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

The months of low water still admit of navigation by launches, and would permit small vessels equal to the Thames steamers to ply with ease in the deep channel. If a steamer were sent to examine the Zambesi, I would recommend one of the lightest draught, and the months of May, June, and July for passing through the delta; and this not so much for fear of want of water as the danger of being grounded on a sand or mud bank, and the health of the crew being endangered by the delay.

In the months referred to no obstruction would be incurred in the channel below Tete. Twenty or thirty miles above that point we have a small rapid, of which I regret my inability to speak, as (mentioned already) I did not visit it. But, taking the distance below this point, we have, in round numbers, 300 miles of navigable river.

Above this rapid we have another reach of 300 miles, with sand, but no mud banks in it, which brings us to the foot of the eastern ridge.

Let it not, however, be thought that a vessel by going thither would return laden with ivory and gold-dust. The Portuguese of Tete pick up all the merchandise of the tribes in their vicinity, and, though I came out by traversing the people with whom the Portuguese have been at war, it does not follow that it will be perfectly safe for others to go in whose goods may be a stronger temptation to cupidity than any thing I possessed. When we get beyond the hostile population mentioned, we reach a very different race. On the latter my chief hopes at present rest.

All of them, however, are willing and anxious to engage in trade, and, while eager for this, none have ever been encouraged to cultivate the raw materials of commerce. Their country is well adapted for cotton; and I venture to entertain the hope that by distributing seeds of better kinds than that which is found indigenous, and stimulating the natives to cultivate it by affording them the certainty of a market for all they may produce, we may engender a feeling of mutual dependence between them and ourselves. I have a twofold object in view, and believe that, by guiding our missionary labors so as to benefit our own country, we shall thereby more effectually and permanently benefit the heathen. Seven years were spent at Kolobeng in instructing my friends there; but the country being incapable of raising materials for exportation, when the Boers made their murderous attack and scattered the tribe for a season, none sympathized except a few Christian friends. Had the people of Kolobeng been in the habit of raising the raw materials of English commerce, the outrage would have been felt in England; or, what is more likely to have been the case, the people would have raised themselves in the scale by barter, and have become, like the Basutos of Moshesh and people of Kuruman, possessed of fire-arms, and the Boers would never have made the attack at all.

We ought to encourage the Africans to cultivate for our markets, as the most effectual means, next to the Gospel, of their elevation.

It is in the hope of working out this idea that I propose the formation of stations on the Zambesi beyond the Portuguese territory, but having communication through them with the coast. A chain of stations admitting of easy and speedy intercourse, such as might be formed along the flank of the eastern ridge, would be in a favorable position for carrying out the objects in view. The London Missionary Society has resolved to have a station among the Makololo on the north bank, and another on the south among the Matebele. The Church -- Wesleyan, Baptist, and that most energetic body, the Free Church --

could each find desirable locations among the Batoka and adjacent tribes.

The country is so extensive there is no fear of clashing.

All classes of Christians find that sectarian rancor soon dies out when they are working together among and for the real heathen.

Only let the healthy locality be searched for and fixed upon, and then there will be free scope to work in the same cause in various directions, without that loss of men which the system of missions on the unhealthy coasts entails. While respectfully submitting the plan to these influential societies, I can positively state that, when fairly in the interior, there is perfect security for life and property among a people who will at least listen and reason.

Eight of my men begged to be allowed to come as far as Kilimane, and, thinking that they would there see the ocean, I consented to their coming, though the food was so scarce in consequence of a dearth that they were compelled to suffer some hunger. They would fain have come farther; for when Sekeletu parted with them, his orders were that none of them should turn until they had reached Ma Robert and brought her back with them.

On my explaining the difficulty of crossing the sea, he said, "Wherever you lead, they must follow." As I did not know well how I should get home myself, I advised them to go back to Tete, where food was abundant, and there await my return. I bought a quantity of calico and brass wire with ten of the smaller tusks which we had in our charge, and sent the former back as clothing to those who remained at Tete. As there were still twenty tusks left, I deposited them with Colonel Nunes, that, in the event of any thing happening to prevent my return, the impression might not be produced in the country that I had made away with Sekeletu's ivory. I instructed Colonel Nunes, in case of my death, to sell the tusks and deliver the proceeds to my men; but I intended, if my life should be prolonged, to purchase the goods ordered by Sekeletu in England with my own money, and pay myself on my return out of the price of the ivory. This I explained to the men fully, and they, understanding the matter, replied, "Nay, father, you will not die; you will return to take us back to Sekeletu." They promised to wait till I came back, and, on my part, I assured them that nothing but death would prevent my return. This I said, though while waiting at Kilimane a letter came from the Directors of the London Missionary Society stating that "they were restricted in their power of aiding plans connected only remotely with the spread of the Gospel, and that the financial circumstances of the society were not such as to afford any ground of hope that it would be in a position, within any definite period, to enter upon untried, remote, and difficult fields of labor."

This has been explained since as an effusion caused by temporary financial depression; but, feeling perfect confidence in my Makololo friends, I was determined to return and trust to their generosity.

The old love of independence, which I had so strongly before joining the society, again returned. It was roused by a mistaken view of what this letter meant; for the directors, immediately on my reaching home, saw the great importance of the opening, and entered with enlightened zeal on the work of sending the Gospel into the new field. It is to be hoped that their constituents will not only enable them to begin, but to carry out their plans, and that no material depression will ever again be permitted, nor appearance of spasmodic benevolence recur. While I hope to continue the same cordial co-operation and friendship which have always characterized our intercourse, various reasons induce me to withdraw from pecuniary dependence on any society. I have done something for the heathen, but for an aged mother, who has still more sacred claims than they, I have been able to do nothing, and a continuance of the connection would be a perpetuation of my inability to make any provision for her declining years. In addition to "clergyman's sore throat", which partially disabled me from the work, my father's death imposed new obligations; and a fresh source of income having been opened to me without my asking, I had no hesitation in accepting what would enable me to fulfill my duty to my aged parent as well as to the heathen.

If the reader remembers the way in which I was led, while teaching the Bakwains, to commence exploration, he will, I think, recognize the hand of Providence. Anterior to that, when Mr. Moffat began to give the Bible -- the Magna Charta of all the rights and privileges of modern civilization -- to the Bechuanas, Sebituane went north, and spread the language into which he was translating the sacred oracles in a new region larger than France. Sebituane, at the same time, rooted out hordes of bloody savages, among whom no white man could have gone without leaving his skull to ornament some village.

He opened up the way for me -- let us hope also for the Bible.

Then, again, while I was laboring at Kolobeng, seeing only a small arc of the cycle of Providence, I could not understand it, and felt inclined to ascribe our successive and prolonged droughts to the wicked one. But when forced by these and the Boers to become explorer, and open a new country in the north rather than set my face southward, where missionaries are not needed, the gracious Spirit of God influenced the minds of the heathen to regard me with favor; the Divine hand is again perceived. Then I turned away westward rather than in the opposite direction, chiefly from observing that some native Portuguese, though influenced by the hope of a reward from their government to cross the continent, had been obliged to return from the east without accomplishing their object. Had I gone at first in the eastern direction, which the course of the great Leeambye seemed to invite, I should have come among the belligerents near Tete when the war was raging at its height, instead of, as it happened, when all was over. And again, when enabled to reach Loanda, the resolution to do my duty by going back to Linyanti probably saved me from the fate of my papers in the "Forerunner". And then, last of all, this new country is partially opened to the sympathies of Christendom, and I find that Sechele himself has, though unbidden by man, been teaching his own people. In fact, he has been doing all that I was prevented from doing, and I have been employed in exploring --

a work I had no previous intention of performing. I think that I see the operation of the unseen hand in all this, and I humbly hope that it will still guide me to do good in my day and generation in Africa.

Viewing the success awarded to opening up the new country as a development of Divine Providence in relation to the African family, the mind naturally turns to the probable influence it may have on negro slavery, and more especially on the practice of it by a large portion of our own race. We now demand increased supplies of cotton and sugar, and then reprobate the means our American brethren adopt to supply our wants. We claim a right to speak about this evil, and also to act in reference to its removal, the more especially because we are of one blood. It