The Angoni (Abanguni) were originally the tribe of Zwide, the son of Yanga. He, too, rebelled against Tshaka (about 1820), and was defeated; his people fled north—the only direction open to them—under Zwangendaba, and, according to a native account, came first into the Tonga country, where they fought with the people, and took many captives, then into the Basuto country (meaning probably the Bapedi of the Eastern Transvaal), where they did the same, and thence to the Karanga (Makalanga) country. Here they were overtaken by Ngaba, one of Tshaka’s captains, with whom they fought two battles, and then fled, crossing the Zambezi in 1825. The date is fixed by the tradition of an eclipse, known to have occurred in that year; and in the terror of that mysterious darkness, so inexplicable to the native mind, Zwangendaba’s son, Mombera, was prematurely born. This is the Mombera whose funeral was described in an earlier chapter. He was a man of great shrewdness and force of character, and remained to the last, in spite of some passing misunderstandings, a staunch friend to Dr. Laws and the Livingstonia missionaries. He refused to be a party to sending his own or his people’s children to school on the ground that they would soon become wiser than their parents, and so learn to despise them. If the missionaries liked to try their hand at teaching the grown men, they were welcome to do so; and Mombera, not content with this negative permission, took reading lessons himself, with praiseworthy assiduity. Unfortunately, he began too late in life, and though he mastered the alphabet quickly enough, he failed, in spite of all his efforts, to grasp the principle of combining letters into syllables. He would not, however, allow the blackboard used by his instructor (the Rev. J. A. Smith, now of Mlanje) to remain at his kraal, for fear of magic.
A curious tradition about the crossing of the Zambezi was given by the Ntumbi head-men, who said that, when the Angoni reached the river and found no canoes to take them over, their chief, Chetusa, struck the water with his staff, and it divided to let them pass. Then he struck it again, and it returned to its place. It is only fair to add, that this account was written down by one of the Blantyre teachers, and, if not unconsciously coloured by him, may possibly contain an echo of his own narratives. On the other hand, he had been but a short time in contact with them, and these older and more responsible men, while well up in the traditions of their own people, were less likely to have been impressed by ‘the stories of the white men.’
This account then goes on to state that they went north, and came ‘to Magomero,’ and fought two days with the Atonga, ‘who dwell there to this day’; and the Atonga ‘clasped their feet,’ i.e. submitted, and acknowledged them as chiefs. The name of Magomero is given by the Blantyre people to the Konde country at the north end of the Lake, as well as to the place of that name, near to Lake Chilwa. As the word seems to mean ‘the slopes,’ it may be of frequent occurrence. They then passed round the north end of the Lake, and turned south again. Harry Kambwiri’s written account says nothing of this, but it is evidently to be understood, as the next fact mentioned is that they crossed the Rovuma. Crossing the Lichilingo, and another stream called the Luli, they came to Mwalija’s, where there were cattle, and intended to push on thence to the Lujenda, but ‘found a desert without water,’—so they returned, lifted Mwalija’s cattle, and struck off south-westward, wishing to return whence they came. They reached the Shiré at Matope (the regular crossing-place, a few miles north of the Cataracts), and wished to settle there; but one Sosola cheated them into going on by showing them a basket of cow-dung, and saying that cattle had passed by, but were now in the Chipeta country. The raiders’ instinct at once rose to the bait, and they crossed to Mponda’s, and went on north-westward to Mount Chirobwe. Finally, they settled near Domwe Mountain, somewhat to the north of it, and while there fought with Mpezeni, son of Zwangendaba, and defeated him. ‘Mpezeni’s people ran away,’ and this must have been when they settled in the old Undi country (near the present Fort Jameson), where Mpezeni died a few years ago.
It is interesting to note that, in 1903, Madzimavi, a son of Mpezeni’s, but not the one chosen as his successor, applied to the Native Commissioner for permission to take the name of Zwangendaba (Sungandawa, as spelt in the official document), on the ground that his grandfather’s spirit had appeared to him in a dream, and ordered him to do so. His request was refused, after discussion with the principal chiefs, a majority of whom seemed to be of the opinion that such a step on Madzimavi’s part was only preliminary to declaring himself independent, if not ousting his brother altogether.
Champiti, the Ntumbi head-man, who seemed to be between forty and fifty years of age, a tall, thin man, of a type common both among the Mashona of the south and the Wahima of Uganda, said that his father came from the south and crossed the Zambezi, with many of his people. They passed by the district where he was then living, ‘but none of them died by the way,’ and went on to the north, and round the top of the Lake. This might very well be, even if Champiti’s father had been grown up in 1825—and he need not have been, as it seems to have been a wholesale migration of families. Or he might have been impressed as a mat-carrier for the army; every Zulu warrior was attended by several of these boys, usually under ten years old. Champiti himself was born somewhere on the northward march. He mentioned passing through a country called Bena, up in the north, where the people ‘had no clothes and howled like dogs’; they had cattle there with long horns—the length of the walking-stick he carried (about four feet). The Wabena, at the present day, live in German East Africa, some sixty or seventy miles to the north of Lake Nyasa, though in accordance with Dr. Theal’s principle, stated above, they may have been anywhere in the middle of last century. But the absence of clothes, and the possession of long-horned cattle—if not the howling like dogs—would equally well fit the Wankonde.
Coming south again, Champiti’s people lived at Matengo, wherever that may have been, till he was the age of a small boy whom he pointed out to me—say, at a rough guess, eleven or twelve. Pembereka and Kaboa, whom I have had occasion to mention more than once, accompanied the party when they left Matengo, after which they passed Zomba, Lake Chilwa, and Blantyre, and ‘crossed a big river with a great deal of sand in it’—evidently the Shiré at, or above, Lake Malombe. After this they seem to have settled pretty much where we found them.
The above is sufficient to show that the ‘Angoni’ are a very mixed multitude; there were probably no Zulus in this particular band; and we find in another account that Chiwere, one of the leading chiefs, was a Senga, who detached himself from the main body because his people, being regarded as a subject race, had been ‘treated badly’ by the Zulus. And, while those who crossed the Shiré from the east brought some new elements back with them, they left some of their own forces behind in the shape of those ‘Magwangwara,’ who have been thorns in the sides of Yaos and Anyanja ever since.
Other bands, under different names, penetrated still farther north, some of them even reaching Lake Victoria.
The date of the crossing referred to is fixed at 1867, or soon after, by the late Mr. E. D. Young, who, reaching Chibisa’s with the Livingstone Search Expedition, in August of that year, found that the ‘Mazitu’ were encamped on the hills at Magomero. They had taken the place formerly occupied by the Yaos in the estimation of the Anyanja, and the former foes united to oppose them. The Makololo, too, began to regard them as a serious danger, and expelled their old adversary, Mankokwe, from his position near Tyolo, lest he should make common cause with the Angoni. The latter were at this time occupying the left, or eastern, bank of the Shiré, and negotiating with the Anyanja to be ferried across, while the Machinga Yaos were in possession of the right bank, from the Cataracts to the Lake.