pith, were sent for us “ to consume at once,” as more
would be given on the morrow. To keep us amused,
Kidgwiga informed us that Kamrasi and Mtfea—in fact,
all the Wahuma—came originally from a stock of the
same tribe dwelling beyond Kidi. All bury their dead
in the same way, under ground; but the kings are toasted
first for months till they are like sun-dried meat, when
the lower jaw is cut out and preserved, covered with
beads. The royal tombs are put under the charge of
special officers, who occupy huts erected over them. The
umbilical cords are preserved from birth, and, at death,
those of men are placed within the door-frame, whilst
those of women are buried without—this last act corresponding,
according to Bombay, with the custom of the
Wahiyow. On the death of any of the great officers of
state, the finger-bones and hair are also preserved; or if
they have died shaven, as sometimes occurs, a bit of their
mbugii dress will be preserved in place of the hair. Their
families guard their tombs.
The story we heard at Karague, about dogs with horns
in Unyoro, was confirmed by Kidgwiga, who positively
assured us that he once saw one in the possession of an
official person, but it died. The horn then was stuffed
with magic powder, and, whenever an army was ordered
for war, it was placed on the war-track for the soldiers to
step over, in the same way as a child is sacrificed to
insure victory in Unyamudzi. Of the Karague story,
according to which all the Kidi people sleep in trees,
Kidgwiga gave me a modified version. He said the
bachelors alone do so, whilst the married folk dwell in
houses. As most of these stories have some foundation
in fact, we presumed that the people of Kidi sometimes
mount a tree to sleep at night when travelling through
their forests, where lions are plentiful—but not otherwise.
10 th.—X sent Kidgwiga with my compliments to the
king, and a request that his majesty would change my
residence, which was so filthy that I found it necessary
to pitch a tent, and also that he would favour me with
an interview after breakfast. The return was a present
of twenty cows, ten cocks, two bales of flour, and two
pots of pombd, to be equally divided between Grant and
myself, as Kamrasi recognised in us two distinct camps,
because we approached his country by two different routes
—a smart method for expecting two presents from us,
which did not succeed, as I thanked for all, Grant being
“ my son” on this occasion. The king also sent his
excuses, and begged pardon for what happened to us on
entering his country, saying it could not have taken place
had we come from Kfimanika direct. His fear of the
Waganda gave rise to it, and he trusted we would forget
and forgive. To-morrow our residence should be changed,
and an interview follow, for he desired being friends with
us just as much as we did with him.
At last Bombay came back. He reported that he had
not been allowed to leave the palace earlier, though he
pleaded hard that I expected his return; and the only
excuse he could extract from the king was, that we were
coming in charge of many Wakungu, and he had found it
necessary to retard our approach in consequence of the
famine at Chagtizi. His palace proper was not here, but
three marches westward: he had come here and pitched
a camp to watch his brothers, who were at war with him
Bombay, doing his best to escape, or to hurry my march,
replied that he was very anxious on our account, because
the Waganda wished to snatch us away.
It was no doubt this hint that brought the messenger
to. our relief yesterday; and otherwise we might have
been kept in the jungle longer. When told by Bombay
of our treatment on the Nile, th e r king first said he did
not think we wished to see him, else we would have
come direct from Rumanika; but when asked if Baraka’s