We came to the Bua again before reaching Kanyenje, as Kanyindula's place is called.

The iron trade must have been carried on for an immense time in the country, for one cannot go a quarter of a mile without meeting pieces of slag and broken pots, calcined pipes, and fragments of the furnaces, which are converted by the fire into brick.

It is curious that the large stone sledge-hammers now in use are not called by the name stone-hammers, but by a distinct word, "kama:" nyundo is one made of iron.
When we arrived at Kanyenje, Kanyindula was out collecting charcoal.
He sent a party of men to ask if we should remain next day: an old, unintellectual-looking man was among the number sent, who had twenty-seven rings of elephant's skin on his arm, all killed by himself by the spear alone: he had given up fighting elephants since the Mazitu came, whom we heard had passed away to the south-east of this place, taking all the crops of last year, and the chief alone has food.

He gave us some, which was very acceptable, as we got none at the two villages south of this.

Kanyindula came himself in the evening, an active, stern-looking man, but we got on very well with him.
The people say that they were taught to smelt iron by Chisumpi, which is the name of Mulungu (God), and that they came from Lake Nyassa originally; if so, they are greatly inferior to the Manganja on the Lake in pottery, for the fragments, as well as modern whole vessels, are very coarse; the ornamentation is omitted or merely dots.