The influence of the partial obstruction it meets with there is seen in the more winding course of the river north of 16 Deg.; and when the swell gets past Katima-molelo, it spreads out on the lands on both banks toward Sesheke.
Santuru, at whose ancient granary we are staying, was a great hunter, and very fond of taming wild animals. His people, aware of his taste, brought to him every young antelope they could catch, and, among other things, two young hippopotami. These animals gamboled in the river by day, but never failed to remember to come up to Naliele for their suppers of milk and meal. They were the wonder of the country, till a stranger, happening to come to visit Santuru, saw them reclining in the sun, and speared one of them on the supposition that it was wild. The same unlucky accident happened to one of the cats I had brought to Sekeletu. A stranger, seeing an animal he had never viewed before, killed it, and brought the trophy to the chief, thinking that he had made a very remarkable discovery; we thereby lost the breed of cats, of which, from the swarms of mice, we stood in great need.
On making inquiries to ascertain whether Santuru, the Moloiana, had ever been visited by white men, I could find no vestige of any such visit;* there is no evidence of any of Santuru's people having ever seen a white man before the arrival of Mr. Oswell and myself in 1851. The people have, it is true, no written records; but any remarkable event here is commemorated in names, as was observed by Park to be the case in the countries he traversed. The year of our arrival is dignified by the name of the year when the white men came, or of Sebituane's death; but they prefer the former, as they avoid, if possible, any direct reference to the departed. After my wife's first visit, great numbers of children were named Ma-Robert, or mother of Robert, her eldest child; others were named Gun, Horse, Wagon, Monare, Jesus, etc.; but though our names, and those of the native Portuguese who came in 1853, were adopted, there is not a trace of any thing of the sort having happened previously among the Barotse: the visit of a white man is such a remarkable event, that, had any taken place during the last three hundred years, there must have remained some tradition of it.
* The Barotse call themselves the Baloiana or little Baloi, as
if they had been an offset from Loi, or Lui, as it is often
spelt. As Lui had been visited by Portuguese, but its position
not well ascertained, my inquiries referred to the identity of
Naliele with Lui. On asking the head man of the Mambari
party, named Porto, whether he had ever heard of Naliele being
visited previously, he replied in the negative, and stated
that he "had himself attempted to come from Bihe three times,
but had always been prevented by the tribe called Ganguellas."
He nearly succeeded in 1852, but was driven back. He now (in
1853) attempted to go eastward from Naliele, but came back to
the Barotse on being unable to go beyond Kainko's village,
which is situated on the Bashukulompo River, and eight days
distant. The whole party was anxious to secure a reward
believed to be promised by the Portuguese government. Their
want of success confirmed my impression that I ought to go
westward. Porto kindly offered to aid me, if I would go with
him to Bihe; but when I declined, he preceded me to Loanda,
and was publishing his Journal when I arrived at that city.
Ben Habib told me that Porto had sent letters to Mozambique by
the Arab, Ben Chombo, whom I knew; and he has since asserted,
in Portugal, that he himself went to Mozambique as well as his
letters!
But Santuru was once visited by the Mambari, and a distinct recollection of that visit is retained. They came to purchase slaves, and both Santuru and his head men refused them permission to buy any of the people. The Makololo quoted this precedent when speaking of the Mambari, and said that they, as the present masters of the country, had as good a right to expel them as Santuru. The Mambari reside near Bihe, under an Ambonda chief named Kangombe. They profess to use the slaves for domestic purposes alone.
Some of these Mambari visited us while at Naliele. They are of the Ambonda family, which inhabits the country southeast of Angola, and speak the Bunda dialect, which is of the same family of languages with the Barotse, Bayeiye, etc., or those black tribes comprehended under the general term Makalaka. They plait their hair in three-fold cords, and lay them carefully down around the sides of the head. They are quite as dark as the Barotse, but have among them a number of half-castes, with their peculiar yellow sickly hue. On inquiring why they had fled on my approach to Linyanti, they let me know that they had a vivid idea of the customs of English cruisers on the coast. They showed also their habits in their own country by digging up and eating, even here where large game abounds, the mice and moles which infest the country. The half-castes, or native Portuguese, could all read and write, and the head of the party, if not a real Portuguese, had European hair, and, influenced probably by the letter of recommendation which I held from the Chevalier Duprat, his most faithful majesty's Arbitrator in the British and Portuguese Mixed Commission at Cape Town, was evidently anxious to show me all the kindness in his power. These persons I feel assured were the first individuals of Portuguese blood who ever saw the Zambesi in the centre of the country, and they had reached it two years after our discovery in 1851.
The town or mound of Santuru's mother was shown to me; this was the first symptom of an altered state of feeling with regard to the female sex that I had observed. There are few or no cases of women being elevated to the headships of towns further south. The Barotse also showed some relics of their chief, which evinced a greater amount of the religious feeling than I had ever known displayed among Bechuanas. His more recent capital, Lilonda, built, too, on an artificial mound, is covered with different kinds of trees, transplanted when young by himself. They form a grove on the end of the mound, in which are to be seen various instruments of iron just in the state he left them. One looks like the guard of a basket-hilted sword; another has an upright stem of the metal, on which are placed branches worked at the ends into miniature axes, hoes, and spears; on these he was accustomed to present offerings, according as he desired favors to be conferred in undertaking hewing, agriculture, or fighting. The people still living there, in charge of these articles, were supported by presents from the chief; and the Makololo sometimes follow the example. This was the nearest approach to a priesthood I met. When I asked them to part with one of these relics, they replied, "Oh no, he refuses." "Who refuses?" "Santuru," was their reply, showing their belief in a future state of existence. After explaining to them, as I always did when opportunity offered, the nature of true worship, and praying with them in the simple form which needs no offering from the worshiper except that of the heart, and planting some fruit-tree seeds in the grove, we departed.
Another incident, which occurred at the confluence of the Leeba and Leeambye, may be mentioned here, as showing a more vivid perception of the existence of spiritual beings, and greater proneness to worship than among the Bechuanas. Having taken lunar observations in the morning, I was waiting for a meridian altitude of the sun for the latitude; my chief boatman was sitting by, in order to pack up the instruments as soon as I had finished; there was a large halo, about 20 Deg. in diameter, round the sun; thinking that the humidity of the atmosphere, which this indicated, might betoken rain, I asked him if his experience did not lead him to the same view. "Oh no," replied he; "it is the Barimo (gods or departed spirits), who have called a picho; don't you see they have the Lord (sun) in the centre?"
While still at Naliele I walked out to Katongo (lat. 15d 16' 33"), on the ridge which bounds the valley of the Barotse in that direction, and found it covered with trees. It is only the commencement of the lands which are never inundated; their gentle rise from the dead level of the valley much resembles the edge of the Desert in the valley of the Nile. But here the Banyeti have fine gardens, and raise great quantities of maize, millet, and native corn ('Holcus sorghum'), of large grain and beautifully white. They grow, also, yams, sugar-cane, the Egyptian arum, sweet potato ('Convolulus batata'), two kinds of manioc or cassava ('Jatropha manihot' and 'J. utilissima', a variety containing scarcely any poison), besides pumpkins, melons, beans, and ground-nuts. These, with plenty of fish in the river, its branches and lagoons, wild fruits and water-fowl, always make the people refer to the Barotse as the land of plenty. The scene from the ridge, on looking back, was beautiful. One can not see the western side of the valley in a cloudy day, such as that was when we visited the stockade, but we could see the great river glancing out at different points, and fine large herds of cattle quietly grazing on the green succulent herbage, among numbers of cattle-stations and villages which are dotted over the landscape. Leches in hundreds fed securely beside them, for they have learned only to keep out of bow-shot, or two hundred yards. When guns come into a country the animals soon learn their longer range, and begin to run at a distance of five hundred yards.
I imagined the slight elevation (Katongo) might be healthy, but was informed that no part of this region is exempt from fever. When the waters begin to retire from this valley, such masses of decayed vegetation and mud are exposed to the torrid sun that even the natives suffer severely from attacks of fever. The grass is so rank in its growth that one can not see the black alluvial soil of the bottom of this periodical lake. Even when the grass falls down in winter, or is "laid" by its own weight, one is obliged to lift the feet so high, to avoid being tripped up by it, as to make walking excessively fatiguing. Young leches are hidden beneath it by their dams; and the Makololo youth complain of being unable to run in the Barotse land on this account. There was evidently no healthy spot in this quarter; and the current of the river being about four and a half miles per hour (one hundred yards in sixty seconds), I imagined we might find what we needed in the higher lands, from which the river seemed to come. I resolved, therefore, to go to the utmost limits of the Barotse country before coming to a final conclusion. Katongo was the best place we had seen; but, in order to accomplish a complete examination, I left Sekeletu at Naliele, and ascended the river. He furnished me with men, besides my rowers, and among the rest a herald, that I might enter his villages in what is considered a dignified manner. This, it was supposed, would be effected by the herald shouting out at the top of his voice, "Here comes the lord; the great lion;" the latter phrase being "tau e tona", which, in his imperfect way of pronunciation, became "Sau e tona", and so like "the great sow" that I could not receive the honor with becoming gravity, and had to entreat him, much to the annoyance of my party, to be silent.