home, amused themselves by an uproarious dance.  Katema sent to ask what I had given them to produce so much excitement.  Intemese replied it was their custom, and they meant no harm.  The companion of the ox we slaughtered refused food for two days, and went lowing about for him continually.  He seemed inconsolable for his loss, and tried again and again to escape back to the Makololo country.  My men remarked, “He thinks they will kill me as well as my friend.”  Katema thought it the result of art, and had fears of my skill in medicine, and of course witchcraft.  He refused to see the magic lantern.

One of the affairs which had been intrusted by Shinte to Intemese was the rescue of a wife who had eloped with a young man belonging to Katema.  As this was the only case I have met with in the interior in which a fugitive was sent back to a chief against his own will, I am anxious to mention it.  On Intemese claiming her as his master’s wife, she protested loudly against it, saying “she knew she was not going back to be a wife again; she was going back to be sold to the Mambari.”  My men formed many friendships with the people of Katema, and some of the poorer classes said in confidence, “We wish our children could go back with you to the Makololo country; here we are all in danger of being sold.”  My men were of opinion that it was only the want of knowledge of the southern country which prevented an exodus of all the lower portions of Londa population thither.

It is remarkable how little people living in a flat forest country like this know of distant tribes.  An old man, who said he had been born about the same time as the late Matiamvo, and had been his constant companion through life, visited us; and as I was sitting on some grass in front of the little gipsy tent mending my camp stool, I invited him to take a seat on the grass beside me.  This was peremptorily refused:  “he had never sat on the ground during the late chief’s reign, and he was not going to degrade himself now.”  One of my men handed him a log of wood taken from the fire, and helped him out of the difficulty.  When I offered him some cooked meat on a plate, he would not touch that either, but would take it home.  So I humored him by sending a servant to bear a few ounces of meat to the town behind him.  He mentioned the Lolo (Lulua) as the branch of the Leeambye which flows southward or S.S.E.; but the people of Matiamvo had never gone far down it, as their chief had always been afraid of encountering a tribe whom, from the description given, I could recognize as the Makololo.  He described five rivers as falling into the Lolo, viz., the Lishish, Liss or Lise, Kalileme, Ishidish, and Molong.  None of these are large, but when they are united in the Lolo they form a considerable stream.  The country through which the Lolo flows is said to be flat, fertile, well peopled, and there are large patches of forest.  In this report he agreed perfectly with the people of Matiamvo, whom we had met at Quendende’s village.  But we never could get him, or any one in this quarter, to draw a map on the ground, as people may readily be got to do in the south.