There are many varieties of fish in the waters of this Lake. The Mvoro is a long and bony variety, in shape like a large mackerel; the Sangále resembles it, but the head and body are thicker. The Mgege, which suggests the Pomfret of Western India, is well flavoured, but full of bones. The Mguhe is said to attain the length of five or six feet: it is not unlike the kheri of the Indian rivers, and to a European palate it is the best fish that swims in these waters. The largest is the Singá, a scaleless variety, with black back, silvery belly, small fins, and long fleshy cirri: it crawls along the bottom, and is unfit for leaping or for rapid progress. This sluggish and misshapen ground-fish is much prized by the people on account of its rich and luscious fat. Like the Pallu of Sindh, it soon palls upon the European palate. Want of flavour is the general complaint made by the Arabs and coast people against the produce of the Tanganyika: they attempt to diminish the wateriness of the fish by exposing it spitted to a slow fire, and by subsequently stowing it for the night in well-closed earthen pots. Besides the five varieties above alluded to, there are dwarf eels of good flavour, resembling the Indian Bam; Dagá’a, small fish called by the Arabs Kashu’a, minnows of many varieties, which, simply sundried, or muriated if salt can be afforded, find their way far east; a dwarf shrimp, about one quarter the size of the common English species; and a large bivalve called Sinani, and identified as belonging to the genus Iridina. The meat is fat and yellow, like that of a well-fed oyster, but it is so insipid that none but a Mjiji can eat it. The shells collected upon the shores of the Tanganyika and on the land journey have been described by Mr. Samuel P. Woodward, who courteously named the species after the European members of the Expedition. To his memoir—quoted in [pages 102], [103] of this volume—the reader is referred.
The Wajiji are considered by the Arabs to be the most troublesome race in these black regions. They are taught, by the example of their chiefs, to be rude, insolent, and extortionate; they demand beads even for pointing out the road; they will deride and imitate a stranger’s speech and manner before his face; they can do nothing without a long preliminary of the fiercest scolding; they are as ready with a blow as with a word; and they may often be seen playing at “rough and tumble,” fighting, pushing, and tearing hair, in their boats. A Mjiji uses his dagger or his spear upon a guest with little hesitation; he thinks twice, however, before drawing blood, if it will cause a feud. Their roughness of manner is dashed with a curious ceremoniousness. When the sultan appears amongst his people, he stands in a circle and claps his hands, to which all respond in the same way. Women curtsy to one another, bending the right knee almost to the ground. When two men meet they clasp each other’s arms with both hands, rubbing them up and down, and ejaculating for some minutes, “Nama sanga? nama sanga?—art thou well?” They then pass the hands down to the forearm, exclaiming “Wákhe? wákhe?—how art thou?” and finally they clap palms at each other, a token of respect which appears common to these tribes of Central Africa. The children have all the frowning and unprepossessing look of their parents; they reject little civilities, and seem to spend life in disputes, biting and clawing like wild cats. There appears to be little family affection in this undemonstrative race. The only endearment between father and son is a habit of scratching and picking each other, caused probably by the prevalence of a complaint before alluded to; as amongst the Simiads, the intervals between pugnacity are always spent in exercising the nails. Sometimes, also, at sea, when danger is near, the Mjiji breaks the mournful silence of his fellows, who are all thinking of home, with the exclamation, “Yá mgúri wánje!—O my wife!” They are never sober when they can be drunk; perhaps in no part of the world will the traveller more often see men and women staggering about the village with thick speech and violent gestures. The favourite inebrient is tembo or palm-toddy; almost every one, however, even when on board the canoe, smokes bhang, and the whooping and screaming which follow the indulgence resemble the noise of wild beasts rather than the sounds of human beings. Their food consists principally of holcus, manioc, and fish, which is rarely eaten before it becomes offensive to European organs.
The great Mwami or Sultan of Ujiji in 1858-59 was Rusimba. Under him were several mutware (mutwale) or minor chiefs, one to each settlement, as Kannena in Kawele and Lurinda in Gungu. On the arrival of a caravan, Rusimba forwards, through his relations, a tusk or two of ivory, thus mutely intimating that he requires his blackmail, which he prefers to receive in beads and kitindi or coil-bracelets, proportioning, however, his demand to the trader’s means. When this point has been settled, the mutware sends his present, and expects a proportionate return. He is, moreover, entitled to a fee for every canoe hired; on each slave the kiremba or excise is about half the price; from one to two cloths are demanded upon every tusk of ivory; and he will snatch a few beads from a man purchasing provisions for his master. The minor headmen are fond of making “sare” or brotherhood with strangers, in order to secure them in case of return. They depend for influence over their unruly subjects wholly upon personal qualifications, bodily strength, and violence of temper. A chief, though originally a slave, may “win golden opinions” by his conduct when in liquor: he assumes the most ferocious aspect, draws his dagger, brandishes his spear, and, with loud screams, rushes at his subjects as intent upon annihilating them. The affairs of the nation are settled by the mwami, the chief, in a general council of the lieges, the wateko (in the singular mteko) or elders presiding. Their intellects, never of the brightest, are invariably fuddled with toddy, and, after bawling for hours together and coming apparently to the most satisfactory conclusion, the word of a boy or of an old woman will necessitate another lengthy palaver. The sultans, like their subjects, brook no delay in their own affairs; they impatiently dun a stranger half-a-dozen times a day for a few beads, while they patiently keep him waiting for weeks on occasions to him of the highest importance, whilst they are drinking pombe or taking leave of their wives. Besides the magubiko or preliminary presents, the chiefs are bound, before the departure of a caravan which has given them satisfaction, to supply it with half-a-dozen masuta or matted packages of grain, and to present the leader with a slave, who generally manages to abscond. The parting gifts are technically called “urangozi,” or guidance.
Under the influence of slavery the Wajiji have made no progress in the art of commerce. They know nothing of bargaining or of credit: they will not barter unless the particular medium upon which they have set their hearts is forthcoming; and they fix a price according to their wants, not to the value of the article. The market varies with the number of caravans present at the depôt, the season, the extent of supply, and a variety of similar considerations. Besides the trade in ivory, slaves, bark, cloth, and palm-oil, they manufacture and hawk about iron sickles shaped like the European, kengere, kiugi, or small bells, and sambo, locally called tambi, or wire circlets, worn as ornaments round the ankles; long double-edged knives in wooden sheaths, neatly whipped with strips of rattan; and jembe or hoes. Of bells a dozen were purchased in March and April of 1858 for two fundo of white beads. Jembe and large sime averaged also two fundo. Of good sambo 100, and of the inferior quality 200, were procurable for a fundo. The iron is imported in a rough state from Uvira. The value of a goat was one shukkah, which here represents, as in Unyamwezi, twelve feet, or double the length of the shukkah in other regions, the single cloth being called lupande, or upande. Sheep, all of a very inferior quality, cost somewhat more than goats. A hen, or from five to six eggs, fetched one khete of samesame, or red-coral beads, which are here worth three times the quantity of white porcelain. Large fish, or those above two pounds in weight, were sold for three khete; the small fry—the white bait of this region—one khete per two pounds; and diminutive shrimps one khete per three pounds. Of plantains, a small bunch of fifteen, and of sweet potatoes and yams from ten to fifteen roots, were purchased for a khete; of artichokes, egg-plants, and cucumbers, from fifty to one hundred. The wild vegetables generically called mboga are the cheapest of these esculents. Beans, phaseoli, ground-nuts, and the voandzeia, were expensive, averaging about two pounds per khete. Rice is not generally grown in Ujiji; a few measures of fine white grain were purchased at a fancy price from one Sayfu bin Hasani, a pauper Msawahili, from the isle of Chole, settled in the country. The sugar-cane is poor and watery, it was sold in lengths of four or five feet for the khete: one cloth and two khete purchased three pounds of fine white honey. Tobacco was comparatively expensive. Of the former a shukkah procured a bag weighing perhaps ten pounds. Milk was sold at arbitrary prices, averaging about three teacups for the khete. A shukkah would procure three pounds of butter, and ghee was not made for the market. It was impossible to find sweet toddy, as the people never smoke nor clean the pots into which it is drawn; of the acid and highly intoxicating drink used by the Wajiji, from five to six teacups were to be bought with a khete. Firewood, being imported, was expensive, a khete being the price of a little faggot containing from fifty to one hundred sticks. About one pound of unclean cotton was to be purchased for three khete of samesame. It must be observed, that this list of prices, which represents the market at Kawele, gives a high average, many of the articles being brought in canoes from considerable distances, and even from the opposite coast.
The traveller in the Lake Regions loses by cloth; the people, contented with softened skins and tree-bark, prefer beads, ornaments, and more durable articles: on the other hand, he gains upon salt, which is purchased at half-price at the Parugerero Pan, and upon large wires brought from the coast. Beads are a necessary evil to those engaged in purchasing ivory and slaves. In 1858 the Wajiji rejected with contempt the black porcelains, called ububu. At first they would not receive the khanyera, or white-porcelains; and afterwards, when the Expedition had exchanged, at a considerable loss, their large stock for langiyo, or small blues, they demanded the former. The bead most in fashion was the mzizima, or large blue-glass, three khete of which were equivalent to a small cloth; the samesame, or red-corals, required to be exchanged for mzizima, of which one khete was an equivalent to three of samesame. The maguru nzige, or pink porcelains, were at par. The tobacco-stem bead, called sofi, and current at Msene, was in demand. The reader will excuse the prolixity of these wearisome details, they are necessary parts of a picture of manners and customs in Central Africa. Moreover, a foreknowledge of the requirements of the people is a vital condition of successful exploration. There is nothing to arrest the traveller’s progress in this section of the African interior except the failure of his stores.
A serious inconvenience awaits the inexperienced, who find a long halt at, and a return from, Ujiji necessary. The Wanyamwezi pagazi, or porters, hired at Unyanyembe, bring with them the cloth and beads which they have received as hire for going to and coming from the lake, and lose no time in bartering the outfit for ivory or slaves. Those who prefer the former article will delay for some time with extreme impatience and daily complaints, fearing to cross Uvinza in small bodies when loaded with valuables. The purchasers of slaves, however, knowing that they will inevitably lose them after a few days at Ujiji, desert at once. In all cases, the report that a caravan is marching eastwards causes a general disappearance of the porters. As the Wajiji will not carry, the caravan is reduced to a halt, which may be protracted for months, in fact, till another body of men coming from the east will engage themselves as return porters. Moreover, the departure homewards almost always partakes of the nature of a flight, so fearful are the strangers lest their slaves should seize the opportunity to desert. The Omani Arabs obviate these inconveniences by always travelling with large bodies of domestics, whose interest it is not to abandon the master.
South of the Wajiji lie the Wakaranga, a people previously described as almost identical in development and condition, but somewhat inferior in energy and civilisation. Little need be said of the Wavinza, who appear to unite the bad qualities of both the Wanyamwezi and the Ujiji. They are a dark, meagre, and ill-looking tribe; poorly clad in skin aprons and kilts. They keep off insects by inserting the chauri, or fly-flap, into the waistband of their kilts: and at a distance they present, like the Hottentots, the appearance of a race with tails. Their arms are spears, bows, and arrows; and they use, unlike their neighbours, wicker-work shields six feet long by two in breadth. Their chiefs are of the Watosi race, hence every stranger who meets with their approbation is called, in compliment, Mtosi. They will admit strangers into their villages, dirty clumps of beehive huts; but they refuse to provide them with lodging. Merchants with valuable outfits prefer the jungle, and wait patiently for provisions brought in baskets from the settlements. The Wavinza seldom muster courage to attack a caravan, but stragglers are in imminent danger of being cut off by them. Their country is rich in cattle and poultry, grain and vegetables. Bhang grows everywhere near the settlements, and they indulge themselves in it immoderately.
The Watuta—a word of fear in these regions—are a tribe of robbers originally settled upon the southern extremity of the Tanganyika Lake. After plundering the lands of Marungu and Ufipa, where they almost annihilated the cattle, the Watuta, rounding the eastern side of the Lake, migrated northwards. Some years ago they were called in by Ironga, the late Sultan of U’ungu, to assist him against Mui’ Gumbi, the powerful chief of the Warori. The latter were defeated, after obstinate fighting for many months. After conquering the Warori, the Watuta settled in Sultan Ironga’s lands, rather by might than right, and they were expelled by his son with the greatest difficulty. From U’ungu their next step was to the southern bank of the Malagarazi River. About three years ago this restless tribe was summoned by Mzogera, the present Sultan of Uvinza, to assist him in seizing Uhha, which had just lost T’háre, its chief. The Watuta crossed the Malagarazi, laid waste the lands of Uhha and Ubuha, and desolated the northern region between the river and the lake. Shortly afterwards they attacked Msene, and were only repulsed by the matchlocks of the Arabs, after a week of hard skirmishing. In the early part of 1858 they slew Ruhembe, the Sultan of Usui, a district north of Unyanyembe, upon the road to Karagwah. In the latter half of the same year they marched upon Ujiji, plundered Gungu, and proceeded to attack Kawele. The Arab merchants, however, who were then absent on a commercial visit to Uviva, returned precipitately to defend their depôts, and with large bodies of slave musketeers beat off the invader. The lands of the Watuta are now bounded on the north by Utumbara, on the south by Msene; eastwards by the meridian of Wilyankuru, and westwards by the highlands of Urundi.
The Watuta, according to the Arabs, are a pastoral tribe, despising, like the Wamasai and the Somal, such luxuries as houses and fields; they wander from place to place, camping under trees, over which they throw their mats, and driving their herds and plundered cattle to the most fertile pasture-grounds. The dress is sometimes a mbugu or bark-cloth; more generally it is confined to the humblest tribute paid to decency by the Kafirs of the Cape, and they have a similar objection to removing it. On their forays they move in large bodies, women as well as men, with the children and baggage placed upon bullocks, and their wealth in brass wire twisted round the horns. Their wives carry their weapons, and join, it is said, in the fight. The arms are two short spears, one in the right hand, the other in the left, concealed by a large shield, so that they can thrust upwards unawares: disdaining bows and arrows, they show their superior bravery by fighting at close quarters, and they never use the spear as an assegai. In describing their tactics, the Arabs call them “manœuvrers like the Franks.” Their thousands march in four or five extended lines, and attack by attempting to envelop the enemy. There is no shouting nor war-cry to distract the attention of the combatants: iron whistles are used for the necessary signals. During the battle the sultan, or chief, whose ensign is a brass stool, sits attended by his forty or fifty elders in the rear; his authority is little more than nominal, the tribe priding itself upon autonomy. The Watuta rarely run away, and take no thought of their killed and wounded. They do not, like the ancient Jews, and the Gallas and Abyssinians of the present day, carry off a relic of the slain foe; in fact, the custom seems to be ignored south of the equator. The Watuta have still however a wholesome fear of fire-arms, and the red flag of a caravan causes them to decamp without delay. According to the Arabs they are not inhospitable, and though rough in manner they have always received guests with honour. A fanciful trait is related concerning them: their first question to a stranger will be, “Didst thou see me from afar?”—which, being interpreted, means, Did you hear of my greatness before coming here?—and they hold an answer in the negative to be a casus belli.
Remain for consideration the people of Ubuha and Uhha. The Wabuha is a small and insignificant tribe bounded on the north by Uhha, and on the south by the Malagarazi River: the total breadth is about three marches; the length, from the Rusugi stream of the Wavinza to the frontiers of Ujiji and Ukaranga, is in all a distance of four days. Their principal settlement is Uyonwa, the district of Sultan Mariki: it is a mere clearing in the jungle, with a few pauper huts dotting fields of sweet potatoes. This harmless and oppressed people will sell provisions, but though poor they are particular upon the subject of beads, preferring coral and blue to the exclusion of black and white. They are a dark, curly-headed, and hard-favoured race: they wear the shushah or top-knot on the poll, dress in skins and tree-barks, ornament themselves with brass and copper armlets, ivory disks, and beads, and are never without their weapons, spears and assegais, sime or daggers, and small battle-axes. Honourable women wear tobes of red broadcloth and fillets of grass or fibre confining the hair.