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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..ee3ac03 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #67513 (https://www.gutenberg.org/ebooks/67513) diff --git a/old/67513-0.txt b/old/67513-0.txt deleted file mode 100644 index 9b7dc44..0000000 --- a/old/67513-0.txt +++ /dev/null @@ -1,1448 +0,0 @@ -The Project Gutenberg eBook of The Native Races of East Africa, by W. -D. Hambly - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The Native Races of East Africa - -Author: W. D. Hambly - -Release Date: February 26, 2022 [eBook #67513] - -Language: English - -Produced by: The Online Distributed Proofreading Team at - https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK THE NATIVE RACES OF EAST -AFRICA *** - - - - - - _Native Races of the British Empire_ - - - THE NATIVE RACES - OF EAST AFRICA - - - BY - - W. D. HAMBLY, F.R.A.I., B.Sc. - (RESEARCH DEGREE, OXON.) - - OXFORD DIPLOMA IN ANTHROPOLOGY - ASSISTANT ANATOMIST IN THE WELLCOME RESEARCH EXPEDITION - TO THE ANGLO-EGYPTIAN SUDAN, 1913-14 - - - HUMPHREY MILFORD - OXFORD UNIVERSITY PRESS - LONDON, EDINBURGH, GLASGOW - TORONTO, MELBOURNE, CAPE TOWN, BOMBAY - 1920 - - - [Illustration: MASAI WARRIOR WITH LION-SKIN HEAD-DRESS.] - - - PRINTED IN GREAT BRITAIN BY - MORRISON & GIBB LTD., EDINBURGH - - - - -PREFACE - - -During recent years there has been a very happy tendency to change the -nature of geographical teaching from a monotonous memorising of the -names of natural features to a subject of living interest. - -In the endeavour to effect this change there has been a serious -omission in our failure to appeal to natural interests of children by -making the human element a central feature of geographical work. - -A study of the picturesque lives of native races of the British -Empire is an absolute essential if the teacher wishes to impart the -appropriate colour and setting to a subsequent course of economic, -regional, and political geography. - -The sharp contrast between European beliefs and customs and those of -primitive people is in itself an incentive to study and interest. -In addition to this, a sympathetic understanding of the many native -races who are controlled by English statesmanship is necessary for the -material and moral progress of dominions in the British Empire. - - W. D. HAMBLY. - - - - - CONTENTS - - PAGE - - CHAPTER I - INTRODUCTION 9 - - CHAPTER II - THE FIGHTING MASAI 17 - - CHAPTER III - MASAI STORIES AND BELIEFS 28 - - CHAPTER IV - THE AKIKUYU PEOPLE 33 - - CHAPTER V - SOCIAL LIFE OF THE AKIKUYU 38 - - CHAPTER VI - THE BAGANDA TRIBE OF UGANDA 41 - - CHAPTER VII - SOCIAL LIFE OF THE BAGANDA 46 - - CHAPTER VIII - STORIES TOLD BY THE BAGANDA 49 - - [Illustration: EAST AFRICA] - - - - -THE NATIVE RACES OF EAST AFRICA - - - - -CHAPTER I - -INTRODUCTION - - -A few years ago two dwarfs or Pygmies from the trackless forests of -Uganda were bold enough to allow themselves to be brought to London, -where they were exhibited and photographed. Unfortunately these little -people had no one who could interpret their language, or what a -wonderful story they might have told concerning life in an equatorial -forest, where the foliage is in places so dense as to shut out the -powerful glare of a tropical sun. - -Many years ago these dwarfs were known to the highly civilised -inhabitants of Ancient Egypt, and as early as 3000 B.C. the leaders of -expeditions into the Sudan were charged by the Pharaohs of Egypt to -return with gold dust, ivory, ornamental woods, and leopard skins; but -above all these forms of wealth King Pepy II. desired a Pygmy “alive -and well.” - -These tiny folk, whose height is rarely more than four feet nine -inches, live the simple life of hunters, almost devoid of clothing, -possessing neither basket-work nor pottery, and armed only with -flint-tipped spears and small poisoned arrows. Of agriculture they -have no knowledge, for their time is wholly occupied by the dangerous -pursuit of large and small game. - -What a sharp contrast to these pygmies are the giant tribes of the -Upper Nile, where the Shilluks are usually six feet four inches in -height, and a man of only six feet would be regarded as short! - -Many centuries ago, but at what time in the world’s history it is -impossible to say, a tall, dark-skinned people named Hamites entered -Africa from the direction of Arabia, and so fierce were these invaders -that they were able to push before them the negroes, who retreated -south and west. These fighting Hamites are now represented by the -Somali, Danakil, and Galla who inhabit the “Horn of Africa,” where they -subsist chiefly by cattle rearing; that is to say, they are a pastoral -people, who move from one well and piece of grass land to another, -driving before them large herds of sheep, goats, camels, and perhaps a -few horses. - -Of course the Hamites mixed with the true negroes to some extent, -so forming the great Bantu race which inhabits most of our Uganda -Protectorate. The dreaded Masai of British East Africa are probably a -cross between the Negro and the Galla. Arab tribes have for centuries -wandered through East Africa as traders and slave raiders, so we have -to consider a very mixed people. - -What a variety of country, too, in the British territories called the -Anglo-Egyptian Sudan, Uganda, and British East Africa! - -[Illustration: WOMAN CRUSHING GRAIN ON A CONCAVE STONE WITH AN OVAL -STONE ROLLER.] - -Everywhere along the banks of the Nile there is fertile country, but -in the Sudan territories of Kordofan, Sennar, and other provinces, -are seemingly boundless tracts of desert, broken here and there by -rocky hills or “gebels,” which perhaps attain a height of three or -four hundred feet. In such places large dog-faced baboons abound, -hyenas shelter in the caves, and near to the wells, usually found -among the rocks, are native encampments, where dwell Arabs, Taishi, -and Baggara people, who fought so determinedly against the English -in 1885. Now, however, they are quite friendly, and the traveller -may be invited into the “zereba,” an enclosure containing a number of -circular huts with pointed roofs, and here refreshment of coffee and -milk is provided. Thin miserable dogs bark defiance at the stranger, -who keeps them at bay with his whip of rhinoceros hide. Little naked -children play about in much the same way as white youngsters amuse -themselves, but they are more delighted than their white cousins would -be by the gift of a wire bracelet or a string of beads. Outside the -huts kneeling women crush the grain--“dhurra”--on slabs of stone; and -what an enormous pile of this crushed grain a Sudanese will eat! Seldom -does he enjoy the luxury of meat. A whitish, muddy-looking liquid -may be offered to the visitor; this he had better avoid, for it is -native beer, made by allowing soaked “dhurra” to stand in the sunshine -for several days. If the village population has reached two or three -thousand, there are sure to be a few Arab merchants who have brought -their calico, dried dates, and other wares all the way from Khartoum -or Wad Medani. There they sit by the goods, which are laid out on the -ground, possibly reading a chapter from the “Koran” or Mohammedan -Bible, while a small group of natives gather round and decide how to -spend the money which they have only recently learned to use, instead -of bartering, that is, changing one article for another. - -In many parts of the Sudan natives are employed on irrigation works or -railways, where the workmen are paid with Egyptian coins. Even now a -native prefers to have a lot of little coins, and would at any time -receive several small coins rather than one silver piece. - -Uganda and British East Africa can show enormous tracts of park land, -where European enterprise is engaged in cattle rearing, and native -tribes such as the Masai rely on their flocks and herds for a living. -In no part of the world, not even in the Amazon valley, are the forests -more dense than those of Uganda, where the traveller finds Bantu tribes -existing much as they have done for thousands of years. - -When reading of railways connecting Port Sudan, on the Red Sea, with -Khartoum, or of a line from Nairobi in British East Africa to Port -Florence on Victoria Nyanza thence to the great port of Mombasa, one -is apt to think that these East African Protectorates must be very -advanced in civilisation, but this is not the case. - -In a journey from Khartoum southward into the Anglo-Egyptian Sudan, -or from Port Sudan to Khartoum, the traveller is very much impressed -with the luxury of the train in which he travels through the wildest -scenery, comprising dense prickly bush, dreary wastes of sand, and -rocky hills. Native children run away screaming on the approach of -a train. In the journey from Khartoum to the Red Sea one encounters -the Hadendoa people, who make themselves appear very tall and wild by -allowing their hair to grow perpendicularly in a huge bush on the top -of the head. In Uganda and British East Africa the traveller may have -the experience of having his train charged by a buffalo, rhinoceros, or -elephant, who mistakes it for some powerful rival, come to settle in -the tropical forest which he has enjoyed undisturbed for so many years. - -[Illustration: - - 1, 2. Throwing-clubs from the Nile Valley. - - 3. Pot from which victims for sacrifice were made to drink a magic - draught to “kill” their souls, and thus prevent their “ghosts” from - returning to punish their murderers. - - 4. Conventional hoe-blades used as money (Upper Nile). - - 5. Small shield of the Hamites, west of Victoria Nyanza (Uganda). - - 6, 7. Old and modern Masai spears. - - 8, 9. Fighting bracelets (Upper Nile). - - 10. A Dorobo elephant harpoon (East Africa Protectorate). The arrow - shaft fits loosely into the haft, which falls away when the animal is - struck. - - 11. Spear of the Hamitic tribes. - - 12, 13, 14. Pottery vases blackened with plumbago. One is in the form - of a gourd (Baganda, Uganda). - - 15. Ivory armlet, Shilluk tribe (Upper Nile). - - 16, 17. Tobacco pipes (Upper Nile).] - -The savage peoples of East Africa are in many ways much more advanced -in civilisation than the native tribes of Australia. The latter are -simple hunters, possessing no clothing, no dwellings, no knowledge of -metals, pottery making, or basket weaving. On the other hand, native -inhabitants of East Africa have left the Stone Age far behind, and -almost everywhere a knowledge of iron ore, smelting, and manufacture -of spear-heads has been acquired. Ancient stone implements are found -in all parts of Africa, but it is generally supposed that knowledge of -iron came to the “Dark Continent” at a fairly early date in the history -of civilisation. - -Everywhere the Negro is an agriculturist, whose women folk cultivate -the yam, maize, or banana, whereas a simple hunting tribe in Australia -will rely entirely for vegetable foods on what can be collected in the -way of wild fruits and berries. - -With respect to clothing, weapons, dwellings, pottery, basketry, -agriculture, and other forms of manufacture and enterprise, the -inhabitants of East Africa are well advanced, while everywhere there -is a great system of exchange or barter, which is not always found -among more primitive savages, such as the Australian native tribes. -Naturally, in so vast an area there are thousands of tribes, hence in -this small book there will be space to tell only of a few of the most -interesting inhabitants, who had their home in the “Dark Continent” -long before the explorers Livingstone, Stanley, Mungo Park, Baker, -Burton, Speke, or even early voyagers like Father Lado, Hanno, and the -centurions of Nero ventured to penetrate the wilds. - - - - -CHAPTER II - -THE FIGHTING MASAI - - -In the year 1895 British East Africa, formerly governed under a Royal -Charter held by the Imperial British East Africa Company, came directly -under the management of the British Foreign Office. Thanks to the -assistance of the Masai, hostile tribes, such as the Wakamba, were -completely subdued; and on our side it may be said that protection was -given to the Masai against their treacherous and warlike neighbours the -Akikuyu. - -Perhaps the term “warlike” should no longer be applied to Masai -tribesmen, for of late years they have been extremely peaceful. -Misfortunes, such as loss of cattle by a disease called “rinderpest,” -and outbreaks of small-pox, have made this very independent tribe rely -on the British Government for advice and protection. - -There are certain points in which the Masai resemble Zulu tribes; for -instance, their fighting men must not marry, and there is a royal -family from which a chief is always selected. Some of the marriage -customs are very similar, and among both Zulus and Masai there are like -methods of painting warriors’ shields in order to distinguish companies -and larger units. Against all these points of comparison there is one -important fact, namely, difference in language, which very strongly -suggests that the Zulus and Masai are not related. - -[Illustration: A MASAI VILLAGE.] - -Though slaves are unknown amongst the Masai, there are a servile people -named the Dorobo who have to obey the commands of their masters; but, -on the other hand, they receive wages, and must not be bought or -sold. Very probably these people who serve the Masai were at one time -captured and enslaved; now they do not possess any cattle, and as a -rule the hardest work falls to their lot. An East African official, -Mr. Hinde, says of these Dorobo: “They do not build kraals after the -manner of the Masai, but inhabit clusters of badly built huts hidden -in the bush. In war they are not allowed to accompany the Masai, or to -carry shields and spears. Their weapons consist of a bow, poisoned -arrows, and a heavy wooden-handled spear, into one end of which a -massive arrow-head is placed. This arrow-head is thickly smeared with -poison. In attacking large game, such as the elephant, hippopotamus, -or rhinoceros, they drive the arrow-head into the animal, whereupon -the heavy shaft drops off and is recovered. A new tip is fitted, and -the native, following the wounded animal, shoots these poisoned arrows -until the creature drops from exhaustion.” - -A Masai chief is a person of the greatest importance; and in former -days, when the tribe was about to undertake a great raid on some -neighbouring people, the king would throw himself into a trance, in -which he had visions of the proper way of conducting an attack or -defence. On other occasions his power of second sight caused him to -foretell possible calamities, and before waking he suggested some means -of avoiding them. - -Very probably the king practised a good deal of deception, for it is -well known that he had a secret service system which informed him of -all that was taking place in his own and adjacent tribes. A son of the -royal house will always preserve his father’s skull, which, if kept -near, is supposed to bring good luck, and assist in ruling the country. -The bodies of ordinary people are just allowed to remain in the bush, -and a funeral, burial, and mound of stones are given only to members of -the royal household. - -The Masai are a very bright, intelligent, and truthful people; very -rarely will a full-grown man commit a theft or tell a lie. Unlike many -African tribes, these people have no musical instruments, and their -few war songs and verses, sung while herding cattle, are very simple. -Generally speaking, African natives are musical, and flutes, drums, -also stringed instruments are very ingeniously made. - -Of the personal appearance of the Masai, Mr. Hinde has said: “The adult -male Masai may be described as tall and spare, with sloping shoulders -and small hands and feet. The sloping shoulders are probably due to -a complete absence of manual labour, and to the constant carrying -of a shield or spear in either hand, each weapon weighing eight or -nine pounds. Compared with his height an average Masai could not be -considered broad-chested. A habit of stooping, and leaning the head -forward when running, gives a slovenly appearance, only slightly -detracted from by an abnormally long stride. They are extraordinarily -fleet of foot, and can run without tiring for incredible distances. -Their usual pace is a long loping trot.” - -One very strange custom, looked upon as a means of ornamenting the -head, is boring the ear lobe and inserting an object of large size. -From time to time a larger object is put into the hole until the ear -becomes enormously distended; some natives have been seen with ear -ornaments consisting of one-pound jam tins inserted in holes made in -the ear lobes. - -Some women prefer lip ornaments of great size, which must be in the way -at meal-times. The method of introducing these studs is similar to that -employed for fitting large ear ornaments. A small hole is filled with a -thin plug of wood, the size of which is gradually increased. As a rule -a lip stud projects into the wearer’s mouth, so that at least two teeth -have to be extracted. - -Another favourite form of ornament consists of burning the skin with -acid juices derived from plants. Small circular scars arranged in -patterns are made, and in the Shilluk tribe of the Nile Valley men have -four rows of such scars right across their foreheads. Women of the -tribe have two or three rows. Sometimes these scars are made merely for -ornament, or the marks may serve to show the tribe to which a person -belongs. - -[Illustration: MITTU WOMAN, SHOWING LIP ORNAMENT AND TATTOOING BY SCARS -(CICATRISATION).] - -Kavirondo men and their near neighbours, the Masai, are great warriors. -In the latter tribe boys serve a long arduous military training, and -it is a proud day when they are allowed to assume the full war-time -outfit. The headdress helps to conceal people who are crouching among -long grass. The armlets are merely ornamental, but the patterns on -shields denote the military unit to which the warriors belong. - -[Illustration: WARRIORS OF THE KAVIRONDO TRIBE IN FEATHER HEAD-DRESSES.] - -Men, women, and children have clean shaven heads, and it is quite an -exception for a man to show any sign of beard or moustache. Although -washing the body and clothing is unpopular, the Masai have great pride -in their teeth, of which most perfect care is taken, and whiteness -and polish are obtained by frequent use of a small stick. Knocking out -the upper central teeth is a strange custom, said by the people to -have been invented at a time when there were many cases of lock-jaw, -and the patients had to be fed through the hole made by extracting -these teeth. In some instances small pieces of iron are worn, not as -ornaments, but as a protection against, or cure for disease. - -All over the Sudan this wearing of charms is common, and amongst the -Mohammedan people the amulet is made by wrapping a verse from the Koran -in a roll of leather, generally worn round the neck or on the arm. - -The ornaments worn by Masai women are most noticeable, and the -traveller is surprised that the wearers can move arms and legs -sufficiently well to perform their work. Iron wire is wound round the -arms from wrist to elbow and from elbow to shoulder; the legs also are -encased in iron wire from ankle to knee-joint. Metal collars, which -look most uncomfortable, are still made and worn by women and boys, -who seem willing to tolerate any amount of discomfort rather than go -without these ornaments. - -Amongst the Masai there is a belief that ill luck will follow if a -man is called by his own name, and to avoid this he must always be -addressed by his father’s name. When asked for his name, a man will -always give that of his father; his own name must be inquired from some -third person. As among ourselves, names are handed down from father to -son, and among the Masai the father’s name is almost invariably given -to his favourite son. Superstitions with regard to names are carried -still further. Suppose several people in the tribe have the same name, -this must be changed immediately on the death of one of them, for it -would be considered very unlucky to retain the name of some one who -had just died. - -[Illustration: LUMBWA WOMAN AND GIRL, SHOWING DRESS AND ORNAMENTS OF -WIRE, ETC.] - -Boys of the Masai tribe have a very hard, unhappy life, for not only -are they made to do all the hard work of carrying, milking and driving -cattle, but in addition every one treats them harshly, and a boy -may not even speak to one of the warriors. Presently the conditions -improve, and elder boys go out shooting birds with bows and arrows, -in order to get feathers for making mantles worn by warriors. At -last the youth reaches an age at which he is allowed to live in the -warriors’ camp, where there is strict training, and no excess in eating -or drinking is allowed; smoking is quite forbidden. As the military -training advances, the boy becomes the proud possessor of a painted -shield, a spear, a sword, and a knobkerry or club. These weapons are -kept in perfect condition, the spear-heads being brightly polished with -a hard stone. Warriors are the only people allowed to grow their hair, -and each fighting man possesses a “pig-tail,” of which he is very proud. - -Before making an attack, Masai warriors chew bark from the mimosa tree. -This acts in such a way as to make them nearly mad with ferocity, -and when all are very wild and excited the enemy is engaged. Enemies -face one another in long lines, and instead of a general attack being -launched single pairs are engaged in combats which are a fight to the -death. In case of success the victors will seize the best cattle, -which are driven off to the pastures of the conquerors. It is said -that the Masai never attack by night or by stealth; there is always -a preliminary warning and invitation to “come out and fight to the -death.” - -Although young boys have such a hard time in order to make them fit to -be trained as fighters, girls of the tribe are very kindly treated. -Young maidens spend a great deal of time in singing, dancing, and -ornamenting themselves; as a rule, they do not even cook their own -food. Old women have all the hard menial work to perform, and very hard -is their lot in building huts, carrying loads when the tribe moves, -collecting firewood, and keeping night watches. Speaking of old women -in the Masai tribe, Mr. Hinde says: “As long as she can crawl about she -continues her labours, and death is the only release she can hope for.” -As a rule, a girl becomes the wife of a man who can afford to pay goats -and cattle for her; but the Masai parents consider their daughter’s -wishes, and she is not obliged to become the wife of a man she does not -like. - -The life of Masai people depends almost entirely on herds of goats and -cattle, which are driven from pasture to pasture. Reptiles, birds, -insects, and fish are never eaten, grain only at times when meat is -scarce, while a favourite food is blood, drawn from the neck of a cow -by making a small puncture with an arrow, in such a way as to avoid -injuring the animal severely. Herds of cattle, though very docile and -easily managed by small children, are extremely fierce, and well able -to protect themselves against attacks made by hyenas or a leopard. - -Though so bold in warfare the Masai are not a race of hunters, and big -game such as lions, leopards, or the rhinoceros are attacked only when -the skin is required, or the animal has become a menace to the herds -of cattle. - -Among the industries, smelting of iron in clay furnaces is very -important, as it provides spear-heads and ornaments. These are not -moulded by allowing molten metal to run into vessels, but the ore, -heated in a charcoal fire, is beaten into shape while resting on a -block of hard wood or stone. - -Clay taken from river beds serves as material for making earthenware -vessels, which are baked hard in a fire after being moulded by hand -into the shape required. Other vessels are made from gourds, while as a -pastime the carving of wooden pipes and ornamenting the bowls is very -common. - -Hut building with such materials as hides, mud, and sticks, likewise -the construction of a stone and bush enclosure round the village, -take a great deal of time; so also does a complete removal to fresh -pastures. Hence in one way or another the time of these people is fully -occupied, and it is a great mistake to suppose that all black people -are lazy and indolent. - -There must, of course, be time for leisure, which is sometimes spent in -telling the stories given in the next chapter. - - - - -CHAPTER III - -MASAI STORIES AND BELIEFS - - -At all periods of the world’s history human beings have been fond of -stories concerning animals, and the Masai are no exception to the -general rule. Here is a story of the hare and the elephants, one of a -number collected by Mr. Hollis, who resided among the Masai for several -years: - -“A hare, that lived near a river, one day saw some elephants going to -the kraals of their father-in-law. He said to the biggest one, who was -carrying a bag of honey: ‘Father, ferry me across, for I am a poor -person.’ The elephant told him to get on his back, and when he had -climbed up they started. - -“While they were crossing the river the hare ate the honey, and as he -was eating it he let some of the juice fall on the elephant’s back. -On being asked what he was dropping, he replied that he was weeping, -and that it was the tears of a poor child that were falling. When they -reached the opposite bank the hare asked the elephants to give him some -stones to throw at the birds. He was given some stones, which he put -into the honey bag. He then asked to be set down, and as soon as he was -on the ground again he told the elephants to be off. - -“They continued their journey until they reached the kraal of the big -one’s father-in-law, where they opened the honey bag. When they found -that stones had been substituted for honey they jumped up and returned -to search for the hare, whom they found feeding. As they approached, -however, the hare saw them and entered a hole. The biggest elephant -thrust his trunk into the hole and seized him by the leg, whereupon the -hare cried out: ‘I think you have caught hold of a root!’ On hearing -this the elephant let go and seized a root. The hare then cried out: -‘You have broken me! You have broken me!’ which made the elephant pull -all the harder, until at length he became tired. - -“While the elephant was pulling at the root the hare slipped out of -the hole and ran away. As he ran he met some baboons, and called out -to them to help him. They inquired why he was running so fast, and he -replied that he was being chased by a great big person. The baboons -told him to go and sit down, and promised not to give him up. Presently -the elephant arrived, and asked if the hare had passed that way. The -baboons inquired whether he would give them anything if they pointed -out the hare’s hiding-place. The elephant said he would give them -whatever they asked for, and when they said they wanted a cup full of -his blood, he consented to give it them, after satisfying himself that -the cup was small. The baboons then shot an arrow into his neck and the -blood gushed forth. After the elephant had lost a considerable quantity -of blood he inquired if the cup was not full. But the baboons had made -a hole in the bottom of the cup, which was still half empty. The -elephant suddenly felt very tired, lay down and died, upon which the -hare came from his hiding-place to continue his journey.” - -[Illustration: PRIMITIVE SMELTING FURNACE, AND SECTION OF SAME, SHOWING -BLAST-PIPES, FUEL, AND ORE.] - -Some stories are concerned with the work of evil spirits, and, of -course, tales connected with warriors’ exploits are very popular. -Before setting out on a raiding expedition a band of warriors consulted -a wise man of the tribe, known as the “medicine man,” who said that -the expedition would be unsuccessful if any warrior killed a monkey -while on the march. A coward who heard this made up his mind that -he would kill a monkey, then perhaps the attacking band would run -instead of fighting. On the way to the scene of the combat this coward -observed some monkeys, so, pretending to stay behind in order to fasten -his sandal, he killed one of the animals, then quickly rejoined his -comrades, who by this time were near the village they intended to -attack. Outside a kraal an old man was seated, and at once a club was -thrown at him by one of the Masai warriors. This did not appear to harm -him in the slightest, for he only complained of the flies, in fact he -seemed to be proof against all the clubs and spears launched against -him. Presently he rose and, single-handed, put to flight the whole band -of attackers, who then knew that one of their number had been false. -Steps were taken to find out who had disobeyed the command of the old -witch doctor, and suspicion fell on the warrior who stayed behind to -fasten his sandal. He became very much afraid when questioned by his -comrades, and on confessing that he had spoiled the expedition by -killing a monkey, he was speared to death on the spot. - -A story such as this shows the Masai to be very superstitious people -who believe in omens and ill-luck. They have a word “ngai,” which -means anything strange that they do not understand, and this is given -to railways, telegraph lines, and thunderstorms, all of which are -very terrifying and mysterious. The people believe in four gods, each -distinguished by a colour. The black god and white god are good, the -red god is bad, and the blue god neither good nor bad. It is believed -that all these gods lived in the sky, but only the Black God came to -earth as a man, and from him are descended the Masai people, who still -live near the lofty Mount Kenia, the supposed dwelling-place of the -Black God. - -Compared with other peoples of Africa the Masai are not very -superstitious, though no doubt we should think their beliefs very -strange and fanciful. No poor man is thought to have a soul that can -live after his body is dead, but the spirit of a rich man is believed -to enter a snake, which then visits the tribe and acts in a peculiar -way to warn them of danger. When rain is badly needed, all women and -children gather bunches of grass, which are held in the hand, while -they stand in a circle and pray to the Black God to send water for -their pastures and cattle. - -A thief is punished by a heavy fine of cattle or weapons, which have -to be paid over to the man from whom goods have been stolen. Sometimes -a thief is severely beaten; this is usually done when he has been -previously detected in crime, while if a third theft is committed by -the same person his hands are burned with a hot stick. - -A murderer has to pay all his flocks and herds to the relatives of his -victim; this is known as paying “blood-money,” a practice which was -common in our own country in Saxon times. Some laws are very amusing: -for instance, if two men fight, the injured person may claim eight cows -for loss of a limb, one cow for a tooth, two cows for the loss of two -or three teeth; so quarrelling may prove a very expensive pastime. - -What then is the end of this life of fighting and cattle rearing? In -the case of a chief, respectful burial and a belief that the soul of a -great man will visit the relatives in the form of a snake. But for a -poor man there is no funeral; the body is carried to the bush, where it -is soon devoured by hyenas. - - - - -CHAPTER IV - -THE AKIKUYU PEOPLE - - -Living quite near to the Masai, but differing from them in very many -ways, are the Akikuyu, whose territory near Mount Kenia could be -reached by a long train journey from Mombasa toward Nairobi, followed -by several hundred miles of travelling on foot. - -For centuries the Masai and Akikuyu have been bitter enemies, and in -the old days the former used to punish their neighbours for selling -captives to Arab slave traders. The Masai are a pastoral people -depending entirely on their herds, which must have abundant pasture; -while, on the other hand, the Akikuyu are tillers of the soil. In -order to make a tract of land clear for sowing, they are in the habit -of burning large tracts of forest, a practice which annoys the Masai, -because herds of cattle shelter under the trees, where they find fresh -grass, when all the country exposed to the sun is parched and withered. - -In warfare these two tribes, the Masai and Akikuyu, employ many -different methods, for whereas the former are always bold and open in -attack, the latter are cowardly and treacherous, always preferring -to lie in wait for small bands of enemies, who may be taken at a -disadvantage. - -When reporting on the Akikuyu tribes, Mr. Hinde, the British -Commissioner, says: - -“They plant gardens with bananas and Indian corn, and live almost -entirely on vegetable food, their flocks being inconsiderable. Honey -forms a staple element of their diet. This they collect by hanging -oblong honey boxes, made of the hollow trunk of a juniper, in the -trees, and smoking the bees out. - -“They till and cultivate the ground, but, as it is not manured, the -soil is quickly exhausted, and the burning down of large tracts of -forest is resorted to as a means of procuring fresh land. - -[Illustration: A KIKUYU MAN.] - -“The Akikuyu are a well-built people, with the broad Negro type of -countenance and feature. Occasionally they wear their hair long, but -more often it is twisted into a sort of fringe about three inches in -length. The young men cover their person with mutton fat and red clay, -which renders them exceedingly offensive. It has of late years become -customary for them to carry both shields and spears; the former they -have copied from the Masai, the latter are of their own design, and -have a leaf-shaped blade about a foot in length and four inches broad, -tapering to a point. The handle is wooden, with an iron spike about six -inches long at the other end. The Akikuyu carry swords, and use bows -and poisoned arrows. They grow tobacco, which they mix with potash and -use as snuff; this they carry in a small bottle suspended by a chain -around the neck.” - -Shaving the head is a custom copied from the Masai, but although -Akikuyu women wear many beads, they do not, like Masai women, decorate -themselves with large quantities of iron wire and chains. - -[Illustration: A KIKUYU GIRL, SHOWING EAR ORNAMENTS.] - -Unlike many African tribes, the Akikuyu do not keep poultry, for they -have a theory that the crowing of cocks at night has in time past -revealed to an enemy the position of their village. - -These villages are by no means easy to find, and so securely are they -enveloped by the bush, that a traveller might pass quite near without -knowing that human beings were dwelling close at hand. Both the Akikuyu -and Wakamba tribes have learned that seclusion in the bush is the best -way of avoiding onslaughts by the Masai warriors, and this secrecy has -also made the task of the British Government very difficult. - -It is a mistake to suppose that in all parts of Africa there is an -abundance of wild fruit. The Akikuyu live almost entirely on vegetable -foods, such as millet, maize, and bananas, but these they have to -cultivate, the women of the tribe being responsible for all the hoeing -and hard work in the fields, in addition to the grinding of the grain -with heavy stones. Other tasks borne by women include the cooking of -all foods except meat, bringing home produce from the fields, and -collecting large bundles of firewood. Baking of pottery, too, is an -occupation for females, who appear to do all the hardest and most -important work of the tribe. - -Mr. Routledge gives a list of foods commonly found among the Akikuyu -people, whom he has closely studied. The vegetable foods consist of -maize, beans, or the tubers of the arum lily, and its green stems. A -favourite food for carrying on a journey is a cake made by boiling -together various kinds of grain; and as a raw food, a grain very like -canary seed is used. The Akikuyu like sweet foods, so honeycomb and -sugar-cane are very popular. When meat is used it is generally made up -into sausages, which are tied with the inner bark of a bush. Native -beer is manufactured by allowing sugar-cane juice to ferment. - -Huts are circular, with pointed roofs, and as a rule there is no -opening but a small door, so that lighting and ventilation are not -enjoyed. As the roof is thatched, smoke from the fire can filter -through, so there is no need to provide a special hole for its escape. -In bridge building the Akikuyu are very expert, and in a short time a -stream is crossed by a suspension bridge of creepers, cleverly arranged -so as to be hidden among foliage, and so screened from the view of -enemies. - -Fire is produced by means of rapidly twirling a hard shaft of wood, -the lower end of which rests in a hole formed in a soft piece of -wood, the dust from which forms the tinder. Dry grass is placed on -the tinder, ignited by friction; and, as a rule, two natives, one -twirling a fire stick while the other blows the tinder, will produce a -flame in three-quarters of a minute. In order to avoid repeating this -fire-making process too often, smouldering brands are carried during a -journey. - -[Illustration: FIRE-MAKING BY TWIRLING.] - -Among the important industries are iron smelting and string making -from bark and animals’ tendons. The former industry is of very great -antiquity, and in the oldest legends and stories there are references -to articles made of iron. - - - - -CHAPTER V - -SOCIAL LIFE OF THE AKIKUYU - - -A homestead consisting of only one hut will have its own little -enclosure, but it is quite possible that a rich man will have several -huts, one for each of his wives. In former times, when fighting was -more common than it is to-day, the enclosure surrounding the huts was -very carefully concealed in green foliage, through which one small -entrance was made. - -Within this enclosure or compound the traveller will see the daily task -of corn grinding, pottery making, and the manufacture of string bags -going on apace. The last-named occupation is generally regarded as the -work of little girls, whose small brothers are equally busy herding the -goats. The women must be extremely strong, as a result of their hard -work in carrying loads and cultivating the fields. Mr. Routledge speaks -of “a girl of about thirteen who came into the camp one night about 11 -p.m., bearing a load of bananas weighing 30 lb., which she had carried -some fourteen miles since daybreak.” - -No wonder that a baby girl is welcome, when there are so many tasks -for the wives and women to perform. During early childhood the baby -is carried to the fields on the mother’s back, and although the heat -is intense and the flies are a great nuisance, Akikuyu children are -very good and contented. Strange to say, they do not play games, but -seem to be content when sitting still in the shade; later in life, -however, when grown up, there is a good deal of time and energy given -to dancing, which, along with music, is very popular. A girl is married -at seventeen; then she goes to the hut prepared by her husband, who -probably paid about thirty goats and a few sheep for his bride. The -girl, however, is not obliged to marry any man who can pay this amount -of wealth to her father, and nowhere among savage peoples has the girl -a greater freedom of choice. When a maiden wishes to show her parents -that she is in love, she puts small patches of honey on her cheeks -and forehead; this prevents the father and mother from making any -arrangements for her betrothal to a man for whom she has no affection. -There is a great deal of respect shown to old women, probably because -they are thought to have the power to cast a spell upon, or give the -“evil eye” to, a person who has offended them. - -Among European peoples, boys and girls grow gradually into manhood or -womanhood, but with the Akikuyu there is a special ceremony at which -boys and girls are said to be turned into men and women. For many -months before the great event all boys who intend to be initiated -practise dancing for long periods, so that they will not be too readily -exhausted when the day arrives for the public ceremony. The dress of -a novice is most elaborate, consisting of cat skins, cowrie shells, -dancing bells, and paint, which covers the entire body with wavy lines. -Shaving of the head is part of the preparation, and only a small tuft -of hair is left in the centre of the crown. The dance takes place close -to a sacred tree, and when all the details of this important ceremony -are over, the young people are considered to be men and women of their -tribe. - -[Illustration: WOODEN SHOULDER SHIELD, WORN ON THE LEFT SHOULDER AT -DANCES.] - -The closing scenes in the life of a tribesman are very sad, for should -he be poor and friendless, he may be left to die alone, and only in the -case of a man of great age and riches is there a respectable burial. -Generally the body is left in the hut where the patient died, so, of -course, it is very quickly dragged away and devoured by hyenas. - - - - -CHAPTER VI - -THE BAGANDA TRIBE OF UGANDA - - -[Illustration: A BAGANDA HOUSE.] - -Half a century ago the Baganda might have been regarded as one of the -most numerous tribes in Africa, but of late years losses through civil -war, famine, and sleeping sickness have reduced the numbers to about a -million. The Baganda are the most advanced in civilisation among all -Bantu peoples, and for many years their dress, habits, and extreme -politeness have been noted by travellers, who may now approach within -200 miles of Baganda territory by making a comfortable train journey -of 600 miles from Mombasa to Lake Victoria Nyanza. - -The greater part of the surface of Uganda is hilly, fertile, and well -watered, and the slopes of the hills are cultivated by natives who grow -plantain trees, maize, sugar-cane, tobacco, and coffee. Here and there -dense forests are to be found, and in such regions the Baganda hunt the -elephant, buffalo, and hippopotamus. - -When speaking of this tribe, the Rev. J. Roscoe says: “The Baganda are -the only Bantu tribe in Eastern Equatorial Africa who do not mutilate -their persons; they neither extract their teeth nor pierce their ear -lobes”; nor do they practise any of the deformations which have been -related in chapters concerning the Masai and Akikuyu. - -There are to be found clans with Roman features, and others varying -from this type to the broad nose and thick lips of a Negro; so too, in -build there are tall athletic figures over six feet in height, while, -on the other hand, there are thick-set short-built men only about five -feet in height. - -The colouring, too, varies from jet black to copper colour; and -stranger still, there are some pure negroes whose skin colour is -almost white. These people were at one time kept as curiosities in an -enclosure near to the hut of a native king or great chief. The hair of -the Baganda is invariably short, black, crisp and woolly; hair on the -face is either shaved or pulled out, and any sign of beard or moustache -is regarded as very ugly. - -Naturally, in a country where big game abounds, hunting is not only a -pastime of chiefs and nobles, but a very important means of obtaining -a food supply. As a rule, elephant hunters were men who had been -trained from very early childhood, so that they became close observers -of these animals, followed every movement of the herd, and became -adepts in launching spears from a secure position in the tops of lofty -trees. The spear had a broad leaf-shaped blade six inches long, mounted -on a thick wooden shaft, and a strong arm was necessary in order to -deliver a powerful, accurate throw. The night before the hunt these -spears were sharpened, then placed by the altar of Dungu, the god of -hunting, to whom an offering of beer and a goat was made. At times the -Baganda huntsman was more open in his methods of attack, and several -natives, armed only with spears, would creep right up to the herd, and -after launching their weapons would depend on rapid flight for safety. - -Elephant traps were very common, and an unwary animal caught his feet -in a cord which released a heavy spear from the branches above. All the -hunters took up the chase of this wounded creature, which was followed -until it fell exhausted. Foot traps, causing an animal to tumble on a -sharp spear, placed point uppermost in a pit, were commonly used, and -what seems most strange, the nerves from the tusks of a dead animal -were always carefully buried. The Baganda are very superstitious, and -it was thought that the ghost of an animal killed in the chase would -attach itself to the buried nerves, instead of haunting the men who -launched the spears or laid the traps. - -Before hunting the lion or leopard, a chief would beat the war drum in -order to collect his people, who often went forth a thousand strong. A -few men followed the animal to its lair, then returned to their chief -to report the exact position. This having been done, a noisy party, -shouting and beating drums, surrounded the animal’s hiding-place. A -trapped animal will, of course, fight very fiercely, after rushing -first in one direction then in another trying to find a means of -escape, and, as a rule, some one was severely wounded before the -creature was killed with clubs and spears. - -The hippopotamus was hunted, not for food, but because it proved such -a danger to canoe men, and at night did great damage by wandering over -cultivated plots of ground. A spear trap might be set in the path from -a river to pastures, or harpoons were launched by men in canoes, which -the animal frequently attacked and overturned. - -[Illustration: LIZARD-SKIN DRUM, LANGO TRIBE, UGANDA PROTECTORATE.] - -The Baganda live very largely on vegetable food, and, as is so often -the case among primitive people, the women do all the field work. -True, the husband clears the ground of all shrubs and tall grass, but -when this work is done his wife performs all the digging, sowing, -and collecting of the harvest. Ashes from burnt leaves, when washed -in by the heavy rains, fertilise the soil, and success is sought by -sacrificing a fowl and pouring out an offering of beer at the roots -of trees, while the husband says: “Give me this land, and let it be -fruitful, and let me build my house here, and have children.” - -In addition to their hunting and agriculture, the Baganda are very -fond of trade and barter, and in many villages there is a market-place -where a salesman must pay fees in order to get permission to sell -his wares. The king of the Baganda receives these market dues, which -amount to one-tenth of the produce sold, and as the produce offered -for sale comprises animals, fish, eggs, salt, sweet potatoes, peas, -beans, pottery, tobacco, axes, hoes, and rope, the amount of money due -to royalty must be very great. At the end of a busy market day many -boys are ready to clean up the market-place, in reward for which they -get scraps of meat from the slaughter-house, a few coffee berries, or -a little salt. Money consists of cowrie shells, two hundred of which -are needed to buy a large earthenware pot; five to ten are given for a -tobacco pipe; and in striking such bargains as these the busy marketing -day soon draws to a close. - - - - -CHAPTER VII - -SOCIAL LIFE OF THE BAGANDA - - -A traveller among the Baganda tribe may soon learn that the people are -divided into groups or clans, each of which regards some animal as its -particular badge or emblem. An arrangement of this kind is not peculiar -to the Baganda, or even to African natives. Indians of North America, -Australian natives, and most tribes of the South Sea Islands have a -similar grouping of the members in clans or “totems,” each having a -plant or animal which is treated with great respect. - -There are a great many rules that members of the clan have to observe. -For instance, among the natives of the “Leopard” clan no one may eat -meat which has been torn, so that any animal killed or injured by -a wild beast must be sold to some other clan. The “Leopards” were -extremely important people, because from them the king and members of -the royal family were chosen. In addition to the “Leopards,” there are -people who call themselves “Lions,” “Otters,” “Elephants,” and even -“Grasshoppers” and “Mushrooms.” Usually there is a story or tradition -which is supposed to account for the beginning of this strange -arrangement. People of the “Lion” clan say that soon after King Kintu -came to his throne, many, many years ago, he went out to hunt a lion -and an eagle. When the lion skin was dressed, King Kintu stood upon it -and announced to his people that, in future, the lion was to be their -sacred emblem, and although peoples of other clans might hunt the -creature, members of the “Lion” group were never to take the life of -their sacred animal. Three animals, the lion, leopard, and eagle, are -all regarded as the special property of kings, who alone are permitted -to use the skins. - -[Illustration: A BAGANDA MAN.] - -The Baganda are a very warlike people, who have constantly increased -their territory at the expense of neighbours, with whom they have at -all times been ready to quarrel. At times the king would lead his army -in person, or again the task might be given to generals, who were -always elaborately dressed in skins of animals. No mercy was shown to -a defeated people, who were, of course, despoiled of everything worth -possessing, and a great deal of the booty was claimed by the king -of the victorious people. Mr. Roscoe says: “After the spoil had been -divided, the general gave the order to the chiefs to disband their men -and let them go home. The important chiefs accompanied the general to -the capital to report to the king before they were allowed to visit -their homes; but if there had been a reverse, they, too, went to their -country residences for some ten days before visiting the king. People -lined the roads to welcome the army; women ran to meet their husbands -with gourds of water, took from them their weapons, and were proud to -carry these as they marched along the crowded roads. Warriors dashed -at imaginary foes, drums were beaten, fifes were played, and songs of -victory were sung.” - -In times of peace the Baganda amuse themselves by relating interesting -stories, a few of which are given in the following pages. - - - - -CHAPTER VIII - -STORIES TOLD BY THE BAGANDA - - -At one time cats were servants of fowls, to whom they had to pay -tribute in the form of flying ants, done up in small packets. This duty -became very irksome, and on several occasions the cats were very much -inclined to rebel, but were afraid to do so when the fowls threatened -to burn them with their red combs. At one time, when the cats’ fire had -gone out a mother cat sent her young one to make fire by placing some -dry grass near to the red comb of an old rooster who was very drunk and -fast asleep. - -Presently the kitten returned with the report that he could not get -a light from the red comb of the sleeping cock. This aroused the -curiosity of the mother cat, and at once she went and convinced herself -that the cock’s comb, though red, was quite cold. She then wakened the -rooster, and along with other cats declared that never again would -she serve the fowls. The fowls saw that their deception was no longer -of any use, so they came to the nearest village and asked man for his -protection against the cats. - -A lion and a crocodile had a quarrel during which each claimed to -be the stronger animal. The former said: “I can kill the fiercest -buffalo,” to which the latter replied: “And I can kill the hippopotamus -in the water.” The crocodile was basking on the mud near to the -river’s bank where the lion was devouring a buffalo. Very quickly the -crocodile seized the leg of the buffalo and pulled both that creature -and the lion into the river, where they were drowned. This incident -filled the crocodile with confidence, so that he soon began to boast of -his strength, especially to the young son of the lion he had killed. -Naturally the young lion was very angry, and ever in search of revenge, -which he took one day when the crocodile attempted to play his old -trick of pulling the young lion and his prey into the river. On this -occasion the lion proved stronger, for not only did he haul out the -crocodile on to the mud flats, but quickly settled him with blows from -his powerful paws. Now the Baganda people declare that the lion and the -crocodile are of equal strength, the former being king of beasts on -land, and the latter sovereign of the river. - -Now we come to the closing scenes in the life of this interesting -Baganda tribe. Sickness is never put down to natural causes, such as -chills, overeating, or heavy drinking. It is always supposed that an -enemy has worked magic against the sick man, and the medicine man -of the tribe will usually bleed the patient in order to let out the -evil magic. The body of the king is embalmed and buried with great -reverence, and even for the most humble people there is respectful -interment; methods which are very different from those adopted by the -Masai and Akikuyu, who leave their dead to be devoured by hyenas. - - -BOOKS FOR SCHOOL REFERENCE LIBRARY - - _Britain across the Seas_, by Sir H. JOHNSTON. - _British Central Africa_, by A. WERNER. - _The Baganda_, by the Rev. J. ROSCOE. - _With a Pre-Historic People_, by W. SCORESBY ROUTLEDGE. - _The Masai_, by A. C. HOLLIS. - _The Nandi_, by A. C. HOLLIS. - _Tribes of Northern and Central Kordofan_, by H. A. MACMICHAEL. - _Northern Bantu_, by the Rev. J. ROSCOE. - _Cook’s Handbook for Egypt and the Sudan._ - _Last of the Masai_, by SIDNEY LANGFORD HINDE. - _British Museum Guide Book to the Ethnographical Collections._ - _Shilluk People_, by WESTERMANN. - - - - -Transcriber’s Notes - -In a few cases, obvious omissions or errors in punctuation have been -corrected. - -*** END OF THE PROJECT GUTENBERG EBOOK THE NATIVE RACES OF EAST -AFRICA *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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D. Hambly</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Native Races of East Africa</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: W. D. Hambly</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: February 26, 2022 [eBook #67513]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: The Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE NATIVE RACES OF EAST AFRICA ***</div> - -<p class="center p0 big"><em><span class="u">Native Races of the British Empire</span></em></p> - -<h1>THE<br /> -NATIVE RACES OF EAST AFRICA -</h1> - - - -<p class="center p0 p2 small">BY</p> -<p class="center p0"><span class="big">W. D. HAMBLY, F.R.A.I., <abbr title="bachelor of science">B.Sc.</abbr></span><br /> -<span class="small">(RESEARCH DEGREE, OXON.)</span></p> -<p class="center p0 p2 small">OXFORD DIPLOMA IN ANTHROPOLOGY<br /> -ASSISTANT ANATOMIST IN THE WELLCOME RESEARCH EXPEDITION<br /> -TO THE ANGLO-EGYPTIAN SUDAN, 1913-14 -</p> -<p class="center p0 p2"><span class="big">HUMPHREY MILFORD<br /> -OXFORD UNIVERSITY PRESS</span><br /> -LONDON, EDINBURGH, GLASGOW<br /> -TORONTO, MELBOURNE, CAPE TOWN, BOMBAY<br /> -1920 -</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p class="center p0 p2"><span class="figcenter" id="img001"> - <img src="images/001.jpg" class="w50" alt="Masai Warrior with Lion-Skin Head-Dress" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Masai Warrior with Lion-Skin Head-Dress.</span></p> -</div> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - - -<p class="p0 center"> -<span class="smcap">Printed in Great Britain by<br /> -Morrison & Gibb Ltd., Edinburgh</span><br /> -</p> -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<h2 class="nobreak" id="PREFACE">PREFACE</h2> -</div> - - -<p>During recent years there has been a very happy tendency to change the -nature of geographical teaching from a monotonous memorising of the -names of natural features to a subject of living interest.</p> - -<p>In the endeavour to effect this change there has been a serious -omission in our failure to appeal to natural interests of children by -making the human element a central feature of geographical work.</p> - -<p>A study of the picturesque lives of native races of the British -Empire is an absolute essential if the teacher wishes to impart the -appropriate colour and setting to a subsequent course of economic, -regional, and political geography.</p> - -<p>The sharp contrast between European beliefs and customs and those of -primitive people is in itself an incentive to study and interest. -In addition to this, a sympathetic understanding of the many native -races who are controlled by English statesmanship is necessary for the -material and moral progress of dominions in the British Empire.</p> - -<p class="right p0"> -W. D. HAMBLY. -</p> - - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<h2 class="nobreak" id="CONTENTS">CONTENTS</h2> -</div> - - -<table class="autotable"> -<tr> -<th> -</th> -<th class="tdr"> -PAGE -</th> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_I">CHAPTER I</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">Introduction</span> -</td> -<td class="tdr"> -<a href="#Page_9">9</a> -</td> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_II">CHAPTER II</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">The Fighting Masai</span> -</td> -<td class="tdr"> -<a href="#Page_17">17</a> -</td> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_III">CHAPTER III</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">Masai Stories and Beliefs</span> -</td> -<td class="tdr"> -<a href="#Page_28">28</a> -</td> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_IV">CHAPTER IV</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">The Akikuyu People</span> -</td> -<td class="tdr"> -<a href="#Page_33">33</a> -</td> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_V">CHAPTER V</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">Social Life of the Akikuyu</span> -</td> -<td class="tdr"> -<a href="#Page_38">38</a> -</td> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_VI">CHAPTER VI</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">The Baganda Tribe of Uganda</span> -</td> -<td class="tdr"> -<a href="#Page_41">41</a> -</td> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_VII">CHAPTER VII</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">Social Life of the Baganda</span> -</td> -<td class="tdr"> -<a href="#Page_46">46</a> -</td> -</tr> -<tr> -<td colspan="2" class="tdc"> -<a href="#CHAPTER_VIII">CHAPTER VIII</a> -</td> -</tr> -<tr> -<td> -<span class="smcap">Stories told by the Baganda</span> -</td> -<td class="tdr"> -<a href="#Page_49">49</a> -</td> -</tr> -</table> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p class="center p0 p2"><span class="figcenter" id="img002"> - <img src="images/002.jpg" class="w75" alt="East Africa" /> -</span></p> -<p class="center p0 caption"><span class="smcap">East Africa</span></p> -</div> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_9">[Pg 9]</span></p> - -<h2 class="nobreak" id="THE_NATIVE_RACES_OF_EAST_AFRICA">THE NATIVE RACES OF EAST AFRICA</h2> -</div> - - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<h2 class="nobreak" id="CHAPTER_I">CHAPTER I<br /> -<span class="smcap small">Introduction</span></h2> -</div> - - -<p>A few years ago two dwarfs or Pygmies from the trackless forests of -Uganda were bold enough to allow themselves to be brought to London, -where they were exhibited and photographed. Unfortunately these little -people had no one who could interpret their language, or what a -wonderful story they might have told concerning life in an equatorial -forest, where the foliage is in places so dense as to shut out the -powerful glare of a tropical sun.</p> - -<p>Many years ago these dwarfs were known to the highly civilised -inhabitants of Ancient Egypt, and as early as 3000 <span class="allsmcap">B.C.</span> the -leaders of expeditions into the Sudan were charged by the Pharaohs of -Egypt to return with gold dust, ivory, ornamental woods, and leopard -skins; but above all these forms of wealth King Pepy <span class="allsmcap">II.</span> -desired a Pygmy “alive and well.”</p> - -<p>These tiny folk, whose height is rarely more than four feet nine -inches, live the simple life of hunters,<span class="pagenum" id="Page_10">[Pg 10]</span> almost devoid of clothing, -possessing neither basket-work nor pottery, and armed only with -flint-tipped spears and small poisoned arrows. Of agriculture they -have no knowledge, for their time is wholly occupied by the dangerous -pursuit of large and small game.</p> - -<p>What a sharp contrast to these pygmies are the giant tribes of the -Upper Nile, where the Shilluks are usually six feet four inches in -height, and a man of only six feet would be regarded as short!</p> - -<p>Many centuries ago, but at what time in the world’s history it is -impossible to say, a tall, dark-skinned people named Hamites entered -Africa from the direction of Arabia, and so fierce were these invaders -that they were able to push before them the negroes, who retreated -south and west. These fighting Hamites are now represented by the -Somali, Danakil, and Galla who inhabit the “Horn of Africa,” where they -subsist chiefly by cattle rearing; that is to say, they are a pastoral -people, who move from one well and piece of grass land to another, -driving before them large herds of sheep, goats, camels, and perhaps a -few horses.</p> - -<p>Of course the Hamites mixed with the true negroes to some extent, -so forming the great Bantu race which inhabits most of our Uganda -Protectorate. The dreaded Masai of British East Africa are probably a -cross between the Negro and the Galla. Arab tribes have for centuries -wandered through East Africa as traders and slave raiders, so we have -to consider a very mixed people.</p> - -<p>What a variety of country, too, in the British<span class="pagenum" id="Page_11">[Pg 11]</span> territories called the -Anglo-Egyptian Sudan, Uganda, and British East Africa!</p> - -<p class="center p0 p2"><span class="figcenter" id="img003"> - <img src="images/003.jpg" class="w50" alt="Woman crushing Grain on a Concave Stone with an Oval -Stone Roller" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Woman crushing Grain on a Concave Stone with an Oval -Stone Roller.</span></p> - - -<p>Everywhere along the banks of the Nile there is fertile country, but -in the Sudan territories of Kordofan, Sennar, and other provinces, -are seemingly boundless tracts of desert, broken here and there by -rocky hills or “gebels,” which perhaps attain a height of three or -four hundred feet. In such places large dog-faced baboons abound, -hyenas shelter in the caves, and near to the wells, usually found -among the rocks, are native encampments, where dwell Arabs, Taishi, -and Baggara people, who fought so determinedly against the English -in 1885. Now, however, they are quite friendly,<span class="pagenum" id="Page_12">[Pg 12]</span> and the traveller -may be invited into the “zereba,” an enclosure containing a number of -circular huts with pointed roofs, and here refreshment of coffee and -milk is provided. Thin miserable dogs bark defiance at the stranger, -who keeps them at bay with his whip of rhinoceros hide. Little naked -children play about in much the same way as white youngsters amuse -themselves, but they are more delighted than their white cousins would -be by the gift of a wire bracelet or a string of beads. Outside the -huts kneeling women crush the grain—“dhurra”—on slabs of stone; and -what an enormous pile of this crushed grain a Sudanese will eat! Seldom -does he enjoy the luxury of meat. A whitish, muddy-looking liquid -may be offered to the visitor; this he had better avoid, for it is -native beer, made by allowing soaked “dhurra” to stand in the sunshine -for several days. If the village population has reached two or three -thousand, there are sure to be a few Arab merchants who have brought -their calico, dried dates, and other wares all the way from Khartoum -or Wad Medani. There they sit by the goods, which are laid out on the -ground, possibly reading a chapter from the “Koran” or Mohammedan -Bible, while a small group of natives gather round and decide how to -spend the money which they have only recently learned to use, instead -of bartering, that is, changing one article for another.</p> - -<p>In many parts of the Sudan natives are employed on irrigation works or -railways, where the workmen are paid with Egyptian coins. Even now a -native prefers to have a lot of little coins, and would at<span class="pagenum" id="Page_13">[Pg 13]</span> any time -receive several small coins rather than one silver piece.</p> - -<p>Uganda and British East Africa can show enormous tracts of park land, -where European enterprise is engaged in cattle rearing, and native -tribes such as the Masai rely on their flocks and herds for a living. -In no part of the world, not even in the Amazon valley, are the forests -more dense than those of Uganda, where the traveller finds Bantu tribes -existing much as they have done for thousands of years.</p> - -<p>When reading of railways connecting Port Sudan, on the Red Sea, with -Khartoum, or of a line from Nairobi in British East Africa to Port -Florence on Victoria Nyanza thence to the great port of Mombasa, one -is apt to think that these East African Protectorates must be very -advanced in civilisation, but this is not the case.</p> - -<p>In a journey from Khartoum southward into the Anglo-Egyptian Sudan, -or from Port Sudan to Khartoum, the traveller is very much impressed -with the luxury of the train in which he travels through the wildest -scenery, comprising dense prickly bush, dreary wastes of sand, and -rocky hills. Native children run away screaming on the approach of -a train. In the journey from Khartoum to the Red Sea one encounters -the Hadendoa people, who make themselves appear very tall and wild by -allowing their hair to grow perpendicularly in a huge bush on the top -of the head. In Uganda and British East Africa the traveller may have -the experience of having his train charged by a buffalo, rhinoceros, or -elephant, who mistakes it for some<span class="pagenum" id="Page_15">[Pg 15]</span> powerful rival, come to settle in -the tropical forest which he has enjoyed undisturbed for so many years.</p> - -<p class="center p0 p2"><span class="figcenter" id="img004"> - <img src="images/004.jpg" class="w75" alt="Collection of tools" /> -</span></p> -<ul class="index caption" style="margin-left: 10%;"> -<li class="ifrst">1, 2. Throwing-clubs from the Nile Valley. -</li> -<li class="ifrst">3. Pot from which victims for sacrifice were made to drink a magic -draught to “kill” their souls, and thus prevent their “ghosts” from -returning to punish their murderers.</li> -<li class="ifrst">4. Conventional hoe-blades used as money (Upper Nile).</li> -<li class="ifrst">5. Small shield of the Hamites, west of Victoria Nyanza (Uganda).</li> -<li class="ifrst">6, 7. Old and modern Masai spears.</li> -<li class="ifrst">8, 9. Fighting bracelets (Upper Nile).</li> -<li class="ifrst">10. A Dorobo elephant harpoon (East Africa Protectorate). The arrow -shaft fits loosely into the haft, which falls away when the animal is -struck.</li> -<li class="ifrst">11. Spear of the Hamitic tribes.</li> -<li class="ifrst">12, 13, 14. Pottery vases blackened with plumbago. One is in the form -of a gourd (Baganda, Uganda).</li> -<li class="ifrst">15. Ivory armlet, Shilluk tribe (Upper Nile).</li> -<li class="ifrst">16, 17. Tobacco pipes (Upper Nile).</li> -</ul> - -<p>The savage peoples of East Africa are in many ways much more advanced -in civilisation than the native tribes of Australia. The latter are -simple hunters, possessing no clothing, no dwellings, no knowledge of -metals, pottery making, or basket weaving. On the other hand, native -inhabitants of East Africa have left the Stone Age far behind, and -almost everywhere a knowledge of iron ore, smelting, and manufacture -of spear-heads has been acquired. Ancient stone implements are found -in all parts of Africa, but it is generally supposed that knowledge of -iron came to the “Dark Continent” at a fairly early date in the history -of civilisation.</p> - -<p>Everywhere the Negro is an agriculturist, whose women folk cultivate -the yam, maize, or banana, whereas a simple hunting tribe in Australia -will rely entirely for vegetable foods on what can be collected in the -way of wild fruits and berries.</p> - -<p>With respect to clothing, weapons, dwellings, pottery, basketry, -agriculture, and other forms of manufacture and enterprise, the -inhabitants of East Africa are well advanced, while everywhere there -is a great system of exchange or barter, which is not always found -among more primitive savages, such as the Australian native tribes. -Naturally, in so vast an area there are thousands of tribes, hence in -this small book there will be space to tell only of a few of the most -interesting inhabitants, who had their home in the “Dark<span class="pagenum" id="Page_16">[Pg 16]</span> Continent” -long before the explorers Livingstone, Stanley, Mungo Park, Baker, -Burton, Speke, or even early voyagers like Father Lado, Hanno, and the -centurions of Nero ventured to penetrate the wilds.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_17">[Pg 17]</span></p> - -<h2 class="nobreak" id="CHAPTER_II">CHAPTER II<br /> -<span class="smcap small">The Fighting Masai</span></h2> -</div> - -<p>In the year 1895 British East Africa, formerly governed under a Royal -Charter held by the Imperial British East Africa Company, came directly -under the management of the British Foreign Office. Thanks to the -assistance of the Masai, hostile tribes, such as the Wakamba, were -completely subdued; and on our side it may be said that protection was -given to the Masai against their treacherous and warlike neighbours the -Akikuyu.</p> - -<p>Perhaps the term “warlike” should no longer be applied to Masai -tribesmen, for of late years they have been extremely peaceful. -Misfortunes, such as loss of cattle by a disease called “rinderpest,” -and outbreaks of small-pox, have made this very independent tribe rely -on the British Government for advice and protection.</p> - -<p>There are certain points in which the Masai resemble Zulu tribes; for -instance, their fighting men must not marry, and there is a royal -family from which a chief is always selected. Some of the marriage -customs are very similar, and among both Zulus and Masai there are like -methods of painting warriors’ shields in order to distinguish companies -and larger units. Against all these points of comparison<span class="pagenum" id="Page_18">[Pg 18]</span> there is one -important fact, namely, difference in language, which very strongly -suggests that the Zulus and Masai are not related.</p> - -<p class="center p0 p2"><span class="figcenter" id="img005"> - <img src="images/005.jpg" class="w75" alt="A Masai Village" /> -</span></p> -<p class="center p0 caption"><span class="smcap">A Masai Village.</span></p> - -<p>Though slaves are unknown amongst the Masai, there are a servile people -named the Dorobo who have to obey the commands of their masters; but, -on the other hand, they receive wages, and must not be bought or -sold. Very probably these people who serve the Masai were at one time -captured and enslaved; now they do not possess any cattle, and as a -rule the hardest work falls to their lot. An East African official, -<abbr title="mister">Mr.</abbr> Hinde, says of these Dorobo: “They do not build kraals after the -manner of the Masai, but inhabit clusters of badly built huts hidden -in the bush. In war they are not allowed to accompany the Masai, or to -carry shields and<span class="pagenum" id="Page_19">[Pg 19]</span> spears. Their weapons consist of a bow, poisoned -arrows, and a heavy wooden-handled spear, into one end of which a -massive arrow-head is placed. This arrow-head is thickly smeared with -poison. In attacking large game, such as the elephant, hippopotamus, -or rhinoceros, they drive the arrow-head into the animal, whereupon -the heavy shaft drops off and is recovered. A new tip is fitted, and -the native, following the wounded animal, shoots these poisoned arrows -until the creature drops from exhaustion.”</p> - -<p>A Masai chief is a person of the greatest importance; and in former -days, when the tribe was about to undertake a great raid on some -neighbouring people, the king would throw himself into a trance, in -which he had visions of the proper way of conducting an attack or -defence. On other occasions his power of second sight caused him to -foretell possible calamities, and before waking he suggested some means -of avoiding them.</p> - -<p>Very probably the king practised a good deal of deception, for it is -well known that he had a secret service system which informed him of -all that was taking place in his own and adjacent tribes. A son of the -royal house will always preserve his father’s skull, which, if kept -near, is supposed to bring good luck, and assist in ruling the country. -The bodies of ordinary people are just allowed to remain in the bush, -and a funeral, burial, and mound of stones are given only to members of -the royal household.</p> - -<p>The Masai are a very bright, intelligent, and truthful people; very -rarely will a full-grown man commit a theft or tell a lie. Unlike many<span class="pagenum" id="Page_20">[Pg 20]</span> -African tribes, these people have no musical instruments, and their -few war songs and verses, sung while herding cattle, are very simple. -Generally speaking, African natives are musical, and flutes, drums, -also stringed instruments are very ingeniously made.</p> - -<p>Of the personal appearance of the Masai, <abbr title="mister">Mr.</abbr> Hinde has said: “The adult -male Masai may be described as tall and spare, with sloping shoulders -and small hands and feet. The sloping shoulders are probably due to -a complete absence of manual labour, and to the constant carrying -of a shield or spear in either hand, each weapon weighing eight or -nine pounds. Compared with his height an average Masai could not be -considered broad-chested. A habit of stooping, and leaning the head -forward when running, gives a slovenly appearance, only slightly -detracted from by an abnormally long stride. They are extraordinarily -fleet of foot, and can run without tiring for incredible distances. -Their usual pace is a long loping trot.”</p> - -<p>One very strange custom, looked upon as a means of ornamenting the -head, is boring the ear lobe and inserting an object of large size. -From time to time a larger object is put into the hole until the ear -becomes enormously distended; some natives have been seen with ear -ornaments consisting of one-pound jam tins inserted in holes made in -the ear lobes.</p> - -<p>Some women prefer lip ornaments of great size, which must be in the way -at meal-times. The method of introducing these studs is similar to that -employed for fitting large ear ornaments. A small hole is filled with a -thin plug of wood, the size of<span class="pagenum" id="Page_21">[Pg 21]</span> which is gradually increased. As a rule -a lip stud projects into the wearer’s mouth, so that at least two teeth -have to be extracted.</p> - -<p>Another favourite form of ornament consists of burning the skin with -acid juices derived from plants. Small circular scars arranged in -patterns are made, and in the Shilluk tribe of the Nile Valley men have -four rows of such scars right across their foreheads. Women of the -tribe have two or three rows. Sometimes these scars are made merely for -ornament, or the marks may serve to show the tribe to which a person -belongs.</p> - -<p class="center p0 p2"><span class="figcenter" id="img006"> - <img src="images/006.jpg" class="w50" alt="Mittu Woman, showing Lip Ornament and Tattooing by Scars -(Cicatrisation)" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Mittu Woman, showing Lip Ornament and Tattooing by Scars -(Cicatrisation).</span></p> - -<p>Kavirondo men and their near neighbours, the Masai, are great warriors. -In the latter tribe boys serve a long arduous military training, and -it is a proud day when they are allowed to assume the full war-time -outfit. The headdress helps to conceal people who are crouching among -long grass. The armlets are merely ornamental, but the patterns on -shields denote the military unit to which the warriors belong.</p> - -<p class="center p0 p2"><span class="figcenter" id="img007"> - <img src="images/007.jpg" class="w75" alt="Warriors of the Kavirondo Tribe in Feather -Head-Dresses" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Warriors of the Kavirondo Tribe in Feather -Head-Dresses.</span></p> - -<p>Men, women, and children have clean shaven heads, and it is quite an -exception for a man to show any sign of beard or moustache. Although -washing the body and clothing is unpopular, the Masai have great pride -in their teeth, of which most<span class="pagenum" id="Page_22">[Pg 22]</span> perfect care is taken, and whiteness -and polish are obtained by frequent use of a small stick. Knocking out -the upper central teeth is a strange custom, said by the people to -have been invented at a time<span class="pagenum" id="Page_23">[Pg 23]</span> when there were many cases of lock-jaw, -and the patients had to be fed through the hole made by extracting -these teeth. In some instances small pieces of iron are worn, not as -ornaments, but as a protection against, or cure for disease.</p> - -<p>All over the Sudan this wearing of charms is common, and amongst the -Mohammedan people the amulet is made by wrapping a verse from the Koran -in a roll of leather, generally worn round the neck or on the arm.</p> - -<p>The ornaments worn by Masai women are most noticeable, and the -traveller is surprised that the wearers can move arms and legs -sufficiently well to perform their work. Iron wire is wound round the -arms from wrist to elbow and from elbow to shoulder; the legs also are -encased in iron wire from ankle to knee-joint. Metal collars, which -look most uncomfortable, are still made and worn by women and boys, -who seem willing to tolerate any amount of discomfort rather than go -without these ornaments.</p> - -<p>Amongst the Masai there is a belief that ill luck will follow if a -man is called by his own name, and to avoid this he must always be -addressed by his father’s name. When asked for his name, a man will -always give that of his father; his own name must be inquired from some -third person. As among ourselves, names are handed down from father to -son, and among the Masai the father’s name is almost invariably given -to his favourite son. Superstitions with regard to names are carried -still further. Suppose several people in the tribe have the same name, -this must be changed immediately on the death of one of them, for it -would be<span class="pagenum" id="Page_24">[Pg 24]</span> considered very unlucky to retain the name of some one who -had just died.</p> - -<p class="center p0 p2"><span class="figcenter" id="img008"> - <img src="images/008.jpg" class="w50" alt="Lumbwa Woman and Girl, showing Dress and Ornaments -of Wire, etc" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Lumbwa Woman and Girl, showing Dress and Ornaments -of Wire, etc.</span></p> - -<p><span class="pagenum" id="Page_25">[Pg 25]</span></p> - -<p>Boys of the Masai tribe have a very hard, unhappy life, for not only -are they made to do all the hard work of carrying, milking and driving -cattle, but in addition every one treats them harshly, and a boy -may not even speak to one of the warriors. Presently the conditions -improve, and elder boys go out shooting birds with bows and arrows, -in order to get feathers for making mantles worn by warriors. At -last the youth reaches an age at which he is allowed to live in the -warriors’ camp, where there is strict training, and no excess in eating -or drinking is allowed; smoking is quite forbidden. As the military -training advances, the boy becomes the proud possessor of a painted -shield, a spear, a sword, and a knobkerry or club. These weapons are -kept in perfect condition, the spear-heads being brightly polished with -a hard stone. Warriors are the only people allowed to grow their hair, -and each fighting man possesses a “pig-tail,” of which he is very proud.</p> - -<p>Before making an attack, Masai warriors chew bark from the mimosa tree. -This acts in such a way as to make them nearly mad with ferocity, -and when all are very wild and excited the enemy is engaged. Enemies -face one another in long lines, and instead of a general attack being -launched single pairs are engaged in combats which are a fight to the -death. In case of success the victors will seize the best cattle, -which are driven off to the pastures of the conquerors. It is said -that the Masai never attack by night or by stealth; there is always -a preliminary warning and invitation to “come out and fight to the -death.”</p> - -<p><span class="pagenum" id="Page_26">[Pg 26]</span></p> - -<p>Although young boys have such a hard time in order to make them fit to -be trained as fighters, girls of the tribe are very kindly treated. -Young maidens spend a great deal of time in singing, dancing, and -ornamenting themselves; as a rule, they do not even cook their own -food. Old women have all the hard menial work to perform, and very hard -is their lot in building huts, carrying loads when the tribe moves, -collecting firewood, and keeping night watches. Speaking of old women -in the Masai tribe, <abbr title="mister">Mr.</abbr> Hinde says: “As long as she can crawl about she -continues her labours, and death is the only release she can hope for.” -As a rule, a girl becomes the wife of a man who can afford to pay goats -and cattle for her; but the Masai parents consider their daughter’s -wishes, and she is not obliged to become the wife of a man she does not -like.</p> - -<p>The life of Masai people depends almost entirely on herds of goats and -cattle, which are driven from pasture to pasture. Reptiles, birds, -insects, and fish are never eaten, grain only at times when meat is -scarce, while a favourite food is blood, drawn from the neck of a cow -by making a small puncture with an arrow, in such a way as to avoid -injuring the animal severely. Herds of cattle, though very docile and -easily managed by small children, are extremely fierce, and well able -to protect themselves against attacks made by hyenas or a leopard.</p> - -<p>Though so bold in warfare the Masai are not a race of hunters, and big -game such as lions, leopards, or the rhinoceros are attacked only when -the skin<span class="pagenum" id="Page_27">[Pg 27]</span> is required, or the animal has become a menace to the herds -of cattle.</p> - -<p>Among the industries, smelting of iron in clay furnaces is very -important, as it provides spear-heads and ornaments. These are not -moulded by allowing molten metal to run into vessels, but the ore, -heated in a charcoal fire, is beaten into shape while resting on a -block of hard wood or stone.</p> - -<p>Clay taken from river beds serves as material for making earthenware -vessels, which are baked hard in a fire after being moulded by hand -into the shape required. Other vessels are made from gourds, while as a -pastime the carving of wooden pipes and ornamenting the bowls is very -common.</p> - -<p>Hut building with such materials as hides, mud, and sticks, likewise -the construction of a stone and bush enclosure round the village, -take a great deal of time; so also does a complete removal to fresh -pastures. Hence in one way or another the time of these people is fully -occupied, and it is a great mistake to suppose that all black people -are lazy and indolent.</p> - -<p>There must, of course, be time for leisure, which is sometimes spent in -telling the stories given in the next chapter.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_28">[Pg 28]</span></p> - -<h2 class="nobreak" id="CHAPTER_III">CHAPTER III<br /> -<span class="smcap small">Masai Stories and Beliefs</span></h2> -</div> - - -<p>At all periods of the world’s history human beings have been fond of -stories concerning animals, and the Masai are no exception to the -general rule. Here is a story of the hare and the elephants, one of a -number collected by <abbr title="mister">Mr.</abbr> Hollis, who resided among the Masai for several -years:</p> - -<p>“A hare, that lived near a river, one day saw some elephants going to -the kraals of their father-in-law. He said to the biggest one, who was -carrying a bag of honey: ‘Father, ferry me across, for I am a poor -person.’ The elephant told him to get on his back, and when he had -climbed up they started.</p> - -<p>“While they were crossing the river the hare ate the honey, and as he -was eating it he let some of the juice fall on the elephant’s back. -On being asked what he was dropping, he replied that he was weeping, -and that it was the tears of a poor child that were falling. When they -reached the opposite bank the hare asked the elephants to give him some -stones to throw at the birds. He was given some stones, which he put -into the honey bag. He then asked to be set down, and as soon as he was -on the ground again he told the elephants to be off.</p> - -<p>“They continued their journey until they reached<span class="pagenum" id="Page_29">[Pg 29]</span> the kraal of the big -one’s father-in-law, where they opened the honey bag. When they found -that stones had been substituted for honey they jumped up and returned -to search for the hare, whom they found feeding. As they approached, -however, the hare saw them and entered a hole. The biggest elephant -thrust his trunk into the hole and seized him by the leg, whereupon the -hare cried out: ‘I think you have caught hold of a root!’ On hearing -this the elephant let go and seized a root. The hare then cried out: -‘You have broken me! You have broken me!’ which made the elephant pull -all the harder, until at length he became tired.</p> - -<p>“While the elephant was pulling at the root the hare slipped out of -the hole and ran away. As he ran he met some baboons, and called out -to them to help him. They inquired why he was running so fast, and he -replied that he was being chased by a great big person. The baboons -told him to go and sit down, and promised not to give him up. Presently -the elephant arrived, and asked if the hare had passed that way. The -baboons inquired whether he would give them anything if they pointed -out the hare’s hiding-place. The elephant said he would give them -whatever they asked for, and when they said they wanted a cup full of -his blood, he consented to give it them, after satisfying himself that -the cup was small. The baboons then shot an arrow into his neck and the -blood gushed forth. After the elephant had lost a considerable quantity -of blood he inquired if the cup was not full. But the baboons had made -a hole in the bottom of the cup, which was still half empty. The -elephant<span class="pagenum" id="Page_30">[Pg 30]</span> suddenly felt very tired, lay down and died, upon which the -hare came from his hiding-place to continue his journey.”</p> - -<p class="center p0 p2"><span class="figcenter" id="img009"> - <img src="images/009.jpg" class="w75" alt="Primitive Smelting Furnace, and Section of same, -showing Blast-Pipes, Fuel, and Ore" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Primitive Smelting Furnace, and Section of same, -showing Blast-Pipes, Fuel, and Ore.</span></p> - -<p>Some stories are concerned with the work of evil spirits, and, of -course, tales connected with warriors’ exploits are very popular. -Before setting out on a raiding expedition a band of warriors consulted -a wise man of the tribe, known as the “medicine man,” who said that -the expedition would be unsuccessful if any warrior killed a monkey -while on the march. A coward who heard this made up his mind that -he would kill a monkey, then perhaps the attacking band would run -instead of fighting. On the way to the scene of the combat this coward -observed some monkeys, so, pretending to stay behind in order to fasten -his sandal, he killed one of the animals, then quickly rejoined his -comrades,<span class="pagenum" id="Page_31">[Pg 31]</span> who by this time were near the village they intended to -attack. Outside a kraal an old man was seated, and at once a club was -thrown at him by one of the Masai warriors. This did not appear to harm -him in the slightest, for he only complained of the flies, in fact he -seemed to be proof against all the clubs and spears launched against -him. Presently he rose and, single-handed, put to flight the whole band -of attackers, who then knew that one of their number had been false. -Steps were taken to find out who had disobeyed the command of the old -witch doctor, and suspicion fell on the warrior who stayed behind to -fasten his sandal. He became very much afraid when questioned by his -comrades, and on confessing that he had spoiled the expedition by -killing a monkey, he was speared to death on the spot.</p> - -<p>A story such as this shows the Masai to be very superstitious people -who believe in omens and ill-luck. They have a word “ngai,” which -means anything strange that they do not understand, and this is given -to railways, telegraph lines, and thunderstorms, all of which are -very terrifying and mysterious. The people believe in four gods, each -distinguished by a colour. The black god and white god are good, the -red god is bad, and the blue god neither good nor bad. It is believed -that all these gods lived in the sky, but only the Black God came to -earth as a man, and from him are descended the Masai people, who still -live near the lofty Mount Kenia, the supposed dwelling-place of the -Black God.</p> - -<p>Compared with other peoples of Africa the Masai<span class="pagenum" id="Page_32">[Pg 32]</span> are not very -superstitious, though no doubt we should think their beliefs very -strange and fanciful. No poor man is thought to have a soul that can -live after his body is dead, but the spirit of a rich man is believed -to enter a snake, which then visits the tribe and acts in a peculiar -way to warn them of danger. When rain is badly needed, all women and -children gather bunches of grass, which are held in the hand, while -they stand in a circle and pray to the Black God to send water for -their pastures and cattle.</p> - -<p>A thief is punished by a heavy fine of cattle or weapons, which have -to be paid over to the man from whom goods have been stolen. Sometimes -a thief is severely beaten; this is usually done when he has been -previously detected in crime, while if a third theft is committed by -the same person his hands are burned with a hot stick.</p> - -<p>A murderer has to pay all his flocks and herds to the relatives of his -victim; this is known as paying “blood-money,” a practice which was -common in our own country in Saxon times. Some laws are very amusing: -for instance, if two men fight, the injured person may claim eight cows -for loss of a limb, one cow for a tooth, two cows for the loss of two -or three teeth; so quarrelling may prove a very expensive pastime.</p> - -<p>What then is the end of this life of fighting and cattle rearing? In -the case of a chief, respectful burial and a belief that the soul of a -great man will visit the relatives in the form of a snake. But for a -poor man there is no funeral; the body is carried to the bush, where it -is soon devoured by hyenas.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_33">[Pg 33]</span></p> - -<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV<br /> -<span class="smcap small">The Akikuyu People</span></h2> -</div> - - -<p>Living quite near to the Masai, but differing from them in very many -ways, are the Akikuyu, whose territory near Mount Kenia could be -reached by a long train journey from Mombasa toward Nairobi, followed -by several hundred miles of travelling on foot.</p> - -<p>For centuries the Masai and Akikuyu have been bitter enemies, and in -the old days the former used to punish their neighbours for selling -captives to Arab slave traders. The Masai are a pastoral people -depending entirely on their herds, which must have abundant pasture; -while, on the other hand, the Akikuyu are tillers of the soil. In -order to make a tract of land clear for sowing, they are in the habit -of burning large tracts of forest, a practice which annoys the Masai, -because herds of cattle shelter under the trees, where they find fresh -grass, when all the country exposed to the sun is parched and withered.</p> - -<p>In warfare these two tribes, the Masai and Akikuyu, employ many -different methods, for whereas the former are always bold and open in -attack, the latter are cowardly and treacherous, always preferring -to lie in wait for small bands of enemies, who may be taken at a -disadvantage.</p> - -<p><span class="pagenum" id="Page_34">[Pg 34]</span></p> - -<p>When reporting on the Akikuyu tribes, <abbr title="mister">Mr.</abbr> Hinde, the British -Commissioner, says:</p> - -<p>“They plant gardens with bananas and Indian corn, and live almost -entirely on vegetable food, their flocks being inconsiderable. Honey -forms a staple element of their diet. This they collect by hanging -oblong honey boxes, made of the hollow trunk of a juniper, in the -trees, and smoking the bees out.</p> - -<p>“They till and cultivate the ground, but, as it is not manured, the -soil is quickly exhausted, and the burning down of large tracts of -forest is resorted to as a means of procuring fresh land.</p> - -<p class="center p0 p2"><span class="figcenter" id="img010"> - <img src="images/010.jpg" class="w50" alt="A Kikuyu Man" /> -</span></p> -<p class="center p0 caption"><span class="smcap">A Kikuyu Man.</span></p> - -<p>“The Akikuyu are a well-built people, with the broad Negro type of -countenance and feature. Occasionally they wear their hair long, but -more often it is twisted into a sort of fringe about three inches in -length. The young men cover their person with mutton fat and red clay, -which renders them exceedingly offensive. It has of late years become -customary for them to carry both shields and spears; the former they<span class="pagenum" id="Page_35">[Pg 35]</span> -have copied from the Masai, the latter are of their own design, and -have a leaf-shaped blade about a foot in length and four inches broad, -tapering to a point. The handle is wooden, with an iron spike about six -inches long at the other end. The Akikuyu carry swords, and use bows -and poisoned arrows. They grow tobacco, which they mix with potash and -use as snuff; this they carry in a small bottle suspended by a chain -around the neck.”</p> - -<p>Shaving the head is a custom copied from the Masai, but although -Akikuyu women wear many beads, they do not, like Masai women, decorate -themselves with large quantities of iron wire and chains.</p> - -<p class="center p0 p2"><span class="figcenter" id="img011"> - <img src="images/011.jpg" class="w50" alt="A Kikuyu Girl, showing Ear Ornaments" /> -</span></p> -<p class="center p0 caption"><span class="smcap">A Kikuyu Girl, showing Ear Ornaments.</span></p> - -<p>Unlike many African tribes, the Akikuyu do not keep poultry, for they -have a theory that the crowing of cocks at night has in time past -revealed to an enemy the position of their village.</p> - -<p>These villages are by no means easy to find, and so securely are they -enveloped by the bush, that a traveller might pass quite near without -knowing that human beings were dwelling close at hand. Both the Akikuyu -and Wakamba tribes have learned that seclusion in the bush is the best -way of avoiding onslaughts by the Masai warriors, and this secrecy has -also<span class="pagenum" id="Page_36">[Pg 36]</span> made the task of the British Government very difficult.</p> - -<p>It is a mistake to suppose that in all parts of Africa there is an -abundance of wild fruit. The Akikuyu live almost entirely on vegetable -foods, such as millet, maize, and bananas, but these they have to -cultivate, the women of the tribe being responsible for all the hoeing -and hard work in the fields, in addition to the grinding of the grain -with heavy stones. Other tasks borne by women include the cooking of -all foods except meat, bringing home produce from the fields, and -collecting large bundles of firewood. Baking of pottery, too, is an -occupation for females, who appear to do all the hardest and most -important work of the tribe.</p> - -<p><abbr title="mister">Mr.</abbr> Routledge gives a list of foods commonly found among the Akikuyu -people, whom he has closely studied. The vegetable foods consist of -maize, beans, or the tubers of the arum lily, and its green stems. A -favourite food for carrying on a journey is a cake made by boiling -together various kinds of grain; and as a raw food, a grain very like -canary seed is used. The Akikuyu like sweet foods, so honeycomb and -sugar-cane are very popular. When meat is used it is generally made up -into sausages, which are tied with the inner bark of a bush. Native -beer is manufactured by allowing sugar-cane juice to ferment.</p> - -<p>Huts are circular, with pointed roofs, and as a rule there is no -opening but a small door, so that lighting and ventilation are not -enjoyed. As the roof is thatched, smoke from the fire can filter -through, so there is no need to provide a special hole for its<span class="pagenum" id="Page_37">[Pg 37]</span> escape. -In bridge building the Akikuyu are very expert, and in a short time a -stream is crossed by a suspension bridge of creepers, cleverly arranged -so as to be hidden among foliage, and so screened from the view of -enemies.</p> - -<p>Fire is produced by means of rapidly twirling a hard shaft of wood, -the lower end of which rests in a hole formed in a soft piece of -wood, the dust from which forms the tinder. Dry grass is placed on -the tinder, ignited by friction; and, as a rule, two natives, one -twirling a fire stick while the other blows the tinder, will produce a -flame in three-quarters of a minute. In order to avoid repeating this -fire-making process too often, smouldering brands are carried during a -journey.</p> - -<p class="center p0 p2"><span class="figcenter" id="img012"> - <img src="images/012.jpg" class="w50" alt="Fire-Making by Twirling" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Fire-Making by Twirling.</span></p> - - -<p>Among the important industries are iron smelting and string making -from bark and animals’ tendons. The former industry is of very great -antiquity, and in the oldest legends and stories there are references -to articles made of iron.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_38">[Pg 38]</span></p> - -<h2 class="nobreak" id="CHAPTER_V">CHAPTER V<br /> -<span class="smcap small">Social Life of the Akikuyu</span></h2> -</div> - - -<p>A homestead consisting of only one hut will have its own little -enclosure, but it is quite possible that a rich man will have several -huts, one for each of his wives. In former times, when fighting was -more common than it is to-day, the enclosure surrounding the huts was -very carefully concealed in green foliage, through which one small -entrance was made.</p> - -<p>Within this enclosure or compound the traveller will see the daily task -of corn grinding, pottery making, and the manufacture of string bags -going on apace. The last-named occupation is generally regarded as the -work of little girls, whose small brothers are equally busy herding the -goats. The women must be extremely strong, as a result of their hard -work in carrying loads and cultivating the fields. <abbr title="mister">Mr.</abbr> Routledge speaks -of “a girl of about thirteen who came into the camp one night about 11 -p.m., bearing a load of bananas weighing 30 <abbr title="pounds">lb.</abbr>, which she had carried -some fourteen miles since daybreak.”</p> - -<p>No wonder that a baby girl is welcome, when there are so many tasks -for the wives and women to perform. During early childhood the baby -is<span class="pagenum" id="Page_39">[Pg 39]</span> carried to the fields on the mother’s back, and although the heat -is intense and the flies are a great nuisance, Akikuyu children are -very good and contented. Strange to say, they do not play games, but -seem to be content when sitting still in the shade; later in life, -however, when grown up, there is a good deal of time and energy given -to dancing, which, along with music, is very popular. A girl is married -at seventeen; then she goes to the hut prepared by her husband, who -probably paid about thirty goats and a few sheep for his bride. The -girl, however, is not obliged to marry any man who can pay this amount -of wealth to her father, and nowhere among savage peoples has the girl -a greater freedom of choice. When a maiden wishes to show her parents -that she is in love, she puts small patches of honey on her cheeks -and forehead; this prevents the father and mother from making any -arrangements for her betrothal to a man for whom she has no affection. -There is a great deal of respect shown to old women, probably because -they are thought to have the power to cast a spell upon, or give the -“evil eye” to, a person who has offended them.</p> - -<p>Among European peoples, boys and girls grow gradually into manhood or -womanhood, but with the Akikuyu there is a special ceremony at which -boys and girls are said to be turned into men and women. For many -months before the great event all boys who intend to be initiated -practise dancing for long periods, so that they will not be too readily -exhausted when the day arrives for the public ceremony. The dress of -a novice is most elaborate,<span class="pagenum" id="Page_40">[Pg 40]</span> consisting of cat skins, cowrie shells, -dancing bells, and paint, which covers the entire body with wavy lines. -Shaving of the head is part of the preparation, and only a small tuft -of hair is left in the centre of the crown. The dance takes place close -to a sacred tree, and when all the details of this important ceremony -are over, the young people are considered to be men and women of their -tribe.</p> - -<p class="center p0 p2"><span class="figcenter" id="img013"> - <img src="images/013.jpg" class="w45" alt="Wooden Shoulder Shield, worn on the Left Shoulder at Dances" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Wooden Shoulder Shield, worn on the Left Shoulder at Dances.</span></p> - -<p>The closing scenes in the life of a tribesman are very sad, for should -he be poor and friendless, he may be left to die alone, and only in the -case of a man of great age and riches is there a respectable burial. -Generally the body is left in the hut where the patient died, so, of -course, it is very quickly dragged away and devoured by hyenas.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_41">[Pg 41]</span></p> - -<h2 class="nobreak" id="CHAPTER_VI">CHAPTER VI<br /> -<span class="smcap small">The Baganda Tribe of Uganda</span></h2> -</div> - -<p class="center p0 p2"><span class="figcenter" id="img014"> - <img src="images/014.jpg" class="w75" alt="A Baganda House" /> -</span></p> -<p class="center p0 caption"><span class="smcap">A Baganda House.</span></p> - -<p>Half a century ago the Baganda might have been regarded as one of the -most numerous tribes in Africa, but of late years losses through civil -war, famine, and sleeping sickness have reduced the numbers to about a -million. The Baganda are the most advanced in civilisation among all -Bantu peoples, and for many years their dress, habits, and extreme -politeness have been noted by travellers, who may now approach within -200 miles of Baganda territory by making a comfortable<span class="pagenum" id="Page_42">[Pg 42]</span> train journey -of 600 miles from Mombasa to Lake Victoria Nyanza.</p> - -<p>The greater part of the surface of Uganda is hilly, fertile, and well -watered, and the slopes of the hills are cultivated by natives who grow -plantain trees, maize, sugar-cane, tobacco, and coffee. Here and there -dense forests are to be found, and in such regions the Baganda hunt the -elephant, buffalo, and hippopotamus.</p> - -<p>When speaking of this tribe, the <abbr title="reverend">Rev.</abbr> J. Roscoe says: “The Baganda are -the only Bantu tribe in Eastern Equatorial Africa who do not mutilate -their persons; they neither extract their teeth nor pierce their ear -lobes”; nor do they practise any of the deformations which have been -related in chapters concerning the Masai and Akikuyu.</p> - -<p>There are to be found clans with Roman features, and others varying -from this type to the broad nose and thick lips of a Negro; so too, in -build there are tall athletic figures over six feet in height, while, -on the other hand, there are thick-set short-built men only about five -feet in height.</p> - -<p>The colouring, too, varies from jet black to copper colour; and -stranger still, there are some pure negroes whose skin colour is -almost white. These people were at one time kept as curiosities in an -enclosure near to the hut of a native king or great chief. The hair of -the Baganda is invariably short, black, crisp and woolly; hair on the -face is either shaved or pulled out, and any sign of beard or moustache -is regarded as very ugly.</p> - -<p>Naturally, in a country where big game abounds, hunting is not only a -pastime of chiefs and nobles,<span class="pagenum" id="Page_43">[Pg 43]</span> but a very important means of obtaining -a food supply. As a rule, elephant hunters were men who had been -trained from very early childhood, so that they became close observers -of these animals, followed every movement of the herd, and became -adepts in launching spears from a secure position in the tops of lofty -trees. The spear had a broad leaf-shaped blade six inches long, mounted -on a thick wooden shaft, and a strong arm was necessary in order to -deliver a powerful, accurate throw. The night before the hunt these -spears were sharpened, then placed by the altar of Dungu, the god of -hunting, to whom an offering of beer and a goat was made. At times the -Baganda huntsman was more open in his methods of attack, and several -natives, armed only with spears, would creep right up to the herd, and -after launching their weapons would depend on rapid flight for safety.</p> - -<p>Elephant traps were very common, and an unwary animal caught his feet -in a cord which released a heavy spear from the branches above. All the -hunters took up the chase of this wounded creature, which was followed -until it fell exhausted. Foot traps, causing an animal to tumble on a -sharp spear, placed point uppermost in a pit, were commonly used, and -what seems most strange, the nerves from the tusks of a dead animal -were always carefully buried. The Baganda are very superstitious, and -it was thought that the ghost of an animal killed in the chase would -attach itself to the buried nerves, instead of haunting the men who -launched the spears or laid the traps.</p> - -<p><span class="pagenum" id="Page_44">[Pg 44]</span></p> - -<p>Before hunting the lion or leopard, a chief would beat the war drum in -order to collect his people, who often went forth a thousand strong. A -few men followed the animal to its lair, then returned to their chief -to report the exact position. This having been done, a noisy party, -shouting and beating drums, surrounded the animal’s hiding-place. A -trapped animal will, of course, fight very fiercely, after rushing -first in one direction then in another trying to find a means of -escape, and, as a rule, some one was severely wounded before the -creature was killed with clubs and spears.</p> - -<p>The hippopotamus was hunted, not for food, but because it proved such -a danger to canoe men, and at night did great damage by wandering over -cultivated plots of ground. A spear trap might be set in the path from -a river to pastures, or harpoons were launched by men in canoes, which -the animal frequently attacked and overturned.</p> - -<p class="center p0 p2"><span class="figcenter" id="img015"> - <img src="images/015.jpg" class="w50" alt="Lizard-Skin Drum, Lango Tribe, Uganda Protectorate" /> -</span></p> -<p class="center p0 caption"><span class="smcap">Lizard-Skin Drum, Lango Tribe, Uganda Protectorate.</span></p> - -<p>The Baganda live very largely on vegetable food, and, as is so often -the case among primitive people, the women do all the field work. -True, the husband clears the ground of all shrubs and tall grass, but -when this work is done his wife performs all the digging, sowing, -and collecting of<span class="pagenum" id="Page_45">[Pg 45]</span> the harvest. Ashes from burnt leaves, when washed -in by the heavy rains, fertilise the soil, and success is sought by -sacrificing a fowl and pouring out an offering of beer at the roots -of trees, while the husband says: “Give me this land, and let it be -fruitful, and let me build my house here, and have children.”</p> - -<p>In addition to their hunting and agriculture, the Baganda are very -fond of trade and barter, and in many villages there is a market-place -where a salesman must pay fees in order to get permission to sell -his wares. The king of the Baganda receives these market dues, which -amount to one-tenth of the produce sold, and as the produce offered -for sale comprises animals, fish, eggs, salt, sweet potatoes, peas, -beans, pottery, tobacco, axes, hoes, and rope, the amount of money due -to royalty must be very great. At the end of a busy market day many -boys are ready to clean up the market-place, in reward for which they -get scraps of meat from the slaughter-house, a few coffee berries, or -a little salt. Money consists of cowrie shells, two hundred of which -are needed to buy a large earthenware pot; five to ten are given for a -tobacco pipe; and in striking such bargains as these the busy marketing -day soon draws to a close.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_46">[Pg 46]</span></p> - -<h2 class="nobreak" id="CHAPTER_VII">CHAPTER VII<br /> -<span class="smcap small">Social Life of the Baganda</span></h2> -</div> - - -<p>A traveller among the Baganda tribe may soon learn that the people are -divided into groups or clans, each of which regards some animal as its -particular badge or emblem. An arrangement of this kind is not peculiar -to the Baganda, or even to African natives. Indians of North America, -Australian natives, and most tribes of the South Sea Islands have a -similar grouping of the members in clans or “totems,” each having a -plant or animal which is treated with great respect.</p> - -<p>There are a great many rules that members of the clan have to observe. -For instance, among the natives of the “Leopard” clan no one may eat -meat which has been torn, so that any animal killed or injured by -a wild beast must be sold to some other clan. The “Leopards” were -extremely important people, because from them the king and members of -the royal family were chosen. In addition to the “Leopards,” there are -people who call themselves “Lions,” “Otters,” “Elephants,” and even -“Grasshoppers” and “Mushrooms.” Usually there is a story or tradition -which is supposed to account for the beginning of this strange<span class="pagenum" id="Page_47">[Pg 47]</span> -arrangement. People of the “Lion” clan say that soon after King Kintu -came to his throne, many, many years ago, he went out to hunt a lion -and an eagle. When the lion skin was dressed, King Kintu stood upon it -and announced to his people that, in future, the lion was to be their -sacred emblem, and although peoples of other clans might hunt the -creature, members of the “Lion” group were never to take the life of -their sacred animal. Three animals, the lion, leopard, and eagle, are -all regarded as the special property of kings, who alone are permitted -to use the skins.</p> - -<p class="center p0 p2"><span class="figcenter" id="img016"> - <img src="images/016.jpg" class="w50" alt="A Baganda Man" /> -</span></p> -<p class="center p0 caption"><span class="smcap">A Baganda Man.</span></p> - - -<p>The Baganda are a very warlike people, who have constantly increased -their territory at the expense of neighbours, with whom they have at -all times been ready to quarrel. At times the king would lead his army -in person, or again the task might be given to generals, who were -always elaborately dressed in skins of animals. No mercy was shown to -a defeated people, who were, of course, despoiled of everything worth -possessing, and a great deal of the booty was claimed by the king<span class="pagenum" id="Page_48">[Pg 48]</span> -of the victorious people. <abbr title="mister">Mr.</abbr> Roscoe says: “After the spoil had been -divided, the general gave the order to the chiefs to disband their men -and let them go home. The important chiefs accompanied the general to -the capital to report to the king before they were allowed to visit -their homes; but if there had been a reverse, they, too, went to their -country residences for some ten days before visiting the king. People -lined the roads to welcome the army; women ran to meet their husbands -with gourds of water, took from them their weapons, and were proud to -carry these as they marched along the crowded roads. Warriors dashed -at imaginary foes, drums were beaten, fifes were played, and songs of -victory were sung.”</p> - -<p>In times of peace the Baganda amuse themselves by relating interesting -stories, a few of which are given in the following pages.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_49">[Pg 49]</span></p> - -<h2 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII<br /> -<span class="smcap small">Stories told by the Baganda</span></h2> -</div> - - -<p>At one time cats were servants of fowls, to whom they had to pay -tribute in the form of flying ants, done up in small packets. This duty -became very irksome, and on several occasions the cats were very much -inclined to rebel, but were afraid to do so when the fowls threatened -to burn them with their red combs. At one time, when the cats’ fire had -gone out a mother cat sent her young one to make fire by placing some -dry grass near to the red comb of an old rooster who was very drunk and -fast asleep.</p> - -<p>Presently the kitten returned with the report that he could not get -a light from the red comb of the sleeping cock. This aroused the -curiosity of the mother cat, and at once she went and convinced herself -that the cock’s comb, though red, was quite cold. She then wakened the -rooster, and along with other cats declared that never again would -she serve the fowls. The fowls saw that their deception was no longer -of any use, so they came to the nearest village and asked man for his -protection against the cats.</p> - -<p>A lion and a crocodile had a quarrel during which each claimed to -be the stronger animal.<span class="pagenum" id="Page_50">[Pg 50]</span> The former said: “I can kill the fiercest -buffalo,” to which the latter replied: “And I can kill the hippopotamus -in the water.” The crocodile was basking on the mud near to the -river’s bank where the lion was devouring a buffalo. Very quickly the -crocodile seized the leg of the buffalo and pulled both that creature -and the lion into the river, where they were drowned. This incident -filled the crocodile with confidence, so that he soon began to boast of -his strength, especially to the young son of the lion he had killed. -Naturally the young lion was very angry, and ever in search of revenge, -which he took one day when the crocodile attempted to play his old -trick of pulling the young lion and his prey into the river. On this -occasion the lion proved stronger, for not only did he haul out the -crocodile on to the mud flats, but quickly settled him with blows from -his powerful paws. Now the Baganda people declare that the lion and the -crocodile are of equal strength, the former being king of beasts on -land, and the latter sovereign of the river.</p> - -<p>Now we come to the closing scenes in the life of this interesting -Baganda tribe. Sickness is never put down to natural causes, such as -chills, overeating, or heavy drinking. It is always supposed that an -enemy has worked magic against the sick man, and the medicine man -of the tribe will usually bleed the patient in order to let out the -evil magic. The body of the king is embalmed and buried with great -reverence, and even for the most humble people there is respectful -interment; methods which are very different from those adopted by the<span class="pagenum" id="Page_51">[Pg 51]</span> -Masai and Akikuyu, who leave their dead to be devoured by hyenas.</p> - -<div class="chapter"> -<hr class="chap x-ebookmaker-drop" /> - -<h2>BOOKS FOR SCHOOL REFERENCE LIBRARY</h2> - -<ul class="index"> -<li class="ifrst"><em>Britain across the Seas</em>, by Sir <span class="smcap">H. Johnston</span>.</li> -<li class="ifrst"><em>British Central Africa</em>, by <span class="smcap">A. Werner</span>.</li> -<li class="ifrst"><em>The Baganda</em>, by the <abbr title="reverend">Rev.</abbr> <span class="smcap">J. Roscoe</span>.</li> -<li class="ifrst"><em>With a Pre-Historic People</em>, by <span class="smcap">W. Scoresby Routledge</span>.</li> -<li class="ifrst"><em>The Masai</em>, by <span class="smcap">A. C. Hollis</span>.</li> -<li class="ifrst"><em>The Nandi</em>, by <span class="smcap">A. C. Hollis</span>.</li> -<li class="ifrst"><em>Tribes of Northern and Central Kordofan</em>, by <span class="smcap">H. A. MacMichael</span>.</li> -<li class="ifrst"><em>Northern Bantu</em>, by the <abbr title="reverend">Rev.</abbr> <span class="smcap">J. Roscoe</span>.</li> -<li class="ifrst"><em>Cook’s Handbook for Egypt and the Sudan.</em></li> -<li class="ifrst"><em>Last of the Masai</em>, by <span class="smcap">Sidney Langford Hinde</span>.</li> -<li class="ifrst"><em>British Museum Guide Book to the Ethnographical Collections.</em></li> -<li class="ifrst"><em>Shilluk People</em>, by <span class="smcap">Westermann</span>.</li> -</ul> -</div> - -<hr class="chap x-ebookmaker-drop" /> -<div class="chapter transnote"> -<h2>Transcriber’s Notes</h2> - -<p>In a few cases, obvious omissions or errors in punctuation have been -corrected.</p> -</div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE NATIVE RACES OF EAST AFRICA ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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