"Come," returned Senhor Gamba, softening into a smile, "you English cannot understand our case in this land. Because you do not keep slaves, you take the philanthropic, the religious view of the question. We who do keep slaves have a totally different experience. You cannot understand, you cannot sympathise with us."

"No, truly, we can not understand you," said Harold earnestly, "and God forbid that we should ever sympathise with you in this matter. We detest the gross injustice of slavery, and we abhor the fearful cruelties connected with it."

"That is because, as I said, you are not in our position," rejoined the Senhor, with a shrug of his shoulders. "It is easy for you to take the philanthropic view, which, however, I admit to be the best, for in the eyes of God all men are equal, and though the African be a degraded man, I know enough of him to be sure that he can be raised by kindness and religion into a position not very inferior to our own; but we who keep slaves cannot help ourselves we must act as we do."

"Why so?—is cruelty a necessity?" asked Harold.

"Yes, it is," replied the Senhor decidedly.

"Then the abolition of slavery is a needcessity too," growled Disco, who had hitherto looked on and listened in silent wonder, debating with himself as to the propriety of giving Senhor Gamba, then and there, a sound thrashing with his own whip!

"You see," continued the Portuguese, paying no attention to Disco's growl,—"You see, in order to live out here I must have slaves, and in order to keep slaves I must have a whip. My whip is no worse than any other whip that I know of. I don't justify it as right, I simply defend it as necessary. Wherever slavery exists, discipline must of necessity be brutal. If you keep slaves, and mean that they shall give you the labour of their bodies, and of their minds also, in so far as you permit them to have minds, you must degrade them by the whip and by all other means at your disposal until, like dogs, they become the unhesitating servants of your will, no matter what that will may be, and live for your pleasure only. It will never pay me to adopt your philanthropic, your religious views. I am here. I must be here. What am I to do? Starve? No, not if I can help it. I do as others do—keep slaves and act as the master of slaves. I must use the whip. Perhaps you won't believe me," continued Senhor Gamba, with a sad smile, "but I speak truth when I say that I was tender-hearted when I first came to this country, for I had been well nurtured in Lisbon; but that soon passed away—it could not last. I was the laughing-stock of my companions. Just to explain my position, I will tell you a circumstance which happened soon after I came here. The Governor invited me to a party of pleasure. The party consisted of himself, his daughters, some officers, and others. We were to go in boats to a favourite island resort, several miles off. I took one of my slaves with me, a lad that I kept about my person. As we were going along, this lad fell into the river. He could not swim, and the tide was carrying him fast away to death. Dressed as I was, in full uniform, I plunged in after him and saved him. The wish alone to save the boy's life prompted me to risk my own. And for this I became the jest of the party; even the ladies tittered at my folly. Next evening the Governor had a large dinner-party. I was there. Having caught cold, I coughed slightly; this drew attention to me. Remarks were made, and the Governor alluded in scoffing terms to my exploit, which created much mirth. 'Were you drunk?' said one. 'Had you lost your senses, to risk your life for a brute of a negro?' said another. 'Rather than spoil my uniform, I would have knocked him on the head with a pole,' said a third; and it was a long time before what they termed my folly was forgotten or forgiven. You think I am worse than others. I am not; but I do not condescend to their hypocrisy. What I am now, I have been made by this country and its associates." [These words are not fictitious. The remarks of Senhor Gamba were actually spoken by a Portuguese slave-owner, and will be found in The Story of the Universities' Mission to Central Africa, pages 64-5-6.]

Senhor Gamba said this with the air of one who thinks that he has nearly, if not quite, justified himself. "I am no worse than others," is an excuse for evil conduct, not altogether unknown in more highly favoured lands, and is often followed by the illogical conclusion, "therefore I am not to blame," but although Harold felt pity for his agreeable chance acquaintance, he could not admit that this explanation excused him, nor could he get over the shock which his feelings had sustained; it was, therefore, with comparatively little regret that he bade him adieu on the following morning, and pursued his onward way.

Everywhere along the Shire they met with a more or less hospitable reception from the natives, who regarded them with great favour, in consequence of their belonging to the same nation which had sent forth men to explore their country, defend them from the slave-dealer, and teach them about the true God. These men, of whom mention is made in another chapter, had, some time before this, been sent by the Church of England to the Manganja highlands, at the suggestion of Dr Livingstone, and laid, we believe, the foundation-stone of Christian civilisation in the interior of Africa, though God saw fit to arrest them in the raising of the superstructure.

Among other pieces of useful knowledge conveyed by them to the negroes of the Shire, was the fact that Englishmen are not cannibals, and that they have no special longings after black man steaks!

It may perchance surprise some readers to learn that black men ever entertain such a preposterous notion. Nevertheless, it is literally true. The slavers—Arabs and Portuguese—find it in their interest to instil this falsehood into the minds of the ignorant tribes of the interior, from whom the slaves are gathered, in order that their captives may entertain a salutary horror of Englishmen, so that if their dhows should be chased by our cruisers while creeping northward along the coast and run the risk of being taken, the slaves may willingly aid their captors in trying to escape. That the lesson has been well learnt and thoroughly believed is proved by the fact that when a dhow is obliged to run ashore to avoid capture, the slaves invariably take to the woods on the wings of terror, preferring, no doubt to be re-enslaved rather than to be roasted and eaten by white fiends. Indeed, so thoroughly has this been engrained into the native mind, that mothers frequently endeavour to overawe their refractory offspring by threatening to hand them over to the dreadful white monster who will eat them up if they don't behave!



CHAPTER EIGHT.

RELATES ADVENTURES IN THE SHIRE VALLEY, AND TOUCHES ON ONE OR TWO PHASES OF SLAVERY.

Everything depends upon taste, as the monkey remarked when it took to nibbling the end of its own tail! If you like a thing, you take one view of it; if you don't like it, you take another view. Either view, if detailed, would be totally irreconcilable with the other.

The lower part of the river Shire, into which our travellers had now entered, is a vast swamp. There are at least two opinions in regard to that region. To do justice to those with whom we don't sympathise, we give our opponent's view first. Our opponent, observe, is an honest and competent man; he speaks truly; he only looks at it in another light from Harold Seadrift and Disco Lillihammer.

He says of the river Shire, "It drains a low and exceedingly fertile valley of from fifteen to twenty miles in breadth. Ranges of wooded hills bound this valley on both sides. After the first twenty miles you come to Mount Morambala, which rises with steep sides to 4000 feet in height. It is wooded to the top, and very beautiful. A small village peeps out about half-way up the mountain. It has a pure, bracing atmosphere, and is perched above mosquito range. The people on the summit have a very different climate and vegetation from those on the plains, and they live amidst luxuriant vegetation. There are many species of ferns, some so large as to deserve the name of trees. There are also lemon and orange trees growing wild, and birds and animals of all kinds." Thus far we agree with our opponent but listen to him as he goes on:—

"The view from Morambala is extensive, but cheerless past description. Swamp, swamp-reeking, festering, rotting, malaria-pregnant swamp, where poisonous vapours for several months in the year are ever bulging up and out into the air,—lies before you as far as the eye can reach, and farther. If you enter the river at the worst seasons of the year, the chances are you will take the worst type of fever. If, on the other hand, you enter it during the best season, when the swamps are fairly dried up, you have everything in your favour."

Now, our opponent gives a true statement of facts undoubtedly, but his view of them is not cheering.

Contrast them with the view of Disco Lillihammer. That sagacious seaman had entered the Shire neither in the "best" nor the "worst" of the season. He had chanced upon it somewhere between the two.

"Git up your steam an' go 'longside," he said to Jumbo one afternoon, as the two canoes were proceeding quietly among magnificent giant-reeds, sedges, and bulrushes, which towered high above them—in some places overhung them.

"I say, Mister Harold, ain't it splendid?"

"Magnificent!" replied Harold with a look of quiet enthusiasm.

"I does enjoy a swamp," continued the seaman, allowing a thin cloud to trickle from his lips.

"So do I, Disco."

"There's such a many outs and ins an' roundabouts in it. And such powerful reflections o' them reeds in the quiet water. W'y, sir, I do declare w'en I looks through 'em in a dreamy sort of way for a long time I get to fancy they're palm-trees, an' that we're sailin' through a forest without no end to it; an' when I looks over the side an' sees every reed standin' on its other self, so to speak, an' follers the under one down till my eyes git lost in the blue sky an' clouds below us, I do sometimes feel as if we'd got into the middle of fairy-land,— was fairly afloat on the air, an' off on a voyage through the univarse! But it's them reflections as I like most. Every leaf, an' stalk, an' flag is just as good an' real in the water as out of it. An' just look at that there frog, sir, that one on the big leaf which has swelled hisself up as if he wanted to bust, with his head looking up hopefully to the—ah! he's down with a plop like lead, but he wos sittin' on his own image which wos as clear as his own self. Then there's so much variety, sir—that's where it is. You never know wot you're comin' to in them swamps. It may be a openin' like a pretty lake, with islands of reeds everywhere; or it may be a narrow bit like a canal, or a river; or a bit so close that you go scrapin' the gun'les on both sides. An' the life, too, is most amazin'. Never saw nothin' like it nowhere. All kinds, big an' little, plain an' pritty, queer an' 'orrible, swarms here to sitch an extent that I've got it into my head that this Shire valley must be the great original nursery of animated nature."

"It looks like it, Disco."

The last idea appeared to furnish food for reflection, as the two friends here relapsed into silence.

Although Disco's description was quaint, it could scarcely be styled exaggerated, for the swamp was absolutely alive with animal life. The principal occupant of these marshes is the elephant, and hundreds of these monster animals may be seen in one herd, feeding like cattle in a meadow. Owing to the almost impenetrable nature of the reedy jungle, however, it is impossible to follow them, and anxious though Disco was to kill one, he failed to obtain a single shot. Buffaloes and other large game were also numerous in this region, and in the water crocodiles and hippopotami sported about everywhere, while aquatic birds of every shape and size rendered the air vocal with their cries. Sometimes these feathered denizens of the swamp arose, when startled, in a dense cloud so vast that the mighty rush of their wings was almost thunderous in character.

The crocodiles were not only numerous but dangerous because of their audacity. They used to watch at the places where native women were in the habit of going down to the river for water, and not unfrequently succeeded in seizing a victim. This, however, only happened at those periods when the Shire was in flood, when fish were driven from their wonted haunts, and the crocodiles were reduced to a state of starvation and consequent ferocity.

One evening, while our travellers were proceeding slowly up stream, they observed the corpse of a negro boy floating past the canoe; just then a monstrous crocodile rushed at it with the speed of a greyhound, caught it and shook it as a terrier does a rat. Others dashed at the prey, each with his powerful tail causing the water to churn and froth as he tore off a piece. In a few seconds all was gone. [Livingstone's Zambesi and its Tributaries, page 452.] That same evening Zombo had a narrow escape. After dusk he ran down to the river to drink. He chanced to go to a spot where a crocodile was watching. It lay settled down in the mud with its head on a level with the water, so that in the feeble light it could not be seen. While Zombo was busy laving the water into his mouth it suddenly rushed at him and caught him by the hand. The limb of a bush was fortunately within reach, and he laid hold of it. There was a brief struggle. The crocodile tugged hard, but the man tugged harder; at the same time he uttered a yell which brought Jumbo to his side with an oar, a blow from which drove the hideous reptile away. Poor Zombo was too glad to have escaped with his life to care much about the torn hand, which rendered him hors de combat for some time after that.

Although Disco failed to get a shot at an elephant, his hopeful spirit was gratified by the catching of a baby elephant alive. It happened thus:—

One morning, not very long after Zombo's tussle with the crocodile, Disco's canoe, which chanced to be in advance, suddenly ran almost into the midst of a herd of elephants which were busy feeding on palm-nuts, of which they are very fond. Instantly the whole troop scattered and fled. Disco, taken completely by surprise, omitted his wonted "Hallo!" as he made an awkward plunge at his rifle, but before he could bring it to bear, the animals were over the bank of the river and lost in the dense jungle. But a fine little elephant, at that period of life which, in human beings, might be styled the toddling age, was observed to stumble while attempting to follow its mother up the bank. It fell and rolled backwards.

"Give way for your lives!" roared Disco.

The boat shot its bow on the bank, and the seaman flew rather than leaped upon the baby elephant!

The instant it was laid hold of it began to scream with incessant and piercing energy after the fashion of a pig.

"Queek! come in canoe! Modder come back for 'im," cried Jumbo in some anxiety.

Disco at once appreciated the danger of the enraged mother returning to the rescue, but, resolved not to resign his advantage, he seized the vicious little creature by the proboscis and dragged it by main force to the canoe, into which he tumbled, hauled the proboscis inboard, as though it had been the bite of a cable, and held on.

"Shove off! shove off! and give way, lads! Look alive!"

The order was promptly obeyed, and in a few minutes the baby was dragged into the boat and secured.

This prize, however, was found to be more of a nuisance than an amusement and it was soon decided that it must be disposed of. Accordingly, that very night, much to the regret of the men who wanted to make a meal of it, Disco led his baby squealing into the jungle and set it free with a hearty slap on the flank, and an earnest recommendation to make all sail after its venerable mother, which it did forthwith, cocking its ears and tail, and shrieking as it went.

Two days after this event they made a brief halt at a poor village where they were hospitably received by the chief, who was much gratified by the liberal quantity of calico with which the travellers paid for their entertainment. Here they met with a Portuguese half-caste who was reputed one of the greatest monsters of cruelty in that part of the country. He was, however, not much more villainous in aspect than many other half-castes whom they saw. He was on his way to the coast in a canoe manned by slaves. If Harold and Disco had known that this was his last journey to the coast they would have regarded him with greater interest. As it was, having learned his history from the chief through their interpreter, they turned from him with loathing.

As this half-caste's career illustrates the depths to which humanity may fall in the hot-bed of slavery, as well as, to some extent, the state of things existing under Portuguese rule on the east coast of Africa, we give the particulars briefly.

Instead of the whip, this man used the gun, which he facetiously styled his "minister of justice," and, in mere wantonness, he was known to have committed murder again and again, yet no steps were taken by the authorities to restrain, much less to punish him. Men heard of his murders, but they shrugged their shoulders and did nothing. It was only a wild beast of a negro that was killed, they said, and what was that! They seemed to think less of it than if he had shot a hippopotamus. One of his murders was painfully notorious, even to its minutest particulars. Over the female slaves employed in a house and adjacent lands there is usually placed a head-woman, a slave also, chosen for such an office for her blind fidelity to her master. This man had one such woman, one who had ever been faithful to him and his interests, who had never provoked him by disobedience or ill-conduct, and against whom, therefore, he could have no cause of complaint. One day when half drunk he was lying on a couch in his house; his forewoman entered and made herself busy with some domestic work. As her master lay watching her, his savage disposition found vent in a characteristic joke: "Woman," said he, "I think I will shoot you." The woman turned round and said, "Master, I am your slave; you can do what you will with me. You can kill me if you like; I can do nothing. But don't kill me, master, for if you do, who is there to look after your other women? they will all run away from you."

She did not mean to irritate her master, but instantly the man's brutal egotism was aroused. The savage jest became a fearful reality, and he shouted with rage:—

"Say you that! say you that! fetch me my gun. I will see if my women will run away after I have killed you."

Trained to implicit obedience, the poor woman did as she was bid. She brought the gun and handed him powder and ball. At his command she knelt down before him, and the wretch fired at her breast. In his drunken rage he missed his mark—the ball went through her shoulder. She besought him to spare her. Deaf to her entreaties, he ordered her to fetch more powder and ball. Though wounded and in agony, she obeyed him. Again the gun was loaded, again levelled and fired, and the woman fell dead at his feet. [The above narrative is quoted almost verbatim from The Story of the Universities' Mission to Central Africa, pages 78 and 79, the author of which vouches for its accuracy.]

The facts of this case were known far and wide. The Portuguese Governor was acquainted with them, as well as the ministers of justice, but no one put forth a hand to punish the monster, or to protect his slaves.

But vengeance overtook him at last. On his way down the Zambesi he shot one of his men. The others, roused to irresistible fury, sprang upon him and strangled him.

Then, indeed, the Governor and Magistrates were roused to administer "justice!" They had allowed this fiend to murder slaves at his will, but no sooner had the slaves turned on and killed their master than ceaseless energy and resolution were displayed in punishing those who slew him. Soldiers were sent out in all directions; some of the canoe-men were shot down like wild beasts, the rest were recaptured and publicly whipped to death!

Reader, this is "domestic slavery." This is what Portugal and Zanzibar claim the right to practise. This is what Great Britain has for many years declined to interfere with. This is the curse with which Africa is blighted at the present day in some of her fairest lands, and this is what Portugal has decreed shall not terminate in what she calls her African dominions for some years to come. In other words, it has been coolly decreed by that weakest of all the European nations, that slavery, murder, injustice, and every other conceivable and unmentionable vice and villainy shall still, for some considerable time, continue to be practised on the men, women, and children of Africa!

Higher up the Shire river, the travellers saw symptoms of recent distress among the people, which caused them much concern. Chimbolo, in particular, was rendered very anxious by the account given of the famine which prevailed still farther up the river, and the numerous deaths that had taken place in consequence.

The cause of the distress was a common one, and easily explained. Slave-dealers had induced the Ajawa, a warlike tribe, to declare war against the people of the Manganja highlands. The Ajawa had done this before, and were but too ready to do it again. They invaded the land, captured many of the young people, and slew the aged. Those who escaped to the jungle found on their return that their crops were destroyed. Little seed remained in their possession, and before that was planted and grown, famine began to reduce the ranks, already thinned by war.

Indications of this sad state of things became more numerous as the travellers advanced. Few natives appeared to greet them on the banks of the river as they went along, and these few resembled living skeletons. In many places they found dead bodies lying on the ground in various stages of decomposition, and everywhere they beheld an aspect of settled unutterable despair on the faces of the scattered remnant of the bereaved and starving people.

It was impossible, in the circumstances, for Harold Seadrift to give these wretched people more than very slight relief. He gave them as much of his stock of provisions as he could spare, and was glad when the necessity of continuing the journey on foot relieved him from such mournful scenes by taking him away from the river's bank.

Hiring a party of the strongest men that he could find among them, he at length left his canoes, made up his goods, food, and camp-equipage into bundles of a shape and size suitable to being carried on the heads of men, and started on foot for the Manganja highlands.

"Seems to me, sir," observed Disco, as they plodded along together on the first morning of the land journey—"seems to me, sir, that Chimbolo don't stand much chance of findin' his wife alive."

"Poor fellow," replied Harold, glancing back at the object of their remarks, "I fear not."

Chimbolo had by that time recovered much of his natural vigour, and although not yet able to carry a man's load, was nevertheless quite capable of following the party. He walked in silence, with his eyes on the ground, a few paces behind Antonio, who was a step or two in rear of his leader, and who, in virtue of his position as "bo's'n" to the party, was privileged to walk hampered by no greater burden than his gun.

"We must keep up his sperrits, tho', poor chap," said Disco, in the hoarse whisper with which he was wont to convey secret remarks, and which was much more fitted to attract attention than his ordinary voice. "It 'ud never do to let his sperrits down; 'cause w'y? he's weak, an' if he know'd that his wife was dead, or took off as a slave, he'd never be able to go along with us, and we couldn't leave him to starve here, you know."

"Certainly not, Disco," returned Harold. "Besides, his wife may be alive, for all we know to the contrary.—How far did he say the village was from where we landed, Antonio?"

"'Bout two, t'ree days," answered the bo's'n.

That night the party encamped beside the ruins of a small hamlet where charred sticks and fragments of an African household's goods and chattels lay scattered on the ground.

Chimbolo sat down here on the ground, and, resting his chin on his knees, gazed in silence at the ruin around him.

"Come, cheer up, old fellow," cried Disco, with rather an awkward effort at heartiness, as he slapped the negro gently on the shoulder; "tell him, Antonio, not to let his heart go down. Didn't he say that what-dee-call-the-place—his village—was a strong place, and could be easily held by a few brave men?"

"True," replied Chimbolo, through the interpreter, "but the Manganja men are not very brave."

"Well, well, never mind," rejoined the sympathetic tar, repeating his pat on the back, "there's no sayin'. P'raps they got courage w'en it came to the scratch. P'raps it never came to the scratch at all up there. Mayhap you'll find 'em all right after all. Come, never say die s'long as there's a shot in the locker. That's a good motto for 'ee, Chimbolo, and ought to keep up your heart even tho' ye are a nigger, 'cause it wos inwented by the great Nelson, and shouted by him, or his bo's'n, just before he got knocked over at the glorious battle of Trafalgar. Tell him that, Antonio."

Whether Antonio told him all that, is extremely doubtful, although he complied at once with the order, for Antonio never by any chance declined at least to attempt the duties of his station, but the only effect of his speech was that Chimbolo shook his head and continued to stare at the ruins.

Next morning they started early, and towards evening drew near to Zomba.

The country through which, during the previous two days, they had travelled, was very beautiful, and as wild as even Disco could desire— and, by the way, it was no small degree of wildness that could slake the thirst for the marvellous which had been awakened in the breast of our tar, by his recent experiences in Africa. It was, he said—and said truly—a real out-and-out wilderness. There were villages everywhere, no doubt but these were so thickly concealed by trees and jungle that they were not easily seen, and most of them were at that time almost depopulated. The grass was higher than the heads of the travellers, and the vegetation everywhere was rankly luxuriant. Here and there open glades allowed the eye to penetrate into otherwise impenetrable bush. Elsewhere, large trees abounded in the midst of overwhelmingly affectionate parasites, whose gnarled lower limbs and twining tendrils and pendant foliage gave a softness to the landscape, which contrasted well with the wild passes and rugged rocks of the middle distance, and the towering mountains which rose, range beyond range, in the far distance.

But as the party approached the neighbourhood of Zomba mountains, few of them were disposed to give much heed to the beauties of nature. All being interested in Chimbolo, they became more or less anxious as to news that awaited him.

On turning a spur of one of the mountains which had hitherto barred their vision, they found themselves suddenly face to face with a small band of Manganja men, whose woe-begone countenances told too eloquently that the hand of the destroyer had been heavy upon them.

Of course they were questioned by Chimbolo, and the replies they gave him were such as to confirm the fears he had previously entertained.

The Ajawa, they said, had, just the day before, burnt their villages, stolen or destroyed their property, killed many of their kinsmen, and carried off their wives and children for slaves. They themselves had escaped, and were now on their way to visit their chief, who was at that time on the banks of the Zambesi, to beg of him to return, in order that he might bewitch the guns of the Ajawa, and so render them harmless!

"Has a woman of your tribe, named Marunga, been slain or captured?" asked Chimbolo eagerly.

To this the men replied that they could not tell. Marunga, they said, was known well to them by name and sight. They did not think she was among the captives, but could not tell what had become of her, as the village where she and her little boy lived had been burnt, and all who had not been killed or captured had taken to the bush. Marunga's husband, they added, was a man named Chimbolo—not a Manganja man, but a friend of the tribe—who had been taken by the slavers, under command of a Portuguese half-caste named Marizano, about two years before that time.

Chimbolo winced as though he had been stung when Marizano's name was mentioned, and a dark frown contracted his brows when he told the Manganja men that he was Chimbolo, and that he was even then in search of Marunga and her little boy.

When all this had been explained to Harold Seadrift he told the men that it was a pity to waste time in travelling such a long way to see their chief, who could not, even if he wished, bewitch the guns of the Ajawa, and advised them to turn back and guide him and his men to the place where the attack had been made on the Manganja, so that a search might be made in the bush for those of the people who had escaped.

This was agreed to, and the whole party proceeded on their way with increased speed, Chimbolo and Harold hoping they might yet find that Marunga had escaped, and Disco earnestly desiring that they might only fall in with the Ajawa and have a brush with them, in which case he assured the negroes he would show them a way of bewitching their guns that would beat their chief's bewitchment all to sticks and stivers!

The village in which Marunga had dwelt was soon reached. It was, as they had been told by their new friends, a heap of still smouldering ashes; but it was not altogether destitute of signs of life. A dog was observed to slink away into the bush as they approached.

The moment Chimbolo observed it he darted into the bush after it.

"Hallo!" exclaimed Disco in surprise; "that nigger seems to have took a sudden fancy to the cur?—Eh, Antonio, wot's the reason of that, think 'ee?"

"Dunno; s'pose where dog be mans be?"

"Ah! or womans," suggested Disco.

"Or womans," assented Antonio.

Just then they heard Chimbolo's shout, which was instantly followed by a succession of female shrieks. These latter were repeated several times, and sounded as though the fugitives were scattering.

"Hims find a nest of womins!" exclaimed Jumbo, throwing down his load and dashing away into the bush.

Every individual of the party followed his example, not excepting Harold and Disco, the latter of whom was caught by the leg, the moment he left the track, by a wait-a-bit thorn—most appropriately so-called, because its powerful spikes are always ready to seize and detain the unwary passer-by. In the present instance it checked the seaman's career for a few seconds, and rent his nether garments sadly; while Harold, profiting by his friend's misfortune, leaped over the bush, and passed on. Disco quickly extricated himself, and followed.

They were not left far behind, and overtook their comrades just as they emerged on an open space, or glade, at the extremity of which a sight met their eyes that filled them with astonishment, for there a troop of women and one or two boys were seen walking towards them, with Chimbolo in front, having a child on his left shoulder, and performing a sort of insane war-dance round one of the women.

"He's catched her!" exclaimed Disco, with excited looks, just as if Chimbolo had been angling unsuccessfully for a considerable time, and had hooked a stupendous fish at last.

And Disco was right. A few of the poor creatures who were so recently burnt out of their homes, and had lost most of those dearest to them, had ventured, as if drawn by an irresistible spell, to return with timid steps to the scene of their former happiness, but only to have their worst fears confirmed. Their homes, their protectors, their children, their hopes, all were gone at one fell swoop. Only one among them—one who, having managed to save her only child, had none to mourn over, and no one to hope to meet with—only one returned to a joyful meeting. We need scarcely say that this was Marunga.

The fact was instantly made plain to the travellers by the wild manner in which Chimbolo shouted her name, pointed to her, and danced round her, while he showed all his glistening teeth and as much of the whites of his eyes as was consistent with these members remaining in their orbits.

Really it was quite touching, in spite of its being ludicrous, the way in which the poor fellow poured forth his joy like a very child,—which he was in everything except years; and Harold could not help remembering, and recalling to Disco's memory, Yoosoof's observations touching the hardness of negroes' hearts, and their want of natural affection, on the morning when his dhow was captured by the boat of the "Firefly."

The way in which, ever and anon, Chimbolo kissed his poor but now happy wife, was wondrously similar to the mode in which white men perform that little operation, except that there was more of an unrefined smack in it. The tears which would hop over his sable cheeks now and then sparkled to the full as brightly as European tears, and were perhaps somewhat bigger; and the pride with which he regarded his little son, holding him in both hands out at arms'-length, was only excelled by the joy and the tremendous laugh with which he received a kick on the nose from that undutiful son's black little toes.

But Yoosoof never chanced to be present when such exhibitions of negro feeling and susceptibility took place. How could he, seeing that men and women and children—if black—fled from him, and such as he, in abject terror? Neither did Yoosoof ever chance to be present when women sat down beside their blackened hearths, as they did that night, and quietly wept as though their hearts would burst at the memory of little voices and manly tones—not silent in death, but worse than that—gone, gone for ever! Doubtless they felt though they never heard of, and could not in words express, the sentiment—

"Oh for the touch of a vanished hand, And the sound of a voice that is still."

Yoosoof knew not of, and cared nothing for, such feelings as these. We ask again, how could he? His only experience of the negro was when cowering before him as a slave, or when yelling in agony under his terrible lash, or when brutalised and rendered utterly apathetic by inhuman cruelty.

Harold learned, that night on further conversation with the Manganja men, that a raid had recently been made into those regions by more than one band of slavers, sent out to capture men and women by the Portuguese half-castes of the towns of Senna and Tette, on the Zambesi, and that they had been carrying the inhabitants out of the country at the rate of about two hundred a week.

This however was but a small speck, so to speak, of the mighty work of kidnapping human beings that was going on—that is still going on in those regions. Yoosoof would have smiled—he never laughed—if you had mentioned such a number as being large.

But in truth he cared nothing about such facts, except in so far as they represented a large amount of profit accrueing to himself.

The result of Harold Seadrift's cogitations on these matters was that he resolved to pass through as much of the land as he could within a reasonable time, and agreed to accompany Chimbolo on a visit to his tribe, which dwelt at some distance to the north of the Manganja highlands.



CHAPTER NINE.

IN WHICH A SAVAGE CHIEF ASTONISHES A SAVAGE ANIMAL.

There is something exceedingly pleasant in the act of watching— ourselves unseen—the proceedings of some one whose aims and ends appear to be very mysterious. There is such a wide field of speculation opened up in which to expatiate, such a vast amount of curious, we had almost said romantic, expectation created; all the more if the individual whom we observe be a savage, clothed in an unfamiliar and very scanty garb, and surrounded by scenery and circumstances which, albeit strange to us, are evidently by no means new to him.

Let us—you and me, reader,—quitting for a time the sad subject of slavery, and leaping, as we are privileged to do, far ahead of our explorers Harold Seadrift and his company, into the region of Central Africa; let you and me take up a position in a clump of trees by the banks of yonder stream, and watch the proceedings of that negro—negro chief let me say, for he looks like one,—who is engaged in some mysterious enterprise under the shade of a huge baobab tree.

The chief is a fine, stately, well-developed specimen of African manhood. He is clothed in black tights manufactured in nature's loom, in addition to which he wears round his loins a small scrap of artificial cotton cloth. If an enthusiastic member of the Royal Academy were in search of a model which should combine the strength of Hercules with the grace of Apollo, he could not find a better than the man before us, for, you will observe, the more objectionable points about our ideal of the negro are not very prominent in him. His lips are not thicker than the lips of many a roast-beef-loving John Bull. His nose is not flat, and his heels do not protrude unnecessarily. True, his hair is woolly, but that is scarcely a blemish. It might almost be regarded as the crisp and curly hair that surrounds a manly skull. His skin is black—no doubt about that, but then it is intensely black and glossy, suggestive of black satin, and having no savour of that dirtiness which is inseparably connected with whitey-brown. Tribes in Africa differ materially in many respects, physically and mentally, just as do the various tribes of Europe.

This chief, as we have hinted, is a "savage;" that is to say, he differs in many habits and points from "civilised" people. Among other peculiarities, he clothes himself and his family in the fashion that is best suited to the warm climate in which he dwells. This display of wisdom is, as you know, somewhat rare among civilised people, as any one may perceive who observes how these over-clothe the upper parts of their children, and leave their tender little lower limbs exposed to the rigours of northern latitudes, while, as if to make up for this inconsistency by an inconsistent counterpoise, they swathe their own tough and mature limbs in thick flannel from head to foot.

It is however simple justice to civilised people to add here that a few of them, such as a portion of the Scottish Highlanders, are consistent inasmuch as the men clothe themselves similarly to the children.

Moreover, our chief, being a savage, takes daily a sufficient amount of fresh air and exercise, which nine-tenths of civilised men refrain from doing, on the economic and wise principle, apparently, that engrossing and unnatural devotion to the acquisition of wealth, fame, or knowledge, will enable them at last to spend a few paralytic years in the enjoyment of their gains. No doubt civilised people have the trifling little drawback of innumerable ills, to which they say (erroneously, we think) that flesh is heir, and for the cure of which much of their wealth is spent in supporting an army of doctors. Savages know nothing of indigestion, and in Central Africa they have no medical men.

There is yet another difference which we may point out: savages have no literature. They cannot read or write therefore, and have no permanent records of the deeds of their forefathers. Neither have they any religion worthy of the name. This is indeed a serious evil, one which civilised people of course deplore, yet, strange to say, one which consistency prevents some civilised people from remedying in the case of African savages, for it would be absurdly inconsistent in Arab Mohammedans to teach the negroes letters and the doctrines of their faith with one hand, while with the other they lashed them to death or dragged them into perpetual slavery; and it would be equally inconsistent in Portuguese Christians to teach the negroes to read "Whatsoever ye would that men should do unto you, do ye even so to them," while "domestic slavery" is, in their so-called African territories, claimed as a right and the traffic connected with it sanctioned.

Yes, there are many points of difference between civilised people and savages, and we think it right to point this out very clearly, good reader, because the man at whom you and I are looking just now is a savage.

Of course, being capable of reading this book, you are too old to require to be told that there is nothing of our nursery savage about him. That peculiar abortion was born and bred in the nursery, and dwells only there, and was never heard of beyond civilised lands— although something not unlike him, alas! may be seen here and there among the lanes and purlieus where our drunkards and profligates resort. No; our savage chief does not roar, or glare, or chatter, or devour his food in its blood like the giant of the famous Jack. He carries himself like a man, and a remarkably handsome man too, with his body firm and upright, and his head bent a little forward, with his eyes fixed on the ground, as if in meditation, while he walks along.

But a truce to digressive explanation. Let us follow him.

Reaching the banks of the river, he stops, and, standing in an attitude worthy of Apollo, though he is not aware that we are looking at him, gazes first up the stream and then down. This done, he looks across, after which he tries to penetrate the depths of the water with his eye.

As no visible result follows, he wisely gives up staring and wishing, and apparently resolves to attain his ends by action. Felling a small tree, about as thick as his thigh, with an iron hatchet he cuts off it a length of about six feet. Into one end of this he drives a sharp-pointed hard-wood spike, several inches long, and to the other end attaches a stout rope made of the fibrous husk of the cocoa-nut. The point of the spike he appears to anoint—probably a charm of some kind,—and then suspends the curious instrument over a forked stick at a considerable height from the ground, to which he fastens the other end of the rope. This done, he walks quietly away with an air of as much self-satisfaction as if he had just performed a generous deed.

Well, is that all? Nay, if that were all we should owe you a humble apology. Our chief, "savage" though he be, is not insane. He has an object in view—which is more than can be said of everybody.

He has not been long gone, an hour or two, when the smooth surface of the river is broken in several places, and out burst two or three heads of hippopotami. Although, according to Disco Lillihammer, the personification of ugliness, these creatures do not the less enjoy their existence. They roll about in the stream like puncheons, dive under one another playfully, sending huge waves to the banks on either side. They gape hideously with their tremendous jaws, which look as though they had been split much too far back in the head by a rude hatchet—the tops of all the teeth having apparently been lopped off by the same clumsy blow. They laugh too, with a demoniacal "Ha! ha! ha!" as if they rejoiced in their excessive plainness, and knew that we—you and I, reader—are regarding them with disgust, not unmingled with awe.

Presently one of the herd betakes himself to the land. He is tired of play, and means to feed. Grass appears to be his only food, and to procure this he must needs go back from the river a short way, his enormous lips, like an animated mowing-machine, cutting a track of short cropped grass as he waddles along.

The form of that part of the bank is such that he is at least inclined, if not constrained, to pass directly under the suspended beam. Ha! we understand the matter now. Most people do understand, when a thing becomes obviously plain. The hippopotamus wants grass for supper; the "savage" chief wants hippopotamus. Both set about arranging their plans for their respective ends. The hippopotamus passes close to the forked stick, and touches the cord which sustains it in air like the sword of Damocles. Down comes the beam, driving the spike deep into his back. A cry follows, something between a grunt, a squeak, and a yell, and the wounded animal falls, rolls over, jumps up, with unexpected agility for such a sluggish, unwieldy creature, and rumbles, rushes, rolls, and stumbles back into the river, where his relatives take to flight in mortal terror. The unfortunate beast might perhaps recover from the wound, were it not that the spike has been tipped with poison. The result is that he dies in about an hour. Not long afterwards the chief returns with a band of his followers, who, being experts in the use of the knife and hatchet, soon make mince-meat of their game—laden with which they return in triumph to their homes.

Let us follow them thither.



CHAPTER TEN.

DESCRIBES AFRICAN DOMESTICITY, AND MANY OTHER THINGS RELATIVE THERETO, BESIDES SHOWING THAT ALARMS AND FLIGHTS, SURPRISES AND FEASTS, ARE NOT CONFINED TO PARTICULAR PLACES.

When our negro chief—whose name, by the way, was Kambira—left the banks of the river, followed by his men bearing the hippopotamus-flesh, he set off at a swinging pace, like to a man who has a considerable walk before him.

The country through which they passed was not only well wooded, but well watered by numerous rivulets. Their path for some distance tended upwards towards the hills, now crossing over mounds, anon skirting the base of precipitous rocks, and elsewhere dipping down into hollows; but although thus serpentine in its course, its upward tendency never varied until it led them to the highest parts of a ridge from which a magnificent prospect was had of hill and dale, lake, rivulet and river, extending so far that the distant scenery at the horizon appeared of a thin pearly-grey colour, and of the same consistency as the clouds with which it mingled.

Passing over this ridge, and descending into a wide valley which was fertilised and beautified by a moderately-sized rivulet, Kambira led his followers towards a hamlet which lay close to the stream, nestled in a woody hollow, and, like all other Manganja villages, was surrounded by an impenetrable hedge of poisonous euphorbia—a tree which casts a deep shade, and renders it difficult for bowmen to aim at the people inside.

In the immediate vicinity of the village the land was laid out in little gardens and fields, and in these the people—men, women, and children,— were busily engaged in hoeing the ground, weeding, planting, or gathering the fruits of their labour.

These same fruits were plentiful, and the people sang with joy as they worked. There were large crops of maize, millet beans, and ground-nuts; also patches of yams, rice, pumpkins, cucumbers, cassava, sweet potatoes, tobacco, cotton, and hemp, which last is also called "bang," and is smoked by the natives as a species of tobacco.

It was a pleasant sight for Kambira and his men to look upon, as they rested for a few minutes on the brow of a knoll near a thicket of bramble bushes, and gazed down upon their home. Doubtless they thought so, for their eyes glistened, so also did their teeth when they smilingly commented on the scene before them. They did not, indeed, become enthusiastic about scenery, nor did they refer to the picturesque grouping of huts and trees, or make any allusion whatever to light and shade; no, their thoughts were centred on far higher objects than these. They talked of wives and children, and hippopotamus-flesh; and their countenances glowed—although they were not white—and their strong hearts beat hard against their ribs—although they were not clothed, and their souls (for we repudiate Yoosoof's opinion that they had none), their souls appeared to take quiet but powerful interest in their belongings.

It was pleasant also, for Kambira and his men to listen to the sounds that floated up from the valley,—sweeter far than the sweetest strains of Mozart or Mendelssohn,—the singing of the workers in the fields and gardens, mellowed by distance into a soft humming tone; and the hearty laughter that burst occasionally from men seated at work on bows, arrows, fishing-nets, and such-like gear, on a flat green spot under the shade of a huge banyan-tree, which, besides being the village workshop, was the village reception-hall, where strangers were entertained on arriving,—also the village green, where the people assembled to dance, and sing, and smoke "bang," to which last they were much addicted, and to drink beer made by themselves, of which they were remarkably fond, and by means of which they sometimes got drunk;—in all which matters the intelligent reader will not fail to observe that they bore a marked resemblance to many of the civilised European nations, except, perhaps, in their greater freedom of action, lightness of costume, and colour of skin.

The merry voices of children, too, were heard, and their active little black bodies were seen, while they engaged in the play of savages— though not necessarily in savage play. Some romped, ran after each other, caught each other, tickled each other, occasionally whacked each other—just as our own little ones do. Others played at games, of which the skipping-rope was a decided favourite among the girls, but the play of most of the older children consisted in imitating the serious work of their parents. The girls built little huts, hoed little gardens, made small pots of clay, pounded imaginary corn in miniature mortars, cooked it over ideal fires, and crammed it down the throats of imitation babies; while the boys performed deeds of chivalric daring with reed spears, small shields, and tiny bows and arrows, or amused themselves in making cattle-pens, and in sculpturing cows and crocodiles. Human nature, in short, was powerfully developed, without anything particular to suggest the idea of "savage" life, or to justify the opinion of Arabs and half-caste Portuguese that black men are all "cattle."

The scene wanted only the spire of a village church and the tinkle of a Sabbath bell to make it perfect.

But there was a tinkle among the other sounds, not unlike a bell which would have sounded marvellously familiar to English ears had they been listening. This was the ringing of the anvil of the village blacksmith. Yes, savage though they were, these natives had a blacksmith who wrought in iron, almost as deftly, and to the full as vigorously, as any British son of Vulcan. The Manganja people are an industrious race. Besides cultivating the soil extensively, they dig iron-ore out of the hills, and each village has its smelting-house, its charcoal-burners, its forge with a pair of goatskin bellows, and its blacksmith—we might appropriately say, its very blacksmith! Whether the latter would of necessity, and as a matter of course, sing bass in church if the land were civilised enough to possess a church, remains to be seen! At the time we write of he merely hummed to the sound of the hammer, and forged hoes, axes, spears, needles, arrow-heads, bracelets, armlets, necklets, and anklets, with surprising dexterity.

Pity that he could not forge a chain which would for ever restrain the murderous hands of the Arabs and half-caste Portuguese, who, for ages, have blighted his land with their pestilential presence!

After contemplating the picture for a time, Kambira descended the winding path that led to the village. He had not proceeded far when one of the smallest of the children—a creature so rotund that his body and limbs were a series of circles and ovals, and so black that it seemed an absurdity even to think of casting a shadow on him—espied the advancing party, uttered a shrill cry of delight, and ran towards them.

His example was followed by a dozen others, who, being larger, outran him, and, performing a war-dance round the men, possessed themselves, by amicable theft, of pieces of raw meat with which they hastened back to the village. The original discoverer of the party, however, had other ends in view. He toddled straight up to Kambira with the outstretched arms of a child who knows he will be welcomed.

Kambira was not demonstrative, but he was hearty. Taking the little ball of black butter by the arms, he whirled him over his head, and placed him on his broad shoulders, with a fat leg on each side of his neck, and left him there to look after himself. This the youngster did by locking his feet together under the man's chin, and fastening his fat fingers in his woolly hair, in which position he bore some resemblance to an enormous chignon.

Thus was he borne crowing to the chief's hut, from the door of which a very stout elderly woman came out to receive them.

There was no one else in the hut to welcome them, but Yohama, as the chief styled her, was sufficient; she was what some people call "good company." She bustled about making preparations for a feast, with a degree of activity that was quite surprising in one so fat—so very fat—asking questions the while with much volubility, making remarks to the child, criticising the hippopotamus-meat, or commenting on things in general.

Meanwhile Kambira seated himself in a corner and prepared to refresh himself with a pipe of bang in the most natural and civilised fashion imaginable; and young Obo—for so Yohama called him—entered upon a series of gymnastic exercises with his father—for such Kambira was— which partook of the playfulness of the kitten, mingled with the eccentricity and mischief of the monkey.

It would have done you good, reader, if you possess a spark of sympathy, to have watched these two as they played together. The way in which Obo assaulted his father, on whose visage mild benignity was enthroned, would have surprised you. Kambira was a remarkably grave, quiet and reserved man, but that was a matter of no moment to Obo, who threatened him in front, skirmished in his rear, charged him on the right flank with a reed spear, shelled him on the left with sweet potatoes, and otherwise harassed him with amazing perseverance and ingenuity.

To this the enemy paid no further attention than lay in thrusting out an elbow and raising a knee, to check an unusually fierce attack, or in giving Obo a pat on the back when he came within reach, or sending a puff of smoke in his face, as if to taunt and encourage him to attempt further deeds of daring.

While this was going on in the chief's hut, active culinary preparations were progressing all over the village—the women forsook their hoes and grinding-mortars, and the looms on which they had been weaving cotton cloth, the men laid down various implements of industry, and, long ere the sun began to descend in the west, the entire tribe was feasting with all the gusto, and twenty times the appetite, of aldermen.

During the progress of the feast a remarkably small, wiry old negro, entertained the chief and his party with a song, accompanying himself the while on a violin—not a European fiddle, by any means, but a native production—with something like a small keg, covered with goatskin, for a body, a longish handle, and one string which was played with a bow by the "Spider." Never having heard his name, we give him one in accordance with his aspect.

Talk of European fiddlers! No Paganini, or any other nini that ever astonished the Goths and Vandals of the north, could hold a candle—we had almost said a fiddle—to this sable descendant of Ham, who, squatted on his hams in the midst of an admiring circle, drew forth sounds from his solitary string that were more than exquisite,—they were excruciating.

The song appeared to be improvised, for it referred to objects around, as well as to things past, present, and to come; among others, to the fact that slave parties attacked villages and carried off the inhabitants.

At such points the minstrel's voice became low and thrilling, while his audience grew suddenly earnest, opened their eyes, frowned, and showed their teeth; but as soon as the subject was changed the feeling seemed to die away. It was only old memories that had been awakened, for no slavers had passed through their country for some time past, though rumours of an attack on a not very distant tribe had recently reached and greatly alarmed them.

Thus they passed the afternoon, and when the cool of the evening drew on a dance was proposed, seconded, and carried unanimously.

They were about to begin when a man was seen running down the path leading to the village at a speed which proved him to be the bearer of tidings. In a few minutes he burst into the midst of them with glaring eyeballs and labouring chest—for he had run fast, though not far, and told his news in rapid short sentences—to the effect that a band of slavers, led by Portuguese, were on their way to the valley, within a mile or so of it, even while he spoke; that he thought the leader was Marizano; and that they were armed with the loud-sounding guns!

The consternation consequent on this news was universal, and there was good ground for it, because Marizano was a well-known monster of cruelty, and his guns had rendered him invincible hitherto, wherever he went, the native spear and bow being utterly useless in the hands of men who, however courageous, were shot down before they could come within arrow-range of their enemies.

It is the custom of the slave-dealers, on going into the interior for the purpose of procuring slaves, to offer to buy them from such tribes as are disposed to sell. This most of the tribes are willing to do. Fathers do not indeed, sell their own children, or husbands their wives, from preference, but chiefs and head-men are by no means loath to get rid of their criminals in this way—their bad stock, as it were, of black ivory. They also sell orphans and other defenceless ones of their tribes, the usual rate of charge being about two or three yards of calico for a man, woman, or child.

But the Arab slave-dealer sometimes finds it difficult to procure enough of "cattle" in this way to make up a band sufficiently large to start with for the coast because he is certain to lose four out of every five, at the lowest estimate, on his journey down. The drove, therefore, must be large. In order to provide it he sends out parties to buy where they can, and to steal when they have the chance. Meanwhile he takes up his quarters near some tribe, and sets about deliberately to produce war. He rubs up old sores, foments existing quarrels, lends guns and ammunition, suggests causes of dispute, and finally gets two tribes to fight. Of course many are slaughtered, fearful barbarities and excesses are committed, fields are laid waste and villages are burnt, but this is a matter of no consequence to our Arab. Prisoners are sure to be taken, and he buys the prisoners; for the rest,—there are plenty of natives in Africa!

When all else fails, not being very particular, he sends off a party under some thorough-going scoundrel, well-armed, and with instructions to attack and capture wherever they go.

No wonder, then, that the rumoured approach of Marizano and his men caused the utmost alarm in Kambira's village, and that the women and children were ordered to fly to the bush without delay. This they required no second bidding to do, but, oh! it was a sad sight to see them do it. The younger women ran actively, carrying the infants and leading the smaller children by the hands, and soon disappeared; but it was otherwise with the old people. These, men and women, bowed with age, and tottering as much from terror as decrepitude, hobbled along, panting as they went, and stumbling over every trifling obstruction in their path, being sometimes obliged to stop and rest, though death might be the consequence; and among these there were a few stray little creatures barely able to toddle, who had probably been forgotten or forsaken by their mothers in the panic, yet were of sufficient age to be aware, in their own feeble way, that danger of some sort was behind them, and that safety lay before. By degrees all—young and old, strong and feeble—gained the shelter of the bush, and Kambira was left with a handful of resolute warriors to check the invaders and defend his home.

Well was it at that time for Kambira and his men that the approaching band was not Marizano and his robbers.

When the head of the supposed enemy's column appeared on the brow of the adjacent hill, the Manganja chief fitted an arrow to his bow, and, retiring behind a hut, as also did his followers, resolved that Marizano should forfeit his life even though his own should be the penalty. Very bitter were his thoughts, for his tribe had suffered from that villain at a former period, and he longed to rid the land of him.

As he thought thus he looked at his followers with an expression of doubt for he knew too well that the Manganja were not a warlike tribe, and feared that the few who remained with him might forsake him in the hour of need. Indeed, much of his own well-known courage was to be attributed to the fact, that his mother had belonged to a family more or less nearly connected with the Ajawa, who are very warlike—too much so, in truth, for it is they who, to a large extent are made use of by the slave-dealers to carry on war with the neighbouring tribes. Kambira's men, however, looked resolute, though very grave.

While he was thus meditating vengeance, he observed that one of the approaching band advanced alone without arms, and making signs of peace. This surprised him a little, but dreading treachery, he kept under the shelter of a hut until the stranger was close to the village; then, observing that the party on the hill had laid down their arms and seated themselves on the grass, he advanced, still, however, retaining his weapons.

The stranger was a little man, and appeared timid, but seeing that the chief evidently meant no mischief, and knowing that the guns of his friends had him within range, he drew near.

"Where come you from?" demanded Kambira.

To this Antonio—for it was he—replied that his party came from the coast; that they wanted to pass through the land to see it, and to find out what it produced and what its people had to sell; that it was led by two Englishmen, who belonged to a nation that detested slavery—the same nation that sent out Dr Livingstone, who, as everybody knew, had passed through that land some years before. They were also, he said, countrymen of the men of God who had come out to teach the Manganja the Truth, who had helped them in their troubles, delivered them from the slave-traders, and some of whom had died in their land. He added that there were Manganja men and women in their company.

The "men of God" to whom Antonio referred, and to whom he had been expressly told by Harold Seadrift to refer, were those devoted missionaries mentioned in a previous chapter, who, under the leadership of the amiable and true-hearted Bishop Mackenzie, established a mission among these very Manganja hills in the year 1861. By a rare combination of Christian love and manly courage under very peculiar circumstances, they acquired extraordinary power and influence over the natives in the space of a few months, and laid the foundation of what might have been— perhaps may yet be—true Christianity in Central Africa. But the country was unhappily involved at the time in one of the wars created by the Portuguese and Arab slave-traders. The region was almost depopulated by man-stealers, and by the famine that resulted from the culture of the land having been neglected during the panic. The good bishop and several of his devoted band sank under the combined effects of climate and anxiety, and died there, while the enfeebled remnant were compelled, sorrowfully, to quit the field, to the deep regret of the surviving Manganja. [The Story of the Universities' Mission to Central Africa, by the Reverend Henry Rowley.—We can heartily recommend this to the young—ay, and to the old—as being, next to the Adventures of Williams in the South Seas, one of the most interesting records of missionary enterprise that we ever read.]

When, therefore, Antonio mentioned Bishop Mackenzie and Dr Livingstone, a gleam of intelligent interest lit up Kambira's swarthy countenance, and he was about to speak, but suddenly checked himself, and a stern frown chased the gleam away.

"The Manganja," he said, after a few moments' silence, during which poor Antonio eyed him with some distrust, "know well that these men of God were not of the same country as the Arab and the Portuguese; that they hated slavery and loved the Manganja, and that the graves of some of them are with us now; but we know also that some white men are great liars. How am I to make sure that your leaders are English? Why did you not bring down the Manganja men and women you say are with you?"

"The women were footsore, and fell behind with their men," answered Antonio, "and we thought it best not to wait for them."

"Go," rejoined Kambira, waving his hand; "if you be true men let the Englishmen come to me, and also the Manganja, without guns, then I will believe you.—Go."

The peremptory manner in which this was said left no room for reply. Antonio therefore returned to his friends, and the chief to his cover.

On consultation and consideration it was agreed that Kambira's advice should be acted on, "For," said Disco, removing the pipe with which he had been solacing himself during Antonio's absence, "we can plant our fellers on the knoll here with a blunderbuss each, and arrange a signal so that, if there should be anything like foul play, we'd have nothin' to do but hold aloft a kercher or suthin o' that sort, an' they'd pour a broadside into 'em afore they could wink—d'ee see?"

"Not quite clearly," replied Harold, smiling, "because some of our fellows can't take an aim at all, much less a good one, so they'd be as likely to shoot us as them."

Disco pondered this a little, and shook his head, then shook the ashes out of his pipe, and said that on the whole he was willing to risk it— that they "could not expect to travel through Afriky without risking summat."

As Chimbolo with his wife and the rest of the party came up at that moment the case was put before him. He at once advised compliance with Kambira's request saying that the presence of himself and his friends would be quite sufficient to put the chief's mind at rest.

In a few minutes the plan was carried out and Kambira satisfied of the good faith of his visitors. Nevertheless he did not at once throw open his arms to them. He stood upon his dignity; asked them a good many questions, and answered a good many more, addressing himself always to Antonio as the spokesman, it being a point of etiquette not to address the principal of the party. Then, presents were exchanged, in the management of which a considerable time was spent. One of the warriors having in the meantime been despatched to recall the fugitives, these began to pour out of the woods, the frail old people and forsaken toddlers being the last to return, as they had been the last to fly.

After this, fires were kindled, fowls were chased, caught, slain, plucked, roasted, and boiled; hippopotamus-flesh was produced, the strangers were invited to make themselves at home, which they very soon did. Beer and bang were introduced; the celebrated fiddler was reinstated, the dance, which had been so long delayed, was at last fairly begun, and, as if to make the picture perfect and felicity complete, the moon came out from behind a thick cloud, and clothed the valley with a flood of silver light.



CHAPTER ELEVEN.

REVEALS DISCO'S OPINIONS ABOUT SAVAGES, AND THE SAVAGES' OPINIONS OF DISCO, AND OTHER WEIGHTY MATTERS.

As two or three of Harold's people were not very well just at that time, he resolved to remain at Kambira's village for a few days to give them rest, and afterwards to push on to the country of his friend Chimbolo.

This arrangement he came to the more readily that he was short of provisions, and Kambira told him that a particular part of the country near the shores of a lake not far distant abounded with game of all sorts.

To Disco Lillihammer he explained his plans next day, while that worthy, seated under the shade of a banyan-tree, was busily engaged with what he styled his "mornin' dooties"—namely, the filling and smoking of his cutty-pipe.

"You see, Disco," he said, "it won't do to knock up the men with continuous travel, therefore I shall give them a spell of rest here. Kambira tells me that there is plenty of game, large and small, to be had not far off, so that we shall be able to replenish our stock of meat and perchance give the niggers a feast such as they have not been accustomed to of late, for it is not too much to expect that our rifles will do more execution, at all events among lions and elephants, than native spears. Besides, I wish to see something of the people, who, being what we may call pure out-and-out savages—"

"Savages!" interrupted Disco, removing his pipe, and pointing with the stem of it to the village on an eminence at the outskirts of which they were seated; "d'ee call them folk savages?"

Harold looked at the scene before him, and paused for a few moments; and well he might, for not fifty yards off the blacksmith was plying his work energetically, while a lad sat literally between a pair of native bellows, one of which he blew with his left hand, the other with his right and, beyond these, groups of men and women wrought at their primitive looms or tilled their vegetable gardens and patches of land.

"Savages!" repeated Disco, still pointing to the village with the stem of his pipe, and gazing earnestly at his companion, "humph!"

It is probable that Disco might have said more, but he was an accurate judge of the precise moment when a pipe is about to go out, and delay will prove fatal. He therefore applied himself diligently to suck and cherish the dying spark. Having revived its powers to such an extent that clouds enveloped his visage, and his nose, being red, loomed luridly through them, he removed the pipe, and again said, "Humph! They ain't a bit more savages, sir, than you or me is."

"Perhaps not," replied Harold. "To say truth, it would be difficult to point out any peculiarity that justifies the name, except the fact that they wear very little clothing, and neither go to school nor church."

"They wears no clothin'," rejoined Disco, "'cause they don't need for to do so; an' they don't go to church or school, 'cause they hain't got none to go to—that same bein' not the fault o' the niggers, but o' them as knows better."

"There's truth in what you say, Disco," returned Harold, with a smile, "but come, you must admit that there is something savage in the custom they have of wearing these hideous lip-rings."

The custom to which he referred is one which prevails among several of the tribes of Africa, and is indeed so utterly hideous and outrageous that we should be justified in refusing to believe it, were we not assured of the fact by Dr Livingstone and other missionaries and travellers of unquestionable integrity. The ring is worn in the upper lip, not hanging from it but fitted into a hole in it in such a manner as to thrust the lip straight and far out from the face. As the ring is about the size of an ordinary napkin-ring, it may be easily believed, that time is required for the formation of the deformity. At an early age the middle of the upper lip of a girl is pierced close to the nose, and a small pin introduced to prevent the hole closing up. After it is healed the pin is taken out and a larger one forced into its place, and so for weeks, months, and years the process of increasing the size of the lip goes on, until a ring of two inches in diameter can be introduced. Nearly all the women in these parts use this ring, or, as it is called, pelele. Some make them of bamboo, others of ivory or tin. When a wearer of the pelele smiles, the action of the cheek muscles draws the lip tight which has the effect of raising the ring towards the eyebrows, so that the nose is seen in the middle of it, and the teeth are exposed, a revelation which shows that the latter have been chipped to sharp points so as to resemble the teeth of a cat or crocodile.

"No doubt," said Disco, in reply to Harold's remark, "the lip-rings are uncommon ugly, but the principle o' the thing, sir, that's w'ere it is, the principle ain't no wuss than ear-rings. The savages, as we calls 'em, bores holes in their lips an' sticks rings into 'em. The civilised folk, as we calls ourselves, bores holes in their ears an' sticks rings into 'em. W'ere's the difference? that's wot I want to know."

"There's not much difference in principle," said Harold, laughing, "but there is a great difference in appearance. Ear-rings hang gracefully; lip-rings stick out horribly."

"H'm! it appears to me that that's a matter o' taste, now. Howsoever, I do admit that lip-rings is wuss than ear-rings; moreover it must make kissin' somewhat difficult, not to say onpleasant, but, as I said before, so I says again, It's all in the principle w'ere it lies. W'y, look here, sir,—savages, as we call 'em, wear brass rings round their necks, our women wear gold and brass chains. The savages wear anklets, we wear bracelets. They have no end o' rings on their toes, we have 'em on our fingers. Some savages shave their heads, some of us shaves our faces. Their women are raither given to clothin' which is too short and too narrer, ours come out in toggery far too wide, and so long sometimes, that a feller daren't come within a fathom of 'em astarn without runnin' the risk o' trampin' on, an' carrying away some o' the canvas. The savage women frizzes out their hair into most fantastical shapes, till the very monkeys has to hold their sides sittin' in the trees larfin' at 'em—and wot do we do in regard to that? W'y, some of our women puts on a mixture o' hairy pads, an' combs, an' pins, an' ribbons, an' flowers, in a bundle about twice the size o' their heads, all jumbled together in such a way as to defy description; an' if the monkeys was to see them, they'd go off into such fits that they'd bu'st altogether an' the race would become extinct in Afriky. No, sir; it's my opinion that there ain't no such thing as savages—or, if you choose to put it the tother way, we're all savages together."

Disco uttered the last part of his speech with intense energy, winding it up with the usual slap on the thigh, delivered with unusual fervour, and then, becoming aware that the vital spark of the cutty had all but fled, he applied himself to its resuscitation, in which occupation he found relief to his feelings, and himself formed a brilliant illustration of his remarks on savage customs.

Harold admitted that there was much truth in what he said, but rather inclined to the opinion that of the two sets of savages the uncivilised were, if anything, the wildest. Disco however, contrary to his usual habits, had nailed his colours to the mast on that point and could not haul them down. Meanwhile Harold's opinion was to some extent justified by the appearance of a young man, who, issuing from the jungle close at hand, advanced towards them.

Most of the men at the village displayed a good deal of pride, if not taste, in the arrangement of their hair. Some wore it long and twisted into a coil which hung down their backs; others trained and stiffened it in such a way that it took the form of buffalo horns, while some allowed it to hang over the shoulders in large masses, and many shaved it either entirely, or partially in definite patterns. But the young dandy who now approached outdid all others, for he had twisted his hair into innumerable little tails, which, being stiffened by fillets of the inner bark of a tree, stuck straight out and radiated from the head in all directions. His costume otherwise was simple enough, consisting merely of a small kilt of white calico. He was accompanied by Antonio.

"We've be come from Kambira," said the interpreter, "to tell you for come to feast."

"All right," said Disco, rising; "always ready for wittles if you only gives us an hour or two between times.—I say, Tony," (he had by that time reduced the interpreter's name to this extent), "ask this feller what he means by makin' sitch a guy of hisself."

"Hims say it look well," said Antonio, with a broad grin.

"Looks well—eh? and ask him why the women wear that abominable pelele."

When this question was put to the black dandy, he looked at Disco evidently in surprise at his stupidity. "Because it is the fashion," he said.

"They wear it for beauty, to be sure! Men have beards and whiskers; women have none, and what kind of creature would woman be without whiskers, and without a pelele? She would have a mouth like a man, and no beard!"

The bare idea of such a state of things tickled the dandy so much that he went into roars of laughter, insomuch that all the radiating tails of his head quivered again. The effect of laughter and tails together was irresistible. Harold, Disco, and Antonio laughed in sympathy, till the tears ran down their cheeks, and then returned to the village where Kambira and his chief men awaited them.

While enjoying the feast prepared for them, Harold communicated his intentions and desires to the chief, who was delighted at the prospect of having such powerful allies on a hunting expedition.

The playful Obo meanwhile was clambering over his father's person like a black monkey. He appeared to be particularly fond of his father, and as love begets love, it is not surprising that Kambira was excessively fond of Obo. But Obo, becoming obstreperous, received an amicable punch from his father, which sent him headlong into a basket of boiled hippopotamus. He gave a wild howl of alarm as Disco snatched him out of the dish, dripping with fat, and set him on his knee.

"There, there, don't blubber," said the seaman, tenderly wiping off the fat while the natives, including Kambira, exploded with laughter. "You ain't burnt, are you?"

As Obo could not reply, Disco put his finger into the gravy from which the urchin had been rescued, and satisfied himself that it was not hot enough to have done the child injury. This was also rendered apparent by his suddenly ceasing to cry, struggling off Disco's knee, and renewing his assaults on his easy-going father.

Accepting an egg which was offered him by Yohama, Harold broke it, and entered into conversation with Kambira through the medium of Antonio.

"Is your boy's mother a—Hollo! there's a chick in this egg," he exclaimed, throwing the offensive morsel into the fire.

Jumbo, who sat near the place where it fell, snatched it up, grinned, and putting it into his cavernous mouth, swallowed it.

"Dem's betterer wid chickies," he said, resuming his gravity and his knife and fingers,—forks being held by him in light esteem.

"Ask him, Antonio, if Obo's mother is alive," said Harold, trying another egg, which proved to be in better condition.

The interpreter, instead of putting the question without comment, as was his wont, shook his head, looked mysterious, and whispered—"No better ask dat. Hims lost him's wife. The slave-hunters cotch her some time ago, and carry her off when hims away hunting. Hims awful mad, worser dan mad elerphint when hims speak to 'bout her."

Harold of course dropped the subject at once, after remarking that he supposed Yohama was the child's grandmother.

"Yis," said Antonio; "she be Kambira's moder, an' Obo's gran'moder—bof at once."

This fact was, we may almost say, self-evident for Obo's attentions and favours were distributed exclusively between Yohama and Kambira, though the latter had unquestionably the larger share.

During the course of the feast, beer was served round by the little man who had performed so deftly on the violin the previous evening.

"Drink," said Kambira hospitably; "I am glad to see my white brothers here; drink, it will warm your hearts."

"Ay, an' it won't make us drunk," said Disco, destroying Jumbo's peace of mind by winking and making a face at him as he raised the calabash to his lips. "Here's long life to you, Kambira, an' death to slavery."

There can be no doubt that the chief and his retainers would have heartily applauded that sentiment if they had understood it, but at the moment Antonio was too deeply engaged with another calabash to take the trouble to translate it.

The beer, which was pink, and as thick as gruel, was indeed too weak to produce intoxication unless taken in very large quantities; nevertheless many of the men were so fond of it that they sometimes succeeded in taking enough to bring them to the condition which we style "fuddled." But at that time the particular brew was nearly exhausted, so that temperance was happily the order of the day.

Having no hops in those regions, they are unable to prevent fermentation, and are therefore obliged to drink up a whole brewing as quickly as possible after it is made.

"Man, why don't ye wash yer face?" said Disco to the little fiddler as he replenished his calabash; "it's awful dirty."

Jumbo laughed, of course, and the small musician, not understanding what was said, followed suit out of sympathy.

"Wash him's face!" cried Antonio, laughing, "him would as soon cut off him's head. Manganja nevair wash. Ah me! You laugh if you hear de womans ask me yesterday—'Why you wash?' dey say, 'our men nevair do.' Ho! ho! dey looks like it too."

"I'm sure that cannot be said of Kambira or any of his chief men," said Harold.

"Perhaps not," retorted Antonio, "but some of 'um nevair wash. Once 'pon a time one man of dis tribe foller a party me was with. Not go way for all we tell 'um. We said we shoot 'um. No matter, hims foller still. At last we say, 'You scoun'rel, we wash you!' Ho! how hims run! Jist like zebra wid lion at 'um's tail. Nevair see 'um after dat—nevair more!"

"Wot a most monstrous ugly feller that is sittin' opposite Kambira, on the other side o' the fire—the feller with the half-shaved head," said Disco in an undertone to Harold during a temporary pause in eating.

"A well-made man, however," replied Harold.—"I say, Disco," he added, with a peculiar smile, "you think yourself rather a good-looking fellow, don't you, now?"