Of all theoretical discoverers, the man who ran in 200 miles of Lake and placed them on a height of some 4000 feet at the north-west end of Lake Nya.s.sa, deserves the highest place. Dr.

Beke, in his guess, came nearer the sources than most others, but after all he pointed out where they would not be found. Old Nile played the theorists a pretty prank by having his springs 500 miles south of them all! I call mine a contribution, because it is just a hundred years (1769) since Bruce, a greater traveller than any of us, visited Abyssinia, and having discovered the sources of the Blue Nile, he thought that he had then solved the ancient problem. Am I to be cut out by some one discovering southern fountains of the river of Egypt, of which I have now no conception?

David Livingstone.

[The tiresome procrastination of Mohamad and his horde was not altogether an unmixed evil. With so many new discoveries in hand Livingstone had an opportunity for working out several problems, and inst.i.tuting comparisons between the phenomena of Inner Africa and the well-marked changes which go on in other parts of the world. We find him at this time summing them up as follows:--]

The subject of change of climate from alteration of level has not received the investigation it deserves. Mr. Darwin saw reason to believe that very great alterations of alt.i.tude, and of course of climate, had taken place in South America and the islands of the Pacific; the level of a country above the sea I believe he thought to be as variable as the winds. A very great alteration of alt.i.tude has also taken place in Africa; this is apparent on the sea-coast of Angola, and all through the centre of the country, where large rivers which once flowed southwards and westwards are no longer able to run in these directions: the general desiccation of the country, as seen in the beds of large rivers and of enormous lakes, tells the same tale. Portions of the east coast have sunk, others have risen, even in the Historic Period. The upper or northern end of the Red Sea has risen, so that the place of the pa.s.sage of the children of Israel is now between forty and fifty miles from Suez, the modern head of the Gulf. This upheaval, and not the sand from the desert, caused the disuse of the ancient ca.n.a.l across the Isthmus: it took place since the Mohamadan conquest of Egypt. The women of the Jewish captivities were carried past the end of the Red Sea and along the Mediterranean in ox-waggons, where such cattle would now all perish for want of water and pasture; in fact, the route to a.s.syria would have proved more fatal to captives then than the middle pa.s.sage has been to Africans since. It may be true that, _as the desert is now_, it could not have been traversed by the mult.i.tude under Moses--the German strictures put forth by Dr. Colenso, under the plea of the progress of science, a.s.sume that no alteration has taken place in either desert or climate--but a scientific examination of the subject would have ascertained what the country was then when it afforded pasture to "flocks and herds, and even very much cattle." We know that Eziongeber was, with its docks, on the seash.o.r.e, with water in abundance for the ship-carpenters: it is now far from the head of the Elaic Gulf in a parched desert. Aden, when visited by the Portuguese Balthazar less than 300 years ago, was a perfect garden; but it is now a vast conglomeration of black volcanic rocks, with so little vegetation, that, on seeing flocks of goats driven out, I thought of the Irish cabman at an ascent slamming the door of his cab and whispering to his fare, "Whish, it's to desave the baste: he thinks that you are out walking." Gigantic tanks in great numbers and the ruins of aqueducts appear as relics of the past, where no rain now falls for three or more years at a time. They have all dried up by a change of climate, possibly similar and cotemporaneous with that which has dried up the Dead Sea.

The journey of Ezra was undertaken after a fast at the River Ahava.

With nearly 50,000 people he had only about 8000 beasts of burden. He was ashamed to ask a band of soldiers and hors.e.m.e.n for protection in the way. It took about four months to reach Jerusalem; this would give five and a half or six miles a day, as the crow flies, which is equal to twelve or fifteen miles of surface travelled over; this bespeaks a country capable of yielding both provisions and water, such as cannot now be found. Ezra would not have been ashamed to ask for camels to carry provisions and water had the country been as dry as it is now.

The prophets, in telling all the woes and miseries of the captivities, never allude to suffering or perishing by thirst in the way, or being left to rot in the route as African slaves are now in a well-watered country. Had the route to a.s.syria been then as it is now, they could scarcely have avoided referring to the thirst of the way; but everything else is mentioned except that.

Respecting this system of Lakes in the centre of Africa, it will possibly occur to some that Lake Nya.s.sa may give a portion of its water off from its northern end to the Nile, but this would imply a Lake giving off a river at both ends; the country, too, on the north-north-west and north-east rises to from 4000 to 6000 feet above the sea, and there is not the smallest indication that Nya.s.sa and Tanganyika were ever connected. Lake Liemba is the most southerly part of Tanganyika; its lat.i.tude is 8 46' south; the most northerly point of Lake Nya.s.sa is probably 10 56'-8 46' = 2 10'. Longitude of Liemba 34 57'-31 57' = 3 00' = 180' of longitude. Of lat.i.tude 130'

+ 180' = 310', two-thirds of which is about 206', the distance between two Lakes; and no evidence of fissure, rent, or channel now appears on the highland between.

Again, Liemba is 3000 feet above the sea. The alt.i.tude of Nya.s.sa is 1200/x800 feet. Tanganyika would thus go to Nya.s.sa--down the Shire into the Zambesi and the sea, if a pa.s.sage existed even below ground.

The large Lake, said to exist to the north-west of Tanganyika might, however, send a branch to the Nile; but the land rises up into a high ridge east of this Lake.

It is somewhat remarkable that the impression which intelligent Suaheli, who have gone into Karagwe, have received is, that the Kitangule flows from Tanganyika into Lake Ukerewe. One of Syde bin Omar's people put it to me very forcibly the other day by saying, "Kitangule is an arm of Tanganyika!" He had not followed it out; but that Dagara, the father of Rumanyika, should have in his lifetime seriously proposed to deepen the upper part of it, so as to allow canoes to pa.s.s from his place to Ujiji, is very strong evidence of the river being large on the Tanganyika side. We know it to be of good size, and requiring canoes on the Ukerewe side. Burton came to the very silly conclusion that when a native said a river ran one way, he meant that it flowed in the opposite direction. Ujiji, in Rumanyika's time, was the only mart for merchandise in the country. Garaganza or Galaganza has most trade and influence now. (_14th Sept., 1868._)

Okara is the name by which Victoria Nyanza is known on the eastern side, and an arm of it, called Kavirondo, is about forty miles broad.

Lake Baringo is a distinct body of water, some fifty miles broad, and giving off a river called Ngardabash, which flows eastwards into the Somauli country. Lake Naibash is more to the east than Kavirondo, and about fifty miles broad too: it gives off the River Kidete, which is supposed to flow into Lufu. It is south-east of Kavirondo; and Kilimanjaro can be seen from its sh.o.r.es; in the south-east Okara, Naibash and Baringo seem to have been run by Speke into one Lake.

Okara, in the south, is full of large islands, and has but little water between them; that little is enc.u.mbered with aquatic vegetation called "Tikatika," on which, as in lakelet Gumadona, a man can walk.

Waterlilies and duckweed are not the chief part of this floating ma.s.s.

In the north Okara is large. Burukinegge land is the boundary between the people of Kavirondo and the Gallahs with camels and horses.

_9th November, 1868._--Copied several Notes written at Kizinga and elsewhere, and at Kabwabwata resume Journal. Some slight showers have cooled the air a little: this is the hottest time of the year.

_10th November, 1868._--A heavier shower this morning will have more of the same effect.

_11th November, 1868._--Muabo visited this village, but refuses to show his underground houses.

_13th November, 1868._--I was on the point of starting without Mohamad Bogharib, but he begged me not to go till he had settled some weighty matter about a wife he is to get at Ujiji from Mpamari; we must have the new moon, which will appear in three days, for lucky starting, and will leave Syde bin Habib at Chisabi's. Meanwhile two women slaves ran away, and Syde has got only five back of his twenty-one fugitives.

Mullam was mild with his decisions, and returned here; he informed me that many of Syde's slaves, about forty, fled. Of those who cannot escape many die, evidently broken-hearted; they are captives, and not, as slaves often are, criminals sold for their guilt, hence the great mortality caused by being taken to the sea to be, as they believe, fatted and eaten. Poor things! Heaven help them!

Ujiji is the p.r.o.nunciation of the Banyamwezi; and they call the people Wayeiye, exactly as the same people styled themselves on the River Zougha, near Ngami.

[It will be remembered that several of his men refused to go to Lake Bangweolo with him: they seem now to have thought better of it, and on his return are anxious to come back to their old master who, for his part, is evidently willing to overlook a good deal.]

I have taken all the runaways back again; after trying the independent life they will behave better. Much of their ill conduct may be ascribed to seeing that after the flight of the Johanna men I was entirely dependent on them: more enlightened people often take advantage of men in similar circ.u.mstances; though I have seen pure Africans come out generously to aid one abandoned to their care. I have faults myself.

_15th November, 1868._--The Arabs have some tradition of the Emir Musa coming as far south as the Jagga country. Some say he lived N.E. of Sunna, now Mteza; but it is so mixed up with fable and tales of the Genii (Mageni), that it cannot refer to the great Moses, concerning whose residence at Meroe and marriage of the king of Ethiopia's daughter there is also some vague tradition further north: the only thing of interest to me is the city of Meroe, which is lost, and may, if built by ancient Egyptians, still be found.

The Africans all beckon with the hand, to call a person, in a different way from what Europeans do. The hand is held, as surgeons say, _p.r.o.ne_, or palm down, while we beckon with the hand held _supine_, or palm up: it is quite natural in them, for the idea in their mind is to lay the hand on the person and draw him towards them.

If the person wished for is near, say forty yards off, the beckoner puts out his right hand on a level with his breast, and makes the motion of catching the other by shutting the fingers and drawing him to himself: if the person is further off, this motion is exaggerated by lifting up the right hand as high as he can; he brings it down with a sweep towards the ground, the hand being still held p.r.o.ne as before.

In nodding a.s.sent they differ from us by lifting up the chin instead of bringing it down as we do. This lifting up the chin looks natural after a short usage therewith, and is perhaps purely conventional, not natural, as the other seems to be.

_16th November, 1868._--I am tired out by waiting after finishing the Journal, and will go off to-morrow north. Simon killed a zebra after I had taken the above resolution, and this supply of meat makes delay bearable, for besides flesh, of which I had none, we can buy all kinds of grain and pulse for the next few days. The women of the adjacent villages crowd into this as soon as they hear of an animal killed, and sell all the produce of their plantations for meat.

_17th November, 1868._--It is said that on the road to the Great Salt Lake in America the bones and skulls of animals lie scattered everywhere, yet travellers are often put to great straits for fuel: this, if true, is remarkable among a people so apt in turning everything to account as the Americans. When we first steamed up the River Shire our fuel ran out in the elephant marsh, where no trees exist, and none could be reached without pa.s.sing through many miles on either side of impa.s.sable swamp, covered with reeds, and intersected everywhere with deep branches of the river. Coming to a spot where an elephant had been slaughtered, I at once took the bones on board, and these, with the bones of a second elephant, enabled us to steam briskly up to where wood abounded. The Scythians, according to Herodotus, used the bones[68] of the animal sacrificed to boil the flesh, the Guachos of South America do the same when they have no fuel: the ox thus boils himself.

_18th November, 1868._--A pretty little woman ran away from her husband, and came to "Mpamari." Her husband brought three hoes, a checked cloth, and two strings of large neck beads to redeem her; but this old fellow wants her for himself, and by native law he can keep her as his slave-wife. Slave-owners make a bad neighbourhood, for the slaves, are always running away and the headmen are expected to restore the fugitives for a bit of cloth. An old woman of Mpmari fled three times; she was caught yesterday, and tied to a post for the young slaves to plague her. Her daughter burst into an agony of tears on seeing them tying her mother, and Mpamari ordered her to be tied to the mother's back for crying; I interceded for her, and she was let go. He said, "You don't care, though Sayed Majid loses his money." I replied, "Let the old woman go, she will be off again to-morrow." But they cannot bear to let a slave have freedom. I don't understand what effect his long prayers and prostrations towards the "Kibla" have on his own mind, they cannot affect the minds of his slaves favourably, nor do they mine, though I am as charitable as most people.

_19th November, 1868._--I prepared to start to-day, but Mohamad Bogharib has been very kind, and indeed cooked meals for me from my arrival at Casembe's, 6th May last, till we came here, 22nd October; the food was coa.r.s.e enough, but still it was food; and I did not like to refuse his genuine hospitality. He now begged of me not to go for three days, and then he would come along with me! Mpamari also entreated. I would not have minded him, but they have influence with the canoe-men on Tanganyika, and it is well not to get a bad name if possible.

_20th November, 1868._--Mohamad Bogharib purposed to attack two villages near to this, from an idea that the people there concealed his runaway slaves; by remaining I think that I have put a stop to this, as he did not like to pillage while I was in company: Mpamari also turned round towards peace, though he called all the riff-raff to muster, and caracoled among them like an old broken-winded horse. One man became so excited with yelling, that the others had to disarm him, and he then fell down as if in a fit; water poured on his head brought him to calmness. We go on the 22nd.

_22nd November, 1868._--This evening the Imbozhwa, or Babemba, came at dusk, and killed a Wanyamwezi woman on one side of the village, and a woman and child on the other side of it. I took this to be the result of the warlike demonstration mentioned above; but one of Mohamad Bogharib's people, named Bin Juma, had gone to a village on the north of this and seized two women and two girls, in lieu of four slaves who had run away. The headman, resenting this, shot an arrow into one of Bin Junta's party, and Bin Juma shot a woman with his gun.

This, it turned out, had roused the whole country, and next morning we were a.s.sailed by a crowd of Imbozhwa on three sides: we had no stockade, but the men built one as fast as the enemy allowed, cutting down trees and carrying them to the line of defence, while others kept the a.s.sailants at bay with their guns. Had it not been for the crowd of Banyamwezi which we have, who shot vigorously with their arrows, and occasionally chased the Imbozhwa, we should have been routed. I did not go near the fighting, but remained in my house to defend my luggage if necessary. The women went up and down the village with sieves, as if winnowing, and singing songs, and lullilooing, to encourage their husbands and friends who were fighting, each had a branch of the Ficus indica in her hand, which she waved, I suppose as a charm. About ten of the Imbozhwa are said to have been killed, but dead and wounded were at once carried off by their countrymen. They continued the a.s.sault from early dawn till 1 P.M., and showed great bravery, but they wounded only two with their arrows. Their care to secure the wounded was admirable: two or three at once seized the fallen man, and ran off with him, though pursued by a great crowd of Banyamwezi with spears, and fired at by the Suaheli--Victoria-cross fellows truly many of them were! Those who had a bunch of animals'

tails, with medicine, tied to their waists, came sidling and ambling up to near the unfinished stockade, and shot their arrows high up into the air, to fall among the Wanyamwezi, then picked up any arrows on the field, ran back, and returned again. They thought that by the ambling gait they avoided the b.a.l.l.s, and when these whistled past them they put down their heads, as if to allow them to pa.s.s over; they had never encountered guns before. We did not then know it, but Muabo, Phuta, Ngurue, Sandaruko, and Chapi, were the a.s.sailants, for we found it out by the losses each of these five chiefs sustained.

It was quite evident to me that the Suaheli Arabs were quite taken aback by the att.i.tude of the natives; they expected them to flee as soon as they heard a gun fired in anger, but instead of this we were very nearly being cut off, and should have been but for our Banyamwezi allies. It is fortunate that the attacking party had no success in trying to get Mpweto and Karembwe to join them against us, or it would have been more serious still.

_24th November, 1868._--The Imbozhwa, or Babemba rather, came early this morning, and called on Mohamad to come out of his stockade if he were a man who could fight, but the fence is now finished, and no one seems willing to obey the taunting call: I have nothing to do with it, but feel thankful that I was detained, and did not, with my few attendants, fall into the hands of the justly infuriated Babemba. They kept up the attack to-day, and some went out to them, fighting till noon: when a man was killed and not carried off, the Wanyamwezi brought his head and put it on a pole on the stockade--six heads were thus placed. A fine young man was caught and brought in by the Wanyamwezi, one stabbed him behind, another cut his forehead with an axe, I called in vain to them not to kill him. As a last appeal, he said to the crowd that surrounded him, "Don't kill me, and I shall take you to where the women are." "You lie," said his enemies; "you intend to take us where we may be shot by your friends;" and they killed him. It was horrible: I protested loudly against any repet.i.tion of this wickedness, and the more sensible agreed that prisoners ought not to be killed, but the Banyamwezi are incensed against the Babemba because of the women killed on the 22nd.

_25th November, 1868._--The Babemba kept off on the third day, and the Arabs are thinking it will be a good thing if we get out of the country unscathed. Men were sent off on the night of the 23rd to Syde bin Habib for powder and help. Mohamad Bogharib is now unwilling to take the onus of the war: he blames Mpamari, and Mpamari blames him; I told Mohamad that the war was undoubtedly his work, inasmuch as Bin Juma is his man, and he approved of his seizing the women.

He does not like this, but it is true; he would not have entered a village of Casembe or Moamba or Chik.u.mbi as he did Chapi's man's village: the people here are simply men of more metal than he imagined, and his folly in beginning a war in which, if possible, his slaves will slip through his hands is apparent to all, even to himself. Syde sent four barrels of gunpowder and ten men, who arrived during last night.

_27th November, 1868._--Two of Muabo's men came over to bring on a parley; one told us that he had been on the south side of the village before, and heard one man say to another "mo pige" (shoot him).

Mpamari gave them a long oration in exculpation, but it was only the same everlasting, story of fugitive slaves. The slave-traders cannot prevent them from escaping, and impudently think that the country people ought to catch them, and thus be their humble servants, and also the persecutors of their own countrymen! If they cannot keep them, why buy them--why put their money into a bag with holes?

It is exactly what took place in America--slave-owners are bad neighbours everywhere. Canada was threatened, England browbeaten, and the Northerners all but kicked on the same score, and all as if property in slaves had privileges which no other goods have. To hear the Arabs say of the slaves after they are fled, "Oh, they are bad, bad, very bad!" (and they entreated me too to free them from the yoke), is, as the young ladies say, "too absurd." The chiefs also who do not apprehend fugitives, they too are "bad."

I proposed to Mohamad Bogharib to send back the women seized by Bin Juma, to show the Babemba that he disapproved of the act and was willing to make peace, but this was too humiliating; I added that their price as slaves was four barrels of gunpowder or 160 dollars, while slaves lawfully bought would have cost him only eight or ten yards of calico each. At the conclusion of Mpamari's speech the four barrels of gunpowder were exhibited, and so was the Koran, to impress them (Muabo's people) with an idea of their great power.

_28th and 29th November, 1868._--It is proposed to go and force our way if we can to the north, but all feel that that would be a fine opportunity for the slaves to escape, and they would not be loth to embrace it; this makes it a serious matter, and the Koran is consulted at hours which are auspicious.

_30th November, 1868._--Messengers sent to Muabo to ask a path, or in plain words protection from him; Mpamari protests his innocence of the whole affair.

_1st December, 1868._--Muabo's people over again; would fain send them to make peace with Chapi!

_2nd December, 1868._--The detention is excessively vexatious to me.

Muabo sent three slaves as offers of peace--a fine self-imposed, but he is on our south side, and we wish to go north.

_3rd December, 1868._--A party went to-day to clear the way to the north, but were warmly received by Babemba with arrows; they came back with one woman captured, and they say that they killed one man: one of themselves is wounded, and many others in danger: others who went east were shot at, and wounded too.

_4th December, 1868._--A party went east, and were fain to flee from the Babemba, the same thing occurred on our west, and to-day _(5th)_ all were called to strengthen the stockade for fear that the enemy may enter uninvited. The slaves would certainly flee, and small blame to them though they did. Mpamari proposed to go off north by night, but his people objected, as even a child crying would arouse the Babemba, and reveal the flight, so finally he sent off to ask Syde what he ought to do, whether to retire by day or by night; probably entreating Syde to come and protect him.

A sort of idol is found in every village in this part, it is of wood, and represents the features, markings and fashion of the hair of the inhabitants: some have little huts built for them--others are in common houses. The Babemba call them _Nkisi_ ("Sancan" of the Arabs): the people of Rua name one _Kalubi_; the plural, _Tulubi_; and they present pombe, flour, bhang, tobacco, and light a fire for them to smoke by. They represent the departed father or mother, and it is supposed that they are pleased with the offerings made to their representatives, but all deny that they pray to them. Casembe has very many of these Nkisi; one with long hair, and named _Motombo_, is carried in front when he takes the field; names of dead chiefs are sometimes given to them. I have not met with anyone intelligent enough to explain if prayers are ever made to anyone; the Arabs who know their language, say they have no prayers, and think that at death there is an end of the whole man, but other things lead me to believe this is erroneous. Slaves laugh at their countrymen, in imitation of their masters, and will not reveal their real thoughts: one said that they believed in two Superior Beings--Reza above, who kills people, and Reza below, who carries them away after death.

_6th December, 1868._--Ten of Syde bin Habib's people came over, bringing a letter, the contents of which neither Mpamari nor Mohamad cares to reveal. Some think, with great probability, that he asks, "Why did you begin a war if you wanted to leave so soon? Did you not know that the country people would take advantage of your march, enc.u.mbered as you will be by women and slaves?" Mohamad Bogharib called me to ask what advice I could give him, as all his own advice, and devices too, had been lost or were useless, and he did not know what to do. The Banyamwezi threatened to go off by night and leave him, as they are incensed against the Babemba, and offended because the Arabs do not aid them in wreaking their vengeance upon them.

I took care not to give any advice, but said, if I had been or was in his place, I would have sent or would send back Bin Juma's captives, to show that I disapproved of his act--the first in the war--and was willing to make peace with Chapi. He said that he did not know that Bin Juma would capture these people; that Bin Juma had met some natives with fish, and took ten by force, that the natives, in revenge, caught three Banyamwezi slaves, and Bin Juma then gave one slave to them as a fine, but Mohamad did not know of this affair either. I am of opinion, however, that he was fully aware of both matters, and Mpamari's caracoling showed that he knew it all, though now he denies it.

Bin Juma is a long, thin, lanky Suaheli, six feet two high, with a hooked nose and large lips: I told Mohamad that if he were to go with us to Manyuema, the whole party would be cut off. He came here, bought a slave-boy, and allowed him to escape; then browbeat Chapi's man about him (and he says, three others); and caught ten in lieu of him, of which Mohamad restored six: this was the origin of the war. Now that we are in the middle of it, I must do as Mohamad does in going off either by day or by night. It is unreasonable to ask my advice now, but it is felt that they have very unjustifiably placed me in a false position, and they fear that Syed Majid will impute blame to them, meanwhile Syde bin Habib sent a private message to me to come with his men to him, and leave this party.