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

I drank less than the natives when riding, but all my clothing was now constantly damp from the moisture which was imbibed in large quantities at every pond. One does not stay on these occasions to prepare water with alum or any thing else, but drinks any amount without fear.

I never felt the atmosphere so steamy as on the low-lying lands of the Zambesi, and yet it was becoming cooler than it was on the highlands.

We crossed the rivulets Kapopo and Ue, now running, but usually dry.

There are great numbers of wild grape-vines growing in this quarter; indeed, they abound every where along the banks of the Zambesi.

In the Batoka country there is a variety which yields a black grape of considerable sweetness. The leaves are very large and harsh, as if capable of withstanding the rays of this hot sun; but the most common kinds -- one with a round leaf and a greenish grape, and another with a leaf closely resembling that of the cultivated varieties, and with dark or purple fruit -- have large seeds, which are strongly astringent, and render it a disagreeable fruit.

The natives eat all the varieties; and I tasted vinegar made by a Portuguese from these grapes. Probably a country which yields the wild vines so very abundantly might be a fit one for the cultivated species.

At this part of the journey so many of the vines had run across the little footpath we followed that one had to be constantly on the watch to avoid being tripped. The ground was covered with rounded shingle, which was not easily seen among the grass. Pedestrianism may be all very well for those whose obesity requires much exercise, but for one who was becoming as thin as a lath, through the constant perspiration caused by marching day after day in the hot sun, the only good I saw in it was that it gave an honest sort of man a vivid idea of the tread-mill.

Although the rains were not quite over, great numbers of pools were drying up, and the ground was in many parts covered with small green cryptogamous plants, which gave it a mouldy appearance and a strong smell. As we sometimes pushed aside the masses of rank vegetation which hung over our path, we felt a sort of hot blast on our faces. Every thing looked unwholesome, but we had no fever. The Ue flows between high banks of a soft red sandstone streaked with white, and pieces of tufa. The crumbling sandstone is evidently alluvial, and is cut into 12 feet deep. In this region, too, we met with pot-holes six feet deep and three or four in diameter.

In some cases they form convenient wells; in others they are full of earth; and in others still the people have made them into graves for their chiefs.

On the 20th we came to Monina's village (close to the sand-river Tangwe, latitude 16d 13' 38" south, longitude 32d 32' east). This man is very popular among the tribes on account of his liberality. Boroma, Nyampungo, Monina, Jira, Katolosa (Monomotapa), and Susa, all acknowledge the supremacy of one called Nyatewe, who is reported to decide all disputes respecting land. This confederation is exactly similar to what we observed in Londa and other parts of Africa.

Katolosa is "the Emperor Monomotapa" of history, but he is a chief of no great power, and acknowledges the supremacy of Nyatewe.

The Portuguese formerly honored Monomotapa with a guard, to fire off numbers of guns on the occasion of any funeral, and he was also partially subsidized. The only evidence of greatness possessed by his successor is his having about a hundred wives.

When he dies a disputed succession and much fighting are expected.

In reference to the term Monomotapa, it is to be remembered that Mono, Moene, Mona, Mana, or Morena, mean simply `chief', and considerable confusion has arisen from naming different people by making a plural of the chief's name. The names Monomoizes, spelled also Monemuiges and Monomuizes, and Monomotapistas, when applied to these tribes, are exactly the same as if we should call the Scotch the Lord Douglases. Motape was the chief of the Bambiri, a tribe of the Banyai, and is now represented in the person of Katolosa.

He was probably a man of greater energy than his successor, yet only an insignificant chief. Monomoizes was formed from Moiza or Muiza, the singular of the word Babisa or Aiza, the proper name of a large tribe to the north. In the transformation of this name the same error has been committed as in the others; and mistakes have occurred in many other names by inattention to the meaning, and predilection for the letter R. The River Loangwa, for instance, has been termed Arroangoa, and the Luenya the Ruanha. The Bazizulu, or Mashona, are spoken of as the Morururus.

The government of the Banyai is rather peculiar, being a sort of feudal republicanism. The chief is elected, and they choose the son of the deceased chief's sister in preference to his own offspring.

When dissatisfied with one candidate, they even go to a distant tribe for a successor, who is usually of the family of the late chief, a brother, or a sister's son, but never his own son or daughter.

When first spoken to on the subject, he answers as if he thought himself unequal to the task and unworthy of the honor; but, having accepted it, all the wives, goods, and children of his predecessor belong to him, and he takes care to keep them in a dependent position. When any one of them becomes tired of this state of vassalage and sets up his own village, it is not unusual for the elected chief to send a number of the young men, who congregate about himself, to visit him. If he does not receive them with the usual amount of clapping of hands and humility, they, in obedience to orders, at once burn his village.

The children of the chief have fewer privileges than common free men.

They may not be sold, but, rather than choose any one of them for a chief at any future time, the free men would prefer to elect one of themselves, who bore only a very distant relationship to the family.

These free men are a distinct class who can never be sold; and under them there is a class of slaves whose appearance as well as position is very degraded. Monina had a great number of young men about him from twelve to fifteen years of age. These were all sons of free men, and bands of young men like them in the different districts leave their parents about the age of puberty, and live with such men as Monina for the sake of instruction. When I asked the nature of the instruction, I was told "Bonyai", which I suppose may be understood as indicating manhood, for it sounds as if we should say, "to teach an American Americanism," or "an Englishman to be English."

While here they are kept in subjection to rather stringent regulations.

They must salute carefully by clapping their hands on approaching a superior, and when any cooked food is brought, the young men may not approach the dish, but an elder divides a portion to each. They remain unmarried until a fresh set of youths is ready to occupy their place under the same instruction. The parents send servants with their sons to cultivate gardens to supply them with food, and also tusks to Monina to purchase clothing for them. When the lads return to the village of their parents, a case is submitted to them for adjudication, and if they speak well on the point, the parents are highly gratified.

When we told Monina that we had nothing to present but some hoes, he replied that he was not in need of those articles, and that he had absolute power over the country in front, and if he prevented us from proceeding, no one would say any thing to him.

His little boy Boromo having come to the encampment to look at us, I gave him a knife, and he went off and brought a pint of honey for me.

The father came soon afterward, and I offered him a shirt.

He remarked to his councilors, "It is evident that this man has nothing, for, if he had, his people would be buying provisions, but we don't see them going about for that purpose." His council did not agree in this.

They evidently believed that we had goods, but kept them hid, and we felt it rather hard to be suspected of falsehood.

It was probably at their suggestion that in the evening a wardance was got up about a hundred yards from our encampment, as if to put us in fear and force us to bring forth presents.

Some of Monina's young men had guns, but most were armed with large bows, arrows, and spears. They beat their drums furiously, and occasionally fired off a gun. As this sort of dance is never got up unless there is an intention to attack, my men expected an assault.

We sat and looked at them for some time, and then, as it became dark, lay down, all ready to give them a warm reception. But an hour or two after dark the dance ceased, and, as we then saw no one approaching us, we went to sleep. During the night, one of my head men, Monahin, was seen to get up, look toward the village, and say to one who was half awake, "Don't you hear what these people are saying? Go and listen."

He then walked off in the opposite direction, and never returned.

We had no guard set, but every one lay with his spear in his hand.

The man to whom he spoke appears to have been in a dreamy condition, for it did not strike him that he ought to give the alarm. Next morning I found to my sorrow that Monahin was gone, and not a trace of him could be discovered. He had an attack of pleuritis some weeks before, and had recovered, but latterly complained a little of his head.

I observed him in good spirits on the way hither, and in crossing some of the streams, as I was careful not to wet my feet, he aided me, and several times joked at my becoming so light. In the evening he sat beside my tent until it was dark, and did not manifest any great alarm.

It was probably either a sudden fit of insanity, or, having gone a little way out from the camp, he may have been carried off by a lion, as this part of the country is full of them. I incline to the former opinion, because sudden insanity occurs when there is any unusual strain upon their minds. Monahin was in command of the Batoka of Mokwine in my party, and he was looked upon with great dislike by all that chief's subjects. The only difficulties I had with them arose in consequence of being obliged to give orders through him.

They said Mokwine is reported to have been killed by the Makololo, but Monahin is the individual who put forth his hand and slew him.

When one of these people kills in battle, he seems to have no compunction afterward; but when he makes a foray on his own responsibility, and kills a man of note, the common people make remarks to each other, which are reported to him, and bring the affair