The Discovery of the Source of the Nile | Page 7

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 very 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, assage, 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; while 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 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 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 to make war on his neighbour by his calling in a magician to discover a propitious time for commencing. The doctor places a large earthen vessel, half full of water, over a fire, and over its mouth a grating of sticks, whereon he lays a small child and a fowl side by side, and covers them over with a second large earthen vessel, just like the first, only inverted, to keep the steam in, when he sets fire below, cooks for a certain period of time, and then looks to see if his victims are still living or dead--when, should they be dead, the war must be deferred, but, otherwise commenced at once.
These extremes, however, are not often resorted to, for the natives are usually content with simpler means, such as flaying a goat, instead of a child, to be walked over; while, to prevent any evil approaching their dwellings a squashed frog, or any other such absurdity, when place on the track, is considered a specific.
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