This is a prevalent belief among the tribes in the interior. Their conception of the future state is that a desire for vengeance upon enemies still alive on earth is the ruling purpose and passion, and hence there is a superstitious horror connected with the dead. This was one of the most serious dangers imperilling the success of Livingstone’s faithful servants, in their endeavor to bring the dead body of their master out of Central Africa and deliver it up to his kindred and his native land.
The religion of the African is therefore an effort to propitiate those who show that they are able to revisit the earth and torment and work mischief by any unfortunate accident or the opening of a war. All their ceremonies hinge upon this belief. Accordingly chief and people make common cause against those who, in going through their territory, lose any of their number by death. Such events are regarded as most serious offences, and therefore excite the strongest apprehension of the natives and unite them as one in hostilities against those who thus are brought into conflict with their superstition.
In some of the villages a singular custom prevails in regard to the dead. When a child or relative dies, a small miniature hut, about two feet high, is built and very neatly thatched and plastered. If any food especially palatable be cooked, or beer be brewed, a portion of it is placed in this tiny hut for the departed soul, that is believed to enjoy it.
Another peculiarity of these uncivilized Africans is not without some counterpart among more intelligent and self-styled civilized people. A chief whose town Livingstone entered was absent on some milando. Livingstone writes in connection with this circumstance that “these milandos are the business of their lives. They are like petty lawsuits; if one trespasses on his neighbor’s rights in any way it is a milando, and the head men of all the villages are called to settle it. Women are a fruitful source of milando.” If an intelligent African traveller should visit this country to learn the customs and traits of the people he might possibly conclude that the truth of Livingstone’s last statement is not applicable only to equatorial Africa. A few ears of Indian corn had been taken by a person, and Chitikola had been called a full day’s journey off to settle this milando. He administered muave[2] and the person vomited; therefore innocence was clearly established. In cases of milando they rely on the most distant connections and relations to plead their cause, and seldom are they disappointed, though time at certain seasons is felt by all to be precious.
[2] The ordeal poison.
Another characteristic of the African is that he cannot withstand ridicule and sneers. He is extremely sensitive to any manifestations of derision, and is restive under criticism. Livingstone describes this trait in this way:—
“When any mishap occurs in the march (as when a branch tilts a load off a man’s shoulder), all who see it set up a yell of derision; if anything is accidentally spilled or one is tired and sits down, the same yell greets him, and all are excited thereby to exert themselves. They hasten on with their loads and hurry with the sheds they build, the masters only bringing up the rear and helping any one who may be sick. The distances travelled were quite as much as the masters or we could bear.”
Sensitive as Africans are to anything like derision or depreciation, they are naturally mindful of what is due to others. Such a disposition is the foundation of politeness. Livingstone, passing through a village of Manyuema, saw a newly-married couple standing with arms around each other very lovingly, but “no one joked or poked fun at them.”
The Africans, as a race, are distinguished for politeness, and their modes of salutation indicate courtesy and deference. In Ulungu, the custom “among relations is to place the hands around each other’s chests, kneeling; they then clap their hands close to the ground. Some more abject individuals kiss the soil before the chief. The generality kneel only, with the forearms close to the ground and the head bowed down to them, saying ‘O Ajadla, chiusa, Mari a bwéno!’
“The Usanga say ‘Ajé senga.’ The clapping of hands to superiors and even equals is in some villages a perpetually occurring sound. Aged persons are usually saluted. How this extreme deference to each other could have arisen, I cannot conceive; it does not seem to be fear of each other that elicits it. Even the chiefs inspire no fear, and those cruel old platitudes about governing savages by fear seem unknown; yet governed they certainly are, and upon the whole very well. The people were not very willing to go to punish Nsama’s breach of public law; yet, on the decision of its chiefs, they went, and came back,—one with a wooden stool, another with a mat, a third with a calabash of ground-nuts or some dried meat, a hoe or a bow,—poor, poor pay for a fortnight’s hard work, hunting fugitives and burning villages.”