could not be the case if it were silver. I pointed also to the many rivers which descend from the mountain as a testimony of the fact that the white covering is only another form of water. My guide was completely convinced, and said that the people of Jagga would not buy from the Suahili the armlets of lead worn by the latter as ornaments, if they had in their territory such a mass of silver. This much is known, moreover, that at times people ascend the mountain, and descend again in safety, if they but choose the right season, of which, indeed, they are mostly ignorant, and hence many have perished in the attempt.

Krapf's first journey from Rabba Mpia was to Usambara to the southwest, where he was well received by the king, called Kmeri. He observed on this journey that the rhinoceros frequented places covered with euphorbia, aloe, and acacia, and thus rendered impassable; whilst the elephant preferred more marshy ground, where there is plenty of tall grass, and forest at hand into which he can retreat. The buffalo chose still more open ground, where he can have tender grass for provender and thin acacia bushes behind which he can conceal himself.* On his return, the reverend missionary had an audience of the Sultan of Zanzibar, who made many inquiries concerning Kilimanjaro. Krapf told him that the white crown which the Suahili took to be silver was nothing but snow, and that the evil spirits at whom they were terrified were merely the frost and cold consequent on the great height of the mountain.

On the occasion of a second journey, Krapf succeeded in penetrating into Ukambani, the country of the Wakamba to the north-westward. On this occasion he adds his own testimony to that of Rebmann's as to the existence of snow on Mount Kilimanjaro.

"November 10.-This morning we had a beautiful distant view of the snow-mountain Kilimanjaro in Jagga. It was high above Endara and Bura, yet even at this distance I could discern that its white crown must be snow. All the arguments which Mr. Cooley has adduced against the existence of such a snow-mountain, and against the accuracy of Rebmann's report, dwindle into nothing when one has the evidence of one's own eyes of the fact before one; so that they are scarcely worth refuting."

Krapf was hospitably received upon this occasion by Kivoi, a country chief who expressed his wish that the governor of Mombaz would send boats up the river Dana, always navigable, to bring away his ivory by water, as its transport by land was very difficult. This river Dana is said to be the same as the Quilimaney, or Kilimansi, and to have its sources in the " snow-mountains of Kenia, or Kegnia." It is also marked on the map as the Maro, or Pokomoni. Kivoi also informed the missionary of the existence of a volcano in the vicinity, and to the north-west of Kenia, the fire plains of which are dreaded by the hunters as dangerous ground.

* The kingdom of Kimweri, or Usambara, more generally known, Mr. M'Leod remarks, as the Pangany district, is rich in produce, which may be increased to supply any demand. The sugar-cane is very luxuriant in its growth, and forests of magnificent timber await the woodman's axe, with the Pangany and its tributaries to carry it to the ocean.

Dr. Krapf, in describing one of these forests, writes: "This forest is worth millions of money for its fine, long, and straight timber, being as useful for shipbuilding as for carpentering." And again: "We descended into a large forest of timber, sufficient for centuries to come. The trees are big and straight, from seventy to eighty feet in height."

Nothing daunted by the fatigues and privations experienced on this journey, the worthy missionary started once more for Ukambani, and, less fortunate than on the former occasion, he was exposed to the assaults of robbers before he succeeded in reaching the friendly villages of Kivoi. The chief offered, upon this occasion, to accompany him to the river Dana, which he was so anxious to open to navigation; but he seems to have counted without his host, for they had no sooner left behind them the isolated Mount Kense, which rises up out of the great plain leading to the Dana, than they were beset by hostile tribes, designated as "robbers." Kivoi's people were dispersed, the unfortunate chief himself slain, and the doctor, more at home in preaching than fighting, having fired off his ramrod in his hurry and confusion, thus leaving himself defenceless, was also obliged to run. The dried-up bed of a brook, some ten feet deep, into which he had the misfortune to tumble, protected him, however, from the enemy's arrows; but he was not a little appalled by meeting two huge rhinoceroses in his way. Luckily, like most other wild beasts if not interfered with, they withdrew, to let the flying missionary pass by. Pressed by thirst, he was, however, forced to retrace his steps towards the Dana, whose banks he happily reached in safety, at a point where the river was a hundred and fifty feet in width and six or seven deep.* Revived by the cool and pleasant waters, he had, however, to await till night before he could begin his return journey, which was so much impeded by thorns and tall grass that his strength and courage nearly failed him; but remembering Mungo Park, and with a lively faith in a kind Providence, he persevered, and reached a more open country. The next day, his sufferings from hunger and thirst were so great that he tried to assuage them by chewing leaves, roots, and elephant's excrement for relief, and, like the fabulous pigmies, he even devoured ants! Luckily, the chattering of monkeys guided him to water, and he was enabled to quench his extreme thirst; and soon after this, meeting with a Wakamba man and woman, they guided him to the village of Umama, a relative of Kivoi's. But that chief having, as before observed, been slain, with many of his men, in the encounter at the Dana, the missionary was no longer looked upon with favourable eyes, and being apprehensive as to their intentions, he made his escape at midnight, running grassy plains by night, and seeking shelter by day in the grass and bushes of the hillsides. After many perils and much suffering, he reached Kivoi's own village, where, strange to say, he was not ill-treated by the brother of the chief, or even by the late chieftain's wives. Although weak from exposure, fatigue, and privation, Krapf pressed for an escort to Yata, which was at length granted him, and thence he reached the coast after a journey, the narrative of which equals in its perils and hair-breadth escapes the interest of almost any that have preceded it-at all events, where the duration and extent of the journey has been so small, and yet capable of condensing so many dangers and troubles in so narrow a com

* Mr. M'Leod justly remarks of this river, that a small steamer placed on it would soon open the country to European commerce; and from the source of the Dana to that of the White Nile can be no great distance. "By the Dana, or Kilimansi, is assuredly the most direct route for settling the great geographical question of the sources of the Nile."

pass. The facts and results of this disastrous expedition into Ukambani are given as follows by Dr. Krapf:

As the route to Ukambani is an extremely dangerous one, partly on account of the Gallas, and partly and chiefly on account of the robbers of KilimaKiboma, and as the gross superstition, and, still more, the lawlessness and anarchy, the faithlessness, capriciousness, and greed of the Wakamba are very great, a permanent residence among them must be a very unsafe and doubtful enterprise. Further, as the distance from the coast to Yata is at least a hundred and ten leagues, and thus the keeping up a communication with Rabbai, in the absence of an intermediate station, would be rather difficult, it seems that an intermediate station should be established in Kadiaro, or in Ndara, or on Mount Buru, before a Ukambani mission is undertaken.

This mission, so long at least as there are not more missionaries in Rabbai, ought to be postponed, but not given up, since the Wakamba are connected with very many tribes in the interior, who are only to be come at through the Ukambani. It is true that there is no direct route from Ukambani to Uniamesi, as I had formerly thought there was, but Ukambani opens to us the route to many other tribes, and, it seems probable, precisely to those which inhabit the regions about the sources of the Nile.

It will be observed that, in the narrative of the two journeys made to Ukambani, Krapf only alludes incidentally to Kenia, or Kegnia, as a snow-mountain," and as the source of the Dana; but, in an appendix, he adds largely to the few details previously given :

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The second snow-capped mountain bears various names among the native tribes. The Wacamba call it Kima ja Kegnia, Mount of Whiteness (Mont Blanc), Snow-white Lebanon; other tribes, Kirenia, or Ndur Kegnia; the Wakuafi, Orldoinio eibor, White Mountain. It has only been seen by myself. Scarcely had I arrived at Kitui, on the 26th of November, 1849, in company with the chief Kivoi, when he told me that he had been to Jagga, and had seen the Kima ja Jeu, Mount of Whiteness, the name given by the Wakamba to the Kilimanjaro, in contradistinction to the Kegnia; and also stated that there was a still greater mountain six days' journey from Kitui, which was called Kimaja Kegnia, adding, that if I would ascend the hill a little above his village, if the sky were clear, I should be able to see the mountain. As the rainy season had already set in, the region about the Kegnia was enveloped in clouds, and, in addition to this, the Kilimanjaro is usually visible only about ten A.M., as the sun's progress envelops it in clouds during the rest of the day. However, it happened that on leaving Kitui, on the 3rd of December, 1849, I could see the Kegnia most distinctly, and observed two large horns or pillars, as it were, rising over an enormous mountain to the north-west of the Kilimanjaro, covered with a white substance.

On my second journey to Ukambani, in 1851, Kivoi repeated his statement respecting the Kegnia and the mountain of smoke-volcano-which he said was in the vicinity of the snow-capped mountain. This time I did not see Mount Kegnia, owing to the cloudy sky which lay continuously over the region in which I had formerly observed the mountain; but Kivoi's statement was fully borne out by the people from Mbe and Nembu, positively stating that the Kegnia was six days' journey from Kitui; that his tribe was near the White Mountain; that he had often been at the foot of it, but had not ascended it to any great altitude on account of the intense cold and the white matter which rolled down the mountain with a great noise; which last would seem to indicate the existence of glaciers. The people from Kikuyu confirmed these reports; and a Mnika, from Rabbai also, who had been at Kikuyu, mentioned to me a mountain the summit of which was covered with a substance resembling white flour. From personal observation, therefore, which confirmed the repeated informa tion of the natives of different tribes, I became firmly convinced of the existence

of at least two snow-capped mountains; one of which, Kegnia, was larger than the other, the Kilimanjaro; the first having peaks at its summit, while the second possesses a dome-like shape, and is situated to the south-east of the former.

That both mountains are covered with perennial snow is proved by the multitude of rivers rising amidst them. Of these Mr. Rebmann has counted more than twenty flowing from the heights of Mount Kilimanjaro, and among them two considerable ones, the Gona and the Lumi, forming the main streams of the river Zufu, or Pangani. I myself passed the river Zawo, which at the driest season was two feet and a half deep, and flows, I was informed, from the Lake Luaya, the northern receptacle of the waters which descend from the snowy Kilimanjaro. In like manner I visited the river Dana at the dry season, and found it six or seven feet deep. Its main source was reported to have its rise from a jyaru, or lake, which was the receptacle of the waters of the snowy Kegnia, and besides the river Dana there are more than fifteen rivers running from the west and north of the Kegnia. One of these, the Tumbiri, is very large, and flows, according to the report made to me by Rumu-wa-Kikandi, in a northerly direction, to the great lake Baringu, by which, in the phrase of my informant, you may travel a hundred days along its shores and find no end. To this lake, or chain of lakes, as it has been found to be, I have referred in the introduction. The great river Tumburi is evidently identical with the river Tubiri, mentioned by Mr. Werne as being a name of the White River, "Bahr el Abiad," at four degrees from the equator.

Ravenstein has consigned this view of the subject in the excellent map which he has sketched to illustrate Krapf's Travels, and if it should be confirmed by further exploration, these would be the next most distant sources of the Nile to those which feed Lake Victoria, or Nyanza of Speke, if Lake Baringu does not turn out, as is very likely to be the case, the same as Lake Victoria, or a portion of the same chain of lakes. If, however, the first view of the subject be correct, it will afford a far better explanation of the passage of Herodotus-wherein the father of history states having heard from a priest in the Temple of Minerva, at Thebes, that one half the Nile flowed towards the north, and the other towards the south-than the theory propounded by Dr. Beke, of the Gojob, or Jub, being the said southerly Nile, and the Kibbe, or Gibbe, the northerly one. According to this view, the Dana would be the southerly Nile of Herodotus, and the Tumbiri the northerly Nile, unless the same thing appertains to the Blue Nile as to the White Nile. But while the Tumbiri and the Dana have a common origin in their favour for being the two Niles alluded to by the priest of Thebes, and that their sources are far more remote than those of the Kibbe, or Blue Nile, the Gojob has in its favour a larger body of water to establish a comparison with the Nile. We purport, however, to return to the subject of the Lake District of Eastern Africa upon the publication of the works announced by Captain Burton and Dr. Beke, when we shall also enter at greater length into the question of the sources of the Nile, which, like the relics of Franklin's expedition, have been gradually more and more limited by discovery, till they are now brought within so small an area, that the new expeditions on foot can almost anticipate the very locality to which they have to direct their researches.

LADY MORGAN.*

WE are indebted to the spirited author of "The Friends, Foes, and Adventures of Lady Morgan," for having embodied such points as were worthy of preservation from that pleasant, genial, and gossiping book, added a mass of new and important matter, and have thus given to the public, in a cheap accessible form, at once a trustworthy and a readable life of that very remarkable lady. The first chapter of the present work is almost entirely devoted to a narrative of her father's (Robert Owenson) theatrical career, and to a picture of the Irish stage at the close of the last century. In the second, we have Sydney Owenson at school, then on the stage, and next as a youthful poetess. In connexion with the second point, Mr. Fitzpatrick says:

In the first edition of this work, it was incidentally mentioned that Lady Morgan in her very early life had performed for some time with her father upon the boards; but no authorities were produced for the assertion, beyond a passing reminiscence expressed by the late Dr. Burke of the Rifle Brigade. "I well remember," said that gentleman, "the pleasure with which I saw Owenson personate Major O'Flaherty in Cumberland's then highly popular comedy of "The West Indian,' and I also well remember that the long-afterwards widely-famed Lady Morgan performed at the same time, with her father, either in 'The West Indian' or an afterpiece. This took place at Castlebar before the vivial Lord Tyrawley and the officers of the North Mayo militia."

merry, con

Miss Owenson," observed a high literary authority, "may have performed in private theatricals at Castlebar before the convivial Lord Tyrawley,' without being a member of any dramatic company, and without playing on any public stage. A genuine biographical charm attaches to the inquiry, and Mr. Fitzpatrick should pursue it. Lady Morgan had a most happy genius for stage mimicry and characterisation, was most passionately attached to private theatricals, and it would be curious to know whether she had ever displayed this genius on the real stage."

There are very few persons now living competent to furnish any personal information on this point. All we can do is to collect a few waifs and strays, and let the reader draw his own conclusion. An octogenarian player, Mr. W. A. Donaldson, in his recently published "Fifty Years of an Actor's Life," tells us, "Lady Morgan is the oldest writer in Great Britain. This highly gifted woman began her career in the dramatic world. Her father was the manager of several theatres in Ireland, where she sustained characters suited to her juvenile years, with considerable ability; but when her father ceased management, her ladyship devoted her attention to literature." To this evidence it may be added that one of Ireland's most distinguished Celtic scholars was assured by the late Dean Lyons of Erris, by the late Thaddeus Connellan, itinerant preacher in Connaught, and by the late Mr. Nolan, clerk of the Ordnance at Athlone, that they had seen Owenson and his little daughter act at Sligo, and elsewhere throughout Connaught. But, in recording these reminiscences, it is right to add that the impression of Lady Morgan's nieces is, that she at no period appeared on the stage.

The result of a few substantial benefits at Smock-alley enabled Owenson to hire successively some of the provincial theatres in Ireland. Accompanied by a

*Lady Morgan: her Career, Literary and Personal, with a Glimpse of her Friends, and a Word to her Calumniators. By William John Fitzpatrick, J.P. Charles J. Skeet.