In connection with this subject, it is remarkable that throughout successive generations no change has taken place in the form of the various inventions. Hammers, tongs, hoes, axes, adzes, handles to them; needles, bows and arrows, with the mode of feathering the latter; spears, for killing game, with spear-heads having what is termed “dish” on both sides to give them, when thrown, the rotatory motion of rifle-balls; the arts of spinning and weaving, with that of pounding and steeping the inner bark of a tree till it serves as clothing; millstones for grinding corn into meal; the manufacture of the same kind of pots or chatties as in India; the art of cooking, of brewing beer and straining it as was done in ancient Egypt; fish-hooks, fishing and hunting nets, fish-baskets, and weirs, the same as in the Highlands of Scotland; traps for catching animals, etc., etc.,—have all been so very permanent from age to age, and some of them of identical patterns are so widely spread over the globe, as to render it probable that they were all, at least in some degree, derived from one Source. The African traditions, which seem possessed of the same unchangeability as the arts to which they relate, like those of all other nations refer their origin to a superior Being. And it is much more reasonable to receive the hints given in Genesis, concerning direct instruction from God to our first parents or their children in religious or moral duty, and probably in the knowledge of the arts of life, [{6}] than to give credence to the theory that untaught savage man subsisted in a state which would prove fatal to all his descendants, and that in such helpless state he made many inventions which most of his progeny retained, but never improved upon during some thirty centuries.
We crossed in canoes the arm of the Lake, which joins Chia to Nyassa, and spent the night on its northern bank. The whole country adjacent to the Lake, from this point up to Kota-kota Bay, is densely peopled by thousands who have fled from the forays of the Mazitu in hopes of protection from the Arabs who live there. In three running rivulets we saw the Shuaré palm, and an oil palm which is much inferior to that on the West Coast. Though somewhat similar in appearance, the fruit is not much larger than hazel-nuts, and the people do not use them, on account of the small quantity of oil which they afford.
The idea of using oil for light never seems to have entered the African mind. Here a bundle of split and dried bamboo, tied together with creeping plants, as thick as a man’s body, and about twenty feet in length, is employed in the canoes as a torch to attract the fish at night. It would be considered a piece of the most wasteful extravagance to burn the oil they obtain from the castor-oil bean and other seeds, and also from certain fish, or in fact to do anything with it but anoint their heads and bodies.
We arrived at Kota-kota Bay in the afternoon of the 10th September, 1863; and sat down under a magnificent wild fig-tree with leaves ten inches long, by five broad, about a quarter of a mile from the village of Juma ben Saidi, and Yakobe ben Arame, whom we had met on the River Kaombé, a little north of this, in our first exploration of the Lake. We had rested but a short time when Juma, who is evidently the chief person here, followed by about fifty people, came to salute us and to invite us to take up our quarters in his village. The hut which, by mistake, was offered, was so small and dirty, that we preferred sleeping in an open space a few hundred yards off.
Juma afterwards apologized for the mistake, and presented us with rice, meal, sugar-cane, and a piece of malachite. We returned his visit on the following day, and found him engaged in building a dhow or Arab vessel, to replace one which he said had been wrecked. This new one was fifty feet long, twelve feet broad, and five feet deep. The planks were of a wood like teak, here called Timbati, and the timbers of a closer grained wood called Msoro. The sight of this dhow gave us a hint which, had we previously received it, would have prevented our attempting to carry a vessel of iron past the Cataracts. The trees around Katosa’s village were Timbati, and they would have yielded planks fifty feet long and thirty inches broad. With a few native carpenters a good vessel could be built on the Lake nearly as quickly as one could be carried past the Cataracts, and at a vastly less cost. Juma said that no money would induce him to part with this dhow. He was very busy in transporting slaves across the Lake by means of two boats, which we saw returning from a trip in the afternoon. As he did not know of our intention to visit him, we came upon several gangs of stout young men slaves, each secured by the neck to one common chain, waiting for exportation, and several more in slave-sticks. These were all civilly removed before our interview was over, because Juma knew that we did not relish the sight.
When we met the same Arabs in 1861, they had but few attendants: according to their own account, they had now, in the village and adjacent country, 1500 souls. It is certain that tens of thousands had flocked to them for protection, and all their power and influence must be attributed to the possession of guns and gunpowder. This crowding of refugees to any point where there is a hope for security for life and property is very common in this region, and the knowledge of it made our hopes beat high for the success of a peaceful Mission on the shores of the Lake. The rate, however, in which the people here will perish by the next famine, or be exported by Juma and others, will, we fear, depopulate those parts which we have just described as crowded with people. Hunger will ere long compel them to sell each other. An intelligent man complained to us of the Arabs often seizing slaves, to whom they took a fancy, without the formality of purchase; but the price is so low—from two to four yards of calico—that one can scarcely think this seizure and exportation without payment worth their while. The boats were in constant employment, and, curiously enough, Ben Habib, whom we met at Linyanti in 1855, had been taken across the Lake, the day before our arrival at this Bay, on his way from Sesheké to Kilwa, and we became acquainted with a native servant of the Arabs, called Selelé Saidallah, who could speak the Makololo language pretty fairly from having once spent some months in the Barotsé Valley.
From boyhood upwards we have been accustomed, from time to time, to read in books of travels about the great advances annually made by Mohammedanism in Africa. The rate at which this religion spreads was said to be so rapid, that in after days, in our own pretty extensive travels, we have constantly been on the look out for the advancing wave from North to South, which, it was prophesied, would soon reduce the entire continent to the faith of the false prophet. The only foundation that we can discover for the assertions referred to, and for others of more recent date, is the fact that in a remote corner of North-Western Africa the Fulahs, and Mandingoes, and some others in Northern Africa, as mentioned by Dr. Barth, have made conquests of territory; but even they care so very little for the extension of their faith, that after the conquest no pains whatever are taken to indoctrinate the adults of the tribe. This is in exact accordance with the impression we have received from our intercourse with Mohammedans and Christians. The followers of Christ alone are anxious to propagate their faith. A quasi philanthropist would certainly never need to recommend the followers of Islam, whom we have met, to restrain their benevolence by preaching that “Charity should begin at home.”
Though Selelé and his companions were bound to their masters by domestic ties, the only new idea they had imbibed from Mohammedanism was, that it would be wrong to eat meat killed by other people. They thought it would be “unlucky.” Just as the inhabitants of Kolobeng, before being taught the requirements of Christianity, refrained from hoeing their gardens on Sundays, lest they should reap an unlucky crop. So far as we could learn, no efforts had been made to convert the natives, though these two Arabs, and about a dozen half-castes, had been in the country for many years; and judging from our experience with a dozen Mohammedans in our employ at high wages for sixteen months, the Africans would be the better men in proportion as they retained their native faith. This may appear only a harsh judgment from a mind imbued with Christian prejudices; but without any pretention to that impartiality, which leaves it doubtful to which side the affections lean, the truth may be fairly stated by one who viewed all Mohammedans and Africans with the sincerest good will.
Our twelve Mohammedans from Johanna were the least open of any of our party to impression from kindness. A marked difference in general conduct was apparent. The Makololo, and other natives of the country, whom we had with us, invariably shared with each other the food they had cooked, but the Johanna men partook of their meals at a distance. This, at first, we attributed to their Moslem prejudices; but when they saw the cooking process of the others nearly complete, they came, sat beside them, and ate the portion offered without ever remembering to return the compliment when their own turn came to be generous. The Makololo and the others grumbled at their greediness, yet always followed the common custom of Africans of sharing their food with all who sit around them. What vexed us most in the Johanna men was their indifference to the welfare of each other. Once, when they were all coming to the ship after sleeping ashore, one of them walked into the water with the intention of swimming off to the boat, and while yet hardly up to his knees was seized by a horrid crocodile and dragged under; the poor fellow gave a shriek, and held up his hand for aid, but none of his countrymen stirred to his assistance, and he was never seen again. On asking his brother-in-law why he did not help him, he replied, “Well, no one told him to go into the water. It was his own fault that he was killed.” The Makololo on the other hand rescued a woman at Senna by entering the water, and taking her out of the crocodile’s mouth.
It is not assumed that their religion had much to do in the matter. Many Mohammedans might contrast favourably with indifferent Christians; but, so far as our experience in East Africa goes, the moral tone of the follower of Mahomed is pitched at a lower key than that of the untutored African. The ancient zeal for propagating the tenets of the Koran has evaporated, and been replaced by the most intense selfishness and grossest sensuality. The only known efforts made by Mohammedans, namely, those in the North-West and North of the continent, are so linked with the acquisition of power and plunder, as not to deserve the name of religious propagandism; and the only religion that now makes proselytes is that of Jesus Christ. To those who are capable of taking a comprehensive view of this subject, nothing can be adduced of more telling significance than the well-attested fact, that while the Mohammedans, Fulahs, and others towards Central Africa, make a few proselytes by a process which gratifies their own covetousness, three small sections of the Christian converts, the Africans in the South, in the West Indies, and on the West Coast of Africa actually contribute for the support and spread of their religion upwards of £15,000 annually. [{7}] That religion which so far overcomes the selfishness of the human heart must be Divine.