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.