THE BA-LUBA. 497 Farther north, in the same Lu-Lua basin, foUow the Tu-Bindi and the Ba- Lindi tribes, which also lie beyond the routes hitherto foUowed by explorers. But farther on begins the domain of the Ba-Luba nation, who occupy a vast region stretching from the Kassai to the Lo-Mami, and even reaching beyond the right bank of the latter river. The Ba-Luba are the kinsmen and neighbours of the Ba-Songe, and like them seem richly endowed by nature, and destined rapidly to approach the level of the whites in social usages and culture. They were first visited by Pogge and Wissmann in 1881, and since then their territory has been traversed by other explorers. Owing to the peculiar views of the natives on the transmigration of souls, they were well received, being regarded as the captains and relatives of the king, who, after death, had reappeared again from beyond the great water, returning to their homes bleached by their long sojourn in distant lands. The names were restored to them which they were supposed to have formerly borne ; wives and kindred came to testify their great joy at their return ; they were even reinstated in the possession of the goods of this world which were once theirs. According to their traditions the Ba-Luba came from the south-east, that is, from the Upper Congo or Lua-Luba valleys. In the north-western districts, where they have penetrated farthest, they have taken the name of Tu-Shilange or Ba-Shilange, which appears to be that of the aboriginal populat>ions now merged with the invaders. The various Tu-Shilange tribes, however, difPer greatly in appearance, customs, and political condition among themselves. Some are still in the savage state, while others have already acquired a certain degree of civilisation. The most important part of their territory, both as regards population and trade, is the district known by the name of Lubuku, that is to say, "Friendship," and here alone the whites have hitherto succeeded in founding settlements. Towards the year 1870 the inhabitants of this district, which was not yet known by such a pleasant name, refused to enter into relations with the strangers, withholding from foreign traders the right to penetrate into their territory. Then arose a discussion on this point between the young and old, the former being desirous of changing the whole state of affairs, while the latter insisted on maintaining the commercial barriers. The king, with his sister, sided with the party of progress and a civil war broke out. The result was that many old men and women were massacred, most of the survivors taking refuge on the right bank of the Lu-Lua, where they still occupy separate villages. The political movement at the same time involved a religious and social revolu- tion. A new cult was introduced into the country, which earned for the inhabi- tants the title of Bena-Eiamba, or '* Sons of Hemp." According to the rites of the new religion, all smokers of riamba, or " hemp," call themselves friends, and even interdict the use of arms in their villages. All are bound to each other by the mutual rights of hospitality ; everyone dresses as he pleases ; no more prose- cutions are instituted on the ground of witchcraft, and young girls arc no longer sold by their parents. The flesh of goats is henceforth forbidden, because these animals recall the time when the young men were obliged to offer them as presents
