We learned from Mozinkwa that Soana Molopo was the elder brother of Katema, but that he was wanting in wisdom; and Katema, by purchasing cattle and receiving in a kind manner all the fugitives who came to him, had secured the birthright to himself, so far as influence in the country is concerned. Soana's first address to us did not savor much of African wisdom.
FRIDAY, 10TH. On leaving Mozinkwa's hospitable mansion we crossed another stream, about forty yards wide, in canoes. While this tedious process was going on, I was informed that it is called the Mona-Kalueje, or brother of Kalueje, as it flows into that river; that both the Kalueje and Livoa flow into the Leeba; and that the Chifumadze, swollen by the Lotembwa, is a feeder of that river also, below the point where we lately crossed it. It may be remarked here that these rivers were now in flood, and that the water was all perfectly clear. The vegetation on the banks is so thickly planted that the surface of the earth is not abraded by the torrents. The grass is laid flat, and forms a protection to the banks, which are generally a stiff black loam. The fact of canoes being upon them shows that, though not large, they are not like the southern rivulets, which dry up during most of the year, and render canoes unnecessary.
As we were crossing the river we were joined by a messenger from Katema, called Shakatwala. This person was a sort of steward or factotum to his chief. Every chief has one attached to his person, and, though generally poor, they are invariably men of great shrewdness and ability. They act the part of messengers on all important occasions, and possess considerable authority in the chief's household. Shakatwala informed us that Katema had not received precise information about us, but if we were peaceably disposed, as he loved strangers, we were to come to his town. We proceeded forthwith, but were turned aside, by the strategy of our friend Intemese, to the village of Quendende, the father-in-law of Katema. This fine old man was so very polite that we did not regret being obliged to spend Sunday at his village. He expressed his pleasure at having a share in the honor of a visit as well as Katema, though it seemed to me that the conferring that pleasure required something like a pretty good stock of impudence, in leading twenty-seven men through the country without the means of purchasing food. My men did a little business for themselves in the begging line; they generally commenced every interview with new villagers by saying "I have come from afar; give me something to eat." I forbade this at first, believing that, as the Makololo had a bad name, the villagers gave food from fear. But, after some time, it was evident that in many cases maize and manioc were given from pure generosity. The first time I came to this conclusion was at the house of Mozinkwa; scarcely any one of my men returned from it without something in his hand; and as they protested they had not begged, I asked himself, and found that it was the case, and that he had given spontaneously. In other parts the chiefs attended to my wants, and the common people gave liberally to my men. I presented some of my razors and iron spoons to different head men, but my men had nothing to give; yet every one tried to appropriate an individual in each village as "Molekane", or comrade, and the villagers often assented; so, if the reader remembers the molekane system of the Mopato, he may perceive that those who presented food freely would expect the Makololo to treat them in like manner, should they ever be placed in similar circumstances. Their country is so fertile that they are in no want of food themselves; however, their generosity was remarkable; only one woman refused to give some of my men food, but her husband calling out to her to be more liberal, she obeyed, scolding all the while.
In this part of the country, buffaloes, elands, koodoos, and various antelopes are to be found, but we did not get any, as they are exceedingly wary from being much hunted. We had the same woodland and meadow as before, with here and there pleasant negro villages; and being all in good health, could enjoy the fine green scenery.
Quendende's head was a good specimen of the greater crop of wool with which the negroes of Londa are furnished. The front was parted in the middle, and plaited into two thick rolls, which, falling down behind the ears, reached the shoulders; the rest was collected into a large knot, which lay on the nape of the neck. As he was an intelligent man, we had much conversation together: he had just come from attending the funeral of one of his people, and I found that the great amount of drum-beating which takes place on these occasions was with the idea that the Barimo, or spirits, could be drummed to sleep. There is a drum in every village, and we often hear it going from sunset to sunrise. They seem to look upon the departed as vindictive beings, and, I suspect, are more influenced by fear than by love. In beginning to speak on religious subjects with those who have never heard of Christianity, the great fact of the Son of God having come down from heaven to die for us is the prominent theme. No fact more striking can be mentioned. "He actually came to men. He himself told us about his Father, and the dwelling-place whither he has gone. We have his words in this book, and he really endured punishment in our stead from pure love," etc. If this fails to interest them, nothing else will succeed.
We here met with some people just arrived from the town of Matiamvo (Muata yanvo), who had been sent to announce the death of the late chieftain of that name. Matiamvo is the hereditary title, muata meaning lord or chief. The late Matiamvo seems, from the report of these men, to have become insane, for he is said to have sometimes indulged the whim of running a muck in the town and beheading whomsoever he met, until he had quite a heap of human heads. Matiamvo explained this conduct by saying that his people were too many, and he wanted to diminish them. He had absolute power of life and death. On inquiring whether human sacrifices were still made, as in the time of Pereira, at Cazembe's, we were informed that these had never been so common as was represented to Pereira, but that it occasionally happened, when certain charms were needed by the chief, that a man was slaughtered for the sake of some part of his body. He added that he hoped the present chief would not act like his (mad) predecessor, but kill only those who were guilty of witchcraft or theft. These men were very much astonished at the liberty enjoyed by the Makololo; and when they found that all my people held cattle, we were told that Matiamvo alone had a herd. One very intelligent man among them asked, "If he should make a canoe, and take it down the river to the Makololo, would he get a cow for it?" This question, which my men answered in the affirmative, was important, as showing the knowledge of a water communication from the country of Matiamvo to the Makololo; and the river runs through a fertile country abounding in large timber. If the tribes have intercourse with each other, it exerts a good influence on their chiefs to hear what other tribes think of their deeds. The Makololo have such a bad name, on account of their perpetual forays, that they have not been known in Londa except as ruthless destroyers. The people in Matiamvo's country submit to much wrong from their chiefs, and no voice can be raised against cruelty, because they are afraid to flee elsewhere.
We left Quendende's village in company with Quendende himself, and the principal man of the embassadors of Matiamvo, and after two or three miles' march to the N.W., came to the ford of the Lotembwa, which flows southward. A canoe was waiting to ferry us over, but it was very tedious work; for, though the river itself was only eighty yards wide, the whole valley was flooded, and we were obliged to paddle more than half a mile to get free of the water. A fire was lit to warm old Quendende, and enable him to dry his tobacco-leaves. The leaves are taken from the plant, and spread close to the fire until they are quite dry and crisp; they are then put into a snuff-box, which, with a little pestle, serves the purpose of a mill to grind them into powder; it is then used as snuff. As we sat by the fire, the embassadors communicated their thoughts freely respecting the customs of their race. When a chief dies, a number of servants are slaughtered with him to form his company in the other world. The Barotse followed the same custom, and this and other usages show them to be genuine negroes, though neither they nor the Balonda resemble closely the typical form of that people. Quendende said if he were present on these occasions he would hide his people, so that they might not be slaughtered. As we go north, the people become more bloodily superstitious.
We were assured that if the late Matiamvo took a fancy to any thing, such, for instance, as my watch-chain, which was of silver wire, and was a great curiosity, as they had never seen metal plaited before, he would order a whole village to be brought up to buy it from a stranger. When a slave-trader visited him, he took possession of all his goods; then, after ten days or a fortnight, he would send out a party of men to pounce upon some considerable village, and, having killed the head man, would pay for all the goods by selling the inhabitants. This has frequently been the case, and nearly all the visitants he ever had were men of color. On asking if Matiamvo did not know he was a man, and would be judged, in company with those he destroyed, by a Lord who is no respector of persons? the embassador replied, "We do not go up to God, as you do; we are put into the ground." I could not ascertain that even those who have such a distinct perception of the continued existence of departed spirits had any notion of heaven; they appear to imagine the souls to be always near the place of sepulture.
After crossing the River Lotembwa we traveled about eight miles, and came to Katema's straggling town (lat. 11d 35' 49" S., long. 22d 27' E.). It is more a collection of villages than a town. We were led out about half a mile from the houses, that we might make for ourselves the best lodging we could of the trees and grass, while Intemese was taken to Katema to undergo the usual process of pumping as to our past conduct and professions. Katema soon afterward sent a handsome present of food.
Next morning we had a formal presentation, and found Katema seated on a sort of throne, with about three hundred men on the ground around, and thirty women, who were said to be his wives, close behind him. The main body of the people were seated in a semicircle, at a distance of fifty yards. Each party had its own head man stationed at a little distance in front, and, when beckoned by the chief, came near him as councilors. Intemese gave our history, and Katema placed sixteen large baskets of meal before us, half a dozen fowls, and a dozen eggs, and expressed regret that we had slept hungry: he did not like any stranger to suffer want in his town; and added, "Go home, and cook and eat, and you will then be in a fit state to speak to me at an audience I will give you to-morrow." He was busily engaged in hearing the statements of a large body of fine young men who had fled from Kangenke, chief of Lobale, on account of his selling their relatives to the native Portuguese who frequent his country. Katema is a tall man, about forty years of age, and his head was ornamented with a helmet of beads and feathers. He had on a snuff-brown coat, with a broad band of tinsel down the arms, and carried in his hand a large tail made of the caudal extremities of a number of gnus. This has charms attached to it, and he continued waving it in front of himself all the time we were there. He seemed in good spirits, laughing heartily several times. This is a good sign, for a man who shakes his sides with mirth is seldom difficult to deal with. When we rose to take leave, all rose with us, as at Shinte's.