FUNDIKIRA, CHIEF OF UNYAMWEZI. 



31 



hoe. They rarely sell one another, nor do they much 

 encourage the desertion of slaves. The wild bondsman, 

 when running away, is sometimes appropriated by his 

 captor, but a Muwallid or domestic slave is always re- 

 stored after a month or two. The Arabs prefer to 

 purchase men sold under suspicion of magic ; they 

 rarely flee, fearing lest their countrymen should put 

 them to death. 



As has been said, the government of Unyamwezi is 

 conducted by a multitude of petty chiefs. The ruling 

 classes are thus called: Mtemi or Mwame is the chief 

 or sultan, Mgawe (in the plural Wagawe) the principal 

 councillor, and Manacharo, or Mnyapara (plural Wa- 

 nyapara) the elder. The ryots or subjects on the other 

 hand are collectively styled Wasengi. The most 

 powerful chiefs are Fundikira of Unyanyembe, Masanga 

 of Msene, and Kafrira of Kirira. The dignity of Mtemi 

 is hereditary. He has power of life and death over his 

 subjects, and he seldom condescends to any but mortal 

 punishment. His revenue is composed of additions to 

 his private property by presents from travellers, confis- 

 cation of effects in cases of felony or magic, by the sale 

 of subjects, and by treasure trove. Even if a man kill 

 his own slave, the slave's effects lapse to the ruler. 

 The villagers must give up all ivory found in the 

 jungles, although the hunters are allowed to retain the 

 tusks of the slaughtered animals. 



A few brief remarks concerning Fundikira, the chief 

 of Unyamwezi in 1858, may serve to illustrate the con- 

 dition of the ruling class in Unyamwezi. This chief 

 was travelling towards the coast as a porter in a caravan, 

 when he heard of his father's death : he at once stacked 

 his load and prepared to return home and rule. The 

 rest of the gang, before allowing him to depart, taunted 



