Missionary Travels and Researches in South Africa - David Livingstone (best romantic books to read .TXT) 📗

not to know what he was doing. I would fain have felt his pulse, to ascertain whether the violent trembling were not feigned, but had not much inclination to go near the battle-axe again. There was, however, a flow of perspiration, and the excitement continued fully half an hour, then gradually ceased.

This paroxysm is the direct opposite of hypnotism, and it is singular that it has not been tried in Europe as well as clairvoyance.

This second batch of visitors took no pains to conceal their contempt for our small party, saying to each other, in a tone of triumph, "They are quite a Godsend!" literally, "God has apportioned them to us." "They are lost among the tribes!" "They have wandered in order to be destroyed, and what can they do without shields among so many?" Some of them asked if there were no other parties. Sekeletu had ordered my men not to take their shields, as in the case of my first company.

We were looked upon as unarmed, and an easy prey. We prepared against a night attack by discharging and reloading our guns, which were exactly the same in number (five) as on the former occasion, as I allowed my late companions to retain those which I purchased at Loanda.

We were not molested, but some of the enemy tried to lead us toward the Bashukulompo, who are considered to be the fiercest race in this quarter.

As we knew our direction to the confluence of the Kafue and Zambesi, we declined their guidance, and the civil head man of the evening before then came along with us. Crowds of natives hovered round us in the forest; but he ran forward and explained, and we were not molested.

That night we slept by a little village under a low range of hills, which are called Chizamena. The country here is more woody than on the high lands we had left, but the trees are not in general large.

Great numbers of them have been broken off by elephants a foot or two from the ground: they thus seem pollarded from that point.

This animal never seriously lessens the number of trees; indeed, I have often been struck by the very little damage he does in a forest.

His food consists more of bulbs, tubers, roots, and branches, than any thing else. Where they have been feeding, great numbers of trees, as thick as a man's body, are seen twisted down or broken off, in order that they may feed on the tender shoots at the tops.

They are said sometimes to unite in wrenching down large trees.

The natives in the interior believe that the elephant never touches grass, and I never saw evidence of his having grazed until we came near to Tete, and then he had fed on grass in seed only; this seed contains so much farinaceous matter that the natives collect it for their own food.

This part of the country abounds in ant-hills. In the open parts they are studded over the surface exactly as haycocks are in harvest, or heaps of manure in spring, rather disfiguring the landscape.

In the woods they are as large as round haystacks, 40 or 50 feet in diameter at the base, and at least 20 feet high. These are more fertile than the rest of the land, and here they are the chief garden-ground for maize, pumpkins, and tobacco.

When we had passed the outskirting villages, which alone consider themselves in a state of war with the Makololo, we found the Batoka, or Batonga, as they here call themselves, quite friendly. Great numbers of them came from all the surrounding villages with presents of maize and masuka, and expressed great joy at the first appearance of a white man, and harbinger of peace. The women clothe themselves better than the Balonda, but the men go `in puris naturalibus'. They walk about without the smallest sense of shame. They have even lost the tradition of the "fig-leaf".

I asked a fine, large-bodied old man if he did not think it would be better to adopt a little covering. He looked with a pitying leer, and laughed with surprise at my thinking him at all indecent; he evidently considered himself above such weak superstition.

I told them that, on my return, I should have my family with me, and no one must come near us in that state. "What shall we put on?

we have no clothing." It was considered a good joke when I told them that, if they had nothing else, they must put on a bunch of grass.

The farther we advanced, the more we found the country swarming with inhabitants. Great numbers came to see the white man, a sight they had never beheld before. They always brought presents of maize and masuka.

Their mode of salutation is quite singular. They throw themselves on their backs on the ground, and, rolling from side to side, slap the outside of their thighs as expressions of thankfulness and welcome, uttering the words "Kina bomba." This method of salutation was to me very disagreeable, and I never could get reconciled to it. I called out, "Stop, stop; I don't want that;" but they, imagining I was dissatisfied, only tumbled about more furiously, and slapped their thighs with greater vigor. The men being totally unclothed, this performance imparted to my mind a painful sense of their extreme degradation.

My own Batoka were much more degraded than the Barotse, and more reckless.

We had to keep a strict watch, so as not to be involved by their thieving from the inhabitants, in whose country and power we were.

We had also to watch the use they made of their tongues, for some within hearing of the villagers would say, "I broke all the pots of that village," or, "I killed a man there." They were eager to recount their soldier deeds, when they were in company with the Makololo in former times as a conquering army. They were thus placing us in danger by their remarks. I called them together, and spoke to them about their folly, and gave them a pretty plain intimation that I meant to insist upon as complete subordination as I had secured in my former journey, as being necessary for the safety of the party.

Happily, it never was needful to resort to any other measure for their obedience, as they all believed that I would enforce it.

In connection with the low state of the Batoka, I was led to think on the people of Kuruman, who were equally degraded and equally depraved.

There a man scorned to shed a tear. It would have been "tlolo", or transgression. Weeping, such as Dr. Kane describes among the Esquimaux, is therefore quite unknown in that country. But I have witnessed instances like this: Baba, a mighty hunter -- the interpreter who accompanied Captain Harris, and who was ultimately killed by a rhinoceros -- sat listening to the Gospel in the church at Kuruman, and the gracious words of Christ, made to touch his heart, evidently by the Holy Spirit, melted him into tears; I have seen him and others sink down to the ground weeping.

When Baba was lying mangled by the furious beast which tore him off his horse, he shed no tear, but quietly prayed as long as he was conscious.

I had no hand in his instruction: if these Batoka ever become like him, and they may, the influence that effects it must be divine.

A very large portion of this quarter is covered with masuka-trees, and the ground was so strewed with the pleasant fruit that my men kept eating it constantly as we marched along.

We saw a smaller kind of the same tree, named Molondo, the fruit of which is about the size of marbles, having a tender skin, and slight acidity of taste mingled with its sweetness.

Another tree which is said to yield good fruit is named Sombo, but it was not ripe at this season.

DECEMBER 6TH. We passed the night near a series of villages.

Before we came to a stand under our tree, a man came running to us with hands and arms firmly bound with cords behind his back, entreating me to release him. When I had dismounted, the head man of the village advanced, and I inquired the prisoner's offense.

He stated that he had come from the Bashukulompo as a fugitive, and he had given him a wife and garden and a supply of seed; but, on refusing a demand for more, the prisoner had threatened to kill him, and had been seen the night before skulking about the village, apparently with that intention. I declined interceding unless he would confess to his father-in-law, and promise amendment.

He at first refused to promise to abstain from violence, but afterward agreed.

The father-in-law then said that he would take him to the village and release him, but the prisoner cried out bitterly, "He will kill me there; don't leave me, white man." I ordered a knife, and one of the villagers released him on the spot. His arms were cut by the cords, and he was quite lame from the blows he had received.

These villagers supplied us abundantly with ground-nuts, maize, and corn.

All expressed great satisfaction on hearing my message, as I directed their attention to Jesus as their Savior, whose word is "Peace on earth, and good-will to men." They called out, "We are tired of flight; give us rest and sleep." They of course did not understand the full import of the message, but it was no wonder that they eagerly seized the idea of peace. Their country has been visited by successive scourges during the last half century, and they are now "a nation scattered and peeled." When Sebituane came, the cattle were innumerable, and yet these were the remnants only, left by a chief called Pingola, who came from the northeast.

He swept across the whole territory inhabited by his cattle-loving countrymen, devouring oxen, cows, and calves, without retaining a single head. He seems to have been actuated by a simple love of conquest, and is an instance of what has occurred two or three times in every century in this country, from time immemorial. A man or more energy or ambition than his fellows rises up and conquers a large territory, but as soon as he dies the power he built up is gone, and his reign, having been one of terror, is not perpetuated. This, and the want of literature, have prevented the establishment of any great empire in the interior of Africa.

Pingola effected his conquests by carrying numbers of smith's bellows with him. The arrow-heads were heated before shooting into a town, and when a wound was inflicted on either man or beast, great confusion ensued.

After Pingola came Sebituane, and after him the Matebele of Mosilikatse; and these successive inroads have reduced the Batoka to a state in which they naturally rejoice at the prospect of deliverance and peace.

We spent Sunday, the 10th, at Monze's village, who is considered the chief of all the Batoka we have seen. He lives near the hill Kisekise, whence we have a view of at least thirty miles of open undulating country, covered with short grass, and having but few trees. These open lawns would in any other land, as well as this, be termed pastoral, but the people have now no cattle, and only a few goats and fowls.

They are located all over the country in small villages, and cultivate large