One would have thought that Livingstone could not fail to accompany Stanley home. But he did not, and, weakened as he was by disease, proclaimed to his rescuer a programme which embraced a journey round the south end of Tanganyika, southward across the Chambesi, round the south end of Lake Bangweola, due west to the mythical ancient fountains and thence to the copper-mines of Kantanga. All this, he says, “to certify that no other sources of the Nile can come from the south without being seen by me.” What heroism was here, yet in his condition, what infatuation! Poor man, deluded, self-sacrificial traveler, illy-advised adventurer! All this long journey, from the time he struck the Chambesi, months and months before, to Moero, to Tanganyika, to Bambare, to the Lualaba and Nyangwe, had been through the water system of the Upper Congo, and had nothing at all to do with the Nile sources, and now, going back to Bangweola and to the Chambesi for the purpose of contributing further to knowledge of the ultimate Nile sources, discovery of which he regarded as worth the sacrifice of his life, he was but stamping through the Congo basin again, and revealing the sources of a river which found an outlet

in the Atlantic. But such were the uncertainties which confronted all these early African explorers. Even Stanley was uncertain whither the Lualaba would lead when he embarked on its waters, and although is volume furnished proof that it could not be the Nile, he was still prepared, from its northern course, to accept it as such, till it took its westward turn and straightened out for its Atlantic exit.

Writing on African beliefs, he says: “The African’s idea seems to be that they are under control of a power superior to themselves—apart from and invisible; good, but frequently evil and dangerous. This may have been the earliest religious feeling of dependence on Divine power, without any conscious feeling of its nature. Idols may have come in to give definite ideas of superior power, and the primitive faith or impression obtained by Revelation seems to have mingled with their idolatry, without any sense of incongruity. The origin of the primitive faith in Africans and others seems always to have been a Divine influence on their dark minds, which has proved persistent in all ages. One portion of primitive belief—the continued existence of departed spirits—seems to have no connection whatever with dreams, or, as we should say, with ‘ghost seeing,’ for great agony is felt in prospect of bodily mutilation, or burning of the body after death, as that is believed to render a return to one’s native land impossible. They feel as if it would shut them off from all intercourse with relatives after death. They would lose the power of doing good to those once loved, and evil to those who deserved their revenge. Take the case of the slaves in the yoke, singing songs of hate and revenge against those who sold them into slavery. They thought it right so to harbor hatred, though most of the party had been sold for crimes—adultery, stealing etc,—which they knew to be sins.”

In Central Africa one is struck with the fact that children have so few games. Life is a serious business, and amusement is derived from imitating the vocations of their parents—hut building, making little gardens, bows and arrows, shields and spears. In Southern Africa boys are very ingenious little fellows and have several games. They shoot birds with bows and arrows, practice with the kiri, and teach linnets to sing. They are expert at making guns and traps

for small animals, and in making and using bird-lime. They make play guns with a trigger which go off with a spring and have cotton fluff as smoke. They shoot locusts very cleverly with these toy guns.

DINKA CATTLE HERD. [Larger.]

Desperate as Livingstone’s last undertaking seemed, he was well equipped for it by the receipt of fifty-seven porters sent up from Zanzibar by Stanley and a supply of cattle and donkeys. He found that much cotton was cultivated on the shores of Tanganyika, that the highlands surrounding the lake are cut into deep ravines, and that game was plenty everywhere, elephants, buffaloes, water buck, rhinoceri, hippopotami, zebras. The lake puts off numerous arms or bays into the mountains, some of which are of great width, cutting off travel entirely except at a distance from its shores.

Even before he had rounded the southern end of Tanganyika, he was out of heart with the experiment of using donkeys as carriers. He had all along contended that this hardy animal could be taken through regions infested with the deadly tsetse fly, even though horses, mules, dogs and oxen might perish. But he, for a second time, witnessed the death of one donkey after another from the bites of the African pest-fly. His cattle fared somewhat better, this time, but even they proved a poor means of keeping up a food supply, being apt to wander, subject to swellings from fly-stings, and a constant invitation to raiders. True, he escaped this last calamity, but other travelers in different parts of Africa have been less fortunate, as their accounts show.

As he passed down into the section which furnishes the head-streams of Lake Moero, the rains descended in volumes, the streams were swollen, the people were unkind, and travel became dismal and difficult, beyond any former experience. He was troubled with sickness and the desertion of his men. A leopard broke into his camp, at night, and attacked a woman carrier. Her screams frightened his last donkey and it ran away. The slave traders had stirred up the villages, so that trade for the necessaries of life was always difficult. He found the country a succession of hills and plains, forests and high grasses, with every evidence of great fertility. Dura, or the flour of sorghum seed, furnishes the staple food. His narrative of the streams he crossed is bewildering, but