Our two donkeys caused as much admiration as the three white men. Great was the astonishment when one of the donkeys began to bray. The timid jumped more than if a lion had roared beside them. All were startled, and stared in mute amazement at the harsh-voiced one, till the last broken note was uttered; then, on being assured that nothing in particular was meant, they looked at each other, and burst into a loud laugh at their common surprise. When one donkey stimulated the other to try his vocal powers, the interest felt by the startled visitors, must have equalled that of the Londoners, when they first crowded to see the famous hippopotamus.
We were now, when we crossed the boundary rivulet Nyamatarara, out of Chicova and amongst sandstone rocks, similar to those which prevail between Lupata and Kebrabasa. In the latter gorge, as already mentioned, igneous and syenitic masses have been acted on by some great fiery convulsion of nature; the strata are thrown into a huddled heap of confusion. The coal has of course disappeared in Kebrabasa, but is found again in Chicova. Tette grey sandstone is common about Sinjéré, and wherever it is seen with fossil wood upon it, coal lies beneath; and here, as at Chicova, some seams crop out on the banks of the Zambesi. Looking southwards, the country is open plain and woodland, with detached hills and mountains in the distance; but the latter are too far off, the natives say, for them to know their names. The principal hills on our right, as we look up stream, are from six to twelve miles away, and occasionally they send down spurs to the river, with brooks flowing through their narrow valleys. The banks of the Zambesi show two well-defined terraces; the first, or lowest, being usually narrow, and of great fertility, while the upper one is a dry grassy plain, a thorny jungle, or a mopane (Bauhinia) forest. One of these plains, near the Kafué, is covered with the large stumps and trunks of a petrified forest. We halted a couple of days by the fine stream Sinjéré, which comes from the Chiroby-roby hills, about eight miles to the north. Many lumps of coal, brought down by the rapid current, lie in its channel. The natives never seem to have discovered that coal would burn, and, when informed of the fact, shook their heads, smiled incredulously, and said “Kodi” (really), evidently regarding it as a mere traveller’s tale. They were astounded to see it burning freely on our fire of wood. They told us that plenty of it was seen among the hills; but, being long ago aware that we were now in an immense coalfield, we did not care to examine it further.
A dyke of black basaltic rock, called Kakololé, crosses the river near the mouth of the Sinjéré; but it has two open gateways in it of from sixty to eighty yards in breadth, and the channel is very deep.
On a shallow sandbank, under the dyke, lay a herd of hippopotami in fancied security. The young ones were playing with each other like young puppies, climbing on the backs of their dams, trying to take hold of one another by the jaws and tumbling over into the water. Mbia, one of the Makololo, waded across to within a dozen yards of the drowsy beasts, and shot the father of the herd; who, being very fat, soon floated, and was secured at the village below. The headman of the village visited us while we were at breakfast. He wore a black “ifé” wig and a printed shirt. After a short silence he said to Masakasa, “You are with the white people, so why do you not tell them to give me a cloth?” “We are strangers,” answered Masakasa, “why do you not bring us some food?” He took the plain hint, and brought us two fowls, in order that we should not report that in passing him we got nothing to eat; and, as usual, we gave a cloth in return. In reference to the hippopotamus he would make no demand, but said he would take what we chose to give him. The men gorged themselves with meat for two days, and cut large quantities into long narrow strips, which they half-dried and half-roasted on wooden frames over the fire. Much game is taken in this neighbourhood in pitfalls. Sharp-pointed stakes are set in the bottom, on which the game tumbles and gets impaled. The natives are careful to warn strangers of these traps, and also of the poisoned beams suspended on the tall trees for the purpose of killing elephants and hippopotami. It is not difficult to detect the pitfalls after one’s attention has been called to them; but in places where they are careful to carry the earth off to a distance, and a person is not thinking of such things, a sudden descent of nine feet is an experience not easily forgotten by the traveller. The sensations of one thus instantaneously swallowed up by the earth are peculiar. A momentary suspension of consciousness is followed by the rustling sound of a shower of sand and dry grass, and the half-bewildered thought of where he is, and how he came into darkness. Reason awakes to assure him that he must have come down through that small opening of daylight overhead, and that he is now where a hippopotamus ought to have been. The descent of a hippopotamus pitfall is easy, but to get out again into the upper air is a work of labour. The sides are smooth and treacherous, and the cross reeds, which support the covering, break in the attempt to get out by clutching them. A cry from the depths is unheard by those around, and it is only by repeated and most desperate efforts that the buried alive can regain the upper world. At Tette we are told of a white hunter, of unusually small stature, who plumped into a pit while stalking a guinea-fowl on a tree. It was the labour of an entire forenoon to get out; and he was congratulating himself on his escape, and brushing off the clay from his clothes, when down he went into a second pit, which happened, as is often the case, to be close beside the first, and it was evening before he could work himself out ofthat.
Elephants and buffaloes seldom return to the river by the same path on two successive nights, they become so apprehensive of danger from this human art. An old elephant will walk in advance of the herd, and uncover the pits with his trunk, that the others may see the openings and tread on firm ground. Female elephants are generally the victims: more timid by nature than the males, and very motherly in their anxiety for their calves, they carry their trunks up, trying every breeze for fancied danger, which often in reality lies at their feet. The tusker, fearing less, keeps his trunk down, and, warned in time by that exquisitely sensitive organ, takes heed to his ways.
Our camp on the Sinjéré stood under a wide-spreading wild fig-tree. From the numbers of this family, of large size, dotted over the country, the fig or banyan species would seem to have been held sacred in Africa from the remotest times. The soil teemed with white ants, whose clay tunnels, formed to screen them from the eyes of birds, thread over the ground, up the trunks of trees, and along the branches, from which the little architects clear away all rotten or dead wood. Very often the exact shape of branches is left in tunnels on the ground and not a bit of the wood inside. The first night we passed here these destructive insects ate through our grass-beds, and attacked our blankets, and certain large red-headed ones even bit our flesh.
On some days not a single white ant is to be seen abroad; and on others, and during certain hours, they appear out of doors in myriads, and work with extraordinary zeal and energy in carrying bits of dried grass down into their nests. During these busy reaping-fits the lizards and birds have a good time of it, and enjoy a rich feast at the expense of thousands of hapless workmen; and when they swarm they are caught in countless numbers by the natives, and their roasted bodies are spoken of in an unctuous manner as resembling grains of soft rice fried in delicious fresh oil.
A strong marauding party of large black ants attacked a nest of white ones near the camp: as the contest took place beneath the surface, we could not see the order of the battle; but it soon became apparent that the blacks had gained the day, and sacked the white town, for they returned in triumph, bearing off the eggs, and choice bits of the bodies of the vanquished. A gift, analogous to that of language, has not been withheld from ants: if part of their building is destroyed, an official is seen coming out to examine the damage; and, after a careful survey of the ruins, he chirrups a few clear and distinct notes, and a crowd of workers begin at once to repair the breach. When the work is completed, another order is given, and the workmen retire, as will appear on removing the soft freshly-built portion. We tried to sleep one rainy might in a native hut, but could not because of attacks by the fighting battalions of a very small species of formica, not more than one-sixteenth of an inch in length. It soon became obvious that they were under regular discipline, and even attempting to carry out the skilful plans and stratagems of some eminent leader. Our hands and necks were the first objects of attack. Large bodies of these little pests were massed in silence round the point to be assaulted. We could hear the sharp shrill word of command two or three times repeated, though until then we had not believed in the vocal power of an ant; the instant after we felt the storming hosts range over head and neck, biting the tender skin, clinging with a death-grip to the hair, and parting with their jaws rather than quit their hold. On our lying down again in the hope of their having been driven off, no sooner was the light out, and all still, than the manoeuvre was repeated. Clear and audible orders were issued, and the assault renewed. It was as hard to sleep in that hut as in the trenches before Sebastopol. The white ant, being a vegetable feeder, devours articles of vegetable origin only, and leather, which, by tanning, is imbued with a vegetable flavour. “A man may be rich to-day and poor to-morrow, from the ravages of white ants,” said a Portuguese merchant. “If he gets sick, and unable to look after his goods, his slaves neglect them, and they are soon destroyed by these insects.” The reddish ant, in the west called drivers, crossed our path daily, in solid columns an inch wide, and never did the pugnacity of either man or beast exceed theirs. It is a sufficient cause of war if you only approach them, even by accident. Some turn out of the ranks and stand with open mandibles, or, charging with extended jaws, bite with savage ferocity. When hunting, we lighted among them too often; while we were intent on the game, and without a thought of ants, they quietly covered us from head to foot, then all began to bite at the same instant; seizing a piece of the skin with their powerful pincers, they twisted themselves round with it, as if determined to tear it out. Their bites are so terribly sharp that the bravest must run, and then strip to pick off those that still cling with their hooked jaws, as with steel forceps. This kind abounds in damp places, and is usually met with on the banks of streams. We have not heard of their actually killing any animal except the Python, and that only when gorged and quite lethargic, but they soon clear away any dead animal matter; this appears to be their principal food, and their use in the economy of nature is clearly in the scavenger line.
We started from the Sinjéré on the 12th of June, our men carrying with them bundles of hippopotamus meat for sale, and for future use. We rested for breakfast opposite the Kakololé dyke, which confines the channel, west of the Manyeréré mountain. A rogue monkey, the largest by far that we ever saw, and very fat and tame, walked off leisurely from a garden as we approached. The monkey is a sacred animal in this region, and is never molested or killed, because the people believe devoutly that the souls of their ancestors now occupy these degraded forms, and anticipate that they themselves must, sooner or later, be transformed in like manner; a future as cheerless for the black as the spirit-rapper’s heaven is for the whites. The gardens are separated from each other by a single row of small stones, a few handfuls of grass, or a slight furrow made by the hoe. Some are enclosed by a reed fence of the flimsiest construction, yet sufficient to keep out the ever wary hippopotamus, who dreads a trap. His extreme caution is taken advantage of by the women, who hang, as a miniature trap-beam, a kigelia fruit with a bit of stick in the end. This protects the maize, of which he is excessively fond.
The quantity of hippopotamus meat eaten by our men made some of them ill, and our marches were necessarily short. After three hours’ travel on the 13th, we spent the remainder of the day at the village of Chasiribera, on a rivulet flowing through a beautiful valley to the north, which is bounded by magnificent mountain-ranges. Pinkwé, or Mbingwé, otherwise Moeu, forms the south-eastern angle of the range. On the 16th June we were at the flourishing village of Senga, under the headman Manyamé, which lies at the foot of the mount Motemwa. Nearly all the mountains in this country are covered with open forest and grass, in colour, according to the season, green or yellow. Many are between 2000 and 3000 feet high, with the sky line fringed with trees; the rocks show just sufficiently for one to observe their stratification, or their granitic form, and though not covered with dense masses of climbing plants, like those in moister eastern climates, there is still the idea conveyed that most of the steep sides are fertile, and none give the impression of that barrenness which, in northern mountains, suggests the idea that the bones of the world are sticking through its skin.
The villagers reported that we were on the footsteps of a Portuguese half-caste, who, at Senga, lately tried to purchase ivory, but, in consequence of his having murdered a chief near Zumbo and twenty of his men, the people declined to trade with him. He threatened to take the ivory by force, if they would not sell it; but that same night the ivory and the women were spirited out of the village, and only a large body of armed men remained. The trader, fearing that he might come off second best if it came to blows, immediately departed. Chikwanitsela, or Sekuanangila, is the paramount chief of some fifty miles of the northern bank of the Zambesi in this locality. He lives on the opposite, or southern side, and there his territory is still more extensive. We sent him a present from Senga, and were informed by a messenger next morning that he had a cough and could not come over to see us. “And has his present a cough too,” remarked one of our party, “that it does not come to us? Is this the way your chief treats strangers, receives their present, and sends them no food in return?” Our men thought Chikwanitsela an uncommonly stingy fellow; but, as it was possible that some of them might yet wish to return this way, they did not like to scold him more than this, which was sufficiently to the point.
Men and women were busily engaged in preparing the ground for the November planting. Large game was abundant; herds of elephants and buffaloes came down to the river in the night, but were a long way off by daylight. They soon adopt this habit in places where they are hunted.
The plains we travel over are constantly varying in breadth, according as the furrowed and wooded hills approach or recede from the river. On the southern side we see the hill Bungwé, and the long, level, wooded ridge Nyangombé, the first of a series bending from the S.E. to the N.W. past the Zambesi. We shot an old pallah on the 16th, and found that the poor animal had been visited with more than the usual share of animal afflictions. He was stone-blind in both eyes, had several tumours, and a broken leg, which showed no symptoms of ever having begun to heal. Wild animals sometimes suffer a great deal from disease, and wearily drag on a miserable existence before relieved of it by some ravenous beast. Once we drove off a maneless lion and lioness from a dead buffalo, which had been in the last stage of a decline. They had watched him staggering to the river to quench his thirst, and sprang on him as he was crawling up the bank. One had caught him by the throat, and the other by his high projecting backbone, which was broken by the lion’s powerful fangs. The struggle, if any, must have been short. They had only eaten the intestines when we frightened them off. It is curious that this is the part that wild animals always begin with, and that it is also the first choice of our men. Were it not a wise arrangement that only the strongest males should continue the breed, one could hardly help pitying the solitary buffalo expelled from the herd for some physical blemish, or on account of the weakness of approaching old age. Banished from female society, he naturally becomes morose and savage; the necessary watchfulness against enemies is now never shared by others; disgusted, he passes into a state of chronic war with all who enjoy life, and the sooner after his expulsion that he fills the lion’s or the wild-dog’s maw, the better for himself and for the peace of the country.
We encamped on the 20th of June at a spot where Dr. Livingstone, on his journey from the West to the East Coast, was formerly menaced by a chief named Mpendé. No offence had been committed against him, but he had firearms, and, with the express object of showing his power, he threatened to attack the strangers. Mpendé’s counsellors having, however, found out that Dr. Livingstone belonged to a tribe of whom they had heard that “they loved the black man and did not make slaves,” his conduct at once changed from enmity to kindness, and, as the place was one well selected for defence, it was perhaps quite as well for Mpendé that he decided as he did. Three of his counsellors now visited us, and we gave them a handsome present for their chief, who came himself next morning and made us a present of a goat, a basket of boiled maize, and another of vetches. A few miles above this the headman, Chilondo of Nyamasusa, apologized for not formerly lending us canoes. “He was absent, and his children were to blame for not telling him when the Doctor passed; he did not refuse the canoes.” The sight of our men, now armed with muskets, had a great effect. Without any bullying, firearms command respect, and lead men to be reasonable who might otherwise feel disposed to be troublesome. Nothing, however, our fracas with Mpendé excepted, could be more peaceful than our passage through this tract of country in 1856. We then had nothing to excite the cupidity of the people, and the men maintained themselves, either by selling elephant’s meat, or by exhibiting feats of foreign dancing. Most of the people were very generous and friendly; but the Banyai, nearer to Tette than this, stopped our march with a threatening war-dance. One of our party, terrified at this, ran away, as we thought, insane, and could not, after a painful search of three days, be found. The Banyai, evidently touched by our distress, allowed us to proceed. Through a man we left on an island a little below Mpendé’s, we subsequently learned that poor Monaheng had fled thither, and had been murdered by the headman for no reason except that he was defenceless. This headman had since become odious to his countrymen, and had been put to death by them.
On the 23rd of June we entered Pangola’s principal village, which is upwards of a mile from the river. The ruins of a mud wall showed that a rude attempt had been made to imitate the Portuguese style of building. We established ourselves under a stately wild fig-tree, round whose trunk witchcraft medicine had been tied, to protect from thieves the honey of the wild bees, which had their hive in one of the limbs. This is a common device. The charm, or the medicine, is purchased of the dice doctors, and consists of a strip of palm-leaf smeared with something, and adorned with a few bits of grass, wood, or roots. It is tied round the tree, and is believed to have the power of inflicting disease and death on the thief who climbs over it. Superstition is thus not without its uses in certain states of society; it prevents many crimes and misdemeanours, which would occur but for the salutary fear that it produces.
Pangola arrived, tipsy and talkative.—“We are friends, we are great friends; I have brought you a basket of green maize—here it is!” We thanked him, and handed him two fathoms of cotton cloth, four times the market-value of his present. No, he would not take so small a present; he wanted a double-barrelled rifle—one of Dixon’s best. “We are friends, you know; we are all friends together.” But although we were willing to admit that, we could not give him our best rifle, so he went off in high dudgeon. Early next morning, as we were commencing Divine service, Pangola returned, sober. We explained to him that we wished to worship God, and invited him to remain; he seemed frightened, and retired: but after service he again importuned us for the rifle. It was of no use telling him that we had a long journey before us, and needed it to kill game for ourselves.—“He too must obtain meat for himself and people, for they sometimes suffered from hunger.” He then got sulky, and his people refused to sell food except at extravagant prices. Knowing that we had nothing to eat, they felt sure of starving us into compliance. But two of our young men, having gone off at sunrise, shot a fine waterbuck, and down came the provision market to the lower figure; they even became eager to sell, but our men were angry with them for trying compulsion, and would not buy. Black greed had outwitted itself, as happens often with white cupidity; and not only here did the traits of Africans remind us of Anglo-Saxons elsewhere: the notoriously ready world-wide disposition to take an unfair advantage of a man’s necessities shows that the same mean motives are pretty widely diffused among all races. It may not be granted that the same blood flows in all veins, or that all have descended from the same stock; but the traveller has no doubt that, practically, the white rogue and black are men and brothers.
Pangola is the child or vassal of Mpendé. Sandia and Mpendé are the only independent chiefs from Kebrabasa to Zumbo, and belong to the tribe Manganja. The country north of the mountains here in sight from the Zambesi is called Senga, and its inhabitants Asenga, or Basenga, but all appear to be of the same family as the rest of the Manganja and Maravi. Formerly all the Manganja were united under the government of their great chief, Undi, whose empire extended from Lake Shirwa to the River Loangwa; but after Undi’s death it fell to pieces, and a large portion of it on the Zambesi was absorbed by their powerful southern neighbours the Banyai. This has been the inevitable fate of every African empire from time immemorial. A chief of more than ordinary ability arises and, subduing all his less powerful neighbours, founds a kingdom, which he governs more or less wisely till he dies. His successor not having the talents of the conqueror cannot retain the dominion, and some of the abler under-chiefs set up for themselves, and, in a few years, the remembrance only of the empire remains. This, which may be considered as the normal state of African society, gives rise to frequent and desolating wars, and the people long in vain for a power able to make all dwell in peace. In this light, a European colony would be considered by the natives as an inestimable boon to intertropical Africa. Thousands of industrious natives would gladly settle round it, and engage in that peaceful pursuit of agriculture and trade of which they are so fond, and, undistracted by wars or rumours of wars, might listen to the purifying and ennobling truths of the gospel of Jesus Christ. The Manganja on the Zambesi, like their countrymen on the Shiré, are fond of agriculture; and, in addition to the usual varieties of food, cultivate tobacco and cotton in quantities more than equal to their wants. To the question, “Would they work for Europeans?” an affirmative answer may be given, if the Europeans belong to the class which can pay a reasonable price for labour, and not to that of adventurers who want employment for themselves. All were particularly well clothed from Sandia’s to Pangola’s; and it was noticed that all the cloth was of native manufacture, the product of their own looms. In Senga a great deal of iron is obtained from the ore and manufactured very cleverly.
As is customary when a party of armed strangers visits the village, Pangola took the precaution of sleeping in one of the outlying hamlets. No one ever knows, or at any rate will tell, where the chief sleeps. He came not next morning, so we went our way; but in a few moments we saw the rifle-loving chief approaching with some armed men. Before meeting us, he left the path and drew up his “following” under a tree, expecting us to halt, and give him a chance of bothering us again; but, having already had enough of that, we held right on: he seemed dumbfoundered, and could hardly believe his own eyes. For a few seconds he was speechless, but at last recovered so far as to be able to say, “You are passing Pangola. Do you not see Pangola?” Mbia was just going by at the time with the donkey, and, proud of every opportunity of airing his small stock of English, shouted in reply, “All right! then get on.” “Click, click, click.”
On the 26th June we breakfasted at Zumbo, on the left bank of the Loangwa, near the ruins of some ancient Portuguese houses. The Loangwa was too deep to be forded, and there were no canoes on our side. Seeing two small ones on the opposite shore, near a few recently erected huts of two half-castes from Tette, we halted for the ferry-men to come over. From their movements it was evident that they were in a state of rollicking drunkenness. Having a waterproof cloak, which could be inflated into a tiny boat, we sent Mantlanyané across in it. Three half-intoxicated slaves then brought us the shaky canoes, which we lashed together and manned with our own canoe-men. Five men were all that we could carry over at a time; and after four trips had been made the slaves began to clamour for drink; not receiving any, as we had none to give, they grew more insolent, and declared that not another man should cross that day. Sininyané was remonstrating with them, when a loaded musket was presented at him by one of the trio. In an instant the gun was out of the rascal’s hands, a rattling shower of blows fell on his back, and he took an involuntary header into the river. He crawled up the bank a sad and sober man, and all three at once tumbled from the height of saucy swagger to a low depth of slavish abjectness. The musket was found to have an enormous charge, and might have blown our man to pieces, but for the promptitude with which his companions administered justice in a lawless land. We were all ferried safely across by 8 o’clock in the evening.
In illustration of what takes place where no government, or law exists, the two half-castes, to whom these men belonged, left Tette, with four hundred slaves, armed with the old Sepoy Brown Bess, to hunt elephants and trade in ivory. On our way up, we heard from natives of their lawless deeds, and again, on our way down, from several, who had been eyewitnesses of the principal crime, and all reports substantially agreed. The story is a sad one. After the traders reached Zumbo, one of them, called by the natives Sequasha, entered into a plot with the disaffected headman, Namakusuru, to kill his chief, Mpangwé, in order that Namakusuru might seize upon the chieftainship; and for the murder of Mpangwé the trader agreed to receive ten large tusks of ivory. Sequasha, with a picked party of armed slaves, went to visit Mpangwé who received him kindly, and treated him with all the honour and hospitality usually shown to distinguished strangers, and the women busied themselves in cooking the best of their provisions for the repast to be set before him. Of this, and also of the beer, the half-caste partook heartily. Mpangwé was then asked by Sequasha to allow his men to fire their guns in amusement. Innocent of any suspicion of treachery, and anxious to hear the report of firearms, Mpangwé at once gave his consent; and the slaves rose and poured a murderous volley into the merry group of unsuspecting spectators, instantly killing the chief and twenty of his people. The survivors fled in horror. The children and young women were seized as slaves, and the village sacked. Sequasha sent the message to Namakusuru: “I have killed the lion that troubled you; come and let us talk over the matter.” He came and brought the ivory. “No,” said the half-caste, “let us divide the land:” and he took the larger share for himself, and compelled the would-be usurper to deliver up his bracelets, in token of subjection on becoming the child or vassal of Sequasha. These were sent in triumph to the authorities at Tette. The governor of Quillimane had told us that he had received orders from Lisbon to take advantage of our passing to re-establish Zumbo; and accordingly these traders had built a small stockade on the rich plain of the right bank of Loangwa, a mile above the site of the ancient mission church of Zumbo, as part of the royal policy. The bloodshed was quite unnecessary, because, the land at Zumbo having of old been purchased, the natives would have always of their own accord acknowledged the right thus acquired; they pointed it out to Dr. Livingstone in 1856 that, though they were cultivating it, is was not theirs, but white man’s land. Sequasha and his mate had left their ivory in charge of some of their slaves, who, in the absence of their masters, were now having a gay time of it, and getting drunk every day with the produce of the sacked villages. The head slave came and begged for the musket of the delinquent ferryman, which was returned. He thought his master did perfectly right to kill Mpangwé, when asked to do it for the fee of ten tusks, and he even justified it thus: “If a man invites you to eat, will you not partake?”
We continued our journey on the 28th of June. Game was extremely abundant, and there were many lions. Mbia drove one off from his feast on a wild pig, and appropriated what remained of the pork to his own use. Lions are particularly fond of the flesh of wild pigs and zebras, and contrive to kill a large number of these animals. In the afternoon we arrived at the village of the female chief, Ma-mburuma, but she herself was now living on the opposite side of the river. Some of her people called, and said she had been frightened by seeing her son and other children killed by Sequasha, and had fled to the other bank; but when her heart was healed, she would return and live in her own village, and among her own people. She constantly inquired of the black traders, who came up the river, if they had any news of the white man who passed with the oxen. “He has gone down into the sea,” was their reply, “but we belong to the same people.” “Oh no; you need not tell me that; he takes no slaves, but wishes peace: you are not of his tribe.” This antislavery character excites such universal attention, that any missionary who winked at the gigantic evils involved in the slave-trade would certainly fail to produce any good impression on the native mind.
Illness—The Honey-guide—Abundance of game—The Baenda pezi—The Batoka.
We left the river here, and proceeded up the valley which leads to the Mburuma or Mohango pass. The nights were cold, and on the 30th of June the thermometer was as low as 39 degrees at sunrise. We passed through a village of twenty large huts, which Sequasha had attacked on his return from the murder of the chief, Mpangwé. He caught the women and children for slaves, and carried off all the food, except a huge basket of bran, which the natives are wont to save against a time of famine. His slaves had broken all the water-pots and the millstones for grinding meal.
The buazé-trees and bamboos are now seen on the hills; but the jujube or zisyphus, which has evidently been introduced from India, extends no further up the river. We had been eating this fruit, which, having somewhat the taste of apples, the Portuguese call Maçããs, all the way from Tette; and here they were larger than usual, though immediately beyond they ceased to be found. No mango-tree either is to be met with beyond this point, because the Portuguese traders never established themselves anywhere beyond Zumbo. Tsetse flies are more numerous and troublesome than we have ever before found them. They accompany us on the march, often buzzing round our heads like a swarm of bees. They are very cunning, and when intending to bite, alight so gently that their presence is not perceived till they thrust in their lance-like proboscis. The bite is acute, but the pain is over in a moment; it is followed by a little of the disagreeable itching of the mosquito’s bite. This fly invariably kills all domestic animals except goats and donkeys; man and the wild animals escape. We ourselves were severely bitten on this pass, and so were our donkeys, but neither suffered from any after effects.
Water is scarce in the Mburuma pass, except during the rainy season. We however halted beside some fine springs in the bed of the now dry rivulet, Podébodé, which is continued down to the end of the pass, and yields water at intervals in pools. Here we remained a couple of days in consequence of the severe illness of Dr. Kirk. He had several times been attacked by fever; and observed that when we were on the cool heights he was comfortable, but when we happened to descend from a high to a lower altitude, he felt chilly, though the temperature in the latter case was 25 degrees higher than it was above; he had been trying different medicines of reputed efficacy with a view to ascertain whether other combinations might not be superior to the preparation we generally used; in halting by this water he suddenly became blind, and unable to stand from faintness. The men, with great alacrity, prepared a grassy bed, on which we laid our companion, with the sad forebodings which only those who have tended the sick in a wild country can realize. We feared that in experimenting he had over-drugged himself; but we gave him a dose of our fever pills; on the third day he rode the one of the two donkeys that would allow itself to be mounted, and on the sixth he marched as well as any of us. This case is mentioned in order to illustrate what we have often observed, that moving the patient from place to place is most conducive to the cure; and the more pluck a man has—the less he gives in to the disease—the less likely he is to die.
Supplied with water by the pools in the Podébodé, we again joined the Zambesi at the confluence of the rivulet. When passing through a dry district the native hunter knows where to expect water by the animals he sees. The presence of the gemsbuck, duìker or diver, springbucks, or elephants, is no proof that water is near; for these animals roam over vast tracts of country, and may be met scores of miles from it. Not so, however, the zebra, pallah, buffalo, and rhinoceros; their spoor gives assurance that water is not far off, as they never stray any distance from its neighbourhood. But when amidst the solemn stillness of the woods, the singing of joyous birds falls upon the ear, it is certain that water is close at hand.
Our men in hunting came on an immense herd of buffaloes, quietly resting in the long dry grass, and began to blaze away furiously at the astonished animals. In the wild excitement of the hunt, which heretofore had been conducted with spears, some forgot to load with ball, and, firing away vigorously with powder only, wondered for the moment that the buffaloes did not fall. The slayer of the young elephant, having buried his four bullets in as many buffaloes, fired three charges of No. 1 shot he had for killing guinea-fowl. The quaint remarks and merriment after these little adventures seemed to the listener like the pleasant prattle of children. Mbia and Mantlanyané, however, killed one buffalo each; both the beasts were in prime condition; the meat was like really excellent beef, with a smack of venison. A troop of hungry, howling hyenas also thought the savour tempting, as they hung round the camp at night, anxious to partake of the feast. They are, fortunately, arrant cowards, and never attack either men or beasts except they can catch them asleep, sick, or at some other disadvantage. With a bright fire at our feet their presence excites no uneasiness. A piece of meat hung on a tree, high enough to make him jump to reach it, and a short spear, with its handle firmly planted in the ground beneath, are used as a device to induce the hyena to commit suicide by impalement.
The honey-guide is an extraordinary bird; how is it that every member of its family has learned that all men, white or black, are fond of honey? The instant the little fellow gets a glimpse of a man, he hastens to greet him with the hearty invitation to come, as Mbia translated it, to a bees’ hive, and take some honey. He flies on in the proper direction, perches on a tree, and looks back to see if you are following; then on to another and another, until he guides you to the spot. If you do not accept his first invitation he follows you with pressing importunities, quite as anxious to lure the stranger to the bees’ hive as other birds are to draw him away from their own nest. Except while on the march, our men were sure to accept the invitation, and manifested the same by a peculiar responsive whistle, meaning, as they said, “All right, go ahead; we are coming.” The bird never deceived them, but always guided them to a hive of bees, though some had but little honey in store. Has this peculiar habit of the honey-guide its origin, as the attachment of dogs, in friendship for man, or in love for the sweet pickings of the plunder left on the ground? Self-interest aiding in preservation from danger seems to be the rule in most cases, as, for instance, in the bird that guards the buffalo and rhinoceros. The grass is often so tall and dense that one could go close up to these animals quite unperceived; but the guardian bird, sitting on the beast, sees the approach of danger, flaps its wings and screams, which causes its bulky charge to rush off from a foe he has neither seen nor heard; for his reward the vigilant little watcher has the pick of the parasites on his fat friend. In other cases a chance of escape must be given even by the animal itself to its prey; as in the rattle-snake, which, when excited to strike, cannot avoid using his rattle, any more than the cat can resist curling its tail when excited in the chase of a mouse, or the cobra can refrain from inflating the loose skin of the neck and extending it laterally, before striking its poison fangs into its victim. There are many snakes in parts of this pass; they basked in the warm sunshine, but rustled off through the leaves as we approached. We observed one morning a small one of a deadly poisonous species, named Kakoné, on a bush by the wayside, quietly resting in a horizontal position, digesting a lizard for breakfast. Though openly in view, its colours and curves so closely resembled a small branch that some failed to see it, even after being asked if they perceived anything on the bush. Here also one of our number had a glance at another species, rarely seen, and whose swift lightning-like motion has given rise to the native proverb, that when a man sees this snake he will forthwith become a rich man.
We slept near the ruined village of the murdered chief, Mpangwé, a lovely spot, with the Zambesi in front, and extensive gardens behind, backed by a semicircle of hills receding up to lofty mountains. Our path kept these mountains on our right, and crossed several streamlets, which seemed to be perennial, and among others the Selolé, which apparently flows past the prominent peak Chiarapela. These rivulets have often human dwellings on their banks; but the land can scarcely be said to be occupied. The number of all sorts of game increases wonderfully every day. As a specimen of what may be met with where there are no human habitations, and where no firearms have been introduced, we may mention what at times has actually been seen by us. On the morning of July 3rd a herd of elephants passed within fifty yards of our sleeping-place, going down to the river along the dry bed of a rivulet. Starting a few minutes before the main body, we come upon large flocks of guinea-fowl, shoot what may be wanted for dinner, or next morning’s breakfast, and leave them in the path to be picked up by the cook and his mates behind. As we proceed, francolins of three varieties run across the path, and hundreds of turtle-doves rise, with great blatter of wing, and fly off to the trees. Guinea-fowls, francolins, turtle-doves, ducks, and geese are the game birds of this region. At sunrise a herd of pallahs, standing like a flock of sheep, allow the first man of our long Indian file to approach within about fifty yards; but having meat, we let them trot off leisurely and unmolested. Soon afterwards we come upon a herd of waterbucks, which here are very much darker in colour, and drier in flesh, than the same species near the sea. They look at us and we at them; and we pass on to see a herd of doe koodoos, with a magnificently horned buck or two, hurrying off to the dry hill-sides. We have ceased shooting antelopes, as our men have been so often gorged with meat that they have become fat and dainty. They say that they do not want more venison, it is so dry and tasteless, and ask why we do not give them shot to shoot the more savoury guinea-fowl.
About eight o’clock the tsetse commence to buzz about us, and bite our hands and necks sharply. Just as we are thinking of breakfast, we meet some buffaloes grazing by the path; but they make off in a heavy gallop at the sight of man. We fire, and the foremost, badly wounded, separates from the herd, and is seen to stop amongst the trees; but, as it is a matter of great danger to follow a wounded buffalo, we hold on our way. It is this losing of wounded animals which makes firearms so annihilating to these beasts of the field, and will in time sweep them all away. The small Enfield bullet is worse than the old round one for this. It often goes through an animal without killing him, and he afterwards perishes, when he is of no value to man. After breakfast we draw near a pond of water; a couple of elephants stand on its bank, and, at a respectful distance behind these monarchs of the wilderness, is seen a herd of zebras, and another of waterbucks. On getting our wind the royal beasts make off at once; but the zebras remain till the foremost man is within eighty yards of them, when old and young canter gracefully away. The zebra has a great deal of curiosity; and this is often fatal to him, for he has the habit of stopping to look at the hunter. In this particular he is the exact opposite of the diver antelope, which rushes off like the wind, and never for a moment stops to look behind, after having once seen or smelt danger. The finest zebra of the herd is sometimes shot, our men having taken a sudden fancy to the flesh, which all declare to be the “king of good meat.” On the plains of short grass between us and the river many antelopes of different species are calmly grazing, or reposing. Wild pigs are common, and walk abroad during the day; but are so shy as seldom to allow a close approach. On taking alarm they erect their slender tails in the air, and trot off swiftly in a straight line, keeping their bodies as steady as a locomotive on a railroad. A mile beyond the pool three cow buffaloes with their calves come from the woods, and move out into the plain. A troop of monkeys, on the edge of the forest, scamper back to its depths on hearing the loud song of Singeleka, and old surly fellows, catching sight of the human party, insult it with a loud and angry bark. Early in the afternoon we may see buffaloes again, or other animals. We camp on the dry higher ground, after, as has happened, driving off a solitary elephant. The nights are warmer now, and possess nearly as much of interest and novelty as the days. A new world awakes and comes forth, more numerous, if we may judge by the noise it makes, than that which is abroad by sunlight. Lions and hyenas roar around us, and sometimes come disagreeably near, though they have never ventured into our midst. Strange birds sing their agreeable songs, while others scream and call harshly as if in fear or anger. Marvellous insect-sounds fall upon the ear; one, said by natives to proceed from a large beetle, resembles a succession of measured musical blows upon an anvil, while many others are perfectly indescribable. A little lemur was once seen to leap about from branch to branch with the agility of a frog; it chirruped like a bird, and is not larger than a robin red-breast. Reptiles, though numerous, seldom troubled us; only two men suffered from stings, and that very slightly, during the entire journey, the one supposed that he was bitten by a snake, and the other was stung by a scorpion.
Grass-burning has begun, and is producing the blue hazy atmosphere of the American Indian summer, which in Western Africa is called the “smokes.” Miles of fire burn on the mountain-sides in the evenings, but go out during the night. From their height they resemble a broad zigzag line of fire in the heavens.
We slept on the night of the 6th of July on the left bank of the Chongwé, which comes through a gap in the hills on our right, and is twenty yards wide. A small tribe of the Bazizulu, from the south, under Dadanga, have recently settled here and built a village. Some of their houses are square, and they seem to be on friendly terms with the Bakoa, who own the country. They, like the other natives, cultivate cotton, but of a different species from any we have yet seen in Africa, the staple being very long, and the boll larger than what is usually met with; the seeds cohere as in the Pernambuco kind. They brought the seed with them from their own country, the distant mountains of which in the south, still inhabited by their fellow-countrymen, who possess much cattle and use shields, can be seen from this high ground. These people profess to be children of the great paramount chief, Kwanyakarombé, who is said to be lord of all the Bazizulu. The name of this tribe is known to geographers, who derive their information from the Portuguese, as theMorusurus, and the hills mentioned above are said to have been the country of Changamira, the warrior-chief of history, whom no Portuguese ever dared to approach. The Bazizulu seem, by report, to be brave mountaineers; nearer the river, the Sidima inhabit the plains; just as on the north side, the Babimpé live on the heights, about two days off, and the Makoa on or near the river. The chief of the Bazizulu we were now with was hospitable and friendly. A herd of buffaloes came trampling through the gardens and roused up our men; a feat that roaring lions seldom achieved.
Our course next day passed over the upper terrace and through a dense thorn jungle. Travelling is always difficult where there is no path, but it is even more perplexing where the forest is cut up by many game-tracks. Here we got separated from one another, and a rhinoceros with angry snort dashed at Dr. Livingstone as he stooped to pick up a specimen of the wild fruit morula; but she strangely stopped stock-still when less than her own length distant, and gave him time to escape; a branch pulled out his watch as he ran, and turning half round to grasp it, he got a distant glance of her and her calf still standing on the selfsame spot, as if arrested in the middle of her charge by an unseen hand. When about fifty yards off, thinking his companions close behind, he shouted “Look out there!” when off she rushed, snorting loudly, in another direction. The Doctor usually went unarmed before this, but never afterwards.
A fine eland was shot by Dr. Kirk this afternoon, the first we have killed. It was in first-rate condition, and remarkably fat; but the meat, though so tempting in appearance, severely deranged all who partook of it heartily, especially those who ate of the fat. Natives who live in game countries, and are acquainted with the different kinds of wild animals, have a prejudice against the fat of the eland, the pallah, the zebra, hippopotamus, and pig; they never reject it, however, the climate making the desire for all animal food very strong; but they consider that it causes ulcers and leprosy, while the fat of sheep and of oxen never produces any bad effects, unless the animal is diseased.
On the morning of the 9th, after passing four villages, we breakfasted at an old friend’s, Tombanyama, who lives now on the mainland, having resigned the reedy island, where he was first seen, to the buffaloes, which used to take his crops and show fight to his men. He keeps a large flock of tame pigeons, and some fine fat capons, one of which he gave us, with a basket of meal. They have plenty of salt in this part of the country, obtaining it from the plains in the usual way.
The half-caste partner of Sequasha and a number of his men were staying near. The fellow was very munch frightened when he saw us, and trembled so much when he spoke, that the Makololo and other natives noticed and remarked on it. His fears arose from a sense of guilt, as we said nothing to frighten him, and did not allude to the murder till a few minutes before starting; when it was remarked that Dr. Livingstone having been accredited to the murdered chief, it would be his duty to report on it; and that not even the Portuguese Government would approve of the deed. He defended it by saying that they had put in the right man, the other was a usurper. He was evidently greatly relieved when we departed. In the afternoon we came to an outlying hamlet of Kambadzo, whose own village is on an island, Nyampungo, or Nyangalulé, at the confluence of the Kafué. The chief was on a visit here, and they had been enjoying a regular jollification. There had been much mirth, music, drinking, and dancing. The men, and women too, had taken “a wee drap too much,” but had not passed the complimentary stage. The wife of the headman, after looking at us a few moments, called out to the others, “Black traders have come before, calling themselves Bazungu, or white men, but now, for the first time, have we seen the real Bazungu.” Kambadzo also soon appeared; he was sorry that we had not come before the beer was all done, but he was going back to see if it was all really and entirely finished, and not one little potful left somewhere.
This was, of course, mere characteristic politeness, as he was perfectly aware that every drop had been swallowed; so we proceeded on to the Kafué, or Kafujé, accompanied by the most intelligent of his headmen. A high ridge, just before we reached the confluence, commands a splendid view of the two great rivers, and the rich country beyond. Behind, on the north and east, is the high mountain-range, along whose base we have been travelling; the whole range is covered with trees, which appear even on the prominent peaks, Chiarapela, Morindi, and Chiava; at this last the chain bends away to the N.W., and we could see the distant mountains where the chief, Semalembué, gained all our hearts in 1856.
On the 9th of July we tried to send Semalembué a present, but the people here refused to incur the responsibility of carrying it. We, who have the art of writing, cannot realize the danger one incurs of being accused of purloining a portion of goods sent from one person to another, when the carrier cannot prove that he delivered all committed to his charge. Rumours of a foray having been made, either by Makololo or Batoka, as far as the fork of the Kafué, were received here by our men with great indignation, as it looked as if the marauders were shutting up the country, which they had been trying so much to open. Below the junction of the rivers, on a shallow sandbank, lay a large herd of hippopotami, their bodies out of the water, like masses of black rock. Kambadzo’s island, called Nyangalulé, a name which occurs again at the mouth of the Zambesi, has many choice Motsikiri (Trachelia) trees on it; and four very conspicuous stately palms growing out of a single stem. The Kafué reminds us a little of the Shiré, flowing between steep banks, with fertile land on both sides. It is a smaller river, and has less current. Here it seems to come from the west. The headman of the village, near which we encamped, brought a present of meal, fowls, and sweet potatoes. They have both the red and white varieties of this potato. We have, on several occasions during this journey, felt the want of vegetables, in a disagreeable craving which our diet of meat and native meal could not satisfy. It became worse and worse till we got a meal of potatoes, which allayed it at once. A great scarcity of vegetables prevails in these parts of Africa. The natives collect several kinds of wild plants in the woods, which they use no doubt for the purpose of driving off cravings similar to those we experienced.
Owing to the strength of the wind, and the cranky state of the canoes, it was late in the afternoon of the 11th before our party was ferried over the Kafué. After crossing, we were in the Bawé country. Fishhooks here, of native workmanship, were observed to have barbs like the European hooks: elsewhere the point of the hook is merely bent in towards the shank, to have the same effect in keeping on the fish as the barb. We slept near a village a short distance above the ford. The people here are of Batoka origin, the same as many of our men, and call themselves Batonga (independents), or Balengi, and their language only differs slightly from that of the Bakoa, who live between the two rivers Kafué and Loangwa. The paramount chief of the district lives to the west of this place, and is called Nchomokela—an hereditary title: the family burying-place is on a small hill near this village. The women salute us by clapping their hands and lullilooing as we enter and leave a village, and the men, as they think, respectfully clap their hands on their hips. Immense crops of mapira (holcus sorghum) are raised; one species of it forms a natural bend on the seed-stalk, so that the massive ear hangs down. The grain was heaped up on wooden stages, and so was a variety of other products. The men are skilful hunters, and kill elephants and buffaloes with long heavy spears. We halted a few minutes on the morning of the 12th July, opposite the narrow island of Sikakoa, which has a village on its lower end. We were here told that Moselekatsé’s chief town is a month’s distance from this place. They had heard, moreover, that the English had come to Moselekatsé, and told him it was wrong to kill men; and he had replied that he was born to kill people, but would drop the habit; and, since the English came, he had sent out his men, not to kill as of yore, but to collect tribute of cloth and ivory. This report referred to the arrival of the Rev. R. Moffat, of Kuruman, who, we afterwards found, had established a mission. The statement is interesting as showing that, though imperfectly expressed, the purport of the missionaries’ teaching had travelled, in a short time, over 300 miles, and we know not how far the knowledge of the English operations on the coast spread inland.
When abreast of the high wooded island Kalabi we came in contact with one of the game-laws of the country, which has come down from the most ancient times. An old buffalo crossed the path a few yards in front of us; our guide threw his small spear at its hip, and it was going off scarcely hurt, when three rifle balls knocked it over. “It is mine,” said the guide. He had wounded it first, and the established native game-law is that the animal belongs to the man who first draws blood; the two legs on one side, by the same law, belonged to us for killing it. This beast was very old, blind of one eye, and scabby; the horns, mere stumps, not a foot long, must have atrophied, when by age he lost the strength distinctive of his sex; some eighteen or twenty inches of horn could not well be worn down by mere rubbing against the trees. We saw many buffaloes next day, standing quietly amidst a thick thorn-jungle, through which we were passing. They often stood until we were within fifty or a hundred yards of them.
On the 14th July we left the river at the mountain-range, which, lying north-east and south-west across the river, forms the Kariba gorge. Near the upper end of the Kariba rapids, the stream Sanyati enters from the south, and is reported to have Moselekatsé’s principal cattle-posts at its sources; our route went round the end of the mountains, and we encamped beside the village of the generous chief Moloi, who brought us three immense baskets of fine mapira meal, ten fowls, and two pots of beer. On receiving a present in return, he rose, and, with a few dancing gestures, said or sang, “Motota, Motota, Motota,” which our men translated into “thanks.” He had visited Moselekatsé a few months before our arrival, and saw the English missionaries, living in their wagons. “They told Moselekatsé,” said he, “they were of his family, or friends, and would plough the land and live at their own expense;” and he had replied, “The land is before you, and I shall come and see you plough.” This again was substantially what took place, when Mr. Moffat introduced the missionaries to his old friend, and shows still further that the notion of losing their country by admitting foreigners does not come as the first idea to the native mind. One might imagine that, as mechanical powers are unknown to the heathen, the almost magic operations of machinery, the discoveries of modern science and art, or the presence of the prodigious force which, for instance, is associated with the sight of a man-of-war, would have the effect which miracles once had of arresting the attention and inspiring awe. But, though we have heard the natives exclaim in admiration at the sight of even small illustrations of what science enables us to do—“Ye are gods, and not men”—the heart is unaffected. In attempting their moral elevation, it is always more conducive to the end desired, that the teacher should come unaccompanied by any power to cause either jealousy or fear. The heathen, who have not become aware of the greed and hate which too often characterize the advancing tide of emigration, listen with most attention to the message of Divine love when delivered by men who evidently possess the same human sympathies with themselves. A chief is rather envied his good fortune in first securing foreigners in his town. Jealousy of strangers belongs more to the Arab than to the African character; and if the women are let alone by the traveller, no danger need be apprehended from any save the slave-trading tribes, and not often even from them.
We passed through a fertile country, covered with open forest, accompanied by the friendly Bawé. They are very hospitable; many of them were named, among themselves, “the Baenda pezi,” or “Go-nakeds,” their only clothing being a coat of red ochre. Occasionally stopping at their villages we were duly lullilooed, and regaled with sweet new-made beer, which, being yet unfermented, was not intoxicating. It is in this state called Liting or Makondé. Some of the men carry large shields of buffalo-hide, and all are well supplied with heavy spears. The vicinity of the villages is usually cleared and cultivated in large patches; but nowhere can the country be said to be stocked with people. At every village stands were erected, and piles of the native corn, still unthrashed, placed upon them; some had been beaten out, put into oblong parcels made of grass, and stacked in wooden frames.
We crossed several rivulets in our course, as the Mandora, the Lofia, the Manzaia (with brackish water), the Rimbé, the Chibué, the Chezia, the Chilola (containing fragments of coal), which did little more than mark our progress. The island and rapid of Nakansalo, of which we had formerly heard, were of no importance, the rapid being but half a mile long, and only on one side of the island. The island Kaluzi marks one of the numerous places where astronomical observations were made; Mozia, a station where a volunteer poet left us; the island Mochenya, and Mpandé island, at the mouth of the Zungwé rivulet, where we left the Zambesi.
When favoured with the hospitality and company of the “Go-nakeds,” we tried to discover if nudity were the badge of a particular order among the Bawé, but they could only refer to custom. Some among them had always liked it for no reason in particular: shame seemed to lie dormant, and the sense could not be aroused by our laughing and joking them on their appearance. They evidently felt no less decent than we did with our clothes on; but, whatever may be said in favour of nude statues, it struck us that man, in a state of nature, is a most ungainly animal. Could we see a number of the degraded of our own lower classes in like guise, it is probable that, without the black colour which acts somehow as a dress, they would look worse still.
In domestic contentions the Bawé are careful not to kill each other; but, when one village goes to war with another, they are not so particular. The victorious party are said to quarter one of the bodies of the enemies they may have killed, and to perform certain ceremonies over the fragments. The vanquished call upon their conquerors to give them a portion also; and, when this request is complied with, they too perform the same ceremonies, and lament over their dead comrade, after which the late combatants may visit each other in peace. Sometimes the head of the slain is taken and buried in an ant-hill, till all the flesh is gone; and the lower jaw is then worn as a trophy by the slayer; but this we never saw, and the foregoing information was obtained only through an interpreter.
We left the Zambesi at the mouth of the Zungwé or Mozama or Dela rivulet, up which we proceeded, first in a westerly and then in a north-westerly direction. The Zungwé at this time had no water in its sandy channel for the first eight or ten miles. Willows, however, grow on the banks, and water soon began to appear in the hollows; and a few miles further up it was a fine flowing stream deliciously cold. As in many other streams from Chicova to near Sinamané shale and coal crop out in the bank; and here the large roots of stigmaria or its allied plants were found. We followed the course of the Zungwé to the foot of the Batoka highlands, up whose steep and rugged sides of red and white quartz we climbed till we attained an altitude of upwards of 3000 feet. Here, on the cool and bracing heights, the exhilaration of mind and body was delightful, as we looked back at the hollow beneath covered with a hot sultry glare, not unpleasant now that we were in the mild radiance above. We had a noble view of the great valley in which the Zambesi flows. The cultivated portions are so small in comparison to the rest of the landscape that the valley appears nearly all forest, with a few grassy glades. We spent the night of the 28th July high above the level of the sea, by the rivulet Tyotyo, near Tabacheu or Chirebuechina, names both signifying white mountain; in the morning hoar frost covered the ground, and thin ice was on the pools. Skirting the southern flank of Tabacheu, we soon passed from the hills on to the portion of the vast table-land called Mataba, and looking back saw all the way across the Zambesi valley to the lofty ridge some thirty miles off, which, coming from the Mashona, a country in the S.E., runs to the N.W. to join the ridge at the angle of which are the Victoria Falls, and then bends far to the N.E. from the same point. Only a few years since these extensive highlands were peopled by the Batoka; numerous herds of cattle furnished abundance of milk, and the rich soil amply repaid the labour of the husbandman; now large herds of buffaloes, zebras, and antelopes fatten on the excellent pasture; and on that land, which formerly supported multitudes, not a man is to been seen. In travelling from Monday morning till late on Saturday afternoon, all the way from Tabacheu to Moachemba, which is only twenty-one miles of latitude from the Victoria Falls, and constantly passing the ruined sites of utterly deserted Botoka villages, we did not fall in with a single person. The Batoka were driven out of their noble country by the invasions of Moselekatsé and Sebetuané. Several tribes of Bechuana and Basutu, fleeing from the Zulu or Matebelé chief Moselekatsé reached the Zambesi above the Falls. Coming from a land without rivers, none of them knew how to swim; and one tribe, called the Bamangwato, wishing to cross the Zambesi, was ferried over, men and women separately, to different islands, by one of the Batoka chiefs; the men were then left to starve and the women appropriated by the ferryman and his people. Sekomi, the present chief of the Bamangwato, then an infant in his mother’s arms, was enabled, through the kindness of a private Batoka, to escape. This act seems to have made an indelible impression on Sekomi’s heart, for though otherwise callous, he still never fails to inquire after the welfare of his benefactor.
Sebetuané, with his wonted ability, outwitted the treacherous Batoka, by insisting in the politest manner on their chief remaining at his own side until the people and cattle were all carried safe across; the chief was then handsomely rewarded, both with cattle and brass rings off Sebetuané’s own wives. No sooner were the Makololo, then called Basuto, safely over, than they were confronted by the whole Batoka nation; and to this day the Makololo point with pride to the spot on the Lekoné, near to which they were encamped, where Sebetuané, with a mere handful of warriors in comparison to the vast horde that surrounded him, stood waiting the onslaught, the warriors in one small body, the women and children guarding the cattle behind them. The Batoka, of course, melted away before those who had been made veterans by years of continual fighting, and Sebetuané always justified his subsequent conquests in that country by alleging that the Batoka had come out to fight with a man fleeing for his life, who had never done them any wrong. They seem never to have been a warlike race; passing through their country, we once observed a large stone cairn, and our guide favoured us with the following account of it:—“Once upon a time, our forefathers were going to fight another tribe, and here they halted and sat down. After a long consultation, they came to the unanimous conclusion that, instead of proceeding to fight and kill their neighbours, and perhaps be killed themselves, it would be more like men to raise this heap of stones, as their protest against the wrong the other tribe had done them, which, having accomplished, they returned quietly home.” Such men of peace could not stand before the Makololo, nor, of course, the more warlike Matebelé, who coming afterwards, drove even their conquerors, the Makololo, out of the country. Sebetuané, however, profiting by the tactics which he had learned of the Batoka, inveigled a large body of this new enemy on to another island, and after due starvation there overcame the whole. A much greater army of “Moselekatsé’s own” followed with canoes, but were now baffled by Sebetuané’s placing all his people and cattle on an island and so guarding it that none could approach. Dispirited, famished, borne down by fever, they returned to the Falls, and all except five were cut off.
But though the Batoka appear never to have had much inclination to fight with men, they are decidedly brave hunters of buffaloes and elephants. They go fearlessly close up to these formidable animals, and kill them with large spears. The Banyai, who have long bullied all Portuguese traders, were amazed at the daring and bravery of the Batoka in coming at once to close quarters with the elephant; and Chisaka, a Portuguese rebel, having formerly induced a body of this tribe to settle with him, ravaged all the Portuguese villas around Tette. They bear the name of Basimilongwé, and some of our men found relations among them. Sininyané and Matenga also, two of our party, were once inveigled into a Portuguese expedition against Mariano, by the assertion that the Doctor had arrived and had sent for them to come down to Senna. On finding that they were entrapped to fight, they left, after seeing an officer with a large number of Tette slaves killed.
The Batoka had attained somewhat civilized ideas, in planting and protecting various fruit and oil-seed yielding trees of the country. No other tribe either plants or abstains from cutting down fruit trees, but here we saw some which had been planted in regular rows, and the trunks of which were quite two feet in diameter. The grand old Mosibé, a tree yielding a bean with a thin red pellicle, said to be very fattening, had probably seen two hundred summers. Dr. Kirk found that the Mosibé is peculiar, in being allied to a species met with only in the West Indies. The Motsikiri, sometimes called Mafuta, yields a hard fat, and an oil which is exported from Inhambane. It is said that two ancient Batoka travellers went down as far as the Loangwa, and finding the Maçãã tree (jujubeorzisyphus) in fruit, carried the seed all the way back to the great Falls, in order to plant them. Two of these trees are still to be seen there, the only specimens of the kind in that region.
The Batoka had made a near approach to the custom of more refined nations and had permanent graveyards, either on the sides of hills, thus rendered sacred, or under large old shady trees; they reverence the tombs of their ancestors, and plant the largest elephants’ tusks, as monuments at the head of the grave, or entirely enclose it with the choicest ivory. Some of the other tribes throw the dead body into the river to be devoured by crocodiles, or, sewing it up in a mat, place it on the branch of a baobab, or cast it in some lonely gloomy spot, surrounded by dense tropical vegetation, where it affords a meal to the foul hyenas; but the Batoka reverently bury their dead, and regard the spot henceforth as sacred. The ordeal by the poison of the muavé is resorted to by the Batoka, as well as by the other tribes; but a cock is often made to stand proxy for the supposed witch. Near the confluence of the Kafué the Mambo, or chief, with some of his headmen, came to our sleeping-place with a present; their foreheads were smeared with white flour, and an unusual seriousness marked their demeanour. Shortly before our arrival they had been accused of witchcraft; conscious of innocence, they accepted the ordeal, and undertook to drink the poisoned muavé. For this purpose they made a journey to the sacred hill of Nchomokela, on which repose the bodies of their ancestors; and, after a solemn appeal to the unseen spirits to attest the innocence of their children, they swallowed the muavé, vomited, and were therefore declared not guilty. It is evident that they believe that the soul has a continued existence; and that the spirits of the departed know what those they have left behind them are doing, and are pleased or not according as their deeds are good or evil; this belief is universal. The owner of a large canoe refused to sell it, because it belonged to the spirit of his father, who helped him when he killed the hippopotamus. Another, when the bargain for his canoe was nearly completed, seeing a large serpent on a branch of the tree overhead, refused to complete the sale, alleging that this was the spirit of his father come to protest against it.
Some of the Batoka chiefs must have been men of considerable enterprise; the land of one, in the western part of this country, was protected by the Zambesi on the S., and on the N. and E. lay an impassable reedy marsh, filled with water all the year round, leaving only his western border open to invasion: he conceived the idea of digging a broad and deep canal nearly a mile in length, from the reedy marsh to the Zambesi, and, having actually carried the scheme into execution, he formed a large island, on which his cattle grazed in safety, and his corn ripened from year to year secure from all marauders.
Another chief, who died a number of years ago, believed that he had discovered a remedy for tsetse-bitten cattle; his son Moyara showed us a plant, which was new to our botanist, and likewise told us how the medicine was prepared; the bark of the root, and, what might please our homoeopathic friends, a dozen of the tsetse are dried, and ground together into a fine powder. This mixture is administered internally; and the cattle are fumigated by burning under them the rest of the plant collected. The treatment must be continued for weeks, whenever the symptoms of poison appear. This medicine, he frankly admitted, would not cure all the bitten cattle. “For,” said he, “cattle, and men too, die in spite of medicine; but should a herd by accident stray into a tsetse district and be bitten, by this medicine of my father, Kampa-kampa, some of them could be saved, while, without it, all would inevitably die.” He stipulated that we were not to show the medicine to other people, and if ever we needed it in this region we must employ him; but if we were far off we might make it ourselves; and when we saw it cure the cattle think of him, and send him a present.
Our men made it known everywhere that we wished the tribes to live in peace, and would use our influence to induce Sekeletu to prevent the Batoka of Moshobotwané and the Makololo under-chiefs making forays into their country: they had already suffered severely, and their remonstrances with their countryman, Moshobotwané, evoked only the answer, “The Makololo have given me a spear; why should I not use it?” He, indeed, it was who, being remarkably swift of foot, first guided the Makololo in their conquest of the country. In the character of peacemakers, therefore, we experienced abundant hospitality; and, from the Kafué to the Falls, none of our party was allowed to suffer hunger. The natives sent to our sleeping-places generous presents of the finest white meal, and fat capons to give it a relish, great pots of beer to comfort our hearts, together with pumpkins, beans, and tobacco, so that we “should sleep neither hungry nor thirsty.”
In travelling from the Kafué to the Zungwé we frequently passed several villages in the course of a day’s march. In the evening came deputies from the villages, at which we could not stay to sleep, with liberal presents of food. It would have pained them to have allowed strangers to pass without partaking of their hospitality; repeatedly were we hailed from huts, and asked to wait a moment and drink a little of the beer, which was brought with alacrity. Our march resembled a triumphant procession. We entered and left every village amidst the cheers of its inhabitants; the men clapping their hands, and the women lullilooing, with the shrill call, “Let us sleep,” or “Peace.” Passing through a hamlet one day, our guide called to the people, “Why do you not clap your hands and salute when you see men who are wishing to bring peace to the land?” When we halted for the night it was no uncommon thing for the people to prepare our camp entirely of their own accord; some with hoes quickly smoothed the ground for our beds, others brought dried grass and spread it carefully over the spot; some with their small axes speedily made a bush fence to shield us from the wind; and if, as occasionally happened, the water was a little distance off, others hastened and brought it with firewood to cook our food with. They are an industrious people, and very fond of agriculture. For hours together we marched through unbroken fields of mapira, or native corn, of a great width; but one can give no idea of the extent of land under the hoe as compared with any European country. The extent of surface is so great that the largest fields under culture, when viewed on a wide landscape, dwindle to mere spots. When taken in connection with the wants of the people, the cultivation on the whole is most creditable to their industry. They erect numerous granaries which give their villages the appearance of being large; and, when the water of the Zambesi has subsided, they place large quantities of grain, tied up in bundles of grass, and well plastered over with clay, on low sand islands for protection from the attacks of marauding mice and men. Owing to the ravages of the weevil, the native corn can hardly be preserved until the following crop comes in. However largely they may cultivate, and however abundant the harvest, it must all be consumed in a year. This may account for their making so much of it into beer. The beer these Batoka or Bawé brew is not the sour and intoxicating boala or pombe found among some other tribes, but sweet, and highly nutritive, with only a slight degree of acidity, sufficient to render it a pleasant drink. The people were all plump, and in good condition; and we never saw a single case of intoxication among them, though all drank abundance of this liting, or sweet beer. Both men and boys were eager to work for very small pay. Our men could hire any number of them to carry their burdens for a few beads a day. Our miserly and dirty ex-cook had an old pair of trousers that some one had given to him; after he had long worn them himself, with one of the sorely decayed legs he hired a man to carry his heavy load a whole day; a second man carried it the next day for the other leg, and what remained of the old garment, without the buttons, procured the labour of another man for the third day.