ’ Ntukora ; Tukele Cut mea small | Ntemera Netene figeni ' -kera stick ......... akakonikace| nzese We made ...... Tukezire I want a little | Ninyenda Nakeba kab- We say «0... Ntugamba | Tulizua, stone ......... akabareakaci| we kasese Tuzua Which (fowl) |Enkoko ereh’i)Olimbafigoke Toi Sy ieccioencaeet Okugamba_ | Kuzua willyougiveme!) eyorampa ? ki? We sald......... Tugambire He is inside the We sold not ... | Tetuatunda | Tusatila house .......+. Ali omu ns | Muli munzu Teturatunzire) (kuula, to | The birds flew | Enyonyi Tunoni sell) AWAY ....eeee zaguruka tuatilika He stinks ...... Nanitika Wanuiga He is taller) Uwe nancira} Mule wasum- 94 5 not.. | Tarukunuka than [seas oburefigwe| ba nene He steals ...... Naiwa Waiba The parrot Enkusu nérr | Ngusu 53 » not... | Tarukuiba screams ...... ilimkalila 5, stole ...... Aibire The rotten tree Omuti gugun-| Kiti kibevu They laugh ... | Nabaseka Baseka falls: gecisuves zire gwagwa| kiawa » are Can youseeme? | Oinza OQnabasia laughing Balimkuseka okundora?} kumona You weep ...... Namirrira |, Mulila No, I cannot... | Nkabuse Wayi, » are Tindukuso- nesibasia weeping...... Mulimkulila bora
LUGANDA. LUWANGA or LUKABARASA.
LUSOGA.
Lueanpa is spoken in Buganda (limits of 1893).
Lusoca is spoken in the Busega district, east of Victoria Nile, and on many of the islands of the Victoria Nyanza, north coast.
Lunyara is spoken round Port Victoria and east of the Sio River, about Samia Hills
also on islands off the N.E. corner of Victoria Nyanza.
LUNYARA. LUWANGA.
Luwanca or LUKABARASI is spoken in the Kabarasi country, on the Upper Nzoia,
borders of Nandi and Elgon districts.
(W) opposite a word stands for Luwanga.
Lurimr (another dialect of Luwanga) is spoken at Mumia’s, and on the middle Nzoia.
| Lurii ENGLISH. LUGANDA. LusoeGa. LUNYARA. ee (a dialect of aee? | Tuwanga). AMIE: | 2eseeeg seones Nsanafu Nsansa Amasi Oluasi | [Where the Nsanafu Liafu(W) | word is not Sindangwe(?) given in Lu- Termite ......... Nkuyege Nkwenda Kiswa, Biswa) Iswa | rimi, it means Nswa (flying Nswa Tsiswa, pl. | that it is the males) lsame as Lu- Antelopes— _ kabarasi. ] Hartebeest ...... Enafigazi Vuavuti Yukulo Kufiguna | Bland. vscecicuen Nteiio (7) Bushbuck ...... Ngabi Reedbuck ...... Njazza Ingia Waterbuck ...... Nsama Txulu Hippotragus ... | Empala | Cobus thomase.. | Ntamu | Damaliscus...... Nsunu | Cephalophus ... | Entalaganya | Entalaganya | Isijuso Tkisi | Speke’s tragelaph Enjwbe Injabe | APO cetyestnescnae ans Edzike(chim- Bim, Yibim | panzee) Colobus ......... Enigeye Indiwisi | ATT iccbieesecnenae Omukeno Omukeno Omukono Muyeno | Emi-, pl. Emi- | AITOW....ceseeeeeeee Omusale Mutego Esesere Umbano Omutego Butta Muwano(W |
980
VOCABULARIES 981 Lurimi ENGLISH. Luganpa. | Lusoga. LuNyara. | oa @ dialect of uwanga). DARE sists csawennucens Embadzi Embisa Yimbaci | Haiwa, Aiwa | Yaiyua | Tsiaiwa, pl. Baboon ............ Enkobe Nsudde Bim Lisene,Disene Amasene, pi. Back: seavewecsecs Amabega Omugongo | Omukongo | Mugongo, Mugongo Mukongo ; Mi, pl. Banana ............ Ekitoke, Ebi-| Kigege, Bi- | Litemwa Liremwa (fruit) Ama- Plaintain = Gonja Beard .........0..065 Ebirevu Omulevu Birefu Bunyasi Kirevu Obwoya (W) Kirevu, Bi-, pi. One hair ...... Ekirevu Kioga BeeCisiessucoconeenrnes Enjuki Enjuki Injuki Inzixe Induzyi Cinjuki, pl. Rely Gaus Olubutu | Nda Inda Tinda : Embutu, pl. Bird... Enyonyi Noni Liyeni, Ama-| Rineni Amaneni, pl. Blood ssisccesetceeess Omusai Musai Amawanga_ | Malasiri Boy sic shiencae nes Omubiri Omubiri Omubiri Unmubiri (Gwesi =all) Bone: se cesssnceavies Egufwa, Igumba Likumba Ligumba Isikumba Egumba, Ma- Ama-, pil. Borassus palm... | Akatugu Akatugu BOW cnscsrceroostaw Akasale Butta Owingu Uwingo Ubwiingo Obusale, pl. Maingo Burra Bowels ....... eat Amala Brains ........... Obwongo Obongo Obwongo Owongo Breast’ ........-.+5 Bere, sing. Ibere, Ama- | Oluwere Liduru, Ma- | Odubere Amabere Cimbere » man’s...... Kifuba Brother ............ Muganda, Muganda Mwanawama| Wandae, Omwana Mwanyina Awana befu, | Wantaye wabo pl. Muterwa, Ba-| Imboke Buffalo ........00 Embogo Embago Yimboke, Ci-- Imboge Bull ssneciscetesees Ente sedume Buttocks ......... Amatako Kidindo Amada xo Amatayo (back) Lidayo
Amatako
982
ENGLISH.
Chin Cloth
, (bark)
Country ..........
Crocodile Date palm.........
Devil
Doctor Dog » (very big) ...
Door
Doorway Dream
Elephant Excrement
VOCABULARIES
| Lueanpa. Lusoga
| Eriato Bwato Amato Kapa; Ba- | Muyai Omwami Omukungu Abami Aba- Omwana Omwana Abana Abana, pl. Akana Obwana, pl.
: Olugeye Negoye Engoye Lubugo Mugayire Mbugo, pl. Ensi Ensi Ente endusi | Ente
| Egonya Ngonya
| Enkindu Olukindu Qlunako Lunaku Enake, pl. Emisana Musana Lubare Musambwa Balubale, pl. Muganga Embwa Mbwa Ogubwa Agabwa, pl. Ndogoi Lugi Luigi Enzigi, pl. Omulian go Endote Ndote Efioma Ngoma Okutu Kutu,
Mato, pil.
Egi, Amagi
Enjevu Amazi
Igi, Magi
Ndovu Mazi
LUNYARA.
Obwaro
Yimondo Lisimba Omwami
Omwana
Ayana
Inanga
Esialo Tnombe, Ci-
Igwena Oluxindu Lulalo Cindalo, pl.
Musambwa Mi-
Yimbwa
Oluiki Cinjiki
Ndota
Tioina Okutwi Amakutwi, pl. Liki; Amaki, pi. Injofu Amafwi
' LUKABARASI
(LUWANGA).
Rialo Amalo, pl. Lisimba
Mwami, Wami
Musiani, 5 Muyana, ?
Kurefu, Bi Yinyaiiga
Siwala Fiwala, pl. Nombe Tsifiombe, »/. Igwena, Tsi- Risindu Indalo, Tsi-
ndalo, pl. Citere Musambwa Mi-
Imbwa Esikiri Oluigi
Omuriango Liloro
Tiioma Okurui Libuyu
Ndzofu Amafi
LuriMi (a dialect of Luwanga).
Diarre
Yingube
Esibala, Esialo
Esikidi
Ndore Ndorre
Xurui
Amafwi
ENGLISH.
» (butter) Father (my) Fear
Forest
Grass: sercasdeence Ground ............
Heel
VOCABULARIES 983 _ ok ee =) et Lurimi ; Lueanpa. ; Lusoga. | L unyaRra. a Te). ' (a dialect of | : * Luwanga).
2 | PPS ee | Eriso, Anne Liso, Maiso = [meni Imeni | | Cimoni Tsimoni | Maso Maiso Mumeni Mumoni | | | | (mesi = all) Tsimoni, pl.
_ Amasavu Amasafu | Amafuta | Amafurra ‘ Omuzigo | | |
Amafuta | !
Kitange
Obuti Buti : Muti (2) | Omurri ‘ Buruma ’ Olunwe | Duala, Ndalz’ Oluala | Luterre | | Enwe | _Cindala, pl. | Tsinderre, pl.
Mulilo Mulilo , Omulilo Muriro | | Ebienyanja ' Empune | Tfigeke Inyeni
Ekigere, Ebi- Kigere, Bi- Oxukulu | Cirefige, Fi- | | . Amakulu, pi.
.| Ekibira, Ebi- Kibira Ovumali Mutsurru |
Enitkoko | Engoke | Ingexo Tiigoxyo /Omuzimu | Muzimo, Mi- | Esixienu | Esixienu, Fi- | Esisienu
Emi- ~Omusambwa, xienu, pi.
Embuzi | Embuzi | Imbuzi Mbuzi Yimbuzi | Katonda Lubare (2) | Olumbe | Eriuwa Ediuba Kiwumba
Muddo Isubi | Obunyasi |, Obunyasi | Esuwi | | Taka (soil, | Itaka Lileba | Rireba land) ; sr | | | Ekinyobwa | Lido, Maido Injugu Imbande | | Ebi- i Tsimbande |Eikefu |Efigofu | Liyaiiga Riyafiga Emiindu _Muindu Omurondo | Murondo
Emviri | Emviri Lifwiri, Ama-; Diswi, Ama- | | | | su, pl. | Ekibatu, Ebi-’ Kiratu, Ebi- | Esikala Esigalo, Efi-
' Ebikala i | Omutwe | Mutwe \Omutwe,Emi-| Murwe Omutima | Omutima : Txalo ; Moyo TR) NE gen eee eee Ekisinziro — Ensinziro _, Esisire, Ebi- Kisisire, Bi
. Emvubu | Emvubu Ifubu ' Ifubu (Cifubu, pl | Omubisi | : Obusi | | ogweenjuki | : ; | Ejembe | Liga, Maiga | Luika Oluika | Yimbega 'Ama-embe, pil. Cinjika .Tsinzika, pl. |
98-4 VOCABULARIES oe ee r = ee ENGLISH Lueanpa | Lusoca, ! LuNnyARA. Lekananass Horse ..........0605- -Embarasi | Embarasi | Omburi | House .........0 ‘Enyimba | Ndu, Nju | Inyumba, Ci-| Inzu Hunger ............ | Enjala Ndala ' Injala | Nzala Hyena .. .......-. Empisi | Empiti Yiu, Ciiu Eftisi Tron we Kiuma | Ekiuma | Esiuma “Exibia Beads ...........5 | | | Efiuma Island............4.5 ' Ekizinga | Ekizinga , Lisinga | Ebidzinga | IWOry: seesneevtetes | Esanga(Ama-) Isanga , Elino lye Trine de | sanga, pl.) | lie(ge-, pl.) njofu | ndzefa njofu | KMGO? esrsenoiacstee Ebvivi, Ama- Kivu, Bi- Esiyumbu —- Disikame Knife ¢ estan ' Akambe Kambe ' Lixande ' Siredwa ‘ Obuambe, pl. i Buambe | ie Paik Gh east nictghows - Enyanja | Inyanza Leg... Okugulu Omugere — | Oyukulu | Kugulu ‘ Ama- | Leopard............ | Engs | Mpara | Yingwe _Ingwe DION, ashore | Emporogoma, Mporogoma | Linani | Linani Taps. sdnccdesitdans Emimwa | Minta _Uminwa : Omunwa _Omu-, sing. _Emi- Emi- Magic............5+5 | Omitrege Bulege | Liloke | Liloge » (good)...... | Obuganga — Buganga Olumutana — Siryanga Olumuwei Maize...........066 Kasoli Bidema ; Amadumwa | Amaduma Malle: nsec . Omusajja Musada ’ Omusaca ' Aba- | Man jelseriechictor hides | Omuntu laGanitte Bantu Omundu ' Mundu ' Abantu, pl. | 'Awandu, pl. Awantu : | ; Meat .........-e | Enyama iEmamba —_ Inyama | Inyama Monkey...........5 ' Enkima | Enkembo | Eyembo, _ Isima | | /Ciembo, pl. Moon ...........0 | Omwezi Mwezi _Omisi, pl. Mwesi | _ Emitsi | Mountain ......... ; Olusodzi Lusezi _ Olugulu | Lugulu Ensodzi -Cingulu, pl. Nail (of finger or LOC)... eee eee Enjala Lukumo Lidete ' Exitere Name vesanen scene Erinya Erina Erita : Trira, , Amanya, pl. | -Amera, pl. INGO. seucsinsentcs ibis: _ Obulago Ngote | Likosi | Likesi | Ensingo |
URIMI (a pee of Luwanga).
, Tfisi _ Esibia |
| Dicinga
Eriine
| Yimbalo
Inyanza Sigulu
Omiinitia
Dileko ' Obukanga
Omundu Abandu, pl. Awandu Inyama
Omwezi
Esikulu or ' Tsigulu
Litere
id
VOCABULARIES 985 ENGLISH. | LUGANDA. Lusoga. | Lunyara. RCrorE eaten "| Luwanga). Night veo csninens Ekire, Ebire; Buire Esiro, Ebiro | Musire Isio Darkness ores | Cirima Esiro Nile: winx: Kiira INGBEoasecneeeou Nyindo Enyendo Amolo Mole Amola Nostrils ......... Ebiulu, pl. Esiulu, song. OX snes tens ; Enté Ente enume | Ifombe Nombe | Efiombe(obs.) igiruyi isurusi » (castrated) ... | Ehei Palm wine......... ‘Omwenge — Mwefige Omweiige | Mwenge Amalua Parrot ..cecceceeee | Enkusu Kiguso Tiiguso Tiigusu POMS sccccise tases | Embolo Munema _sImbolo Inding | Obusaggi Iyebe Pig aneadsaccs , Embidzi Embidi Imbici Imbidzi Pigeon .........6.. Edyiba Tyemba Ligugu Diwuzi Amaiba Place wo... Ekifo, Ebifo,, Omutala Alia; naalai | Handu | Ahandu Awantu | r'ano Esifo Ahandu hangi (my place) ge (Our) se. Tano yaife | Alia efu Plantain............ Gonja Ram) seeced secon Efikuba Madi Tfula | Ifulla Raphia palm...... Ekisé, Ekibo Kiso Omusala —_ Lucemo, Licemo Ebi- | (Ri-, Ma-) Tsifigemo, pl. Rate .cciscenwaneee Emese , Mpube Imbeba Imbeba River ......-0..-006e Omugga Kibale, Bi- | Omwalo Omucara Omwale Emigga, pl. Imicara, pl. ROGdy snacsehinndde Ekubbo Enjira Ingira Tigira Seal caer nresiene Ebuzibba Sheep ........ccceee Endigga Ntama Likonde Ligese Likonde or Diyande Shield............... Efigabo Efigabo Tiigabo Tigabo Tiigabo 5» small......... | Thumba Sister sceesccie. ones Mwanyina , Mwanyinaze Mboce Mboswa / Omuxana -dze = |Banyinaze, p., eae my | Skin faucets Omubiri (of Lua, Lisixoba Liyoba | men) Empu, pi. Liseru (hide) | Ediwa or Ediba, Amaliwa, pl. ,, (for suspend- | ing children) | Engwzi
986
ENGLISH. .
Sleep Smoke
DGNG a sccaquvorsgees SPCAP es cacateasusnns Star
Stick
Stone
Tear
Thief
Thumb
To-day
Tree
VOCABULARIES | LuGanpba. Lusoea. LUNYARA. | = i bay ' Wagulu | faigulu Likulu , Ebanga Teru (2 white | | place) ‘ Qtulo | Ndolo Cindele | Omukka | Most Omesi |Omusota | Nyoka Injuya ' Omwana Omwana Omwana | mulenzi Akana, dm. Obwana, pl. -Oluimba Oluemba ‘Oluembo Enyimba, pl. | Efumo, Ama-) Ifumo | Lifumo | Emunyenye |Munyenye | Inininini _ Omuggo Mwigo Indaboyi Emi- | Ejinja Thare | Likina Ama-inja, pl. | | Enjuba | Enjuba | Eliuwa .'Lumonde | Emboli | Libwoni Edzigga _Iziga, Ma- | Lisika Amadzigga,p/. Amanegge Mai “Avaric Omubbi Omwibi | Omwibi | » Ekintu | Kintu | Esindu Ebintu : _Ebindu | Erigwa, ' Thwa | Liwwa Amagwa | Amawa Ekiikumo | Taba | Taba Indaba Lero . Lero Lero _Akagere Kino Oluala _Obugere, pl. Olulimi | Lulimi Olulimi | Erinyo ' Dino, Maino | Erine ' Amanyo Ameno pl. | Ekibugga Mbiiga Lidala | Ebi- | Omuti, Emiti Omuti ' Omusala 'Abalongo ——- Balongo Amayana Ejnikali Efikale | Amanyi
| Lor URIMI | (a dialect of as ange).
| Nineteen! (Luwanea).
| Digulu
|
'Tsindolo Liosi Indzuya
Mwana
|
! Oluimbo
‘Tsinyimbo, pl.
| Difumo
| Ininifini
Indabuyi
Isimbo i
Rigina :
Omwoesi Indzoya ‘Omwana
| Isimbo
Mubasu Dibweni
Ombasa Liboni Lisika
Amanege Omwifi Avefi, pl. Dirange Esindu or Eyindu Ifindu, pi. Liwwa
Indaba Lero Esitere
Olulimi Trino
Mugidzi Omusala Amaywana Amabasa
| | Ridala | | Amahbasa
Minyale
ENGLISH.
Wind scssvecsccavec
Wood
PVG) hcazsencenncens
Twelve Twenty
VOCABULARIES 987 | | Lurim1 LUGANDA. Lusoga. | Lunyara. LUKABARASI (a dialect of | (Luwanea). | power oh | Ifundo | Olutaru Kia,lye(Kia=| Liye Liyie Diye, Lihe marketplace) Engiri Mvunamule | ligiri Ngiri Amadzi Madi Amaci ' Amadzi Omuzungu | Muzungu Omusungu | Musungu Aba- : Omukazi Mukazi Omuyasi Omuyasi Aba- Aba- | Empeo Mbeho Imbeho | Imbéha Imbeho Mwieka Omulege Mulego Omulesi | Omulosi Mukazi | Mukazi Omuyana Muyana Omuyasi Muguna(girl)) (virgin) | (virgin) Enjoka | Enkti Efnku Ciyui Tsiyui Ekira, Ebira | Ekira pl. | Omwaka Mwaka Omwika _Mwaka Omwika Entulege Apoto ' Sirgoi Isirkoi | Kipoto, pl. Emu Ndala Silala Indala Biri Tbiri ‘Biviri Tsiwiri Satu Tsatu Bidatu Tsitarru Nya Ina Binne | Tsinne Tanu Itano Ebitano | Tsirrino Tirano Mukaga Mukaga Bitano na: Sasaba Tissasaba, silala. Musamvu Musamvu , na biwiri, Nsafu Tirano na tsiwiri Munana Munana » bidatu | Munane » na tsitaru Mwenda Mwenda |, binne — Xienda ,, na tsinne Kumi Ikumi | Lixumi Exumi Kumin’emu| ,, nandala, ,, na 5 nandala ndala Kumi na biri Amakumi Amakumi Amakumi , Mayumi awiri awiri kawiri kawiri ,, asatu | Makumi ' Makumi _ 5, katarru asatu kadatu, » ana » ana » kanne, ,, kanne » atanu] ,, atanu 5 katano, , ka rano Ekikumi Kitufu Likana
988
ENGLISH.
Thousand ......... Ten thousand ... Tens of thousands Hundred thousand Million Millions............
This man
That man
This tree
Thy house......... His house Our town
LuUGANDA. Lusoga. |
1 te
-Olukumi
Obukumi Akasirivu Obusirivu, p.! Akakadde | | Obukadde
Akakumi |
Nze- ;
-n- (06j.),
m-, n- (s2hj.) Gwe- ;
-ku- (00/.),
a- (subj.) Tye ;
-mu- (0bj.), a- or y- (subj.) Fwe; tu- ;-tu- Mwe ; mu-,
mw- (subj.),
-ba- (obj.) Bo, ba, -ba-
Iwe
Tye
Ifwe Imwe
Babo
-onna ona (bonna, gyonna,
kwonna, etc.)
Omuntu eno
ms oli Omuti guno
» gull
yange |
» eY@ » ye Ekibuga | kiafwe
i Enyumba | i
VOCABULARIES
Lurimi LUNYARA. (ee (a dialect of *| Luwanga). | i Amakana | sixumi | Esie Nisie Esie | Ewe Iwe Ewe Uyu | Ye uno? Oyu | Efwe Ifwe Efwe Efiwe | Inyue Inyue | Aba | Abo, mbabo | Abo | | mbawo -o8i Wasi, tsiose, | -dse (bise, _ (basi, ete.) ete. gidse, gose, | fidse, tsidse, | kuose, bwose, | xudse, hose) , Mundu uyu | Omundu Omundu uyu i wune | Abandu aba l » fhigulia’ ,, igufigune, » uria | or figulia Omusala i Musala guno| Omusala kuno | kuno | » nhgulia ,, gulia » kulia | or gufiguno | Inyumba Inzu yafigi = Inzu yanje yaiige | » yao |, iya | , yiye » yaé | 4 lye » yé Lidalaliefuor. Ingw yeru
Esialo siefwe |
Inge yefu
VOCABULARIES
ENGLISH.
Your country ...
Their children ...
» mammalsand reptiles) ... », birds
» children ...... » birds most beasts,
(3) ener
”
Plenty ....-....65 » (many) ...
Tam ....eeeceeeeee Ye are ccc I bring
LuGcanpa,
'Ensi yamwe
| Abana babwe; -bi | -wala (human):
|
1
-ndusi
-nsenyl
-lungi (nungi, rungi)
-nene; -kulu
-tono; kateno (a little)
| -sajja - (adult hu- mans and
| some beasts)
| -lenzi
| -mpanga
| -lume, -rume, -dume, -nume -eru
_ Wano
_ -dugavu,
-rugavu
, ingi
| Enyingi
Kyo ; Eri
(yonder)
| Nedda ;
Siwewao, Si-
Ye; Wewao |
Ndi (-li)
oli
Ali
Tuli Muli Bali |
| | | Kamara 1
Njija j
Lusoga. | Lunyara.
'
989
Esialo siefiwe Rireba
rienyu ' Awana wao -bi | -bi Yeyasi ' -yassi -xasi Iduasi lai (mulai, | -lai abalai, etc.) “kali
-dudu
| Axana Ruana, pl. -solire, -isaca, -sadza yeyole (adult , humans, ated
Racari Ano _-marira Rateny’ ' Hanw
, “mari
| -ingi | -ngi Eria liria
: Oxuria Aa! Tawi Ndu Uru Alu xuli Muli Bali Ndete Ndera Neja Ndzidza
LUKABARASI | ' (LUWANGA).
(ee ae
Lurim1 - (a dialect of _ Luwanga).
Rireba rienyu
Awana wabo Abana wabo
_~bi
'-xassi
-lai
-kulu; -kali
-dutu, -dudu -tutu
| Xar, prefix ku, pl
| -lafu : Hanw -imari
Eria Oxuria Ndobire
Ndu “Ulu | No ; xulia | Na | Ndéra Ndzidza
990
ENGLISH.
TsGIVO seniin meairemoemenaroeyvenemy st es T give you I was giving I gave him He gives me I go
Dag tee e aaertcedt aes Te SHAM, BG visvatdvicccsnnmenverguemants I kill them
Hee: dri) S 1003 cer gs see warncasann avenenes DIO We: dca Sendacannenansaaiadaageacien TO WeANO 6 cxctetcatqostanceatyeieiesetent Thou knowest not He knows not.........cccccceceeeeeee We know not
You know not
They know not
DIO VES sxcsaavdevices wneaien a sens He loves We love ...cccccceccecneccsceecceceues We make eeavtssntee os me cmprense oe stants
LUGANDA.
Nyéwa Nanyowa Nalinyuwa
Sanyowa Ndia Sirié Mpa Nkitiwa
Namwa Yampa Nenda
Nenze
Mbatta
Anzitta ’Manyi Simanyi
Njagala oayagala Ayagala, Tuyagala, etc.
: Tukola
VOCABULARIES
i }
LUKABARASI
LUNYARA. (LUWANGA).
Sinanzie Sinandzidza -sina
Sinayece
Xina Ndafwa (Fwire = died) Nwa Nafiwere (ekulo = yesterday) Sinayafiwada, Sifiwere Ndia Sinaxalia Sinditsanga Mba Xuwa Xuwere Na muwere
Mbanumb- wao, Mbwao Wao Naciebulebe | Naxyawewe | Mbetede
|
| Manyire Simanyire
Uwenya
Tfwe xoxola ,
Lurimi (a dialect of Luwanga).
Ndobiré
Sina Afwire
Enyua Enyuere
Si nyuere tawi Ndia Sinandia tawi Mbe Xwhere
Mebere
Ndzia
Ndadzire
Nabera (?) (oxuirra = to kill)
Manyire Si manyire tawi
Somanyire ,,
Samanyire,,
Siku manyire tawi
Simu manyire tawi
Siba manyire tawi
Wenyire
Xoyxore
VOCABULARIES
991
ENGLISH. | LuGanpa. |
Lunyara.
We Mad essscsceeeacercs dosestsgenies | Tukeze WO BBY coco coedugtnov acre vee vs | Twogéra | Tfwe xobola Dy SEY cic eas Suleman oe sala: | Njegéra Weald. aie: aot deidcnedesoacdcun ‘ Tuwgedde | ' We sold oe... cecceec ese ecee es Tutunze jo» xukulire We sold not .......--eeeeeeseeeeeee | Tetutunze | » Siywakula HG StINKS: sh. ccascnhiiiles ieceremneet | Ainya | Awunya He stinks not..........eeeceeceeeeeee Taunya : Hesteal sss. dasccuiuncucretuacacites Abba , Yibire He steals not .........ccceeccceeee eee | Tabba They laugh ........ ce eecceeeeeeee - Baseka Baceya NOWAVEED? sescereasaoeess seannussecs Mwilila, Mukaba | Efiwe mulira;
muliranga Why art thou sleeping............ | Luaki okuebaka? | Qfwambasi
| okona ? Where did he go? .................. | Agenze wa’? Qcire ena?
Who comes in? ........00...0000.. Ani aingira ? Qgamba ki ? Qgambie otia ?
How do you make palm wine ?| Okezedtia omwenge ?
What shall we drink............... Tunanyowa ki? Wadze ’ddi ? When art thou coming? ......... (di = when) Give me food ........ceeeee cece eee ee Mpa emere Cut mea small stick ............ Ntemera akaggo akatono
Njagala akainja akatono Which (fowl) will you give me?! Enkoko erua gyonompa ? Ali mu nyumba Enyenyi zibuse
I want a little stone
He is inside the house The birds flew away
_ (-buka) He is taller than I.........00.0..... Ye ansinga obuamvu The parrot screams ... ........... ; Enkusu ekaba The rotten tree falls .............. Omuti guvunzi gugwa Can you see me? ..............008 | Oinza okundaba ?
No, I cannot Nedda, siinza
OQingira nanu
niye ?
|
Lurimt (a dialect of Luwanga).
Xu sunje
Liku kurire tawi- Aiinya
Yebire, Yeiba
Batseya Murira
Oyorirorie olakona
Atsire hena ? Niwina yeiigira ?
Osongorie ?
Oxorirorie amalua ? Efwe naxunyue sina? Waedzire rina ?
Mb’obusuma
Xalace nddabusi ndutu, or axalabusi axatutu
Nyenyire ayacina
Naumbe ingexe ei
Ali mu nsu Amanoni kakuluise
Nuomurambi asire’sie Kasuku arira Musala kwabola
kwakwa Onyala oxundola ! Tawe ; sinyala
992 VOCABULARIES
Notes on LuGanpa.
Luganda possesses fifteen out of the sixteen original Bantu prefixes, although the twelfth prefix (Tu-) is now but little used. The tenth prefix (Iti- or Izi-) is absent—perhaps only recently so.
In addition, however, to the normal prefixes, Luganda—perhaps also Runyoro—offers two others not easily classed. These are Ogu- (sing.), Aga- (pl.), both used as augmenta- tives (slightly in a contemptuous sense), Thus: Embuzi is a goat; Ogu-buzi, a huge clumsy goat; Aga-buzi = huge goats. J/untu is a man; Guntu (pl. Gantu) is a giant. Egonya enene = a large crocodile; Ogugenya ogunene = a monstrously large crocodile (pl. Agagenya). It might at one time have seemed as though Ogu- and Aga- were only more primitive forms of the third and sixth prefixes—Omu- is sometimes followed in the plural by Ama-. But my researches into the Masaba and Kavirondo languages (dealing with the original forms of the first and third, Gumu-, and the sixth, Gama-, prefixes) do not lend much support to this idea. It is not uncommon among Bantu languages for special and local prefixes (often honorific) to arise from the prefacing of word-roots by adjectives and consonants in abbreviated form. Ogu- and Aga- may thus have originated locally in Luganda and Runyoro without belonging to the original set of Bantu prefixes.
There is also a little understood prefix Se- in Luganda, usually masculine in sense and vaguely honorific, sometimes answering to the term “Mr.” Sedume is a bull; Segwanga, a cock. Senzige, in folk-lore, stands for “ Messrs. Locust,” or “Mr.” Locust. Sebo is father or chiéf—nowadays “Sir.” Se-kvbobo, Se-bagwao, Serutz, are titles of officials in the Uganda hierarchy. This honorific masculine prefix seems to crop out occasionally in other Bantu tongues, as Se- or Si-: witness S7-tafga, i.e. “Mr. Doctor,” in Ci-nyanja and Citonga on Lake Nyasa.
A similar feminine prefix, Nya-, Na-, Nyi-, corresponds to Se-, and is by no means confined to Luganda. MNya-bo (mother), “Madam,” corresponds to Se-bo, “Sir.” Mya- zala = mother-in-law, Vamasole = Queen-mother, Valinya = the “ Queen-sister,” Valongo = a mother of twins ; and so forth.
But these male and female prefixes have no corresponding particles—no concord—as is the case with the real sixteen or eighteen prefixes of the Bantu languages. They use as corresponding particles the concord of the first and second (Omu- and Aba-) prefixes.
Lusaga is very like Luganda. In some cases it remains the more primitive form of words. A curious point should be noted in regard to its version of the sixteenth (Pa-) prefix. This becomes La-, ya-.
LUSOKWIA. IGIZII. KIKUYU.
LUKONDE. LUSINGA.
LUKONDE is spoken in N.W. Elgon, as far north as the borders of Sabei. The dialect which is the most primitive is that which is spoken in the Bosia country, north of the Siruko river. Words in this dialect are placed below those of ordinary Lukonde in the vocabulary columns, where they differ in form from the average Lukonde speech.
Lusokwia (Lucesu and Masasa dialects) is spoken in West Elgon.
Lusinea (or Cua) is spoken on the E. and N.E. coast of Victoria Nyanza and islands off Kannide Bay.
Ie1zit is spoken in a bit of the lower Nyando valley, and in Kos@va, between Mau plateau and Victoria Nyanza.
Kikuyu (Ikvyv) is spoken in the Kikuyu uplands, East Africa.
ENGLISH. | LuKOoNDE. | LusoxKwia. | LusiInea. Ieizi. Kikuyu. Anitiaeeeeeretees | Liafu Kinsanako | Kigunyu | Igunyu, pi. Termite ......... | Tinswa Namukuron- Cincoke Uke | Tiswa do; Tsiswa Antelope— | Hartebeest ...... Enira | Ngondi Gazella granti. . | Ndaratari Rhinoceros...... Hulia Palla .........+.. | : | Trofia Ape— Colobus ......... | Nguyo APM erie ieee Kumuyene- | Kumuxene Mokeno , Ubkd Kamayone, | Kamayone | Makono, pl. | Moko, pl. pl. AITOW.... eee cree Olusala, Kumubano | Lisufigu Umugwe § Mogue Isisala, pl. | Kimi- | Migwe, pl. Megue Gumuwanw Gamawano, | pl. Pewee WRG Rs Susionieosaccs Ewaiyua, Eyaiyua Igizire | Idanta Eyaiyua Tsiaiytia, pl. Bisire Baboon .........66 Eiyuru Rifio Noge Bixuru, pl. | Bathe sncunnnshec: Gumugongo | Kumugofigo ; Nyuma Megongo | Mugongo 998
994;
ENGLISH.
Banana. ...........
Beard ...........0668
Bowels Brains Breast Brother Buffalo
Bull
Cloth
Cow
VOCABULARIES | Luxonpe. LusoKwra. | Lusinaa. Ierzu. | = —e | | Edete Ttore, Litwre | Litoki Rigemia 'Gamadete, pl. Kama- (pl.) ‘ Magomia, pl. 'Obunwanwa | Obunwanwa | Oboya Cirefu Cirefu | Enjuyi Enjuyi ' Cinjuki Endzuci ' Endzuci | Inda ‘“Inda ‘Inda Gisiriri Inyoni ' Eniinyi Cinyeni | Inyonyi Zi-, pl. Malasiri Kamalasiri : Manyinga Gama-, pl. ‘ Gumubiri Kumobiri Umubiri | Ligumba Ligumba Erigwa ' Tsi- (pl.) Maywa, pl. Ubuingu abuingu » Wuta - Ubuta Bubuingu Kamala . ' Bwonge Bwongo \ Owongo | Libere | Libéle ; Olubere ' Wandaye Wandaye | Wanuwenyu Mwanamintu Imboge Imboge Enti enyi Yemboge mwamo Timbwga, pl. | ‘Tri Tangana Gamatako j|Gamatako | Enyuma | Kamatayo Indébé | Indébé | Bwatu Ebwato . Amatu, pl. Enzusi Injusi ' Igisimba Omwami Omwami Mwami Cirefu Cirefu Kanyenyobe Omwana _ Omwana ; Mwandmtu | Omwana mucécé = =mukéxe | Babana | bakéxé, pl. Engubo | | Efigebo Ciarw Treba, Sisiaro| | Ekibala, Ebi- Inkafu Inkafu | Edwasi ' Efiombe Tyafu _ fiombe | Cifiombe, pl. Igona Igona ‘Tgwina | Egugbwie Cigena | Imondo Rikendo Kumutiyiii | Kumutixinyi Muwaso | Obutuko | Sitere | Etera
Kikuyu.
Trigw, Ma- Nderu Juki
Nda Nyoni
Sakamé
Mwiri Tende, Ma-
atta
Mara
Tombo Tria,Maria,p/. Muru amaito Mboge
Oe
Lecuz
Moruaru Mozamaki Kireru Mwana Ana, pl.
N; gue Sena Nombe
Mukindu Otuku Qmezi
ENGLISH.
Doorway Dream .........65
Egg
Goat
VOCABULARIES 995 LUKONDE. . | LusoKwia. LusINGA. Ierzir. Kikuyu. | | \ Gumusambwa; Kumusambos Usewi Uruswa Ngoma ‘Gimi-, pl. | Kimi (pl.) Cinswa, pi. | Imbwa | Imbwa Imbwa Sese Hui | Etikiri Ritegere | Kumuriaiigo | Kumuriafige Gesie Moromoiné | Ekige Bubuleta Qrora : Trota Enoma Efioma Efioma Keembe Kukutu Uyuru Outu, Ogutu | Tutu, Matu Kamaru, pl. | Kamaru (pl.) Tnyifigu Inyifigu i Egi Trige, Ama- | Itumbe Tiigiofu Indofu | Njofu | Enjobu Njagu Ndzofu | Gamafwi Kamafwi Amabi Mai Imoni Imoni ' Eriso Trisw Dizo Disa, | Amaisa, pl. | Maizo, pl. Gamesa, pl. ' Mumoni | Mumeni Obusie Uzio Buso, Bubuse | Gimisia, pl. Kamafurra | Kamafurra | Mafuta Amaguta Mafuta | Gamafuta | Umurri | Burri Omuti (2) Ikorora | Bubuti Luwala | Uduwala | Ekiala, Ebi- | Kiara Cinjala, pl. , Tsintsala, pl. Ciara (pl.) Lulu- ov Ulu- ‘ wala | Inzala, pl. | » Kumurire Kumurira Muriro Muriro | Moaki Gumulire | | ' Kinefii | Ineni | Emona Kinswe Kiunguyo | Inyeni | | Ci, pl. | Sikire, Cigere| Sikire, Bi- | Ugulu Ekereiige Gonyarere Bi- Kumurofigéle Kumuronge- | Egisaka Izakainé Gumutoigolo) lo | Iigoxe Tiigoxe | Ngohw Enkoko | Eiigoke | | Lilalu | Mukira okua | Kamalalu, pd. | Aburu | Imburi Imbuzi | Embuzi Emburi : Mburi | Embusi | | : Mama (?) ‘Tkurei (2) Eriuba Ngai
996
ENGLISH.
Beads ............
VOCABULARIES
LUKONDE.
Bunyasi
| Lireba
| Rireba
' Lixafiga
| Likafiga
| Kumulonde ‘ Mundu Licuni Izune Sikefu Gigofu Gumitwe Gumoye Eyukinyu Nkugunyu Tfubu Difubu, Mfubu Kamana Buyi, Bubuci Luiga Tsintsiga, pl.
Intzu, Inju Tsintzu Injara Tntsala Naminyti Esiiima Citima
Lusiiga
Gumusaiiga gwe ndzofu
Disikamo
Tsisigame
Gumubane
Inyanja
: Indumbu,
| Kigulu
| Dirafiga,
' Litango
| ligwe,
| Tsingwe, pl.
Lifu
| LusoKwIa. ' Bunyasi Lilwba
Liyanga
4 '
-Kumurundu i
| a
| Licune
Sikeofu
Kumiitwe Kumoyo Exugunyu
|
| Tfubu ! Buyi | Uluika Cinjika, pl. Tisigilia
| Inzu
Injara
Namiinyu Isiuma
Runara, pi. Kumusanga Disikamo Kumubane
Inyanza Indumbu
ligwe
Lifu
Lusinea. Ieizu. Kixvuyt. | a . 7 | Usui Obunyanzi | Nyéki Rirwba Teri Ikanga Nkanga | Murondo Mwicinga | Etukia Njiiere ' Ukene | Gisanyi Luhe Hé (pl.) | Mitwe Mutwe Muttie, Mi- Enteme Ngoro | | Yetingiro Sofitia | | Ifubu Ngiio I | Obusie Qoki | Cifigu injala | Lithia | | Enyumba Nyumba | ‘Injala Naragu | Tiyaiiad Hiti ' Eecuma Ebiuma Mureiiga. Megazi Riwunju Kecunga Trino Luhia la njogu Eriru Tri Mwembe Umweyu Lohio Nyanza Enyanja Tria Okuguru Mozime | Ekeiri Ngare ‘Enda Morezi
VOCABULARIES 997 ENGLISH. | Luxonpe. | Lusoxwia. | Lusinca.° | Icizu. Kixuyu. Japs ees Giminwa Kiminwa | | Munua Kireme Lipwncuiecueets Kumunwa | Treme Magic...........06. Lirege Lireage | Rirego Oregi Rirege Obukanga Maize: .c.ccccs sees Kamaganda | Kadima ‘Amadumo | Mbemba Maile -ccesnenacas cies | Musaza | Murume Man on... seers Umundu Umundu | Omuntu Mundu Babandu | Awandu (Ngira = _, Abantu, pl. | Andu, pl. : | | people] Meat icnuugcen Inyama | Inyama | Nyama Inyama | Nyama Monkey ..........-. Exima | Eyima | Ngema Moon ......... 00-00 Gumwezi Gumwezi Umwezi Mutienyi Moeri Mountain ......... | Likulu | Likulu | * , Egitunwa Kirima Nail (of finger or | Ecitere | Sitéré | ' Ekicara Luara toe) iséietstarafciaioie D8 Liars Ebi- | | | Ciara Namess: vescaresas: Esina | Lisina | Eriema Retaa. Neck ....0ccccee Likosi | Dikesi Gosi | Bigeti Ngingo Night ..........-..+5 Sire, Ciro | Musire | _ Obutuke Otukke Darkness .....- Kirima Duma Nose - cessiaetos Gamolo | Kamoru | Miolo Inyure Ox Sacks Nombeetinwa) Nombe Nombe eeri | Degwa, Palm wine.......+ Gamarwa | Kamarwa_ | _Amarwa Njehi Parrot............65+ Kwasiu | Kumulusi Penis ......0eee Indine Indine | Embore Orie Pigt ise sitaemtdeas Isikésé ' [sikésé Enkurt Nguriiwe Pigeon ...........: Lidizi ' Litizi | Riruma ' Dutura PlaGe? ae cicsayenevoke Andu | Andu | Halia | Haha. Halai (good) | Ahalia Rain jaaccacnnuses Ifula | Tfula Mvula Imbura Mbura Raphia palm..... Licemo Ratianescnnaacaae Imbeba ‘ Imbeba ' Imbeba Mbea Rivets ccscee saves Luluci Luluci | Oraci Luhui Road wesc | Ingira ; | Njira -Tiigira Njira Sheep............... Likondi l Iyese Conde Nondi | Nondu Shield............... Ifigabo -Kikumbi | Enguba Ngo Sister sscs.0s oeewes ' Wandai Omwiseke Moi retu ' umuyana | Skin esse srceped aes | Sixoba | Rikoba Luytia SKY saseanacteotanwen Likuru | . Liguru Ttu Sleep ssssasceeeeese | Qgona | | Citore Tore Smoke wo... | Lirisi ' Eliosi Lioki | Nduge Snakei:y ones | Injoxa Ujoka | Injoka Muraru SOs wcsietar sens | . Mwana | Omwana Mwana 5 (CRY) eecae 4 wange | » wane ' 4 wakoa
' =my
LUKONDE.
Star
Tear Testicles Thief
Diraiige Tkindu | Bibi-, pl.
To-day eee
Rurimi Ling
Gumuti . Gimiti, pi.
Wife
VOCABULARIES
- | Lus@KWwIa. | LusInea.
» Luemba | | | ' Lifume l Inyenyesi ' Tsimbe
Ifumo
| Libale Inyafiga
Liboni
Lisika
Gamanégé
| OQmwifwi
| Abafwi Diraiige
| Isindu
. Bibindu |
| Liwwa
| Kamawa, pi. |
Traba _Etaba
| Lerw | Bwiri walerc
| Thkio
| ‘Taulimi | | Trinw 'Kamena, 7/7. | Mvitoyw Omusala Kumwiti | Kimiti Baxwana | _Menyarire Liye ‘Tye | Ingiri | Kamedzi /Muzungu | Omuxasi
Erino
Amino | Mgizi
Umtuti
Amazi
'Umweru |
| t |
| Imbéo
-Omulesi
| Aba-
| Muxana
_ Aba- Tixui
| Muhala
| Taiz.
Oruembo _Nyembo, pi. » Litumo ' Etcifienefiene Enyimbo
' Riena
Mubasu
| Libwoni
' Ririga
| Ekimbia Omwibi
' Abaibi, 7/.
Egentu | Ebintu, pi.
| Rigwa | Tumbato Rero
Ekiara, Ebi- Olumeme Trinw
Omuji Litumbe, Ri- Umute .
Ekisare Menyali Esegi* Tigiri Amaji Muzungu Omukungu
Embeho Omuroki Omoke
Citike
| Kikuyu.
Ngecu
ftime, Ma- Njata Siyare Masiare, pl. lhiga Liyiia Ekwa Leizeli, Mai- | Hekke | Mwizi
Kero Kindu, Indu, pi. | Mwigia
| Mbake Omiizi
Luara Lulimi Igegw, Ma-
Mujie Muti
Maaza Maziguma Ita
Ngiri
| Mae Muzungu
| Mundu muka - Andu aka, pl. | Lohuye
_ (eho = cold) ' Muregi
|Karégo (maid)
| Turégo, pl. Loki
| Ngu (pl.)
ENGLISH.
Hundred Thousand
This man That man This tree
That tree My house
Thy house His house
Luxonpe. LuséxKwia.
Gumwe
Tsiwiri Tsidatu Tratu Tsinna ‘Tsitano Itane Mukaga Musafu Kinane Kienda Ekumi Ekumi na cidwera Gamakumi
| gabili
eet eeeeee
VOL, II.
VOCABULARIES
_ Tfula | Isore j
| Muterwa Mulala
|, bir
' -taru
| -nne
| -rane
| Sésaba Musafa
| Sinane
| Sienda
| Exumi
: Eyumi na
| mulala
' Kamagumi
- kabili
| -katatu
_-kanne
| -karanw
| Mirofigo
| Osoyu
| Ewéwe
Wayu (2) Ifwefwe
| Inyénytie
| Abobo
| | | t : i
|
LusIneGa. |
Ulala
Iwiri Tsatu
Nne Etano -
Mukaga Msamvu Munane Kienda Ekumi
Egana
Tei.
| Libweni . Omwaka | es
' Cinjage
| Imu, Yemu
|
Cibere
| Tsatu
|
‘Inye
' Tsano
, » ne Me
' 4, na iwere
i 4) isatu
' Kianda Ikumi
i oy, ne me
| Amakumi
| awiri » gatatu + ganne
' 4, gatano
| Emirongo
Ninje _Iwe
. lia
'Tewi
| Inyue "Abo
‘ -onsi (bonsi, | ete.)
| Kikuyu.
i
| Nguaci | Mwaka Njage
' Thiri (iri)
iTzatu '
‘ Inya Izanw
|
| Sasato
Ngtianja
| Nyanya Kenda
, Kumi
' Kuminé mwe
| Mirongo iiri
|» _itate 'Makumianna | » atane
Wea Ose (ose, yse, kwose, etc.)
—Omuntu eyu Mundu uyu
4, Utria Umute uyu 5 ulia Enyumba | yane | ” yao i » yake
» ula Muti uyu » ulia /Nyumba yakoa » yaku yake 34
1000
ENGLISH.
VOCABULARIES
LUSINGA.
Our town ......... Your country
Their children ne
Plenty
INOS TOUS :eceovaee os Tams a sacs.
I come I come not Td anee:nicneenseines Te i@: sisescncasoataa Tdrink 2.cwevs Tdrank cscunscece
I eat I eat not
Thou eatest not.. He eats not ...... We eat not You eat not ...... They eat not...... DT PiVGm cs. catcsseveas I give you.........
Ikieru
Iqizu.
Omuji uitu Riroba rienu Abana babo -bi
Enkari, -kari
-uya, -ya
Abantu baya = good men |
-kuru
-ké
-saja, -gore Endabu Aiya, Aiga Emuamu Tigi
Aria
Yaya
Inje ndu Narénta Ngoja Nangire Ngotenga
Kikuyu.
Muju witu Lukongo luanyu Twana to20
-ru
-ka
{Mundu muka = a female
person | Mwega -ega
-nene
-nyenyi
-rume
-eru (Mweru, keru, etc.) -haha
-iru, wiru
-ingi
Kivia
Ndidta
Ni
Ndarehe Ndeyoka Ndioka Nefigoina Ndegwkiia Nefigonyua Nendiganyuire
~ Nendanyua
Nenyuire Ndi nanyua Nendalia Ndikulia Ndirea Ndulia Ndalea Totiréa Mutirea Matiréa Nendahehe Nendakuhéé Nenda mtihéé Nemihéire Nendazie Nendirazire
VOCABULARIES 1001
Nores ON THE KAVIRONDO AND Masapa DIALECTs.
Certain remarkable changes in consonants are to be noted :—The Bantu & becomes x, g often becomes &, ¢ changes to x or 7, and & before z softens into s, s, orc. Z or ts often become palatalised into ¢ before ¢ in the tenth prefix.
Attention has already been drawn to the remarkable nature of the first, third, and sixth prefixes in the Masaba dialects.
Those of the Lukonde group may be stated as follows (with approximate cor- rectness) :—
Ist prefix, Umu-. 9th prefix, I-, In-. Qnd_ ,, Baba-. loth ., Tsi-, Tsin-, Cin-, Ti-. 4th ,, Gimi-, Kimi-. 12th .,, Ru.
65th ,, Di-, Li-, Irv. 6th ,, Gama-, Kama-. 4th , Bubu-, Bu-. 7th . Iki-, Cr, Si-, Isi-. | th , xXu-, Oxu-. sth ,, Bibi-, bi-, Ebi-. 16th ,, Ha-, A-.
srd_., Gumu-, Kumu-. llth ,, Udw, Lu-, Ru-. | th 4, Ari- 4
Ikuyu oR Kikuyu.
This language, spoken on the uplands east of the Rift Valley, does not seem to be related in any marked way to the adjoining Kamba group of Bantu dialects, which differ from it in possessing the Pa- form of the locative prefix. It shows, on the other hand, some resemblance to Igizii (west of the Rift Valley), and perhaps to the Bantu tongues of Kilimanjaro.
The dislike to the consonant P is intensified in this language, and even extends to the cognate F. Thus the root Piti, Fisi (Hyena) becomes Hiti, Even B sometimes changes to H. The second (Ba-) prefix is reduced to A-, and in a few instances is replaced
by Ma-.
INDEX
Pages 1 to 470 are in Vol. I.
Nore.—Many words in Bantu languages must be looked for under their oot word, not under the prefix. Thus, for Ba-ganda, Lu-ganda, sec Ganda; for Ru-nyoro, Ba-nyoro, sce Nyoro ; for Wanyamwezi, sce Nyamwezi, Wa-.
Aard wolf, 353 367 556; BUAMBA, country, 188; KUAMBA, Abaluki language, 902 language, 546, 896, 902 Abantu, see Bantu Ambatch-tree, 81, 143, 150, 151, 778 Abiidja language, 902 Ancestor-worship, ancestral spirits, 587, 677, Abyssinia, 22, 23, 144, 214, 318, 486, 600, 761 752 Acacia-trees, 19, 21, 33, 192, 313, 314, 822 , ANDOROBO: people, country, 1, 31, 41, 362, 477, Acanthus, 46, 319 | 488 et seq., 525 et seg., 834, 854; origin and ACHOLI (Acwli): district, 144; people, 144, 475, relationships, 857; varying facial type, 857 ; 488 et seg. 760; houses, 775; language, dwellings, 868; food, 870, 871; hunting 887, 902 elephants and arrow poison, 873; no do- Acocanthera schimperi, 873 mestic animals but dogs, 875; language, Aden, 269, 277; Gulf of, 2 902 Administration, Uganda, 1, 234, 250, 258, 267 Anglican Church: Anglican party in Uganda, Administration under one head of all British 233, 272 East Africa, 270 . Anglo-German Convention of 1890, 231 Administrative capital, proposed, 270 Ankole, 122 et sey., 310, 355, 384, 600, 610, 678; Adultery, penalties for, 590, 689, 746, 882 cattle, 384, 385 Africa, west coast of, 98; introduction of | Anopheles mosquito, 87, 413 banana to East Africa, 98 ; domesticanimals , Ansorge, Dr. W. J., 421 and cultivated plants, 210; Hamitic or | Antelope, rumouréd undescribed, in Congo Forest, Caucasian influence over, 210; benefits 206 of the white man’s intervention in, 277 Antelopes, 389; names of, in native languages, see under Antelope in each vocabulary,
et sey.; climate and Europeans’ health in
tropical Africa, 303; early mammalian ~ 903 et seq. fauna, 352 Ant-hills, 20, 411
Akka Dwarfs, 559 Anthropoid apes, 471, 474
Albert Edward, 127 et seg., 130, 190, 579 _ Anthropological Institute, 487
Albert Nyanza, Lake, 141, 142, 152, 192, (dis- | Anthropometric observations, 487 et seg. covery of) 219, 220, 547 ' Ant-lion, 469
Albertine Rift Valley, 220 Ants (see for “ white ants,” Termites), 88, 95, 96,
Albizzia-tree, 51 412 . : Alcohol, alcoholic beverages, 275, 620, 673 “ Ape-like” Negroes, 477, 510 ct seg., 558, 724
Aloes, 34, 46, 734 _ Apes, see Anthropoid a A : Alpine flora region, 61, 122, 318 Apolo Kagwa, prime minister, Uganda, 233, 695 ALURU: people, 488 ct seg., 760, 761, 777; Apologia, author’s, 2i7 et seq.
language, 887, 902 Arabia, 22, 98, 473, 486 Amaranth, 150 Arabic, 836 : AMBA: BAAMBA, people, 154, 188, 488 ef seq., | Arabs, 98, 218, 278, 486
©) 1003
1004
Avidity of Rudolf Province and Somaliland, 311, 313
Aristocracy: Hamitic, 210 ef seqg.; Hima, 216, 592, 610; Uganda, 643, 684
Armed forces of Uganda Protectorate, 252, 251, 255
Arrow poison, 873
Aruwimi River, 202
Ashe, Rey. W. P., 279
Ass, wild, 353, 817, 818
Asua River, 143
Atonga of Nyasaland, 193
Atrocities by Manyema in Congo Free State, 147, 198; of the whites in Africa, 277 et seg. ; of the Negroes, 278 et seqg., 716
Austen, Mr. Ernest E., 465
Austria's interest in the Nile regions, 220, 272
AUTHOR, the, 152; ascent of Ruwenzori, 181; greatest altitude attained on Ruwenzori, 182; sent on Kilimanjaro expedition, 229; despatched to Uganda as Special Com- missioner, 248; apologia for creation of African protectorates, 277 et seq.
Avukaya language, 902
Baamba, see Amba
Babira, see Bira, Ba-
Baboon, 11 et seq., 19, 353, 359
Bachwezi (ancestral spirits), 587, 589, 596, 614
Baganda, see Ganda, Ba-
Bagge, Mr. 8. 8., 159, 160, 162
Bagungu (Unyoro), 567, 568
Bahima, -huma, see HIMA
Bahr-al-Ghazal River, 144, 209, 210, 213, 214, 484, 486, 510, 894
Bairo, see 1R0, Ba-
Baker, Lady, 219, 221 :
Baker Pasha (Sir Samuel), 149, 152, 219, 220 et seg., 590
Bakonjo, see Konjo
Balaniceps rex, $2, 144, 220, 408, 404, 444
Balsam, 47, 51, 52
Baluchis, 41, 216, 697
Bamboos, 27, 166
Bambute Dwarfs, see Mbute
Banana, the, 75, 97 et srq., 671, 672, 673, 693 ; wild, 33, 85, 98; groves: in Buvuma, 75; in Uganda, 96, 97
Bangweolo, Lake, 219, 222
BANTU languages, 210, 546, 724, 763, 886; frontiers of, 889; number of people speak- ing, 890; grammatical features of, $91 et seq.; prefixes, 892 et seg.; relation-
INDEX
ships, S94, 899; group, 899
Bantu negroes: physical type, 480 et seg., 566; origin of, 763, 899.
Baobabs, 314.
Barbet, crimson-breasted, 187, 399.
BARI: people, 144, 220, 222, 488 vt seg., 760, 761 ; district, 309; houses, 774, 775; language, 886
Baringo: District, 1, 40,304; Lake, 5, 16 et sq, 227, 313, 798, 800
Bark-cloth, 104, 581, 607
Basalt, 58, 305, 310
Basita (autochthones of Unyoro), 594, 607
Basketwork, 551, 629, 662, 745
Bateleur eagle, 140
Batrachians of the Uganda Protectorate, 447
Bats, 176, 364
Beads, 783, 808; remarkable Kavirondo, 36, 209, 783
Beatrice Gulf, 132
Beer, made from grain or bananas, 687, 872
Bees, 289, 412, 742
Beetles, 410; Coleoptera, 459-64
Belgians, 193, 198, 202, 206, 221, 222, 379, 579
Bell, Professor J. Jeffrey, 453
Bellefonds, Linant de, 222, 223
Benin, 278
Benue River, 1, 212, 375, 478, 894
Berbers, the, 57, 886
Berkeley, Fort, 143, 244
Berkeley, Mr. E. J. L., 236
Betton, C. 8., 421
Bihunga, 163, 181
BirA: Ba-, 193, 532, 546, 556; Ki- (language), 546, 896
Birps : of Elgon, 58; Victoria Nyanza, 78, 82; Uganda, 94; Lake Albert Edward, 12%, 129; of the Protectorate, 396 et seq.; list of, 425 ef seq.
Birth, parturition customs : Pygmy, 539; Lendu, 553: Banyoro, 586; Baganda, 689, 690; Kavirondo, 748; Ja-luo, 792
Bishops of or in Uganda, 228, 233
Bitis gabonica (Gaboon. puff-adder), 94, 409
Blacksmiths and forge, 745, 790, 834
Blackwater fever, 152, 228, 642, 828
Bleek, late Dr., 891, 893, 894.
Blood drinking (Masai, etc.), 818, 871, 883
Bodeker, Dr. H., 828
Bomangi language, 902
Bongo language, 886
Borassus (fan) palms, 138, 192, 314
original home of this
INDEX
Borup, Mr. K., 273, 274
Botanical gardens, 118, 256
Botany, 313 et seg.
Boulders, 140
Boulenger, Mr. G,, 410, 445
Bow and arrows, 542, 545, 557, 538, 628, 820 876
Bowstring, man’s first musical instrument, 210, 558
Boyle, Mr. Alexander, 255
Bracken, 125
Brambles (blackberries), 12%, 168
Brazil, 210
Bridges, 744
British Central Africa, 278, 279, 510
British firms, 294
British Protectorate over Uganda, 235
British taxpayer, 296, 29%
Bubonic plague, 593, 644
Buddu, 114, 116, 387, 607, 679, 680, 682
Budonga forest, 141
Buffalo, 114, 146, 192, 353, 383, 584, 692, 711
** Buganda,” 116
Bugangadzi, 86, 592
Bugaya, 43, 591, 593
Bugoma forest, 141, 355, 591, 593
Bugungu, 70, 219, 591, 592
Bukedi: country, district, 43, 63, 64, 66, 306, 595 et seg., 600, 772; language, Lukedi, 902
Burega (Bulega), 141, 190, 220, 568 ; see also Lega
Burial customs or ceremonies: Pygmies, 539; Lendu, 554; Uganda, 693; Basoga, 716, 717; Kavirondo, 749; Nile Negroes, 779; Ja-luo, 793 ; Masai, 828; Nandi, 879-80
Burkeneji Masai, 798, 802, 842, 849
Burton, Sir Richard (Captain), 217, 218, 221
Bushbuck, 389, 692
BUSHMAN, Bushmen, 1, 473, 477, 486, 518, 560 et seq., 763, 798, 852, 857, 860
Bush-pig (Potamocherus), 375
Busiro, 682
Busoga: district, country, 43, 66, 227, 228, 279, 306, 681, 713; see Soga, Ba- :
Busongora, 207, 546, 568
Butambala, 116, 276
Butler, Dr., 454
Butter, 738, 790, 819
Buttercups, 28, 164, 319
Butterflies, 136, 200, 410; Lepidoptera, etc., 454 et seq.
Buttocks, 530, 531, 757
Buvuma Island, 74, 75 et seg., 307, 646, 713 |
Byanuma (Ba-, Li-), 546, £02
Bwekula, 86
1005
Calamus palm, 318
Calico, 104
Camels, 22, 375, £49
Cameroons, 212
Cannibalism and corpse-eating, 20, 692, 693
Canoe, 210, 584; made of planks, 210, 609, 658; dug-out, 744, 778
_ Cape jumping hare, 353
Cascades, 52, 53
| Cats, 364
CATTLE, 19, 46, 54, 127, 212, 289, (long-horned) 384 ef seq., 586, 620, 624, 626, 741, 787, 813, 840, 875
Cattle plague, 280, 626, 829
Caucasian race, type, 471, 473, 588
Causeways across marshes in Uganda, 85, 1¢7, 583, 658
Cave dwellers, “ cave men,” 57, 383
Caves: on Elgon, 52 et sey., 593, 863; oa Ru- wenzori, 176
Central African botanical region, 317.
Central Province, 43 et seq., 244, 305
Cephalophus antelopes, 114, 386, 387, 692
Cercopithecus monkeys, 94, 363, 364; rufeviridis, 94, 364
Chad, Lake, 212, 372, 484
Chagwe, see Kiagwe
Chameleons, 176, 187, 407, 408
Chat (a bird), 11, 127, 397
Cheetah, 146, 367
Chera (widow finch), 397, 729
Chibcharafidin, Mount, 2, 23
Chillies, 293
Chimpanzee, 87, 123, 136, 141, 354 rt seq.
Chiope, Ba- (Japalua), 581, 584, 591, 597, 682
Choga, see Kioga
CHRISTIANS, Christianity : in Uganda, 224; per- secution of, 224; progress of, 272 et seg.
Chubb, Mr. Charles, 425
Church Missionary Society, 223, 272 vt seq., 284
Cicatrisation, 556, 728, 760
Circumcision: Pygmies, 538; forost Negroes, 556; Masai, 804, 827; Sak, 847; Nandi, 864
Civet cat, 205, 367
Climate and health, 303
Clouds on Ruwenzori, 184
Clover, 28, 319
Cobras, 408
Cobus (cob, kob) antelopes, 114, 388; thomasi, 114, 388, 380; leweotis (white-earéd kob), 143, 380
Cocoanut palms, 98
Coffee, 28, 290, 674
1006
Coles, Colonel A. H., 252, 268
Collectors, assistant collectors, 267
Collocasia arums, 575
Colobus monkeys, 31, 692, 808, 870 ; rec species, 136; new species, 188, 361, 362
Colony, white man’s, +2
Columba guinea, 404
Colvile, Sir Henry, 235, 236, 279
Combretum racemosum, 91
Commerce: commercial prospects, 277 et seq. ; list of products, 293; commerce and con- cessions, 296
Commissioner: deputy, sub-commissioners, 267
Congo Forest, 191, 196 et seg., 205, 214, 379, 380, 899
Congo Free State, 190, 193, 197, 198
Congo languages, 897-
Congo negroes, 488 et sey., 556
Congo River, 221
Conifers, 31, 134, 318
Cook, Dr, A. R., 274, 640; J. H., 274
Coreopsis, 51
Cormorants, 73, 129°
Corytheola, 75, 118, 400
Cost of Uganda to the British taxpayer 296, 298
Cotton, 293
Cotton cloths, 104
Crabs, 410, 453
Cranes, crowned, 129, 402, 692, 737, 870
Crater lakes, 124, 125, 130, 177, 189
Crater rim of Elgon, 61
Craters, volcanic, 5
Crinum lilies, 319, 320
Crocodiles, 82, 143, 405
Cross as a symbol, 678
Cross River (Old Calabar), 212, 482
Crows, 399
Crustacea, 453
CUNNINGHAM, Mr. J. F., 248, 638, 698, 700; Major, 238
Cycads (Encephalartos), 134, 322
Daily Telegraph, the, 222
Daisies, 28, 125, 164
Damatiscus (bastard hartebeest), 26, 114, 388
Dances: Pygmy, 543; Baganda, 694; Kavirondo, 753; Masai, 883; Stik, 851
Date palms, wild, 33, 94, 314, 651, 692
Daudi Chua, king of Uganda, 246, 682
Death Customs, legends about, 606, 749, 793
Debasien, Mount, 61, 854
Debono (Maltese trader), 221
Deceased wife’s sister in Kavirondo, 747, 790
INDEX
Décle, Mr. Lionel, 143, 684
Delamere, Lord, 421
Dervishes (Mahdists), 149
Dick, Mr. (a Scotch trader), 245
Dignitaries, court, Uganda, 682-84
Dinka: people, 144, 761, 796, 838; language, 762, 887; country, 796
Diptera, 413, 465
Diseases, native, 593, 610, 750, 795, 828
Divination, 751, 792
Dog, hunting (Lycaon), 146, 368, 848
DoGGETT, Mr., 10, 159, 182, 184, 248, 256, 326, 358, 372, 404, 487
Dogs, 66, 540, 586, 670, 692, 738, 818, 873; Abyssinian (Canis simensis), 368
Dolwe Island, 73, 80
Domestic animals, the Negro’s, 486
Donaldson Smith, Dr., 421 et seq.
Donkey, 19, £1, 817, 818, 849, 875; see also Ass
Door, customs as to opening and shutting, 752,781
Draczenas, 7, 51, 92, 164
Drought, 23, 63, 189
Drum, the, 210, 558, 664, 716
Drunkenness, 591
Ducks, 125
Dufile, 143
Durra River, 136
Dutch, 276, 378
Duyker, see Cephalophus
Dwarf, see Pygmy
Dweru (Dueru), Lake, 129, 130, 132, 219, 594
Dynasties of Hima (Ankole) sovereigns, 214; of Uganda sovereigns, 214; of Unyoro sovereigns, 214
Eagle, bateleur, 140, 397, 403; fishing, sea, 78, 129, 402; crested, 397, 402
Ear ornaments, plugs, 866
Ear-rings, 36, 209, 728, 783, 805
East Africa, British: Protectorate, 2, 254, 267, 268 ; Company, 220, 231, 233
East Africa, generally, 98, 146; German, sce German East Africa
East African Bantu Negroes contrasted with the races of Uganda in measurements, 488 et seq.
East African botanical region, 314
Eastern Province, 1, 5, 40, 276
Egrets, 129, 403
Egypt, Egyptians : ancient, 36, 97, 209, 359, 386, 602, 741; ancient, influence on the Negro, 210, 486; modern (Muhammadan), 97, 213 beads from, 784
INDEX
Egyptian Sudan, 149, 221, 243, 224, 239
Ekirikiti, see Hrythrina, 116
Ele@is palm, 318
Eland, 27, 114, 146, 389, 812
El Burro (steaming fissures), 6, 7
Eldama Ravine, 30, 31, 241, 800
“Eleanor,” 359
Elephants, 22, 114, 141, 207, 208, 288, 369 et sev., 604, 605, 691, 873
Eleusine, 581, 586, 735, 737
Elgeyo: country, 2; Rift Valley, 23, 24; people, language, 853, 880
ELGON: roountain, 24, 51 et sey.; district, 43 et seq., 209, 210, 868; west: vegetation of, 58; peculiar inhabitants of, 59, 479, 525, 526, 724; crater rim of, 59 et seq., 214, 227; north, 59, 60, 868; east, 60, 61; climate of, 303; rocks of, 306, 311; flora, 326, 327; once the home of a Bantu concentration, 755, 763, 893
Elgonyi (Noma, Lako) people, 209, 853, 902
ELGUMI (Wamia): country, 66; language, 66, 722, 755, 886, 902 ; people, 66, 713, 853, 855
Elgunono people, 834, 852, 854, 857
Elliot, Scott-, Mr., 159, 177
Elmenteita, Lake, 5
Elves, Baganda believe in, 677-78
Emilia flowers, 139
Emin Pasha, 149, 228, 354, 548
Encephalartos (cycad), 322
English, 273, 276
Enjamusi (Nyarusi) Masai (Njemps): country, 18, 798 ; people, 18, 798
Entebbe, 118, 236, 264, 268, 271, 357, 463
Eriksson, Mr. Karl, 196, 198, 205, 380
“ Eru,” an old Bantu root for ‘‘ white,” 133
Lrythrina tree, 46, 68, 76, 90, 116, 319
Ethiopia, 210
Euphorbias, 37, 46, 314, 734
Eurasians, 40
Europeans, 40; in tropical Africa, 303
Evatt, Lieutenant-Colonel, 243, 252, 258, 868
Existence after death, belief in, 752
Export, articles of, 288 et seq.
Fables, 602 et sey.
Famines, 280, 720
Fashoda, 151, 403, 486
Fergusson, Mr. Malcolm, 161, 162
Fetish huts and fetish worship, 74, 75, 716, 719 Fibre for commerce, 290, 663
Fig-trees, 118
Filaria perstans, 646
1007
Fire, fireplace, customs concerning, 553, 732
Fires, bush, 148
Fischer, Dr., 227
Fish: Lake Naivaska, 10; of the Uganda Pro- tectorate, 447 et seq.; fishing in Lake Victoria, 668; in Kavirondo country, 738, 787, 789
Fish-eagles, 78, 129, 397
Fisher, Rev. A. B., 598
Flamingoes, 13, 16, 397
Flea, burrowing, 411, 698
Fleas, 54, 644
Fletcher, Mr. L., 304
Flies, 465
Florence, Port, 36, 37, 42
Flowers, 28, 47, 51, 86, 90, 91, 108, 139, (on Ruwenzori) 168, 317, 319
Flutes, 664
Foaker, Mr., 247, 746, 749
Folk-lore, see Fables, 700 et seg., 753
Foreign Office, 224, 239, 272
Forest, 31, 33, 40, 44, 51, 66, 141, 292; coniferous, 24, 27; tropical, 30, 31, 40, 87, 88, 122, 134, 135, 205
Forest Negroes, 546
Forest region : climate, etc., 301, 302, 317, 318
Forget-me-nots, 28, 164
Fort George, 193
Fort Portal, 140
Fowl, domestic, 46, 112, 670, 731
Fowler, C. W., C.M.G., 268
Francolin, 176
Freedom, religious, 281
French missionaries, 232, 235, 274, 275
Fruits, native, 75, 776
Fuel, 76
Fulah or Fulbe people, larguage, 212, 486
Fungus, 314
Gahan, Mr. C. J., 462
Gala: land, 146, 486; people, 213, 473, 588, 600, 601, 857; language, S85
Gala and the plough, 674
Gallirez johnstoni, 186, 400
Game: big, 25, 40, 138, 146, 265, 389; traps, 25, 286, $49, 874; laws and regulations, 40, 414, 415 ct seq.; prescrvation, 266, 267; pits, 874, $75. For native names for all kinds of game, sce Vocabularies, 903 et seq.
_ Games, 795 ' Ganp4, Ba-: people, and bananas, 100; clothed
and walking like the saints in bliss, 104 5 hospitality, 10% ¢¢ sey.; music and musical
1008
instruments, 1138, 656, 664, 697; Louses, 113 et seq. 649, 680; latrines, 114, 646, 647; sense of decency, 114, 220, 647, 648, 685 ; no sense of colour, 114, 116, 675; love of dogs, 220; of books, 273; of the Cephalophus skins, 387; physical characteristics, 488 et sey., 638; origin of the Baganda, 636; ravages among them of syphilis, 640; dis- like to circumcision, 610; population, 640; other diseases, 642 et sey.; immorality, 642, 685; effect of Christianity on, 642; bark- cloth and clothing, 648 e¢ seg. ; building, €51; towns, 656; roads, 657; canoes, 659 ; pottery, 661; basketwork, 662; mats, 663;
leather and dressed skins, 664; Baganda |
harps, 665; weapons, 666; sbields, 666; hunting, 668; fishing, 668; domestic animals, 669; fondness for eating termites (“white ants”), 669, 699, 709 ; very fond of dogs, 670, but nevertheless have done nothing to demesticate the wild creatures of their own country, 671; liking for bananas, 671; food, 671; customs at meals, 672; smoking, 674 ; agriculture, 674, 675 ; doctors and witchcraft, 676 e¢ seg.; blood-letting, cupping, therapeutics, 676; religion, 677, pagan beliefs, names of gods, 677, 678 ; his- tory, 678 et seg.; origin of name-ganda, 678; ideas of geography, 684, 697; bloodshed and cruelty, 685; politeness, 685; saluta- tions and greetings, 686; marriage, 687 ; divorce, 689; birth, 689, 690; infertility of women, 690; clans and totems, 691, 692; restrictions in diet, 691; corpse eating (cannibalism), 692, 693; death rites, 693; making an heir, 694; laws of succession, 694, 695; linguistic acquirements, 695 ; arithmetic, astronomy, 697; songs, 698 et seq.; folk-lore, 700 et seg.; kings and dynasties, see Uganda
Ganda, Bu-, country, 116, see Uganda.
Ganda, Lu-, language, 274, 680, $95, $97, 902
Gazella granti, 40, 389; thomsoni, 40, 389
Gazelles, 380
Gedge, Mr. Ernest, 61, 231, 222
Geese, Egyptian, 129, 397; “pygmy,” 397; spur-winged, 397
Genets, 367
Genetta victoria (genet cats), 205, 367
Geraniums, 51, 319
German East Africa, 2, 212, 230
Germany, Germans, 106, 196, 230, 231, 293
Gessi Pasha, 152, 155
Gesu, Lu-, language, 154, 902 ; Ba-, 724
INDEX
Ghouls (corpse eaters), 692
Gibbons, Major A. St. H., 353
Giraffe, 146, 288, 353, 375, 775; five-horned, 25, 26, 353, 375, 377
Gizii, or Kizii, Ba-, 746; I-, language, 902
Glaciers, 180, 184
Gneiss, 804, 305
Gnu, 389
Goanese (Indians), 41, 375
Goats, 46, 289, 551, 669, 670, 715, 728, 742, 743, 752, *14, 816, 875, 878
Gods, spirits, deities, 631, 677-78, 718, 752
Gold, 23, 286, 804, 309
“Golden rods” (Kniphofia), 28
Gondokoro, 144, 219, 220, 886
Gordon, General, 221, 222, 223, 224
Gorilla, 206, 207, 355, 383
Gosse, the late Philip, 378
Granite, 78, 304, 305
Grant, Colonel, 218, 219, 220, 329 et seg.
Grant, Mr. W., C.M.G., 247, 304
Grant’s gazelle, 40
Grant’s zebra, 114
Graphite, 304
Grass, 25, 44
Grebes, 125, 189, 404
Gregory, Dr. J. W., 329
Grogan and Sharp, Messrs., 510
Ground-nuts (Arachis, Voandzeia), 290, 737
Ground-rat, the, 368, 691
Groundsels, giant, 61, 168
Guinea-fowl, 402
Gulls, 404
Gums, 293 ’
Guns, gunpowder, 214
Gwas’ NcIsHu: plateau, .25, 798; people, 798 ; language, 902
Habenaria orchids, 168, 318
Hair, extraordinary dressing of, among Turkana- Suk, $43 et seg.
HAMITES, Hamitic influence, 210 rt -seg., 473, 482, 485, 547, 602, 764, 796, 818, 885, 887, 894
Hanlon, Bishop, 276
Hanningion, Lake, 5, 13 et seg.; Bishop, 13, 228
Hare and the tortoise, the, 603
Hare, the, 368, 711; in folk-lore, 603, 604, 711 et seq.
Harman, Captain, 244
Harps, Uganda, ancient Egyptian, 210, 665
Hartebeest, 146, 389 ; Jackson’s, 26, 389 ; Coke’s, 389
INDEX
Hausa: land, 51,478; people, 756; language, 886
Heath, heather, tree-heaths, 166
Hedgehog, 364
Helladotherium, 382
Hemp, smoking, 188, 674, 741,
Herons, 78, 129, 397
Hibiscus, 290, 607
High Commissioner, proposed, 270
Hill, Sir Clement, 79
Him, Ba-, 126, 210, 475, £85; their hair, 210, 485, 602, 617; aristocracy, 210, 216, 592, 602; cattle, 212, 620, 621; dynasties, 212, 214, 601, 678-79; physical characteristics, 487 et seq., 616 et seq. ; history of, 600 et seg.; name of Hima, 611 et ség. ; other tribal names, 611, 614; distribution of, 615, 616; dress: little regard for decency in men, 619, 620; food, 620; houses, 626 ; spears, implements, 628 ; music, drums, 630; morality, 630; religion, 631; names of spirits worshipped, 631; witchcraft, 632 ; marriage, 632; clans, 632 ; court officials, 635 ; connection with found- ing Uganda kingdom, 679; Bahima the Normans of Central Africa, 680 et seq.
Hima language, 210, 601, 902
Hinde, Mr. 8. L., 421, 803, 821
Hippopotamuses, 116, 142, 374, 691, 730, 738, 776, 787 ; Liberian or pygmy, 206, 375
History, 209 et seg.
Hobart, Captain, 116
Hosuey, Mr., 209, 247, 304, 451, 746, 751, 754, 783, 893
Honey, 289, 742, $19, 872
Honey guides (Indicator), 400
Hornbills, 400, 401
Horn trumpets, 210, 664
Hospitals, 274, 275
Hot springs, 177
Hottentots, 472, 486, 518, 523, 763, 798
Howard, Captain, 244
Huku, Ba-, Li-, 516, 568, 902; see also Bvanuma
Huma, Ba-, see Hima, 614
Hunting, snaring, trapping: native methods of, 584-86, 607, 668, 873, 874
Hunting dog, see Lycaon
Hut tax, 250 ;
Hyena, 19, 20, 367, 602 et seg., 828 :
Hypericum, 165
Hyphene palm (thebaica), 21, 314, $49
TRY
Hyrax, 176, 268, 575, 576
Iberians, 58 Ibis, sacred, 37, 42, 129, 403 |
1009
Tce, 184
Igizii language, 902
llingi language, 897, 902
Imperial British East Africa Company, 229, 231, 233, 234, 238
Incense-trees, 11
India, 214, 685
Indian corn, see Maize
Tacian soldiers, Indian contingent K.A.R., 243 252, 268
Indians, 40, 98. 294, 829
_ Indiarubber, 292; vines, trees, 88
Industrial training of mission schools, 273, 274 Inheritance: making au heir, ceremonies con- nected with, 694, 749, 794, 828, 880-81
Insectivorous mammals, 364
Insects, 410 et seq.
Tris, 28
Trish, 276
1Ro, Ba-, people, 566, et seg., 607 et seg., 678-79; Ru-, language, 610; see in Vocabularies Toro, Uru-, 902 et seq.
Iron, iron ore, 304, 306, 664, 745, 834, 876
Iron wire, 808
Isaac, Mr. F. W., 304, 878, 883
Isau bin Hussein, the Baluchi, 216, 697
Islam, see Muhammadanism
Islands of Victoria Nyanza, 73, 74, 84, 307
Ituri River, 202
Ivory, 287, 2388
Jackal, black-backed, 19, 26, 367.; side-striped, 367, 692
JACKSON, Mr., 228, 231, 232, 240, 241, 245, 247, 252, 421 et seq.
JA-LUO, the (Nilotic Kavirondo, Nyifwa), 35, 38,
43, 209, 745, 761, 779 et seg.; physical characteristics, 488 ct seg.; origin and relationships, 779, 780; villages, 7SU:
nudity, 781; ear-rings and peculiar blue beads, 783; shaving Lead to propitiate ghosts, 783; adornments, 785, 787; atti- tudes, 787; agriculture, 787; fishing, 787, 789; weapons, 790; marriage ceremonies, 790 et seq.; religion, 791; witchcraft, 791, 792; omens, 792; birth ceremonies, 793 ; burial practices, 793; mourning for the dead, 794; succession customs, 794; pro- pitiation of ghosts, 794; making peace, 794; diseases, 795; names, games, etc., 795; language, 847, 902
| Japalua, the, 567, 581, 779
Japtulcil, the, 853
1010
Jinja (Ripon Falls), 70, 219 Johnston, Mr. Alexander, 248, 325 Junipers, 24, 165, 292, 318 Junker, Dr., 228
Kabaka of Uganda, 250, 69 Kabarasi: country, 40, 737, 746; people, 746; language, 902
KABAREGA, ex-king, 221, 235, 243, 247, 590, -
592, 597, 599
Kabwari Janguage, $98, 902
Kachira, Lake, 116
Kafu River, 85, 139, 219
Kafuru (between Lakes Dweru and Albert Edward), 129, 120, 132
Kagera River, 69, 681
Kakisera, El-, 25, 902
Kakumega, 726
Kamalinga, Mount, 61, 854
KaAMASIA (El Tuken): country, 2, 31, 32; people, 488 et seqg., 853, 868; agriculture, $70; rairi-making, 881-82; language, 902
Kampala, 104, 106, 233
Kamurasi, 221, 597
Kangawo, the, 682
Kaolin, 620, 730, 821
Karagwe, 216, 600, 674
KARAMOJO: country, 21, 43, 62, 63, 406, 838; language, 481, 763, 887, 896, 902; people, 481, 488 et seg., 566, 755, 763, 764, 838, 840, 895
Karema, Kalema, 226, 232, 682, 689
Karimi, 193
Karuma Falls, 139, 219
Kasagama, king, 233, 237, 599
Katikiro, 233, 683
Katonga River, 43, 679
Katwe, 128, 13
Kauri shells, 587, 687
KAVIRONDO: Bay, 2, 32, 36, 37, 42, 227, 7416; people, 34, 42, 43, 209, 475, 482; country, 43, 44, 722, name, 43, 722; physical characteristics, 488 et sey., 726; teeth muti- lation, 728; cicatrisation, 72% ; nudity, 728, 730; women’s adornments, 728; men’s hats, 730; houses, 730; etiquette about fireplaces, 732; walled villages, 733 ; eating, food, 735; agriculture, 737, 738 ; domestic animals, 737, 742; hunting, 738; lamps, 741; cattie, 741; reverence for crowned crane, 742; weapons, 742; vendetta, 743; bridges, 744; indus- tries, 745; tribes, clans, totems, 745, 746; inarriage customs, 747; marriage with de-
755 ;
INDEX
ceased wife’s sisters, 747; birth,.death, and burial customs, 74%, 749; succession, 749; diseases, 750; witchcraft, 750, 751; omens, 751, 752; religious beliefs, 752; other customs, 752; peace-making, 752, 753; dances, 753; languages, 754, 755, 893, 898
Kavirondo, Northern, walled villages of, 209, 733 et seq.
Kawekwa and Nakawekwa (an Uganda story), 707
. Kenia, or Kenya, Mount, 161, 172, 178, 217, 227,
311, 798
Kerio River, 23
Ketosh, see Kabarasi
Khartum, 150, 151, 210, 220
Kiagwe, 87, 114, 354, 384, 479, 525, 677, 678, 680, 682
Kibebete, 835
Kibero, 312, 591
Kigelia tree, 23
Kikuyu: country, 5, 7, 798; language, 755, 902; people, 755, 769, 834
Kilimanjaro, Mount, 161, 172, 174, 178, 217, 218, 228, 311, 798, 834
Kimbugwe, the, 682, 683
Kimera, 679, 680, 681, 682
King’s African Rifles (formerly Uganda Rifles), 252, 268
Kings of Unyoro, 596-7 ; of Uganda, 681-82
Kintu, the legendary founder of the Unyoro+ Uganda dynasty, 606, 680, 700 et seq.
Kioga, Lake, 64, 66, 221
Kiongwe, Ali, 248, 250
Kipling, Rudyard, 360
Kirby, Mr. W. F., 467
Kirk, Sir John, 224, 228, 260
Kirkpatrick, Mr. R., 470
Kisiba, 678, 681
Kisubi, 276
Kisumu, 36, 42, 305
Kitakwenda, 134
Kitoto's village, 35
Kivu, Lake, 580
Kiwewa, 226
Kiyanja peak (Ruwenzori), 158, 182
Kizii, people or language, sce Gizii
Kniphofia (“ red-hot pokers”), 319
Koki, 114, 116
KONDE, Ba-, 724, 893,902 ; Lu-, language, 893,897
Konso, Ba-, Lu-, Bu-: language, 154, 577, 724, 895, 897, 902; country, 188, 894; people, 188, 192, 566 et seg.; physical characteristics, 568 e¢ seg.; adornments, 569, 570 ct seg.; skin cloaks, 574; houses,
INDEX
574; food, 575; people of the grass-lands, 575; friendliness towards Europeans, 576 ; religion, 578 ; marriage, manufactures, 578 ; industrious agriculturists, 579
Kopi, Ba- (Baganda peasants), 682
Késova, 746
Krapf, Dr., 217
Kudu, 146, 389, 812
Kungu fly, 413, 669
Kwavi (agricultural Masai), 800
Labour, Negro, for development of South Africa, 283, 284, 285
Laikipia Escarpment, 32, 798
Lango: country, people, 244, 713, 761, 776; see also Bukedi; language, 887, 902
Lankester, Professor E. Ray, 383, 421
Latin, 276
Latuka: country, 144, 220; language, 796, 836, 886 ; people, 774, 796, 835, 836
Lava, 53, 304, 311
Lavigerie, Cardinal, 223
Lega, Ba-, sve Burega, 547, 902
Legends, 594
Lemurs, 364
Lenana, 835
LENDU: people, 487 et seq., 546 et seq.; language, 546, 902; country, 547; physical character- istics, 550, 551; huts, 551; food, domestic animals, 551; manufactures, 551, 552; sexual union, birth ceremonies, 553; burial rites, 554; ancestor-worship, 555; agyri- culture, etc , 557
Leopards, 27, 114, 176, 207, 265, 367, 603, 691, 708 et seq.
Lepers, 275, 593, 644
Liberian hippopotamus, 206
Lice, 644
Lightning, 120, 589, 752
Libuku language, 568, 592
Lily, Crinum, 320, 322
Lily-trotter, 82
Limestone, 293, 304
Limnotragus spekei, 77, 78, 391, 393
Linant de Bellefonds, 222, 223
Lions, 27, 114, 365, 605, 606, 691
Lip-ring of Babira, etc., 556
Livingstone, Dr., 219, 221, 278
Lobelias, 27, 28, 61, 170, 319; Z. stuhlmannii, 28,170; L. deckeni, 172
Lobor country, 43, 63
Locusts, 146, 147, 219, 411, 668
LogBwakt: people, 240, 498 ; language, 902 ; see Mavi
1011
Lonchocarpus trees, 90 Londiani, Mount, 32, 34
» Longonot, Mount, 6, 7
_ Lothaire, Captain, 231
' “ Love-lies-bleeding ” (amaranth), 150 _ Lovedale College, South Africa, 284
| Luapula River, 219
Luba, chief, 228, 720, 721, 746
Lubare, Ba-, see Gods, etc.
Luba’s (Fort Thruston), 242, 720
LuGaRD (Captain, afterwards Sir Frederick), 106, 228, 232 et seg., 236, 279, 548
Lukedi, a legendary king, 595 et seg., 598
Lukwata, a fabulous monster, 79
Lumbwa: people and country, 2, 38, 484, 853, 872, 884; dialect, 902 et seg.
Lung-fish (Protopterus), 82
Lupdnzula’s village, 197, 198 :
Lusinga Island, 38; language, 902 et seg.
Luta Nzige (name of Lake Albert), 219
Lycaon pictus, 368, 691
MACDONALD, Colonel J. R. L., 61, 64, 238, 241, 242
Mackay, Mr., 228, 273
Mackinder, H. J., 421
Mackinnon, Sir William, 230
Mackinnon, William, the S88., 268
Madagascar, 2, 98, 352
MADI: people, 484 546, 760, 763 ; language, 762, 888, 894, 902; country, 763, 776; houses, 776
Magic: good, “ white,” 589; bad, “ black,” 589
Mahagi, 140
Mahdi, the, 149
Maize, 290, 673, 735, 776
Makarka, see Nyam-Nyam, language, 885, 894, 902
| Malarial fever, 202, 303
Malay races, 98 Maltese in Africa, 221 “Mamba” (lung-fish), 82, 409, 410, 691, 694
. Mammals of Uganda Protectorate, 421 | Mafibettu, 546, 560 et sey., 888
Mangala language, 897, 902
Manis, 395, 692
Mantis, 412 :
Manyema, 193, 197, 205, 212, 231, 488 et seq., 616
Marabou storks, 129, 402, 737
Maragolia Hills, 783
Marviage customs or ceremonies: Lendu, 553; Bairo, 609, 610; Baganda, Bakopi, 687, 688 ; Kavirondo, 747, 748; Ja-luo, 790; Masai, 822, 825; Nandi, 878
1012
Marshes in Uganda, 85, 86, 106
Martin, early Victorian artist, 102, 104
Martin, Mr. James, 61
Martyr, Colonel, 244
Masaba: people, 713, 724, 726, 734; languages, 724, 893, 902
Masai, agricultural: Gwas’ Ngishu, Enjamusi, 798, 800, 802 ; Burkeneji, 798, 802
Masai-land, 40, 214
MASAI language, 63, 762, 764, 886 et seq., 902
Masai people, race, 218, 227, 244, 372, 484, 796 ; physical characteristics, 487 et seqg., 802 et seg.,; origin of, 796 et seg.; pastoral Masai, 798; warlike attitude of pastoral Masai towards Arab and Swahili caravans, 800; civil war between pastoral and agri- cultural Masai, 8C0, 802; khair, 804; cir- cumcision, 804; tattooing adornments, 804, #05; ear distortion, £05; clothing, 806; indifference to nudity in men, 808; dwell- ings of pastoral and agricultural Masai, 808, 810; villages, 810; attitude towards game, 811, 812; domestic animals, 813-18; fond- ness for blood and milk, 818; food, 818; bleeding cattle, 818 ; weapons, 820; warlike expeditions, 822; condition of women, 822; free love and marriage, 822 et seqy.; superstitions and customs regarding names, 826 et seg.; boys, 827; cireumcision, 827; burial customs, 828; inheritance, 828; diseases, 828, 8:9; medicine men, religion, 830; legends, 831; belief in a future life, worsbip of trees, 832; spitting, 833; dancing, 833; songs, 834; industries, 834; history, 834, 835; original birthplace, 838; propor- tion of Caucasian blood, 841
Maskat Arabs, 214, £00
Matschie, Dr., 421
Mau: district, 1, 304; plateau, 33
Mbatian, 835
Mbeni, Fort, 190, 191, 194, 511
Mboga, 122, 134, 383, 568, 610
Mbogo, Prince, 224, 233, 276
MBuBA (Bambuba): country, 200; people, 2(0, 546, 555, 656; language, 534 et seq., 888, 889, 902
Mbute (Bambute) Pygmies, 488 e¢ seqg., 901, 902 ; sce PYGMY
McGillop Pasha, 223, 224
Medical work of Christian missions, 274, 275
Medicine men: priest, doctor, sorcerer, 589, 676, |
750, 829, 882 Mengo, 104, 106, 233 Meura, Lieutenant, 198, 202
INDEX
Mfumbiro Mountains, 124, 190
_ Mfwanganu Island, 38
Miani, Signor, 220
Mica, micaceous rocks, 176, 181
Milk, 112, 620, 669, 737, 787, 813, 818,-880 Mill Hill Mission, 276
Minerals, 293, 304
| Misisi River, 85
| |
Mission stations, 106
Missionaries: Anglican, 223 ; French, 223, 233; medical, 274, 275
Missions: Catholic, 220, 223, 274, 275, 276; Anglican, 222 et sey., 272 et seq.; Christian, 222, 223, 224, 272 et seq.; see Schools, Industrial, Medical
Moffat, Dr. R. U., 644, 646
Molluscs of the Uganda Protectorate, 449 et seq.
Molo River, 18, 30
Mombasa, 224, 234, 266, 271, 800
Momfu language, people, 534, 536, 546, 888, 889
Mongolian race, 471, 472
Monkeys, 94, 363, 691
Moore, Mr. J. E., 159, 162, 182
Mosquitoes, 87, 119, 8038, 413
Mosses, Ruwenzori, 174 et seg.
Mother-in-law: in Uganda, 688, 689; Ja-luo, 781
Mpanga River, 134, 139
Mpobe, the story of, 706
Mporogoma, Lake, 66
Mpéroro country, 124, 616
Mtesa, king, see Mutesa
Mubuko Valley and River, Ruwenzori, 161, 162 et seq., 181
Muganda, the legendary founder of Uganda, 679
Mubammad Ali of Egypt, 214, 220
Muhammadanism, 197, 224, 276
Muhammadans, 224, 226, 232
Mukasa of Sese, the Uganda Neptune, 595, 678
Mumia, Mumia’s, 247, 902
Mundu language, 885, 888, 902
Mundy, Lieutenant, 607
Murchison Falls, 568
Muruli, 66 ,
Musa, see also Banana, 97, 98
Mushrooms, 674, 691
Music, native, 113, 697, 834, 851
Musical instruments: ancient Egyptian, 210, 486, 664; Uganda, 210, 656, 664 et seq.; forest Negroes, 558; Kavirondo, 753; Nile Negroes, 778
Musical scale, Baganda, 697
| Musophaga, 400
Musseéndas, 137, 320
INDEX
Mutei tribe, 853, 870, 882, 8831
MurEsa, king, 219, 221, 222, 224, 279, 682, 685
MwaAnGA, ex-king, 106, 224 e¢ seq., 230 et seq., 239, 243, 247, 682, 685
Mwengi, East Toro, 188, 594
Mweru, Lake, 133
Myrmecoecichia (a chat), 11
Naivasha, Lake, 2, 5, 7, 9 et seq., 227, 300
Nakedness, see Nudity —
Nakua River, 23
Nakuro, Lake, 5, 11
Name, naming (ceremonies or superstitions connected with): Lendu, 553; Baganda, 691; Ja-luo, 795; Masai, 826
Nande, Ba-, 192, 193, 488 e¢ seg., 510 et seq.
NANDI: district, country, 1, 245, 304; plateau, 2, 28 et seqg., 32, 214, 270, 298, 300, 303, 319, 326; forest, 38 et seg.; first mention of, 225 ; war, 257; language, 762, 887, 902
‘Nandi people, 54, 484, 488 e¢ sey., 761, 798, 853; tribal divisions, 853, 862; related to the Nile Negroes, 861; ear ornaments, 866; extract incisor teeth, 868; live in caves, 868; houses, 868, 869; domestic animals, 875 ; weapons, 876 ; industries, 876 ; musical instruments, 877; marriage customs, 878 ; training of children, 879; burial customs, 879; inheritance, 880; medicines, 881; justice, administration of, 882; omens, 883; religion, 883; peace-making, 884
Napoleon Gulf, Victoria Nyanza, 68, 69
Natal, 411
Navigable lakes, rivers, 266
Ndaula of Unyoro, 594 et seq , 677
Neanderthaloid man, 474, 477
Negative particle in Masai and Nilotic tongues, 887; in Pantu, 897
Negro, the, 40; and the banana, 98; ape-like Negroes, 193, 477, 510 et seq.,; influence on him of the ancient Egyptian and Hamite, 210, 486; domestic animals and cultivated plants, 210, 486; musical instruments, 210, 486; miseries endured at the hands of other Negroes and of Arabs, 279, 280; labour to be used in developing South Africa, 283, 284; origin
of Negro species, 471; simian character- “istics, 471, 472, 724; his head-hair, 472; | Negro of the Sudan, 473; Negro of West | Africa, 474; Bantu Negroes, 480 ez seq.; , Nilotic Negro, 482 et seg.; Hamitic influence on various Negro races, 482 ; lines of migra- |
1013
tion in tropical Africa, 545; Negro food crops, 575; three main groups of the Negro race, 756; varying blends with the Cau- casian in East Central Africa, 841
Nephila spiders, 410 :
Nettopus (“ pygmy ” geese), 78, 397
Neumann, Oscar, 421
Neuroptera, 468
-Ven York Herald, the, 222
Ngishnu (Masai) language, 902 ; see Gwas’ Ngishu
Niger, Nigeria, 278, 624, ¢94
NILE Province, 143 ct seq., 302, 309
Nile River, 64; its birth, 70, 71, 143 et seq., 151; White Nile, 214, 220, 236; sources of, 218, 219; early history of, 352; Victoria Nile, 568, 592
Nilghai, the, 393
Nilotic languages, 35, 225, 475, 762, 887 et seq.
Nilotic Negroes, 144, 482, 796, 841; peculiar standing attitude of, 145, 761, 787; villages of, 145 ; preference for nudity, 220, 765 et seq.; allies of Kabarega, 292; migrations ‘of, 755, 762, 764; physical characteristics of, 756 et seq.; tribal divisions of, 761; peculiar style of thatching, 772; houses, 774; agri- culture, 776; food, 776; warfare, 777; musical instruments, 778: condition of women, 778; names to children, 7793 burial customs, 779; religion, 779
Nine: a mystic number among the Hima (Unyoro) tribes, 587, 589, 678
Nose, shape of the: Pygmy, 529; Lendu, 550; Hima, 616
Nubia, Nubians, 36, 209, 214, 222, 237, 874
Nudity of Negroes, 34, 47, 551, 581, 648, 728, 730, 765 ct seg., 781, 843, 862
Nyakach people, 789, 793
Nyala or Nyara, Ba-, 745, 902
Nyam-Nyam (Makarka), 145, 212, 546
Nyamukasa River, 193
Nyamwezi, M-, Wa-, Ki-, U-, 215, 216, 755 (also Anthropometric Observations, 487 et seq.), 798, 818, 821
Nyando River and Valley, 32, 41, 247, 304, 305, 746, 798
Nyanzas, see Victoria, Albert, etc.
Nyarusi, see Enjamusi
Nyasa, Lake, 2, 216
Nyasaland, 138, 874
Nyifwa, see Ja-luo
Nyono, Ba-, people, 566 et seg., 569, 581 et seg. ; birth customs, 587; totems, 588; worship of ancestral spirits, 589 ; immorality, 590; diseases, 593; legends, 594 et seg.: fables,
1014
602 ¢t seg.; Ru-, Uru-, language, 601, 679, 895, 897, 902 ; see also Unyoro Nzoia River, 40, 44, 227, 305, 482, 726
Oats, 290
OKAPT, 196, 198. 202, 205, 352, 379 et seg.
Omens, 751, 792, 883
Omo River, 21
Orchids, 168
Ordeal for witchcraft, 751, 792
Oribi antelope, 359, 692
Orthography employed in transcribing native tongues, 901
Or thoptera, 467
Orycteropus (an edentate), 394, 742, 753
Oryx, 389, 848
Ostrich, the, 289, 372, 405, 742
Otter, otter fur, 82, 112, 368, 691
Owen, Captain Roddy, 244
Owl, eagle, 176
Ox, 602
Pachylobus, 118
Pachytylus (locust), 146
Pallah, the, 390
Palms, see Borassus (fan), Coccanut, Eleis (oil), Hyphene (Dim), Raphia, Wild date (Phenir) respectively
Pandanus tree, 136
Papyrus, 82, 106, 150
Parinarium tree, 75
Park-like scenery, 192
Parra (lily-trotter), $2
Parrot, grey, 66, 94, 397, 401
Parrots, 397, 402
Peace-making ceremonies, 752, 883, 884
Peake, Major Malcolm, 151
Pedetes caffer, 353, 368
Pelicans, 129
Percival, A. B., 421
Periodicticus potto, 364
Persia, Persians, 40, 98, 204
Peters, Dr., 136, 232, 362
Petherick, Consul, 220
Petrie, Captain, 244
Petrology of East Africa, 311
Phallus, 735, 868
Philanthropic aspect of European rule in Africa, 277, 278
Phragmites reed, 150, 664
Pigeons, 404
INDEX
Pigs, see Bush-pig, River-hog, Wart-hog, 375
Pilkington, Mr. G. L., 242
Pipes: banana-stem, 188; earthenware, 661 663, 674, 741; gourd, 661, 741
Pistia stratiotes, 80, 146
Pithecanthropos erectus, 471
“Plains of Heaven, the,” 102, 104
Plantain-eater, great blue (Coryth@ola), 68, 75, 400; violet, 68, 118, 400
Plantains (bananas for cooking), 100 +f seg.
Plateau region, 300, 318
Pocock, Mr. R., 454
Podocarpus (yew), 24, 164, 165
. Polygamy, 746
Polynesians, 98
Polyzoa, Protozoa, 469, 470
Population, 591
Porcupine, 368
Port Alice, 236
Port Florence, 36, 37, 42
Portal Peaks, 164
Portal, Sir Gerald, 164, 234, 276; Captain Ray- mond, 164, 234
Portuguese, 210, 214, 378
Precious stones, 54
Priest, sorcerer, 589, 678, %82
Pringle, Captain, 238
Printing presses, 274
Prior, G. T., 304, 309, 311
Procavia, see Hyrax
Products, commercial, of Uganda, 282, 288 et seqg., 293
Prolific chiefs, 590, 720, 746
Prostitutes in Unyoro, 590
Protectorate, sve Uganda, East Africa, etc.
Protectorates in Africa, 277 ef seg., 281
Protopterus fish, 409, 691
Providence, cruelty of, in Africa, 593
Pterocarpus tree, 90
Ptolemies of Egypt, 213
Puff-adders, 94, 118, 409
Punt, Land of, 209, 486, 487
Pygmies, Congo: distribution at present day, 523; in former times, 545, 763
Pygmy: Congo Pygmies, 87, 196 et seg., 379; villages, houses, 201, 202, 541; contact with ancient Egyptians, 209, 210, 486; physical characteristics, 488 et seg., 527 et seq.; elfin habits, 514, 517; food, 516, 540; colour of skin, 527, 528; hair on body, 527 et seg.; the Pygmy nose and its characteristic shape, 529, 550; long upper lip, 530; head-hair, 530; buttocks, 530 et seg.; limbs, 532; stature, '532;
INDEX
language, 532 et seq., 889, 901, 902; gesture language, 536; intelligence, 537 ; circum- cision, 538 ; teeth sharpening, 538 ; clothing or adornments, 5388; religious beliefs, 539 ; marriage, birth, and burial customs, 539; tobacco smoking, 540; fire-making, 540; use of iron, weapons, 541; music, dancing, 542, 543; skeleton, 559 et seq.
Pygmy geese, see Nettopus
Pygmy hippopotamus, potamus
Pygmy-Prognathous group of Negroes, 473 et seq., 477, 512, (not related to South African Bushmen) 518, 550, 636, 724, 763
Pygmy races in Europe, 513; in Asia, etc., 517, 518; the origin of belief in fairies, kobolds, etc., 514, 517
Pythons, 94, 118, 409
see Liberian Lippo-
Quails, 47, 734 Quartz, 305 et seg.
Radcliffe, Major C. Delmé, 244, 421, 774
Rafts, 585, 776, 778, 787
Ratel, 368
Rats, 176
Ravenstein, Mr. E. G., 226, 302, 722, 893
Rebmann, Mr., 217
Reeds, 150
Reptiles of the Uganda Protectorate, 445 e¢ seq.
’ Revenue of Uganda Protectorate, 255
Ring-horned ruminants, 391
Rocks, 304 e¢ seq.
Rocks of Ruwenzori, micaceous, 176, 181, 309
Roman Catholics, 233, 274, 275, 276
Roman expedition towards Lake Chad, 372
Royal Geographical Society, 218, 226
Ruahara River, 207
Ruanda language, 898, 902
Rubus doggetti, 168, 325
~ Racey, Mr. R., 304
Railway, Uganda, see Uganda
Rain, 120, 881-82
Rainfall, 63; Rudolf Province, 300; plateau region, 300, 301 ; forest region, 301 ; Uganda, 301; Nile region, 302
Raphia palms, 92, 320, 322
Rawson, Mr., 260
Reed buildings, fences, 105, 112, 652
Reedbuck, 26
Regions, botanical, characteristics of, 313
Rhinocercs, 26, 114, 353, 371 e¢ seg.; square- lipped (‘“‘ white ”), 146, 353, 373
VOL. II.
1015
Rhodesia, 284
Rift Valley, 2 5, 6, 40, (discovery of) 225, 300, (flora of) 313, 314; of Lake Albert, 141
Ripon Falls, 64, 68 et seg., 219
Roads in Uganda, 85
Roan antelope, 146, 389, 390
Rubaga, 275
Rudolf: district, 1, 23, 798; Lake, 5, 20 ct seg., 23, 227, 300, 313, 796, 841, 896
Ruimi River, 138, 139
Rukwa, Lake, 2
Rumanika, 216
RUWENZORI Range, Mount, 152 et sey., partial discovery by Stanley in 1875, 152; native names of, 153 et seg.; long invisible to travellers and to author through clouds, 155 et seq.; highest points cf, 158; names of, 158; greatest altitude of, 159; lowest point of permanent snow, 160; previous ascents to snow-line, 161; Ruwenzori a clain of heights, nut a single mountain, 161; bogs of wet moss above 9,000 feet, 162 ; Portal Peaks, 164; summary of vegetation, 164 ct seg.; altitudes to which animals ascend, 176 ; crater lakes of, 177; lowest altitudes of permanent snow and glaciers, 178-80: author’s ascent, 181-84; rock shelters on, 181, 182; bad weather, 184; forests on flanks of Ruwenzori, 186, 187; hot springs and crater lakes, 189; climate and temperaturcs, 303; geology of, 309, 311; flora of, 323, 324, 325; new colobus monkey on, 362; chameleons of, 407
Sabei tribe, 853, 868, 870
Saddle-billed storks, 144, 397, 403
Sahara Desert, 212, 473
Salt, 131, 142, 190, (analysis of Kibero) 312, 745
Salt lakes, 130 et seg.; springs, 312
Salvia, 68
Sandawi people and speech, 518, 857
Sandstone, 306, 308, 310
Sanseviera, 314
Scenery, beautiful, 51, 60, 85, 104, 124, 195; English-like, 28, 30, 127
Schizorhis zonura, 75, 400
Schools, instruction, of missions in Uganda Protectorate, 272, 273 et seq., 275, 276
Schweinfurth, Dr., 150, 757, 761
- Scopus umbretta, 404
Scorpions, 199, 454 Scotland, 134 Scott, Mr., engineer, 242
1016
Scott-Elliot, Mr. 159, 177, 329 ct seg., 421 et seq.
Secretary-bird, 397
Segelli, Es- (branch of Masai), 798
Selim Bey, 233, 236
SEMLIKI River and Valley, 142, 190 e¢ seg., 205, 387; Forest, 190, 199, 205, 352
Senecio, 174; gohnstoni, 168
Senegal, Senegambia, 212
Serval cat, 114, 364, 366, 692
Servaline cat, 114, 176, 366
Sesamum, 290, 586, 741
SESE Islands, 76, 77 et seg., 84, 275, 318, 595, 677 ; people (Basese), 77, 693: language (Lusese), 902
Sharpe, Dr. Bowdler, 433 et sey.
Shashi people, 821
Sheep, 289, 386, 669, 692, 816, 849
Shield, 666, 742, 777, 820 et seg., £50, 876
Shiluk (Shwolo) language, 887
Shiré River, 2
Shiruko Valley (Elgon), 59
Shrews, 364
SHRUBSALL, Dr., 42, 475, 4&2, 895
Sierra Leone, £94
Sikilya Munaku, story of, 708
Singa, Awa-, 746; Lu-, 902
Singing birds of tropical Africa, 399
Singo, 116, 6$1
Sio River, 66, 305, 733, 745
Sitwell, Major, 575
Skeleton of an Mbute Pygmy, 559 e¢ seg.
Skins, Cressed, 664, 745, 808
Slate, 306
Slave trade, slave traders, 222, 278, 281
Sleeping sickness, 644
Slings, 742
Smallpox, 593, 677, 828
Smith, Mr. Edgar A., 149
Smith, Mr. G. D., 255
Snakes, 408 et seq., 584, £39
Snay bin Amir, Sheikh, 216
Snow, Elgon, 61; Ruwenzori, 154 et seqg., 178
Snow-mountains of Eastern Africa, 217
Soga, Lu-, 274, 713, 302; Ba-, 488 et seg , 713 et seq.; clothing, 714; political dependence, 714, 716; huts, 714; food, 715; domestic animals, 715; burial ceremonies, 716, 717; religion, superstition, gods, 718, 719, 720; see also Busoga
Soil of Uganda, 290
£0KWIA (Swkwia), Ba-, Lu-, 724, 902
SOMALI: people, 40, 473; country, 146, 209,
512, 559, 755,
INDEX
269, 313; botanical region, 213; language, 885, 894
Songs, Baganda, 697, G98 et seg.; Masai, 834; Sak, 851
Sorcerer, priest, medicine man, 589, 676, 750, 829, 882
Sorghum, 290, 586, 735, 737, 787
Sotik, peop:e, country, 2, 853
South Afiica, 283, 284, 309, 318
Spathodea tree, 68, 8
Spears, 627, 666, 742, 777, 820, 850, 876
Special Commissioner, 152, 247, 248 et seq., 699
SPEKE, Captain J. Hanning, 68, 218 et seq., 279, 329 et seq., 685
Speke’s tragelaph, 77, 78, 82, 114, 391
Spiders, 410, 454
Spitting, a religious or social custom, 587, 833
Squirrels, 368
Stairs, Captain, 159
STANLEY, Sir H. M., 152 et seg., 159, 199, 221 et seq., 227, 230, 279, 378, 404, 482, 682
Starlings, 176, 397, 399
Steamers (on Lake Albert Edward), 130
Steinbuck (Raphicerus) antelope, 387, 389
Stephanie, Lake, 227, 523, 852
Stokes, Mr., 230, 221
Stordy, Dr. J. R, 814
Storks, 128, 144, 397
Streicher, Monseigneur H., Bishop, 640, 648, 682, 693
Strophanthus, 293
STUHLMANN, Dr., 153, 156, 159, 329 et seg., 510, 534, 551, 682
Succession to position or property, 694, 749, 880
Sudan, 51; see also Egyptian Sudan
Sudanese soldiers, etc., 106, 233, 236, 237 e¢ seq.; mutiny, 238, 239 et seq., 244
Sudd, 64, 150
Sugar, sugar-cane, £91, 292, 674
Sugota, Lake, 5, 18, 20, 300
StK: country, 23, 62; language, 764, 887, 902; people, 484, 487 et seq., sce Turkana; cir- cumcise, 847; ornaments and hair-dressing, 847, 848; stools, houses, 848
Sun, 301, 791
Suna, king, 216, 276, 682
Sunflowers (Coreopsis), 51
Suswa, Mount, 6, 7
Suwarora, 216
Swahili language, 112, 116, 276, 593, 898 ; people, traders, porters, 236, 245, 488 et srq., 829
Sweet potatoes, 671, 673, 776, 787
Swords, 742, $20, 877, 878
Syphilis, 59?, ¢40
INDEX
‘Tadema, Sir Alma, 176
Tana River, 136, 234, 362
Tanganyika, Lake, 2, 212, 216, 217, 223
Tantalus storks, 128, 403
Tapeworms, 414, 829
Tarangole, 835
Taxes in Uganda, hut tax, 250, 259, 281
Tea in Uganda, 108
Teeth, filing, mutilation, or extraction of, 538, 555, 581, 728, 783, 503, 846, 868
Telegraphs, Uganda, 255
Teleki, Count Samuel, 227, 852, 857
Temperatures, 300 et seq.
Termites (white ants), 20, 411, 413, 669, 699, 709, 776
Ternan, Colonel Trevor, 239, 247
Tetanus, 803 :
Thiselton Dyer, Sir William, 291, 329
Thistles, yellow, 139
Thomas, Mr. Oldfield, 205, 367, 421
Thomson Falls, Mount Elgon, 49
THomMson, Joseph, 18, 40, 52, 54, 218, 227, 722
Thrushes, 399
Thruston, Fort, 228, 241, 720; Major, 238, 249, 606
Thryonsmys, 368, 691
‘Thunderstorms, 119 et seg., 180, 200, 301, 589
Timber of the Uganda Protectorate, 291, 22, 293
‘Lobacco, 290, 599, 674, 776, 789, 848
Tomatoes, 290
Tomkins, Mr. Stariley, 247
ToRO: country, district, 134, 234, 309, 355, 679; king of, 134, 233; people (Ba-), 566 ef seq., 580 et seq. ; language (Ru-, Uru-), 902
Totems, 396, 587, 588, 691, 692
Transport in Uganda Prctectorate, 2¢6, 268
Tragelapb, 7ragelaphus, 31, 77, 114, 390, 391, 392
Treaties with Uganda, 233, 235, 248, 689
Tree-ferns, 164, 318
Tree-keaths, 166, 318
Trichocladus (witch hazel), 318
Trumpet, 664; of antelope horn or elephant tusk, 210
Truth, Editor of, 277
Tsetse fly, 288, 413
Tucker, Bishop Alfred, 233, 272
Tuken, El, 835, 853
Tunis, 870
Turacos, 94, 186, 4.0
TURKANA: country, 21; people, 22, 484, (Tur- kana-Sik) 841 et seg.; hair, 843; ear-rings and adornments, 844, 845; tattooing, 846 ; kouses, ¢48; tobacco food, 848, 849;
1017
domestic animals, hunting, 849; weapons 850; burial customs, 851; dancing, 851; songs, 851; history and elements, 852; lan- guage, 887, 902
“Turks,” the (name for Egyptians), 221
Turkwel River, 21
Twins, birth of, 748, 778, 878
UGANDA: Railway, 33, 36, 40, 234, 238, 245, 260 et sey., 271, 371; king, Kingdom cf, 85,106, 224, 247, 248, 250, 683 et sey., 689; travel in, 106 ¢t seg.; Protectcrate of, 106, 234, 235; princes, aristocracy of, 210, €83, 689; dynasty of, 214, 681 et seg.; discovery of, 217, 218; missionaries summoned tr, 222, 223; Stanley’s arrival in, 222; coveted by Gordon, 224; civil war in, 231, 233; nearly becomes a German Protectorate, 232; makes treaty with J.B.H.A. Co., 233; makes treaty with Sir Henry Colvile fer British Protectorate, 235; Sudanese mutiny, 238-44; capture of Mwanga, 243; arrival of Special Commissioner, 248; agreement defining rights of, and taxation, 248 ; settle- ment of land question, 250 ; provinces and districts of, 252; armed forces vf, 252; militia, 254; finances of, 255 ; atrocities in, 279, 280 ; flora of, 329 e¢ seg.; early fauna of, 352; Uganda a centre, a focus, whence mammals and men were distributed over Southern and Western Africa, 352 et seq. ; first Negro types inhabiting Cganda, 473; Pygmies the aborigines, 523; growth of Uganda, 680-81 ; queen-mother, princesses of, 682, 689; dignitaries of, 682-83; folk- lore of, 700 et seq.
Uganda Notes (newspaper), 274
Ugaya (Bugaya), 38
Ugogo, 762, 798, 854
Ugowe Bay, 227
Universities’ Mission, 2&4
Unyamwezi, 215, 216, 218, 222 ct sey., 281, 798, 818
UnyoRo : district, people, 138, 139, 214, 218, 235, 247; rocks, 808, 309; tribes of, 567, 581 et seq.; nine a mystic number, 587, 589; population of, 591; divisions of, 591; language of, 591 et seg.; aristocracy, 592; diseases, 593; original inhabitants, 594 ; Listory of, 594 et seqg.; legends, 594 et srq.; list of Unyoro kings, 596 et seg.; fables, 602 et seg.; connection with Uganda, 679; with Busoga, 716
1018
Upoto language, 897, 902 Usnea lichen, 174, 176 Uyoma, 38
Vale, Wallis, 161, 182, 248 -
Vandeleur, Colonel (once Lieutenant), 236
VICTORIA NYANZA, 30, 37, 43, 68, 70, 71 et seq.; area of, 78, 84; unknown parts of, 79; depth of, 80; length and breadth of, 84; discovery of, 216, 222, 722; map of, 222; within British sphere, 231; commerce of, railway to, 264; variations of level, 302
Victoria, Queen, 219, 248
Victoria, 88 , 242
Violet plantain-eater, sce Plantain-eater
Violets, 28, 168, 319, 330
Vipers, 409
Volcanoes, volcanic activity, 6, 177, 189
Vultures, 192, 397, 402, 828
Wadelai, 236, 244
Wailing for the dead, 749
Wakefield, Rev. Mr., 227, 722, 893
Walled villages, Kavirondo, 209
Wamala, Lake, 116
Wanga, Awa-, Lu-, 746, 902
Ward, Lieutenant, 161
Ward, Mr. Rowland, 380
Ware, Awa-, 746
Wart-hog, 26, 375, 787
Wasps, 412
Water in native religious ceremonies, 590
Waterbuck, 25, 192, 388
Waterfowl, 128, 129
Waterbouse, C. O., 459
Watcrlilies, 81; yellow, 81
Waterspouts, 84
Wax, 289
Weapons, s:¢ Spears, Sworcs, Bows and arrows, etc,
Weasel ( Pecilogale), 368
Weaver birds and widow finches, 397, 398, 692
Weiwei River, 23
Wellby, late Captain, 22, 23, 841
Wells, H. G. (“The Time Machine’ ), 88
INDEX
West African flora, 317, 318; Negro, 480, 482, 546, 636, £99; phonology, 886, 888, 899
Whale-headcd stork, see Baleniceys
Wheat, 290
White ants, see Termites
White Fathers, the, 223, 274, 275
White man, the, 281
“White man’s country (colony),” the, 2, 30, 125, 270, 299
WLitehouse, Commander, see Map No. 3, p. 222
Whitehouse, Mr. George, 260
Whyte, Mr. Alexander, 118, 256, 291, 292, 329, 364
Williams, Colonel (Captain), 233
WILSON, Mr. George, 239, 252, 304, 584, 590, 592, 594, 602.
Wilson, Rev. C. T., 329, 682
Winton, de, Mr., 237
Witch hazels (7'richocladus), 31, 318
Witchcraft, 676, 750, 792
Witches, 589; see also Sorcerer
Women, condition of, customs conceining, 670, 691, 728, 737, 778, 782, 787, 822, 824, 878
Work of other nations in Africa, 281
Worms, 414, 453, 646, 829
WrigLt, Mr., of Kew Herbarium, 329
Wylde, Mr. E., 161. :
Xylophone (‘‘amadinda”), 666
Yala River, 746 “Yaws,” the (Lrambesia), 644 Yew-trees (Podocarpus), 24, 31, 318
Zambezi River, Zambezia, 2, 486
Zanzibaris, 197, 215
Zanzibar, 197, 224, 231, 269, 270
Zebra, 26, 288, 358, 371; Grévy’s, 19, 282, 303
Zingiberacee, 100, 2C0, 202
Zcological gardens turned loose, a, 26
Zulus, Zululand, Zulu language, 213, 278, 486, 611, 625, 821
Printed by Hazell, Watson & Viney, Ld., London and Aylesbury.
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