A woman turned up here, and persuaded Chuma that she was his aunt. He wanted to give her at once a fathom of calico and beads, and wished me to cut his pay down for the purpose. I persuaded him to be content with a few beads for her. He gave her his spoon and some other valuables, fully persuaded that she was a relative, though he was interrogated first as to his father's name, and tribe, &c., before she declared herself.
It shows a most forgiving disposition on the part of these boys to make presents to those who, if genuine relations, actually sold them. But those who have been caught young, know nothing of the evils of slavery, and do not believe in its ills. Chuma, for instance, believes now that he was caught and sold by the Manganja, and not by his own Waiyau, though it was just in the opposite way that he became a slave, and he asserted and believes that no Waiyau ever sold his own child. When reminded that Wikatani was sold by his own father, he denied it; then that the father of Chimwala, another boy, sold him, his mother, and sister, he replied, "These are Machinga." This is another tribe of Waiyau; but this showed that he was determined to justify his countrymen at any rate. I mention this matter, because though the Oxford and Cambridge Mission have an advantage in the instruction of boys taken quite young from slavers, yet these same boys forget the evils to which they were exposed and from which they were rescued, and it is even likely that they will, like Chuma, deny that any benefit was conferred upon them by their deliverance. This was not stated broadly by Chuma, but his tone led one to believe that he was quite ready to return to the former state.
5th October, 1866.—The chief came early with an immense basket of beer, as usual. We were ready to start: he did not relish this; but I told him it was clear that his people set very light by his authority. He declared that he would force them or go himself, with his wives as carriers. This dawdling and guzzling had a bad effect on my remaining people. Simon, a Nassick lad, for instance, overheard two words which he understood; these were "Mazitu" and "lipululu," or desert; and from these he conjured up a picture of Mazitu rushing out upon us from the jungle, and killing all without giving us time to say a word! To this he added scraps of distorted information: Khambuiri was a very bad chief in front, &c., all showing egregious cowardice; yet he came to give me advice. On asking what he knew (as he could not speak the language), he replied that he heard the above two words, and that Chuma could not translate them, but he had caught them, and came to warn me.
The chief asked me to stay over to-day, and he would go with his wives to-morrow; I was his friend, and he would not see me in difficulties without doing his utmost. He says that there is no danger of our not finding people for carrying loads. It is probable that Khambuiri's people went as marauders, and were beaten off in consequence.
6th October, 1866.—We marched about seven miles to the north to a village opposite the pass Tapiri, and on a rivulet, Godedza. It was very hot. Kimsusa behaves like a king: his strapping wives came to carry loads, and shame his people. Many of the young men turned out and took the loads, but it was evident that they feared retaliation if they ventured up the pass. One wife carried beer, another meal; and as soon as we arrived, cooking commenced: porridge and roasted goat's flesh made a decent meal. A preparation of meal called "Toku" is very refreshing and brings out all the sugary matter in the grain: he gave me some in the way, and, seeing I liked it, a calabash full was prepared for me in the evening. Kimsusa delights in showing me to his people as his friend. If I could have used his pombe, or beer, it would have put some fat on my bones, but it requires a strong digestion; many of the chiefs and their wives live on it almost entirely. A little flesh is necessary to relieve the acidity it causes; and they keep all flesh very carefully, no matter how high it may become: drying it on a stage over a fire prevents entire putridity.
7th October, 1866.—I heard hooping-cough[28] in the village. We found our visitors so disagreeable that I was glad to march; they were Waiyau, and very impudent, demanding gun or game medicine to enable them to shoot well: they came into the hut uninvited, and would take no denial. It is probable that the Arabs drive a trade in gun medicine: it is inserted in cuts made above the thumb, and on the forearm. Their superciliousness shows that they feel themselves to be the dominant race. The Manganja trust to their old bows and arrows; they are much more civil than Ajawa or Waiyau.
[The difference between these two great races is here well worthy of the further notice which Livingstone no doubt would have given it. As a rule, the Manganja are extremely clever in all the savage arts and manufactures. Their looms turn out a strong serviceable cotton cloth; their iron weapons and implements show a taste for design which is not reached by the neighbouring tribes, and in all matters that relate to husbandry they excel: but in dash and courage they are deficient. The Waiyau, on the contrary, have round apple-shaped heads, as distinguished from the long well-shaped heads of the poor Manganja; they are jocular and merry, given to travelling, and bold in war—these are qualities which serve them well as they are driven from pillar to post through slave wars and internal dissension, but they have not the brains of the Manganja, nor the talent to make their mark in any direction where brains are wanted.]
A Manganja man, who formerly presented us with the whole haul of his net, came and gave me four fowls: some really delight in showing kindness. When we came near the bottom of the pass Tapiri, Kimsusa's men became loud against his venturing further; he listened, then burst away from them: he listened again, then did the same; and as he had now got men for us, I thought it better to let him go.
In three hours and a quarter we had made a clear ascent of 2200 feet above the Lake. The first persons we met were two men and a boy, who were out hunting with a dog and basket-trap. This is laid down in the run of some small animal; the dog chases it, and it goes into the basket which is made of split bamboo, and has prongs looking inwards, which prevent its egress: mouse traps are made in the same fashion. I suspected that the younger of the men had other game in view, and meant, if fit opportunity offered, to insert an arrow in a Waiyau, who was taking away his wife as a slave. He told me before we had gained the top of the ascent that some Waiyau came to a village, separated from his by a small valley, picked a quarrel with the inhabitants, and then went and took the wife and child of a poorer countryman to pay these pretended offences.
8th October, 1866.—At the first village we found that the people up here and those down below were mutually afraid of each other. Kimsusa came to the bottom of the range, his last act being the offer of a pot of beer, and a calabash of Toku, which latter was accepted. I paid his wives for carrying our things: they had done well, and after we gained the village where we slept, sang and clapped their hands vigorously till one o'clock in the morning, when I advised them to go to sleep. The men he at last provided were very faithful and easily satisfied. Here we found the headman, Kawa, of Mpalapala, quite as hospitable. In addition to providing a supper, it is the custom to give breakfast before starting. Resting on the 8th to make up for the loss of rest on Sunday; we marched on Tuesday (the 9th), but were soon brought to a stand by Gombwa, whose village, Tamiala, stands on another ridge.