Wikatani--Bishop Mackenzie's favourite boy--met a brother here, and he finds that he has an elder brother and a sister at Kabinga's. The father who sold him into slavery is dead. He wishes to stop with his relatives, and it will be well if he does. Though he has not much to say, what he does advance against the slave-trade will have its weight, and it will all be in the way of preparation for better times and more light.

The elder brother was sent for, but had not arrived when it was necessary for us to leave Mponda's on the Rivulet Ntemangokwe. I therefore gave Wikatani some cloth, a flint gun instead of the percussion one he carried, some flints, paper to write upon, and commended him to Mponda's care till his relatives arrived. He has lately shown a good deal of levity, and perhaps it is best that he should have a touch of what the world is in reality.

[In a letter written about this time Dr. Livingstone, in speaking of Wikatani, says, "He met with a brother, and found that he had two brothers and one or two sisters living down at the western sh.o.r.e of Lake Pamelombe under Kabinga. He thought that his relatives would not again sell him. I had asked him if he wished to remain, and he at once said yes, so I did not attempt to dissuade him: his excessive levity will perhaps be cooled by marriage. I think he may do good by telling some of what he has seen and heard. I asked him if he would obey an order from his chief to hunt the Manganja, and he said, 'No.' I hope he won't. In the event of any mission coming into the country of Mataka, he will go there. I gave him paper to write to you,[24] and, commending him to the chiefs, bade the poor boy farewell. I was sorry to part with him, but the Arabs tell the Waiyau chiefs that our object in liberating slaves is to make them our own and turn them to our religion. I had declared to them, through Wikatani as interpreter, that they never became our slaves, and were at liberty to go back to their relatives if they liked; and now it was impossible to object to Wikatani going without stultifying my own statements." It is only necessary to repeat that Wikatani and Chuma had been liberated from the slavers by Dr. Livingstone and Bishop Mackenzie in 1861; they were mere children when set free.

We must not forget to record the fact that when Mr. Young reached Maponda, two years afterwards, to ascertain whether the Doctor really had been murdered, as Musa declared, he was most hospitably received by the chief, who had by this time a great appreciation of everything English.]

The lines of tattoo of the different tribes serve for ornaments, and are resorted to most by the women; it is a sort of heraldry closely resembling the Highland tartans.

[Ill.u.s.tration: Manganja and Machinga women (from a Drawing by the late Dr. Meller).]

FOOTNOTES:

[16] Coal was shown to a group of natives when first the _Pioneer_ ascended the river Shire. Members of numerous tribes were present, and all recognised it at once as Makala or coal.--ED.

[17] Dr. Livingstone heard this subsequently when at Casembe's.

[18] The greater part were driven down into the Manganja country by war and famine combined, and eventually filled the slave gangs of the Portuguese, whose agents went from Tette and Senna to procure them.--ED.

[19] p.r.o.nounced Mkata by the Waiyau.--ED.

[20] Earthquakes are by no means uncommon. A slight shock was felt in 1861 at Magomero; on asking the natives if they knew the cause of it, they replied that on one occasion, after a very severe earthquake which shook boulders off the mountains, all the wise men of the country a.s.sembled to talk about it and came to the following conclusion, that a star had fallen from heaven into the sea, and that the bubbling caused the whole earth to rock; they said the effect was the same as that caused by throwing, a red-hot stone into a pot of water.--ED.

[21] The Waiyau language differs very much from the Nya.s.sa, and is exceedingly difficult to master: it holds good from the coast to Nya.s.sa, but to the west of the Lake the Nya.s.sa tongue is spoken over a vast tract.--ED.

[22] We shall see that more to the north the hump entirely disappears.

[23] It is very singular to witness the disgust with which the idea of drinking milk is received by most of these tribes when we remember that the Caffre nations on the south, and again, tribes more to the north, subsist princ.i.p.ally on it. A lad will undergo punishment rather than milk a goat. Eggs are likewise steadily eschewed.--ED.

[24] To myself.--ED.

CHAPTER V.

Crosses Cape Maclear. The havildar demoralised. The discomfited chief. Beaches Marenga's town. The earth-sponge. Description of Marenga's town. Rumours of Mazitu. Musa and the Johanna men desert. Beaches Kimsusa's. His delight at seeing the Doctor once more. The fat ram. Kimsusa relates his experience of Livingstone's advice. Chuma finds relatives. Kimsusa solves the transport difficulty n.o.bly. Another old fishing acquaintance.

Description of the people and country on the west of the Lake.

The Kanthundas. Kauma. Iron-smelting. An African Sir Colin Campbell. Milandos.

_21st September, 1866._--We marched westwards, making across the base of Cape Maclear. Two men employed as guides and carriers, went along grumbling that their dignity was so outraged by working--"only fancy Waiyau carrying like slaves!!" They went but a short distance, and took advantage of my being in front to lay down the loads, one of which consisted of the havildar's bed and cooking things; here they opened the other bundle and paid themselves--the gallant havildar sitting and looking on. He has never been of the smallest use, and lately has pretended to mysterious pains in his feet; no swelling or other symptom accompanied this complaint. On coming to Pima's village he ate a whole fowl and some fish for supper, slept soundly till daybreak, then on awaking commenced a furious groaning--"feet were so bad." I told him that people usually moaned when insensible, but he had kept quiet till he awaked; he sulked at this, and remained all day, though I sent a man to carry his kit for him, and when he came up he had changed the seat of his complaint from his feet to any part of his abdomen. He gave off his gun-belt and pouch to the carrier.

This was a blind to me, for I examined and found that he had already been stealing and selling his ammunition: this is all preparatory to returning to the coast with some slave-trader. Nothing can exceed the ease and grace with which sepoys can glide from a swagger into the most abject begging of food from the villagers. He has remained behind.

_22nd September, 1866._--The hills we crossed were about 700 feet above Nya.s.sa, generally covered with trees; no people were seen. We slept by the brook Sikoche. Rocks of hardened sandstone rested on mica schist, which had an efflorescence of alum on it, above this was dolomite; the hills often capped with it and oak-spar, giving a snowy appearance. We had a Waiyau party with us--six handsomely-attired women carried huge pots of beer for their husbands, who very liberally invited us to partake. After seven hours' hard travelling we came to the village, where we spend Sunday by the torrent Usangazi, and near a remarkable mountain, Namasi. The chief, a one-eyed man, was rather coy--coming _incognito_ to visit us; and, as I suspected that he was present, I asked if the chief were an old woman, afraid to look at and welcome a stranger? All burst into a laugh, and looked at him, when he felt forced to join in it, and asked what sort of food we liked best. Chuma put this clear enough by saying, "He eats everything eaten by the Waiyau." This tribe, or rather the Machinga, now supersede the Manganja. We pa.s.sed one village of the latter near this, a sad, tumble-down affair, while the Waiyau villages are very neat, with handsome straw or reed fences all around their huts.

_24th September, 1866._--We went only 2-1/2 miles to the village of Marenga, a very large one, situated at the eastern edge of the bottom of the heel of the Lake. The chief is ill of a loathsome disease derived direct from the Arabs. Raised patches of scab of circular form disfigure the face and neck as well as other parts. His brother begged me to see him and administer some remedy for the same complaint. He is at a village a little way off, and though sent for, was too ill to come or to be carried. The tribe is of Babisa origin. Many of these people had gone to the coast as traders, and returning with arms and ammunition joined the Waiyau in their forays on the Manganja, and eventually set themselves up as an independent tribe. The women do not wear the lip-ring, though the majority of them are Waiyau. They cultivate largely, and have plenty to eat. They have cattle, but do not milk them.

The bogs, or earthen sponges,[25] of this country occupy a most important part in its physical geography, and probably explain the annual inundations of most of the rivers. Wherever a plain sloping towards a narrow opening in hills or higher ground exists, there we have the conditions requisite for the formation of an African sponge.

The vegetation, not being of a heathy or peat-forming kind, falls down, rots, and then forms rich black loam. In many cases a ma.s.s of this loam, two or three feet thick, rests on a bed of pure river sand, which is revealed by crabs and other aquatic animals bringing it to the surface. At present, in the dry season, the black loam is cracked in all directions, and the cracks are often as much as three inches wide, and very deep. The whole surface has now fallen down, and rests on the sand, but when the rains come, the first supply is nearly all absorbed in the sand. The black loam forms soft slush, and floats on the sand. The narrow opening prevents it from moving off in a landslip, but an oozing spring rises at that spot. All the pools in the lower portion of this spring-course are filled by the first rains, which happen south of the equator when the sun goes vertically over any spot. The second, or greater rains, happen in his course north again, when all the bogs and river-courses being wet, the supply runs off, and forms the inundation: this was certainly the case as observed on the Zambesi and Shire, and, taking the different times for the sun's pa.s.sage north of the equator, it explains the inundation of the Nile.

_25th September, 1866._--Marenga's town on the west sh.o.r.e of Lake Nya.s.sa is very large, and his people collected in great numbers to gaze at the stranger. The chief's brother asked a few questions, and I took the occasion to be a good one for telling him something about the Bible and the future state. The men said that their fathers had never told them aught about the soul, but they thought that the whole man rotted and came to nothing. What I said was very nicely put by a volunteer spokesman, who seemed to have a gift that way, for all listened most attentively, and especially when told that our Father in heaven loved all, and heard prayers addressed to Him.

Marenga came dressed in a red-figured silk shawl, and attended by about ten court beauties, who spread a mat for him, then a cloth above, and sat down as if to support him. He asked me to examine his case inside a hut. He exhibited his loathsome skin disease, and being blacker than his wives, the blotches with which he was covered made him appear very ugly. He thought that the disease was in the country before Arabs came. Another new disease acquired from them was the small-pox.

_26th September, 1866._--An Arab pa.s.sed us yesterday, his slaves going by another route across the base of Cape Maclear. He told Musa that all the country in front was full of Mazitu; that forty-four Arabs and their followers had been killed by them at Kasungu, and he only escaped. Musa and all the Johanna men now declared that they would go no farther. Musa said, "No good country that; I want to go back to Johanna to see my father and mother and son." I took him to Marenga, and asked the chief about the Mazitu. He explained that the disturbance was caused by the Manganja finding that Jumbe brought Arabs and ammunition into the country every year, and they resented it in consequence; they would not allow more to come, because they were the sufferers, and their nation was getting destroyed.

I explained to Musa that we should avoid the Mazitu: Marenga added, "There are no Mazitu near where you are going;" but Musa's eyes _stood out_ with terror, and he said, "I no can believe that man." But I inquired, "How can you believe the Arab so easily?" Musa answered, "I ask him to tell me true, and he say true, true," &c.

When we started, all the Johanna men walked off, leaving the goods on the ground. They have been such inveterate thieves that I am not sorry to get rid of them; for though my party is now inconveniently small, I could not trust them with flints in their guns, nor allow them to remain behind, for their object was invariably to plunder their loads.

[Here then we have Livingstone's account of the origin of that well-told story, which at first seemed too true. How Mr. Edward Young, R.N., declared it to be false, and subsequently proved it untrue, is already well known. This officer's quick voyage to Lake Nya.s.sa reflected the greatest credit on him, and all hearts were filled with joy when he returned and reported the tale of Livingstone's murder to be merely an invention of Musa and his comrades.]

I ought to mention that the stealing by the Johanna men was not the effect of hunger; it attained its height when we had plenty. If one remained behind, we knew his object in delaying was stealing. He gave what he filched to the others, and Musa shared the dainties they bought with the stolen property. When spoken to he would say, "I every day tell Johanna men no steal Doctor's things." As he came away and left them in the march, I insisted out his bringing up all his men; this he did not relish, and the amount stolen was not small. One stole fifteen pounds of fine powder, another seven, another left six table-cloths out of about twenty-four; another called out to a man to bring a fish, and he would buy it with beads, the beads being stolen, and Musa knew it all and connived at it; but it was terror that drove him away at last.

With our goods in canoes we went round the bottom of the heel of Nya.s.sa, slept among reeds, and next morning (27th) landed at Msangwa, which is nearly opposite Kimsusa's, or Katosa's, as the Makololo called him. A man had been taken off by a crocodile last night; he had been drinking beer, and went down to the water to cool himself, where he lay down, and the brute seized him. The water was very muddy, being stirred up by an east wind, which lashed the waves into our canoes, and wetted our things. The loud wail of the women is very painful to hear; it sounds so dolefully.

_28th, September, 1866._--We reached Kinisusa's, below Mount Mulundini, of Kirk's range.[26] The chief was absent, but he was sent for immediately: his town has much increased since I saw it last.

_29th September, 1866._--Another Arab pa.s.sed last night, with the tale that his slaves had all been taken from him by the Mazitu. It is more respectable to be robbed by them than by the Manganja, who are much despised and counted n.o.bodies. I propose to go west of this among the Maravi until quite away beyond the disturbances, whether of Mazitu or Manganja.

_30th September, 1866._--We enjoy our Sunday here. We have-abundance of food from Kimsusa's wife. The chief wished me to go alone and enjoy his drinking bout, and then we could return to this place together; but this was not to my taste.

_1st October, 1866._--Kimsusa, or Mehusa, came this morning, and seemed very glad again to see his old friend. He sent off at once to bring an enormous ram, which had either killed or seriously injured a man. The animal came tied to a pole to keep him off the man who held it, while a lot more carried him. He was prodigiously fat;[27] this is a true African way of showing love--plenty of fat and beer.

Accordingly the chief brought a huge basket of "pombe," the native beer, and another of "nsima," or porridge, and a pot of cooked meat; to these were added a large basket of maize. So much food had been brought to us, that we had at last to explain that we could not carry it.

[The Doctor states a fact in the next few lines which shows that the Africans readily profit by advice which appeals to their common sense, and we make this observation in full knowledge of similar instances.]

Kimsusa says that they felt earthquakes at the place Mponda now occupies, but none where he is now. He confirms the tradition that the Manganja came from the west or W.N.W. He speaks more rationally about the Deity than some have done, and adds, that it was by following the advice which I gave him the last time I saw him, and not selling his people, that his village is now three times its former size. He has another village besides, and he was desirous that I should see that too; that was the reason he invited me to come, but the people would come and visit me.

_2nd October, 1866._--Kimsusa made his appearance early with a huge basket of beer, 18 inches high and 15 inches in diameter. He served it out for a time, taking deep draughts himself, becoming extremely loquacious in consequence. He took us to a dense thicket behind his town, among numbers of lofty trees, many of which I have seen nowhere else; that under which we sat bears a fruit in cl.u.s.ters, which is eatable, and called "_Mbedwa_." A s.p.a.ce had been cleared, and we were taken to this shady spot as the one in which business of importance and secrecy is transacted. Another enormous basket of beer was brought here by his wives, but there was little need for it, for Kimsusa talked incessantly, and no business was done.

_3rd October, 1866._--The chief came early, and sober. I rallied him on his previous loquacity, and said one ought to find time in the morning if business was to be done: he took it in good part, and one of his wives joined in bantering him. She is _the_ wife and the mother of the sons in whom he delights, and who will succeed him. I proposed to him to send men with me to the Babisa country, and I would pay them there, where they could buy ivory for him with the pay, and, bringing it back, he would be able to purchase clothing without selling his people. He says that his people would not bring the pay or anything else back. When he sends to purchase ivory he gives the price to Arabs or Babisa, and they buy for him and conduct his business honestly; but his people, the Manganja, cannot be trusted: this shows a remarkable state of distrust, and, from previous information, it is probably true.

A party of the Arab Khambuiri's people went up lately to the Maravi country above this, and immediately west of Kirk's range, to purchase slaves: but they were attacked by the Maravi, and dispersed with slaughter: this makes Kimsusa's people afraid to venture there. They had some quarrel with the Maravi also of their own, and no intercourse now took place. A path further south was followed by Mponda lately, and great damage done, so it would not be wise to go on his footsteps.

Kimsusa said he would give me carriers to go up to the Maravi, but he wished to be prepaid: to this I agreed, but even then he could not prevail on anyone to go. He then sent for an old Mobisa man, who has a village under him, and acknowledges Kimsusa's power. He says that he fears that, should he force his Manganja to go, they would leave us on the road, or run away on the first appearance of danger; but this Mobisa man would be going to his own country, and would stick by us.

Meanwhile the chief overstocks us with beer and other food.

_4th October, 1866._--The Mobisa man sent for came, but was so ignorant of his own country, not knowing the names of the chief Babisa town or any of the rivers, that I declined his guidance. He would only have been a clog on us; and anything about the places in front of us we could ascertain at the villages where we touch by inquiry as well as he could.

A woman turned up here, and persuaded Chuma that she was his aunt. He wanted to give her at once a fathom of calico and beads, and wished me to cut his pay down for the purpose. I persuaded him to be content with a few beads for her. He gave her his spoon and some other valuables, fully persuaded that she was a relative, though he was interrogated first as to his father's name, and tribe, &c., before she declared herself.

It shows a most forgiving disposition on the part of these boys to make presents to those who, if genuine relations, actually sold them.

But those who have been caught young, know nothing of the evils of slavery, and do not believe in its ills. Chuma, for instance, believes now that he was caught and sold by the Manganja, and not by his own Waiyau, though it was just in the opposite way that he became a slave, and he a.s.serted and believes that no Waiyau ever sold his own child.

When reminded that Wikatani was sold by his own father, he denied it; then that the father of Chimwala, another boy, sold him, his mother, and sister, he replied, "These are Machinga." This is another tribe of Waiyau; but this showed that he was determined to justify his countrymen at any rate. I mention this matter, because though the Oxford and Cambridge Mission have an advantage in the instruction of boys taken quite young from slavers, yet these same boys forget the evils to which they were exposed and from which they were rescued, and it is even likely that they will, like Chuma, deny that any benefit was conferred upon them by their deliverance. This was not stated broadly by Chuma, but his tone led one to believe that he was quite ready to return to the former state.

_5th October, 1866._--The chief came early with an immense basket of beer, as usual. We were ready to start: he did not relish this; but I told him it was clear that his people set very light by his authority.

He declared that he would force them or go himself, with his wives as carriers. This dawdling and guzzling had a bad effect on my remaining people. Simon, a Na.s.sick lad, for instance, overheard two words which he understood; these were "Mazitu" and "lipululu," or desert; and from these he conjured up a picture of Mazitu rushing out upon us from the jungle, and killing all without giving us time to say a word! To this he added sc.r.a.ps of distorted information: Khambuiri was a very bad chief in front, &c., all showing egregious cowardice; yet he came to give me advice. On asking what he knew (as he could not speak the language), he replied that he heard the above two words, and that Chuma could not translate them, but he had caught them, and came to warn me.

The chief asked me to stay over to-day, and he would go with his wives to-morrow; I was his friend, and he would not see me in difficulties without doing his utmost. He says that there is no danger of our not finding people for carrying loads. It is probable that Khambuiri's people went as marauders, and were beaten off in consequence.