over two feet long; a battle-axe, and a rungu, or knobclub. He has also a shield, painted with designs in black and white, oval-shaped, sometimes of rhinoceros, or elephant, or bull-hide. From the time he was a toddling urchin he has been familiar with his weapons, and by the time he was fifteen years old he was an adept with them.

He is armed for battle in a very short time. The messenger from the chief darts from village to village and blows his ox-horn, the signal for war. The warrior hears it, throws his hoe over his shoulder, enters his house, and in a few seconds issues out again, arrayed in war paint, and full fighting costume. Feathers of the ostrich, or the eagle, or the vulture, nod above his head; his long crimson robe streams behind him, his shield is on his left arm, his darting assegai in his left hand, and his ponderous man-cleaver-double-edged and pointed, heading a strong staff-is in his right hand; jingling bells are tied around his ancles and knees; ivory wristlets are on his arms, with which he sounds his approach. With the plodding peasant's hoe he has dropped the peasant's garb, and is now the proud, vain, exultant warrior-bounding aloft like a gymnast, eagerly sniffing the battle-field.

The strength and power of the Wagogo are derived from their numbers. Though caravans of Wagogo sometimes are found passing up and down along the Unyamwezi road, they are not so generally employed as the Wanyamwezi in trade. Their villages are thus always full of warriors. Weak tribes, or remnants of tribes, are very glad to be admitted under their protection. Individuals of other tribes, also, who have been obliged to exile themselves from their own tribes,

some deed of violence, are often found in the

villages of the Wagogo. In the north, the Wahumba are very numerous; in the south may be found the Wahehe and Wakimbu, and in the east may be found many a family from Usagara. Wanyamwezi are also frequently found in this country. Indeed these latter people are like Scotchmen, they may be found almost everywhere throughout Central Africa, and have a knack of pushing themselves into prominence.

As in Western Usagara the houses of the Wagogo are square, arranged around the four sides of an area -to which all the doors open. The roofs are all flat

on which are spread the grain, herbs, tobacco, and pumpkins. The back of each apartment is pierced with small holes for observation and for defence.

The tembe is a fragile affair as constructed in Ugogo; it merely consists of a line of slender sticks daubed over with mud, with three or four strong poles planted

at intervals to support the beams and rafters on which rests the flat clay roof. A musket-ball pierces the wattled walls of a Kigogo tembe through and through. In Uyanzi the tembe is a formidable affair, because of the abundance of fine trees, which are cut down and split into rails three or four inches thick.

The tembe is divided into apartments, separated from each other by a wattled wall. Each apartment may contain a family of grown-up boys and girls, who form their beds on the floor out of dressed hides. The father of the family, only, has a kitanda, or fixed cot made of oxhide stretched over a frame, or of the bark of the myombo tree. The floor is of tamped mud, and is exceedingly filthy, smelling strongly of every abomination. In the corners, suspended to the rafters, are the fine airy dwellings of black spiders of very large size,

and other monstrous insects.

Rats, a peculiarlylong-headed, d un-colored species, infest every tembe. Cows, goats, sheep, and cats are the only domestic animals permitted to dwell within the tembe. The dogs (the pariah breed) lodge outside with the cattle.

The Wagogo believe in the existence of a god, or sky spirit, whom they call Mulungu. Their prayers are generally directed to him, when their parents die. A Mgogo, after he has consigned his father to the grave, collects his father's chattels together, his cloth, his ivory, his knife, his jembe (hoe), his bows and arrows, his spears, and his cattle, and kneels before them repeating a wish that Mulungu would increase his worldly wealth, that he would bless his labous, and make him successful in trade.

The following conversation occurred between myself and a Mgogo trader :

"Who do you suppose made your parents ?"

"Well, who made you ?"

"If God made my father, God made me, didn't he?" "That's very good. Where do you suppose your father is gone to, now that he is dead?"

"The dead die," said he, solemnly: "they are no more. The sultan dies, he becomes nothing-he is then no better than a dead dog, he is finished, his words are finished-there are no words from him. It is true," he added, seeing a smile on my face, "the sultan becomes nothing. He who says other words is a liar. There!" “But then he is a very great man, is he not ??

"While he lives only-after death he goes into the pit, and there is no more to be said of him than of any other man."

"How do you bury a Mgogo?"

"His legs are tied together, his right arm to his body, and his left is put under his head. He is then rolled on his left side in the grave. His cloth he wore We put the earth

during his life is spread over him.

over him, and put thorn bushes over it to prevent the fizi (hyæna) from getting at him. A woman is put on her right side in a grave apart from the man."

"What do you do with the sultan when he is dead?" "We bury him too, of course, only he is buried in the middle of the village, and we build a house over it. Each time they kill an ox, they kill before his grave. When the old sultan dies, the new one calls for an ox, and kills it before his grave, calling on Mulungu to witness that he is the rightful sultan. He then distributes the meat in his father's name.'

"Who succeeds the sultan. Is he the eldest son ?"

Yes, if he has a son; if childless, the great chief next to him in rank. The msagira is the next to the sultan, whose business it is to hear the cause of

I RECEIVED a noiseless ovation as I walked side by side with the governor, Sayd bin Salim, towards his tembe in Kwikuru, or the capital. The Wanyamwezi pagazis were out by hundreds, the warriors of Mkasiwa, the sultan, hovered around their chief, the children-naked dusky cherubs-were seen between the legs of their parents, even infants, a few months old, slung over their mothers' backs, all paid the tribute due to my color, with one grand concentrated stare. The only persons who talked with me were the Arabs, and aged Mkasiwa, ruler of Unyanyembe.

Sayd bin Salim's house was at the north-western corner of the inclosure, a stockaded boma of Kwikuru.