THE WA-SUKUMA AND WA-ZINZA. 77 



concentrated in the districts bordering on the great lakes, which are drained by 

 the headstreams of the Nile. 



In speech, and probably also in origin, the tribes and nations of the plateau are 

 allied to the peoples of South Africa, whose ethnological domain encroaches at 

 this point some 600 miles on the northern basin. All the lacustrine communities 

 belong to this Bantu stock, which is so remarkable for its harmonious and pliant 

 speech. East of the Victoria Nyanza, however, there appear to dwell certain 

 tribes speaking idioms akin to that of the Kordofan Nubas ; at least, it is certain 

 that the Masai and the Wa-Kwafi, whose language is not of Bantu origin, have 

 some settlements in the neighbourhood of the lake. Amongst these lacustrine 

 tribes there are some that have not yet been visited by European explorers. 

 Pending more positive information, which cannot be much longer delayed, all 

 these tribes have been provisionally classed with the Bantu family. 



The Wa-Sukuma and Wa-Zinza. 



A section of the Wa-Nyamezi group of tribes has occupied the hilly district 

 stretching south of the Speke Gulf, the largest inlet of Lake Nyanza. But no large 

 state has been developed in this region, which is watered by the Simeyu and other 

 streams flowing to the gulf. The inhabitants, collectively known as Wa-Sukuma, 

 are divided into a large number of small communities of Bantu origin, but greatly 

 modified by mixture with slaves from all quarters, and frequently displaced to 

 escape the attacks of the ruga-ruga, or marauders. Most of these Wa-Sukuma 

 tribes, although banded together in a sort of confederation, are distinguished from 

 each other by their systems of tattooing and by the way the front teeth are filed 

 down. Their chief ornament consists of iron wire wound round the arms, legs, and 

 neck, rendering quick action very difiicult. Both sexes also attach little bells to 

 their legs, the tinkling of which acts as an accompaniment to their conversation. 

 The tribal chiefs enjoy theoretically very little power, and are required on all im- 

 portant occasions to consult the elders, the real depositaries of the national usages 

 and traditions. Nevertheless the personal wealth acquired by these kinglets, 

 constituting them the great proprietors of the country, often enables them to play 

 the part of irresponsible despots. When the villagers brew their pombé or native 

 beer, the king drinks and gets drunk at pleasure ; when the himters slay an ele- 

 phant he claims the best "joints," and appropriates the tusks ; all the skins of 

 lions, leopards, and zebras in the same way fall to his share. The itinerant dealer 

 must show his wares to the king, who imposes a road-tax, fixed according to his 

 caprice. Lastly, the tribal chief inherits the property of all his subjects who 

 suffer capital punishment on the charge of sorcery. 



Although the women generally speaking enjoy very little respect, the populous 

 village of Wama is governed by a queen. The magicians command great influence, 

 and whenever any of their prophecies happen to come true, or their miracles prove 

 successful, they dispose of the unlimited authority usually accorded to infallibility. 

 Their " divining wand " is a cow's or antelope's horn, which when filled with a 



