No better authority for what has been done or left undone by Mohamadans in this country can be found than Mohamad bin Saleh, for he is very intelligent, and takes an interest in all that happens, and his father was equally interested in this country's affairs. He declares that no attempt was ever made by Mohamadans to proselytize the Africans: they teach their own children to read the Koran, but them only; it is never translated, and to servants who go to the Mosque it is all dumb show. Some servants imbibe Mohamadan bigotry about eating, but they offer no prayers. Circ.u.mcision, to make _halel_, or fit to slaughter the animals for their master, is the utmost advance any have made. As the Arabs in East Africa never feel themselves called on to propagate the doctrines of Islam, among the heathen Africans, the statement of Captain Burton that they would make better missionaries to the Africans than Christians, because they would not insist on the abandonment of polygamy, possesses the same force as if he had said Mohamadans would catch more birds than Christians, because they would put salt on their tails. The indispensable requisite or qualification for any kind of missionary is that he have some wish to proselytize: this the Arabs do not possess in the slightest degree.

As they never translate the Koran, they neglect the best means of influencing the Africans, who invariably wish to understand what they are about. When we were teaching adults the alphabet, they felt it a hard task. "Give me medicine, I shall drink it to make me understand it," was their earnest entreaty. When they have advanced so far as to form clear conceptions of Old Testament and Gospel histories, they tell them to their neighbours; and, on visiting distant tribes, feel proud to show how much they know: in this way the knowledge of Christianity becomes widely diffused. Those whose hatred to its self-denying doctrines has become developed by knowledge, propagate slanders; but still they speak of Christianity, and awaken attention.

The plan, therefore, of the Christian missionary in imparting knowledge is immeasurably superior to that of the Moslem in dealing with dumb show. I have, however, been astonished to see that none of the Africans imitate the Arab prayers: considering their great reverence of the Deity, it is a wonder that they do not learn to address prayers to Him except on very extraordinary occasions.

My remarks referring to the education by Mohamadans do not refer to the Suahelis, for they teach their children to read, and even send them to school. They are the descendants of Arab and African women and inhabit the coast line. Although they read, they understand very little Arabic beyond the few words which have been incorporated into Suaheli. The establishment of Moslem missions among the heathen is utterly unknown, and this is remarkable, because the Wanyamwesi, for instance, are very friendly with the Arabs--are great traders, too, like them, and are constantly employed as porters and native traders, being considered very trustworthy. They even acknowledge Seyed Majid's authority. The Arabs speak of all the Africans as _"Gumu_" that is hard or callous to the Mohamadan religion.

Some believe that Kilimanjaro Mountain has mummies, as in Egypt, and that Moses visited it of old.

Mungo Park mentions that he found the Africans in the far interior of the west in possession of the stories of Joseph and his brethren, and others. They probably got them from the Koran, as verbally explained by some liberal Mullah, and showed how naturally they spread any new ideas they obtained: they were astonished to find that Park knew the stories.

The people at Katanga are afraid to dig for the gold in their country because they believe that it has been hidden where it is by "Ngolu,"

who is the owner of it. The Arabs translate Ngolu by Satan: it means Mezimo, or departed spirits, too. The people are all oppressed by their superst.i.tions; the fear of death is remarkably strong. The Wagtails are never molested, because, if they were killed, death would visit the village; this too is the case with the small Whydah birds, the fear of death in the minds of the people saves them from molestation. But why should we be so p.r.o.ne to criticise? A remnant of our own superst.i.tions is seen in the prejudice against sitting down thirteen to dinner, spilling the salt, and not throwing a little of it over the left shoulder. Ferdinand I., the King of Naples, in pa.s.sing through the streets, perpetually put one hand into his pockets to cross the thumb over the finger in order to avert the influence of the evil eye!

On the 6th, Muabo, the great chief of these parts, came to call on Mohamad: several men got up and made some antics before him, then knelt down and did obeisance, then Muabo himself jumped about a little, and all applauded. He is a good-natured-looking man, fond of a joke, and always ready with a good-humoured smile: he was praised very highly, Mpweto was nothing to Muabo mokolu, the great Muabo; and he returned the praise by lauding Tipo Tipo and Mpamari, Mohamad's native name, which means, "Give me wealth, or goods." Mohamad made a few of the ungainly antics like the natives, and all were highly pleased, and went off rejoicing.

Some Arabs believe that a serpent on one of the islands in the Nyanza Lake has the power of speaking, and is the same that beguiled Eve. It is a crime at Ujiji to kill a serpent, even though it enters a house and kills a kid! The native name, for the people of Ujiji is Wayeiye, the very same as the people on the Zouga, near Lake Ngami. They are probably an offshoot from Ujiji.[61]

There are underground stone houses in Kabiure, in the range called Kakoma, which is near to our place of detention. _15th March, 1868._--The roots of the Nyumbo or Noombo open in four or five months from the time of planting, those planted by me on the 6th February have now stalks fifteen inches long. The root is reported to be a very wholesome food, never disagreeing with the stomach; and the raw root is an excellent remedy in obstinate vomiting and nausea; four or five tubers are often given by one root, in Marungu they attain a size of six inches in length by two in diameter.

_16th March, 1868._--We started for Mpweto's village, which is situated on the Lualaba, and in our course crossed the Lokinda, which had a hundred yards of flood water on each side of it. The river itself is forty yards wide, with a rude bridge over it, as it flows fast away into Moero.

Next day we ascended the Rua Mountains, and reached the village of Mpweto, situated in a valley between two ridges, about one mile from the right bank of the Lualaba, where it comes through the mountains.

It then flows about two miles along the base of a mountain lying east and west before it begins to make northing: its course is reported to be very winding, this seems additional evidence that Tanganyika is not in a depression of only 1844 feet above the sea, otherwise the water of Lualaba would flow faster and make a straighter channel. It is said to flow into the Lufira, and that into Tanganyika.

_18th March, 1868._--On reaching Mpweto's yesterday we were taken up to the house of Syde bin Habib, which is built on a ridge overhanging the chiefs village, a square building of wattle and plaster, and a mud roof to prevent it being fired by an enemy. It is a very pretty spot among the mountains. Sariama is Bin Habib's agent, and he gave us a basket of flour and leg of kid. I sent a message to Mpweto, which he politely answered by saying that he had no food ready in his village, but if we waited two days he would have some prepared, and would then see us. He knew what we should give him, and he need not tell us I met a man from Seskeke, left sick at Kirwa by Bin Habib and now with him here.

A very beautiful young woman came to look at us, perfect in every way, and nearly naked, but unconscious of indecency; a very Venus in black.

The light-grey, red-tailed parrot seen on the West Coast is common in Rua, and tamed by the natives.[62]

_19th March, 1868._[63]--(Grant, Lord, grace to love Thee more and serve Thee better.)

The favourite son of Mpweto called on us; his father is said to do nothing without consulting him; but he did not seem to be endowed with much wisdom.

_20th and 21st March, 1868._--Our interview was put off; and then a sight of the cloth we were to give was required. I sent a good large cloth, and explained that we were nearly out of goods now, having been travelling two years, and were going to Ujiji to get more. Mpweto had prepared a quant.i.ty of pombe, a basket of meal, and a goat; and when he looked at them and the cloth, he seemed to feel that it would be a poor bargain, so he sent to say that we had gone to Casembe and given him many cloths, and then to Muabo, and if I did not give another cloth he would not see me. "He had never slept with only one cloth."

"I had put medicine on this one to kill him, and must go away."

It seems he was offended because we went to his great rival, Muabo, before visiting him. He would not see Syde bin Habib for eight days; and during that time was using charms to try if it would be safe to see him at all: on the ninth day he peeped past a door for some time to see if Bin Habib were a proper person, and then came out: he is always very suspicious.

At last he sent an order to us to go away, and if we did not move, he would come with all his people and drive us off. Sariamo said if he were not afraid for Syde bin Habib's goods, he would make a stand against Mpweto; but I had no wish to stay or to quarrel with a worthless chief, and resolved to go next day. (_24th March._) He abused a native trader with his tongue for coming to trade, and sent him away too. We slept again at our half-way village, Kapemba, just as a party of salt-traders from Rua came into it: they were tall, well-made men, and rather dark.

_25th March, 1868._--Reached Kabwabwata at noon, and were welcomed by Mohamad and all the people. His son, Sheikh But, accompanied us; but Mohamad told us previously that it was likely Mpweto would refuse to see us.

The water is reported to be so deep in front that it is impossible to go north: the Wanyamwesi, who are detained here as well as we, say it is often more than a man's depth, and there are no canoes. They would not stop here if a pa.s.sage home could be made. I am thinking of going to Lake Bemba, because at least two months must be pa.s.sed here still before a pa.s.sage can be made; but my goods are getting done, and I cannot give presents to the chiefs on our way.

This Lake has a sandy, not muddy bottom, as we were at first informed, and there are four islands in it, one, the Bangweolo, is very large, and many people live on it; they have goats and sheep in abundance: the owners of canoes demand three hoes for the hire of one capable of carrying eight or ten persons; beyond this island it is sea horizon only. The tsebula and nzoe antelopes abound. The people desire salt and not beads for sale.

_2nd April, 1868._--If I am not deceived by the information I have received from various reliable sources, the springs of the Nile rise between 9 and 10 south lat.i.tude, or at least 400 or 500 miles south of the south end of Speke's Lake, which he considered to be the sources of the Nile. Tanganyika is declared to send its water through north into Lake Chowambe or Baker's Lake; if this does not prove false, then Tanganyika is an expansion of the Nile, and so is Lake Chowambe; the two Lakes being connected by the River Loanda.

Unfortunately the people on the east side of the Loanda are constantly at war with the people on the west of it, or those of Rusisi. The Arabs have been talking of opening up a path through to Chowambe, where much ivory is reported; I hope that the Most High may give me a way there.

_11th April, 1868._--I had a long oration from Mohamad yesterday against going off for Bemba to-morrow. His great argument is the extortionate way of Casembe, who would demand cloth, and say that in pretending to go to Ujiji I had told him lies: he adds to this argument that this is the last month of the rains; the Masika has begun, and our way north will soon be open. The fact of the matter is that Mohamad, by not telling me of the superabundance of water in the country of the Marungu, which occurs every year, caused me to lose five months. He knew that we should be detained here, but he was so eager to get out of his state of durance with Casembe that he hastened my departure by a.s.serting that we should be at Ujiji in one month. I regret this deception, but it is not to be wondered at, and in a Mohamadan and in a Christian too it is thought clever. Were my goods not nearly done I would go, and risk the displeasure of Casembe for the chance of discovering the Lake Bemba. I thought once of buying from Mohamad Bogharib, but am afraid that his stock may be getting low too: I fear that I must give up this Lake for the present.

_12th April, 1868._--I think of starting to-morrow for Bangweolo, even if Casembe refuses a pa.s.sage beyond him: we shall be better there than we are here, for everything at Kabwabwata is scarce and dear. There we can get a fowl for one string of beads, here it costs six: there fish may be bought, here none. Three of Casembe's princ.i.p.al men are here, Kakwata, Charley, and Kapitenga; they are anxious to go home, and would be a gain to me, but Mohamad detains them, and when I ask his reason he says "Muabo refuses," but they point to Mohamad's house and say, "It is he who refuses."

[A very serious desertion took place at this time amongst Dr.

Livingstone's followers. Not to judge them too harshly they had become to a great extent demoralised by camp life with Mohamad and his horde of slaves and slavers. The Arab tried all he could to dissuade the traveller from proceeding south instead of homewards through Ujiji, and the men seem to have found their own breaking-point where this disappointment occurred.]

_13th April, 1868._--On preparing to start this morning my people refused to go: the fact is, they are all tired, and Mohamad's opposition encourages them. Mohamad, who was evidently eager to make capital out of their refusal, asked me to remain over to-day, and then demanded what I was going to do with those who had absconded. I said, "Nothing: if a magistrate were on the spot, I would give them over to him." "Oh," said he, "I am magistrate, shall I apprehend them?" To this I a.s.sented. He repeated this question till it was tiresome: I saw his reason long afterwards, when he a.s.serted that I "came to him and asked him to bind them, but he had refused:" he wanted to appear to the people as much better than I am.

_14th April, 1868._--I start off with five attendants, leaving most of the luggage with Mohamad, and reach the Luao to spend the night.

Headman Ndowa.

_15th April, 1868._--Amoda ran away early this morning. "Wishes to stop with his brothers." They think that, by refusing to go to Bemba, they will force me to remain with them, and then go to Ujiji: one of them has infused the idea into their minds that I will not pay them, and exclaims "Look at the sepoys!"--not knowing that they are paid by the Indian Government; and as for the Johanna men, they were prepaid _29l. 4s._ in cash, besides clothing. I sent Amoda's bundle back to Mohamad: my messenger got to Kabwabwata before Amoda did, and he presented himself to my Arab friend, who, of course, scolded him: he replied that he was tired of carrying, and no other fault had he; I may add that I found out that Amoda wished to come south to me with one of Mohamad Bogharib's men, but "Mpamari" told him not to return.

Now that I was fairly started, I told my messenger to say to Mohamad that I would on no account go to Ujiji, till I had done all in my power to reach the Lake I sought: I would even prefer waiting at Luao or Moero, till people came to me from Ujiji to supplant the runaways.

I did not blame them very severely in my own mind for absconding: they were tired of tramping, and so verily am I, but Mohamad, in encouraging them to escape to him, and talking with a double tongue, cannot be exonerated from blame. Little else can be expected from him, he has lived some thirty-five years in the country, twenty-five being at Casembe's, and there he had often to live by his wits.

Consciousness of my own defects makes me lenient.

_16th April, 1868._--Ndowa gives Mita or Mpamankanana as the names of the excavations in Muabo's hills, he says that they are sufficient to conceal all the people of this district in case of war: I conjecture that this implies room for ten thousand people: provisions are stored in them, and a perennial rivulet runs along a whole street of them. On one occasion, when the main entrance was besieged by an enemy, someone who knew all the intricacies of the excavations led a party out by a secret pa.s.sage, and they, coming over the invaders, drove them off with heavy loss. Their formation is universally ascribed to the Deity.

This may mean that the present inhabitants have succeeded the original burrowing race, which dug out many caves adjacent to Mount Hor--the _Jebel Nebi Harin_, Mount of the Prophet Aaron, of the Arabs--and many others; and even the Bushman caves, a thousand miles south of this region.

A very minute, sharp-biting mosquito is found here: the women try to drive them out of their huts by whisking bundles of green leaves all round the walls before turning into them.

_17th August, 1868._--Crossed the Luao by a bridge, thirty yards long, and more than half a mile of flood on each side; pa.s.sed many villages, standing on little heights, which overlook plains filled with water.

Some three miles of gra.s.sy plains abreast of Moero were the deepest parts, except the banks of Luao. We had four hours of wading, the bottom being generally black tenacious mud. Ruts had been formed in the paths by the feet of pa.s.sengers: these were filled with soft mud, and, as they could not be seen, the foot was often placed on the edge, and when the weight came on it, down it slumped into the mud, half-way up the calves; it was difficult to draw it out, and very fatiguing. To avoid these ruts we encroached on the gra.s.s at the sides of the paths, but often stepping on the unseen edge of a rut, we floundered in with both feet to keep the balance, and this was usually followed by a rush of bubbles to the surface, which, bursting, discharged foul air of frightful faecal odour. In parts, the black mud and foul water were cold, in others hot, according as circulation went on or not. When we came near Moero, the water became half-chest and whole-chest deep; all perishable articles had to be put on the head. We found a party of fishermen on the sands, and I got a hut, a bath in the clear but tepid waters, and a delicious change of dress. Water of Lake, 83 at 3 P.M.

_18th April, 1868._--We marched along the north end of Moero, which has a south-east direction. The soft yielding sand which is flanked by a broad belt of tangled tropical vegetation and trees, added to the fatigues of yesterday, so finding a deserted fisherman's village near the eastern hills, we gladly made it our quarters for Sunday (19th). I made no mark, but the Lake is at least twenty feet higher now than it was on our first visits, and there are banks showing higher rises even than this.

Large fish-baskets made of split reeds are used in trios for catching small fish; one man at each basket drives fish ash.o.r.e.

_20th April, 1868._--Went on to Katette River, and then to a strong torrent; slept at a village on the north bank of the River Vuna, where, near the hills, is a hot fountain, sometimes used to cook ca.s.sava and maize.

_21st April, 1868._--Crossed the Vuna and went on to Kalembwe's village, meeting the chief at the gate, who guided us to a hut, and manifested great curiosity to see all our things; he asked if we could not stop next day and drink beer, which would then be ready. Leopards abound here. The Lake now seems broader than ever.

I could not conceive that a hole in the cartilage of the nose could be turned to any account except to hold an ornament, though that is usually only a bit of gra.s.s, but a man sewing the feathers on his arrows used his nose-hole for holding a needle! In coming on to Kangalola we found the country swimming: I got separated from the company, though I saw them disappear in the long gra.s.s not a hundred yards off and shouted, but the splashing of their feet prevented any one hearing. I could not find a path going south, so I took one to the east to a village; the gra.s.s was so long and tangled, I could scarcely get along, at last I engaged a man to show me the main path south, and he took me to a neat village of a woman--Nyinakasangaand would go no further, "Mother Kasanga," as the name means, had been very handsome, and had a beautiful daughter, probably another edition of herself, she advised my waiting in the deep shade of the Ficus indica, in which her houses were placed. I fired a gun, and when my attendants came gave her a string of beads, which made her express distress at my "leaving without drinking anything of hers." People have abandoned several villages on account of the abundance of ferocious wild beasts.

_23rd April, 1868._--Through very thick tangled Nya.s.si gra.s.s to Chikosi's burned village; Nsama had killed him. We spent the night in a garden hut, which the fire of the village had spared. Turnips were growing in the ruins. The Nya.s.si, or long coa.r.s.e gra.s.s, hangs over the paths, and in pushing it aside the sharp seeds penetrate the clothes and are very annoying. The gra.s.s itself rubs on the face and eyes disagreeably: when it is burned off and greensward covers the soil it is much more pleasant walking.

24th _April, 1868._--We leave Chikosi's ruins and make for the ford of the Kalungosi. Marigolds are in full bloom all over the forest, and so are foxgloves. The river is here fully 100 yards broad with 300 yards of flood on its western bank; so deep we had to remain in the canoes till within 50 yards of the higher ground. The people here chew the pith of the papyrus, which is three inches in diameter and as white as snow: it has very little sweetness or anything else in it. The headman of the village to which we went was out cutting wood for a garden, and his wife refused us a hut, but when Kansabala came in the evening he scolded his own spouse roundly and all the wives of the village, and then pressed me to come indoors, but I was well enough in my mosquito curtain without, and declined: I was free from insects and vermin, and few huts are so.

_25th April, 1868._--Off early west, and then on to an elevated forest land, in which our course was S.S.W. to the great bend of the rivulet Kifurwa, which enters Moero near to the mouth of the Kalungosi.

_26th April, 1868._--Here we spent Sunday in our former woodcutters'

huts. Yesterday we were met by a party of the same occupation, laden with bark-cloth, which they had just been stripping off the trees.

Their leader would not come along the path because I was sitting near it: I invited him to do so, but it would have been disrespectful to let his shadow fall on any part of my person, so he went a little out of the way: this politeness is common.

_27th April, 1868._--But a short march to Fungafunga's village: we could have gone on to the Muatize, but no village exists there, and here we could buy food. Fungafunga's wife gave a handsome supper to the stranger: on afterwards acknowledging it to her husband he said, "That is your village; always go that way and eat my provisions." He is a Monyamwezi trading in the country for copper, hoes, and slaves.

Parrots are here in numbers stealing Holcus sorghum in spite of the shouts of the women.

We cross Muatize by a bridge of one large tree, getting a good view of Moero from a hill near Kabukwa, and sleep at Chirongo River.