Concerning the origin of this rite, in this region, Cameron says: “This custom of ‘making brothers,’ I believe to be really of Semitic origin, and to have been introduced into Africa by the heathen Arabs before the days of Mohammed; and this idea is strengthened by the fact that when the first traders from Zanzibar crossed the Tanganyika, the ceremony was unknown [so far as those traders knew] to the westward of that lake.”[19] Cameron was, of course, unaware of the world-wide prevalence of this rite; but his suggestion that its particular form just here had a Semitic origin, receives support in a peculiar difference noted between the Asiatic and the African ceremonies. It will be remembered, that, among the Syrians, the blood of the covenant is taken into the mouth, and the record of the covenant is bound upon the arm. The Africans, not fully appreciating the force of a written record, are in the habit of reversing this order, according to Cameron’s account. Describing the rite as observed between his men and the natives, on the Luama River, he says: “The brotherhood business having been completed [by putting the blood from one party on to the arm of the other], some pen and ink marks were made on a piece of paper, which, together with a charge of powder, was put into a kettleful of water. All hands then drank of the decoction, the natives being told that it was a very great medicine.”[20] That was “drinking the covenant”[21] with a vengeance; nor is it difficult to see how this idea originated. The gallant and adventurous Henry M. Stanley also reports this rite of “blood-brotherhood,” or of “strong friendship,” in the story of his romantic experiences in the wilds of Africa. On numerous occasions the observance of this rite was a means of protection and relief to Stanley. One of its more notable illustrations was in his compact with “Mirambo, the warrior chief of Western Unyamwezi;”[22] whose leadership in warfare Stanley compares to that of both Frederick the Great[23] and Napoleon.[24]