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La A eee ede Ae RU RO Te aes TaD Papen Peer fa HOT aD ees if ys mats * * v2 ?. rhs 39> * Piha oh iho sh Pi ee oy , ary y ere + eau th dabanist » HCG UE tat he a di ay THES Pty ey A Ye) beats Fat aed ul PAR VANE ASR een ry ( * DRY el sacs Mee FY BD Sy DD * aati Acc Pa aide ped Nive og voedeary s Ne Ret Vey eae e : A ie f Fek eea at pre! » sed 2 a: anes ‘ ve i Bi Tht pa D atey a eRa i r\ via aa : f : : ay AB 9496 498) 3) sts d Arie pee ) a sale es) ; Te) bees em eae ky pen ia ‘ eae ee Bisa! wine ’ Moab ded vededed re oe ee oe bby reid te Aner ene Ce eka} hee Hy) o4 Py Vices aL a ia hed I ha ey ven rie at ty pa oP yatay or +4, ae ob een) Chisels hee one Gh dae giao dito hag he r aaah at rhage PE te Be dead Cero 4} eh rty a a ea at dee ek A aeitbaten ee vee ee fone sari estas a Pee raph Oe: 4 Bt it ii Hah Fb 8 weed a Pete SOAP ET Te DP tee a sitet sila aoe !) 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Doe a eee A ae ae baat ow woe wen ; Hele IT iia: Ww aang wn ; ape ts Hs pa > aN See THE UGANDA PROMEEC ORAwrE THE UGANDA Pie Gre @ ea tits AN ATTEMPT TO GIVE SOME DESCRIPTION OF THE 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 RIFT VALLEY AND BETWEEN THE FIRST DEGREE OF SOUTH LATITUDE AND THE FIFTH DEGREE OF NORTH LATITUDE BY oR HARRY JOHNSTON G.GsMEGe, kK. Cob. Gold Medallist Royal Scottish Geographical Society Gold Medallist Zoological Society Formerly Special Commissioner to the Uganda Protectorate etc., etc. IN TWO VOLES: WITH 506 ILLUSTRATIONS FROM DRAWINGS AND PHOTOGRAPHS BY THE AUTHOR AND OTHERS AS FULE-PAGE COLOURED) PREATES BY THE AUTHOR AND 9 MAPS BY J. G. BARTHOLOMEW AND THE AUTHOR VOL. IE Lonpon: HUTCHINSON @& CO. PATERNOSTER ROW IgO2 \we) \ PRINTED BY IIAZELL WATSON, AND VINEY, LONDON aND AYLESBURY APR 28 1957. ieee J CONTENTS -OR}> VOR.) EI CHAPTER XIII PAGE ANTHROPOLOGY—Appendix: Analysis of Anthropometric Observations of Author, by Dr. F. Shrubsall . : : : ; : , 4h CHAPTER XIV PycMiEs AND Forest NecRorEs—Appendix: Notes on a Bambute Pygmy’s Skeleton, by Dr. F. Shrubsall . : : : : : : . 510 CHAPTER XV Bantu NeEGRoES: THE Bakonyo, Banyoro, BAHIMA, ETC. . : : . 966 CHAPTER XVI Bantu NEGROES: THE BaGaNDA AND Basoca . : . 636 CHAPTER XVII Bantu Negroes: Kavironpo, Masasa, ETC. 722 CHAPTER XVIII Nirtoric NEGROES =~] i | oe vl CONTENTS Ob VO? al CHAPTER XIX PAGE Masat, TurKANA, SUK, NANDI, ETC. . , : : : : 5 96 CHAPTER XX Laneuaces—Appendices: Fifty Vocabularies and additional Philological Notes : : : : : : : : : : . 885 COLOURED 1LLUSTERATIONS EN VOLS NO. TITLE. 43. A male and female dwarf from the Semliki Forest 44. A Muhima of Mpéroro . 45. An Ankole bull 46. A Masai warrior fo) AO Nandi A8. A Kamasia SOURCE. Painting by the Author To face p. 3 ”9 cB] ” 29 . rif 9 MAB Sp UN VO ti NO. TITLE. 8. Uganda Protectorate ; character and distribution of the native races . j . To face p. 9. Uganda Protectorate; general distribution of language groups. : ‘ ‘ 3 528 6 616 624 824 860 868 486 884 BLACK AND WHITE LALA BICIS es Masts IN VOLAE NO, TITLE. ; SOURCE, 254. A Pygmy of the Congo Forest ? { SAeL TE Nee i 255. A Pygmy of the Congo Forest Photograph by the Author 256. A Pygmy of the Congo Forest 5 ; * se a 257. Natives of western slopes of Mount Elgon (Bageen) A A = 8 258. Andorobo of the Rift Valley Photograph by Mr. Doggett 259. A Bantu Negro (Mnyamwezi) <5 om 53 260. A Bantu Negro (Mnyamwezi) a 33 s 261. A Bantu Negro (Mnyamwezi) 5 3 ; ( 262. A Bantu Negro (Mnyamwezi) : : : : ‘ 263. A good-looking ee of Bantu: a native of Kavirondo (Kakumega) : ; ‘ : ‘ 264. Acholi Nile Negroes 265. Hima and Bantu: 1. Hima of Ankole. 2. Mu-iro of Ankole 266. A Muhima of Mpéroro 267. A Munande . é 268. A Munande (same ae idual as No. 267 yar 269. An ‘‘ape-like” Negro from the verge of the Congo Russie Mubira or Munande vii Photograph by the Author =f A Drawing by the Author, \ from Author's Photograph J PAGE 472 473 474 475 476 478 479 480 481 485 484 485 486 11 512 513 viii BLACK AND WHITE ILLUSTRATIONS IN VOL. II NO. TITLE, SOURCE. PAGE 270. An ‘‘ape-like” Negro (same as No. 269) . : ; . Photograph by the Author 514 271. Bambute Pygmies from the Congo Forest (west of the Ss Semliki River) : ‘ : : 3 5 F : 55 i sts 515 272, Three Bambute Pygmies ; : ie # i 516 273. An Mbute Pygmy from beyond Ips Faeries s (Upper Tene District) . F ; : . 5 : Bs ae + ALT 274. An Mbute Pygmy (same as No. 273 3) . : : , ' : a a yi 518 975. A Pygmy woman of the Mulese stock, Upper Ituri : 59 ag ne 519: 276. A Pygmy woman from Mboga, west of Semliki : : me . 5 520 277. A group of Bambute Pygmies. : : ; a Fr, rts 521 278. Bambute Pygmies at Fort Mbeni, Mass: iene : ; oi 7m rf 522 279. Bambute Pygmies at Fort Mbeni ; : , : ; 58 55 * 5227 280. Bambute Pygmies (to show attitudes) . : ; : 4 x 523 281. A Pygmy woman from Mboga (west of Semliki Riv er, hs near Upper Ituri) . : ; : : : : : a 36 5 524 282, An Mbute Pygmy, Upper Ituri P : : ; : e ae ss 525 283. An Mbute Pygmy, Upper Ituri . 3 : : ie u 5 526 984. A Pigmy woman of the Babira group, conse Forest (west of Albert Edward) : , ; : Z 4 he i e 527 285. A Pygmy woman of the Babira group : é : : a 30 528 286. A Pygmy woman, Mulese stock (same as No, 285). A s nA . 529 287. Two Bambute Pygmies. (The figure on the left is the one who died in Uganda i in M: arch, 1900, and whose skeleton is described on p. 559). ; j : ‘ ; ; 5 3 or 530 988. A Dwarf woman from Mboga . : ; ; : : 5 A a 531 989. A Dwarf woman from the Babira country . ; : ; 54 si 50 533 290. A Pygmy child from Mboga : ; ; : . ; ie es ae 584 291. A Pygmy child from Mboga : : 3 : ¢ : - ss is 535- 292, An Mbute Pygmy : : : : : A 6 3 3 536 293. Two Bambute Pygmies : 2 , i : i 4s is 537, 294. An old man Pygmy from near lecrodieula s (Upper Ituri District) . : c ; Z ; 5 ae os 538 295. A Pygmy chief and his ibe other (Bambute). (The chet is the individual on the left,and is 5 feet 1 inch in height) - ‘5 ., 539: 296. Pygmies dancing . ; ‘ . - : i i ~ 54l 297. Pygmies dancing . : : : ; f : 3 BS ee - 542 298. Pygmies dancing: a halt to considers the next figure 3 5 Pa 53 543 299. Pygmieseating . : c . : : : : : » ” . DAE 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 : ; . Photograph by Mr. Doggett 545» 301. Pygmy weapons, and two trumpets made from elepliant’s tusks : : 0 5 : : : : “5 ” 546 302. Dwarfs giving a musical performance seated — . : ; x 5 54T 303. A Lendu, or Lega, from south-west corner of Lake Albert Photograph by the Author 548 304. A Lendu from west of Lake Albert (showing intermixture with Hima invaders of past times) 5 ; . Photograph by Mr. Doggett 549 305. Two Bambuba and Munande (the Munande is the central figure) : ; : ‘ . Photograph by the Author 552 306. An Mbuba of the Ituri Totes with ox < iho crumees 5 ” » 5o4 307. Natives of the Upper Congo, near Aruwimi mouth (show- ing cicatrisation and teeth-sharpening) . : P ; DDD 308. An Mbuba playing on a bow-string, the most primitive of man’s instruments : 5: 5 5 . 3 : ° oy or) ” vol 309. Baamba of the western flanks of Riawrene Dil : : m0 0 ” 5d8- 310. An Mbute Pygmy of the Upper Ituri. (This is the individual whose skeleton i is here described) . F : 8 » 5o9: dll. A Toro Negro from the east side of Ruwenzori : : Photograph by Mr. Doggett 567 312. A Toro Negro from the east side of Ruwenzori : : 3 99 568- BLACK AND WHITE TLLUSTRATIONS EN VOL. EE NO, 313. 314. 315. 316. oli. 318. 319. 320. O21. 399 323. 324. 325. 326. 327. 328. 329. 330. 331. Bays 333. 354. 300. 306. 307. 338. 309. 340. 341. 342. 343. S44. 345. 346. 347. 348, 349. 350. dol. 352. TITLE. SOURCE. A Mukonjo (showing raised weals—cicatrisation) —. . Photograph by the Author A Mukonjo woman with grass armlets Two Bakonjo A Mukonjo woman A Mukonjo man from the Bont a Rawenror A Mukonjo (showing baboon skin mantle) . < Pe i is A Konjo house, south-west slopes of Ruwenzori ‘ | ee US) TAN: " In a Konjo village, western slopes of Ruwenzori Collocasia arums, the root of which is eaten by natives of 9 3” es West and West Central Africa é ; . Photograph by Mr. Doggett A Mukonjo smoking tobacco from a pipe ails of banana- ( 4 Drawing by the Author, | leaf stalk ; E f : : 5 : : . | from Author's Photograph | A Konjo shield, Ruwenzori. 6 : : : : . Photograph by the Author Toro peasants (tall and short). Bs Pe 3 A woman of Toro 5 - se A chief’s wife, Toro ; 3c 35 A king’s messenger, Toro. 5 3) a 30 Chiefs of Mboga (a territory west of aN Se: nie Riv = se = ss A Munyoro man (of Kabarega’s family) 5 20 > A Munyoro man (of Kabarega’s family) A ro AS A Munyoro . 6 5 ; 5 iB 4 , 5 35 3 A ram and ewe of the large ae tailed Unyoro breed af sheep ; 5 : 2 . j ‘ : on S oS A fat-tailed sheep from Wen : : : . A Drawing by the Author Kasagama, king of Toro, and his ni ie (a Siiineast of Unyoro) . : : : . 3 ; 3 : . Photograph by the Author A Mu-iro and a Mu-hima: (a) is the Mu-iro (Ba-iro); (4) is the Mu-hima (Ba hima) 6 PA 5 Ba-hima and Ba-iro (the two middle figures are Ba-hima) a 3 aS The mixed type: half Hima, half Iro (Negro) . A crowd in Ankole: half Ba-hima, half Ba-iro . 5 ‘ 50 A Muhima of Mpéroro .5 ” ( A Drawing by the aioe = fh. : wad ier = 1 a QQ | A Muhima of Mpororo (same individual as No. 339) “1 from A VETO Phan A Muhima of Ankole . ; : : : ‘ : . Photograph by the Author A Muhima woman of Ankole . % ; . : . Photograph by Mr. Doggett An old Muhima woman, Ankole . A Muhima woman, Ankole. ss ss ” 4 3 99 A Muhima woman, Uganda ; : * 3 F Muhima man, after herding cattle, sane with Peon . Photograph by Mr. Doggett Hima cattle . : : : ‘ : : . Photograph by the Author Hima weapons and implements spears, bows, arrows, quivers, shields, women’s grass aprons, ‘* milk” baskets, choppers . : : P ; : : : : . Photograph bu Mr. Doggett Hima and Iro spears. : ; ‘ : : é : 9 ” % “Photograph by the Edin- | burgh Museum of Science | ; | and Art, from Author's | 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 Hima quiver and arrows. young king). : : : ; 5 : : . Photograph by the Author Amanof Toro. ‘ : : an $3 A Muganda . A ; d 4 i ‘ ‘ eS a y, A Muganda . 5 ; : . P ; : + 6 Baganda soldiers of ohes King’s African Rifles. : : $3 nC 5 A Muganda woman. ? : . : : : . Photograph by Mr. Doggett A Muganda woman. - : a . : : 3 ” 3 9 DE No. 309. 360. B61. 362. 363. 364. 369. 366. 366A. 378. ngs 380. 381. 382. 383. 384. 385. 386. 387. 388. 389. 390. B91. 392. 393. 394. 395. 396. 397. 398. BLACK AND WHITE ILLUSTRATIONS IN VOLE. TITLE. Making bark-cloth The ‘‘clothed Baganda ” An Uganda crowd The Special Commissioner and a cr ond of Bagende ectste on the late Queen’s birthday An Uganda house Chief’s house, Uganda Peasant’s hut, Uganda Framework of an Uganda house . Plans of Uganda buildings . A house and courtyard, Uganda Interior of a native church, Uganda An Uganda canoe Model of an Uganda canoe . The first attempt of Uganda carpenters to make a wheeled vehicle. (This little cart belongs to the prime minister, Apolo) : ‘ Uganda pottery (a milk-pot and tobacco pipes) and nd am | Uganda flute . A band of music: The ‘‘amadinda,” drums and trumpets (a xylophone) An Uganda shield Method of carrying pipe slung over the left shoulder 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 A : 2 ; Baganda women Apolo Kagwa, first regent an prime Panater e Uganda A Musoga ** Tall, peaked fete huts Be ells © Seaepended Brass ex- tinguishers ” over stones for libations ‘ An albino child in Busoga : A woman of the Bosia tribe, Meant Nor th- West Hear 3 Bagesu (Bakonde, Masaba) people of West Elgon A Kakumega chief, south of Nzoia River, North Kavirondo Kavirondo women, Nzoia River . Kavirondo woman, Nzoia River . Kavirondo men (chpwane: ornamental dlestane. in can on the legs) . ESSINOEG men and iow Piprnmnents : : A “ matinée hat”; Kavirondo (in Kakumega country) Plan of a Kavirondo house . In a Kavirondo yillage A walled village in Kavirondo, Po of Nzote Riven Gate of a walled town ._ Arched gateway of a walled Poa Team Peaks of the roofs of the Masaba houses, West Elgon A field of sorghum (durra) corn Tame female ostriches in Mumia’s village, Rainey SOURCE. Photograph by Mr. Photograph by ” ” the Photograph by Mr. Photograph by 9 9 9 99 — 99 A Drawing by Mr. Photograph by 3” ” ” ‘Photograph by the Doggett Author ”9 Doggett Author F. Pordage To face p. the Author ” the Edin- | burgh Museum of Science \ and Art, from ue ae collection Photograph by Mr. Photograph by the Edin-> burgh Museum of Science | and Art, from Author’s | collection Doggett Photograph by the Author Photograph by Mr. Photograph by the ell burgh Museum of Science and Art, from Author’ af collection A Drawing by Mr. Photograph by the Photograph by Mr. Photograph by the we) ” A Drawing by the Photograph by the 99 ” 39 9” 3 99 +h) ” 9 ” A Drawing by the Photograph by the 9° 9 ” ” ” ”” A Drawing by the Photograph by the 9 ” Doggett Doggett Author Doggett Author be Author Author 99 Author Author ” ” 9 Author Author 9 bo bo Nw Ee ON OW SSS SSS) bo ey) =) BLACK AND WHITE ILLUSTRATIONS IN VOL, II TITLE, SOURCE, Warriors and shields, Kavirondo : F : F . Photograph by Mr. Doggett A Kavirondo wizard . ; : : : : ; . Photograph by Capt. Collard A Kavirondo musician, with lyre : 3 ; : . Photograph by the Author A dance in Kavirondo . : : i : : ; . Photograph by Mr. Doggett A pas de deux in a Kavirondo dance . : : P : ce 53 ss A Bari Negro, Gondokoro, White Nile. ; ‘ . Photograph by the Author A Bari Negro, Gondokoro, White Nile 99 % ” Karamojo and Nilotic Negroes from nor Sitfem ant of Central Province. (The second figure from the right shows typical shape of Nile Negro's legs) . : . > ” ” A Logbwari (Madi) Negre (mixed race of Nile Negro and Bantu) : : : : : : - : ” 9 » oe Karamojo Negroes anomie cone ” thrust into the lower lips) . ” » ” AGI inica NalewNcerame : } : } a Photograph by Mr. E. N. \ 2 ; ‘ “\ Buxton J A Dinka : : : : i iy 3 A Bari Negro Sana Bedden: White Nile Z : ; . Photograph by the Author A Madi chief, Acholi District, Nile Province 33 An a An Acholi (Nilotic) Negro RB ae us An Acholi Negro . a A Madi woman 2 . : ; : , . Photograph by Mr. Doggett Madi women at their none Sapesaete : ; , : _ ys i Madi woman pounding corn in a wooden mortar ; 5 “8 ss Aluru woman and child from Wadelai : f ; : as 5: = Aluru woman and child from Wadelai ; : = a Lendu woman (probably of mixed Lendu and Madi Seeks) from west coast of Lake Albert. : - os yr Lendu woman (probably of mixed Lendu and Madi Brocld from west coast of Lake Albert. : ” ss ” In a Dinka village (to show mode of thatching aes ae { Photograph by Mr. E. N.\ acteristic of the Nile Negroes) : : . : | Buxton J ‘ Drawing by the Author, | Ground plan of an Acholi house . ‘ : ‘ ; .. from Major Delmé Rad- f | clittes information ; Sudanese selling fried termites (white ants) : : . Photograph by the Author Head of Bukedi ox with crossed horns from Benge country, Central Province. E : : é A . A Drawing by the Author A Lango chief wearing a helmet of kauri shells : P 33 rs 2 A raft made of papyrus bundles, White Nile : | ge LES Ue by Mr B. N. j Husband and wife, Ja-luo . : ‘ ¢ ; : . Photograph by the Author Ja-luo women: tails and aprons . 6 9 ” [ A Drawing by the A hor | Pattern frequently shaved on men’s heads (Ja-luo) from Mr. Hobley’s in- - | formation | A Ja-luo man with ear-rings , : : ‘ é . Photograph by the Author A Ja-luo man with ear-rings ; § . . . ” ” hos Head-dress of feathers and neck and arm Ganamnenes in iron wire of Ja-luo men. (Note the prominent upper incisor teeth, due to the lower incisors being removed). , be os a Ja-luo fisherwomen and their baskets : . Photograph by Mr. Doggett Ja-luo out fishing in Kavirondo Bay with seines os Papy rus stalks . . . . . ” ” ” Emptying the fish- Teaeiets are uo) j ” * » A medicine man from Lane south ide of Kany onda Bay ; Photograph by the Author The game of ‘ oe ny ed all over East (Cell Nimans (The players here are Yao soldiers from British Central é Africa) . : : : : ; : A 3 . Photograph by Mr. Casson or — X11 BLACK AND WHITE TITLE. Gwas’ Neishu Masai (bowmen) Pastoral Masai (warriors) of Naivasha Enjimusi (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. Masai matron Houses of the pastoral Maca Houses of the agricultural Masai (Enj: Fast?) A village of the agricultural Masai (Enjamusi) . Masai catt'e, Nakuro Masai sheep and goats . Masai sheep . Masai donkeys Spears of Masai warriors. the game of draughts, illustrated on p. 795) . A Masai warrior with long spear Bows of Gwas’ Ngishu Masai ‘ 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 Suk men from the alent of the iRibe Hills and the River Kerio A Suk from near Lake Sugota A Suk chignon Two tall Stk elders : A Suk chief from north of Baringo A group of Suk (showing tattooing on arms) Ostrich and antelope ‘‘ knuckle-bone ” egs Turkana, River Kerio A Sik stool . A Turkana shield . Suk dancing . Suk dancing . Suk about to dance. upper lip) A dance of the Stk people. the air) : ‘ Elgumi people (sometimes ce: alled Ww ae) An Andorobo man of the Hamitie type Two Andorobo of the Hamitic type An Andorobo of the Pygmy type An Andorobo (same as No. 481) . A Nandi (One of fen is Bbout to marry, so ‘she i is having iron wire coiled round her legs) (Some of the men are playing necklace : | (Note the lip-ring in one man’s (Note the figures JOE im SOURCE. Photograph by Photograph by Photograph by A Drawing by 99 99 99 99 9° 99 Photograph by Photograph by Photograph by 9 99 +) 99 ; 33 ’ ’ ”” 99 99 39 be) 99 Photograph by Photograph by Photograph by Photograph by 0 bi} 39 Photograph by Stordy Photograph by Photograph by 5 3 99 99 99 bP) 9 99 39 99 99 99 99 99 ” . collection A Drawing by the Mr. the the the Mr. the Mr. the Mr. the Dr. Mr. the Mr. Author Doggett Author Author ”9 39 39 Author Doggett Author Doggett Author Doggett Author Site 16) J Doggett Author Pr o , “Photograph by the Edin-) burgh Museum of Science | : | and Art, from A | Doggett (iP eekeeael by the Edin- burgh Museum of Science collection Photograph by 9 39 99 33 the bed 99 A Drawing by the Photograph by » 9 39 99 be) 99 the "| and Art, from Author's [ Author 99 ”9 Author Author ILLUSERATIONS Ney Oi PAGE 797 799 801 802 803 804 805 806 807 809 811 812 813 814 815 816 817 819 $20 BLACK AND WHITE ILLUSTRATIONS IN VOL: If xan NO. 486. 487. 488. 489. 490. 491. 492. 493. 494. 495. 496. 497. 498. 499. 5OO. 501. 502. 503. 504. 505, TITLE. SOURCE. PAGE A Nandi F , : f : : : ¢ ; . Photograph by the Author 862 Two Nandi chiefs , : : : : : : : a .5 as 863 A Nandi 5 : ‘ : : : , : : : a 35 be 864 A Nandi : , : ; 5 ; : , é : i Ff 5 865 A Kamasia . - ‘ : ‘ : : : : . A Drawing by the Author 866 A Kamasia . ‘ : : ; . Photograph by the Author 867 A Sabei man of the N Tania eee North Elgon = . a. ss = 869 Plan of Nandi interior : 5 ; : : ; . A Drawing by the Author 870 House of Noma people (Elgonyi), of South Elgon — . . Photograph by the Author 871 House of Sabei people, North Elgon (similar to the dwellings of the Masaba Bantu) : : ; 3 Pe 872 Acocanthera schimpert : : : : : . A Drawing by Mr. Doggett 873 ‘“The fleshy, juicy leaves of a ind on sage” : oD 3 es 874 Ships of bark used for storing the arrow poison, nea hke black pitch, covers one of the hollowed slips . : Be 56 ss 875 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 3 : : 3 we es a 876 An Andorobo game-pit, with grass covering remoy nal . A Drawing by the Author 877 Sword (‘‘sime”) and scabbard and long spear of eastern Andorobo F - : : : : F 3 . Photograph by Mr. Doggett 878 Spears of the Kamdsia : : es a ss 879 A Kaméasia warrior with lion’s aim head dee ‘ 3 : ; ; ‘ : . 880 Arrows and quiver, fire-stick and drill of the edorone Kamasia . ‘ Photograph by Mr. Doggett 881 Sketch map of the range a enemies filnetrated « in the : Vocabularies . d : ‘ ; 5 : : . A Drawing by the Author 900 THE UGANDA “PROTECTORATE CHAPTER, XLT ANTAROR OL OG Vv A. LL the researches made into the natural history of the human race 4A. 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 from 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. ae ] A72 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 He must have wandered across the peninsula of Arabia, follow- ing, no doubt, the anthropoid apes which preceded him along the (Arabia then being well watered and covered same route with vegetation) into Eastern Africa, 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 and handsomer type. other the Hamite,* that negroid race which was the stock of the ancient Egyptian, and is repre- sented at the present day by the Somali, the Gala, of the Abyssinia of Nubia, peoples of the The Negro who first reached Uganda dwarfish creature of ape-like appearance, very similar, I fancy, 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 a nobler In one or Way arose main and some blood of and and perhaps by the Sahara Desert. Was an ugly found its way down through Eastern Africa to Africa south } e Bb 5 , wr iat ad p ane re ee ; {pee Bet” A each |] we. ee bo ian ie 255. A PYGMY OF THE CONGO FOREST 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- shana Negro * And from this possibly the Arab or Semitic type. ATA: ANTHROPOLOGY 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, [ 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 * | 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 L75 in common. Thus Dr. Shrubsall, in analysing my anthropometrical observations, has discovered an_ interesting sections of the Kavirondo people who dwell in the Central and Eastern Provinees of the Uganda Protectorate. For some time past it has been fact in regard to the two observed that one section of the Kavirondo people spoke a language which was practically identical with the Nilotic Acholi tongue, while the 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 er : SOS RO RE SEE ORE TT — ~~ a 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 allied 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 stocks from which the elements of the native races in 258. ANDOROBO OF THE RIFT VALLEY ANTHROPOLOGY A77 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-lke 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. ANTHROPOLOGY @ 2) 4.7° ( Nesro Africa among races in which the normal individual belongs to a ak 5 4 S . , P 7 ie 5 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 2600. 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 fad 4 4 ht 4 hb oh Ss 4. . Pad 4 251. A BANTU NEGRO‘!(MNYAMWEZI) tempercd in varying degrees of intermixture with Hamitic negroid races from the northern half of Africa. This Bantu type Panicle the main element in the population of the Western. U ganda, and Central Provinces, a Often chocolate-c jj cj alli Freee : =e hocolate-colour in skin, but called black in contrast to the reddish yellow ANTHROPOLOGY 181 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, A 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 Sak, Masai, and Nile Negroes, and agree closely with the Bantu type. Sir Ei vr. 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. A) AKUMEG NATIVE OF KAVIRONDO (K é ANTU : 263. A GOOD-LOOKING TYPE OF B. AS 4: ANTHROPOLOGY down to within a couple of hundred miles of Khar- 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- gambia.* Here and there, of course, there has been intermixture, ancient or recent, with Hamites, and consequently the result may be an improvement in physical beauty ; or there has been mingling with the Pygmy-Progna- thous, or the West African, Negro,- or the ~Bantu: From these crosses arise tribes like the Nyam- Nyam, 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 He A is SO io tae SA a, eee a ad 264. ACHOLI NILE NEGROES Bay. The fourth of these racial divisions is the Masai, a section 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 Suk-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 486 ANTHROPOLOGY 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 and 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—1,000 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 which did not spread to any appreciable extent, perhaps because it was planted among brutish Hottentots and apish Bushmen. These Sabzean 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,* * Perhays because the trend of Negro and negroid 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 OFiMPORORO against the current. UGANDA PROTECTO CHARACTER AND EU TION OF THE NATIVE RACES. Seas 1 000,000 wr 18 Males =} Da REFERENCE NOTE. Prewy negroes ‘Typloal negroes Negroes mixed with Marites Barmites (Galla, Somall stock) Uninhablted Area AG 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 Harnites, 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 anp MR. DOGGETT; WITH THE SAID OBSERVATIONS REDUCED TO TABULAR AND COMPARATIVE FORM By~ FRANK C. SHRUBSALL, M:B., M:B:C.2., FELLOW OF THE ANTHROPOLOGICAL INSTITUTE, THE 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 Suk (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 because the Nile of Uganda in those days created vast, untraversable swamps between Fashoda and the fourth degree of north latitude. VOL. I. 2 488 ANTHROPOLOGY and over as brachycephalic. The distribution of the series now under examination in these groups is as follows :— TRIBF DOLICHOCEPHALIC. MESATICEPHALIC. BRACHYCEPHALIC, Banande Bambute Baamba Baganda Basoga Bahima Wanyamwezi Swahili . : : : Kavirondo, Bantu speech . Kavirondo, Ja-luo speech. Acholi, Bari, Aluru . Lendu i Karamojo . Stak Masai Andorobo . Kamasia Nandi 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 1 1 1 Tew awueror | eer pwr] & | pDwodbFfe fw pro Bere ee | 1 2. 3 <6 n 1887. TRIBE. — DoLICHOCEPHALIC. MESATICEPHALIC. BRACHYCEPHALIC, Kast Africa. Wagogo_ a 6 Wangoni 9 5 2 Wanyema 4 2 2 Wanyamwezi 3 1 1 Watusi 2 2 -- Wasukuma . 3 7 — Wasinja a 4 -— Wasiba iy 2 = AO 29 5 Congo. =r na Bri Bateke _ 30 16 — Bayansi 6 8 2 Bakongo 8 4 = Bangala 10 5 as Balali 3 1 — 57 BA 2 Bantu Crania (Shrubsall) 90 30 =: Masai Crania (Virchow) 13 3 -- 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. 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. TRIBE. CHAMACEPHALIC, ORTHOCEPHALIC, JHyPpsiICEPHALIC. HyPERHYPSICEPHALIC. : (Under 60.) (60°1—65. ) (65°1—70.) (70°1 and over.) Banande : : , : -- = 1 1 Bambute ; : : : _- 1 5 2 ANTHROPOLOGY 489 TRIBE. CHAMACEPHALIC, ORTHOCEPHALIC. HypsiCEPHALIC, HyYPERHYPSICEPHALIC. (Under 60.) (60°1—65.) (65"1—70.) (7071 and over.) Baamba : 4 : : — = 1 li Baganda : ; : 3 — 1 6 1 Basoga . i : , : — os : 1 Wanyamwezi : : ; 1 2 2 2 Bahima : , : — 3 2 _ Kavirondo, Bantu speech. — — 3 1 Kavirondo, Ja-luo speech — — 4 AJuru, Acholi, Bari os 2 1 3 Lendu . ’ 1 3 2 il Karamojo Il 1 3 — Suk -— 3 3 2 Masai. — 3 4 1 Andorobo — 1 3 i Kamasia — 1 : 1 Nandi . ; : é 1 — 3 3 compared with Schweinitz : Wagogo ; : 3 : 3 4 6 -- Wangoni ; : : f 3 9 3 1 Wanyema . é : E 2 2 3 1 Wanyamwezi : ; : 4 — — il Watusi . : : : 2 2 —- = Wasukuma . ; ; : : 6 1 -- Wasinja : . F k — 5 4 1 Wasiba . ; ; ; F —- 5 2 _ 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 ale 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 :— LEPYORHINE. MESORHINE. PLATYRHINE. HyPer- ULTRA- TRIPE. PLATYRHINE, PLATYRHINE. (under 6974.) — (69°5—81°4.) — (81°5—-87°S.) (S7-9Y—108°9.) (109 and over.) Banande — -- a 1 1 Bambute — — ] 4 3 Baamba -- — 2 a -- Baganda _- — — v 1 Basoga . _- —- 1 : | Wanyamwezi — — —- 5 2 Bahima : : - 3 — 1 1 Kavirondo, Bantu speech = = = : 1 Kavirondo, Ja-luo speech. == 1 i 2 — Lendu . ; : ; : —_ — — 3 4 Acholi, Bari, Aluru — 1 2 : - Karamojo — ~- | d i suk 1 2 2 5) — Masai l 3 2 l — Andorobo = 8 2 l == Kamasia — 2 2 l — Nandi _ | 2 4 -- By this means a group comprising the Suk, 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. LEPTORHINE. MESORHINE. PLATYRHINE. HYPERPLATYRHINE. ULTRAPLATYRHINE, Wagogo. 2 2 7 2 1 1 Wangoni : 1 1 5 6 3 Wanyema- . = ~- 2 5 1 Wanyamwezi — -- 3 1 il 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 sufticiently 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 Suk, 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 Suk, 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 yellow 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 Suk 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 AQT 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 trink 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 iti 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-lno-speaking Kavirondo, Kamasia, Nandi, and Suk 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 bioculo-nasal 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, Wanyamwez, 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 Lendu 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 Bambute. 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 affinities 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 Svs stand in a somewhat similar relationship to the Acholi. The Kamdsia, 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. 492 ANTHROPOLOGY AVERAGE INDICES CALCULATED FROM BAMBUTE. 6 TRIBE . BAMBUTE. | BANANDE. BAGANDA. BasoGa. KAVIRONDO, Number and Sex 6 36 eskon 26) Vase Manas BAAMBA, SPEAKING, | SPEAKING. 26 4¢ 46 Cephalic. 787 79°4 74°4 | 72°6 75'4 76°4 Ti Length-height 66°7 68°4 66°0 | 68°4 69°2 69°5 72°4 Nasal 109°7 105°8 93°9 |103°7 | 106°1 104°1 86°6 Bigonial . 65°2 67°7 Ue || Tera 80°5 80°3 19°3 Bioculo-nasal . 113°9 TSS Ae/O) |) TL la33 |) Liles 1104 | 1148 Aural 56°9 57°0 69°6 | 64°4 62°6 590 62°3 Modulus. TDi 154°1 58°3 |150°1 | 156°7 157°8 161°2 AVERAGE PROPORTIONS OF THE DIFFERENT SEGMENTS OF THE BANANDE. | 2S | TRIBE BaMBUTE. | BAMBUTE. BAGANDA. BaAsoaa. KAVIRONDO. Wan- | LENDv. Number and Sex. 6 6 3 am 52 Se ola | MRE MDE a eee on 3. BAAMBA. SpPEECH.|SPEECH.| 6 ref 26 | 4g /4¢d Actual standing height | 1452 1497 | 1692 | 1560 | 1685 | 1722 | 1791 | 1732 | 1711 Head 132 | 133 | 126] 129] 120| — | — | 123] 124 Neck 62 | 57 | 54) 54) 55.) | =) ae ea Trunk . 310 | 32:0 | 324 | 329) 324| — | — | 318 | 308 Span 1035 | 1042 | 1072 |1041 |1065 | — | — | 103° | 1061 Upper limb . 478 | 478 | 484 | 475 | 485 | 478 | 474) 469 | 488 Arm 196 192 193 | 192 | 19°4 = —- 184 | 18°7 Forearm 171 176 | 179 | 176 | 3] = | = | Ire | wee Hand al TOS) ALI LOD AOC | a Los | LOLG Sle Lower limb . 496 | 493 | 497] 491 | 501) 505 | 580| 509] 516 Thigh 24°0 23°99 | 241 | 239 | 941 | — == | 2458) | “960 Leg 1959 2071 20:2") 20:1 20°3 | dz | PAIS OLA Foot : 14°5 146 15°4 | 149 | 5a ae} |) Wes | 156 | 154 Breadth of shoulders 22°9 23°3 242 |} 23:0 | 237 | — 1) 2258 | 249 Breadth of hips 16°9 17-2 INGEZP WAGER eG). || — 174 | 173 Height of umbilicus 58°4 588 | 62°77 | 599 | 603) — | — | 603] 610 Girdle index 74:2 74:0 Ya8 | 828 | 715 | — = 765 | 69°5 Antebrachial index 87°2 91°7 92°7 | 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- | SUK. MASAI, ANDOROEO. Kam- | NANDI. Bauima. : 36 BOSE OS ISO) 0 ee eee Asta. | 5 ous Ss ae) ae | 63 | Bart, ss 3 2 J os i; | | | 757 | 736 | 741 | 781 | 733. 763 | 733 | 75°9| 760 | 762 | 78:0 | 72°8 | 7371 65°3 | 60°3 | 65°99 | 718 | 625 681 | 665 | 676] 70:0) 732! 673 | 688 | 65°3 988 |112°7 |105°6 | 867 | 897 843 826] 769 | 936! 776) 810) 885 92° 735 | 674 | 703 | 747 | 75:4 708 | 7431 8081 765 79:3 | 694-1 74:2 | 700 120°4 | 121-4 |110°9 |121°0 |1260 11811 | 1164 |117°3 |128°%6 121-7 1288 |130°7 1405 Gen| 5458 |) See | G56) 6a:Ge) 669) = ea |) een etna 156°3 | 150° |153'4 |158°1 |157°0 1573 |159°9 | 1535 | 1562 | 146°9 | 155°8 | 155'9 | 1594 Bopy TO THE STANDING HEIGHT = 100. Lenpv. | ACHOLI.} Kara- SUK. | MASAl. | ANDOROBO, Kam- | Nanpt. Baniwac| Mean Hemorean “gp 3l2?S 129 )°S Geise leg lag lsd [29 (2S | exons | Barr, | (TOPINARD.) }1¢ | | | 1621 | 1763 | 1725 | 1716 | 1778 | 1642 | 1663 | 1530 | 1692 | 1680 | 1847 = 196 | 132 | 119 | 123 126] 130] 135] 126| 125 [lay] ies 13°3 53 | 87 | AD | 427) 4294 49 | 50| 48|/ 51] 51] 62 42 39°92 | 306 | 321 | 295 | 287 | 280 | 3074 | 318 | 295 |-31:0 | 297 35°0 1044 1105°5 | 105°8 | 101°9 | 107°3 |102°6 | 103:4 | 99°7 } 1071 | 10377 |1055 | 104"4 475 | 478 | 483 | 46°77 | 465 | 47°77 | 474] 459 | 484 | 471 | 48°0 450 187 | 18:9 | 198 | 191 | 176] 191 | 189 | 184 | 196] 189] 193 19°5 178 | 18°4 | 18°0 | 174 | NGO) |ulGer zie LGiSele UO Mes | aliz-8 140 11°0 | 105 | 10°9 | 103 | 121 120 | 113] 106 108 109 109 115 49°99 | 53:2 | 51°4 | 52°9| 541 | 55:0 | 51°3 | 50°7 | 52°99 | 512 | 51°9 475 243 | 95:4 | 251 | 263) 26:9 | 265 | 25:4 | 24:2 | 267 | 25°0 | 255 20°0 91:9 22°1 | 21°3 | 21°8 | 21°9 | 22°3 | 20°7 | 21°77 | 209 | 21°3 | 223 23°0 147 | 14°77 | 15° | 17 | 150) 148.) Ios | a ar 148 | 152 15°0 29°6 | 23°4 | 93:0 | 228 | 938 | 22:4 | 234 | 21°6 | 23°8 | 22°9 | 22°2 23°0 04:4 | 171 | 179 1691 178 | 183 | 174 | 176] 1774) 171 | 17-7 18°8 614 | 615 | 60°99 | 608 | 61°6 | 63°77 | 607 | 62:0 | 62°0 | 619 | 59°8 60°0 08 | 730 | 781 | 743 74:9 | 81°7 | 740 | 817 | 730 | 748 | 80°4 81°7 95°2 | 973 | 90°9 | 9111 | 96:0 | 87-4 | 91°55 | 91°3 | 91°3 | 921 | 92°2 — 901 | 870 | 849 | 82°9| 814 | 842 | 815 | 892 | 783 | 852 | 874 | — 494. ANTHROPOLOGY | | TRIBE ; : : ; . | BANANDE. | BAMBUTE. | ——*~+—-—~ | ——— = 2 ee ee Number : . : a aw Game |) gee | CT ee 5 6 | | | eet ; : . | 40 45) 3 34 35 20 Sex ete feo. *S. ul | 3 3 3 3 Standing height. . . . | 1575 | 1460 | 1418 | 1472 | 152 Height of head from vertex to\| j99/ 919! 174/ 193/ 205 | 9206 ‘chin. : : 4 J) f | | é | = | Length of neck in front. i ooh a 17 91) = 90 89 Imengihvofirumk.. 9. af «-=_| 834 | e0y |) 453) 4709) 482), 449 Span ofarms —. : : - | 1635 1541 | 1436 | 1582 | 1548 | 1559 Length of upper limb. —. 738 | 688 | 686 | 707 | 702) 737 | Length of arm. ; : 2 | se | 945 | 273) 296 | 286 | 308 Length of forearm ; ; . | 284 | 298] 254 | 242 | 253 262 Length of hand . : : | 70.1" a5) 1597) 1698) 163.) er Length of lower limb. . . | 766| 702| 714| 674| 695] 779 iensthotthieh © . «« . | S77 |) 384) 344) 3200) 328 | mses Lengthofles . |. . . | 306| (@ | 288) 282) 285) 308 Length of foot 7 er 34 | 204] 194] (2) | 219] 220 Height from internal Prillcolisy | | | e { fe 2 72 2 “to ground : a) & @) sa |G | Sz 86 | Maximum breadth of shoulders. | 360 329 | 302 333 360 369 | | | Maximum breadth of hips . | 271 | 275 | 230 | 255 | 255 | 266 Height to umbilicus. : : 931 | 881 | 826 | 826) 850] 905 | | Circumference of chest : ; 780 | 800 | 700 | 730| 745 | ‘760 Minimum supra-malleolar cir- \ eal eel aoe eee fe - | cumference of leg. fj 193 | 175 170 | 170) 162) 198 Maximum supra-malleolar cir- | | : | 3993 | 5 5 2 cumference of leg. g| 328 | 285 | 245 | 260 | 280 | 290 Proportions to ae — KIO) | | | Head . : : : 3), | a GES WSK. | ISH) | 11S Te Nee ae ee ae S|! == i omcle Gea egress Trunk . ; : a 309 | 347 | 319] 329 | 327 | 295 Span. : : - | 1033 | 1055 LOLS | 1073 | LO5-29 1024 Wpperlimbe. 7 5 2) a) 46:9 a7 As oS say ea Arm 8. 4) |. paleo) |) 661) 1933) 20-7 |ete:aale aon Forearm . : ; 5 || ISO) Som | ys) |) ee) | Were |) a Hand : : ; : ‘ LOS? |) SOON ao (eS |e alee 11 Lower limb . : : AMES. |) akePIL jl) GxoRal || ara || APB || wil Mish 2. 5) 8 |) 28i9n|Ponr9 |outaa ool oo Sams: Leg ‘ é ; : . 19:4 | () 20°3 | UigPpy || egyab |) PxOy Foot hy By TSO EO TBE oe Breadth of shoulders . : : 2959" 94:6 WP O13) |B so) MOAeh al eae! Breadth of hips . ; é S725 | ASS yee 2aluubaES | Eb wigs Height of umbilicus. 3 : 59d) 60:3. 58:3) a7 Su lioaet ool Girdle index , : ; 5 | ea | 760 |) 762 || 76S | aOts | wa SE RoE WH ON — = SICH NEP NNO Ee Ff OD HOMO! UNO CHS 10 TE TT OW 7TNWWRKADOD Oe TT DD ANTHROPOLOGY 495 BAMBUTE. BAAMBA. BAGANDA. Basoca. Siepto (om) a | aa; ie) 5) te | hie | done como BO) || 3X0) 45 40 25) | 40-50 | 24 28 30 30 B35 eto ? ? Sates 3 3 oe || eas: ? ? a 8! | 1292 | 1427 | 1660 | 1562 | 1613 | 1658 | 1804 | 1554 | 1578 | 1610 | 1498 | 1559 | 1688 19 2 204 224 218 207 210 221 | 206 206 | 209 195 190 221 ie 27 | 1597 | 1617 | 1563 | 1726 | 1799 707 | 788 | 833 298 | 251] 323] 315 | 302 3298] 352! 317/] 298 | 285] 278/] 319]! 326 ee — bo = ~I — or rey Le) | or S ~~. or Or — Or — o> on ~I bo on SO) SS) 230 | 255 | 304] 265] 283] 300| 328/| 298] 248] 9273| 260!] 290] 326 142) || “60! “185 | 168") 181 | 179 | 204) isa sede wz 169.) 1790) 1st 629 | 692] 833] 754! 764| 842] 917] 761| 756! 778| 750| 7831 798 301 | 318| 401 | 367| 361] 416) 447| 372] 354| 384| 364 393 | 359 255 | 296| 343] 324| 309] 338| 3781 317| 317] 315| 309| 306 325 212 | 291 | 967) 290) 249| 956) 277) 233) 985] 934] 297 | 935) 957 | Wail 78") “89:|| 63") 94) BB] G2) 72i1 85) 790) 7 esate | | | | 299 | 328] 408| 364| 423] 385| 417/ 356] 367 | 352 |. 349 | 370 408 241 | 267 | 301] 261 | 311| 278] 309| 311] 304). 303/| 277] 291 | 303 751 | 841 | 998 | 914] 975 | 1015 | 1199 | 941 | 939] 942 | 903 | 944 977 700 | 830] 906| 750! 870! 815! 891 | 830] 88s | 762! 740} 803 |. 847 | | | | GOs 210 | 178] 208] 189| 209] 197] 194] 195] 185| 175 | 184 DQ) ||, = 395 | 310 | 345-|| 321 |) 338 | 320)) 318 | 340) 299)| 307) Slo ) bi OO) By f on ) 2 ‘ 319 Soi0) | P32i8 32°4 ote ola: Silent 32°6 33'8 33°5 31°8 | 33°70 34°9 — -~I CO p— ~I We) — 10.0) ww — -~I Ke) —_— I or — (0 0) — — @ 0) ~~ —_ ite) bo Po ~I No} ca [e.) or or om) ~ = oy Ce Set) = +I r= S ee) 6 2) He wo) (>) bo w — 7) ive) © bo ASS (on) bo we) we bo bo SO) Ta) 1» . w i bo bo we — ~ bo wo) bo ew) w bo co bo ww iv) bo ww ~I J x bo 60'4 | 61:2 | 664 | 60°6 | 59:5 | 585 | 60°3| 606 | 57°9 741 | 87:3] 82°3| 860 | 793| 786) 74°3 496 ANTHROPOLOGY TRIBE Number 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 J 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 ., ; . Neck Trunk Span : Upper limb . Arm : Forearm Hand Lower limb Thigh Leg Foot . : Breadth of shoulders Breadth of hips Height of umbilicus Girdle index (95 | 96 | 97 | 98 m bo bo Ot eS KAVIRONDO. 30 40 26 2 ey ww) or SH ae — 505 | 468 | 48°3 | 4557 PAV |) KSP Il 196 | 179 WS) |) aay |) ees 17-2 1 VWI aESS KO) ei 50° | 50°99 | 496 Bb) || Bare) |) Sate | Sei OFS) | ZIG: — — 4°5 oF IK AVIRONDO. 30 31 32 33 30 35 36 30 3 3 3 3 1813 | 1726 | 1785 | 1724 294 | 206| 216] 215 Sin 7897 109 88 BUS ol | 549) | 561 1859 1838 | 1815 | 1781 847 | 852 839] 809 346 | 371] 342] 313 290 | 297 304] 318 DA Sse) 1934) “178 990 | 914 911) 860 485 | 464 | 433 | 414 AL | 351) 382) 359 275 | 249 | 259 | 268 88 | 99 96 87 417 | 431 | 422] 406 309 | 292] 295 | 312 1115 | 1065 | 1077 | 1010 912 | 888} 920) 960 205 | 200} 212 | 220 34711 330 | 2320) | 380 AOA MeO) TOA | wio4 4°5 Ba 461 51 28°6 | 30°0 | 308 | 32°5 102°5 | 106°5 | 101°7 | 103°3 46°77 | 494 | 471 | 469 191 | 215] 192] 182 160 | 172 | 7-0 | 18:4 Ge Or 10:8 033 54°6 | 530 | 51°0 | 49°9 28°8 | 26:9 | 243 | 24-0 23:0 | 20°33 | 21°4 | 20°8 152 | 144] 145 | 15°5 230 | 25°0 | 23°6 | 23°5 170°) 169) || 1675.| 181 61°5 | 61°7 | 60°3 | 58°6 74:1 | 67°7 | 69°9 | 768 ANTHROPOLOGY 497 WANYAMWEZI. SWAHILI LENDU. = —_— — | —"_ \; —— ay || ate 37 38 9 40 41 42 25: | AG | 335 1) 455° 125, 128° gon 24 3 3 3 3 2 2 Seat es 1637 | 1745 | 1745 | 1757 | 1548 | 1563 | 1683 | 1603 219 | 225 | 207 | 222) 225] 205! 210} 197 | 65 73 92 85 52 Sis| +4 Si 87 531 | 564] 549! 574] 549| 5296|] 510] 512 1688 | 1750 | 1716 | 1880 | 1596 | 1665 | 1757 | 1646 760 | 8091 792| 847 | 724| 743] 808| 754 293 | 311 | 328] 333] 298| 288] 329] 298 291 | 318 | 281 | 329 | 253/] 279] 311 | 273 176 | 1800) “1834 185 P73") 176 || S1684e ss 822 | 883| 897] 876 | 722) 751 | 882} 807 407 | 430| 440 | 425 | 341 | 355) 437] 398 | 337 | 359] 376| 362 | 298| 315 | 362] 336 255 | 282] 262] 272 | 244 | 225 | 236 | 247 78 94 81 89 83 81 | 83 73 | 377 | 395 | 369| 4384 | 394] 371 | 368! 369 964 | 319] 301 | 309 | 334] 301] 301 | 291 978 | 1040 | 1065 | 1048 | 913 | 961 | 1057 | 960 875 | 912| 812] 970| 849| 818 | 840| 865 200 | 230) 200| 212} 194] 208] 185 | 210 332 | 356 | 320| 365 | 343 | 335] 315 | 330 | 13°4 | 12° 11:9 | 12:6 | 145 | 131 | 19 | 12:3 S94) || 429°] e530 ash) SS) “So ees ro 39°4 | 39°3 | 31°5 | 32°7 | 35°5 | 33°7 | 30:3 | 31°9 103°1 |100°3 | 98°3 | 107°0 | 10371 | 106°5 | 104°4 | 102°7 464 | 464 | 45:4 | 482 | 468 | 475 | 48:0 | 47-0 179 | 178 | 188 | 190] 193 | 184] 195] 18°6 178 | 182 | 161] 187 | 163 | 179 | 185 | 170 10:8, | 103) |) 10:55|) 10%), 12) Us 100.4 502 | 506 | 5174 | 49°99 | 466 | 48:0 | 524] 50°3 24:9 | 246 | 25°2 | 24:2 | 22:0 | 22°7 | 260 | 248 206 | 206 | 21:5 | 206 | 193 | 202) 215 | 21°0 L5G 16°2 15°0 Toro e ors | 14°4 | 14°0 | 15°4 93:0 | 22°6 | 21:1 | 24°7 | 25°5 | 23°7 | 21°9 | 23°0 161 | 183 | 17-2] 176 | 21° | 193] 179 | 182 59°7 59°6 610 59°6 | 59°0 | 61°5 62°8 59°9 70:0 | 808 | 81°6 | 712 | 848] 811] 818] 789 498 ANTHROPOLOGY TRIBE é : : : : _LENDU. SA ALURU. ACHOLI. a oe as ee al as ae aD Gea Number : : pecs 44 45 46 47 48 49 50 Age . : : : ‘ 20 28 30 D5 22 20 36 4o Sex + Saher 2 3 3 3 g ef 3 Standing height . ; : . | 1634 | 1757 | 1665 | 1887 | 1554 | 1588 | 1697 | 1802 Hehe ot head from hae ah 908 | 2091 2161 2925 | 192! 906! 995 950 Leneth of neck in front. : 83 82 91 78 ie 51 62 52 Length of trunk . ; : ; HAO | 534 || 520)\) 603) )) 507 | 532), 25094) 2535 Span of arms ; : : . | 1702 | 1843 | 1786 | 1960 | 1643 | 1676 | 1810 | 1913 Length of upper limb . ‘ : 778 | 850] 821 | 892] 715 | 779 | 811) 883 Length of arm. : ; = At) 2300] FS260 5 SIA) 3679) 267 | 318 | 317 | 361 Length of forearm : = | 2938837 1) U38144) 5326) e289) | SekGaolt eras Léngth ofhand . . . . | 185| 187] 193| 199] 159| 175 | 180| 189 Length of lower limb . : || <803 | “932°! 2838 | “981 || =780" || 799") 3901 |) 4965 Length of thigh . ; , : 390 | 469 | 423] 482] 389] 376] 443] 461 Length of leg. : : : 3431/9386: | ised+) 2428) S3s) | sssulieooie meade Length of foot. : f DAS | BIRO) |) e250 | S2iho |) e800 |) 230) pe so4 aoe Height from internal abolaay 70 7 73 OT 73 85 87 99 to ground. : 2 Sea) Maximum breadth of shoulders. | 357 | 429] 425 | 444 | 327 | 307] 385] 433 Maximum breadth of hips . . | 991] 308] 286| 317] 978 | 277 | 2982] 310 Height to umbilicus. : . | 1003 | 1099 | 993 | 1174 | 964 | 1011 | 1020 | 1122 Circumference of chest ; ; 775 | 902] 962] 922]! 770 760 | 810] 923 Ro aera a \ | 193 | 205 | 215 | 205 | 178 | 178! 190| 210 en ae as or \) 302 | 345 | 380] 330] 290] 283] 340] 325 Proportions to es = 100. Head. : 5 | eer 119 13°0 119 19°4 13°0 ore 13°9 Neck . ; k ; 5°8 A°7 55 4°] 4°8 3D sry) 2°9 Trunk : : : . ¥ 330 30°4 31:2 S370) 32°6 33°5 30°0 997 Span : J ; ; B | O4S2 | NOASON MOTs | LOSI9 NOa ia ROD oe OG 1 FLOG Upper limb . ; 3 : 476 48°4 49°3 473 45°4 49°71 478 49°0 Arm é : 2 : : 18°4 186 18°9 19°4 172 20°0 Itsy 7/ 20°0 Forearm L 3 ; : 179 19°2 18°9 vied 18°6 18°0 18°5 18°5 Hand . 3 : : , TALS} 10°6 11°6 10°5 10°2 110 10°6 10°4 Lower limb . ; : ‘ APL | I8H0) || X0R8} |) G0) |) EXORD || GOxR) |) BBL |) GSR Thigh 3 : A é : 93°9 267 95-4 Dye 25°0 DBP || Orel 25°6 Leg : ; : F i PIO) ||) S220) 20°2 DPT 20°5 ilies ils 22°9 FF oot : : 5 , 152 15°4. 154 145 151 14°5 150 14°5 Breadth of shoulders 3 : 5 | IRS) I ateal || ae |) BBs) || IIXO) || TS) || ea |) aie: Breadth of hips 2) 9 29) 0 Fle) 078 DFS ee Gee el Ou ele Gale erga Height of umbilicus. : 5 | eel | eee |) SHORES: |] BA | BNO) || (8H || ORL |) Gow Girdle index ; : : + | Si |) 7S |) Gres) || sa Shin 902 Fa 2ule T1e6 ANTHROPOLOGY AOS Acuoxt.) BARI. KARAMOJO. SUK. me 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; 915 358 | 340] 326] 333 | 335 | 307 | 357 | 350 | 320] 325 | 298 | 303) 355 | | | | | | | HAG eA 9-9) lass 12:2) A Si6) | NGS, | eeG) |) On| 2A | a tea ehz A Gal reson pe coll) Wo elen 42a) St) AS ard |) a8 || Ae Se all | 9 ae 320 | 31:4 | 301 | 31°3 | 32:0 | 314 | 324 | 329 | 309 | 317 | 223] 303) 315 103°7 | 100°4 |107°6 | 105°9 | 104°2 | 101°7 | 106'2 | 106°8 |100°7 | 103°7 | 99°3 | 97°8 | 99°8 465 | 465 | 482 | 497 | 486 | 470] 492 | 478 | 464 | 466) 460 | 448 | 472 179 | 18°7 | 20:0 | 204 | 201 | 193 | 199] 19:0 | 193] 190/ 196 | 181) 202 Sait WebiaS) |p Ur 2 S sat a78 173. |) 1S | esp Lien) LTO) IG ele 3, EGG 103 | 100 | 109] 1o8| 107 | 104] 113] 110] 100] 98] 103] 104] 10-4 BIFO! | 516) | 5257 | 519 || 51S | 52'3'| 51:3) 506 | 52:8 | 5271 | 560 | 523) 508 244 | 246 | 244 | 255 | 25:5 | 261 | 24°7 | 24°7 | 25°6 | 25°0 | 296 | 265 | 241 290) 29°6 | 240 | 21-4 | 21-2 | 21°2 | 216 | Bil | 22:4 | 224 | 222 | 216) 212 (ey iss |S isis.) 1s | 182 | 158 | loz |) 139 || Tol | lee | lo a 934 | 23-4 | 245 | 212 | 934 | 29°7 | 226 | 25:0 | 21°7 | 238 | 223) 22°7 | 232 WTA | 2) 205 | 6 |) 178 | 183 | 178 | iss) 165 | 14 | 165.) Lio | bas 61:9 |’ 61:8 | 621 | 60:6 | 604 | 610 | 608 | 617 | 627 | G11) 578) GOT) GLO 74:2 | 736 |/8l0 | 831,| 762 | 807 | We] 743 | 759 | 732) 743) 102) too 500 ANTHROPOLOGY TRIBE SUK. —— oe es a ee Number 64 65 66 67 68 Age || a5 | 2 30 30 2 Sex , basley ree bctm hots) te Standing height . | 1698 | 1646 | 1670 | 1792 | 1669 Height of head from vertex to) 196 | 396 | 931 997 | 927 chin j : i) | Length of neck in front | 95 77 70 79) — Length of trunk . ; : . | 5296] 481 | 500] 519 | 536 Span of arms 1723 | 1803 | 1675 | 1865 | 1716 Length of upper limb 815 | 826| 755! 829 | 792 Length of arm 338 | 335} 296] 322] 329 Length of forearm 306 | 314] 287] 321] 296 Length of hand TON |) eae Te AUS) rr Length of lower limb . 881 | 892 | 869 | 967) 878 Length of thigh A329) | 4519) 435) | 486 |" 445 Length of leg 368 | 364| 352] 389| 367 Length of foot : 242 | 251] 2441 963 | 9229 Height from internal malleolus \ — ; 2 = to ground : el | a ee ae a0 Maximum breadth of shoulders . 362 | 384] 392 | 499| 375 Maximum breadth of hips . : 280 | 297 | 267 | 295 | 316 Height to umbilicus 1006 | 1038 | 982 | 1118 | 1045 Circumference of chest | 856 | 859 | 793 | 872 | 891 Minimum supra-malleolar cir-\ |, = Z cumference of leg . F J} Ais) Ue Bek) || ie SY: Maximum supra-malleolar cir-) < | j9 | 95 ‘ cumference of leg. If | PUES PAIN zis) 331 | Proportions to height = 100. | Head P : , 5 emeilSssal) oye TIS HS Ile Tea 13°6 Neck | 56 4°7 4°92 44 | — Trunk S10) 2972.5 29:9) | S29;08| 32a Span ; 101°5 | 109° |100°3 | 104°1 | 102°8 Upper limb . I) 48:09 50:2) | AbD CAG el waza Arm IGS) || Bort | ize |) WSO) |) ery Forearm NSO | NGL | Wye | Wes) |) Wale Hand : NOL || WON |) WOK) Wer |) ISO Lower limb . OIG) || 4b) || GYAO) || SBHs | Garg Thigh 25°4 | 274 | 260 | B72 | -26;4 Leg 21-7 || 220) 11a) Ole7aleo a0 Foot ‘ : : | ASS iy) ASS |) ele 7] 118327 Breadth of shoulders . ; ; PASS iow |p sss) I, OBYa |) ORs Breadth of hips. ‘ : | |, 16a | 180) 1605) Go Psi9 Height of umbilicus 592 | 631 | 588 | 62°4 | 62°6 Girdle index tS Wieted) | G82 | (G9 Oe NSA ANTHROPOLOGY 501 err b by ot Go | a9 eg RA Ores pe Dwow-aTIoOk ~i o> MASAT. | ANDOROBO. 74 | 75 | 76 | 77 | 78 | 79 | 80) 81 | 8 | 83 | B4. 20 | Want 28.241 2 22. | 26 | 24 35 30° || 25 |) «40 ee: $ | | 1741 | 1583 | 1603 | 1677 | 1652 | 1684 | 1665 | 1474 | 1576 | 1589 | 1540 218 | 223 | 201 | 227| 998 | 212| 297] 192| 184] 218] 200 | 90) 73) — | 9 | 74) 95) 70) 66) 91) 83) 65 453 | 429| 495 | 489| 533| 536 | 511] 465 | 497| 474] 501 1811 | 1603 | — | 1779 | 1773 | 1728 | 1705 | 1497 | 1600 | 1606 | 1554 31 | 730| 791 | 785 | 805 | sol | 791 | Net} 719] v42| 719 337 | 287| 316; — | 332] 318| 311| 961] 280| 283) 304 | 290) 251} 279| — | 270] 302| 292] 952] 267| 275 | oni | 204] 192] 196| 200] 203] 181] 188| 154] 172| 184] 164 389) || = 362 Bod 344 3389 | 310 354 324 332 250 230 224 255 | 257 273 255 212 223 258 228 | | | TO |) = = 83 | 73] 78| 89 72 77 93 74 = | =. | = | -340)) +300) 333 | 340)|)" 285 |) 28a 932011) 290 | | | | ee | 19, dae | 195, | 13:5)| AsGe\ 12:6) 136 |) 1300 Piers!) 137 eI8:0 52| 46) — 57 | 45 | Bq) 42) 45) Be] Bollea 260 | 271 | 30:9 | 292] 323] 31°8| 307) 315 | 315 | 29°8 | 32° 1040 |101°3 | — | 106°1 | 107°3 | 102'3 | 102°4 | 96'8 | 101°5 | 1011 | 1009 47°7 | 461 | 493 | 468 | 48°77 | 47°6| 475 | 45°3| 45°6 | 467 | 4677 194) tea) 1979) = |. oO | 189)) Tey Vier trsall sen ee Geta | le4e|| d=) | TES A775) Ll | GON etal 16s Uva) Wat) 19-9 || 1191 | 19:3, | 107 | 113'| 10:4) 10:9) 116") 10:6 i) -BXore3 | Byits 544 516 49°5 49°9 55 509 | SiO 512 50°3 30°) | 281 | 21°3 | 251 | 93°6| 249 | 25°83 | 25°0 | 293°7 | 25°0 | 23°9 29°3| — | — | 216] 21-4 | 205 | 204] 21:0] 225 | 204} 216 | ao | 14°5 | 140 | 152] 156] 162] 153] 144| 141] 162] 148 21:0 | 23°4 | 22°83 | 2933 | 2932 | 932] 236 | 224] 211 | 22°8| Q1°4 LSOa les | SON) TES Lei | Daoy18is) | 168) Vira | ie) 1878 G2 == | R600) EG1sO<| Gia)? G05 | GIF | s69¢7a\) 599") 162°1 35°5 | 762 | 833 | 76°9| 791 | 75°4| 774 | 752 | 82:0 | 754] 87°8 502 ANTHROPOLOGY TRIBE Number Age c Sex . ; ; Standing height F E : é | Height of head from vertex tochin . | 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, : é 3 : Bil Maximum breadth of shoulders Maximum breadth of hips Height to umbilicus Circumference of chest . Minimum supra-malleolar circumfer- \ ence of leg : : pu) Maximum _ supra-malleolar ee \ ence of leg J Proportions to Rage = 00) Head ; Neck Trunk Span L Upper limb Arm Forearm . Hand Lower limb Thigh Leg Foot Breadth of shoulders Breadth of hips Height of umbilicus Girdle index KamAsia (NANDI). “n~ ANDOROBO. 85 86 | 87 28 4o | 2 3S 4 3 1667 | 1762 | 1607 215 | 260| 217 oo. 72, 516 | 483 | 498 1733 | 1852 | 1584 800 | 864 | 725 314 | 361 | 282 293 | 316 | 270 £93 |) 1WS87 | 173 846 | 970 | 820 416 | 486 | 419 341 | 392] 306 259 | 282 | 255 89 92 95 393 | 410 | 393 289 | 305 | 272 | 1016 | 1105 954 832 868 840 189 | 193 | 193 307 | 328 | 328 129 | 148] 13 Bad! |e 4° 31:0) | 2774) Sis 104°0 | 1051 | 98°6 480 | 49:0 | 45°71 18°8 | 20° | 175 LGe id Oe) LES 116 | 10°6 | 10°8 50°7 | 551 | 51:0 25:0 | 276 | 2671 20% | 2272 | 19°0 15°5 | 160 | 15°9 23°6 | 23°3 | 24°5 LESS We3|) 169 60°9 | 62°7'| 5974 73°6 | 744 | 66:7 1 15 | 17138 | 1676 215 213 | 206 206 94 12 70 96 LOW RGE Tal ced oa TOP |) WI |) TAD bp WOS Bh DOTey | shes 1). AIL 2637) Qed. WO aia ASS PIS} || URS) |) ROR. |) DI 14:6 |) 15-4 |) W427 =) 14S 93°5 | 25°1 | 22°3 | 23°9 Dale Sse wl 7ee |e alee 62:9 | 60°0 | 625 | 622 COS ZIG) | at Dalt dee ANTHROPOLOGY 99 KaAMASIA = (NANDI). NANDI = = =— - — = 92 | 93 | 94 95 96 97 | 98 28 | gon ez4u 26" | eas) || 50 | 18 6 4 — ? oi 3 | oi 1705 | 1720 | 1607 | 1657 | 1808 | 1712 | 1551 919 | 210] 211 | 916] 993] 999) 195 96 99 70 69 97 78 79 470 | 5293 510 | 532) 571 | 594 1| 476 1867 | 1799 | 1700 | 1733 | 1860 |:1794 | 1558 842 | 824] 762.) 778| 848} 791 | -731 FAQ R897. 319.19 330395 6310 2301 318 | 310| 278| 980] 318 | 9293! 960 182: ester | S172" 168°) 195 sss) S10 920 | 888| 816 | 840] 917] 881 | 801 463 |_ 427 | 388} 414] 445 | 494] 412 372 | 373 | 355 | 352! 380 1-365| 313 947 | 258 | 233 | 2331 9741 949 | 9947 85 88 "3 74 92 | 92 | 76 410 SION) || Byes 386 367 | 415 |... 375 979 | 278 | 290 | 311] 302] 2988 | 97% 1062 | 1079 | 1005 | 1004 | 1130 | 10527! 940 833 | 810 | 899 | 915 | 880 | 890] 830 | | | 180 | 190 | 155 |- 177 | 183| 191 | 200 308 | 315 | 367 302 | 325 | 3921 390 128.) 1959" 137 | 1356.|_ 19:3.) 13%4.| 1936 56 58 44 | A? His 4°6 | Sl BY65|s80'4.) 817 =|. 391 || 231°6)|.80:6: | 3307 109°5 | 104°6 | 105°8 | 104°6 | 102°9 | 104°8 | 100°5 49-4 | 47°99 | 47:4 |°47°0 | 46:9 |- 462) 47°71 20'1.| 19:0) 19:4 | 19°9-) 18% | 181.| 19°4 187) 1809 173-), 169) |< V6.) Vel 168 LOT TOO | 1027 2 Os 108s | 11:0: | 110 54-0 | 516 | 50°8 | -50°7 | 50°7 | 515 | 51°6 972| 24°8| 241 | 95:0] 246) 248 | 266 91:8 | 217 | 22:1 | 21:2 | 21°70 | 21°3| 2072 L455 | 150-14 | da) 152 | 1145 | 4-6 24°0 | 22°7 | 23°3 | 23°3-| 20°3 | 242) 94°92 16-4 | 162 | 180 | 18°8 | 167 | .16°8 | 17:9 62:3 | .62°7 | 62°5 | 60° | 62°5 | 61°4 | 60°6 GS0nle Sele 77-38 S064) 823") 69:45 || 7378 LUMBWA (NaANDI). 72 576 1772 816 332 295 328 | 465 88 401 321 1101 880 BAHIMA. 101 | 102 Stoll. 3 e 1919 | 1553 = | ez — |} 79 | 648 | 542 | 1973 | 1647 895 | 751 | 358 | 295 332 | 265 205 | 191 | 916 725 | 433 | 350 412 | 314 Q75 oe 7 | aati 416 | 346 | 304 | 288 1074 | 9244 840 789 | 200 | — | IO5 995 | | | Ee See) — il | 338 | 34:9 102°8 106°1 46°6 | 4874 18°7 | 19°0 tyes Ail 1027 +) 123 477 | 46°7 22°6 | 22°5 | 215-202 14°3 | 15°5 | 2G | 99:3 15°8 | 18°5 He || = 731 | 83°2 103 40 504 ANTHROPOLOGY TRIBE . BANANDE. BAMBUTE. Number . it 2 3 4 5 6 i 8 Age 40 45 30 34 35 20 22 20 Sexi) Gals of J of 3 3 3 3 3 ; Maximum length 179) | 7 |) “Y845)) “1925” WS2s TS6a eel so—) Lom | Maximum breadth . 148 | 143| 149| 151| 141 | 153| 145 | 149 Bizygomatic breadth 140) 136) |" AS0r 398) tSSsie asa S08) aalte2 Bigonial breadth 105 95 | 85 91 89 91 82 88 External biorbital breadth 145 | 1149) 150) |) 56 | Ed2) GOS S52, | 55 Internal biocular breadth 30 34 31 36 35 35 34 33 Length of ear 61 62 58 54| 58 59 55 57 Breadth of ear 33: | 32 | “31°! 30) TSiale ea4uieuead go Length from nasal spine to root 37 45 48 41 | 40 43 35 41 Breadth _,, a - ie 45 44 4] 44 | 50 46 45 43 Indices. | Cephalic . S277 | 8078" | S150) SiGe ison eOers ator an eee Nasal 12156 | 978 | 8bd:4 | 1073 | 125°0 | 106;9 | 12856) | 10459 Bigonial . HOON GOO GOAT C5i5)| S669) | B63iGe M6sal | 66°7 Aural 54°1 ILE) || faze |) SS} |) eek || WAS | Gls || SSF TRIBE . | BAsoGa. | K AVIRONDO. Number . 2 | 23 | | 25 | 26 | a7 | 28 ) 29 Age 20 50 293 | 30 40 26 25 26 Seen yi omer caller sen eae ce | oe lives ad = (Maximum length 183))| 1957) °1932|— 182) TSS aS ier 98 ee = (Maximum breadth . |. 146 | 139 | 152 | 146| 149) 148 145 | 146 Bizygomatic breadth | 199 | 132| 135 | 140! 147 | 136]. 139] 136 Bigonial breadth 98 | 111 | 108 | 105 | Wiel WMG Ms iss) Oe External biorbital breadth IOI Bee ize TE et |) Ge | Gh Internal biocular breadth 32 35 34 | 33 46 | 40 35 38 Length of ear 52 1\\o5s| 54ak Gree es gules le yGOulmetaS Breadth of ear : | 32 32 34/ 39) 34 32 34 37 Length from nasal spine to root . | 37 41 42) 45 40 | 41 45 42 iBreadthi= 98) ae - do\| ay) 48") #43)! S50 | 43) 41) 40 Indices. | Cephalic . 79:8) FICS") 78:8) S02 72") Woe) “732 | V7bEs Nasal OSM MOO AS Oor5 aOR OAT OTe) SOR Bigonial . e604 (8451-4) 80:04) a°erONll 2 79:65) 1Sos30 S184 V6 Aural Giles G27 \\6s ON eae ao OrGa ln bOr | ebony | 62°7 ANTHROPOLOGY 505 BAMBUTE. BAAMBA. BAGANDA. Basoaa. Geuiei0), te) 12/13 id | 45 9) ae. |) ay fe nee eon eeod 20 30 45 40 2 40 50 | 24 28 30 30 35 45 — bo | — ww UC) — on _ — wy) Wo) — w -~I — ww TSG — is (on) pe bo a) i w bo —_— bo Ne) —_ 3) bx Cc — aa fon) — a uC 811 TOD 1) CHD 762 Heal oul 73:8) | 7330 UO || 727 732 TERE TSF 105°4 | 1111 |) 88°0 93°0 88°4 97°6 OoiGy eal: 94-7 ' 10977 | 100°0 | 102°5 | 102:2 —_— 6ls7 72°8 68°3 TO2 746 80°1 746 13D 144 754 706 | 82°0 p42) 596 59°3 63°6 Hole rileatdl 65°5 69°4 504 585 64-0 743 | 63°2 KAVIRONDO. W ANYAMWEZI. Shc LENDU. 30 | Syl | ey 33 34 35 36 3st) 88 39 = 40 41 | 42 SO SS |e Soe Wo So Gea iE ci || es Peet Ager || 2 aoe PRC Pros aoe ule oe. eo) soe mm 190 |. 194 | 198 201) 195 | 195} 193 | 189] 194] 190] 205:) 189] 187 Ae eto One 54 | M54 | tosh) 47, |) s15in |= 136 | 43: |" 142 |. 14s) qa) aa 1339) 91395 se | 1ss}) 139) 1387 | 144) 137 ,| 186 | “131 | 135 | 135 | 136 Oye) ae ere 96| 102) 106] 106) 96| 105|/ 96] 89| 98] 99 145 | 147| 155| 143| 146| 142] 187) 142] 142| 187| 142] 150] 148 36 || S|) Wise of | .3r 36] 38 31; 38 33 38 35 | 40 51 46 49 47 y 44 45 2 50 36 | 35 45 40 49 A) || Bis} 44 43 41 48 AG 46 44 38 42 40 774 | Ticou Me TsSe AGIOe |) F1SiD TA (G2 TecO. | Terd \e F400 | SOSIS: eeeiGnle ri ra0 824 | 913 | 776 | 936 | 955 | 93:2 | 1066 |111°9 | 92°0 | 1222 | 1086 | 93:3 | 1000 805 | 799 | 80:4 | 696 | 734 774 | 736 | 701) 772 | 733 | 659 | 726 | 728 Dug) |) COB 684-672) | 66a 593 | 677 | 62:9.) 565 | G6 | 5656") 58i6) | 58°9 506 ANTHROPOLOGY =. ' | Loc- | TRIBE . : ; : : = LENDU. | BWARI. ALURU. ACHOLI. = aL a ( Sere Number . : : : 2). 43 -|-a44- {| a5 | gab 47 48 49 50 | Age. : : : : wih. $BOo «| ea2S 30 25 ZO. 920 36 40 Sex . ; j 2 3S 3 3 ? 3 ef Z| Maximum length . : . 187 | 194 192 | 196] 189] 191! 184] 189 1 |Maximum breadth . - .| 142] 134/ 150] 148| 135] 134] 141 | 153 Bizygomatic breadth . : | 39832) 8038 | S138") MSs") e474 eo.) 7135 | Si6 ys | Bigonial breadth . : : . 934| “492 94 | 102 90 | 92 98 | 100 . . ~ Ay ~ ~ External biorbital breadth . : 1455 || W505 152) 65s) Ssh.) BI) ass) so Internal biocular breadth — . : 3) 35 35 Sil 345) 35 Bue | Sil enethiotear 9 =. th cBLy| BT |) “Sel R60.) “san caesar se Breadth of ear P 3 3 : 31 32 30 35 27 32 44 33 Length from nasal spine to root . 34 41 38 44 35 35 47 47 Breadth | ,, oA a i 4] 45 44 48 35 37 38, 40 Indices. | | | Cephalic . | “T5969 S781 | “Ti | 71647), S102 |, PGS SO Nasal : : ; : . | 120°6 | 109"7 | 115°8 10971 | 100°0 | 105°7 | 80°9 | 85°1 Bigonial . ; ; ; = | Se) |) etaeze |) SSR |) BRS) || GENE |) WORE | 2S | 73°5 Aural : : ; : oo 60'S 9) 5609) 23:6 | jehas | SO%0) | ay | ite2, | 611 PRIEBIET , é é SUK. | MASAL Number . : : : . | 64 65 66 67 68. | 69° | 40S) el Age. : ‘ ; : <4} 260 25 30 30 25 | 42 | 30 20 Ox Maia ve) Grameen ese = aan 3 of of oS aoe) 3 = yMaximum length . : . | 190] 189] 190} ‘194 187 |-196-) 203 | 195 o> : | = | Maximum breadth . : é 146 | 148] 139 | 139 139 |2 147 |) “49 143 Bizygomatic breadth — . 5 - | 231 | 186) T3l / 2189") 132) S140.) 143 | 1189 Bigonial breadth . E s : 98 | 104] 99/ 108 99 | — | 100 93 External biorbital breadth . -| 155 | 162] 160) 150; 153] 160) 175 | .150 Internal biocular breadth . .| 35| 35|/ 31| 34/ 37] 35! 42] 34 Length of ear : : : : 54 a 58 57 19 -— -- Breadth of ear : E : : 44 35 36 39 BYE — — Length from nasal spine to root . 51 43 43 46 | 39 49 | 55 50 Breadth ,, : f {| 405) “389 $89.1)" ¥89)|\§ 40.1401 aan) See Indices. | | | | Cephalic. . . . .| Yea] 783| 732| 716 | 743 | 750 | 734 | 733 Nasal : : ; ; . | 78°4 | 884 | 90°7 | 84°8 |102°6 | 81°6 | 80:0 | 86:0 Bigonial . 748 | 165 | 15°6 | 777 | 750 | — | “699 | 6619 Aural 81:5 | 68°6 | 62°71 | 6874 | 69°4 | — =| ANTHROPOLOGY 507 Acnour. BARI. K ARAMOJO, Sox. Bl | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 6O | Gl | 62 | 63 BoP evs ll 3Oe" | SON 25, | 25k | 25s | gO. 1138-1" Go- i Grn} 30) “50 3 | ee 3 3 Sd aro’ 3 ‘cin Paare 3 3 3 196 190 173 200 203 193 = | ee 185 | 195 197 203 195 153 146 132 147 150 141 | 141 | 142 155 143 149 152 154 104} 103] 114] 102/ 107] 110] 109] 107| 85] 92] 87| 99] -109 172| 165 | 145 | w63 | wo | 150] 150| 156 | 162) 150; 1631 be | U0 Tom) 768. | 7613) | Tams) TiO) Tau = (OA! || Bes) || Wei) \) Wrote) Ao) Odom Cora O49n Spat | SOM 1A Soe S32 icon ole OOMe |) Gomes (OME MOM mooie.) Miele toiot || Olson leOiOn |) Oro) \eOOn| | O47om mi Ol al) wipleceln oad 62°5 | 61°83 | 583 | 707 | 569 | 625 | 583) 685 | 58°7+4=70'4| 63° | 661 62°9 | | eae. Masal. ANDOROBO 72 73 | 74 dDeel ate 77 7 | 79 80 81 82 83 84 38 38 | 20 17 BAR || Bit 22 26 24 35 AO) 25 4o Maan ese -o4, 191 02 > Nad Ba Nec) el SNe ene 207 203 1938 181 | 193 194 189 198 194 182 176 189 172 150 147 148 142 140 150 139 147 149 138 135 147 131 — we cS — WN qo _ bo 10.0) — bo for) — wo sg — bo Or bl w & ¢ — ae i — we we) —_ ww ee = bo ~I _ = co —_ bo (0 2) 124 | 724 | 767 | 785 | 725 | 773 | 735 |) 742 | 768 | 75°38 | (67 778 | (62 8610) | 7916 | 679!) 9277 | 702 | 800) 800 | 81° B04 | 73's? || BEA | -9i7 | 18:0 924 813 | 7374.) 817 | 873 800 | 67-7-| B0D.| 691) 763) 803 | 79:0 | 32 508 ANTHROPOLOGY TRIBE Number Age Sex . : : fe) Mezmm length aa \ 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 i e Fe Indices. Cephalic Nasal Bigonial Aural ANDOROBO. | KAMASIA (NANDD). 85 )| 18601 "87 || 88. | 89) | 90 iason 28 40 25 20 2D) 38 24 3 J 3 3 3 3 189°) 186!) 185.) 183") 2902") "88, eal 141 |) 1430)" 148.) sages i49 |) 1495 Saas 132 144) 146| 140 140] 144 151 106 | 113] 112] 105 | 93| 95) 102 1550) 962)" 152! S143" Meese) 70 30/35] 38| 34] 35 | 30 40 | Sool 36 t7| 4g. | at she | 500: ai 44 At| 138)" 939. Sette Seeeles ames Pore 746 769 773 | 787 | 738) 793 822 87°2 | 792] 83:0 | 891 | 760! -725 | 818 80°3 | 785 | 76°7 | 75:0 | 664 | 660 | 675 ANTHROPOLOGY Kamfsra| L (anon, NANDI. {ioasws BAHIMA. — FS) ———_—_—_—_.--s | —*~ — ————- A 92 93 94 95 | 96 97 98 99 100 | 101 | 102 28 30 24 26 35 50 18 30 | 30-35] 30? 25 4 gS 3 - Ch all a! 3 of So 3 2 189 | 193 | 182| 183] 199) 199| 199] 190| 204] 201 | 188 | 144 141 | 130] 133 151) 144) 142) 148| 149 | 1441-18 (Speers) M23.) 1989). 148") 143. S130) seu esha tess erst 103 97 100 OSes 102) |) sOSa 110 92| 65: 145 160 | 152] 135] 145| 164) 163) 165 | 150] 153)| 155 92 | | 35 33 29 32 34; 31] 34) 32) 34| 32) 33 = = = | Bi 68 | 61 57 A = _— = _- 31) — 41 38 32 48 43 38 35 AT 48 44 44 33 52 47 Al Al 36 35 37 43 37 36 a | 37 35 | | | MGQe Toe Gea ero 7 |. 7559) “TOA Tal 779) N7TSOn le lon TGrL 85°4 | 953 | 94°7 |1000 | 78°7 | 896 | 841 | 818 |1121 | 712) 745 720 | 724| 913 | 766] 713] 720| — | 809| 681) — | — — — - | = | — | 60 | — } 603 | 62:3 | 561 CHAPTER XIV PYGMIES AND FOREST NHGROES Sees 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 NEGROE! 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-lpped, 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 Semhki River. His skin was a dirty yellowish brown. He was accompanied by a wife or woman companion, differing 511 ( 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.” The resemblance between the Ge dts fe 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 269. AN ‘¢APE-LIKE”? NEGRO FROM THE VERGE Europeans, and who still exist in ES ale get 0 oe the south-western part of that con- 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 Celtie tradition. 270. AN “‘APE-LIKE” NEGRO (SAME AS NO. 269) 271. BAMBUTE PYGMIES FROM THE CONGO FOREST (WEST OF THE SEMLIKI RIVER) 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 Pygmies 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, in 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, eaverns, 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 lke 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. Stunted races have been evolved in several parts of Africa, in Scandinavia, Japan, the An- cas if Bae ees . é - a : = 273, AN MBUTE PYGMY FROM BEYOND LUPANZULA’S. (UPPER ITURI DISTRICT) 518 PYGMIES AND FOREST NEGROES 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 interealate their speech with faucal gasps in place of guttural consonants, but this defect im pronunciation need not necessarily contain any re- 274. AN MBUTE PYGMY (SAME AS NO. 273) 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 marked physical resemblance to the Congo Pygmy or to the Scuth 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- opian stock—sharing a few similar features in common—the one, to 277. A GROUP OF BAMBUTE PYGMIES 278. BAMBUTE PYGMIES AT FORT MBENT, UPPER ITURI 279. BAMBUTE PYGMIES AT FORT MBENI 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 \R UPPER ITURI) ER, NE: I RIVE MLIK 0 \ (WEST OF S$ 3O0G MI WOMAN FROM MY A PY( 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 282. AN MBUTE PYGMY, UPPER 1TURI 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 i The resemblance of the Dwarf types in West Elgon to the Congo Pygmies is unquestionable ; but I am 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- cedent 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 cther as black as an ordinary Negro.* The reddish yellow type has a skin 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 lawugo which covers the human feetus about a month before birth, and would almost seem 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- aye Seaqeee eS BASE ecasionally on the legs oe Co) 5 284. A PIGMY WOMAN OF THE BABIRA GROUP, CONGO FOREST or on the back, though (WEST OF ALBERT EDWARD) * Tt would seem as though 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 bristly. 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 ia 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 soustache, and sometimes quite a con- siderable beard. I have myself only seen one Ba ee Pygmy with a beard of 285. A PYGMY WOMAN OF THE BABIRA GROUP any size—perhaps six PYGMIES 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; fs 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. Some of these Pygmies, it may be mentioned, come very near in stature 286, A PYGMY WOMAN, MULESE STOCK (SAME AS NO. 285) * 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- ~ ¢é, oat wh Se eee 287. 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) Prognathous negroes is the long upper lip, a distinctly simian char- acter. The upper lip is not largely everted, as in the ordinary negro, nor is the lower lp 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 haw of the head is of the closely curled Negro type, but a curious feature in many of these Pygmies~(a feature, so far as [ am aware, confined to the yellow-skinned type) 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 I have seen, I have never 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 531 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 mever 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 ean 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 53 inches, 4 feet 45 inches for the four males, and 4 feet 03 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 :— yx — ee | Sg Ag Ka lu ké ke 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 —A, 6, 1, w, 6, ti, and u (pronounced in vulgar English spelling ah, ay, ee, ob, dW eOOk mus Is) =the, Wrench. am)s. / Whe 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- 269. A DWARF WOMAN FROM THE BABIRA COUNTRY Nyam country and the Kasai, have only 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 Manbettu; Stanley’s, Wissmann’s, Wolf’s, Francois’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 5d4. 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. I, in a measure, ee 2y0. 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. Stuhlmann’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 WO, 1. 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 Dwarf thraldom, 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>-everssinee; “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 {0° be. Sihem = oneal 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 Ne alae ewes ein America dwelling in a : a = ese _—.1_siprosperous Negro colony, age Mg ume BAETe 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 autochthones 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 58 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 mzliew have picked up rapidly and spoken correctly Sudanese Arabic, Runyoro, Luganda, Kiswahih, 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 | ss under these novel cir- (iam i) ee Le 2 et 2B ¢ cumstances over the big FR ay dott E Negro, whose own culture in his own home is distinctly higher than tiat Of the forest Pygmies. The Dwarfs are markedly intelligent, much quicker ~ at divining one’s thoughts and wishes than is the ordinary Negro. But, phiema hook at. tne amazing natural intelli- gence of the baboon and the almost human understanding of the ehimpanzee: 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- aie GE, z Eeics lineate in sand or mud ee 293. TWO-BAMBUTE PYGMIES 538 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 sears 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 ezrcwmceised, and all in both sexes had their upper incisor 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 « 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. q * Some of the Pygmies, however, do imitate the agricultural Mbuba and Babira Negroes in piercing their upper lips with holes Keone —~ into which they thrust small 294. AN OLD MAN PYGMY FROM NEAR LUPANZULA’S (UPPER quills, nodules of quartz, or ITURI DISTRICT) even flowers. 2 ea ot) sy we PYGMIES AND FOREST NEGROES They have practically no religion, and no trace of spirit- or ancestor- worship. They have some idea that thunder, hight- 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 oceasionally 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 g5. 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. 5AQ 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 Bambuba, Momfu, and other tribes to the north. They never till the grownd, 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 (7.e., 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 5AL able to shape iron implements and weapons, though from all accounts they seem unable themselves to smelt iron. 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 in 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 297. 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 (Phryniwm ?) allied to the banana. Sometimes these leaves may be affixed in circles by bending back the lower 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 on all fours. There is usually one hut to each grown-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 is grossly indecent in what it simulates, although it is danced reverently 5A 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 5A5 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 Hamitie 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 ” ; pene i 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 ELEPHANT’S TUSKS Kuamba and Libvanuma, or Lihuku). The names of the tribes of forest Negroes coming under this purview are the Lenpu and Bameusa (or Meupa); the Barra (Bagbira, Bavira), with their different cognomens of Basongora, Badumbo, Bandesama, Bandusuma, Babusese, Basinda, ete. ; and the Baampa, with the allied Bahuku (Babvanuma). The Lendu form a distinet group somewhat by themselves, and so do the Bambuba.* The last-named are closely connected in origin with the Momfu tribe which dwell about the northern sources of the Welle. Linguistically speaking, I have 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 DAT 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 oceasionally sees individuals with almost Hamitie 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- vinee . 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 EN SS 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 Jake 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 imhabit 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 limbs 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 by 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 lps bored in this fashion, and sometimes stick small flowers into the holes. PYGMIES AND FOREST NEGROES 551 The mien 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 trikes. 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. II. 6 ida g Sate ee te ts 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 ery, 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 the 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 juncture 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 contradistine- 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. Circwmcision 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. Asregards burial cere- A & j @ coe ag 306. AN MBUBA OF THE ITURI FOREST, WITH OX HORN TRUMPET 71070e8,if the dead person is of importance or a chief, his suecessor—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 PYGMIES AND FOREST NEGROES 559 being executed for their supposed crimes, are thrown into the bush and left un buried. 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 “fiounces” 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 unmutilated. On the other hand, almost all the Babira peoples under their varying designations, and some of the Baamba, 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 wpper 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 differ markedly from the adjoining people of the grass-lands (especially to - PYGMIES AND FOREST NEGROES ay =I eres Sas 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, seems to be dying out. The agricultural forest Negroes make pottery and work in wron. 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 of arum. 558 PYGMIES AND FOREST NEGROES African fetish, though in almost all cares 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 may 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 Nilotic Ch, | oer 309. BAAMBA OF THE WESTERN FLANKS OF RUWENZORI 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 BORDERFAND. By 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 3ritish Museum by Dr. Emin Pasha in 1888, and fully de- scribed by the late Sir William Flower in the Journal of the Anthropological Institute, vol. xvii. 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- gree 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 not yet have attained to forty years of age. Skull.—The skull is small and shght; 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 conceptaculze 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 :— | FRoNTAL. | PARIBTAL. | OCCIPITAL. | Bambute ; ; : ou 32°9 31°4 | Mafbettu . . 34°5 | 348 |< Bao Nikka Soe nee ee 34°6 32°3 i areal | Bushmen, ¢. ; : 352 | 34°0 30°8 | 34-9 34-4 30°7 | Bantu, ¢ | The cranial capacity, 1400 c.c., is moderate, approximately that of the Mafbettu, but more than that of the other Pygmy races. 3S 2 Bushmen . : P ; : ; 1330 1260 Akkas 2 : ; : : : 1100 1070 Andamanese . : : p : 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 74°4 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 brachycephalie 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 :— 7 | | LENGTH-HEIGHT. BREADTH-HBEIGHT. Bambute ; : : : 70°2 88°7 Akka, 2 ; ; 5 : 76'1 ior Bushmen, ¢. : 3 : 70°8 96°0 Bushmen, 9 . ; : : (ALD 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, 0 . : : : . 1016 Akkay gt: i : : ; . 108°7 | Bushmen, 2? . ; : : 3 992 Akka, 2 . : 2 F : . 1043 | Adamanese, ¢ 3 E : - ozo 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 . 3 ‘ ; : 0 LOMA Nyam-Nyam . : : : . 101° | Mandingo : : : : . 1000 Manbettie =U she 2 00.) co. O67) Kattrsy Se ano Osyekani (French Congo) . . 1050 | 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 Manbettu, 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%. 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 , ‘ . 587 | Bushman, ¢ . . rus? Akka, ¢. ; : . 634 | Congo Bantu, d . . 566 Akka, ¢. : : _ 55°3 | Lake district Bantu Toe | Ashanti, ¢. . , 879 | Osyekani, ¢ . ; SED SiS 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 Manbettu and all surrounding Negro tribes. MEASUREMENTS OF THE MANDIBLE IN MILLIMETRES. Bicondylar breadth . ; : 212 |, Bigonialare : : 4 198 Maximum bigonial breadth . . 80 | Minimum height of pecondiae ramus 42 Symphysial height. : : . 32 | Minimum breadth of ascendingramus 40 Molar height. : : ; ie 8 Collognon’s index, 71°9 ; gonio-zygomatic index, 64°0. PELVIS. MEASUREMENTS IN MILLIMETRES. Maximum breadth between the outer lips of the iliac crests. : : : es)! Breadth between the anterior superior iliac spines . : : : : : ~ dsl Breadth between the anterior inferior iliac spines. ; : : . las Breadth between the posterior superior iliac spines : : : : E70 Breadth of ilium anterior superior to posterior superior spine i : =e lela Breadth of innominate bones, posterior superior spine to top of sy mphy SiS: aa Height of innominatum from summit of crest to lowest part of the tuber ischii . 171 Vertical diameter of obturator foramen . : : : : : : : 3 Transverse diameter of obturator foramen : , : : P ; : sare, PAGS Antero-posterior diameter of brim of pelvis. : : : ; : ie as Transverse diameter of brim of pelvis — . : ; ». 96 Length of sacrum. § : : : : : ' . ; ; : OT Breadth of sacrum. : ; : ; : : : ; reas Indices. Breadth-height index (Turner) . 5 f . : : ; : ; = (89%5 Breadth-height index eon) : : : 4 i ; : ; beak (lel ord Obturator index . é : : : ; : : : ‘ ay soil Innominate index , : : : : : : : é : nM Pelvic or brim index . : : : : , ; ; : : ; - ops Sacral index : ; 3 ; : : é ; : : ; > 0 The pelvis is slight, the bones but poorly marked with muscular impressions, and the ilac crests less sinuous than in the higher races. The resemblance to the pelvis of Akkas and Bushmen is close, bat 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 dolichopelvie, 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. The average pelvic index in European male skeletons is 80. The breadth-height indices (89° 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 :— 46 Europeans . . : : 5 : 5 . 1266 11 Melanesians. i : : : : s Lee7 17 African Negroes . : : : . ; 5 PAS 20 Anthropoid apes . : : . : ; . 1056 The sacrum presents the not uncommon anatomical peculiarity of imperfect synostosis of the first with the remaining sacral vertebrae. Beside this there is an additional element united into the sacrum so that it is composed of six vertebre instead of five. The index shows that it falls into the dolichohieric group im company with the other Dwarf races. Vertebral column.—The heights of the lumbar vertebre are as follows :— BAMBUTE. AKKA, 6 (Flower). ne / ~. ~ No. “ANTERIOR SURFACE. POSTERIOR SURFACE. ANTERIOR SURFACE. | POSTERIOR SURFACE. Il, 20 22, 22 23 IL. 20 | 22 22 24 1URE 20 21 23 25 IV. 21 PALS) 23 24 We 21 | 17°5 24 21 Total : 102 | 1040 114 117 Index. : : : OZ ; ; ; F , . 102°6 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 1s 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 43°8 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 :-— Ricur. Ricut. | LEFT. Humerus . E ; 280 Femur . 2 : 387 | 386 Radius ; f ; 222 Rabi. : : , 309 = 309 Wins: : f : 230 Fibula ; : : 297 | 298 564 PYGMIES AND FOREST NEGROES The following indices have been calculated, and are contrasted with those of other races : BAMBUTE. AKKA (Flower). | NEGRO BusHMAN | EvUROPEAN aw ae 7 (Aumptry). (Topinard). (Flower). | Rieu. | LEFT. 3} | 2? | | Radio-humeral . . | 79°3 | 801 | 762.) 829 | ‘7974 Foe” A eS Humero-femoral . . | 72°4 | 705 | 72:0 | 719 69 = 729 Tibio-femoral . » .| 798°) 8070 830 | Bit |. 847 |) 858 82'1 Inter-membral (hume- rus and radius: femur and tibia) . | 721 | 719 | 677 | 72°9 —- — | 69°5 | The dimensions of the scapulie are :— | RicuHr. LEFT. Total length . ; : 2 ce TS eta Subspinous length . ; : ; Oy eae Breadth . ; : . : ; 97 96 Scapular index 2 ‘ ; Sealy aes 86°5 Infraspinous index . ; 5) 066 | 105°5 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 | 6 ] 1 At | EUROPEANS. ANDAMANESE.| NEGROES. AKKA, BAMBUTE. Scapular index . . 65°2 CRS As SAC = 803 87 Infraspinous index : : 89°4 92°7 100°9 1122 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 HEIGHT. (Stature = 100.) 3 25 25 | 4 Axka, ? BUSHMEN | NEGROES Europeans | Carmmpanzers| Bamputr, 3. (Flower). (Humphry *). | (Humphry *). |\(Humphry *). | (Humphry *). | | | ell Humerus .. 19'8 2010.8 |e E195 ey Ges 24-4 Radius . . ; ISS7e 15:4 | 1572.94) Sa Peon | Not yet BemUrs . . PLCTIS Pehl Oyen | QTD | Dae / taken. aan 993 | 939 | 939 | go 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 nearly 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. G aS \ c = > Museum and Catalogue \ B.M. B.M. B.M. R.GS. R.C.S. Number . ; 05 fllmeest ears ane bie | 12578. PAV (eh Sex : : ; : 3 S 2 3 3 Maximum glabello-occipital \ 178 168 163 178 176 length . : : 54) Maximum breadth : . 141 125 WAT 136 137 Basi-bregmatic height . : 125 — 124 124 134 Bi-zygomatic breadth . 125 118 109 129°5 135 Naso-alveolar height . ; 67 — — 65 75 Orbital breadth . : ; 40 35 35 37 38 Orbital height . : : 33 29 29 35 34 Bi-dacrye breadth : aa 22 21 20 26 28 Nasal height : : ; 46 4] 38 47 50 Nasal breadth . 5 27 26 21 24 28 Internal bi-orbital br ne : 95 91 90 98 101 Basi-nasal length . : ‘ 94 92 92 95 99 Basi-alveolar length . d 101 100 96 103 105 Dental length . ; : 42 45 _ 45 43 Naso-malar curve : . 106 = — 103 108 Frontal curve : ; : 125 118 108 128 115 Parietal curve. : ; 115 110 120 112 130 Occipital curve. ‘ : 110 113 107 107 113 Total sagittal curve. : 350 341 333 347 358 Total horizontal curve . : 505 468 462 495 500 Cranial capacity in ¢.c. : 1400 1100 1070 1320 1390 Indices. Length-breadth 79°2 74-4 779 76°4 778 Length-height 70°2 — 761 697 76°1 Breadth- -height 88°7 — 97°7 91°2 97°8 Upper facial (Kollmann) 53°6 — — 50°2 555 Orbital . 82°5 82°9 82°9 94°6 89°5 Nasal 587 63°4 Doe ESI 6 Alveolar. 107°4 108°7 104°3 108°4 10671 Dental 44°7 48°9 — ATA 43°4 Naso-malar . 1116 107°9 1080 10571 106°9 CHAPTER XV BANTU NEGROES (1) THE BakonJo, Banyoro, BaHIMA, ETC. NHE 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 Hamitie 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 BakonJo, 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 BaNnyoro (who again are sub- 566 BANTU NEGROES 567 divided into the Banyambuga on the north-west coast of Lake Albert, the Bagangaizi to the south-east of Lake Albert, the Banyoro proper, the es gee 311. 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 Nilotic in their language. VOL+ Mi: 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 seem to have extended their conquests and settlements right across the Upper Semliki into the Mboga, Bulega, and Busongora countries on the 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 occasional 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 seeond group, which comprises the mass of 312. A TORO NEGRO FROM THE EAST SIDE OF RUWENZORI the population in Unyoro, Toro, and Ankole. The Bakonjo, perhaps, where they live on high mountains such as Ruwenzor, 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 * 1 = By r é F Lihuku (Libyanuma) and Kuamba are two allied and very ancient Bantu tongues spoken in the forest belt of the Upper Semliki. They are thoroughly ‘op, ” fans = : ( : + 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 Hamitie 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 brow 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 d71 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 lmbs. Amongst the true Ban- yoro the mouth is some- times ugly because of the protrusion of the teeth in the upper jaw, eaused 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., “Am. sex- 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 incisors. Circeumcision 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 plaited 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 cirelets 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 574 BANTU NEGROES iron wire are wound on to the 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. eae . 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, rats, and small antelopes. Their favourite article of diet undoubtedly is the Ayrax, 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 earher 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 O77 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 Lukonjo or the Masaba speech of Elgon—comes nearest to the tongues 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 ei 321. COLLOCASIA ARUMS, THE ROOT OF WHICH IS EATEN BY NATIVES OF WEST AND WEST CENTRAL AFRICA 8 BANTU NEGROES Or co | SW; associating language too closely with questions of race, 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 Hamitie invaders -represented by the modern Bahima. In matters of religion they practise a vague 322. A MUKONJO SMOKING TOBACCO FROM A 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 ghosts 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. 3ut 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 «iron, make pottery, weave mats, and varry 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 ambatch, 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 Belgian 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 part 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. | % > 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 contradistinction to the Baamba and Babira, who 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 3. 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 BaToro, together with other and scarcely distinguishable tribes of the district lying south of Unyoro, east of Ruwenzori, and north of ¢ 22" 324. TORO PEASANTS (TALL AND SHORT) Ankole, are really only a section of the Banyoro, without, perhaps, quite so much original mixture of Hamiticsblood. 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”). The Banyoro 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 fowr 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 circumeise, 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 a naked people, but wear much the same amount of eclothing 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 ormaments 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 CHIEF’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 585 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. Il. 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 328. 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 force into the back of the animal behind the shoulders. Mr. George Wilson, when collector in 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 329. A MUNYORO MAN (OF KABAREGA’S FAMILY) was asserted that as many as ten buffaloes have been killed in one day by one puff-adder. The body of the first buffalo killed would be 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- ally brought in by the Bahima. 330. A MUNYORO MAN (OF KABAREGA’S FAMILY) The staple 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 Rey. 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 might 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, has lately been much defaced and obscured by the 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 as in 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 asa 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 3328 A RAM AND 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,” Kabarega 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 race—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 trathful. 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.f This mixture with * Tt 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 coast-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 —proximity. 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 Nilotic Negroes crossed the Victoria Nile at Kabarega’s request and massacred man, woman, and child, sparing none. Kabarega, for such triflmg 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 * It 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 aftlicts 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 mtercourse with the natives by means of Swahili interpreters. In the Swahili language the “ Bu-” prefix as also the “Tu-” 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 Basira, 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 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, bemg succeeded by Hangi, Ira, 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 oa 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 ne 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 as 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 calle was thus suspended, the servant drew near to dig clay for making © Baan is a “Baresi district in the western part of Unyoro, near the Albert oh 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 ; Kahanka 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. + 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. On 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. = 0 DO * 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 Zsémbwa, the ancestor of two lines of Unyoro kings, having been a Muhima from Ankole. BANTU NEGROES 597 5. Chwa. 6. Wingi. 7. Luhaga IT. 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, jomed forces, and killed the six brothers. That left three relatives (probably cousins), who seized Chiope. The people there welcomed them. Kamurasi repeatedly sent armies to Chiope, until the people fled to Bukedi. A year’s residence there tired them, and they returned. They fought three battles, in each of which one of the relatives was killed. The Chiope people, loyal to their choice, placed Tibulihwa, a son of one of the relatives, on the throne as their king. (He was afterwards killed by Kabarega.)- Kamurasi, however, merely ignored him. Soon after he died. Kabarega then reigned. His brothers objected, rebelled, defeated him, and placed Kabagomiri in his stead. Kabarega fled to Buruli with a brother, Kabagonga. They returned against Kabagomiri and defeated him. He fled to Ankole, soon collected an army there, returned, and was defeated by Kabarega, and a great number of the Bankole were slaughtered. (Ireta was captured here as a boy.) Kabarega got help from Mutesa in this fight. (Kangawo was sent.) Kabagomiri quietly went round the: * Koboyo, his son, rebelled and took possession of Toro. + He was too old and feeble even to retaliate. 598 BANTU NEGROES outskirts to Chiope, where he somehow got twenty “Turks” of Egypt. At the same time Kabarega secured thirty Sudanese soldiers. In a fight Kabagomiri was shot in the chest, and Kabarega was secure. Soon after Baker Pasha arrived, and from that time the history of the country is well known. The story may be worth adding that Ndaula was a man of extraordinary enter- prise. Among other things, he built a house so large that it took four years to finish it. A great point handed down is that it had: eighteen doors, and that there was no equal to it within knowledgeable distance. Another version of this legend of Lukedi and the history of the Unyoro dynasty has been furnished to the present writer by the Rev. A. B. Fisher, of the Chureh Missionary Society’s mission in Unyoro :— Lukedi was a great hunter of supernatural powers, greatly feared by all. One day he crossed the river, coming south into a stranger’s country. Entering a large enclosure, he saw there a beautiful woman whose name was Kilemera. This woman he took to be his wife, and first built his house in Chiope, but only remained there two months, and finally made a big capital at Muduma. But here he had trouble with his wife Kilemera, who finally left him and emigrated to Uganda with a large following, and became the mother of many children. After the separation from his wife Lukedi was taken ill and died. His eldest son, by his former wife Kilemera, whose name was Lukedi Lwamgalaki, became the head of the people whom Lukedi had ruled. He became a great king, and made his capital in Bugachya; afterwards moved to Bujawe, and there died. Kyebambe, his son, was made king in his place. He moved his capital into Bugoma, and there died. Luwaga reigned in his stead, but being dissatisfied with the country of Bugoma, he moved back again to Chiope, and then finally settled in Bugaya; here he died, and his son Sansa became king. This man roamed the country, never stopping long in one place. While at Kilimba he fought with a great Uganda king called Semakokiro, and during the fight Semakokiro was killed. Soon after this one of Sansa’s servants seduced his master’s wife. He was called up for trial before the king, and when judgment was given against him he seized a spear and killed the king. Then followed a king called Chwa, who died, and whose son Luwanga followed. Then after him came Namutukula, who was followed by his son Mugenyi. This last sent his son Patigo to fight the Balega, who returned with many slaves and much cattle. His son Kaboyo rebelled against him, and finally settled in Toro and became king there. Mugenyi then died, and Kamulasi became king of Bunyoro and made his capital at Kilagula. At his death his son Kabarega became king. Kabarega at once sent an expedition against Kaboyo, who was then the rebel king of Toro, and demanded a tax to be paid in cows. This Kaboyo did, but when asked to do it a second time he refused. Kabarega then sent Mugenyi, his son, to fight. The battle was long and fierce, and no advantage seemed on either side. Kabarega, when he heard of the inability of his son to conquer Toro, came himself, and, together with his son, made another fight against Kaboyo. However, Kaboyo fought with such zeal that he finally drove back to Unyoro Kabarega’s army, Kabarega himself being wounded. Kaboyo did not long survive this battle. He died at Karyamiyaga, and his son Olimi became king of Toro. Meanwhile Kabarega was collecting his scattered forces, and as soon as Kaboyo was dead he sent off his general, Tegulekwa, to try and reconquer the country. When Olimi heard of this, he sent messages to the king of Ankole, Mutambuka, BANTU NEGROES 599 and asked for help. This was readily given. Instead, however, of going to fight Kabarega, the army went into Busongola, fought with the people there, and conquered the country. Kabarega’s second attempt also failed. However, there was much dissatisfaction amongst Olimi’s chiefs. Kalikula, a big chief, rebelled and fought against him, and conquered his army. Then Kabarega sent off Mate- bere and Lusongoza with a great force, and when Olimi heard of it he fled to Bada. Then all his chiefs fought against him, and betrayed him into the hands of Matebere, who, having conquered the whole of Toro, returned to Kabarega with Olimi as_ his prisoner, leaving Mukalusa, one of his under-generals, to guard the country. Finally, Kabarega sent Kikukule to take his place. All the princes then escaped to 334. KASAGAMA, KING OF TORO, AND HIS MOTHER (A Ankole, and were kindly treated PRINCESS OF UNYORO) by the queen-mother (Namasole), whose name was Kiboga. During this period the Baganda made many raids into Toro, a notable one being that led by the Mukwenda, Kiyega, who brought with him Kakende, and left him there to be the king. The Balusula were driven from Toro during the raid, and Kakende built his capital at Kisomolo. But he did not remain there long, for Kabarega, after two attempts, drove him from the country, and he returned to Uganda. Kasagama, who was then quite young and living in Ankole with the other refugees, also went into Uganda. After a few months Captain Lugard brought Kasagama back to Toro and made him king. Karagama, 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.S.) :— ... Wamala, king of Bunyoro, sent off a messenger, who went and stood on the shores of the lake and called aloud to [simbwa’s son to come and take possession of the country. Then came Lukedi himself to the lake shore, bringing with him a goat and a fowl and a child, who was decked out with numerous beads on his neck, arms, and legs. They put a crown of nine beads on his head, and a large band of nine beads on either leg; then they threw him into the lake as an offering to the gods. Lukedi then crossed the lake into the country of Kanyadwoli, and while resting in the shade of a tree a man brought to him a pipe of tobacco to smoke, which he did, and then knocked the ashes out on to the ground. Immediately a plant of tobacco sprang up. He then proceeded towards Wamala’s capital, VOL. IL 9 600 BANTU NEGROES who came out and greeted him heartily. The chair on which he sat in the house was afterwards called Kaiezire. Wamala died, and Lukedi became king. Lukedi made a great feast and sacrifice to the “Bachwezi” as a propitiatory offering. He first sent for nine fowls and killed them, one cow without blemish, and one sheep. These also were killed, and the intestines of these animals were taken and placed on the side of the main road. Several men were then placed to watch to see that no insect touched them. After some time Lukedi sent a messenger with two large bark-cloths to wrap them up in. After this he selected nine cows, nine elderly women, nine young women, nine loads of beads. These things were then taken to the top of a large hill called Abulu. The women and cows were then killed, and their bones burnt with fire ; the beads were made into a head-dress, and Lukedi wore it, and the ashes from the bones of the women were scattered upon his head. And the sacrifice was finished, and the “ Bachwezi” propitiated. The real reading of Unyoros past history seems to run on these lines: Long ago, perhaps 2,000 or 38,000 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 setthng 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 multiphed, and began to stretch out their hands towards the north as well as the south and east (to a great extent the Congo Forest barred their progress westwards). Their pioneers, much * They may also—possibly did do so—have pursued the line of least resistance by crossing the Nile at the outlet of Lake Albert, journeying along the western coast of that lake, and so on up the Semliki Valley to Ankole, keeping to the east of the Congo Forest. BANTU NEGROES 601 after the fashion related in the legends, must have retraced the path of their race to Unyoro. At the same time, no doubt, subsequent to the original invasion, other bands of Gala people had quitted the Acholi and Lango countries to establish themselves in Unyoro. The original source from which these Gala herdsmen came must have become 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 Hamitic 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 Hamitie 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 call the Baganda (the people of suddu, Sese, the home districts of Uganda, Kiagwe, and Busoga), and both Negroes and Hamites in the domain of Unyoro. The speech of Unyoro extends at the present day with very little variation from the Victoria Nile and the Albert Nyanza on the north through Toro, Ankole, Karagwe, Ruanda, and Businja to the south-west shore of the Victoria Nyanza, and to within a short distance of the north end of Tanganyika. This language also reappears on the Bukerebe Archipelago in the southein part of the Victoria Nyanza. It may safely be assumed that wherever the Unyoro dialects are found at the present day there the allied dynasties of Bahima origin have ruled—are, in fact, ruling now. But in Uganda (as will be seen in the following chapter) the dynasty, though it sometimes claims descent from an Hamitic stock and to have had the same founders as started the royal houses of Unyoro and Ankole, nevertheless has remained much more negro in features (judging by its recent kings) than is the case in Ankole and Karagwe. It is quite possible that the kings 602 BANTU NEGROES of Uganda descend from an ancestor who was a Bantu negro with little or no Hima blood in his veins, and that such slight refinement of feature as some of the Baganda princes or princesses display is merely due to their Bantu progenitors having married women of Hima origin. Indeed, for the matter of that, the ex-king of Unyoro, Kabarega, who claims descent from an Hamitie 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 Hamiuec 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 that 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 Hywna.—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 calabash. Whilst walking over the room he saw some caterpillars. Those he also ate. In fact, everything he saw—skins, refuse, ete.— 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 hyzna, “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 hyena 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 hyena. ‘ 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 $2? eat it.” “ Well, ’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 (sing. Mu-huma ; p/w. Ba-huma). The Muhuma here is a “ muchwezi,” or wizard. BANTU NEGROES 603 greediness, and immediately you want to begin eating. Keep quiet, be patient.” The sheep was cut up, and the nice fat tail tied round the hyzna’s neck. A water- jar having been given him, he was told to feteh 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 hyzena, 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 hyena 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 hyzena, “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 ery. (4) The Hare and the Tortoise—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 1am 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 are 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, GO4 BANTU NEGROES “ 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, “wwe 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 been?” “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. “Get away!” said the greedy hare; “you have not been in the pot, nor been through all the trials ’'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.” “I 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, 1 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. “Tm 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 BANTU NEGROES 605 “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 mneasy, 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 yow 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 “Dbaraza.” 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 Inck.” 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 be down-hearted. Be thankful you have learnt at so small a cost not to despise a rival, however small he may be. So now let us ‘eat, drink, and be merry.” 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 606 BANTU NEGROES threatened that if it were not forthcoming he would send his lions 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 Mueuta four goats on receiving the talisman. Mugnta is still living, now very old and decrepit. His whereabouts have been recently lost sight of. The following is one of the ve-sions 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 periolically 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 be 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 as 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 law, which was that nobody should 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 escape 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. + Some say of Sickness. BANTU NEGROES 607 Some description has already been given of the physical aspect of the Bairo,* who form the bulk ef 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 Barendi, though all these clans have now become so mixed as to be fused generally under the common race-name of Bairo. The Bairo wear dressed shins 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 pudendorum. ‘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 food 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 great 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. Otuer 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, pi < 3 = a Me S i wos < 5) MU TRO AN NI A MU HIN \ . (4) I Mm TE d RO ( \ \ ATR 0) > 2 (2) 1 nN N Ss E 7 MU 3 ) Ss HI ( BAH \ I I H MULE B I H \ 1 IM ) 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 spht 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 implements 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 poimted 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 man 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, ocea- 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 behefs 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 Pantu 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 AND 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 Luganda becomes “ Bayima,” and the root is “-yima” or ‘‘-ima.” 612 BANTU NEGROES 337: THE MIXED TYPE: HALF HIMA, HALF IRO (NEGRO) 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. 614 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 comtess “she @hasy sneer 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’? * (Se switu. ” 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 Hamitie descent independent of the Bahima, and only one among several tribes of Gala origin which invaded the western parts of the Uganda Protectorate in anciem® 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 33¢. A MUHIMA OF MPORORO *% bayara 2 | sake a Sy : - F " 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 ” 340. A MUHIMA OF MPORORO (SAME INDIVIDUAL AS NO. 339) WO, 1a 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 Mpororo, 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 Kaffrs 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. > MPORORO. 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 circumcision, 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 molluses. 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 lke lepers, for some purpose I 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. esides 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 variegated 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 AFTER HERDING SMEARED WITH KAOLI 624 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 Southern Angola, from which point this type of cattle penetrates eastwards into the southern basin of the Congo. Elsewhere in Africa the other breed oes \ | 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 in 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 houses 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 yotng 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 retum 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 chiefs 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 chiefs 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 peculiar 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 tivo 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 implements rather than weapons, the Bahima e 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. Ironstone 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. ; A great deal of beauti- vai Reon ee ee ae : 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 Hamitie 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 behef 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 night. Other evil spirits are said to make their existence particularly VOl, Ir ih 632 BANTU NEGROES 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 in witcherajt, 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 witchcraft 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 hyenas. 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 CAS GAL ON IM LO HIOMNV CNV “SUOTTUSNOOD STH Ia SY WH) ATF HHL NO t I NIM ONONOX FHL SI GNOOUS AHL ‘UALSININ ANd AH SI J ( 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 Mpororo 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 6355 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 royal 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 ight the royal pipe); the Mukumurizi, 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. CHAP RERY evil BANTU NEGROES — (continued) (2) THE BaGanpa AND BasoGa 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 erafts 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 636 354. A MUGANDA 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 Hamitie 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 44 inches; chest measurement, 334 inches; length of foot, 10 inches; measurement round the neck, 134 inches; and round the sates, 355 inches. The average height of the women was 5 feet 1} inches. Round the chest they measured 321 inches. The length of the foot was 91 inches; the measurement round the neck, 114 inches; and round the nates, 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, oer = TES BER E. 355. A MUGANDA 640 BANTU NEGROES 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 circwmcise 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 circumcised men amongst the Baganda. ‘They 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 sears. It would almost seem as though the Paganda had lost much of their original vigour as a 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 plaie 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 between 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 1s 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 AFRICAN RIFLES 35. 642 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 rismg, 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 hzemoglobinuric, 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 = ea = . 55 IES 357- A MUGANDA WOMAN 644 BANTU NEGROES disgusting disease known as frambesia, or “ yaws.” The “ yaws” develop usually first in the feet by the unknown infection (the source of this disease 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 festerimg 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 358. A MUGANDA WOMAN 646 BANTU NEGROES 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 unknown 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. Rh. 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 diarrhoea. 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 encrmous 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 ““oross 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 (unhke 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 Africé and certain countries lke Ibo and Old Calabar near the mouth of the BANTU NEGROES 647 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 searified 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 VOL, II. 12 648 BANTU NEGROES 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 rustie person that you 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 me 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 riguewr 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- BANTU NEGROES 649 garments of bark-cloth _igm (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 is a 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 : 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 house 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 front 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 courre 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 thatch of the better 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 screens. 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. CHIEE’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 milech 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. PEASANT’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 UGANDA 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. Im 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 Gercloor ae Ei leaual ter Plan of Cook-house. Plan of Duwelling-house, EZ levatio Saree eA LEME Gs vation ‘ele nc. ° ° c = ra Ces ys s 46, IS “ Gbebittte iit Sore oe ae se e ong Scale of Feel Plan of Latrine. Plan of Goat-house. 366A. PLANS OF UGANDA BUILDINGS. To face page 656.) 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 Ly L ~ 439. GWAS’ NGISHU MASAT (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’ Negishu* (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 (Ronata Nyuki) till they were expelled by the Nandi and forced to take refuge among the Bantu Kavirondo. « « se 1 to the Nilotic family, nearly as much as it is to the Turkana-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. ry T ° . . . . . The Nandi peoples, like the Nilotie Negroes and the Masai, are quite indifferent to nudity in the men. Clothing is only worn for warmth or MASAI, TURKANA, SUK, NANDI, ETC. 863 for adornment, and not for purposes of decency. Capes or cloaks are made of nicely dressed monkey, baboon, 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 864 MASAI, TURKANA, “SUK. NANDI ETE: 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 MASAI, 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 circumcised 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 AOS rom Rr reENEREOTT TE rep, ee, < je i = hiczy 490. 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 Andorobe 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 KAMASIA 868 MASAI, TURKANA, SUK, NANDI, ETC. Nandi, Lumbwa, and Elgon people usually wear their hair 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 (wide Fig. 492). The Kamiéasia 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 im 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 houses, 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. Seay ea we Pa u MASAT, 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 benches 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 is 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, ete., 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 be a 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 c¢) oOo 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 Kaméasia 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 Kamésia Hills the plantations aie 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), hyzenas, snakes, frogs, and carrion birds. They MASAT, TURKANA, SUK, NANDI, ETC. oi 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 (ELGONYI), 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 VOL: In. 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. eer 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 495. HOUSE OF SABEI PEOPLE, NORTH ELGON (SIMILAR TO THE DWELLINGS OF THE MASABA BANTU) 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 the 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 ) Inyanza Kugulu Ingwe Linani ~Omunwa Emi- Liloge Siryanga Amaduma Mundu Awantu Inyama Tsima Mwesi Lugulu Exitere Irira, Amera, pl. Likesi LuRiMI (a dialect of Luwanga). Ifisi Esibia Dicinga Eriine Yimbalo Inyanza Sigulu Omunta Dileke Obukanga Omundu Abandu, p/. Awandu Inyama Omwezi Esikulu or Tsigulu Litere ENGLISH. Pee ec e ee ecco ece Nile Nose », (castrated) ... Ralmeswinesseseecee Parrot RENT Se ates. Pig opt COUR) vce s Rain Poem eee n eee eee iy else cocker om STA cre cs Sister Skin ee iy »» (for suspend- LUGANDA. Ekire, Ebirw Buire Kaira Nyindo Ente VOCABULARIES LuSoGA. Enyendo Ente enume Enombe (obs.) Omwenge Enkusu Embolea Obusagegi Embidzi Edyiba Amaiba Ekifo, Ebifo, Awantu Gonja Enkuba Ekisd, Ekibo Ebi- Emese Omugga Emigga, pl. Ekubbo Ebuzibba Endigga Engabo Mwanyina -dze \= Mweiige Kiguso Munoma _Embidi lyemba Omutala Tano Yano yaife Madi Kise Mpube Kibale, Bi- Enjira Ntama Engabo Mwanyinaze Banyinaze, p/. -wange J my ~Omubiri (of Luu, men) | Ediwa or | Ediba, Amaliwa, pi. ing children) Engezi Empu, p/. LUNYARA, Esiro, Ebiro Amel Ebiulu, pl. Ksiulu, seng. Inombe igiruyi Omweige Inguso Imbelo Lyebe Imbici Ligugu Alia; naalai Esifo Alia efu Tfula Omusala Imbeba Omwalo Ingira Likonde Ingabo Mbeoce Lisiyoba Liseru (hide) 985 Lu LUKABARASI 4URIMI s (a dialect of (LUWANGA). : Luw anga). Musire Isio Cirima Esire Mole Amol Nombe isurusi Ehei Mwenge Amalua Ingusu Indiné Imbidzi Diwuzi Handu Ahandu Ahandu hangi (my place) Ifulla Lucemo, Liceme (Ri-, Ma-) Tsingemo, pl. Inbeba Omucara Omwale Imicara, pd. Ingira Ligese Likonde or Diyande Ingabo Ingabo Thumba Mboswa Omuyana Liyeba 986 ENGLISH. D waenweneneereee Bee e eee eeeee ee Star eet eee ween eee Bee ewe twee wnnee Tear Pee renee eneene Thief Enid TEAR mes Bee Lorna eae menerere ner THN iEsasoadoooosasss “Pine TN|D) -cosnccoeadoe {Ne} OF CO po neeonedace MOn gue ise c05 oe<-: Root cere tees Town MECH Wear. sere UMA sonctaeasecc.: Urine VOCABULARIES LUGANDA. LUuSoGA. LUNYARA. ee | é ania | | UWANGA). _ Luwanga). Wagulu fangulu Likulu Digulu Ebanga reru (! white | place) Qtulo | Ndole Cindele —Tsindole Omukka Mosi Omesi | Liosi Omwoasi Omuseta Nyoka Injuya | Indzuya Indzoxa Omwana | Omwana /Omwana |’ Mwana Omwana mulenzi | Akana, dim. -Obwana, pl. | | Oluimba / Oluemba Oluembo Oluimbo | | Enyimba, pi. Tsinyimbo, pl. Efumo, Ama- Ifumo Lifumo Difumo Emunyenye Munyenye | Inininini Tnininini Omuggo Mwigo Indaboyi Indabuyi _Tsimbo Emi- Isimbo Ejinja Ibare Likina Rigina Ama-inja, pi. | Enjuba Enjuba Ehuwa -Ombasa Mubasu Lumonde Emboli Libweni Libeni | Dibweni Edzigga Iziga, Ma- Lisika Lisika Amadzigga,p/. Amanegge Mai Amaneke Amanege Omubbi Omwibi Omwibi Omwifi Avefi, pl. Dirange Ekintu Kintu Esindu Esindu or Ebintu Ebindu Exindu Ifindu, pl. Erigwa, Ihwa Liwwa Liwwa Amagwa Amawa Ekinkumo | Taba Taba Indaba Indaba Lero Lero Lero Lero Lero Akagere Kine Oluala Esitere Obugere, pl. | Olulimi Lulimi Olulimi | Olulimi Erinyo Dino, Maino Erino _Irino Amanyo Ameno pil. Ekibugga Mbtiga Lidala Ridala Ditala Ebi- | Mugidzi Omuti, Emiti Omuti Omusala Omusala Abalongo Balongo Amayana Amaywana Amabasa Amabasa Enkali Enkale Amanyi Minyale VOCABULARIES 987 LuRIMI ea | LUKABARASI ; | (Luwanca). (a dialect of Luwanga). ENGLISH. | LUGANDA. Lusoca, LUNYARA. Wag ainns ecards | Tfundo Wait Soe eee Olutaru Kia,lye(Kia= Liye marketplace) WranG NOS" <2 recs: Engiri Mvunamule = Ingiri Wailer se si cuen cannes _Amadzi Madi Amaci White man ...... “Omuzungu = Muzungu Omusungu | Aba- Wale! scestectestes Omukazi Mukazi Omuyasi Aba- Aba- IVa. activin otige cs Empeo Mbeho Imbeho Sy DECOZE” case | Watcltsseiscacoessce Omulege Mulego Omulesi VV Oman sec ossecme /Mukazi Mukazi Omuyana Muguna(girl) (virgin) Worms, intestinal Enjoka WViOOd Bessgha. sye--0) Enki _Enku Ciyul Viale wwceeaeientecs Ekira, Ebira | Ekira pl. AEC iene arte aeree Omwaka Mwaka Omwika DiC BEAN Prenton! Entulege Apoto Kipoto, pi. Orie men es.deeat bes Emu Ndala Silala ER Wik ccseekeecnntte Biri | Tbivi Biviri HPCE aosion deh sate. Satu _Isatu Bidatu HOUR et assttesies esas Nya | Ina Binne Pavey Mentta. Geese vaec Tanu _Itano Ebitano NER Potee ere eee n aac: Mukaga | Mukaga | Bitano na | | silala SEVeMcesseecesas | Musamvu Musamvu 5 na biwiri WSTSING tars ch cecve ees Munana -Munana » bidatu UNRITIC sor cess hose ohek Mwenda 'Mwenda ,, binne WON. er. soeespcesee oe Kumi kumi Lixumi Eleven ist. csi Kuminemu ,, nandala,, na | ndala MPwelvericcssnse | Kumi na biri wieuty, .c-nacezcese- “Amakumi Amakumi Amakumi | awirl awirl kawirl 1! Tile ce AR Reece nee ,, asatu | Makumi Makumi | asatu kadatu Ort Yssivesesoee. a8 reich | » ana ; kanne LOE ae 5 atantt) ;, atanu » katano Hundred” ....2.:.. Ekikumi | Kitufu Likana Liyie Diye, Lihe Ngiri Amadzi Musungu Omuyasi Imbeho Mwieka Imbohe Omulosi Muyana (virgin) Omuyasi Tsiyui Omwika Isirkoi Mwaka Sirgoi Indala Tsiwiti Tsitarru Tsinne Tsirrano Sasaba Tirano Tissasaba Nsafu Tirano na tsiwirl ,» na tsitaru »» ha tsinne Munane Xienda Exumi », nandala Mayumi kawiri . katarru », kanne ., ka rano 988 VOCABULARIES ENGLISH. LUGANDA. LUSOGA. LUNYARA. MPROUSANG 62.00. Olukumi Amakana sixuml Ten thousand .... Akakumi Tensofthousands Obukumi | Hundred Akasirivu thousand ...... Obusirivy, pl. AVINUIOM: Ais-itecs nec Akakadde IMM ONS is ee: Gumoye Kumoyo Enteme Ngoro 18 18Q) 10 nacccoseehnie- Exuktnyu Eyugunyu Yetmgiro —- Sontia Nkugunyu Hippopotamus... Ifubu Ifubu Ifubu Negiio Difubu, Mfubu PONE Ya asescseas: Kamana Buyxi Obusie Qoki Buyi, Bubuci Horn .....2+--20003- Luiga Uluika Cingu injala Lithia Tsintsiga, pl. Cinjika, p/. LOTS las Mono aesc: Tisigilia 1816 (11 eeccospasnncee Intzu, Inju— Inzu Enyumba Nyumba Tsintzu Hunger ............ Injara Injara Injala Naragu Intsala 15 I) 0 eee eee Naminytl Namiunyu Inyanhae Hiti livenivee meee. es 2 Esitima Isiuma Eeuma Ebiuma Murenga Ciuma emdsurecs--caeoe: Runara, p/. Megazi [PS ET6 late acces Lusinga Riwunju Kecunga LISCTA eee ter oeue eee Gumusanga Kumusanga Trine Luhia la gwe ndzofu _ njegu HEMOE Reser autos seeds Disikame Disikame Eriru Trt Isisigame Kite s.cgre.-meres Gumubane Kumubane Mwembe Umweyu Loehie Pake aii eeesce: Inyanja Inyanza Nyanza Enyanja | Iria Lies. decceeeee eee Indumbu, Indumbu Okuguru Mozime Kigulu | Diranga, | Litange Theopard:. co... c.s0s. Ingwe, Ingwe Ekeiri Ngare Tsingwe, pl. TOT ee ees Linu Linu Endii Morezi TG) cadaver sednbce Meat Monkey scss-+.2.0- IMI@ ON sascocosgnsabee Mountain Nail (of finger or toe) Nose Ox Palm wine.......-- IPABRObs sacage-sceee= Penis ‘Pig Pigeon Place {ain Raphia palm..... Ratessie sasteet ceca [EviuGie Seacaasosoneee Road SESS) Umm ce cana Shiekdsecscgececn sens Sisteniuccne eee ee cececcerce SHTl k@xsnas-cbasndose Sonar VOCABULARIES LUKONDE. Giminwa Kumunwa Lirege Rirege Kamaganda Umundu Babandu Inyama Exima Gumwezi Likulu Ecitere Ebi- Esina Likesi Sire, Ciro Gamole Gamarwa Kwasiu Indine Isikésé Litzi Andu Halai (good) Ifula Imbeba Luluci Ingira Likondi Lus@KWIA. Kiminwa Lirege Umundu Awandu Inyama Exima Gumwezi Likulu sitere Lisina Dikosi Musire Kameoru Nombe etnwa Kamarwa Kumulusi Indine Isikése Litizi Andu Ifula Imbeba Luluci Iyese Ingabo Wandai umuyana Sixeba Likuru Qgona Lirisi Injoxa Mwana 4» wange = my LUSINGA. Kadtma Musaza [Ngira = people | Nyama Umwezi Gosi Nombe Mvula Njira Conde Kikumbi Ehosi Ujoka IGIZIL. Munua Rirego Obukanga Amadumo Omuntu Abantu, pl. Inyama Mutienyi Egitunwa Ekicara Eriema Bi goti Obutuke Karima Miole Nombe eeri Amarwa Imbere Enkurt Xiruma Haha Ahaha Imbura Liceme Imbeba Orci Ingira Nondi nguba Omwiseke Rikoba Liguru Citore Lioki Injoka Omwana 5, wane 997 KIKUYU. Kireme lrome Qregi | Mbemba Murume Mundu Andu, pl. Nyama Ngema Moeri Kirima Luara Ciara Retoa Ngingo Otukke Duma Inyure Degwa, ¢ Njehi Ortla Nguriwe Dutura Haha Mbura Mbea Luhui Njira Nondu Ngo Moi retu Luytia Itu Tore Ndoge Muraru Mwana » Waka 998 ENGLISH. Star SGote wiear se ac: SUD ecacie Sc eemecRs ge Sweet potato. Tear Peewee ween eeree Mle ie sete eae Diraige Ikindu Bibi-, pl. MO-dayeacteses-3e5: To-morrow sl Move} aaa ae a Ruri PRooths:-eseeee Ling Tree Gumuti Gimiti, pl. MIS WWAIM Ge. reee. as ate NRT 42.8e so ocses War Wartihoo i ..--.. Water oncrecateec White man Wite LUKONDE. VOCABULARIES LUS®@KWIA. LUSINGA. Luemba Lifume Ifumo Inyenyesi Isimbe Libale Inyanga Libeni Lisika Gamanégé Omwifwi Abafwi Diran exo) Isindu Bibindu Liwwa Kamawa, p/. Traba Ler Etaba | Bwiri walerc Inkio Lulimi Tring Kamena, pi. Mwitoyw Omusala Kumwiti Kimiti Baxwana Menyarire Liye Ingiri Kamedzi Muzungu Omuxasi Erino Amino Megizi Umuti lye Amazi Umweru Imbéw Omulesi Aba- Muxana Muhala | Aba- | Tixul Teizit. KIKUYU. -Oruembo Ngecu Nyembo, pl. Litumo Itime, Ma- . Etcifienenene Njata Enyimbo Siyare Masiare, p/. Riena Thiga Mubasu Liytia Libweni Ekwa Ririga Leizoli, Mai- Ekimbia Hekke Omwibi Mwizi Abaibi, p/. Kero Egentu Kindu, Ebintu, p/. — Indu, pi. Mwigta Rigwa | Tumbato Mbake tero /Qmuzi Ekiara, Ebi- Luara Olumeme Lulimi Trine Igego, Ma- —Omuji Mujie Litumbe, Ri- Muti Umute Ekisare Maaza | Menyali Maziguma Esegi Ita Ingiri | Ngiri Amaji Mae Muzungu Muzungu Omukungu = Mundu muka Anduaka, p/. Embeho Lohuye (eho = cold) | Omuroki Muregi Omoke ‘Karégo (maid) | Turégo, pl. Cinke Lokt | Ngu (pl.) VOCABULARIES 999 ENGLISH. LUKONDE. LusoKwiIa. LUSINGA. Ierzu. KIKUYU. DYE Tn ioseeeneeoadatc Libweni Nguaci WMeain faencsseceeeaere Ifula Omwaka Mwaka Belrarncowe reer ces Isr Cinjage Njage OFS sacneenaneges cena. Gumwe Muterwa Ulala Imu, Yemu Emieé Mulala ERWO!, 9 Beeanw odes va: Tsiwiri -biri Iwiri Cibere Lhiri (-iri) mle Ges. ce ekes cons Tsidatu -taru Isatu Isatu Izatu Tratu INOUE setae casas Tsinna -nne Nne Inye Inya IDIVIGI ccceeties cosas Tsitanw -rane Etano Isano Izanw Itanw SIX voces Mukaga Sésaba Mukaga » ne Mw Sasato len Oacocerusaedeer Musafu Musafa Msamvu » haiwere Nguanja Fight ............... Kinane Sinane Munane » » isatu | Nyanya Isifil\e) Sacosnossecosen Kienda Sienda Kienda Kianda Kenda Meneee rede sen=< sei Ekuni Eyumi Ekumi [kumi Kumi Eleven .........-.- Ekumi na Eyumi na » nemo Kuminéeémwe cidwera mulala Twenty ..........-- famakumi Kamagumi Amakumi Mirongo iri gabili kabili awirl Miia 22) gaeaeascnpec -katatu » gatatu » itato Forty ..........006++ -kanne . ganne Makumianna Fifty ..........0 -karan » gatano » atane TalbiayouyeGly Gacdeoser Mirongo Egana Emirongo Igana “Phousand, «..0.-a0- 1g INS. ganged gnocdss Osoyu Ninje Nie “( MVOWU eonascBeeoencse Ewewe Iwe Wee |e eenre ence oO ce Woyu (2) Qlia Ulia WW WiGtecsescetaceatisscs Ifwefwe Iewi Izwe ROW ies sac ee sseeks Inyénytie Inyue Inyue Bley jth excess Abobo NR Wen NN Geel Oe -onsi (bonsi, Ose (ose, yose, etc.) kwose, ete.) AMOS THEY Souceoocs Omuntueyu Mundu uyu Uae TAI) s s. 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, 803, 846, 868 Telegraphs, Uganda, 255 Teleki, Count Samuel, 227, 852, 857 Temperatures, 300 e¢ 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 THOMSON, Joseph, 18, 40, 52, 54, 218, 227, 722 Thrushes, 399 Thruston, Fort, 228, 241, 720; 606 Thryonmmys, 368, 691 Thunderstorms, 119 e¢ seg., 180, 200, 301, 589 Timber of the Uganda Protectorate, 291, 292, 293 Tobacco, 290, 599, 674, 776, 789, 848 Tomatoes, 290 Tomkins, Mr. Stanley, 247 ToRO: country, district, 154, 254, 309, 355, 679 ; king of, 134, 233; people (Ba-), 566 et seq., 580 et seg. ; language (Ru-, Uru-), 902 Totems, 396, 587, 588, 691, 692 Transport in Uganda Protectorate, 266, 268 Tragelaph, 7ragelaphus, 31, 77, 114, 390, 391, 392 Treaties with Uganda, 233, 235, 248, 689 Tree-ferns, 164, 318 Tree-heaths, 166, 518 Trichocladus (witch hazel), 318 Trumpet, 664; of antelope horn or elephant tusk, 210 Truth, Editor of, 277 Tsetse fly, 288, 413 Tucker, Bishop Alfied, 233, 272 Tuken, El, 835, 853 Tunis, 870 Turacos, 94, 186, 4C0 TURKANA: country, 21; people, 22, 484, (Tur- kana-Sik) 841 et seg.; hair, 843; ear-rings and adornments, 844, 845; tattooing, 846 ; houses, £48; tobacco food, 848, 849; iS tom Major, 238, 242, 1017 domestic animals, huntinz, 849; 850; burial customs, 851; dancing, 851; songs, 851 ; history and elements, 852; lan- guage, 887, 902 ‘*Turks,” the (name for Egy ptians), 221 Turkwel River, 21 Twins, birth of, 748, 778, 87 weapons UGANDA: Railway, 33, 36, 40, 234, 238, 245, 260 et seq., 271, 371; king, Kingdom of, 85,106, 224, 247, 248, 250, 683 et szq., 689 ; travel in, 106 ct sey.; Protectorate of, 106, 234, 235; princes, aristocracy of, 210, 683, 689 ; dynasty of, 214, 681 et seg.; discovery of, 217, 218; missionaries summoned to, 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.E.A. Co makes treaty with Sir Henry Colvile for British Protectorate, 235; Sudanese mutiny, 238-44; capture of Mwanga, 243; pal of Special Commissioner, 248; agreement defining rights of, and taxation, 248 ; settle- ment of land questioa, 250 ; provinces and districts of, 252; armed forces of, 252; militia, 254; finances of, 255 ; atrocities in, 279, 280; flora of, 329 et seg.; early fauna of, 352; Uganda a ceatre, a focus, whence mammals and men were distributed over Southern and Western Africa, 352 ef seq. ; first Negro types inhabiting Uganda, 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, 284 Unyamwezi, 215, 216, 218, 222 ct seq., 818 Unyoro : district, people, 138, 139, 214, 218, 235, 247; rocks, 308, 309; tribes of, 567, 581 et seq.; nine a mystic number, 587, 589; population of, 591; 591 et seq.; Lye coos 281, 798, divisions of, 591; aristocracy, 592; diseases, 593; inhabitants, 594 ; history of, 594 et s2q.; legends, 594 et s7q.; list of Unyoro kings, 596 et seq.; fables, 602 et seg.; connection with Uganda, 679; with Busoga, 716 language of, original 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 Bee, fi : depth of, 80; length and breadth of, discovery of, 216, 222, 722; map of, 222; within British sphere, 231 ; commerce of, railway to, 264; variations of level, 362 Victoria, Queen, 219, 248 Victoria, SS , 242 Violet plantain-eater, sce Plantain-cater Violets, 28, 168, 319, 330 Vipers, 409 Volcanoes, volcanic activity, 6, 177, Vultures, 192, 397, 402, 828 189 Wadelai, 236, 244 Wailing for the dead, Wakefield, Rev. Mr., 227, 722, 893 Walled villages, Ro irondo, 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 | Waterhouse, C. O., 459 Waterlilies, 81; yellow, 81 | Waterspouts, 84 Wax, 289 Weapons, sve Spears, Swords, Bows and arrows, etc. Weasel ( Pecilogale), 368 Weaver birds and widow finches, 397, 398, 692 Weiwei River, 23 Wellby, late Captain, 841 Wells, H. G. (“The Time Machine’), 88 749 ~ 99 92 “2, 40, INDEX West African flora, 317, 546, 636, 318; Negro, 480, 482, £99 ; phonology, 886, 888, 899 | Whale-headed stork, see Baleniceps | Wheat, 290 Printed by Hazell, Watson & Viney, Ld., | 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 Whitehouse, Mr. George, 260 Whyte, Mr. Alexander, 118, 256, 291, 292, 329, 364 Williams, Colonel (Captain), 253 WILSON, Mr. George, 239, 252, 304, 584, 590, 592, 594, 602. Wilson, Rev. C. T., 329, 682 Winton, de, Mr., 237 Witch hazels (7richocladus), 31, 318 Witchcraft, 676, 750, 792 Witches, 589; see also Sorcerer Women, condition of, customs concerning, 670, 691, 728, 737, 778, 782, 787, 822, 824, 878 Work of other nations in Africa, Worms, 414, 453, 646, 829 WrigLt, Mr., of Kew Herbarium, 329 Wylde, Mr. E., 161. 222 » 2. 281 ~- Xylophone (‘‘amadinda ”), 666 Yala River, 746 “ Yaws,” the (Prambesia), 644 Yew-trees (Podocarpus), 24, 31, 318 | Zambezi River, Zambezia, 2, 486 Zanzibaris, 197, 215 Zanzibar, 197, 224, 231, 269, 270 Zebra, 26, 288, 8538, 371; Grévy's, 19, 288, 353 | Lingiberacee, 100, 2C0, 202 Zeological gardens turned loose, a, 26 Zulus, Zululand, Zulu language, 213, 278, 486, 611, 625, 821 London and Aylesbury. 00 eG SMITHSONIAN INSTITUTION LIBRARIES ini