Instinctively conscious of their moral wants, the Washenzi throughout this portion of East Africa have organised certain customs which have grown to laws. The first is the Sáre or brother oath. Like the “manred” of Scotland, the “munh bola bhai” of India, and similar fraternal institutions amongst most of the ancient tribes of barbarians in whom sociability is a passion, it tends to reconcile separate interests between man and man, to modify the feuds and discords of savage society, and, principally, to strengthen those that need an alliance. In fact, it is a contrivance for choosing relations instead of allowing Nature to force them upon man, and the flimsiness of the tie between brothers born in polygamy has doubtless tended to perpetuate it. The ceremony, which is confined to adults of the male sex, is differently performed in the different tribes. Amongst the Wazaramo, the Wazegura, and the Wasagara, the two “brothers” sit on a hide face to face, with legs outstretched to the front and overlapping one another; their bows and arrows are placed across their thighs, whilst a third person, waving a sword over their heads, vociferates curses against any one that may “break the brotherhood.” A sheep is then slaughtered, and its flesh, or more often its heart, is brought roasted to the pair, who, having made with a dagger incisions in each other’s breasts close to the pit of the stomach, eat a piece of meat smeared with the blood. Among the Wanyamwezi and the Wajiji the cut is made below the left ribs or above the knee; each man receives in a leaf his brother’s blood, which, mixed with oil or butter, he rubs into his own wound. An exchange of small presents generally concludes the rite. It is a strong tie, as all men believe that death or slavery would follow its infraction. The Arabs, to whom the tasting of blood is unlawful, usually perform it by proxy. The slave “Fundi,” or fattori, of the caravans become brothers, even with the Washenzi, whenever they expect an opportunity of utilising the relationship. The second custom is more peculiar. The East African dares not appropriate an article found upon the road, especially if he suspect that it belongs to a fellow tribeman. He believes that a “Kigámbo,” an unexpected calamity, slavery or death, would follow the breach of this custom. At Zungomero a watch, belonging to the Expedition, was picked up by the country people in the jungle, and was punctually returned, well wrapped round with grass and leaves. But subsequent experience makes the traveller regret that the superstition is not of a somewhat more catholic and comprehensive character.