The beginnings of a vernacular literature in languages spoken in British West Africa go back for more than a century. As early as 1815 the gospel of St. Matthew was published in Bulom; in 1816 part of St. Matthew in Susu (Soso), 1829 Genesis and part of Matthew in Mampua, a dialect of Bulom. A translation of the whole Bible appeared in the Ga language in 1866, in Twi in 1871, in Efik in 1868, and in Yoruba in 1880. Since that time there has been a constant increase in the number of languages into which parts of the Bible or the whole Bible and other religious books such as catechisms, hymn-books and prayer-books have been translated. Other books for use in schools and for general reading have also been produced, but only to a very limited extent; the great majority are books written by missionaries for immediate missionary purposes. I know of only two cases in which a complete set of school-books in native languages for a curriculum of about eight or ten years has been published and is in use. These are produced by the Basel Mission on the Gold Coast (Twi and Ga) and the North German Mission in Togoland and on the Gold Coast (Ewe).

Die Schlafkrankheit ist uns schon mehr als hundert Jahre bekannt, die ersten Berichte, die wir Winterbottom verdanken, stammen aus dem Jahre 1793, aber seit dieser Zeit hat die Krankheit ihren Charakter wesentlich geändert. Sie gait früher als eine durch das lange Schlafen interessante Merkwürdigkeit, die man an der Westküste Afrikas bei Negern da und dort einmal beobachtete, und die mit Sklaventransporten auch nach Amerika verschleppt wurde, aber dort sich nicht verbreiten konnte. Dass diese Krankheit eine verheerende Ausbreitung gewinnen wurde, vermutete früher Niemand. Noch in der zweiten, 1900 erschienenen Auflage von Scheubes Handbuch für Ärzte Die Krankheiten der warmen Länder wird gesagt: ‘Das geographische Verbreitungsgebiet der Schlafkrankheit der Neger ist ein sehr beschränktes—auch scheint die Krankheit zu kommen und zu gehen und manchmal geradezu epidemisch aufzutreten.’ Daraus geht hervor, dass das epidemische Auftreten der Schlafkrankheit damals noch als Ausnahme galt. In der Tat scheint die Schlafkrankheit in früherer Zeit einen ausgesprochen endemischen Charakter gehabt zu haben und höchstens in ganz beschränktem Kreise, in einzelnen Dörfern, epidemisch geworden zu sein, ohne Neigung zu weiterer Ausdehnung. Solche endemische Herde von Schlafkrankheit mit gutartigem Charakter sind heute noch am Senegal, in Gambia, Sierra Leone, an der Goldküste, in Togo und Südnigeria vorhanden. Der letztgenannte Herd ist 1912 dadurch entdeckt worden, dass ein Europäer, der in Südnigerien tätig gewesen war, in England an Schlafkrankheit erkrankte. Macfie und Gallacher haben in den folgenden Jahren in 16- monatiger Arbeit 222 sichere und 114 wahrscheinliche Fälle von Schlafkrankheit in dem befallenen Eketbezirk entdeckt. Trypanosomen konnten nur im Drüsensaft, nie im Blute gefunden werden. Überträgerin war die Glossina tachinoides. Im Jahre 1922 konnte Orpen keine Kranken mehr finden, es gelang ihm aber, die Spur von 35 der früher als sicher schlafkrank festgestellten Eingeborenen zu verfolgen. Von diesen waren 22 am Leben und anscheinend frei von Trypanosomen; 12 waren gestorben, da von 6 wahrscheinlich an Schlafkrankheit, die übrigen 6 an anderen Krankheiten. Eingeborene und Missionäre waren der Ansicht, dass die Krankheit erloschen sei. Bemerkenswert ist noch, dass Macfie die Infektion von Tieren mit Trypanosomen der südnigerischen Schlafkrankheit nur selten gelang, und dass bei den infizirten Tieren die Krankheit ebenfalls einen gutartigen Verlauf hatte.

The study of the social problems of Africa demands primarily a definite knowledge of the actual state of affairs, of the facts which to-day represent the fundamental conditions determining the direction in which the life of the natives is developing. It is not a question of one single manifestation or another, since whatever we may find anywhere as custom or practice is only part of an entire system, intimately connected also with the intellectual life of the people.

L'education et la transformation d'une race inférieure par un peuple civilisé doivent-elles se faire par ‘assimilation’ ou par ‘adaptation’ ? Le probleme n'est pas nouveau, mais il devient d'autant plus complexe, plus délicat, et même plus irritant qu'il se fait plus universel. II ne se pose pas de la même facon dans toutes les parties du monde. En Asie, par exemple, les civilisations indigènes, mises en face des civilisations étrangères, prétendent bien ne pas leur être inférieures, et là même où l'on accepte de l'Europe ou de l'Amérique, avec le plus d'avidité, les perfectionnements matériels, l'on réagit aussi le plus violemment contre tout ce qui amoindrirait ou compromettrait l'idéal traditionnel.

The camel-herding peoples described in our last article differ considerably from the cattle-breeding tribes now to be discussed. Not only do the pastoralists mentioned in Section V accord to the camel the leading position as their standard of value, the ass, sheep, and goat being only of secondary importance, but they are also different in race. Like all herdsmen they have a strong pride of ancestry, which has led to internal gradations of rank, crossed by considerations of wealth. The North African Berber tribes are, however, Mohammedans, and therefore the whole structure of their civilization is different from that of the mainly ‘heathen’ cattle-breeders to be considered below. Their great natural gifts and their connexion with Islam set them apart from most of the remaining inhabitants of Africa ; on the other hand conditions of existence in desert and steppe, combined with specialization in pastoral life, have prevented their uniting to form large states or similar organizations.

Certains auteurs ont signalé l'existence d'une sorte de parenté à plaisanteries dans le Soudan occidental, en citant quelques exemples observés chez les Mandingues, les Peuls et les Toucouleurs. M. Delafosse remarque à ce propos qu'il s'agit d'une espèce d'alliance entre clans dont les membres sont placés les uns par rapport aux autres dans une situation particulière, entraînant pour les intéressés le devoir d'assistance réciproque et le droit de s'injurier sans qu'il en résulte aucune conséquence.

Of the 1.75 milliard people in the world to-day, about 550 million, that is roughly a third, belong to the white races. About 450 million of these live in Europe. Thus two-thirds of the whole of mankind are made up of members of the various other races, which are under the economic and cultural influence of different white nations, to a great extent even under their political influence as well. As a result of technical inventions and improvements distances are daily growing smaller, and the different sections of mankind are perceptibly being brought closer together. Moreover, through the wide-spread network of commerce our relationships with all the peoples outside the European-American zone of culture have become more numerous and intimate, leading to grave social and intellectual upheavals among the foreign nations. These occurrences and phenomena are the result of the enormous expansion caused by technical invention in Europe. It would be mistaken to regard them as having been deliberately and maliciously planned by the European nations, for technical progress manifested in inventions is a phenomenon less within the range of man's control than is generally imagined. These consequences of technical development have to be reckoned with, whether we will or no. As Mussolini said a short time ago in the course of a statement on the population question: ‘A statesman has to think at least fifty years ahead of his age.’

I am starting from the question: is there any specific task for the Institute so that it shall not duplicate the work of scientific societies or political and educational organizations already existing? The Institute stands in the first place for the practical application of scientific knowledge. It can reach on the one hand various Colonial interests in their practical activities, while at the same time it has at its disposal the knowledge of theoretically trained specialists.

The problem of the social adjustment of primitive races to European culture is one which is being and has been faced by a considerable number of officials and settlers in the various tropical countries of the world. Many of those who may read these words will have a far wider experience than the writer. To these men of experience the writer appeals for criticisms and suggestions. The article is written in the spirit of one who is anxious to learn. It is an attempt to think out the part schools should or could play in the general problem of social adjustment. It suggests how, by preserving and developing African tradition and culture in the schools, Africa may be helped to make a happy and satisfactory adjustment to her changed social environment following increasing contacts with Europe and the world. It outlines an experiment to be tried at Iringa, Tanganyika Territory.

Initiation, through which a Bantu establishes spiritual communion with his ancestors, is also a necessary preliminary to marriage; thus the place of initiation of the Bakongo is called nzo longo, i.e. the house of legitimate wedlock. It is during the ceremonies attending it that both sexes are supposed to receive their sexual education. It must, however, be admitted that, as a rule, boys and girls know at an early age as much about the animal, if not the social and spiritual, side of matrimony as their elders, for we have ample evidence that they indulge freely in promiscuous sexual intercourse long before marriage and even puberty.

Toute culture matérielle ou spirituelle comporte d'une part des principes généraux réglant des opérations communes, et d'autre part des applications particulières, ou façons spéciales, infiniment variées.

Nous n'avons pas à revenir sur les principes, les ayant exposés dans notre précédent article sur Assimilation ou Adaptation'. Venons-en donc tout de suite aux applications, et, sans entrer dans l'infini des détails, essayons de tracer les grandes lignes d'une pédagogie africaine, rationnelle et adaptée, telle qu'elle nous est apparue dans les études jusqu'ici publiées, et plus encore dans des observations personnelles, quotidiennes et directes de plus de vingt années d'enseignement et de direction.

The comparative philology of former times mainly occupied itself with the collection of such words in different languages as showed some similarity in sound, and even this phenomenon was not thought worthy of too much attention. It was not before the beginning of the nineteenth century that the scientific importance of the problems here involved were recognized, and it was seen that they called for thorough and exact investigation. First of all, the differences in structure that exist between the various European languages were examined more closely than had been done before, and those languages that were seen to possess a number of characteristics in common were then brought together into one group, which was called the Indo-European family of languages. Next, another group was found, namely that of the Semitic languages, the relationship to each other of which had been recognized long before on account of the greater uniformity in grammar and vocabulary. Indo-European and Semitic were then both classed together by virtue of their being ‘inflecting’ languages, that is to say, they change words not by means of endings only, but also through vowel change within the stem, and have grammatical gender.

Tucked away in a salient on the eastern borders of Iboland lies a small portion of land, the home of those who, for many centuries, were the acknowledged leaders of the tribe, to whose oracle litigants resorted as to a final Court of Appeal, and who, by their organizing genius and trading ability, obtained charge of all the important trade routes, and of the greater portion of the middleman's profits accruing from the barter of European goods, and, one must add, from slave traffic. Not thirty years have yet passed since the British expedition of 1901–2, by its destruction of the Aro Long Juju, dealt the blow which has led to a great loss of Arochukuan prestige.

The publication of this journal must undoubtedly mark an epoch of importance in the history of the relationship between Africans and Europeans. It is therefore surely not amiss to survey our ethnographical knowledge and acquaintance with the African people. But such a survey could hardly be compassed within the confines of a single article. Possibly, however, one small portion of that vast continent might so be surveyed; and of all such small portions perhaps none offers better scope than the Gold Coast.

Wer einen rechten Begriff davon bekommen will, wie in einander verwickelt die ganze Vorbantu-Ethnologie von Südafrika ist, der muss sich mit dem Problem der alten Buschmannreligion näher befassen. Was ich vor achtzehn Jahren in meinem Werk Die Stellung der Pygmäenvölker in der Entwicklungsgeschichte des Menschen über dieselbe geschrieben, erscheint heute nicht nur wegen des unterdessen zutage geförderten besseren Materiales als unzulänglich, sondern vor allem deshalb, weil die Lösung dort von den Buschmännern allein aus verursacht wurde. Es steht nämlich heute fest, dass diese Lösung nicht möglich ist, ohne zugleich die Religion der Hottentotten wie der Bergdama einer gründlichen Prüfung zu unterziehen. Mit anderen Worten: keine der Religionen der Vorbantu-Völker von Südafrika kann gebuhrend erforscht werden, ohne die anderen Religionen der gleichen Schicht mit einzubeziehen.

Les Bergdama sont probablement une des populations les plus anciennes de l'Afrique du Sud. Leurs petits groupes, nomades, vivant de la cueillette et de la chasse, ont été, de temps immémorial, pourchassés, massacrés ou réduits en esclavage par leurs voisins, les Nama, les Boschimen, et, en dernier lieu, les Herero. Jusqu'à la récente publication des travaux du missionnaire H. Vedder, leurs institutions, de type très archaïque, étaient fort mal connues. M. Vedder, qui possède leur langue, a longtemps vécu près d'eux. Il a su gagner la confiance de ces maigres tribus méprisées et opprimées par leurs voisins, et menacées pour la plupart de disparaître rapidement. Le peu de Bergdama qui demeurent ne tarderont pas à perdre jusqu'au souvenir de leur mode de vie antérieur en devenant sédentaires et agriculteurs au service des blancs. Ce que M. Vedder a pu noter de leurs traditions, de leurs mœurs et de leurs croyances, les textes (formules magiques, prières, chants funèbres, chants pour accompagner les danses, et proverbes) qu'il a rassemblés constituent un ensemble de documents des plus précieux.

Tutankamen, Ur, and Glozel have all aroused so great an interest in the various branches of archaeology and prehistory that the European presses seem to find it difficult to turn out archaeological works sufficiently fast to meet the public demand; writers, too, seem to find it difficult to vary their choice of facts and their points of view. Yet in spite of all this, one type of archaeological work has never yet made its appearance,—a good, comprehensive study of archaeological method. The more one studies the subject, the more one realizes the importance of the methods necessary, both those used by the field worker in his excavations, and also those to be used by the museum worker in correlating the material before him. In time these methods begin to formulate themselves in the student's mind, and it becomes fairly clear what the original modus operandi used by men like de Mortillet must necessarily have been.

Auf Karten und in der Literatur herrscht offensichtliche Verschiedenheit in der Schreibung det Völkernamen, die im Titel angedeutet sind. Eine kleine Auslese möge uns das vergegenwärtigen. Um sie möglichst anschaulich zu machen, setzen wir die einheimische und die europäische nebeneinander, wobei ich mir vorgreifend erlaube, den Anfangsbuchstaben des Stammes gross zu schreiben.

The name of Bushman has been given to a small and rapidly JL diminishing race of African natives who were, and in places still are, scattered over the central and southern parts of the continent from the Cape to near the Equator. They seem to be the survivors of very early inhabitants of this portion of the world, and were certainly here before the allied race of Hottentots or any Bantu-speaking people arrived.