ooncontruted 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 GOO 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 Kuropean 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-Zixza.
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 difficult. 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 important 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 hunters slay an elephant 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
