Having asked the king whether he had heard of my wishes from Westbeech, and receiving an answer in the affirmative, I proceeded to explain to him, as definitely as I could, the object of my journey. He listened to me very attentively, and was silent for some moments, after which he said,—
“Can the white doctor speak Serotse or Sesuto?”
I replied that I knew neither.
“Can he then speak the language of these men?” and he pointed to two of the attendants squatting on the ground beside him, one of which was the sly-looking half-caste that I had already noticed.
On my asking who they were, the man servilely raised his hat, and in a fawning voice informed me that he and the companion at his side were Portuguese traders and good Christians. I further ascertained that they belong to the so-called Mambari, of whom I had heard all kinds of unpleasant stories. Sepopo introduced the man who had spoken to me by the name of Sykendu, adding that he was “a great man” and “a doctor,” but the hypocritical look which the fellow put on only confirmed me in the unfavourable impression I had formed of his character. Finding that I was not acquainted with their language, the king said that he considered it was quite necessary I should learn something of it before leaving Sesheke, as then these men might act as my guides and interpreters, and would be able to render me invaluable assistance.
On further conversation I learnt that the Portuguese traders from Loanda, Mossamedes, and Benguela are thoroughly acquainted with the district between the west coast and Lake Bangweolo, and with all the country eastwards as far as the mouth of the Kafue, the whole of which we are accustomed to consider as “terra incognita;” they not only are acquainted with the rulers of the native states, but are intimate with all the sub-chieftains, knowing their individual peculiarities; they are familiar with the winding of every hill, and the passage of every river; but meanwhile they are most careful, in conjunction with their white colleagues, to keep all their knowledge to themselves, always fearful that the traders of other nations may be attracted to what they are wont to consider their own proper fields for ivory and caoutchouc.
Overhearing that Sepopo was speaking to me about my having the services of two guides, Sykendu came up and put in his word again. He raised his hat, bowed almost to the ground, crossed himself, and swore by the Holy Virgin that he and his brother were two of the best Christians in the interior, and as such would be the most suitable guides I could find. Probably this attestation on his part was made in answer to the suspicious look with which I regarded him and his associate.
Sepopo waited a moment or two to see whether I had more to say, and then remarked that he was satisfied it would be a good thing for me to learn either the Serotse or the Makololo dialect, as it might enable me to avoid what had happened to Monari (Livingstone), who, in consequence of not being able to make himself understood by the chiefs, had been taken for a magician who had come down from heaven with the rain, an impression which he only removed by making them a present of some muskets.
Again Sykendu interrupted the conversation between the king and myself, by saying he supposed that I was aware that the guides always expected a good remuneration for their services, and although Sepopo told him that that would be settled all right, he went on to say that they would require four tusks weighing eighty pounds apiece. I told him that I should give four tusks weighing forty pounds apiece, and that only on condition that I should deposit them with Sepopo, to be handed over to them on their return from Matimbundu, whither they were to conduct me.
However, after all these arrangements had been made, when I really went on my tour from Sesheke, it was not with the two Mambari for my guides. I had meantime learnt that they were slave-dealers, and having various other reasons for distrusting them, I declined their services altogether.