After a long day’s march in the valley of the Lake, where the temperature was very much higher than in that we had just left, we entered the village of Katosa, which is situated on the bank of a stream among gigantic timber trees, and found there a large party of Ajawa—­Waiau, they called themselves—­all armed with muskets.  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.  Katosa was more frank than any Manganja chief we had met, and complimented us by saying that “we must be his ‘Bazimo’ (good spirits of his ancestors); for when he lived at Pamalombe, we lighted upon him from above—­men the like of whom he had never seen before, and coming he knew not whence.”  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.  This trait was confined to the cool highlands.  Here crowds of men and women were observed to perform their ablutions daily in the stream that ran past their villages; and this we have observed elsewhere to be a common custom with both Manganja and Ajawa.

Before we started on the morning of the 1st September, Katosa sent an enormous calabash of beer, containing at least three gallons, and then came and wished us to “stop a day and eat with him.”  On explaining to him the reasons for our haste, he said that he was in the way by which travellers usually passed, he never stopped them in their journeys, but would like to look at us for a day.  On our promising to rest a little with him on our return, he gave us about two pecks of rice, and three guides to conduct us to a subordinate female chief, Nkwinda, living on the borders of the Lake in front.

The Ajawa, from having taken slaves down to Quillimane and Mosambique, knew more of us than Katosa did.  Their muskets were carefully polished, and never out of these slaver’s hands for a moment, though in the chiefs presence.  We naturally felt apprehensive that we should never see Katosa again.  A migratory afflatus seems to have come over the Ajawa tribes.  Wars among themselves, for the supply of the Coast slave-trade, are said to have first set them in motion.  The usual way in which they have advanced among the Manganja has been by slave-trading in a friendly way.  Then, professing to wish to live as subjects, they have been welcomed as guests, and the Manganja, being great agriculturists, have been able to support considerable bodies of these visitors for a time.  When the provisions became scarce, the guests began to steal from the fields; quarrels arose in consequence, and, the Ajawa having firearms, their hosts got the worst of it, and were expelled from village after village, and out of their own country.  The Manganja were quite as bad in regard to slave-trading as the Ajawa,