Missionary Travels and Researches in South Africa by David Livingstone (fun to read .txt) 📕

know the value of it well, they prefer losing it rather than the whole future crop. This conduct seemed to me so very unlikely in men who bring the dust in quills, and even put in a few seeds of a certain plant as a charm to prevent their losing any of it on the way, that I doubted the authority of my informant; but I found the report verified by all the Portuguese who knew the native language and mode of thinking, and give the statement for what it is worth. If it is really practiced, the custom may have been introduced by some knowing one who wished to defraud the chiefs of their due; for we are informed in Portuguese history that in former times these pieces or flakes of gold were considered the perquisites of the chiefs.

Major Sicard, the commandant, whose kindness to me and my people was unbounded, presented a rosary made of the gold of the country, the workmanship of a native of Tete, to my little daughter; also specimens of the gold-dust of three different places, which, with the coal of Muatize and Morongoze, are deposited in the Museum of Practical Geology, Jermyn Street, London.

All the cultivation is carried on with hoes in the native manner, and considerable quantities of Holcus sorghum', maize,Pennisetum typhoideum', or lotsa of the Balonda, millet, rice, and wheat are raised, as also several kinds of beans -- one of which, called "litloo" by the Bechuanas, yields under ground, as well as the `Arachis hypogaea', or ground-nut; with cucumbers, pumpkins, and melons.

The wheat is sown in low-lying places which are annually flooded by the Zambesi. When the waters retire, the women drop a few grains in a hole made with a hoe, then push back the soil with the foot.

One weeding alone is required before the grain comes to maturity.

This simple process represents all our subsoil plowing, liming, manuring, and harrowing, for in four months after planting a good crop is ready for the sickle, and has been known to yield a hundred-fold.

It flourished still more at Zumbo. No irrigation is required, because here there are gentle rains, almost like mist, in winter, which go by the name of "wheat-showers", and are unknown in the interior, where no winter rain ever falls. The rains at Tete come from the east, though the prevailing winds come from the S.S.E.

The finest portion of the flour does not make bread nearly so white as the seconds, and here the boyaloa (pombe), or native beer, is employed to mix with the flour instead of yeast. It makes excellent bread.

At Kilimane, where the cocoanut palm abounds, the toddy from it, called "sura", is used for the same purpose, and makes the bread still lighter.

As it was necessary to leave most of my men at this place, Major Sicard gave them a portion of land on which to cultivate their own food, generously supplying them with corn in the mean time. He also said that my young men might go and hunt elephants in company with his servants, and purchase goods with both the ivory and dried meat, in order that they might have something to take with them on their return to Sekeletu.

The men were delighted with his liberality, and soon sixty or seventy of them set off to engage in this enterprise. There was no calico to be had at this time in Tete, but the commandant handsomely furnished my men with clothing. I was in a state of want myself, and, though I pressed him to take payment in ivory for both myself and men, he refused all recompense.

I shall ever remember his kindness with deep gratitude. He has written me, since my arrival in England, that my men had killed four elephants in the course of two months after my departure.

On the day of my arrival I was visited by all the gentlemen of the village, both white and colored, including the padre. Not one of them had any idea as to where the source of the Zambesi lay. They sent for the best traveled natives, but none of them knew the river even as far as Kansala. The father of one of the rebels who had been fighting against them had been a great traveler to the southwest, and had even heard of our visit to Lake Ngami; but he was equally ignorant with all the others that the Zambesi flowed in the centre of the country.

They had, however, more knowledge of the country to the north of Tete than I had. One man, who had gone to Cazembe with Major Monteiro, stated that he had seen the Luapura or Loapula flowing past the town of that chieftain into the Luameji or Leeambye, but imagined that it found its way, somehow or other, into Angola.

The fact that sometimes rivers were seen to flow like this toward the centre of the country, led geographers to the supposition that inner Africa was composed of elevated sandy plains, into which rivers ran and were lost. One of the gentlemen present, Senhor Candido, had visited a lake 45 days to the N.N.W. of Tete, which is probably the Lake Maravi of geographers, as in going thither they pass through the people of that name. The inhabitants of its southern coast are named Shiva; those on the north, Mujao; and they call the lake Nyanja or Nyanje, which simply means a large water, or bed of a large river.

A high mountain stands in the middle of it, called Murombo or Murombola, which is inhabited by people who have much cattle. He stated that he crossed the Nyanja at a narrow part, and was 36 hours in the passage.

The canoes were punted the whole way, and, if we take the rate about two miles per hour, it may be sixty or seventy miles in breadth.

The country all round was composed of level plains covered with grass, and, indeed, in going thither they traveled seven or eight days without wood, and cooked their food with grass and stalks of native corn alone.

The people sold their cattle at a very cheap rate. From the southern extremity of the lake two rivers issue forth: one, named after itself, the Nyanja, which passes into the sea on the east coast under another name; and the Shire, which flows into the Zambesi a little below Senna.

The Shire is named Shirwa at its point of departure from the lake, and Senhor Candido was informed, when there, that the lake was simply an expansion of the River Nyanja, which comes from the north and encircles the mountain Murombo, the meaning of which is junction or union, in reference to the water having parted at its northern extremity, and united again at its southern. The Shire flows through a low, flat, marshy country, but abounding in population, and they are said to be brave.

The Portuguese are unable to navigate the Shire up to the Lake Nyanja, because of the great abundance of a water-plant which requires no soil, and which they name "alfacinya" (`Pistia stratiotes'), from its resemblance to a lettuce. This completely obstructs the progress of canoes.

In confirmation of this I may state that, when I passed the mouth of the Shire, great quantities of this same plant were floating from it into the Zambesi, and many parts of the banks below were covered with the dead plants.

Senhor Candido stated that slight earthquakes have happened several times in the country of the Maravi, and at no great distance from Tete.

The motion seems to come from the eastward, and never to have lasted more than a few seconds. They are named in the Maravi tongue "shiwo", and in that of the people of Tete "shitakoteko", or "shivering".

This agrees exactly with what has taken place in the coast of Mozambique --

a few slight shocks of short duration, and all appearing to come from the east. At Senna, too, a single shock has been felt several times, which shook the doors and windows, and made the glasses jingle.

Both Tete and Senna have hot springs in their vicinity, but the shocks seemed to come, not from them, but from the east, and proceed to the west. They are probably connected with the active volcanoes in the island of Bourbon.

As Senhor Candido holds the office of judge in all the disputes of the natives, and knows their language perfectly, his statement may be relied on that all the natives of this region have a clear idea of a Supreme Being, the maker and governor of all things.

He is named "Morimo", "Molungo", "Reza", "Mpambe", in the different dialects spoken. The Barotse name him "Nyampi", and the Balonda "Zambi". All promptly acknowledge him as the ruler over all. They also fully believe in the soul's continued existence apart from the body, and visit the graves of relatives, making offerings of food, beer, etc. When undergoing the ordeal, they hold up their hands to the Ruler of Heaven, as if appealing to him to assert their innocence. When they escape, or recover from sickness, or are delivered from any danger, they offer a sacrifice of a fowl or a sheep, pouring out the blood as a libation to the soul of some departed relative.

They believe in the transmigration of souls, and also that while persons are still living they may enter into lions and alligators, and then return again to their own bodies.

While still at Tete the son of Monomotapa paid the commandant a visit.

He is named Mozungo, or "White Man", has a narrow tapering head, and probably none of the ability or energy his father possessed.

He was the favorite of his father, who hoped that he would occupy his place.

A strong party, however, in the tribe placed Katalosa in the chieftainship, and the son became, as they say, a child of this man. The Portuguese have repeatedly received offers of territory if they would only attend the interment of the departed chief with troops, fire off many rounds of cartridges over the grave, and then give eclat to the installment of the new chief. Their presence would probably influence the election, for many would vote on the side of power, and a candidate might feel it worth while to grant a good piece of land, if thereby he could secure the chieftainship to himself.

When the Portuguese traders wish to pass into the country beyond Katalosa, they present him with about thirty-two yards of calico and some other goods, and he then gives them leave to pass in whatever direction they choose to go. They must, however, give certain quantities of cloth to a number of inferior chiefs beside, and they are subject to the game-laws.

They have thus a body of exclusive tribes around them, preventing direct intercourse between them and the population beyond.

It is strange that, when they had the power, they did not insist on the free navigation of the Zambesi. I can only account for this in the same way in which I accounted for a similar state of things in the west. All the traders have been in the hands of slaves, and have wanted that moral courage which a free man, with free servants on whom he can depend, usually possesses. If the English had been here, they would have insisted on the free navigation of this pathway as an indispensable condition of friendship. The present system is a serious difficulty in the way of developing the resources of the country, and might prove fatal to an unarmed expedition. If this desirable and