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

I dreaded the "Tampans", so common in all old huts; but outside of it we had thousands of mosquitoes, and cold dew began to be deposited, so we were fain to crawl beneath its shelter.

We were close to the reeds, and could listen to the strange sounds which are often heard there. By day I had seen water-snakes putting up their heads and swimming about. There were great numbers of otters (`Lutra inunguis', F. Cuvier), which have made little spoors all over the plains in search of the fishes, among the tall grass of these flooded prairies; curious birds, too, jerked and wriggled among these reedy masses, and we heard human-like voices and unearthly sounds, with splash, guggle, jupp, as if rare fun were going on in their uncouth haunts. At one time something came near us, making a splashing like that of a canoe or hippopotamus; thinking it to be the Makololo, we got up, listened, and shouted; then discharged a gun several times; but the noise continued without intermission for an hour. After a damp, cold night we set to, early in the morning, at our work of exploring again, but left the pontoon in order to lighten our labor. The ant-hills are here very high, some thirty feet, and of a base so broad that trees grow on them; while the lands, annually flooded, bear nothing but grass.

From one of these ant-hills we discovered an inlet to the Chobe; and, having gone back for the pontoon, we launched ourselves on a deep river, here from eighty to one hundred yards wide. I gave my companion strict injunctions to stick by the pontoon in case a hippopotamus should look at us; nor was this caution unnecessary, for one came up at our side and made a desperate plunge off.

We had passed over him. The wave he made caused the pontoon to glide quickly away from him.

We paddled on from midday till sunset. There was nothing but a wall of reed on each bank, and we saw every prospect of spending a supperless night in our float; but just as the short twilight of these parts was commencing, we perceived on the north bank the village of Moremi, one of the Makololo, whose acquaintance I had made on our former visit, and who was now located on the island Mahonta (lat. 17d 58' S., long. 24d 6' E.).

The villagers looked as we may suppose people do who see a ghost, and in their figurative way of speaking said, "He has dropped among us from the clouds, yet came riding on the back of a hippopotamus!

We Makololo thought no one could cross the Chobe without our knowledge, but here he drops among us like a bird."

Next day we returned in canoes across the flooded lands, and found that, in our absence, the men had allowed the cattle to wander into a very small patch of wood to the west containing the tsetse; this carelessness cost me ten fine large oxen. After remaining a few days, some of the head men of the Makololo came down from Linyanti, with a large party of Barotse, to take us across the river.

This they did in fine style, swimming and diving among the oxen more like alligators than men, and taking the wagons to pieces and carrying them across on a number of canoes lashed together.

We were now among friends; so going about thirty miles to the north, in order to avoid the still flooded lands on the north of the Chobe, we turned westward toward Linyanti (lat. 18d 17' 20" S., long. 23d 50' 9" E.), where we arrived on the 23d of May, 1853. This is the capital town of the Makololo, and only a short distance from our wagon-stand of 1851

(lat. 18d 20' S., long. 23d 50' E.).

Chapter 9.

Reception at Linyanti -- The court Herald -- Sekeletu obtains the Chieftainship from his Sister -- Mpepe's Plot -- Slave-trading Mambari -- Their sudden Flight -- Sekeletu narrowly escapes Assassination --

Execution of Mpepe -- The Courts of Law -- Mode of trying Offenses --

Sekeletu's Reason for not learning to read the Bible --

The Disposition made of the Wives of a deceased Chief --

Makololo Women -- They work but little -- Employ Serfs --

Their Drink, Dress, and Ornaments -- Public Religious Services in the Kotla -- Unfavorable Associations of the place -- Native Doctors --

Proposals to teach the Makololo to read -- Sekeletu's Present --

Reason for accepting it -- Trading in Ivory -- Accidental Fire --

Presents for Sekeletu -- Two Breeds of native Cattle --

Ornamenting the Cattle -- The Women and the Looking-glass --

Mode of preparing the Skins of Oxen for Mantles and for Shields --

Throwing the Spear.

The whole population of Linyanti, numbering between six and seven thousand souls, turned out en masse to see the wagons in motion.

They had never witnessed the phenomenon before, we having on the former occasion departed by night. Sekeletu, now in power, received us in what is considered royal style, setting before us a great number of pots of boyaloa, the beer of the country.

These were brought by women, and each bearer takes a good draught of the beer when she sets it down, by way of "tasting", to show that there is no poison.

The court herald, an old man who occupied the post also in Sebituane's time, stood up, and after some antics, such as leaping, and shouting at the top of his voice, roared out some adulatory sentences, as, "Don't I see the white man? Don't I see the comrade of Sebituane?

Don't I see the father of Sekeletu?" -- "We want sleep." --

"Give your son sleep, my lord," etc., etc. The perquisites of this man are the heads of all the cattle slaughtered by the chief, and he even takes a share of the tribute before it is distributed and taken out of the kotla.

He is expected to utter all the proclamations, call assemblies, keep the kotla clean, and the fire burning every evening, and when a person is executed in public he drags away the body.

I found Sekeletu a young man of eighteen years of age, of that dark yellow or coffee-and-milk color, of which the Makololo are so proud, because it distinguishes them considerably from the black tribes on the rivers. He is about five feet seven in height, and neither so good looking nor of so much ability as his father was, but is equally friendly to the English. Sebituane installed his daughter Mamochisane into the chieftainship long before his death, but, with all his acuteness, the idea of her having a husband who should not be her lord did not seem to enter his mind. He wished to make her his successor, probably in imitation of some of the negro tribes with whom he had come into contact; but, being of the Bechuana race, he could not look upon the husband except as the woman's lord; so he told her all the men were hers -- she might take any one, but ought to keep none. In fact, he thought she might do with the men what he could do with the women; but these men had other wives; and, according to a saying in the country, "the tongues of women can not be governed," they made her miserable by their remarks.

One man whom she chose was even called her wife, and her son the child of Mamochisane's wife; but the arrangement was so distasteful to Mamochisane herself that, as soon as Sebituane died, she said she never would consent to govern the Makololo so long as she had a brother living. Sekeletu, being afraid of another member of the family, Mpepe, who had pretensions to the chieftainship, urged his sister strongly to remain as she had always been, and allow him to support her authority by leading the Makololo when they went forth to war. Three days were spent in public discussion on the point. Mpepe insinuated that Sekeletu was not the lawful son of Sebituane, on account of his mother having been the wife of another chief before her marriage with Sebituane; Mamochisane, however, upheld Sekeletu's claims, and at last stood up in the assembly and addressed him with a womanly gush of tears: "I have been a chief only because my father wished it. I always would have preferred to be married and have a family like other women.

You, Sekeletu, must be chief, and build up your father's house."

This was a death-blow to the hopes of Mpepe.

As it will enable the reader to understand the social and political relations of these people, I will add a few more particulars respecting Mpepe.

Sebituane, having no son to take the leadership of the "Mopato"

of the age of his daughter, chose him, as the nearest male relative, to occupy that post; and presuming from Mpepe's connection with his family that he would attend to his interests and relieve him from care, he handed his cattle over to his custody. Mpepe removed to the chief town, "Naliele", and took such effectual charge of all the cattle that Sebituane saw he could only set matters on their former footing by the severe measure of Mpepe's execution. Being unwilling to do this, and fearing the enchantments which, by means of a number of Barotse doctors, Mpepe now used in a hut built for the purpose, and longing for peaceful retirement after thirty years' fighting, he heard with pleasure of our arrival at the lake, and came down as far as Sesheke to meet us.

He had an idea, picked up from some of the numerous strangers who visited him, that white men had a "pot (a cannon) in their towns which would burn up any attacking party;" and he thought if he could only get this he would be able to "sleep" the remainder of his days in peace.

This he hoped to obtain from the white men. Hence the cry of the herald, "Give us sleep." It is remarkable how anxious for peace those who have been fighting all their lives appear to be.

When Sekeletu was installed in the chieftainship, he felt his position rather insecure, for it was believed that the incantations of Mpepe had an intimate connection with Sebituane's death. Indeed, the latter had said to his son, "That hut of incantation will prove fatal to either you or me."

When the Mambari, in 1850, took home a favorable report of this new market to the west, a number of half-caste Portuguese slave-traders were induced to come in 1853; and one, who resembled closely a real Portuguese, came to Linyanti while I was there. This man had no merchandise, and pretended to have come in order to inquire "what sort of goods were necessary for the market." He seemed much disconcerted by my presence there. Sekeletu presented him with an elephant's tusk and an ox; and when he had departed about fifty miles to the westward, he carried off an entire village of the Bakalahari belonging to the Makololo.

He had a number of armed slaves with him; and as all the villagers -- men, women, and children -- were removed, and the fact was unknown until a considerable time afterward, it is not certain whether his object was obtained by violence or by fair promises. In either case, slavery must have been the portion of these poor people. He was