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The Waiyau generally are still the most active agents the slave-traders have. The caravan leaders from Kilwa arrive at a Waiyau village, show the goods they have brought, are treated liberally by the elders, and told to wait and enjoy themselves, slaves enough to purchase all will be procured: then a foray is made against the Manganja, who have few or no guns.
The different cases of slave- trading observed by us are mentioned, in order to give a fair idea of its details. We spent the first night, after leaving the slave route, at the village of Nkoma, among a section of Manganja, called Machewa, or Macheba, whose district extends to the Bua. The next village at which we slept was also that of a Manganja smith.
It is more respectable to be robbed by them than by the Manganja, who are much despised and counted nobodies. I propose to go west of this among the Maravi until quite away beyond the disturbances, whether of Mazitu or Manganja. 30th September, 1866. We enjoy our Sunday here. We have-abundance of food from Kimsusa's wife.
The Bishop, feeling, as most Englishmen would, at the prospect of the people now in his charge being swept off into slavery by hordes of men- stealers, proposed to go at once to the rescue of the captive Manganja, and drive the marauding Ajawa out of the country. All were warmly in favour of this, save Dr.
This tribe, or rather the Machinga, now supersede the Manganja. We passed one village of the latter near this, a sad, tumble-down affair, while the Waiyau villages are very neat, with handsome straw or reed fences all around their huts. 24th September, 1866. We went only 2-1/2 miles to the village of Marenga, a very large one, situated at the eastern edge of the bottom of the heel of the Lake.
Mukaté had no people with canoes near the usual crossing place, and he sent a messenger to see that we were fairly served. Here we got the Manganja headmen to confess that an earthquake had happened; all the others we have inquired of have denied it; why, I cannot conceive.
After indulging in laughter at the idea of being one of such a small tribe of Manganja, he said proudly, "That he belonged to the Echéwa, who inhabited all the country to which I was going." They are generally smiths; a mass of iron had just been brought in to him from some outlying furnaces. It is made into hoes, which are sold for native cloths down the Loangwa. 3rd December, 1866.
To liberate and leave them, would have done but little good, as the people of the surrounding villages would soon have seized them, and have sold them again into slavery. The Manganja chiefs sell their own people, for we met Ajawa and slave-dealers in several highland villages, who had certainly been encouraged to come among them for slaves.
Further westward amongst the Manganja or Nyassa people the Waiyan tribe is called "Ajawa," and we find Livingstone always speaking of them as Ajawas in his previous explorations on the River Rovuma. Horrors of the slave-trader's track. System of cultivation. Pottery. Special exorcising. Death of the last mule. Rescue of Chirikaloma's wife. Brutalities of the slave-drivers. Mtarika's.
We sat down among them, and were soon called to the chiefs court, and presented with an ample mess of porridge, buffalo meat, and beer. He gave us one of his own large and clean huts to sleep in; and we may take this opportunity of saying that the impression we received, from our first journey on the hills among the villages of Chisunse, of the excessive dirtiness of the Manganja, was erroneous.
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