minds are so occupied with covetousness and thievery that they have no room for spiritual matters.

When we arrived about fifteen miles from the king's kraal we stopped at the village of one of his indunas, or under

chiefs, and we were told to wait there until he would send a messenger on to Gungunyana to tell him there was a white man coming. The messenger went away the morning after we arrived and came back again the same night. He said he

had told the king that a missionary had arrived, and the first question the king asked was, "Has he any rum?'' He replied, "No." He was then asked if I had anything else to give the king, upon which he again replied, "No." Gungunyana then told the messenger that I was to come along to the capital.

In the morning we proceeded on our way to Mandlakazi where the king's kraal was situated. We found the Portuguese superintendent of native affairs with his secretary and the resident commissioner settled not far from the kraal. The kraal itself was merely a collection of ordinary huts, while over the king's hut the Portuguese flag was flying.

I was shown a spot on which to settle, and the Portuguese officers kindly lent me a tent and told me I could have whatever rice or corn I wanted free. As there was a famine in the land at this time, this offer was very much appreciated. I have already remarked that whatever others may say about the Portuguese I have found them uniformly hospitable and obliging; they were especially so at Mandlakazi. Besides giving me the rice and corn they also gave me the leg of an ox, which was meat enough to last the carriers and myself until we got out of the famine district.

The night of my arrival at the capital, I showed the magic lantern to Gungunyana's indunas. The king himself was not present, as he was very superstitious, and these night exhibitions were rather uncanny things. The Portuguese officials were present, and, as I talked in English, while Tom interpreted into Zulu, those who understood English got some of God's truth as well as the natives.

The second day after my arrival at Mandlakazi not having seen the king I decided to push on to Inhambane. I asked the Portuguese superintendent if there was any hope of seeing his majesty, if not, I wished to push on. He very kindly told me that he himself was going up to see the king at ten o'clock, and that I could accompany him. I had been puzzled as to what I would give Gungunyana as a present, as it was customary to give something. I finally decided, as I had nothing better, to give him a patchwork quilt which had been sent me by a lady in Minnesota. Prince Godidi, the king's eldest son, had been around the day before beg

ging something from me, and I had given him an old shirt with a hole in it. This had tickled him immensely, and he had taken to his heels, full of delight, to show his companions what a treasure he had got. I have seen much in American and other papers about African princes, what they said, what they did and of how much importance they were. In a certain sense they are of importance, as they have considerable authority, but I confess that this little shirt incident amused me somewhat. Here was a son of one of the most powerful African monarchs, of a king who, it was said, had sixty thousand soldiers—and he fairly shouted for joy when I gave him a shirt! It is very likely that some of these African princes who are lionized at missionary conventions at home, are in their own country glad enough to sleep on a mat with a wooden pillow and feed on cornmeal mush and caterpillar gravy! Gungunyana, however, had plenty to eat and drink, as the Portuguese sent him biscuits, tea, coffee and many other things, including wines and liquors. They also sent him bales of cloth and blankets, but these he divided among his indunas and other friends; his son very probably got but few of them.

When we

At ten o'clock we proceeded in single file up to the king's kraal. The Portuguese superintendent in uniform led the van, followed by the resident commissioner and the secretary. I came after the secretary and Tom brought up the rear with the quilt which I intended giving as a present. arrived at the kraal the king was asleep. He had been drunk the night before, and was sleeping off his debauch. The superintendent and the resident went into the kraal to call him, the secretary and myself the meantime waiting without. While we were waiting outside, the secretary pointed out to me some of the notables who were sitting around. Kulu, an uncle of the king, was designated. It was he who finally betrayed Gungunyana into the hands of the Portuguese. He is now chief of part of Gungunyana's territory. Many of the head men were waiting to see the king, and in a short time he made his appearance.

Gungunyana, the late king of the Gaza country, is a son of Umzilla and the grandson of Manikusi. Manikusi it seems was an officer in Chaka's army, and was sent by Chaka to

fight the Portuguese at Delagoa Bay. He was defeated, but knowing that it was death for him to return to the bloodthirsty Chaka, he went north with his army and, conquering the tribes up near what is now called Mashonaland, he established himself there as king. As he conquered all the tribes for miles around, he became in time a powerful monarch. After his death his son Umzilla became king, and following him came Gungunyana. The Portuguese persuaded Gungunyana to leave his northern capital and come and settle near the Limpopo. About three years ago (in 1894) the natives at Delagoa Bay rebelled against the Portuguese, and it was said that Gungunyana secretly aided them. After a time the Portuguese sent out an army of about three thousand men armed with machine guns, etc. Gungunyana was captured and, with his son Godidi and several wives, was banished, as already stated, to Cape Verde, on the west coast, where he will probably end his days.

As the king came out of his kraal to meet us, he had in his hand a stick which looked like the butt end of a fishing rod. He had the head-ring of Zulu chiefs on, and around his loins had some commcn blue cloth and a few skins. The rest of his body was naked. He had a drunken, licentious look in his eye, and was the picture of a savage tyrant. For a native to call out aloud in his presence was death. He had but to speak the word, and anyone in his dominions would be promptly dispatched to another world. He shook hands with the secretary and myself, and I gave him the quilt. He thanked me, and told one of his attendants to take it away. The Portuguese claimed much of his attention, so that I could say little to him about God. However, I managed to ask him through Tom if he knew anything about God. He replied that that was a white man's affair, and that black people knew nothing of those things. I could say but little more to him as other things claimed his attention. Messengers were asking him questions, the Portuguese were talking to him through an interpreter, etc., so as I had no other subject on hand I kept quiet. When any messenger wished to speak to him, he would have to sit down at the king's feet, and, looking up, address him. Sometimes, as there was so much chattering going on, one would have to speak several

times before the king would deign to notice him. After chatting and laughing with the Portuguese for a while Gungunyana went back to his kraal, perhaps to continue his sleep, or perhaps to get drunk again. Many times I have thought what little chance such a man has to get saved. Reared in idleness and debauchery, with unlimited authority over his subjects, surrounded by bloodthirsty indunas and soldiers whose delight is to wet their spears in somebody's blood, what hope has such an one of ever being ready to meet God? Very little, indeed. Let us trust, however, that, now he has been banished from his kingdom, the words that have, since the time I met him, been preached to him by a Swiss missionary, may come to his remembrance and bring him to repentance.

Many brutal murders disgrace the reign of all such kings. While Gungunyana was said to have been as mild as any, yet he butchered hundreds, merely for the sake of plunder, and to satiate the thirst of his soldiers for human blood. Every year it was customary to kill two boys, mix their flesh with the flesh of oxen and give the whole mess to the soldiers to eat. The boys were beaten to death with sticks, and then cut to pieces. This eating of human flesh was looked upon as strong medicine, which would enable them to slay their enemies. Gungunyana had no missionary at this time, but some time afterwards Dr. Liengme, of the Swiss mission, with his wife, was stationed at the capital. The doctor being an experienced surgeon, performed many skilful operations, which gave him considerable influence with the king and his people. He was sent with two of Gungunyana's indunas to negotiate with the Portuguese, but the effort was unsuccessful, and when the Portuguese army arrived at Inhambane, he was forced to say good bye to Gungunyana forever.

After seeing Gungunyana we bade our Portuguese friends good bye and proceeded on our way. As we went along we met many women carrying baskets full of a woody substance which they got from the inside of a kind of wild palm tree. This we were told was pounded in their wooden mortars and the coarse woody part separated from the soft pith. The latter was then cooked and eaten. It was famine times