18th.—Halt. My anticipations about the way of getting cows proved correct, for Bombay brought twelve animals, which cost twenty-three dhotis merikani and nine dhotis kiniki. Kurua now gave me another cow and calf, and promised me two more when we arrived at the Ukumbi district, as he did not like thinning one herd too much. I gave in return for his present one barsati, five dhotis merikani and two dhotis kiniki, with a promise of some gunpowder when we arrived at Unyanyembé, for he was still bent on going there with me. Perhaps I may consider my former obstruction in travel by Kurua a fortunate circumstance; for though the eldest brother's residence lay directly in my way, he might not possess so kind a nature as these two younger brothers.
Still I cannot see any good reason for the Kirangozi abandoning the proper road: there certainly could be no more danger on the one side than on the other, and all would have been equally glad to have had me. It is true that I should have had to pass through his enemies' hands to the other brother, and such a course usually excites suspicion; but, by the usual custom of the country, Kurua should have been treated by him only as a rebellious subject, for though all three brothers were by different mothers, they are considered in line of succession as ours are, when legitimately begotten by one mother. Some time ago the eldest brother made a tool of an Arab trader, and with that force on his side threatened these two brothers with immediate destruction unless they resigned to him the entire government, and his rights as senior. They admitted in his presence the justness of his words and the folly of waging war, as such a measure could only bring destruction on all alike; but on his departure they carried on their rule as before.
Bombay, talking figuratively with me, considers Kurua's stopping me something like the use the monkey turned the cat's paw to; that is, he stopped me simply to enhance his dignity, and gain the minds of the people by leading them to suppose I saw justice in his actions. Pombé-brewing, the chief occupation of the women, is as regular here as the revolution of day and night, and the drinking of it just as constant. It is prepared from bajéri and jowari (common millets): the first step in the manufacture is malting in the same way as we do barley; then they range a double street of sticks, usually in the middle of the village, fill a number of pots with these grains mixed in water, which they place in continuous line down the street of sticks, and, setting fire to the whole at once, boil away until the mess is fit to put aside for refining: this they then do, leaving the pots standing three days, when fermentation takes place and the liquor is fit to drink. It has the strength of labourers' beer, and both sexes drink it alike. This fermented beverage resembles pig-wash, but is said to be so palatable and satisfying—for the dregs and all are drunk together—that many entirely subsist upon it. It is a great help to the slave-masters, for without it they could get nobody to till their ground; and when the slaves are required to turn the earth, the master always sits in judgment with lordly dignity, generally under a tree, watching to see who becomes entitled to a drop.
In the evening my attention was attracted by small processions of men and women, possessed of the Phépo, or demon, passing up the palisaded streets, turning into the different courts, and paying each and every house by turns a visit. The party advanced in slow funereal order, with gently springing, mincing, jogging action, some holding up twigs, others balancing open baskets of grain and tools on their heads, and with their bodies, arms, and heads in unison with the whole hobbling-bobling motion, kept in harmony to a low, mixed, droning, humming chorus. As the sultan's door was approached, he likewise rose, and, mingling in the crowd, performed the same evolutions.
This kind of procession is common at Zanzibar: when any demoniacal possessions take place among the blacks, it is by this means they cast out devils. While on the subject of superstition, it may be worth mentioning what long ago struck me as a singular instance of the effect of supernatural impression on the uncultivated mind. During boyhood my old nurse used to tell me with great earnestness of a wonderful abortion shown about in the fairs of England—a child born with a pig's head; and as solemnly declared that this freak of nature was attributable to the child's mother having taken fright at a pig when in the interesting stage. The case I met in this country was still more far-fetched, for the abortion was supposed to be producible by indirect influence on the wife of the husband taking fright. On once shooting a pregnant doe waterboc, I directed my native huntsman, a married man, to dissect her womb and expose the embryo; but he shrank from the work with horror, fearing lest the sight of the kid, striking his mind, should have an influence on his wife's future bearing, by metamorphosing her progeny to the likeness of a fawn.
19th.—We bade Kurua adieu in the early morning, as a caravan of his had just arrived from Karagué, and appointed to meet at the second station, as marching with cattle would be slow work for him. Our march lasted nine miles. The succeeding day we passed Ukumbi, and arrived at Uyombo. On the way I was obliged to abandon one of the donkeys, as he was completely used up. This made up our thirty-second loss in asses since leaving Zanzibar. My load of beads was now out, and I had to purchase rations with cloth—a necessary measure, but not economical, for the cloth does not go half as far as beads of the same value. I have remarked throughout this trip, that in all places where Arabs are not much in the habit of trading, very few cloths find their way, and in consequence the people take to wearing beads; and beads and baubles are the only foreign things much in requisition.
As remarks upon the relative value of commodities appear in various places in this diary, I shall endeavour to give a general idea how it is that I have found this plentiful country—quite beyond any other I have seen in Africa in fertility and stock—so comparatively dear to travel in. The Zanzibar route to Ujiji is now so constantly travelled over by Arabs and Wasuahili, that the people, seeing the caravans approach, erect temporary markets, or come hawking things for sale, and the prices are adapted to the abilities of the purchasers; and at such markets our Sheikh bought for us, and transacted all business. It is also to be observed that where things are brought for sale, they are invariably cheaper than in those places where one has to seek and ask for them; for in the one instance a livelihood is the consequence of trade, whereas in the other a chance purchaser is treated as a windfall to be made the most of. Now this line is just the opposite to the Ujiji one, and therefore dear; but added to those influences here, the sultans, to increase their own importance whilst having me their guest, invariably gave out that I was no peddling Arab or Msuahili, but a great Mundéwa, or merchant prince of the Wazungu (white or wise men), and the people took the hint to make me pay or starve. Then again, not having the Sheikh with me, I had to pay for and settle everything myself; and from having no variety of beads in this exclusively bead country, there was great inconvenience.
Kurua now joined us, and reported the abandoned donkey dead. A cool shower of rain fell, to the satisfaction of every thirsty soul. It is delightful to observe the freshness which even one partial shower imparts to all animated nature after a long-continued drought.
Chapter V.
General Character of the Country Traversed—The Huts—The
Geology—Productions—Land of Promise—Advice to Missionaries—Leave
Ulekampuri—Return of the Expedition—Register of Temperature—Wages
and Kit.