Chapter V (2)

On my way back to the Seriba I made a slight detour, in order to visit the village of the Dyoor chief Okale. This lies to the east, upon a small stream, the banks of which are shadowed by some splendid woods that display the glories of the Niam-niam wilderness. It was like an enclave of the south transported to the bushwoods of the north. I looked here that I might discover the palm-tree, which the Khartoomers call the Nakhl-el-Faraoon (or Pharaoh’s date-palm), and of which they had given a wonderful description that roused my curiosity. I soon satisfied myself that they really meant the _Raphia vinifera_, which grows far and wide throughout tropical Africa, although probably, in this direction, this may be its limit. A considerable number of the trees and plants characteristic of the Niam-niam lands occurred to me in my rambles, and amongst them the blippo (_Gardenia malleifera_), with the inky sap of which the Niam-niam and the Monbuttoo delight to dye themselves.

Whether we advanced through villages or hamlets, we always found the overseers in their full state. Their official costume was everywhere a long chintz shirt. From their sparkling eyes beamed forth the delight with which they regarded my appearance, doubtless to them singular enough. Most readily they admitted me to every corner of their households, whence I procured one curiosity after another, and what I could not carry away I copied into my sketch-book.

Although I could not manage, in the course of an excursion not occupying three weeks, to traverse the entire district of the Dyoor, I nevertheless very much increased my familiarity with their habits, of which I will conclude this chapter with a concise account.

Dyoor is a name assigned by the Dinka, and is synonymous with men of the woods, or wild men. This designation is a name of contempt, and is intended to imply the condition of poverty, in which, according to Dinka ideas, the Dyoor spend their existence. Of course, it refers to their giving their sole attention to agriculture, to their few goats and poultry, and to their disregard of property in cattle. They speak of themselves as Lwoh. They use the Shillook dialect unaltered except in a few expressions which they have adopted, and are anxious to claim a northern origin, specifying their progenitors as O-Shwolo, or Shillooks. The area of their territory is quite small, and their number cannot exceed 20,000 souls.

On the north they are bounded by the numerically large tribe of the Dembo and some smaller kindred clans. Eighty miles to the south of them, but separated by the entire width of the Bongo country, reside the Belanda, a tribe of which the customs are modified by their intercourse with the Bongo, but which still make use, with very minor differences, of the Shillook dialect. These Belanda are partly under the surveillance of the Niam-niam king Solongho, and partly tributary to the intruders from Khartoom.

The chequered map of Africa suggests to every reflective mind many considerations as to how any advance in civilisation can be possible. There is an utter want of wholesome intercourse between race and race. For any member of a tribe which speaks one dialect to cross the borders of a tribe that speaks another is to make a venture at the hazard of his life. Districts there are, otherwise prosperous in every way, which become over-populated, and from these there are emigrations, which entail a change of pursuits, so that cattle-breeders become agriculturists and agriculturists become hunters living on the chase; districts again there are which shelter the remnant of a people who are resisting oppression to the very verge of despair; and there are districts, moreover, which have been actually reduced to a condition of vassalage and servitude; but the case is here altogether without example of a district which, whatever be its other fluctuations, has ever submitted to a change of race or of tongue.

[Sidenote: DYOOR DECORATIONS.]

Former travellers, although they have found their way to the Dyoor without concerning themselves with the origin of the people, appear to have made the observation that their complexion is a shade lighter than that of the Dinka. For my part I am convinced that this is so; not that I should feel justified in insisting upon this token as showing a difference between Dinka and Shillooks. Probably, the colour of the skin of the Dyoor loses something of its darker hue from their living in the shadows of their woodlands; but this is a question which involves meteorological and geographical considerations which are beyond our grasp.

In spite of their intercourse for many years, and their partial dependence upon the Dinka, the Dyoor have not departed from the Shillook mode of decorating themselves. Just on the extreme borders a few may every now and then be found imitating the radial stripes upon the foreheads; but it is quite uncommon for either sex to tattoo themselves. Neither does their daily familiarity with the Nubians induce them to adopt a modest dress. They only wear round the back of their loins a short covering of leather, something like the skirts of an ordinary frock coat; a calfskin answers this purpose best, of which they make two tails to hang down behind. Anything like the decorations of the hair which have excited our wonder amongst the Shillook and the Dinka is here totally rejected, and the Dyoor, men and women alike, have their hair close cropped.

The favourite ornaments of the men very much resemble those of the Dinka, consisting of a collection of iron rings below the elbow and a huge ivory ring above the elbow. One decoration peculiar to themselves consists of some heavy circlets of molten brass, which are very elaborately engraved. Brass, as known amongst the people, is called “damara,” and is about thrice the value of copper; it had been introduced into their traffic long before the arrival of any Khartoomers, having been brought as an article of commerce by the Dembo, who, as neighbours of the Baggara, were led into business relations alike with Kordofan and Darfoor on the one hand, and with the northern negroes on the other. Our fine metals, one and all, were quite unknown amongst them.

Their women, too, in hardly any respect differ from the Dinka women; like them burdening the wrists and ankles with a cluster of rings. Very frequently one great iron ring is thrust through the nose, the hole to admit it being bored indifferently through the base, the bridge, or the nostrils. The rims of the ears also are pierced to carry an indefinite number of rings. These deformities are especially characteristic of the Bellanda, who sometimes attach to their nose a dozen rings at once.

[Sidenote: GLASS BEADS.]

One of the iron decorations which is most admired, and which is found far away right into the heart of Africa, I first saw here amongst the Dyoor; I mean the iron beads or perforated little cylinders of iron, strung together. These have some historical interest attached to them in connection with the development of trade in Africa, arising from the fact that they were earlier in use than glass beads, to which they must be compared. Glass beads, obviously, were only brought into the market after it had been proved that the natives would be willing to wear ornaments like in form but of a lighter material than the hard metal which they were wont to forge into shape piece by piece. The Japanese and other inhabitants of Eastern Asia are known to trick themselves out in steel beads, thus evidencing their long exclusion from all intercourse with Europe. In the Soudan these strings of beads were principally made at Wandala, and Barth has specially noticed them at Marghi. Every tribe which I visited in proceeding inland from the Gazelle I found to retain the preference for beads made of iron.

The derivation of the stock from a negro race of the nobler kind, and one which has a small development of jaw, such as the Shillook, may be fairly understood from the accompanying portrait. The sitting figure is a likeness which I took at my leisure of one of my bearers. I thought it would illustrate the graceful slimness of the limbs, which nevertheless are all in due proportion. It may serve, too, in a degree to exemplify the appropriateness of the expression “swamp-man,” which I have several times employed, and moreover may help to justify the comparison which has likened them to a bird.

In recent times they have lost some of their ancient habits. For instance, the practice of mutual spitting, which was long the ordinary mode of salutation, has fallen into desuetude. Throughout the entire period of my residence in Africa I was never a witness of it more than three times: and in all these cases the spitting betokened the most affectionate goodwill; it was a pledge of attachment, an oath of fidelity; it was to their mind the proper way of giving solemnity to a league of friendship.

The spot which the Dyoor inhabit is the inferior terrace of the ferruginous formation in the district. The consequence is that they are quite at home with all iron work. The Dinka, although they do not settle down close to them, because of the hostility of the Bongo, yet are glad to welcome the Dyoor, in order to avail themselves of their aid in getting at the iron, which would otherwise be unsecured. It might almost be said that every Dyoor is a smith by profession. The result of their toil, however, does not so much find its way to the underground stores of the Dinka as to the magazines of the Khartoom merchants.

[Sidenote: SPEAR-HEADS AND SPADES.]

The accustomed shape in which the raw material is used as a medium of exchange is in spear heads[22] or in spades. Throughout the whole district of the Upper Nile these answer all the purpose of our current coin. Although the superficial veins of iron ore, for hundreds of miles, do not differ much in their appearance, there are only certain localities which produce an ore that, under the primitive mode of smelting, yields a remunerative supply of genuine metal. One of these prolific veins is found in the proximity of Kurshook Ali’s Seriba. With a perseverance for which I could not have given them credit, the natives have dug out trenches some ten feet deep, from which they have obtained a material very like our roe-stone. Considerable quantities of red ochre are discovered, but they are not turned to any account, through ignorance of a proper way of manipulation.

Just before the commencement of seed-time, in March, the Dyoor make a general move away from their huts, partly for the purpose of dragging the rivers for fish, and partly to busy themselves with iron-smelting in the woods. In the shaded centre of a very wooded spot they construct their furnaces of common clay, making them in groups, sometimes as many as a dozen, according to the number of the party. Their wives and children accompany them, and carry all their movables. In the midst of the wilderness, otherwise so desolate, they form a singular picture. The stems of the trees gleam again with their lances and harpoons; on the branches hang the stout bows ready for the buffalo hunt; everywhere are seen the draw-nets, hand-nets, snares and creels, and other fishing-tackle. There is a mingled collection of household effects, consisting of gourd-shells, baskets, dried fish and crocodile, game, horns, and hides. On the ground lie piles of coals, of ore, of cinders, and of dross. Petherick, the first explorer of this Dyoor district, has given a very accurate account of their primitive method of smelting iron, so that I may be repeating in a degree what has been related before: many things, however, there are which appeared to me under a somewhat different aspect.

[Sidenote: DYOOR SMELTING FURNACE.]

The smelting-furnace is a cone, not more than four feet high, widening at the top into a great goblet shape. So little deviation was there in the form of any that I saw that all seemed to me to be erected on precisely the same model. One obstacle to the construction of larger furnaces is the extreme difficulty of preventing the mass of clay from cracking in the process of drying. The cup-shaped aperture at the top communicates by a very small throat with the cavity below, which is entirely filled with carbons. Into the upper receiver are thrown fragments of ore, of about a solid inch, till it is full. The hollow tunnel extends lower than the level of the ground; and the melted mass of iron, finding its way through the red-hot fuel, collects below in a pile of slag. At the base there are four openings: one of these is much larger than the others, and is used for the removal of the scoriæ; the other three are to admit the long tewel-irons, which reach to the middle of the bottom, and keep the apertures free for the admission of air. Without stoking, the openings would very soon become blocked up with slag. In reply to my inquiry I was told that bellows are never employed; it was said that too fierce a fire was injurious, and caused a loss of metal. A period of a day and a half, or about forty hours, is requisite to secure the product of one kindling. When the flames have penetrated right through the mass of ore until they rise above it, the burning is presumed to be satisfactory.

Amongst the Bongo the furnaces are different, being generally constructed in three compartments, and fitted with bellows. They also place layers of ore and fuel alternately.

The deposit of metal and fuel is heated a second time, and the heavy portion, which is detached in little leaflets and granules, is once more subjected to fire in crucibles of clay. The particles, red-hot, are beaten together by a great stone into one compact mass, and, by repeated hammering, are made to throw off their final dross. Nearly half of the true metal is scattered about during the progress of the smelting, and would be entirely lost if it were not secured by the natives. In regard to its homogeneousness and its malleability, the iron procured in this way is quite equal to the best forged iron of our country.

The Dyoor and the Bongo appear almost equally ignorant about charcoal-burning. They understand very little about the exclusion of air from the furnaces, or of burning their wood in piles: their science seems limited to the combustion of small fragments heaped up over one another till the fire below them is choked, or subdued by pouring water upon the top. I am not aware whether the other negroes have mastered the secret of charcoal-making; but if what has been said about the Dyoor holds good about Africa in general, it accounts at once for the remarkable fact that in spite of the abundance of the crude material, iron is so little employed. There is a universal absence of lime, so that stone erections are quite unknown.

If a comparison might be instituted, I should say that in Africa iron might be estimated to have a value about equivalent to copper with us, whilst the worth of copper would correspond to that of silver.

[Sidenote: DYOOR HUTS.]

For fifteen years have the Nubians now been brought into contact with this region, but they have never taught the natives either the way of making bricks or any intelligent conception of the use of charcoal. Themselves too lazy to improve the treasures which a bountiful Nature has flung amongst them, they are too idle and too indifferent to stimulate even the people they have subjugated to put forth any energy at all. And this is but one proof out of many of the demoralising tendency of Islamism, which would ever give a retrograde movement to all civilisation.

Throughout Africa I have never come across a tribe that has not adopted a mode of building huts which, alike with respect to exterior and interior, is not peculiar to itself. The huts of the Dyoor do not resemble the mushroom shapes of the Shillooks, nor are they like the substantial huts of the Dinka, massive and distinguished by small outbuildings and porches. Again, they could not for a moment be mistaken to be dwellings of the Bongo, because they have no straw projections about the top of the roof. In a general way they are a yet more simple and unadorned construction—not that they are destitute of that neat symmetry which seems to belong to all negro dwellings. The roof is a simple pyramid of straw, of which the section is an equilateral triangle, the substructure being all of wickerwork, either of wood or bamboo, and cemented with clay.

Inside every hut there is a large receptacle for storing whatever corn or other provision is necessary for the household. These are made of wickerwork, and have a shape like great bottles. To protect them against the rats, which never fail to carry on their depredations, they are most carefully overdaubed with thick clay. They occupy a very large proportion of the open space in the interior; very often they are six or seven feet in height, and sometimes are made from a compound of chopped stubble and mud. After the huts have been abandoned, and all else has fallen into decay, these very frequently survive, and present the appearance of a bake-oven gone to ruin. In the Arabic of the Soudan this erection is called a “googah.” It is derived from the Dinka; the huts of the Bongo and the Niam-niam having nothing of the sort, because they build detached granaries for their corn.

The picture which is here introduced is a representation of the rural pursuits of this peaceful tribe. It is presumed to be winter time, when, for some months to come, no rain is to be expected. It may be taken as illustrating what might be witnessed at any time between October and April. The tall erections adjacent to the huts contain the various grain requisite for the next seed time, and may be supposed to be full of the sorghum, the maize, and the gourd.[23] It is better to let these be exposed to the sun rather than to run the risk of having them devoured by rats or vermin in the huts. Underneath these structures the goats are hid; besides these, dogs and some poultry are the only domestic animals they keep.

The open space in front of the huts consists of a plain, most carefully levelled by treading it down. Upon this floor, which is perfectly hard, the corn is winnowed; and it serves as a common area for all domestic purposes. In front of the huts, too, sunk to some depth below the ground, there is a great wooden mortar, in which the corn, after it has been first pounded by the primitive African method of stones, is reduced to a fine meal by rubbing with the hands. The Dinka also use these sunken mortars, which are hewn out of some hard wood; but the Bongo and Niam-niam carry with them movable mortars of a smaller size.

[Sidenote: DYOOR PURSUITS.]

To the right may be observed a man, who is collecting iron ore, and one of the wicker baskets which belong to the reserve of corn. Great gongs hang upon the posts towards the left, and some of the massive bows, of which the strings are ready stretched by a billet to serve as snares. This artifice is employed by several of the people of this district to facilitate their chase of the wild buffaloes. Very strong straps of hide are strained across the tall grass of the lowlands, where the buffaloes congregate. One end is fastened either to a tree or to a peg driven into the ground, the other end attached to the bow. This forms a kind of noose which, through the rebound of the billet, tightens itself about the legs of the buffalo when it strains it. The startled beast makes a bound, and is immediately fettered. The hunters, who had been lying in wait, seize this moment and, with their lances, strike at the prey, which, if not utterly entangled, is sure by the bow to be obstructed in its running. In a similar way all the larger antelopes are captured, especially the powerful eland, at which it is hard to get, even after it has been driven to the marshy levels.

Good large families have the Dyoor; and were it not that the Nubians come upon the land, and every year carry off at least half the corn that is grown, there would long ago have been, as with their kindred on the White Nile, a dense Dyoor population. They partake also of the skilfulness of the Shillooks in obtaining resources for livelihood in various ways: they pursue the chase, they practise fishing when they have the chance; they are industrious in tillage; they thoroughly appreciate the value of cattle, and would like to possess it, although in their new settlement they can boast little more than a few kids and goats. To have a well-stocked poultry-yard, and to possess that friend of man, a good dog, is essential to the satisfaction of a Dyoor household. Upon these the attention of the men is centred, and on these they make their largest outlay. If they escape servitude to the Nubians, and are not obliged to turn porters to convey their burdens, or builders to erect their dwellings, they employ themselves with their fishing and hunting, or in practising the art of Tubal Cain. Labour in the fields is all done by the women, upon whom also falls the entire domestic superintendence as well as the actual work of the house; they make all the wickerwork and do all the manipulation of the clay; they trample down the level floor and mould the vessels of every size. It is remarkable how they manage with the mere hand to turn out immense vessels which, even to a critical eye, have all the appearance of being made on a wheel. In order to render a clay floor perfectly level and free from cracks they work in a very original way. They procure from the woods a piece of tough bark, about three feet long; they then kneel down upon the clay, and persevere in patting it with their pieces of bark till they make the surface of the soil as smooth as though it had been rolled. In a very similar way they prepare the graves for their dead, which they arrange very close to their huts. A circular mound, some three or four feet high, indicates the situation of the last resting-place of a Dyoor so long as the violence of the rain allows it to retain its shape; but a very few years suffice to obliterate the final vestiges of these transient memorials.

Affection for parents and for children is developed amongst the Dyoor much more decidedly than in any other Central African tribe which I have known. In a way that I have not observed among other pagan negroes, they place their infants in long baskets that answer the purpose of cradles. There is a kind of affection which even brutes can display to their offspring as well as human beings. In the very lowest grades of human society there is ever a kind of bond which lasts for life between mother and child, although the father may be a stranger to it. Such, to say the least, is the measure of affection which the Dyoor show to their little ones. Nor is this all; they have a reverence for age; and in every hamlet there are grey heads amongst them.

FOOTNOTES:

[19] The word Niam-niam has the Italian pronunciation of
“Gnamgnam.”

[20] It may not be superfluous to give a picture of an old
buck, nor to remark that the females also have horns.

[21] Separate illustrations are given of the male and
female.

[22] The spear-heads, as represented in the engraving, are
about three-quarters of a yard in length.

[23] The Dyoor cultivate very nearly the same crops as the
Bongo, and these will be described with reference to that
people.