“At a short distance from him were negroes gravely employed in looking for and sweeping away whatever was unpleasant or offensive to the sight. After them came two other negroes, with baskets on their shoulders, to pick up anything which might be overlooked; but the place was so clear that not one of them could find anything to do, although, according to custom, the appearance of being busy was kept up. Two curved lines issued from the extremities of the Muata’s chair, and met at the distance of twenty paces in front, opposite the Mambo. The line on the left was marked by the point of a stick which was trailed along the ground; that on his right by chalk. In front of these curved lines, forming an avenue of about three spans in width, were two files of figures resembling idols, beginning from the sides of the curved lines. The size of these figures, which were only half-lengths, was about twenty inches; they were nailed to sticks thrust in the ground, were very rudely made, had Kaffir features, and were ornamented with the horns of beasts. In the centre of the avenue was a cage in the form of a barrel, containing another smaller figure.
“Two negroes sat on the ground near the two outermost figures fronting the king, each having an earthen vessel full of live ashes before him, and were employed in throwing on the fire a quantity of leaves, which produced a dense aromatic smoke. The backs of the images being placed towards the Muata Cazembe, from under the last—the one nearest the earthen vessels—a rope was extended to the Mambo’s feet; for what purpose I could not by any means ascertain.
“The two wives of the Mambo were the only ones present in the Chipango, the gate of which was open. One of these ladies was sitting on a stool, covered with a green cloth; her arms, neck, and bosom ornamented with stones of different colours, and her head adorned with scarlet feathers, like the head-dress of the Mambo, but shorter and smaller.
“The second wife sat on a lion’s skin at the left-hand side of the gate, with no other dress than a cloth, which was entirely without ornaments. Behind the two wives stood more than four hundred women of different ages, all dressed in nhandas, a kind of interwoven cloth made of the bark of trees.”
In another part of this strange country the ruler is known by the euphonious title of “Jaga;” and whenever a vacancy occurs in the government by the death of the Jaga, the Tendalla or prime-minister convokes the heads of the electoral college, which comprises the Macotas or counsellors, the Cazas or noblemen, and the Catondo or commander-in-chief, who together with himself (the Tendella), compose the cabinet council. When this body is assembled they proceed to investigate the claims of the various individuals connected with the families who are considered as legitimate aspirants to the regal dignity.
Having first decided as to the family, their next inquiry has reference to the individual best qualified to bear the royal dignity; but it is seldom that matters proceed so far, for it is generally understood beforehand by the members of the electoral college who is the legitimate and popular claimant.
These important questions once settled, they next proceed to build a suitable house for a new Jaga, and to lay out the garden, etc., and also to erect houses for themselves around it. After these preliminary proceedings, they next direct their steps to the residence of the man of their choice, and unceremoniously entering, bring him out as if he were a malefactor and present him to the multitude, who, amidst the clang of marimbas and beating of drums, raise a simultaneous shout on his appearance. He is then conveyed on the shoulders of his sons, or of the people, to the Quilombo or fortified residence provided for him, where he remains for several days, none being allowed to visit him, with the exception of two relations and the Tendella. At the end of two months he removes to a house previously prepared on the borders of the River Undua, where he remains for twenty or thirty days. Here he may be said to form his new ministry—deposing some officers and appointing others. On this occasion he also selects his principal wife. When all these arrangements are finished, the Jaga returns to the locality where he intends to reside, and fixes the exact spot as follows:—Having formed his Quilombo, he takes his bow and discharges an arrow, and wherever it falls there he must erect his permanent residence, called Semba. Around it are built the houses of his wives, who in general amount to fifty in number. Next to these are located the senzales of the Macotas and their wives of the followers of the former Jaga, and lastly of those who were with the elected Jaga at the Senzald, where formerly he acted as Maquita.
The last of these ceremonies is that called the Sambamento, after which the Jaga is considered qualified to exercise all the functions of his office.
The particular period at which this most cruel and barbarous custom originated is not known. Some of the Jagas have been known to dispense with it altogether.
When it is decided to celebrate the Sambamento, some of the Sovas or Maquitas are dispatched to find the Nicango or victim. The person selected is uniformly a black, who must have no relationship or connection with the Jaga or any of the Maquitas or Macotas. When the Nicango arrives, he is received at the Quilombo and treated in the same manner as the Jaga; he is provided with everything he requires, and all his orders are obeyed with the same promptitude.