“The good old rule, the simple plan, That he should take who has the power, That he should keep who can.” Although the Yao had but lately profited by the maxim, it was none the less bitter when applied to themselves. When the Mangoni had consumed all the crops they withdrew. The Yao then came down from their fastnesses and sowed another crop, but as soon as it became valuable, the Mangoni appeared again. Others might sow, but they would reap. This process was carried on year after year. Some of the Mangoni settled for a short time on the Blantyre side of the Chiri. Yao chiefs were quite dispirited. But while matters were at the darkest, the missionaries appeared on the scene. A Yao headman said to me, “The English are very clever. We could not tell them that we were all dying—that the Mangoni were killing us, but they knew themselves and came to help us.” On July 23rd, the missionaries held a meeting with Kapeni and Malunga, regarding the defence of the district, and the day after they began to load cartridges with slugs, and to make bricks for a mud fort. In all quarters of the country the natives seemed terribly alarmed. From distant Zomba there came an embassy to tell the Mission of the death of the former king or chief. From Kumpama and Mkanda messages also came, and it was clear that every native chief was eager to secure the friendship of the Mission at that crisis. It was an anxious time for the Europeans themselves. They thought it necessary to institute target practice. The Mangoni being a branch of the Zulus, were no contemptible foe. The danger happily passed away, the Mangoni returned without attacking a single village; the occurrence was attributed to the presence of the white men, and all the natives looked upon the Europeans as their protectors. From the time that the missionaries made their appearance, until now, the Mangoni have not come at their wonted season. “They were afraid to interfere with the friends of the white men.” CHAPTER IV. CONTACT WITH SLAVERY. By and by not only oppressed tribes but oppressed individuals looked to the Missions for succour. In the interior the English name had long been associated with opposition to slavery. The natives regarded Livingstone and the members of the Universities’ Mission as the special friends of the slave. Such of them as had visited the coast had picked up information about English ships of war which were the terror of the slave-drivers.