the "world are so proud and headstrong as the negroes,;
whether they be pastoral or agriculturists. With them,
as with the rest of the world, “ familiarity breeds contempt
; ” hospitality lives only one day; for though
proud of a rich or white visitor—and they implore him
to stop, that they may keep feeding their eyes on his
curiosities—'they seldom give more than a cow or a goat,
though professing to supply a whole camp with provisions.
Taking the negroes as a whole, one does not find v$ry
marked or much difference in them. Each tribe has its
characteristics, it is true. For instance, one cuts his teeth
or tattoos his face in a different manner from the others;
but by the constant intermarriage with slaves, much of
this effect is lost, and it is further lost sight of owing to
the prevalence of migrations caused by wars and the
division of governments. As with the tribal marks so
with their weapons; those most commonly in use are the
spear, assag6, shield, bow and arrow. It is true some
affect one, some the other; but in no way do we see that
the courage of tribes can be determined by the use of any
particular weapon: for the bravest use the arrow, which
is the more dreaded; whilst the weakest confine themselves
to the spear. Lines of traffic are the worst tracks
(there are no roads in the districts here referred to) for a
traveller to go upon, not only because the hospitality of
the people has been damped by frequent communication
with travellers, but, by intercourse with the semi-civilised
merchant, their natural honour and honesty are corrupted,
their cupidity is increased, and the show of firearms ceases
to frighten them.
Of paramount consideration is the power held by the
magician (Mganga), who rules the minds of the kings as
did the old popes of Europe. They, indeed, are a curse to
the traveller; for if it suits their inclinations to keep him
out of the country, they have merely to prognosticate all
sorts of calamities—as droughts, famines, or wars—in the
event of his setting eyes on the soil, and the chiefs, people,
and all would believe them; for, as may be imagined,
with men unenlightened, supernatural and imaginary predictions
work with more force than substantial reasons.
Their implement of divination, simple as it may appear,
is a cow’s or antelope’s horn (Uganga), which they stuff
with magic powder, also called Uganga. Stuck into the
[ground in front of the village, it is supposed to have
[sufficient power to ward off the attacks of an enemy.
[ By simply holding it in the hand, the magician pretends
[he can discover anything that has been stolen or lo st;
[and instances have been told of its dragging four men
kfter it with irresistible impetus up to a thief, when it be-
llaboured the culprit and drove him out of his senses. So
Imbued are the natives’ minds with belief in the power
¡of charms, that they pay the magician for sticks, stones,
or mud, which he has doctored for them. They believe
fcertain flowers held in the hand will conduct them to
anything lost; as also that the voice of certain wild
imi'mals, birds, or beasts,.will insure them good-luck, or
warn them of danger. With the utmost complacency our
sable brother builds a dwarf hut in his fields, and places
some grain on it to propitiate the evil spirit, and suffer
him to reap the fruits of his labour, and this too they call
their Uganga or church.
I These are a few of the more innocent alternatives the
poor negroes resort to in place of a “ Saviour.” They have
also many other and more horrible devices. For instance,
in times of tribulation, the magician, if he ascertains a
fwar is projected by inspecting the blood and bones of a
fowl which he has flayed for that purpose, flays a young
.child, and, having laid it lengthwise on a path, directs all
the warriors, on proceeding to battle, to step over his
¡sacrifice and insure themselves victory. Another of these
| extra barbarous devices takes place when a chief wishes