Though partially Arabised, the Wamrima, as well as the Wasawahili, retain many habits and customs derived from the most degraded of the Washenzi savagery. Like the Wazegura heathen of Eastern Africa, and the Bangala of the Kasanji (Cassange) Valley, in the West, the uncle sells his nephews and nieces by an indefeasible vested right, with which even the parents cannot interfere. The voice of society even justifies this abomination. “What!” exclaim the people, “is a man to want when his brothers and sisters have children?” He is thus encouraged in doing, on the slightest pretext, that of which the heathen rarely approve, except to save themselves from starvation. At the same time the Wamrima, holding the unchastity of woman as a tenet of belief, consider the sister’s son--the “surer side”--the heir, in preference to the son. They have many superstitions, and before all undertakings they consult a pagan Mganga or medicine-man. If the K’hunguru or crow caws from the house-top, a guest is coming; if a certain black bird cries “chee! chee!” in front of a caravan, the porters will turn back, saying that there is blood on the road, and they will remain four or five days till the “chika! chika!” of the partridge beats the “General.” An even number of wayfarers met in early morning is a good omen, but an odd number, or the bark of the Mbweha--the fox--before the march, portends misfortune. Strong minds of course take advantage of these and a thousand other follies of belief, and when there is not, as in civilised countries, a counteracting influence of scepticism, the mental organisation of the people becomes a mass of superstitious absurdities.