The Arabs live comfortably, and even splendidly, at Unyanyembe. The houses, though single-storied, are large, substantial, and capable of defence. Their gardens are extensive and well planted; they receive regular supplies of merchandise, comforts, and luxuries from the coast; they are surrounded by troops of concubines and slaves, whom they train to divers crafts and callings: rich men have riding-asses from Zanzibar, and even the poorest keep flocks and herds. At Unyanyembe, as at Msene, and sometimes at Ujiji, there are itinerant fundi, or slave-artisans--blacksmiths, tinkers, masons, carpenters, tailors, potters, and rope-makers,--who come up from the coast with Arab caravans. These men demand exorbitant wages. A broken matchlock can be repaired, and even bullets cast; good cord is purchaseable; and for tinning a set of seventeen pots and plates five shukkah merkani are charged. A pair of Arab stirrups are made up for one shukkah besides the material, and chains for animals at about double the price. Fetters and padlocks, however, are usually imported by caravans. Pack-saddles are brought from Zanzibar: in caravans a man may sometimes be found to make them. There is, moreover, generally a pauper Arab who for cloth will make up a ridge-tent; and as most civilised Orientals can use a needle, professional tailors are little required. Provisions are cheap and plentiful; the profits are large; and the Arab, when wealthy, is disposed to be hospitable and convivial. Many of the more prosperous merchants support their brethren who have been ruined by the chances and accidents of trade. When a stranger appears amongst them, he receives the “hishmat l’il gharíb,” or the guest-welcome, in the shape of a goat and a load of white rice; he is provided with lodgings, and is introduced by the host to the rest of the society at a general banquet. The Arabs’ great deficiency is the want of some man to take the lead. About fifteen years ago Abdullah bin Salim, a merchant from Zanzibar, with his body of 200 armed slaves, kept the whole community in subjection: since his death, in 1852, the society has suffered from all the effects of disunion where union is most required. The Arab, however, is even in Africa a Pantisocrat, and his familiarity with the inferior races around him leads to the proverbial consequences.