* The Makololo have conquered the country as far as 14 Deg.south, but it is still peopled chiefly by the black tribesnamed Makalaka.
As the name was found in use among those who had no intercourse with Europeans, before we can receive the above explanation we must believe that the unknown traveler knew the language sufficiently well to ask a question, but not to understand the answer. We may add, that the way in which they still continue to use the word seems to require no fanciful interpretation. When addressed with any degree of scorn, they reply, "We are Bachuana, or equals—we are not inferior to any of our nation," in exactly the same sense as Irishmen or Scotchmen, in the same circumstances, would reply, "We are Britons," or "We are Englishmen." Most other tribes are known by the terms applied to them by strangers only, as the Caffres, Hottentots, and Bushmen. The Bechuanas alone use the term to themselves as a generic one for the whole nation. They have managed, also, to give a comprehensive name to the whites, viz., Makoa, though they can not explain the derivation of it any more than of their own. It seems to mean "handsome", from the manner in which they use it to indicate beauty; but there is a word so very like it meaning "infirm", or "weak", that Burchell's conjecture is probably the right one. "The different Hottentot tribes were known by names terminating in 'kua', which means 'man', and the Bechuanas simply added the prefix Ma, denoting a nation." They themselves were first known as Briquas, or "goat-men". The language of the Bechuanas is termed Sichuana; that of the whites (or Makoa) is called Sekoa.
The Makololo, or Basuto, have carried their powers of generalization still farther, and arranged the other parts of the same great family of South Africans into three divisions: 1st. The Matebele, or Makonkobi—the Caffre family living on the eastern side of the country; 2d. The Bakoni, or Basuto; and, 3d. The Bakalahari, or Bechuanas, living in the central parts, which includes all those tribes living in or adjacent to the great Kalahari Desert.
1st. The Caffres are divided by themselves into various subdivisions, as Amakosa, Amapanda, and other well-known titles. They consider the name Caffre as an insulting epithet.
The Zulus of Natal belong to the same family, and they are as famed for their honesty as their brethren who live adjacent to our colonial frontier are renowned for cattle-lifting. The Recorder of Natal declared of them that history does not present another instance in which so much security for life and property has been enjoyed, as has been experienced, during the whole period of English occupation, by ten thousand colonists, in the midst of one hundred thousand Zulus.
The Matebele of Mosilikatse, living a short distance south of the Zambesi, and other tribes living a little south of Tete and Senna, are members of this same family. They are not known beyond the Zambesi River. This was the limit of the Bechuana progress north too, until Sebituane pushed his conquests farther.
2d. The Bakoni and Basuto division contains, in the south, all those tribes which acknowledge Moshesh as their paramount chief. Among them we find the Batau, the Baputi, Makolokue, etc., and some mountaineers on the range Maluti, who are believed, by those who have carefully sifted the evidence, to have been at one time guilty of cannibalism. This has been doubted, but their songs admit the fact to this day, and they ascribe their having left off the odious practice of entrapping human prey to Moshesh having given them cattle. They are called Marimo and Mayabathu, men-eaters, by the rest of the Basuto, who have various subdivisions, as Makatla, Bamakakana, Matlapatlapa, etc.
The Bakoni farther north than the Basuto are the Batlou, Baperi, Bapo, and another tribe of Bakuena, Bamosetla, Bamapela or Balaka, Babiriri, Bapiri, Bahukeng, Batlokua, Baakhahela, etc., etc.; the whole of which tribes are favored with abundance of rain, and, being much attached to agriculture, raise very large quantities of grain. It is on their industry that the more distant Boers revel in slothful abundance, and follow their slave-hunting and cattle-stealing propensities quite beyond the range of English influence and law. The Basuto under Moshesh are equally fond of cultivating the soil. The chief labor of hoeing, driving away birds, reaping, and winnowing, falls to the willing arms of the hard-working women; but as the men, as well as their wives, as already stated, always work, many have followed the advice of the missionaries, and now use plows and oxen instead of the hoe.
3d. The Bakalahari, or western branch of the Bechuana family, consists of Barolong, Bahurutse, Bakuena, Bangwaketse, Bakaa, Bamangwato, Bakurutse, Batauana, Bamatlaro, and Batlapi. Among the last the success of missionaries has been greatest. They were an insignificant and filthy people when first discovered; but, being nearest to the colony, they have had opportunities of trading; and the long-continued peace they have enjoyed, through the influence of religious teaching, has enabled them to amass great numbers of cattle. The young, however, who do not realize their former degradation, often consider their present superiority over the less-favored tribes in the interior to be entirely owing to their own greater wisdom and more intellectual development.
Departure from Linyanti for Sesheke—Level Country—Ant-hills—Wild Date-trees—Appearance of our Attendants on the March—The Chief's Guard—They attempt to ride on Ox-back—Vast Herds of the new Antelopes, Leches, and Nakongs—The native way of hunting them—Reception at the Villages—Presents of Beer and Milk—Eating with the Hand—The Chief provides the Oxen for Slaughter—Social Mode of Eating—The Sugar-cane—Sekeletu's novel Test of Character— Cleanliness of Makololo Huts—Their Construction and Appearance—The Beds—Cross the Leeambye—Aspect of this part of the Country—The small Antelope Tianyane unknown in the South—Hunting on foot—An Eland.
Having waited a month at Linyanti (lat. 18d 17' 20" S., long. 23d 50' 9" E.), we again departed, for the purpose of ascending the river from Sesheke (lat. 17d 31' 38" S., long. 25d 13' E.). To the Barotse country, the capital of which is Nariele or Naliele (lat. 15d 24' 17" S., long. 23d 5' 54" E.), I went in company with Sekeletu and about one hundred and sixty attendants. We had most of the young men with us, and many of the under-chiefs besides. The country between Linyanti and Sesheke is perfectly flat, except patches elevated only a few feet above the surrounding level. There are also many mounds where the gigantic ant-hills of the country have been situated or still appear: these mounds are evidently the work of the termites. No one who has not seen their gigantic structures can fancy the industry of these little laborers; they seem to impart fertility to the soil which has once passed through their mouths, for the Makololo find the sides of ant-hills the choice spots for rearing early maize, tobacco, or any thing on which they wish to bestow especial care. In the parts through which we passed the mounds are generally covered with masses of wild date-trees; the fruit is small, and no tree is allowed to stand long, for, having abundance of food, the Makololo have no inclination to preserve wild fruit-trees; accordingly, when a date shoots up to seed, as soon as the fruit is ripe they cut down the tree rather than be at the trouble of climbing it. The other parts of the more elevated land have the camel-thorn ('Acacia giraffae'), white-thorned mimosa ('Acacia horrida'), and baobabs. In sandy spots there are palmyras somewhat similar to the Indian, but with a smaller seed. The soil on all the flat parts is a rich, dark, tenacious loam, known as the "cotton-ground" in India; it is covered with a dense matting of coarse grass, common on all damp spots in this country. We had the Chobe on our right, with its scores of miles of reed occupying the horizon there. It was pleasant to look back on the long-extended line of our attendants, as it twisted and bent according to the curves of the footpath, or in and out behind the mounds, the ostrich feathers of the men waving in the wind. Some had the white ends of ox-tails on their heads, Hussar fashion, and others great bunches of black ostrich feathers, or caps made of lions' manes. Some wore red tunics, or various-colored prints which the chief had bought from Fleming; the common men carried burdens; the gentlemen walked with a small club of rhinoceros-horn in their hands, and had servants to carry their shields; while the "Machaka", battle-axe men, carried their own, and were liable at any time to be sent off a hundred miles on an errand, and expected to run all the way.
Sekeletu is always accompanied by his own Mopato, a number of young men of his own age. When he sits down they crowd around him; those who are nearest eat out of the same dish, for the Makololo chiefs pride themselves on eating with their people. He eats a little, then beckons his neighbors to partake. When they have done so, he perhaps beckons to some one at a distance to take a share; that person starts forward, seizes the pot, and removes it to his own companions. The comrades of Sekeletu, wishing to imitate him in riding on my old horse, leaped on the backs of a number of half-broken Batoka oxen as they ran, but, having neither saddle nor bridle, the number of tumbles they met with was a source of much amusement to the rest. Troops of leches, or, as they are here called, "lechwes", appeared feeding quite heedlessly all over the flats; they exist here in prodigious herds, although the numbers of them and of the "nakong" that are killed annually must be enormous. Both are water antelopes, and, when the lands we now tread upon are flooded, they betake themselves to the mounds I have alluded to. The Makalaka, who are most expert in the management of their small, thin, light canoes, come gently toward them; the men stand upright in the canoe, though it is not more than fifteen or eighteen inches wide and about fifteen feet long; their paddles, ten feet in height, are of a kind of wood called molompi, very light, yet as elastic as ash. With these they either punt or paddle, according to the shallowness or depth of the water. When they perceive the antelopes beginning to move they increase their speed, and pursue them with great velocity. They make the water dash away from the gunwale, and, though the leche goes off by a succession of prodigious bounds, its feet appearing to touch the bottom at each spring, they manage to spear great numbers of them.
The nakong often shares a similar fate. This is a new species, rather smaller than the leche, and in shape has more of paunchiness than any antelope I ever saw. Its gait closely resembles the gallop of a dog when tired. The hair is long and rather sparse, so that it is never sleek-looking. It is of a grayish-brown color, and has horns twisted in the manner of a koodoo, but much smaller, and with a double ridge winding round each of them.
Its habitat is the marsh and the muddy bogs; the great length of its foot between the point of the toe and supplemental hoofs enables it to make a print about a foot in length; it feeds by night, and lies hid among the reeds and rushes by day; when pursued, it dashes into sedgy places containing water, and immerses the whole body, leaving only the point of the nose and ends of the horns exposed. The hunters burn large patches of reed in order to drive the nakong out of his lair; occasionally the ends of the horns project above the water; but when it sees itself surrounded by enemies in canoes, it will rather allow its horns to be scorched in the burning reed than come forth from its hiding-place.
When we arrived at any village the women all turned out to lulliloo their chief. Their shrill voices, to which they give a tremulous sound by a quick motion of the tongue, peal forth, "Great lion!" "Great chief!" "Sleep, my lord!" etc. The men utter similar salutations; and Sekeletu receives all with becoming indifference. After a few minutes' conversation and telling the news, the head man of the village, who is almost always a Makololo, rises, and brings forth a number of large pots of beer. Calabashes, being used as drinking-cups, are handed round, and as many as can partake of the beverage do so, grasping the vessels so eagerly that they are in danger of being broken.
They bring forth also large pots and bowls of thick milk; some contain six or eight gallons; and each of these, as well as of the beer, is given to a particular person, who has the power to divide it with whom he pleases. The head man of any section of the tribe is generally selected for this office. Spoons not being generally in fashion, the milk is conveyed to the mouth with the hand. I often presented my friends with iron spoons, and it was curious to observe how their habit of hand-eating prevailed, though they were delighted with the spoons. They lifted out a little with the utensil, then put it on the left hand, and ate it out of that.
As the Makololo have great abundance of cattle, and the chief is expected to feed all who accompany him, he either selects an ox or two of his own from the numerous cattle stations that he possesses at different spots all over the country, or is presented by the head men of the villages he visits with as many as he needs by way of tribute. The animals are killed by a thrust from a small javelin in the region of the heart, the wound being purposely small in order to avoid any loss of blood, which, with the internal parts, are the perquisites of the men who perform the work of the butcher; hence all are eager to render service in that line. Each tribe has its own way of cutting up and distributing an animal. Among the Makololo the hump and ribs belong to the chief; among the Bakwains the breast is his perquisite. After the oxen are cut up, the different joints are placed before Sekeletu, and he apportions them among the gentlemen of the party. The whole is rapidly divided by their attendants, cut into long strips, and so many of these are thrown into the fires at once that they are nearly put out. Half broiled and burning hot, the meat is quickly handed round; every one gets a mouthful, but no one except the chief has time to masticate. It is not the enjoyment of eating they aim at, but to get as much of the food into the stomach as possible during the short time the others are cramming as well as themselves, for no one can eat more than a mouthful after the others have finished. They are eminently gregarious in their eating; and, as they despise any one who eats alone, I always poured out two cups of coffee at my own meals, so that the chief, or some one of the principal men, might partake along with me. They all soon become very fond of coffee; and, indeed, some of the tribes attribute greater fecundity to the daily use of this beverage. They were all well acquainted with the sugar-cane, as they cultivate it in the Barotse country, but knew nothing of the method of extracting the sugar from it. They use the cane only for chewing. Sekeletu, relishing the sweet coffee and biscuits, of which I then had a store, said "he knew my heart loved him by finding his own heart warming to my food." He had been visited during my absence at the Cape by some traders and Griquas, and "their coffee did not taste half so nice as mine, because they loved his ivory and not himself." This was certainly an original mode of discerning character.
Sekeletu and I had each a little gipsy-tent in which to sleep. The Makololo huts are generally clean, while those of the Makalaka are infested with vermin. The cleanliness of the former is owing to the habit of frequently smearing the floors with a plaster composed of cowdung and earth. If we slept in the tent in some villages, the mice ran over our faces and disturbed our sleep, or hungry prowling dogs would eat our shoes and leave only the soles. When they were guilty of this and other misdemeanors, we got the loan of a hut. The best sort of Makololo huts consist of three circular walls, with small holes as doors, each similar to that in a dog-house; and it is necessary to bend down the body to get in, even when on all-fours. The roof is formed of reeds or straight sticks, in shape like a Chinaman's hat, bound firmly together with circular bands, which are lashed with the strong inner bark of the mimosa-tree. When all prepared except the thatch, it is lifted on to the circular wall, the rim resting on a circle of poles, between each of which the third wall is built. The roof is thatched with fine grass, and sewed with the same material as the lashings; and, as it projects far beyond the walls, and reaches within four feet of the ground, the shade is the best to be found in the country. These huts are very cool in the hottest day, but are close and deficient in ventilation by night.
The bed is a mat made of rushes sewn together with twine; the hip-bone soon becomes sore on the hard flat surface, as we are not allowed to make a hole in the floor to receive the prominent part called trochanter by anatomists, as we do when sleeping on grass or sand.
Our course at this time led us to a part above Sesheke, called Katonga, where there is a village belonging to a Bashubia man named Sekhosi—latitude 17d 29' 13", longitude 24d 33'. The river here is somewhat broader than at Sesheke, and certainly not less than six hundred yards. It flows somewhat slowly in the first part of its eastern course. When the canoes came from Sekhosi to take us over, one of the comrades of Sebituane rose, and, looking to Sekeletu, called out, "The elders of a host always take the lead in an attack." This was understood at once; and Sekeletu, with all the young men, were obliged to give the elders the precedence, and remain on the southern bank and see that all went orderly into the canoes. It took a considerable time to ferry over the whole of our large party, as, even with quick paddling, from six to eight minutes were spent in the mere passage from bank to bank.
Several days were spent in collecting canoes from different villages on the river, which we now learned is called by the whole of the Barotse the Liambai or Leeambye. This we could not ascertain on our first visit, and, consequently, called the river after the town "Sesheke". This term Sesheke means "white sand-banks", many of which exist at this part. There is another village in the valley of the Barotse likewise called Sesheke, and for the same reason; but the term Leeambye means "the large river", or the river PAR EXCELLENCE. Luambeji, Luambesi, Ambezi, Ojimbesi, and Zambesi, etc., are names applied to it at different parts of its course, according to the dialect spoken, and all possess a similar signification, and express the native idea of this magnificent stream being the main drain of the country.
In order to assist in the support of our large party, and at the same time to see the adjacent country, I went several times, during our stay, to the north of the village for game. The country is covered with clumps of beautiful trees, among which fine open glades stretch away in every direction; when the river is in flood these are inundated, but the tree-covered elevated spots are much more numerous here than in the country between the Chobe and the Leeambye. The soil is dark loam, as it is every where on spots reached by the inundation, while among the trees it is sandy, and not covered so densely with grass as elsewhere. A sandy ridge covered with trees, running parallel to, and about eight miles from the river, is the limit of the inundation on the north; there are large tracts of this sandy forest in that direction, till you come to other districts of alluvial soil and fewer trees. The latter soil is always found in the vicinity of rivers which either now overflow their banks annually, or formerly did so. The people enjoy rain in sufficient quantity to raise very large supplies of grain and ground-nuts.
This district contains great numbers of a small antelope named Tianyane, unknown in the south. It stands about eighteen inches high, is very graceful in its movements, and utters a cry of alarm not unlike that of the domestic fowl; it is of a brownish-red color on the sides and back, with the belly and lower part of the tail white; it is very timid, but the maternal affection that the little thing bears to its young will often induce it to offer battle even to a man approaching it. When the young one is too tender to run about with the dam, she puts one foot on the prominence about the seventh cervical vertebra, or withers; the instinct of the young enables it to understand that it is now required to kneel down, and to remain quite still till it hears the bleating of its dam. If you see an otherwise gregarious she-antelope separated from the herd, and going alone any where, you may be sure she has laid her little one to sleep in some cozy spot. The color of the hair in the young is better adapted for assimilating it with the ground than that of the older animals, which do not need to be screened from the observation of birds of prey. I observed the Arabs at Aden, when making their camels kneel down, press the thumb on the withers in exactly the same way the antelopes do with their young; probably they have been led to the custom by seeing this plan adopted by the gazelle of the Desert.
Great numbers of buffaloes, zebras, tsessebes, tahaetsi, and eland, or pohu, grazed undisturbed on these plains, so that very little exertion was required to secure a fair supply of meat for the party during the necessary delay. Hunting on foot, as all those who have engaged in it in this country will at once admit, is very hard work indeed. The heat of the sun by day is so great, even in winter, as it now was, that, had there been any one on whom I could have thrown the task, he would have been most welcome to all the sport the toil is supposed to impart. But the Makololo shot so badly, that, in order to save my powder, I was obliged to go myself.
We shot a beautiful cow-eland, standing in the shade of a fine tree. It was evident that she had lately had her calf killed by a lion, for there were five long deep scratches on both sides of her hind-quarters, as if she had run to the rescue of her calf, and the lion, leaving it, had attacked herself, but was unable to pull her down. When lying on the ground, the milk flowing from the large udder showed that she must have been seeking the shade, from the distress its non-removal in the natural manner caused. She was a beautiful creature, and Lebeole, a Makololo gentleman who accompanied me, speaking in reference to its size and beauty, said, "Jesus ought to have given us these instead of cattle." It was a new, undescribed variety of this splendid antelope. It was marked with narrow white bands across the body, exactly like those of the koodoo, and had a black patch of more than a handbreadth on the outer side of the fore-arm.
Procure Canoes and ascend the Leeambye—Beautiful Islands—Winter Landscape—Industry and Skill of the Banyeti—Rapids—Falls of Gonye—Tradition—Annual Inundations—Fertility of the great Barotse Valley—Execution of two Conspirators—The Slave-dealer's Stockade—Naliele, the Capital, built on an artificial Mound—Santuru, a great Hunter—The Barotse Method of commemorating any remarkable Event—Better Treatment of Women—More religious Feeling—Belief in a future State, and in the Existence of spiritual Beings—Gardens—Fish, Fruit, and Game—Proceed to the Limits of the Barotse Country— Sekeletu provides Rowers and a Herald—The River and Vicinity— Hippopotamus-hunters—No healthy Location—Determine to go to Loanda— Buffaloes, Elands, and Lions above Libonta—Interview with the Mambari— Two Arabs from Zanzibar—Their Opinion of the Portuguese and the English —Reach the Town of Ma-Sekeletu—Joy of the People at the first Visit of their Chief—Return to Sesheke—Heathenism.
Having at last procured a sufficient number of canoes, we began to ascend the river. I had the choice of the whole fleet, and selected the best, though not the largest; it was thirty-four feet long by twenty inches wide. I had six paddlers, and the larger canoe of Sekeletu had ten. They stand upright, and keep the stroke with great precision, though they change from side to side as the course demands. The men at the head and stern are selected from the strongest and most expert of the whole. The canoes, being flat bottomed, can go into very shallow water; and whenever the men can feel the bottom they use the paddles, which are about eight feet long, as poles to punt with. Our fleet consisted of thirty-three canoes, and about one hundred and sixty men. It was beautiful to see them skimming along so quickly, and keeping the time so well. On land the Makalaka fear the Makololo; on water the Makololo fear them, and can not prevent them from racing with each other, dashing along at the top of their speed, and placing their masters' lives in danger. In the event of a capsize, many of the Makololo would sink like stones. A case of this kind happened on the first day of our voyage up. The wind, blowing generally from the east, raises very large waves on the Leeambye. An old doctor of the Makololo had his canoe filled by one of these waves, and, being unable to swim, was lost. The Barotse who were in the canoe with him saved themselves by swimming, and were afraid of being punished with death in the evening for not saving the doctor as well. Had he been a man of more influence, they certainly would have suffered death.
We proceeded rapidly up the river, and I felt the pleasure of looking on lands which had never been seen by a European before. The river is, indeed, a magnificent one, often more than a mile broad, and adorned with many islands of from three to five miles in length. Both islands and banks are covered with forest, and most of the trees on the brink of the water send down roots from their branches like the banian, or 'Ficus Indica'. The islands at a little distance seem great rounded masses of sylvan vegetation reclining on the bosom of the glorious stream. The beauty of the scenery of some of the islands is greatly increased by the date-palm, with its gracefully curved fronds and refreshing light green color, near the bottom of the picture, and the lofty palmyra towering far above, and casting its feathery foliage against a cloudless sky. It being winter, we had the strange coloring on the banks which many parts of African landscape assume. The country adjacent to the river is rocky and undulating, abounding in elephants and all other large game, except leches and nakongs, which seem generally to avoid stony ground. The soil is of a reddish color, and very fertile, as is attested by the great quantity of grain raised annually by the Banyeti. A great many villages of this poor and very industrious people are situated on both banks of the river: they are expert hunters of the hippopotami and other animals, and very proficient in the manufacture of articles of wood and iron. The whole of this part of the country being infested with the tsetse, they are unable to rear domestic animals. This may have led to their skill in handicraft works. Some make large wooden vessels with very neat lids, and wooden bowls of all sizes; and since the idea of sitting on stools has entered the Makololo mind, they have shown great taste in the different forms given to the legs of these pieces of furniture.
Other Banyeti, or Manyeti, as they are called, make neat and strong baskets of the split roots of a certain tree, while others excel in pottery and iron. I can not find that they have ever been warlike. Indeed, the wars in the centre of the country, where no slave-trade existed, have seldom been about any thing else but cattle. So well known is this, that several tribes refuse to keep cattle because they tempt their enemies to come and steal. Nevertheless, they have no objection to eat them when offered, and their country admits of being well stocked. I have heard of but one war having occurred from another cause. Three brothers, Barolongs, fought for the possession of a woman who was considered worth a battle, and the tribe has remained permanently divided ever since.
From the bend up to the north, called Katima-molelo (I quenched fire), the bed of the river is rocky, and the stream runs fast, forming a succession of rapids and cataracts, which prevent continuous navigation when the water is low. The rapids are not visible when the river is full, but the cataracts of Nambwe, Bombwe, and Kale must always be dangerous. The fall at each of these is between four and six feet. But the falls of Gonye present a much more serious obstacle. There we were obliged to take the canoes out of the water, and carry them more than a mile by land. The fall is about thirty feet. The main body of water, which comes over the ledge of rock when the river is low, is collected into a space seventy or eighty yards wide before it takes the leap, and, a mass of rock being thrust forward against the roaring torrent, a loud sound is produced. Tradition reports the destruction in this place of two hippopotamus-hunters, who, over-eager in the pursuit of a wounded animal, were, with their intended prey, drawn down into the frightful gulf. There is also a tradition of a man, evidently of a superior mind, who left his own countrymen, the Barotse, and came down the river, took advantage of the falls, and led out a portion of the water there for irrigation. Such minds must have arisen from time to time in these regions, as well as in our own country, but, ignorant of the use of letters, they have left no memorial behind them. We dug out some of an inferior kind of potato ('Sisinyane') from his garden, for when once planted it never dies out. This root is bitter and waxy, though it is cultivated. It was not in flower, so I can not say whether it is a solanaceous plant or not. One never expects to find a grave nor a stone of remembrance set up in Africa; the very rocks are illiterate, they contain so few fossils. Those here are of reddish variegated, hardened sandstone, with madrepore holes in it. This, and broad horizontal strata of trap, sometimes a hundred miles in extent, and each layer having an inch or so of black silicious matter on it, as if it had floated there while in a state of fusion, form a great part of the bottom of the central valley. These rocks, in the southern part of the country especially, are often covered with twelve or fifteen feet of soft calcareous tufa. At Bombwe we have the same trap, with radiated zeolite, probably mesotype, and it again appears at the confluence of the Chobe, farther down.
As we passed up the river, the different villages of Banyeti turned out to present Sekeletu with food and skins, as their tribute. One large village is placed at Gonye, the inhabitants of which are required to assist the Makololo to carry their canoes past the falls. The tsetse here lighted on us even in the middle of the stream. This we crossed repeatedly, in order to make short cuts at bends of the river. The course is, however, remarkably straight among the rocks; and here the river is shallow, on account of the great breadth of surface which it covers. When we came to about 16d 16' S. latitude, the high wooded banks seemed to leave the river, and no more tsetse appeared. Viewed from the flat, reedy basin in which the river then flowed, the banks seemed prolonged into ridges, of the same wooded character, two or three hundred feet high, and stretched away to the N.N.E. and N.N.W. until they were twenty or thirty miles apart. The intervening space, nearly one hundred miles in length, with the Leeambye winding gently near the middle, is the true Barotse valley. It bears a close resemblance to the valley of the Nile, and is inundated annually, not by rains, but by the Leeambye, exactly as Lower Egypt is flooded by the Nile. The villages of the Barotse are built on mounds, some of which are said to have been raised artificially by Santuru, a former chief of the Barotse, and during the inundation the whole valley assumes the appearance of a large lake, with the villages on the mounds like islands, just as occurs in Egypt with the villages of the Egyptians. Some portion of the waters of inundation comes from the northwest, where great floodings also occur, but more comes from the north and northeast, descending the bed of the Leeambye itself. There are but few trees in this valley: those which stand on the mounds were nearly all transplanted by Santuru for shade. The soil is extremely fertile, and the people are never in want of grain, for, by taking advantage of the moisture of the inundation, they can take two crops a year. The Barotse are strongly attached to this fertile valley; they say, "Here hunger is not known." There are so many things besides corn which a man can find in it for food, that it is no wonder they desert from Linyanti to return to this place.
The great valley is not put to a tithe of the use it might be. It is covered with coarse succulent grasses, which afford ample pasturage for large herds of cattle; these thrive wonderfully, and give milk copiously to their owners. When the valley is flooded, the cattle are compelled to leave it and go to the higher lands, where they fall off in condition; their return is a time of joy.
It is impossible to say whether this valley, which contains so much moisture, would raise wheat as the valley of the Nile does. It is probably too rich, and would make corn run entirely to straw, for one species of grass was observed twelve feet high, with a stem as thick as a man's thumb. At present the pasturage is never eaten off, though the Makololo possess immense herds of cattle.
There are no large towns, the mounds on which the towns and villages are built being all small, and the people require to live apart on account of their cattle.
This visit was the first Sekeletu had made to these parts since he attained the chieftainship. Those who had taken part with Mpepe were consequently in great terror. When we came to the town of Mpepe's father, as he and another man had counseled Mamochisane to put Sekeletu to death and marry Mpepe, the two were led forth and tossed into the river. Nokuane was again one of the executioners. When I remonstrated against human blood being shed in the offhand way in which they were proceeding, the counselors justified their acts by the evidence given by Mamochisane, and calmly added, "You see we are still Boers; we are not yet taught."
Mpepe had given full permission to the Mambari slave-dealers to trade in all the Batoka and Bashukulompo villages to the east of this. He had given them cattle, ivory, and children, and had received in return a large blunderbuss to be mounted as a cannon. When the slight circumstance of my having covered the body of the chief with my own deranged the whole conspiracy, the Mambari, in their stockade, were placed in very awkward circumstances. It was proposed to attack them and drive them out of the country at once; but, dreading a commencement of hostilities, I urged the difficulties of that course, and showed that a stockade defended by perhaps forty muskets would be a very serious affair. "Hunger is strong enough for that," said an under-chief; "a very great fellow is he." They thought of attacking them by starvation. As the chief sufferers in case of such an attack would have been the poor slaves chained in gangs, I interceded for them, and the result of an intercession of which they were ignorant was that they were allowed to depart in peace.
Naliele, the capital of the Barotse, is built on a mound which was constructed artificially by Santuru, and was his store-house for grain. His own capital stood about five hundred yards to the south of that, in what is now the bed of the river. All that remains of the largest mound in the valley are a few cubic yards of earth, to erect which cost the whole of the people of Santuru the labor of many years. The same thing has happened to another ancient site of a town, Linangelo, also on the left bank. It would seem, therefore, that the river in this part of the valley must be wearing eastward. No great rise of the river is required to submerge the whole valley; a rise of ten feet above the present low-water mark would reach the highest point it ever attains, as seen in the markings of the bank on which stood Santuru's ancient capital, and two or three feet more would deluge all the villages. This never happens, though the water sometimes comes so near the foundations of the huts that the people can not move outside the walls of reeds which encircle their villages. When the river is compressed among the high rocky banks near Gonye, it rises sixty feet.
The influence of the partial obstruction it meets with there is seen in the more winding course of the river north of 16 Deg.; and when the swell gets past Katima-molelo, it spreads out on the lands on both banks toward Sesheke.
Santuru, at whose ancient granary we are staying, was a great hunter, and very fond of taming wild animals. His people, aware of his taste, brought to him every young antelope they could catch, and, among other things, two young hippopotami. These animals gamboled in the river by day, but never failed to remember to come up to Naliele for their suppers of milk and meal. They were the wonder of the country, till a stranger, happening to come to visit Santuru, saw them reclining in the sun, and speared one of them on the supposition that it was wild. The same unlucky accident happened to one of the cats I had brought to Sekeletu. A stranger, seeing an animal he had never viewed before, killed it, and brought the trophy to the chief, thinking that he had made a very remarkable discovery; we thereby lost the breed of cats, of which, from the swarms of mice, we stood in great need.
On making inquiries to ascertain whether Santuru, the Moloiana, had ever been visited by white men, I could find no vestige of any such visit;* there is no evidence of any of Santuru's people having ever seen a white man before the arrival of Mr. Oswell and myself in 1851. The people have, it is true, no written records; but any remarkable event here is commemorated in names, as was observed by Park to be the case in the countries he traversed. The year of our arrival is dignified by the name of the year when the white men came, or of Sebituane's death; but they prefer the former, as they avoid, if possible, any direct reference to the departed. After my wife's first visit, great numbers of children were named Ma-Robert, or mother of Robert, her eldest child; others were named Gun, Horse, Wagon, Monare, Jesus, etc.; but though our names, and those of the native Portuguese who came in 1853, were adopted, there is not a trace of any thing of the sort having happened previously among the Barotse: the visit of a white man is such a remarkable event, that, had any taken place during the last three hundred years, there must have remained some tradition of it.
* The Barotse call themselves the Baloiana or little Baloi, asif they had been an offset from Loi, or Lui, as it is oftenspelt. As Lui had been visited by Portuguese, but its positionnot well ascertained, my inquiries referred to the identity ofNaliele with Lui. On asking the head man of the Mambariparty, named Porto, whether he had ever heard of Naliele beingvisited previously, he replied in the negative, and statedthat he "had himself attempted to come from Bihe three times,but had always been prevented by the tribe called Ganguellas."He nearly succeeded in 1852, but was driven back. He now (in1853) attempted to go eastward from Naliele, but came back tothe Barotse on being unable to go beyond Kainko's village,which is situated on the Bashukulompo River, and eight daysdistant. The whole party was anxious to secure a rewardbelieved to be promised by the Portuguese government. Theirwant of success confirmed my impression that I ought to gowestward. Porto kindly offered to aid me, if I would go withhim to Bihe; but when I declined, he preceded me to Loanda,and was publishing his Journal when I arrived at that city.Ben Habib told me that Porto had sent letters to Mozambique bythe Arab, Ben Chombo, whom I knew; and he has since asserted,in Portugal, that he himself went to Mozambique as well as hisletters!
But Santuru was once visited by the Mambari, and a distinct recollection of that visit is retained. They came to purchase slaves, and both Santuru and his head men refused them permission to buy any of the people. The Makololo quoted this precedent when speaking of the Mambari, and said that they, as the present masters of the country, had as good a right to expel them as Santuru. The Mambari reside near Bihe, under an Ambonda chief named Kangombe. They profess to use the slaves for domestic purposes alone.
Some of these Mambari visited us while at Naliele. They are of the Ambonda family, which inhabits the country southeast of Angola, and speak the Bunda dialect, which is of the same family of languages with the Barotse, Bayeiye, etc., or those black tribes comprehended under the general term Makalaka. They plait their hair in three-fold cords, and lay them carefully down around the sides of the head. They are quite as dark as the Barotse, but have among them a number of half-castes, with their peculiar yellow sickly hue. On inquiring why they had fled on my approach to Linyanti, they let me know that they had a vivid idea of the customs of English cruisers on the coast. They showed also their habits in their own country by digging up and eating, even here where large game abounds, the mice and moles which infest the country. The half-castes, or native Portuguese, could all read and write, and the head of the party, if not a real Portuguese, had European hair, and, influenced probably by the letter of recommendation which I held from the Chevalier Duprat, his most faithful majesty's Arbitrator in the British and Portuguese Mixed Commission at Cape Town, was evidently anxious to show me all the kindness in his power. These persons I feel assured were the first individuals of Portuguese blood who ever saw the Zambesi in the centre of the country, and they had reached it two years after our discovery in 1851.
The town or mound of Santuru's mother was shown to me; this was the first symptom of an altered state of feeling with regard to the female sex that I had observed. There are few or no cases of women being elevated to the headships of towns further south. The Barotse also showed some relics of their chief, which evinced a greater amount of the religious feeling than I had ever known displayed among Bechuanas. His more recent capital, Lilonda, built, too, on an artificial mound, is covered with different kinds of trees, transplanted when young by himself. They form a grove on the end of the mound, in which are to be seen various instruments of iron just in the state he left them. One looks like the guard of a basket-hilted sword; another has an upright stem of the metal, on which are placed branches worked at the ends into miniature axes, hoes, and spears; on these he was accustomed to present offerings, according as he desired favors to be conferred in undertaking hewing, agriculture, or fighting. The people still living there, in charge of these articles, were supported by presents from the chief; and the Makololo sometimes follow the example. This was the nearest approach to a priesthood I met. When I asked them to part with one of these relics, they replied, "Oh no, he refuses." "Who refuses?" "Santuru," was their reply, showing their belief in a future state of existence. After explaining to them, as I always did when opportunity offered, the nature of true worship, and praying with them in the simple form which needs no offering from the worshiper except that of the heart, and planting some fruit-tree seeds in the grove, we departed.
Another incident, which occurred at the confluence of the Leeba and Leeambye, may be mentioned here, as showing a more vivid perception of the existence of spiritual beings, and greater proneness to worship than among the Bechuanas. Having taken lunar observations in the morning, I was waiting for a meridian altitude of the sun for the latitude; my chief boatman was sitting by, in order to pack up the instruments as soon as I had finished; there was a large halo, about 20 Deg. in diameter, round the sun; thinking that the humidity of the atmosphere, which this indicated, might betoken rain, I asked him if his experience did not lead him to the same view. "Oh no," replied he; "it is the Barimo (gods or departed spirits), who have called a picho; don't you see they have the Lord (sun) in the centre?"
While still at Naliele I walked out to Katongo (lat. 15d 16' 33"), on the ridge which bounds the valley of the Barotse in that direction, and found it covered with trees. It is only the commencement of the lands which are never inundated; their gentle rise from the dead level of the valley much resembles the edge of the Desert in the valley of the Nile. But here the Banyeti have fine gardens, and raise great quantities of maize, millet, and native corn ('Holcus sorghum'), of large grain and beautifully white. They grow, also, yams, sugar-cane, the Egyptian arum, sweet potato ('Convolulus batata'), two kinds of manioc or cassava ('Jatropha manihot' and 'J. utilissima', a variety containing scarcely any poison), besides pumpkins, melons, beans, and ground-nuts. These, with plenty of fish in the river, its branches and lagoons, wild fruits and water-fowl, always make the people refer to the Barotse as the land of plenty. The scene from the ridge, on looking back, was beautiful. One can not see the western side of the valley in a cloudy day, such as that was when we visited the stockade, but we could see the great river glancing out at different points, and fine large herds of cattle quietly grazing on the green succulent herbage, among numbers of cattle-stations and villages which are dotted over the landscape. Leches in hundreds fed securely beside them, for they have learned only to keep out of bow-shot, or two hundred yards. When guns come into a country the animals soon learn their longer range, and begin to run at a distance of five hundred yards.
I imagined the slight elevation (Katongo) might be healthy, but was informed that no part of this region is exempt from fever. When the waters begin to retire from this valley, such masses of decayed vegetation and mud are exposed to the torrid sun that even the natives suffer severely from attacks of fever. The grass is so rank in its growth that one can not see the black alluvial soil of the bottom of this periodical lake. Even when the grass falls down in winter, or is "laid" by its own weight, one is obliged to lift the feet so high, to avoid being tripped up by it, as to make walking excessively fatiguing. Young leches are hidden beneath it by their dams; and the Makololo youth complain of being unable to run in the Barotse land on this account. There was evidently no healthy spot in this quarter; and the current of the river being about four and a half miles per hour (one hundred yards in sixty seconds), I imagined we might find what we needed in the higher lands, from which the river seemed to come. I resolved, therefore, to go to the utmost limits of the Barotse country before coming to a final conclusion. Katongo was the best place we had seen; but, in order to accomplish a complete examination, I left Sekeletu at Naliele, and ascended the river. He furnished me with men, besides my rowers, and among the rest a herald, that I might enter his villages in what is considered a dignified manner. This, it was supposed, would be effected by the herald shouting out at the top of his voice, "Here comes the lord; the great lion;" the latter phrase being "tau e tona", which, in his imperfect way of pronunciation, became "Sau e tona", and so like "the great sow" that I could not receive the honor with becoming gravity, and had to entreat him, much to the annoyance of my party, to be silent.
In our ascent we visited a number of Makololo villages, and were always received with a hearty welcome, as messengers to them of peace, which they term "sleep". They behave well in public meetings, even on the first occasion of attendance, probably from the habit of commanding the Makalaka, crowds of whom swarm in every village, and whom the Makololo women seem to consider as especially under their charge.
The river presents the same appearance of low banks without trees as we have remarked it had after we came to 16d 16', until we arrive at Libonta (14d 59' S. lat.). Twenty miles beyond that, we find forest down to the water's edge, and tsetse. Here I might have turned back, as no locality can be inhabited by Europeans where that scourge exists; but hearing that we were not far from the confluence of the River of Londa or Lunda, named Leeba or Loiba, and the chiefs of that country being reported to be friendly to strangers, and therefore likely to be of use to me on my return from the west coast, I still pushed on to latitude 14d 11' 3" S. There the Leeambye assumes the name Kabompo, and seems to be coming from the east. It is a fine large river, about three hundred yards wide, and the Leeba two hundred and fifty. The Loeti, a branch of which is called Langebongo, comes from W.N.W., through a level grassy plain named Mango; it is about one hundred yards wide, and enters the Leeambye from the west; the waters of the Loeti are of a light color, and those of the Leeba of a dark mossy hue. After the Loeti joins the Leeambye the different colored waters flow side by side for some distance unmixed.
Before reaching the Loeti we came to a number of people from the Lobale region, hunting hippopotami. They fled precipitately as soon as they saw the Makololo, leaving their canoes and all their utensils and clothing. My own Makalaka, who were accustomed to plunder wherever they went, rushed after them like furies, totally regardless of my shouting. As this proceeding would have destroyed my character entirely at Lobale, I took my stand on a commanding position as they returned, and forced them to lay down all the plunder on a sand-bank, and leave it there for its lawful owners.
It was now quite evident that no healthy location could be obtained in which the Makololo would be allowed to live in peace. I had thus a fair excuse, if I had chosen to avail myself of it, of coming home and saying that the "door was shut", because the Lord's time had not yet come. But believing that it was my duty to devote some portion of my life to these (to me at least) very confiding and affectionate Makololo, I resolved to follow out the second part of my plan, though I had failed in accomplishing the first. The Leeba seemed to come from the N. and by W., or N.N.W.; so, having an old Portuguese map, which pointed out the Coanza as rising from the middle of the continent in 9 Deg. S. lat., I thought it probable that, when we had ascended the Leeba (from 14d 11') two or three degrees, we should then be within one hundred and twenty miles of the Coanza, and find no difficulty in following it down to the coast near Loanda. This was the logical deduction; but, as is the case with many a plausible theory, one of the premises was decidedly defective. The Coanza, as we afterward found, does not come from any where near the centre of the country.
The numbers of large game above Libonta are prodigious, and they proved remarkably tame. Eighty-one buffaloes defiled in slow procession before our fire one evening, within gunshot; and herds of splendid elands stood by day, without fear, at two hundred yards distance. They were all of the striped variety, and with their forearm markings, large dewlaps, and sleek skins, were a beautiful sight to see. The lions here roar much more than in the country near the lake, Zouga, and Chobe. One evening we had a good opportunity of hearing the utmost exertions the animal can make in that line. We had made our beds on a large sand-bank, and could be easily seen from all sides. A lion on the opposite shore amused himself for hours by roaring as loudly as he could, putting, as is usual in such cases, his mouth near the ground, to make the sound reverberate. The river was too broad for a ball to reach him, so we let him enjoy himself, certain that he durst not have been guilty of the impertinence in the Bushman country. Wherever the game abounds, these animals exist in proportionate numbers. Here they were very frequently seen, and two of the largest I ever saw seemed about as tall as common donkeys; but the mane made their bodies appear rather larger.
A party of Arabs from Zanzibar were in the country at this time. Sekeletu had gone from Naliele to the town of his mother before we arrived from the north, but left an ox for our use, and instructions for us to follow him thither. We came down a branch of the Leeambye called Marile, which departs from the main river in latitude 15d 15' 43" S., and is a fine deep stream about sixty yards wide. It makes the whole of the country around Naliele an island. When sleeping at a village in the same latitude as Naliele town, two of the Arabs mentioned made their appearance. They were quite as dark as the Makololo, but, having their heads shaved, I could not compare their hair with that of the inhabitants of the country. When we were about to leave they came to bid adieu, but I asked them to stay and help us to eat our ox. As they had scruples about eating an animal not blooded in their own way, I gained their good-will by saying I was quite of their opinion as to getting quit of the blood, and gave them two legs of an animal slaughtered by themselves. They professed the greatest detestation of the Portuguese, "because they eat pigs;" and disliked the English, "because they thrash them for selling slaves." I was silent about pork; though, had they seen me at a hippopotamus two days afterward, they would have set me down as being as much a heretic as any of that nation; but I ventured to tell them that I agreed with the English, that it was better to let the children grow up and comfort their mothers when they became old, than to carry them away and sell them across the sea. This they never attempt to justify; "they want them only to cultivate the land, and take care of them as their children." It is the same old story, justifying a monstrous wrong on pretense of taking care of those degraded portions of humanity which can not take care of themselves; doing evil that good may come.
These Arabs, or Moors, could read and write their own language readily; and, when speaking about our Savior, I admired the boldness with which they informed me "that Christ was a very good prophet, but Mohammed was far greater." And with respect to their loathing of pork, it may have some foundation in their nature; for I have known Bechuanas, who had no prejudice against the wild animal, and ate the tame without scruple, yet, unconscious of any cause of disgust, vomit it again. The Bechuanas south of the lake have a prejudice against eating fish, and allege a disgust to eating any thing like a serpent. This may arise from the remnants of serpent-worship floating in their minds, as, in addition to this horror of eating such animals, they sometimes render a sort of obeisance to living serpents by clapping their hands to them, and refusing to destroy the reptiles; but in the case of the hog they are conscious of no superstitious feeling.
Having parted with our Arab friends, we proceeded down the Marile till we re-entered the Leeambye, and went to the town of Ma-Sekeletu (mother of Sekeletu), opposite the island of Loyela. Sekeletu had always supplied me most liberally with food, and, as soon as I arrived, presented me with a pot of boiled meat, while his mother handed me a large jar of butter, of which they make great quantities for the purpose of anointing their bodies. He had himself sometimes felt the benefit of my way of putting aside a quantity of the meat after a meal, and had now followed my example by ordering some to be kept for me. According to their habits, every particle of an ox is devoured at one meal; and as the chief can not, without a deviation from their customs, eat alone, he is often compelled to suffer severely from hunger before another meal is ready. We henceforth always worked into each other's hands by saving a little for each other; and when some of the sticklers for use and custom grumbled, I advised them to eat like men, and not like vultures.
As this was the first visit which Sekeletu had paid to this part of his dominions, it was to many a season of great joy. The head men of each village presented oxen, milk, and beer, more than the horde which accompanied him could devour, though their abilities in that line are something wonderful. The people usually show their joy and work off their excitement in dances and songs. The dance consists of the men standing nearly naked in a circle, with clubs or small battle-axes in their hands, and each roaring at the loudest pitch of his voice, while they simultaneously lift one leg, stamp heavily twice with it, then lift the other and give one stamp with that; this is the only movement in common. The arms and head are often thrown about also in every direction; and all this time the roaring is kept up with the utmost possible vigor; the continued stamping makes a cloud of dust ascend, and they leave a deep ring in the ground where they stood. If the scene were witnessed in a lunatic asylum it would be nothing out of the way, and quite appropriate even, as a means of letting off the excessive excitement of the brain; but here gray-headed men joined in the performance with as much zest as others whose youth might be an excuse for making the perspiration stream off their bodies with the exertion. Motibe asked what I thought of the Makololo dance. I replied, "It is very hard work, and brings but small profit." "It is," replied he, "but it is very nice, and Sekeletu will give us an ox for dancing for him." He usually does slaughter an ox for the dancers when the work is over.
The women stand by, clapping their hands, and occasionally one advances into the circle, composed of a hundred men, makes a few movements, and then retires. As I never tried it, and am unable to enter into the spirit of the thing, I can not recommend the Makololo polka to the dancing world, but I have the authority of no less a person than Motibe, Sekeletu's father-in-law, for saying "it is very nice." They often asked if white people ever danced. I thought of the disease called St. Vitus's dance, but could not say that all our dancers were affected by it, and gave an answer which, I ought to be ashamed to own, did not raise some of our young countrywomen in the estimation of the Makololo.
As Sekeletu had been waiting for me at his mother's, we left the town as soon as I arrived, and proceeded down the river. Our speed with the stream was very great, for in one day we went from Litofe to Gonye, a distance of forty-four miles of latitude; and if we add to this the windings of the river, in longitude the distance will not be much less than sixty geographical miles. At this rate we soon reached Sesheke, and then the town of Linyanti.
I had been, during a nine weeks' tour, in closer contact with heathenism than I had ever been before; and though all, including the chief, were as kind and attentive to me as possible, and there was no want of food (oxen being slaughtered daily, sometimes ten at a time, more than sufficient for the wants of all), yet to endure the dancing, roaring, and singing, the jesting, anecdotes, grumbling, quarreling, and murdering of these children of nature, seemed more like a severe penance than any thing I had before met with in the course of my missionary duties. I took thence a more intense disgust at heathenism than I had before, and formed a greatly elevated opinion of the latent effects of missions in the south, among tribes which are reported to have been as savage as the Makololo. The indirect benefits which, to a casual observer, lie beneath the surface and are inappreciable, in reference to the probable wide diffusion of Christianity at some future time, are worth all the money and labor that have been expended to produce them.