In the following pages I have endeavoured to describe all that appeared to me most important and interesting among the events and the scenes that came under my notice during my sojourn in the interior of Africa. If my account should not entirely harmonise with preconceived notions as to primitive races, I cannot help it. I profess accurately to describe native Africa — Africa in those places where it has not received the slightest impulse, whether for good or evil, from European civilisation. If the picture be a dark one, we should, when contemplating these sons of Noah, try and carry our mind back to that time when our poor elder brother Ham was cursed by his father, and condemned to be the slave of both Shem and Japheth; for as they were then, so they appear to be now — a strikingly existing proof of the Holy Scriptures. But one thing must be remembered: Whilst the people of Europe and Asia were blessed by communion with God through the medium of His prophets, and obtained divine laws to regulate their ways and keep them in mind of Him who made them, the Africans were excluded from this dispensation, and consequently have no idea of an overruling Providence or a future state; they therefore trust to luck and to charms, and think only of self-preservation in this world. Whatever, then, may be said against them for being too avaricious or too destitute of fellow-feeling, should rather reflect on ourselves, who have been so much better favoured, yet have neglected to teach them, than on those who, whilst they are sinning, know not what they are doing. To say a negro is incapable of instruction, is a mere absurdity; for those few boys who have been educated in our schools have proved themselves even quicker than our own at learning; whilst, amongst themselves, the deepness of their cunning and their power of repartee are quite surprising, and are especially shown in their proficiency for telling lies most appropriately in preference to truth, and with an off-handed manner that makes them most amusing.
With these remarks, I now give, as an appropriate introduction to my narrative —(1.) An account of the general geographical features of the countries we are about to travel in, leaving the details to be treated under each as we successively pass through them; (2.) A general view of the atmospheric agents which wear down and so continually help to reduce the continent, yet at the same time assist to clothe it with vegetation; (3.) A general view of the Flora; and, lastly, that which consumes it, (4.) Its Fauna; ending with a few special remarks on the Wanguana, or men freed from slavery.
The continent of Africa is something like a dish turned upside down, having a high and flat central plateau, with a higher rim of hills surrounding it; from below which, exterially, it suddenly slopes down to the flat strip of land bordering on the sea. A dish, however, is generally uniform in shape — Africa is not. For instance, we find in its centre a high group of hills surrounding the head of the Tanganyika Lake, composed chiefly of argillaceous sandstones which I suppose to be the Lunae Montes of Ptolemy, or the Soma Giri of the ancient Hindus. Further, instead of a rim at the northern end, the country shelves down from the equator to the Mediterranean Sea; and on the general surface of the interior plateau there are basins full of water (lakes), from which, when rains overflow them, rivers are formed, that, cutting through the flanking rim of hills, find their way to the sea.
On the east coast, near Zanzibar, we find the rains following the track of the sun, and lasting not more than forty days on any part that the sun crosses; whilst the winds blow from south-west or north-east, towards the regions heated by its vertical position. But in the centre of the continent, within 5° of the equator, we find the rains much more lasting. For instance, at 5° south latitude, for the whole six months that the sun is in the south, rain continues to fall, and I have heard that the same takes place at 5° north; whilst on the equator, or rather a trifle to northward of it, it rains more or less the whole year round, but most at the equinoxes, as shown in the table on the following page. The winds, though somewhat less steady, are still very determinable. With an easterly tending, they deflect north and south, following the sun. In the drier season they blow so cold that the sun’s heat is not distressing; and in consequence of this, and the average altitude of the plateau, which is 3000 feet, the general temperature of the atmosphere is very pleasant, as I found from experience; for I walked every inch of the journey dressed in thick woollen clothes, and slept every night between blankets.
1 The equator was crossed on the 8th February 1862.
From what has been said regarding the condition of the atmosphere, it may readily be imagined that Africa, in those parts, after all, is not so bad as people supposed it was; for, when so much moisture falls under a vertical sun, all vegetable life must grow up almost spontaneously. It does so on the equator in the most profuse manner; but down at 5° south, where there are six months’ drought, the case is somewhat different; and the people would be subject to famines if they did not take advantage of their rainy season to lay in sufficient stores for the fine: and here we touch on the misfortune of the country; for the negro is too lazy to do so effectively, owing chiefly, as we shall see presently, to want of a strong protecting government. One substantial fact has been established, owing to our having crossed over ten degrees of latitude in the centre of the continent, or from 5° south to 5° north latitude, which is this: There exists a regular gradation of fertility, surprisingly rich on the equator, but decreasing systematically from it; and the reason why this great fertile zone is confined to the equatorial regions, is the same as that which has constituted it the great focus of water or lake supply, whence issue the principal rivers of Africa. On the equator lie the rainbearing influences of the Mountains of the Moon. The equatorial line is, in fact, the centre of atmospheric motion.
In treating of this branch of natural history, we will first take man — the true curly-head, flab-nosed, pouch-mouthed negro — not the Wahuma. 2 They are well distributed all over these latitudes, but are not found anywhere in dense communities. Their system of government is mostly of the patriarchal character. Some are pastorals, but most are agriculturalists; and this difference, I believe, originates solely from want of a stable government, to enable them to reap what they produce; for where the negro can save his cattle, which is his wealth, by eating grain, he will do it. In the same way as all animals, whether wild or tame, require a guide to lead their flocks, so do the negroes find it necessary to have chiefs over their villages and little communities, who are their referees on all domestic or political questions. They have both their district and their village chiefs, but, in the countries we are about to travel over, no kings such as we shall find that the Wahuma have. The district chief is absolute, though guided in great measure by his “grey-beards,” who constantly attend his residence, and talk over their affairs of state. These commonly concern petty internal matters; for they are too selfish and too narrow-minded to care for anything but their own private concerns. The grey-beards circulate the orders of the chief amongst the village chiefs, who are fined when they do not comply with them; and hence all orders are pretty well obeyed.
2 The Wahuma are treated of in Chapter IX.
One thing only tends to disorganise the country, and that is war, caused, in the first instance, by polygamy, producing a family of half-brothers, who, all aspiring to succeed their father, fight continually with one another, and make their chief aim slaves and cattle; whilst, in the second instance, slavery keeps them ever fighting and reducing their numbers. The government revenues are levied, on a very small scale, exclusively for the benefit of the chief and his grey-beards. For instance, as a sort of land-tax, the chief has a right to drink free from the village brews of pombe (a kind of beer made by fermentation), which are made in turn by all the villagers successively. In case of an elephant being killed, he also takes a share of the meat, and claims one of its tusks as his right; further, all leopard, lion, or zebra skins are his by right. On merchandise brought into the country by traders, he has a general right to make any exactions he thinks he has the power of enforcing, without any regard to justice or a regulated tariff. This right is called Hongo, in the plural Mahongo. Another source of revenue is in the effects of all people condemned for sorcery, who are either burnt, or speared and cast into the jungles, and their property seized by the grey-beards for their chief.
As to punishments, all irreclaimable thieves or murderers are killed and disposed of in the same manner as these sorcerers; whilst on minor thieves a penalty equivalent to the extent of the depredation is levied. Illicit intercourse being treated as petty larceny, a value is fixed according to the value of the woman — for it must be remembered all women are property. Indeed, marriages are considered a very profitable speculation, the girl’s hand being in the father’s gift, who marries her to any one who will pay her price. This arrangement, however, is not considered a simple matter of buying and selling, but delights in the high-sounding title of “dowry.” Slaves, cows, goats, fowls, brass wire, or beads, are the usual things given for this species of dowry. The marriage-knot, however, is never irretrievably tied; for if the wife finds a defect in her husband, she can return to her father by refunding the dowry; whilst the husband, if he objects to his wife, can claim half-price on sending her home again, which is considered fair, because as a second-hand article her future value would be diminished by half. By this system, it must be observed, polygamy is a source of wealth, since a man’s means are measured by the number of his progeny; but it has other advantages besides the dowry, for the women work more than the men do, both in and out of doors; and, in addition to the females, the sons work for the household until they marry, and in after life take care of their parents in the same way as in the first instance the parents took care of them.
Twins are usually hailed with delight, because they swell the power of the family, though in some instances they are put to death. Albinos are valued, though their colour is not admired. If death occurs in a natural manner, the body is usually either buried in the village or outside. A large portion of the negro races affect nudity, despising clothing as effeminate; but these are chiefly the more boisterous roving pastorals, who are too lazy either to grow cotton or strip the trees of their bark. Their young women go naked; but the mothers suspend a little tail both before and behind. As the hair of the negro will not grow long, a barber might be dispensed with, were it not that they delight in odd fashions, and are therefore continually either shaving it off altogether, or else fashioning it after the most whimsical designs. No people in the world are so proud and headstrong as the negroes, whether they be pastoral or agriculturalists. With them, as with the rest of the world, “familiarity breeds contempt”; hospitality lives only one day; for though proud of a rich or white visitor — and they implore him to stop, that they may keep feeding their eyes on his 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.
How the negro has lived so many ages without advancing, seems marvellous, when all the countries surrounding Africa are so forward in comparison; and judging from the progressive state of the world, one is led to suppose that the African must soon either step out from his darkness, or be superseded by a being superior to himself. Could a government be formed for them like ours in India, they would be saved; but without it, I fear there is very little chance; for at present the African neither can help himself nor will he be helped about by others, because his country is in such a constant state of turmoil he has too much anxiety on hand looking out for his food to think of anything else. As his fathers ever did, so does he. He works his wife, sells his children, enslaves all he can lay hands upon, and, unless when fighting for the property of others, contents himself with drinking, singing, and dancing like a baboon to drive dull care away. A few only make cotton cloth, or work in wood, iron, copper, or salt; their rule being to do as little as possible, and to store up nothing beyond the necessities of the next season, lest their chiefs or neighbours should covet and take it from them.
Slavery, I may add, is one great cause of laziness, for the masters become too proud to work, lest they should be thought slaves themselves. In consequence of this, the women look after the household work — such as brewing, cooking, grinding corn, making pottery and baskets, and taking care of the house and the children, besides helping the slaves whilst cultivating, or even tending the cattle sometimes.
Now, descending to the inferior order of creation, I shall commence with the domestic animals first, to show what the traveller may expect to find for his usual support. Cows, after leaving the low lands near the coast, are found to be plentiful everywhere, and to produce milk in small quantities, from which butter is made. Goats are common all over Africa; but sheep are not so plentiful, nor do they show such good breeding — being generally lanky, with long fat tails. Fowls, much like those in India, are abundant everywhere. A few Muscovy ducks are imported, also pigeons and cats. Dogs, like the Indian pariah, are very plentiful, only much smaller; and a few donkeys are found in certain localities. Now, considering this good supply of meat, whilst all tropical plants will grow just as well in central equatorial Africa as they do in India, it surprises the traveller there should be any famines; yet such is too often the case, and the negro, with these bounties within his reach, is sometimes found eating dogs, cats, rats, porcupines, snakes, lizards, tortoises, locusts, and white ants, or is forced to seek the seeds of wild grasses, or to pluck wild herbs, fruits, and roots; whilst at the proper seasons they hunt the wild elephant, buffalo, giraffe, zebra, pigs, and antelopes; or, going out with their arrows, have battues against the guinea-fowls and small birds.
The frequency with which collections of villages are found all over the countries we are alluding to, leaves but very little scope for the runs of wild animals, which are found only in dense jungles, open forests, or praires generally speaking, where hills can protect them, and near rivers whose marshes produce a thick growth of vegetation to conceal them from their most dreaded enemy — man. The prowling, restless elephant, for instance, though rarely seen, leaves indications of his nocturnal excursions in every wilderness, by wantonly knocking down the forest-trees. The morose rhinoceros, though less numerous, are found in every thick jungle. So is the savage buffalo, especially delighting in dark places, where he can wallow in the mud and slake his thirst without much trouble; and here also we find the wild pig.
The gruff hippopotamus is as widespread as any, being found wherever there is water to float him; whilst the shy giraffe and zebra affect all open forests and plains where the grass is not too long; and antelopes, of great variety in species and habits, are found wherever man will let them alone and they can find water. The lion is, however, rarely heard — much more seldom seen. Hyenas are numerous, and thievishly inclined. Leopards, less common, are the terror of the villagers. Foxes are not numerous, but frighten the black traveller by their ill-omened bark. Hares, about half the size of English ones — there are no rabbits — are widely spread, but not numerous; porcupines the same. Wild cats, and animals of the ferret kind, destroy game. Monkeys of various kinds and squirrels harbour in the trees, but are rarely seen. Tortoises and snakes, in great variety, crawl over the ground, mostly after the rains. Rats and lizards — there are but few mice — are very abundant, and feed both in the fields and on the stores of the men.
The wily ostrich, bustard, and florikan affect all open places. The guinea-fowl is the most numerous of all game-birds. Partridges come next, but do not afford good sport; and quails are rare. Ducks and snipe appear to love Africa less than any other country; and geese and storks are only found where water most abounds. Vultures are uncommon; hawks and crows much abound, as in all other countries; but little birds, of every colour and note, are discoverable in great quantities near water and by the villages. Huge snails and small ones, as well as fresh-water shells, are very abundant, though the conchologist would find but little variety to repay his labours; and insects, though innumerable, are best sought for after the rains have set in. 3
3 The list of my fauna collection will be found in an early Number of the “Proceedings of the Zoological Society of London.”
The Wa-n-guana, as their name implies, are men freed from slavery; and as it is to these singular negroes acting as hired servants that I have been chiefly indebted for opening this large section of Africa, a few general remarks on their character cannot be out of place here.
Of course, having been born in Africa, and associated in childhood with the untainted negroes, they retain all the superstitious notions of the true aborigines, though somewhat modified, and even corrupted, by that acquaintance with the outer world which sharpens their wits.
Most of these men were doubtless caught in wars, as may be seen every day in Africa, made slaves of, and sold to the Arabs for a few yards of common cloth, brass wire, or beads. They would then be taken to the Zanzibar market, resold like horses to the highest bidder, and then kept in bondage by their new masters, more like children of his family than anything else. In this new position they were circumcised to make Mussulmans of them, that their hands might be “clean” to slaughter their master’s cattle, and extend his creed; for the Arabs believe the day must come when the tenets of Mohammed will be accepted by all men.
The slave in this new position finds himself much better off than he ever was in his life before, with this exception, that as a slave he feels himself much degraded in the social scale of society, and his family ties are all cut off from him — probably his relations have all been killed in the war in which he was captured. Still, after the first qualms have worn off, we find him much attached to his master, who feeds him and finds him in clothes in return for the menial services which he performs. In a few years after capture, or when confidence has been gained by the attachment shown by the slave, if the master is a trader in ivory, he will intrust him with the charge of his stores, and send him all over the interior of the continent to purchase for him both slaves and ivory; but should the master die, according to the Mohammedan creed the slaves ought to be freed. In Arabia this would be the case; but at Zanzibar it more generally happens that the slave is willed to his successor.
The whole system of slaveholding by the Arabs in Africa, or rather on the coast or at Zanzibar, is exceedingly strange; for the slaves, both in individual physical strength and in numbers, are so superior to the Arab foreigners, that if they chose to rebel, they might send the Arabs flying out of the land. It happens, however, that they are spell-bound, not knowing their strength any more than domestic animals, and they even seem to consider that they would be dishonest if they ran away after being purchased, and so brought pecuniary loss on their owners.
There are many positions into which the slave may get by the course of events, and I shall give here, as a specimen, the ordinary case of one who has been freed by the death of his master, that master having been a trader in ivory and slaves in the interior. In such a case, the slave so freed in all probability would commence life afresh by taking service as a porter with other merchants, and in the end would raise sufficient capital to commence trading himself — first in slaves, because they are the most easily got, and then in ivory. All his accumulations would then go to the Zanzibar market, or else to slavers looking out off the coast. Slavery begets slavery. To catch slaves is the first thought of every chief in the interior; hence fights and slavery impoverish the land, and that is the reason both why Africa does not improve, and why we find men of all tribes and tongues on the coast. The ethnologist need only go to Zanzibar to become acquainted with all the different tribes to the centre of the continent on that side, or to Congo to find the other half south of the equator there.
Some few freed slaves take service in vessels, of which they are especially fond; but most return to Africa to trade in slaves and ivory. All slaves learn the coast language, called at Zanzibar Kisuahili; and therefore the traveller, if judicious in his selections, could find there interpreters to carry him throughout the eastern half of South Africa. To the north of the equator the system of language entirely changes.
Laziness is inherent in these men, for which reason, although extremely powerful, they will not work unless compelled to do so. Having no God, in the Christian sense of the term, to fear or worship, they have no love for truth, honour, or honesty. Controlled by no government, nor yet by home ties, they have no reason to think of or look to the future. Any venture attracts them when hard-up for food; and the more roving it is, the better they like it. The life of the sailor is most particularly attractive to the freed slave; for he thinks, in his conceit, that he is on an equality with all men when once on the muster-rolls, and then he calls all his fellow-Africans “savages.” Still the African’s peculiarity sticks to him: he has gained no permanent good. The association of white men and the glitter of money merely dazzle him. He apes like a monkey the jolly Jack Tar, and spends his wages accordingly. If chance brings him back again to Zanzibar, he calls his old Arab master his father, and goes into slavery with as much zest as ever.
I have spoken of these freed men as if they had no religion. This is practically true, though theoretically not so; for the Arabs, on circumcising them, teach them to repeat the words Allah and Mohammed, and perhaps a few others; but not one in ten knows what a soul means, nor do they expect to meet with either reward or punishment in the next world, though they are taught to regard animals as clean and unclean, and some go through the form of a pilgrimage to Mecca. Indeed the whole of their spiritual education goes into oaths and ejaculations — Allah and Mohammed being as common in their mouths as damn and blast are with our soldiers and sailors. The long and short of this story is, that the freed men generally turn out a loose, roving, reckless set of beings, quick-witted as the Yankee, from the simple fact that they imagine all political matters affect them, and therefore they must have a word in every debate. Nevertheless they are seldom wise; and lying being more familiar to their constitution than truth-saying, they are for ever concocting dodges with the view, which they glory in of successfully cheating people. Sometimes they will show great kindness, even bravery amounting to heroism, and proportionate affection; at another time, without any cause, they will desert and be treacherous to their sworn friends in the most dastardly manner. Whatever the freak of the moment is, that they adopt in the most thoughtless manner, even though they may have calculated on advantages beforehand in the opposite direction. In fact, no one can rely upon them even for a moment. Dog wit, or any silly remarks, will set them giggling. Any toy will amuse them. Highly conceited of their personal appearance, they are for ever cutting their hair in different fashions, to surprise a friend; or if a rag be thrown away, they will all in turn fight for it to bind on their heads, then on their loins or spears, peacocking about with it before their admiring comrades. Even strange feathers or skins are treated by them in the same way.
Should one happen to have anything specially to communicate to his master in camp, he will enter giggling, sidle up to the pole of a hut, commence scratching his back with it, then stretch and yawn, and gradually, in bursts of loud laughter, slip down to the ground on his stern, when he drums with his hands on the top of a box until summoned to know what he has at heart, when he delivers himself in a peculiar manner, laughs and yawns again, and, saying it is time to go, walks off in the same way as he came. At other times when he is called, he will come sucking away at the spout of a tea-pot, or, scratching his naked arm-pits with a table-knife, or, perhaps, polishing the plates for dinner with his dirty loin-cloth. If sent to market to purchase a fowl, he comes back with a cock tied by the legs to the end of a stick, swinging and squalling in the most piteous manner. Then, arrived at the cook-shop, he throws the bird down on the ground, holds its head between his toes, plucks the feathers to bare its throat, and then, raising a prayer, cuts its head off.
But enough of the freed man in camp; on the march he is no better. If you give him a gun and some ammunition to protect him in case of emergencies, he will promise to save it, but forthwith expends it by firing it off in the air, and demands more, else he will fear to venture amongst the “savages.” Suppose you give him a box of bottles to carry, or a desk, or anything else that requires great care, and you caution him of its contents, the first thing he does is to commence swinging it round and round, or putting it topsy-turvy on the top of his head, when he will run off at a jog-trot, singing and laughing in the most provoking manner, and thinking no more about it than if it were an old stone; even if rain were falling, he would put it in the best place to get wet through. Economy, care, or forethought never enters his head; the first thing to hand is the right thing for him; and rather then take the trouble even to look for his own rope to tie up his bundle, he would cut off his master’s tent-ropes or steal his comrade’s. His greatest delight is in the fair sex, and when he can’t get them, next comes beer, song, and a dance.
Now, this is a mild specimen of the “rowdy” negro, who has contributed more to open Africa to enterprise and civilisation than any one else. Possessed of a wonderful amount of loquacity, great risibility, but no stability — a creature of impulse — a grown child, in short — at first sight it seems wonderful how he can be trained to work; for there is now law, no home to bind him — he could run away at any moment; and presuming on this, he sins, expecting to be forgiven. Great forbearance, occasionally tinctured with a little fatherly severity, is I believe, the best dose for him; for he says to his master, in the most childish manner, after sinning, “You ought to forgive and to forget; for are you not a big man who should be above harbouring spite, though for a moment you may be angry? Flog me if you like, but don’t keep count against me, else I shall run away; and what will you do then?”
The language of this people is just as strange as they are themselves. It is based on euphony, from which cause it is very complex, the more especially so as it requires one to be possessed of a negro’s turn of mind to appreciate the system, and unravel the secret of its euphonic concord. A Kisuahili grammar, written by Dr. Krapf, will exemplify what I mean. There is one peculiarity, however, to which I would direct the attention of the reader most particularly, which is, that Wa prefixed to the essential word of a country, means men or people; M prefixed, means man or individual; U, in the same way, means place or locality; and Ki prefixed indicates the language. Example:— Wagogo, is the people of Gogo; Mgogo, is a Gogo man; Ugogo, is the country of Gogo; and Kigogo, the language of Gogo.
The only direction here necessary as regards pronunciation of native words refers to the u, which represents a sound corresponding to that of the oo in woo.
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