17th April, 1866.—I had to leave the camels in the hands of the sepoys: I ordered them to bring as little luggage as possible, and the Havildar assured me that two buffaloes were amply sufficient to carry all they would bring. I now find that they have more than full loads for two buffaloes, two mules, and two donkeys; but when these animals fall down under them, they assure me with so much positiveness that they are not overloaded, that I have to be silent, or only, as I have several times done before, express the opinion that they will kill these animals. This observation on my part leads them to hide their things in the packs of the camels, which also are over-burdened. I fear that my experiment with the tsetse will be vitiated, but no symptoms yet occur in any of the camels except weariness.[6] The sun is very sharp; it scorches. Nearly all the sepoys had fever, but it is easily cured; they never required to stop marching, and we cannot make over four or five miles a day, which movement aids in the cure. In all cases of fever removal from the spot of attack should be made: after the fever among the sepoys, the Nassick boys took their turn along with the Johannees.
18th April, 1866.—Ben Ali misled us away up to the north in spite of my protest, when we turned in that direction; he declared that was the proper path. We had much wood-cutting, and found that our course that day and next was to enable him to visit and return from one of his wives—a comely Makondé woman! He brought her to call on me, and I had to be polite to the lady, though we lost a day by the zigzag. This is one way by which the Arabs gain influence; a great many very light-coloured people are strewed among the Makondé, but only one of these had the Arab hair. On asking Ali whether any attempts had been made by Arabs to convert those with whom they enter into such intimate relationships, he replied that the Makondé had no idea of a Deity—no one could teach them, though Makondé slaves when taken to the coast and elsewhere were made Mahometans. Since the slave-trade was introduced this tribe has much diminished in numbers, and one village makes war upon another and kidnaps, but no religious teaching has been attempted. The Arabs come down to the native ways, and make no efforts to raise the natives to theirs; it is better that it is so, for the coast Arab's manners and morals would be no improvement on the pagan African!
19th April, 1866.—We were led up over a hill again, and on to the level of the plateau (where the evaporation is greater than in the valley), and tasted water of an agreeable coldness for the first time this journey. The people, especially the women, are very rude, and the men very eager to be employed as woodcutters. Very merry they are at it, and every now and then one raises a cheerful shout, in which all join. I suppose they are urged on by a desire to please their wives with a little clothing. The higher up the Rovuma we ascend the people are more and more tattooed on the face, and on all parts of the body. The teeth are filed to points, and huge lip-rings are worn by the women; some few Mabeha men from the south side of the river have lip-rings too.
20th April, 1866.—A Johanna man allowed the camels to trespass and destroy a man's tobacco patch: the owner would not allow us after this to pass through his rice-field, in which the route lay. I examined the damage, and made the Johanna man pay a yard of calico for it, which set matters all right.
Tsetse are biting the buffaloes again. Elephants, hippopotami, and pigs are the only game here, but we see none: the tsetse feed on them. In the low meadow land, from one to three miles broad, which lies along both banks, we have brackish pools, and one, a large one, which we passed, called Wrongwé, had much fish, and salt is got from it.
21st April, 1866.—After a great deal of cutting we reached the valley of Mehambwé to spend Sunday, all glad that it had come round again. Here some men came to our camp from Ndondé, who report that an invasion of Mazitu had three months ago swept away all the food out of the country, and they are now obliged to send in every direction for provisions. When saluting, they catch each other's hands and say, "Ai! Ai!" but the general mode (introduced, probably by the Arabs) is to take hold of the right hand, and say, "Marhaba" (welcome).
A wall-eyed ill-looking fellow, who helped to urge on the attack on our first visit in 1861, and the man to whom I gave cloth to prevent a collision, came about us disguised in a jacket. I knew him well, but said nothing to him.[7]
23rd April, 1866.—When we marched this morning we passed the spot where an animal had been burned in the fire, and on enquiry I found that it is the custom when a leopard is killed to take off the skin and consume the carcase thus, because the Makondé do not eat it. The reason they gave for not eating flesh which is freely eaten by other tribes, is that the leopard devours men; this shows the opposite of an inclination to cannibalism.
All the rocks we had seen showed that the plateau consists of grey sandstone, capped by a ferruginous sandy conglomerate. We now came to blocks of silicified wood lying on the surface; it is so like recent wood, that no one who has not handled it would conceive it to be stone and not wood: the outer surface preserves the grain or woody fibre, the inner is generally silica.
Buffaloes bitten by tsetse again show no bad effects from it: one mule is, however, dull and out of health; I thought that this might be the effect of the bite till I found that his back was so strained that he could not stoop to drink, and could only eat the tops of the grasses. An ox would have been ill in two days after the biting on the 7th.