The following nomenclature and description of the most valuable and popular beads are derived from Chuma and Susi, those faithful servants of Dr. Livingstone who came to England bearing the precious remains of their beloved master.
“The beads that the Waiyau prefer are exceedingly small, the size of a mustard seed and of various colors, but they must be opaque; among them, dull, white chalk varieties called ‘catchokolo’ are valuable besides black and pink named respectively ‘bububu’ and ‘sekundereché,’ (the dregs of pombé). One red bead of various sizes, which has a white centre, is always valuable in any part of Africa. It is called ‘samisami’ by the Suahélé, ‘chitakaraka’ by the Waiyau, ‘mangazi’ (blood) by the Nyassa, and was found popular even among the Manyuema, under the name of ‘masokantussi,’ (birds’ eyes). It is interesting to observe that one peculiar, long bead, recognized as common in the Manyuema land, is only sent to the west coast of Africa, and never to the east. On Chuma’s pointing to it as a sort found at the extreme limit explored by Livingstone, it was at once seen that he must have touched that part of Africa which begins to be within the reach of the traders in the Portuguese settlements.
“‘Machua kangu’ (guinea fowls’ eyes) is another popular variety; and the ‘moiompio’ (new heart), a large, pale-blue bead, is a favorite among the Wabisa; but by far the most valuable of all is a small, white, oblong bead which when strung looks like the joints of the cane-root, from which it takes its name ‘salami’ (canes). Susi says that one pound weight of these beads would buy a tusk of ivory at the south end of Tanganyika, so big that a strong man could not carry it more than two hours.
“Africans all beckon to a person with the hand in a way very different from that of Europeans and Americans. We beckon with the hand supine, or the palm up, but they with the palm down. This mode arises from their idea of beckoning, which is to lay the hand on the person and so draw him toward them. If the person wished for be near, the beckoner puts out his right hand on a level with his heart and makes the motion of catching the other, by shutting the fingers and drawing him to himself. If the person be farther off, this motion is increased by lifting the right hand as high as he can; he then brings it down with a sweep toward the ground, the hand being held prone during all the operation. Their method of assent is entirely opposite from ours. We nod assent bringing the chin down: they lift it to signify their concurrence. This raising of the chin, though not appearing so strange after becoming familiar with the custom, is yet not so natural as the use of the hand in beckoning.”
As the servants of Livingstone were faithfully bearing his dead body from the interior of Africa to the coast, they reached a village of the Kawendé people. A present of a cow was made to the caravan; but she must be caught. These animals being very wild, a hunt was undertaken. Saféné, firing recklessly, unfortunately wounded one of the villagers, fracturing his thigh-bone. The process adopted for setting the broken limb is so peculiar that we give its description as an illustration of native surgery.
“First of all, a hole was dug, say two feet deep and four in length, in such a manner that the patient could sit in it with his legs out before him. A large leaf was then bound round the fractured thigh, and earth thrown in, so that the patient was buried up to the chest. The next act was to cover the earth which lay over the man’s legs with a thick layer of mud; then plenty of sticks and grass were collected and a fire lighted on the top, directly over the fracture. To prevent the smoke from smothering the sufferer, they held a tall mat as a screen before his face, and the operation went on. After some time the heat reached the limbs under ground. Bellowing with fear and covered with perspiration, the man implored them to let him out. The authorities, concluding he had been under treatment a sufficient time, quickly burrowed down and lifted him from the hole. He was now held perfectly fast, while two strong men stretched the wounded limb with all their might. Splints duly prepared were afterward bound round it, and we must hope that in due time benefit accrued; but as the ball passed through the limb, we must have doubts on the subject. The villagers told Chuma that after the Banyamwezi engagements they constantly treated bad gun-shot wounds in this way with perfect success.”
In respect to religion of the African tribes, it is the belief that there is a power superior to man, which is sometimes beneficent, and sometimes evil, and to be dreaded. This is the elementary belief, arising from the feelings of dependence on a divine or unseen power, yet with a vague conception of the attributes of this power, and so idols may come to be regarded as the modes or channels for its manifestation.
In Central Africa an idol may be found in almost every village. It is made of wood, and resembles the people in features, marking, and fashion of the hair. Some are in the houses, others have little huts made for them. They are called Nkisi by the Bahemba, and Kalubi by the people of Rua. Presents of pombé, flour, bhang, tobacco are made to the idol and a fire is lighted for it to smoke by.
They represent the departed father or mother, and it is thought that they are gratified by the offerings made to their representatives. Casembe has many of these nkisi; one with long hair, named Motombo, is carried in front when he takes the field. Sometimes the names of dead chiefs are given to them. It is doubtful whether prayers are ever offered to these idols. The Arabs, who are familiar with their language, assert that they have no prayers and think that death is the end of the man. There are, however, evidences of a belief in a Superior Power. Some think there are two Superior Beings,—Rua above, who kills people, and Rua below, who carries them away after death.
The existence of and communion with departed spirits is deeply imbedded in the faith of the African and has been from time immemorial. The keenest distress is felt in the prospect of any bodily mutilation or burning of the body after death. They regard these as bars to their intercourse with relatives that survive; they think they would thereby be unable to aid those they love or retaliate upon those who have wronged them. As we have seen, this hope inspires the slaves to sing in their bondage, giving them a kind of enjoyment in their anticipated revenge upon those who have captured or cruelly treated them.