Syde told me that the slaves would not have detained him, but his brother's death did. We buried the youth, who has been ill three months. Mpamari descended into the grave with four others; a broad cloth was held over them horizontally, and a little fluctuation made, as if to fan those who were depositing the body in the side excavation made at the bottom: when they had finished they pulled in earth, and all shoved it towards them till the grave was level. Mullam then came and poured a little water into and over the grave, mumbled a few prayers, at which Mpamari said aloud to me, "Mullam does not let his voice be heard;" and Mullam smiled to me, as if to say, "Loud enough for all I shall get:" during the ceremony the women were all wailing loudly. We went to the usual sitting-place, and shook hands with Syde, as if receiving him back again into the company of the living.
Syde told me previously to this event that he had fought the people who killed his elder brother Salem bin Habib, and would continue to fight them till all their country was spoiled and a desolation: there is no forgiveness with Moslems for bloodshed. He killed many, and took many slaves, ivory, and copper: his tusks number over 200, many of large size.
19th and 20th December, 1868.—To Chisabi's village stockade, on the left bank of the Lofunso, which flows in a marshy valley three miles broad. Eight of Mohamad Bogharib's slaves fled by night, one with his gun and wife; a, large party went in search, but saw nothing of them.
To-day an elephant was killed, and they sent for the meat, but Chisabi ordered the men to let his meat alone: experience at Kabwabwata said, "Take the gentle course," so two fathoms of calico and two hoes were sent to propitiate the chief; Chisabi then demanded half the meat and one tusk: the meat was given, but the tusk was mildly refused: he is but a youth, and this is only the act of his counsellors. It was replied that Casembe, Chikumbi, Nsama, Meréré, made no demand at all: his counsellors have probably heard of the Portuguese self-imposed law, and wish to introduce it here, but both tusks were secured.
22nd December, 1868.—We crossed the Lofunso River, wading three branches, the first of forty-seven yards, then the river itself, fifty yards, and neck deep to men and women of ordinary size. Two were swept away and drowned; other two were rescued by men leaping in and saving them, one of whom was my man Susi. A crocodile bit one person badly, but was struck, and driven off. Two slaves escaped by night; a woman loosed her husband's yoke from the tree, and got clear off.
24th December, 1868.—Five sick people detain us to-day; some cannot walk from feebleness and purging brought on by sleeping on the damp ground without clothes.
Syde bin Habib reports a peculiar breed of goats in Rua, remarkably short in the legs, so much so, that they cannot travel far; they give much milk, and become very fat, but the meat is indifferent. Gold is found at Katanga in the pool of a waterfall only: it probably comes from the rocks above this. His account of the Lofu, or, as he says, West Lualaba, is identical with that of his cousin, Syde bin Omar; it flows north, but west of Lufira, into the Lake of Kinkonza, so named after the chief. The East Lualaba becomes very large, often as much as six or eight miles broad, with many inhabited islands, the people of which, being safe from invasion, are consequently rapacious and dishonest, and their chiefs, Moengé and Nyamakunda, are equally lawless. A hunter, belonging to Syde, named Kabwebwa, gave much information gleaned during his hunting trips; for instance, the Lufira has nine feeders of large size; and one, the Lekulwé, has also nine feeders; another, the Kisungu, is covered with, "tikatika," by which the people cross it, though it bends under their weight; he also ascribes the origin of the Lufira and the Lualaba West, or Lofu, with the Liambai to one large earthen mound, which he calls "segulo," or an anthill!
25th December, 1868, Christmas Day.—We can buy nothing except the very coarsest food—not a goat or fowl—while Syde, having plenty of copper, can get all the luxuries. We marched past Mount Katanga, leaving it on our left, to the River Kapéta, and slaughtered a favourite kid to make a Christmas dinner. A trading-party came up from Ujiji; they said that we were ten camps from Tanganyika. They gave an erroneous report that a steamer with a boat in tow was on Lake Chowambé—an English one, too, with plenty of cloth and beads on board. A letter had come from Abdullah bin Salem, Moslem missionary at Mtésa's, to Ujiji three months ago with this news.
26th December, 1868.—We marched up an ascent 2-1/2 hours, and got on to the top of one of the mountain ridges, which generally run N. and S. Three hours along this level top brought us to the Kibawé River, a roaring rivulet beside villages. There were no people on the height over which we came, though the country is very fine—green and gay with varying shades of that colour. We passed through patches of brackens five feet high and gingers in flower, and were in a damp cloud all day. Now and then a drizzle falls in these parts, but it keeps all damp only, and does not show in the rain-gauge. Neither sun nor stars appear.
27th and 28th December, 1868.—Remain on Sunday, then march and cross five rivulets about four yards wide and knee deep, going to the Lofunso. The grass now begins to cover and hide the paths; its growth is very rapid: blobs of water lie on the leaves all day, and keep the feet constantly wet by falling as we pass.