A Popular Account of Dr. Livingstone's Expedition to the Zambesi and Its Tributaries. David Livingstone
Читать онлайн книгу.
and, as we ought to do, give the canoe-men grog. From the spoor of buffaloes and elephants it appears that these animals frequent Lupata in considerable numbers, and—we have often observed the association—the tsetse fly is common. A horse for the Governor of Tette was sent in a canoe from Quillimane; and, lest it should be wrecked on the Chifura and Kangomba rocks, it was put on shore and sent in the daytime through the pass. It was of course bitten by the tsetse, and died soon after; it was thought that the air of Tette had not agreed with it. The currents above Lupata are stronger than those below; the country becomes more picturesque and hilly, and there is a larger population.
The ship anchored in the stream, off Tette, on the 8th September, 1858, and Dr. Livingstone went ashore in the boat. No sooner did the Makololo recognize him, than they rushed to the water’s edge, and manifested great joy at seeing him again. Some were hastening to embrace him, but others cried out, “Don’t touch him, you will spoil his new clothes.” The five headmen came on board and listened in quiet sadness to the story of poor Sekwebu, who died at the Mauritius on his way to England. “Men die in any country,” they observed, and then told us that thirty of their own number had died of smallpox, having been bewitched by the people of Tette, who envied them because, during the first year, none of their party had died. Six of their young men, becoming tired of cutting firewood for a meagre pittance, proposed to go and dance for gain before some of the neighbouring chiefs. “Don’t go,” said the others, “we don’t know the people of this country;” but the young men set out and visited an independent half-caste chief, a few miles to the north, named Chisaka, who some years ago burned all the Portuguese villas on the north bank of the river; afterwards the young men went to Bonga, son of another half-caste chief, who bade defiance to the Tette authorities, and had a stockade at the confluence of the Zambesi and Luenya, a few miles below that village. Asking the Makololo whence they came, Bonga rejoined, “Why do you come from my enemy to me? You have brought witchcraft medicine to kill me.” In vain they protested that they did not belong to the country; they were strangers, and had come from afar with an Englishman. The superstitious savage put them all to death. “We do not grieve,” said their companions, “for the thirty victims of the smallpox, who were taken away by Morimo (God); but our hearts are sore for the six youths who were murdered by Bonga.” Any hope of obtaining justice on the murderer was out of the question. Bonga once caught a captain of the Portuguese army, and forced him to perform the menial labour of pounding maize in a wooden mortar. No punishment followed on this outrage. The Government of Lisbon has since given Bonga the honorary title of Captain, by way of coaxing him to own their authority; but he still holds his stockade.
Tette stands on a succession of low sandstone ridges on the right bank of the Zambesi, which is here nearly a thousand yards wide (960 yards). Shallow ravines, running parallel with the river, form the streets, the houses being built on the ridges. The whole surface of the streets, except narrow footpaths, were overrun with self-sown indigo, and tons of it might have been collected. In fact indigo, senna, and stramonium, with a species of cassia, form the weeds of the place, which are annually hoed off and burned. A wall of stone and mud surrounds the village, and the native population live in huts outside. The fort and the church, near the river, are the strongholds; the natives having a salutary dread of the guns of the one, and a superstitious fear of the unknown power of the other. The number of white inhabitants is small, and rather select, many of them having been considerately sent out of Portugal “for their country’s good.” The military element preponderates in society; the convict and “incorrigible” class of soldiers, receiving very little pay, depend in great measure on the produce of the gardens of their black wives; the moral condition of the resulting population may be imagined.
Droughts are of frequent occurrence at Tette, and the crops suffer severely. This may arise partly from the position of the town between the ranges of hills north and south, which appear to have a strong attraction for the rain-clouds. It is often seen to rain on these hills when not a drop falls at Tette. Our first season was one of drought. Thrice had the women planted their gardens in vain, the seed, after just vegetating, was killed by the intense dry heat. A fourth planting shared the same hard fate, and then some of the knowing ones discovered the cause of the clouds being frightened away: our unlucky rain-gauge in the garden. We got a bad name through that same rain-gauge, and were regarded by many as a species of evil omen. The Makololo in turn blamed the people of Tette for drought: “A number of witches live here, who won’t let it rain.” Africans in general are sufficiently superstitious, but those of Tette are in this particular pre-eminent above their fellows. Coming from many different tribes, all the rays of the separate superstitions converge into a focus at Tette, and burn out common sense from the minds of the mixed breed. They believe that many evil spirits live in the air, the earth, and the water. These invisible malicious beings are thought to inflict much suffering on the human race; but, as they have a weakness for beer and a craving for food, they may be propitiated from time to time by offerings of meat and drink. The serpent is an object of worship, and hideous little images are hung in the huts of the sick and dying. The uncontaminated Africans believe that Morungo, the Great Spirit who formed all things, lives above the stars; but they never pray to him, and know nothing of their relation to him, or of his interest in them. The spirits of their departed ancestors are all good, according to their ideas, and on special occasions aid them in their enterprises. When a man has his hair cut, he is careful to burn it, or bury it secretly, lest, falling into the hands of one who has an evil eye, or is a witch, it should be used as a charm to afflict him with headache. They believe, too, that they will live after the death of the body, but do not know anything of the state of the Barimo (gods, or departed spirits).
The mango-tree grows luxuriantly above Lupata, and furnishes a grateful shade. Its delicious fruit is superior to that on the coast. For weeks the natives who have charge of the mangoes live entirely on the fruit, and, as some trees bear in November and some in March, while the main crop comes between, fruit in abundance may easily be obtained during four months of the year; but no native can be induced to plant a mango. A wide-spread superstition has become riveted in the native mind, that if any one plants this tree he will soon die. The Makololo, like other natives, were very fond of the fruit; but when told to take up some mango-stones, on their return, and plant them in their own country—they too having become deeply imbued with the belief that it was a suicidal act to do so—replied “they did not wish to die too soon.” There is also a superstition even among the native Portuguese of Tette, that if a man plants coffee he will never afterwards be happy: they drink it, however, and seem the happier for it.
The Portuguese of Tette have many slaves, with all the usual vices of their class, as theft, lying, and impurity. As a general rule the real Portuguese are tolerably humane masters and rarely treat a slave cruelly; this may be due as much to natural kindness of heart as to a fear of losing the slaves by their running away. When they purchase an adult slave they buy at the same time, if possible, all his relations along with him. They thus contrive to secure him to his new home by domestic ties. Running away then would be to forsake all who hold a place in his heart, for the mere chance of acquiring a freedom, which would probably be forfeited on his entrance into the first native village, for the chief might, without compunction, again sell him into slavery.
A rather singular case of voluntary slavery came to our knowledge: a free black, an intelligent active young fellow, called Chibanti, who had been our pilot on the river, told us that he had sold himself into slavery. On asking why he had done this, he replied that he was all alone in the world, had neither father nor mother, nor any one else to give him water when sick, or food when hungry; so he sold himself to Major Sicard, a notoriously kind master, whose slaves had little to do, and plenty to eat. “And how much did you get for yourself?” we asked. “Three thirty-yard pieces of cotton cloth,” he replied; “and I forthwith bought a man, a woman, and child, who cost me two of the pieces, and I had one piece left.” This, at all events, showed a cool and calculating spirit; he afterwards bought more slaves, and in two years owned a sufficient number to man one of the large canoes. His master subsequently employed him in carrying ivory to Quillimane, and gave him cloth to hire mariners for the voyage; he took his own slaves, of course, and thus drove a thriving business; and was fully convinced that he had made a good speculation by the sale of himself, for had he been sick his master must have supported him. Occasionally some of the free blacks become slaves voluntarily by going