opposition, Stanley determined to explore the Aruwimi, which is 1,600 yards wide at its mouth, and narrows to 900 yards above Mokula. He found in succession the Umaneh, the Basongo, the Isombo, all populous, timid, and friendly. After passing Yambua and Irungu, he came to the quite populous metropolis of Yambumba, on a bluff 40 feet high, containing 8,000 people living in steeply conical huts, embowered by bombax, palms, banana-trees and fig-trees. The puffing of the steamers put the whole town to flight. Further on came the rapids of the river and the Yambuya people and town. These shrewd people declined to trade on the plea of poverty, and even refused to give the correct name of their village. Their appearance belied their assertions. Stanley found the rapids of the Aruwimi a bar to steam navigation. They are 96 miles from the mouth of the river, which runs nearly westward thus far. It was this brief exploration of the river which determined him to use it as a route to Albert Nyanza on his search for Emin Pasha. Should it keep its course and continue its volume, it could not but find a source far to the east in the direction of the lake, and very near to its shores. As one of the fatalities which overhang explorers, Stanley mistook it for the Welle, described by Schweinfurth, just as Livingstone mistook the Lualaba for the Nile.
This Welle, or Wellemakua, river about which Stanley indulges in surmises, is the celebrated river brought into notice by Schweinfurth’s discoveries, and over which a geographical controversy raged for seventeen years. The question was whether it was the Shari river, which emptied into Lake Tchad, or whether its mysterious outlet was further south. Stanley’s last journey in search of Emin Pasha pretty definitely settled the controversy by ascertaining that the Welle is the upper course of the Mobangi, a tributary of the Congo.
And while speaking of Schweinfurth, we must use him as authority to settle any misapprehension likely to arise respecting the nature of the dwarfs which Stanley encountered on the waters of the Upper Aruwimi. He calls them Monbuttus, thereby giving the impression that the tribe is one of dwarfs. It was Schweinfurth’s province to set at rest the long disputed question of the existence of a dwarf race in Central Africa. He proved, once for all, that Herodotus and Aristotle were not dealing with fables when they wrote of the pygmies of Central Africa. One day he suddenly found himself surrounded by what he conjectured was a crowd of impudent boys, who pointed their arrows at him, and whose manner betokened intentional disrespect. He soon learned that these hundreds of little fellows were veritable dwarfs, and were a part of the army of Munza, the great Monbuttu king. These are the now famous Akka, who, so far as we know, are the smallest of human beings. It is these same Akka who, wandering in the forest a little south of Schweinfurth’s route, picked off many a carrier in Stanley’s late expedition, using arrows whose points were covered with a deadly poison, and refusing all overtures of friendship.
Schweinfurth’s description of the Niam-Niams (Great-Eaters) and of their southern neighbors, the Monbuttus, is the best that has yet appeared in print. He approached the country through the powerful Dinka tribes on the north, whom he found rich in cattle, experts in iron-working and highly proficient in the art of pottery ornamentation, especially as to their smoking-pipes. Competent authorities agree with his opinion that the ornamental designs upon their potteries and iron and copper wares, now exhibited in the Berlin Museum of Ethnology, would not discredit a European artist, and among these people, so far advanced in some respects, Schweinfurth discovered the first evidences of cannibalism which is said to prevail, on very doubtful authority, however, in a very large part of the Congo Basin. It is a noteworthy fact that, in all his travels, Livingstone never saw evidence of this revolting practice except on one or two occasions, and in all his voluminous writings he hardly refers to the topic. Dr. Junker, however, draws a distinction between the Niam-Niam and Monbuttu cannibals which Schweinfurth in his briefer visit failed to observe. Junker says the Niam-Niam use human flesh as food only because they believe that in this way they acquire the bravery and other virtues with which their victims may have been endowed. The Monbuttu, on the other hand, make war upon their neighbors for no other purpose than to procure human flesh for food, because they delight in it as a part of their cuisine. With methodical care they dry the flesh they do not immediately use, and add it to their reserve supplies of food.
Schweinfurth’s journey into Niam-Niam was through a prairie land covered with the tallest grasses he had yet seen in Africa. The people are given to cattle-raising and the chase. They are not of stalwart size, and their color is dark-brown rather than black. What they lack in stature they make up in athletic qualities. They took a keen interest in showing the traveler their sights, and in the evening regaled his camp with music, dispensed by a grotesque singer, who accompanied his attenuated voice with a local guitar of thin, jingling sound. The drums and horns of the Niam-Niams are used only for war purposes. Everything testified to the fruitfulness of the soil. Sweet potatoes and yams were piled up in the farmsteads, and circular receptacles of clay for the preservation of corn were erected upon posts in the yards. The yards are surrounded by hedges of paradise figs; back of these are the plantations of manioc and maize, and beyond their fields of eleusine. The women are modest and retiring in the presence of white men, and their husbands hold them in high respect. The people are great believers in magic. The best shots, when they have killed an unusual number of antelopes or buffaloes, are credited with having charmed roots in their possession. The Niam-Niam country is important as being the water-shed between the Nile and the rivers which run westward into the Congo, the Welle being the largest, which runs nearly parallel with the recently discovered Aruwimi. The Niam-Niam are great ivory traders and take copper, cloth, or trinkets at a cheap figure for this valuable ware. The southern and western part of their country becomes densely wooded and the trees are gigantic. Here the shape of the huts change, becoming loftier and neater, the yards having posts in them for displaying trophies of war and the chase. The characteristics of the Niam-Niam are pronounced and they can be identified at once amidst the whole series of African races.
Every Niam-Niam soldier carries a lance, trumbash, and dagger, made by their own smiths. Wooing is dependent on a payment exacted from the suitor by the father of the intended bride. When a man resolves on matrimony, he applies to the sub-chieftain who helps him to secure his wife. In spite of the practice of polygamy, the marriage bond is sacred, and unfaithfulness is generally punished with death. The trait is paramount for this people to show consistent affection for their wives. Schweinfurth doubts the charge of cannibalism brought against this people, and thinks their name “Great Eaters” might have given rise to the impression that they were “man-eaters.”
The festivities that occur in case of marriage are a bridal procession, at the head of which the chieftain leads the bride to the home of her future husband, accompanied by musicians, minstrels and jesters. A feast is given, of which all partake in common, though in general the women are accustomed to eat alone in their huts. This marriage celebration, with slight variations, is usual with the tribes of Central Africa. Livingstone describes one among the Hamees of the Lualaba river, in which the bride is borne to the home of her husband on the shoulders of her lover or chieftain. The domestic duties of a Niam-Niam wife consist mainly in cultivating the homestead, preparing the daily meals, painting her husband’s body and dressing his hair. Children require very little care in this genial climate, being carried about in a band or scarf till old enough to walk, and then left to run about with very little clothing on.
They are lovers of music, as are their neighbors, especially the Bongo people, who possess a variety of quaint instruments capable of producing fairly tuneful concerts. Their language is an up-shoot of the great root which is the original of every native tongue in Africa north of the Equator. They always consult auguries before going to war. In grief for the dead they shave their heads. A corpse is adorned for burial in dyed skins and feathers. They bury the dead with scrupulous regard to the points of the compass, the men facing the east and the women the west.
Stanley now steamed back to the Congo, and once more breasted its yellow flood. He was now in the true heart of Africa, 1,266 miles from the sea and 921 from Leopoldville, and upon a majestic flood capable of carrying a dozen rivers like the Aruwimi. It was a region of deep, impenetrable forests, fertile soil, and few villages, for the fierce Bahunga seemed to have terrorized and devastated all the shores. The river abounds in large, fertile islands, the homes of fishermen and stalwart canoemen, who carry
