_19th May, 1867._--Where we were brought to a standstill was miserably cold (55), so we had prayers and went on S. and S.W. to the village of Chisaka.

_20th May, 1867._--Chitimba's village was near in the same direction; here we found a large party of Arabs, mostly black Suahelis. They occupied an important portion of the stockaded village, and when I came in, politely showed me to a shed where they are in the habit of meeting. After explaining whence I had come, I showed them the Sultan's letter. Harnees presented a goat, two fowls, and a quant.i.ty of flour. It was difficult to get to the bottom of the Nsama affair, but according to their version that chief sent an invitation to them, and when they arrived called for his people, who came in crowds--as he said to view the strangers. I suspect that the Arabs became afraid of the crowds and began to fire; several were killed on both sides, and Nsama fled, leaving his visitors in possession of the stockaded village and all it contained. Others say that there was a dispute about an elephant, and that Nsama's people were the aggressors. At any rate it is now all confusion; those who remain at Nsama's village help themselves to food in the surrounding villages and burn them, while Chitimba has sent for the party who are quartered here to come to him.

An hour or two after we arrived a body of men came from Kasonso, with the intention of proceeding into the country of Nsama, and if possible catching Nsama, "he having broken public law by attacking people who brought merchandise into the country." This new expedition makes the Arabs resolve to go and do what they can to injure their enemy. It will just be a plundering foray--each catching what he can, whether animal or human, and retiring when it is no longer safe to plunder!

This throws the barrier of a broad country between me and Lake "Moero"

in the west, but I trust in Providence a way will be opened. I think now of going southwards and then westwards, thus making a long detour round the disturbed district.

The name of the princ.i.p.al Arab is Hamees Wodim Tagh, the other is Syde bin Alie bin Mansure: they are connected with one of the most influential native mercantile houses in Zanzibar. Hamees has been particularly kind to me in presenting food, beads, cloth, and getting information. Thami bin Snaelim is the Arab to whom my goods are directed at Ujiji.

_24th May, 1867._--At Chitimba's we are waiting to see what events turn up to throw light on our western route. Some of the Arabs and Kasonso's men went off to-day: they will bring information perhaps as to Nsama's haunts, and then we shall move south and thence west. Wrote to Sir Thomas Maclear, giving the position of Liemba and to Dr.

Seward, in case other letters miscarry. The hot season is beginning now. This corresponds to July further south.

Three goats were killed by a leopard close to the village in open day.

_28th May, 1867._--Information came that Nsama begged pardon of the.

Arabs, and would pay all that they had lost. He did not know of his people stealing from them: we shall hear in a day or two whether the matter is to be patched up or not. While some believe his statements, others say, "Nsama's words of peace are simply to gain time to make another stockade:" in the mean time Kasonso's people will ravage all his country on this eastern side.

Hamees is very anxious that I should remain a few days longer, till Kasonso's son, Kampamba, comes with _certain_ information, and then he will see to our pa.s.sing safely to Chiwere's village from Kasonso's.

All have confidence in this last-named chief as an upright man.

_1st June, 1867._--Another party of marauders went off this morning to plunder Nsama's country to the west of the confluence of the Lofu as a punishment for a breach of public law. The men employed are not very willing to go, but when they taste the pleasure of plunder they will relish it more!

The watershed begins to have a northern slope about Moamba's, lat. 10 10' S., but the streams are very tortuous, and the people have very confused ideas as to where they run. The Lokhopa, for instance, was a.s.serted by all the men at Moamba's to flow into Lokholu, and then into a river going to Liemba, but a young wife of Moamba, who seemed very intelligent, maintained that Lokhopa and Lokholu went to the Chambeze; I therefore put it down thus. The streams which feed the Chambeze and the Liemba overlap each other, and it would require a more extensive survey than I can give to disentangle them.

North of Moamba, on the Merenge, the slope begins to Liemba. The Lofu rises in Chibue's country, and with its tributaries we have long ridges of denudation, each some 500 or 600 feet high, and covered with green trees. The valleys of denudation enclosed by these hill ranges guide the streams towards Liemba or the four rivers which flow into it. The country gradually becomes lower, warmer, and tsetse and mosquitoes appear; so at last we come to the remarkable cup-shaped cavity in which Liemba reposes. Several streams fall down the nearly perpendicular cliffs, and form beautiful cascades. The lines of denudation are continued, one range rising behind another as far as the eye can reach to the north and east of Liemba, and probably the slope continues away down to Tanganyika. The watershed extends westwards to beyond Casembe, and the Luapula, or Chambeze, rises in the same parallels of lat.i.tude as does the Lofu and the Lonzna.

The Arabs inform me that between this and the sea, about 200 miles distant, lies the country of the Wasango--called: Usango--a fair people, like Portuguese, and very friendly to strangers. The Wasango possess plenty of cattle: their chief is called Merere.[53] They count this twenty-five days, while the distance thence to the sea at Bagamoio is one month and twenty-five days--say 440 miles. Uchere is very far off northwards, but a man told me that he went to a salt-manufactory in that direction in eight days from Kasonso's.

Merere goes frequently on marauding expeditions for cattle, and is instigated thereto by his mother.

What we understand by primeval forest is but seldom seen in the interior here, though the country cannot be described otherwise than as generally covered with interminable forests. Insects kill or dwarf some trees, and men maim others for the sake of the bark-cloth; elephants break down a great number, and it is only here and there that gigantic specimens are seen: they may be expected in shut-in valleys among mountains, but on the whole the trees are scraggy, and the varieties not great. The different sorts of birds which sing among the branches seem to me to exceed those of the Zambesi region, but I do not shoot them: the number of new notes I hear astonishes me.

The country in which we now are is called by the Arabs and natives Ulungu, that farther north-west is named Marunga. Hamees is on friendly terms with the Mazitu (Watuta) in the east, who do not plunder. The chief sent a man to Kasonso lately, and he having received a present went away highly pleased.

Hamees is certainly very anxious to secure my safety. Some men came from the N.E. to inquire about the disturbance here and they recommend that I should go with them, and then up the east side of the Lake to Ujiji; but that would ruin my plan of discovering Moero and afterwards following the watershed, so as to be certain that this is either the watershed of the Congo or Kile. He was not well pleased when I preferred to go south and then westwards, as it looks like rejecting his counsel; but he said if I waited till his people came, then we should be able to speak with more certainty.

On inquiring if any large mountains exist in this country, I was told that Moufipa, or Fipa, opposite the lower end of the Lake, is largest--one can see Tanganyika from it. It probably gives rise to the Nkalambwe River and the Luaze.

There is nothing interesting in a heathen town. All are busy in preparing food or clothing, mats or baskets, whilst the women are cleaning or grinding their corn, which involves much hard labour. They first dry this in the sun, then put it into a mortar, and afterwards with a flat basket clean off the husks and the dust, and grind it between two stones, the next thing is to bring wood and water to cook it. The chief here was aroused the other day, and threatened to burn his own house and all his property because the people stole from it, but he did not proceed so far: it was probably a way of letting the Arab dependants know that he was aroused.

Some of the people who went to fight attacked a large village, and killed several men; but in shooting in a bushy place they killed one of their own party and wounded another.

On inquiring of an Arab who had sailed on Tanganyika which way the water flowed, he replied to the south!

The wagtails build in the thatch of the huts; they are busy, and men and other animals are active in the same way.

I am rather perplexed how to proceed. Some Arabs seem determined to go westwards as soon as they can make it up with Nsama, whilst others distrust him. One man will send his people to pick up what ivory they can, but he himself will retire to the Usango country. Nsama is expected to-day or to-morrow. It would be such a saving of time and fatigue for us to go due west rather than south, and then west, but I feel great hesitation as to setting out on the circuitous route.

Several Arabs came from the Liemba side yesterday; one had sailed on Tanganyika, and described the winds there as very baffling, but no one of them has a clear idea of the Lake. They described the lower part as a "sea," and thought it different from Tanganyika.

Close observation of the natives of Ulungu makes me believe them to be extremely polite. The mode of salutation among relatives is to place the hands round each other's chests kneeling, they then clap their hands close to the ground. Some more abject individuals kiss the soil before a chief; the generality kneel only, with the fore-arms close to the ground, and the head bowed down to them, saying, "O Ajadla chiusa, Mari a bwino." The Usanga say, "Aje senga." The clapping of hands to superiors, and even equals, is in some villages a perpetually recurring sound. Aged persons are usually saluted: how this extreme deference to each other could have arisen, I cannot conceive; it does not seem to be fear of each other that elicits it.

Even the chiefs inspire no fear, and those cruel old plat.i.tudes about governing savages by fear seem unknown, yet governed they certainly are, and upon the whole very well. The people were not very willing to go to punish Nsama's breach of public law, yet, on the decision of the chiefs, they went, and came back, one with a wooden stool, another with a mat, a third with a calabash of ground-nuts or some dried meat, a hoe, or a bow--poor, poor pay for a fortnight's hard work hunting fugitives and burning villages.

_16th June, 1867._--News came to-day that an Arab party in the south-west, in Lunda, lost about forty people by the small-pox ("ndue"), and that the people there, having heard of the disturbance with Nsama, fled from the Arabs, and would sell neither ivory nor food: this looks like another obstacle to our progress thither.

_17th-19th June, 1867._--Hamees went to meet the party from the south-west, probably to avoid bringing the small-pox here. They remain at about two hours' distance. Hamees reports that though the strangers had lost a great many people by small-pox, they had brought good news of certain Arabs still further west: one, Seide ben Umale, or Salem, lived at a village near Casembe, ten days distant, and another, Juma Merikano, or Katata Katanga, at another village further north, and Seide ben Habib was at Phueto, which is nearer Tanganyika. This party comprises the whole force of Hamees, and he now declares that he will go to Nsama and make the matter up, as he thinks that he is afraid to come here, and so he will make the first approach to friendship.

On pondering over the whole subject, I see that, tiresome as it is to wait, it is better to do so than go south and then west, for if I should go I shall miss seeing Moero, which is said to be three days from Nsama's present abode. His people go there for salt, and I could not come to it from the south without being known to them, and perhaps considered to be an Arab. Hamees remarked that it was the Arab way first to smooth the path before entering upon it; sending men and presents first, thereby ascertaining the disposition of the inhabitants. He advises patience, and is in hopes of making a peace with Nsama. That his hopes are not unreasonable, he mentioned that when the disturbance began, Nsama sent men with two tusks to the village whence he had just been expelled, offering thereby to make the matter up, but the Arabs, suspecting treachery, fired upon the carriers and killed them, then ten goats and one tusk were sent with the same object, and met with a repulse; Hamees thinks that had he been there himself the whole matter would have been settled amicably.

All complain of cold here. The situation is elevated, and we are behind a clump of trees on the rivulet Chiloa, which keeps the sun off us in the mornings. This cold induces the people to make big fires in their huts, and frequently their dwellings are burned. Minimum temperature is as low as 46; sometimes 33.

_24th June, 1867._--The Arabs are all busy reading their Koran, or Kuran, and in praying for direction; to-morrow they will call a meeting to deliberate as to what steps they will take in the Nsama affair. Hamees, it seems, is highly thought of by that chief, who says, "Let him come, and all will be right." Hamees proposes to go with but a few people. These Zanzibar men are very different from the slavers of the Waiyau country.

_25th June, 1867._--The people, though called, did not a.s.semble, but they will come to-morrow.

Young wagtails nearly full-fledged took wing, leaving one in the nest; from not being molested by the people they took no precautions, and ran out of the nest on the approach of the old ones, making a loud chirping. The old ones tried to induce the last one to come out too, by flying to the nest, and then making a sally forth, turning round immediately to see if he followed: he took a few days longer.

It was decided at the meeting that Hamees, with a few people only, should go to Nsama on the first day after the appearance of the new moon (they are very particular on this point); the present month having been an unhappy one they will try the next.

_28th June, 1867._--A wedding took place among the Arabs to-day. About a hundred blank cartridges were fired off, and a procession of males, dressed in their best, marched through the village. They sang with all their might, though with but little music in the strain. Women sprinkled grain on their heads as wishes for plenty.[54]

Nsama is said to be waiting for the Arabs in his new stockade. It is impossible to ascertain exactly who is to blame in this matter, for I hear one side only; but the fact of the chiefs in this part of the country turning out so readily to punish his breach of public law, and no remonstrance coming from him, makes me suspect that Nsama is the guilty party. If he had been innocent he certainly would have sent to ask the Bulungu, or Baulungu, why they had attacked his people without cause.

[Here is an entry concerning the tribe living far to the East.]

The Wasongo seem much like Zulus; they go naked, and have prodigious numbers of cattle, which occupy the same huts with their owners. Oxen two shukahs each; plenty of milk. Merere is very liberal with his cattle, and gives every one an ox: there is no rice, but maize and maere. Hamees left the people to cultivate rice. Merere had plenty of ivory when the Arabs came first, but now has none.

_1st July, 1867._--New moon to-day. They are very particular as to the time of offering up prayers, and in making charms. One to-night was at 10 P.M. exactly.

A number of cabalistic figures were drawn by Halfani, and it is believed that by these Nsama's whereabouts may be ascertained; they are probably remains of the secret arts which prevailed among Arabs before Mahomet appeared. These Suaheli Arabs appear to have come down the coast before that Prophet was born.

_3rd July, 1867._--Kasonso's people are expected. All the captives that were taken are to be returned, and a quant.i.ty of cloth given to Nsama in addition: so far all seems right. The new moon will appear to-night. The Arabs count from one appearance to the next, not, as we do, from its conjunction with the sun to the next.

_4th July, 1867._--Katawanya came from near Liemba to join the peacemakers. He and his party arrived at Liemba after we did; he sent his people all round to seek ivory; they don't care for anything but ivory, and cannot understand why I don't do the same.

_6th July, 1867._--An earthquake happened at 3.30 P.M., accompanied with a hollow rumbling sound; it made me feel as if afloat, but it lasted only a few seconds. The boys came running to ask me what it was. Nowhere could it be safer; the huts will not fall, and there are no high rocks near. Barometer 25.0. Temperature 68 5'. Heavy c.u.muli hanging about; no rain afterwards.

_7th July, 1867._--Hamees started this morning with about 300 followers dressed in all their finery, and he declares that his sole object is peace. Kasonso, Mombo, Chitimba send their people, and go themselves to lend all their influence in favour of peace. Syde stops here. Before starting Syde put some incense on hot coals, and all the leaders of the party joined in a short prayer; they seem earnest and sincere in their incantations, according to their knowledge and belief. I wished to go too, but Hamees objected, as not being quite sure whether Nsama would be friendly, and he would not like anything to befall me when with him.

_8th July, 1867._--Kasonso found an excuse for not going himself. Two men, Arabs it was said, came to Chibue's and were there killed, and Kasonso must go to see about it. The people who go carry food with them, evidently not intending to live by plunder this time.

While the peacemakers are gone I am employing time in reading Smith's 'Bible Dictionary,' and calculating different positions which have stood over in travelling. I don't succeed well in the Baulungu dialect.

The owners of huts lent to strangers have a great deal of toil in consequence; they have to clean them after the visitors have withdrawn; then, in addition to this, to clean themselves, all soiled by the dust left by the lodgers; their bodies and clothes have to be cleansed afterwards--they add food too in all cases of acquaintanceship, and then we have to remember the labour of preparing that food. My remaining here enables me to observe that both men and women are in almost constant employment. The men are making mats, or weaving, or spinning; no one could witness their a.s.siduity in their little affairs and conclude that they were a lazy people. The only idle time I observe here is in the mornings about seven o'clock, when all come and sit to catch the first rays of the sun as he comes over our clump of trees, but even that time is often taken as an opportunity for stringing beads.

I hear that some of Nsama's people crossed the Lovu at Karambo to plunder, in retaliation for what they have suffered, and the people there were afraid to fish, lest they should be caught by them at a distance from their stockades.

The Baulungu men are in general tall and well formed, they use bows over six feet in length, and but little bent. The facial angle is as good in most cases as in Europeans, and they have certainly as little of the "lark-heel" as whites. One or two of the under front teeth are generally knocked out in women, and also in men.