Breed of cattle from the Maoggoo country.
The same day I had the opportunity of seeing the splendid oxen which Munza had received from the friendly king in the south-east, and to which I have already had occasion to refer.[16] A representation of one of these animals is now introduced, showing the great fat hump, which is larger than any that I had hitherto seen.
All attempts to elicit any information about the country to the south of their own were quite unavailing; the people were silent as the tomb. Nor did I succeed much better when I came to inquire of King Munza himself. Every inquiry on my part was baffled by the resolute secrecy of African state policy, and the difficulties of the duplicate interpretation gave Munza just the pretext he wanted for circumlocution and evasive replies.
PIAGGIA’S LAKE.
I was most anxious to obtain correct information as to whether the great inland lake to which Piaggia had referred had any real existence in the district or not, and I satisfied myself by positive testimony that the natives had no actual knowledge about it. But it was really very difficult to convey to them any notion whatever of what was intended; there was an utter absence of any simile by which the idea of a lake, a great inland expanse of fresh water, could be illustrated, and the languages of the interpreters (Arabic and Zandey), however copious they might be, were yet inadequate in this particular matter. Neither in Egypt nor in the Egyptian Soudan is there a proper term for a lake. There are indeed the terms “birket,” “foola,” and “tirra,” but these only signify respectively a pond, a rainpool, and a marsh; and Piaggia, who, as I have pointed out, did not actually reach Keefa, spoke only from hearsay, either from the reports of the Nubians, to whom probably some vague information of Baker’s discoveries had reached, or by an erroneous conception of the explanation of the natives when they described the “great water,” which in reality was the river flowing past Keefa’s residence. Monbuttoo and Niamniam alike are entirely incapable of comprehending what is meant by an ocean. Anything contrary to this statement which may have been spread abroad by Khartoom adventurers[17] I do not think I need hesitate to describe as sheer nonsense or as idle fancy. The tales of steamers and of ships with crews of white men, which are said to have been described by the natives as having come along their rivers, and the stories that pictures of these ships have been found in their dwellings, are doubtless circulated amongst travellers to the Niam-niam lands, but without any assignable grounds.
After much demurring and waiving the question, the king’s interpreter did affirm that he knew of such standing water in the country: be pointed towards the direction of the W.S.W., and said its name was “Madimmo,” and that it was Munza’s own birthplace. The place was called “Ghilly” by the Niam-niam; but when I inquired more accurately, and began to investigate its extent, I received an answer which set my mind entirely at rest that it was as large as Munza’s palace!
I nurtured the silent hope that by mentioning certain names that perchance might be known to the Monbuttoo, I should succeed in breaking down their reserve. I asked the king if he knew anything of the land of Ulegga and of its king Kadjoro, or whether he knew King Kamrasi, whose dominions were beyond the “great water,” and behind the mountains of the Malegga; and I pointed at the same time towards the S.E. Then I mentioned Kamrahs, repeating the word and saying “Kamrahs, Kamrahs,” in the way that the Nubians are accustomed to do, but both Munza and his interpreter were silent, or proceeded to speak of other matters. But while this conversation was going on, a significant look that Munza gave his interpreter did not escape my notice, and very much confirmed my suspicion that he was not altogether unacquainted with Kamrasi.
AN EXCHANGE.
Some time afterwards Munza, in the most off-hand way, complained that I had not given him enough copper. Knowing the general expectations of an African king, I was only surprised that he had not urged his demand before. He reminded me of the quantity of copper that Mohammed had given him: “Mohammed,” he said, “is a great sultan; but you are also a great sultan.” When I reminded him that I did not take any of his ivory, he seemed to acquiesce in my excuse; but he very shortly afterwards sent me some messengers to request that I would make him a present of the two dogs which I had brought with me. They were two common Bongo curs of very small growth, but by contrast with the mean breed of the Monbuttoo and the Niam-niam they were attractive enough to excite the avidity of Munza. He had never seen dogs of such a size, and did not want them as dainty morsels for his table, but really wished to have them to keep. However, he had long to beg in vain; I assured him that the creatures had grown up with me till I was truly fond of them; they were, as I told him, my children; I was not disposed to part with them at any price, and might as well be asked to give the hair off my head. But my representations had no effect upon Munza; he had made up his mind to have the dogs, and did not pass a day without repeating his request, and enforcing it by sending fresh relays of presents to my tent. Nothing, however, moved me. At last some slaves, both male and female were sent, and the sight of these suggested a new idea. I resolved to give way, and to exchange one of my dogs for a specimen of the little Akka people. Munza acceded at once, and sent me two of them. He could not suppress his little joke. “You told me,” said he, “not long since, that the dogs were your children; what will you say if I call these my children?”