ne
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 lost; and instances have been told of
its dragging four men after it with irresistible impetus up to a thief,
when it be-laboured 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 certain flowers held in the hand will conduct
them to anything lost; as also that the voice of certain wild animals,
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
Uganga or church.

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 war is projected by inspecting the blood and bones
of a fowl which he has flayed f