But when I was "upon the head of Gidi Mavunga" matters changed for the better. Shortly after he took charge, one Tetu Mayella, "King" of Neprat, accompanied by some twenty followers, entered the village with a view to the stranger's rum: by referring them to the new owner they perforce contented themselves after three hours' "parliamenting," with a single bottle. The ruler of Nokki wanted, besides gin and cloth, a pair of shoes for his poor feet, which looked clad in alligator's skin; I referred him to his father, and he got little by that motion.
On the evening of September 10, Gidi Mavunga, who had been visiting his "small country," returned, and declared himself ready to set out. He placed before me ten heaps, each of as many ground-nuts, and made me understand that, for visiting Nsundi and S. Salvador, he would take fifty short "pieces" (of cloth) for himself and the same number for his slaves; one moiety to be advanced before the first trip to the Cataracts and the rest to follow. For half my store of beads he undertook to ration his men; a work which would have given us endless trouble. As I agreed to all his conditions he promised to move on the next day- -without the least intention of carrying out any one of his conditions.
These people are rich, and not easily tempted to hard work. During the French émigration, the district of Banza Nokki drove slaves to the value of 60,000 dollars per annum, and the dollar is to the African the pound sterling of Europe. It is one of the hundred out-stations which supplied the main dépôts, Boma and Porto da Lenha. Small parties went out at certain seasons provided with rum, gunpowder, and a little cloth; and either bought the "chattels" or paid earnest money, promising to settle the whole debt at their villages. Gidi Mavunga, like most of the elders, was perfectly acquainted with the routes to Nsundi, S. Salvador, and other frontier places, where the bush people brought down their criminals and captives for barter. Beyond those points his information was all from hearsay.
Besides the large stores in their "small countries," the middle- men have a multitude of retainers, who may at any moment be converted into capital. Yet "slave" is a term hardly applicable to such "chattels," who, as a rule, are free as their lords. They hold at their disposal all that the master possesses, except his wives; they sleep when they choose, they work when they like; they attend to their private affairs, and, if blamed or punished, they either run away, as at Zanzibar, to their own country, or they take sanctuary with some neighbouring Mfumo, who, despite the inevitable feud, is bound by custom to protect them. Cold and hunger, the torments of the poor in Europe, are absolutely unknown to them, and their condition contrasts most favourably with the "vassus" and the "servus" of our feudal times. Their wives and children are their own: the master cannot claim the tyrannous marriage-rights of the baron; no "wedding-dish" is carried up to the castle; nor is the eldest born "accounted the son of the serf's lord, for he perchance it was who begat him." The brutality of slavery, I must repeat, is mainly the effect of civilization. "I shall never forget," says Captain Boteler, "the impatient tosses of the head and angry looks displayed by a— lady—when the subject was canvassed. A negro, a paltry negro, ever understand or conform to the social tie of wedlock! No, never! never!' Yet this lady was an English-woman." And when James Barbot's supercargo begins to examine his negroes like cattle he is begged, for decency's sake, to do it in a private place, "which shows these blacks are very modest." It rather proved the whites to be the reverse.
At 7.20 A.M. on September 11, the "moleques" seized our luggage, and we suddenly found ourselves on the path. Gidi Mavunga, wearing pagne and fetish-bag, and handling a thin stick in which two bulges had been cut, led us out of Banza Nokki, and took a S.S.W. direction. The uneven ground was covered with a bitter tomato (nenga) and with the shrub which, according to Herodotus, bears wool instead of fruit. I sent home specimens of this gossypium arboreum, which everywhere grows wild and which is chiefly used for wicks. There is scant hope of cotton-culture amongst a people whose industry barely suffices for ground-nuts. The stiff clay soil everywhere showed traces of iron, and the guide pointed out a palm-tree which had been split by the electric fluid, and a broad, deep furrow, several feet long, ending in a hole. The Nzazhi (lightning) is as dangerous and as much dreaded on these hills as in Uganda: the south-west trade meets the land wind from the north-east; strata of clouds in different states of electricity combine, says the popular theory, to produce the thunder and lightning which accompany rain like the storms upon the mountains of Yemen. After 30' (- 1.50 miles) we reached our destination, Banza Chinguvu, the head-quarters of Gidi Mavunga. As we entered it he pointed to a pot full of greasy stuff under a dwarf shed, saying, "Isso è meu Deus:" it was in fact his Baka chya Mazinga. Beyond it stood the temple of Nbambi; two suspended pieces of wood, cut in the shape of horns, bore monkey skins on both sides of a dead armadillo, an animal supposed to attract lightning when alive, and to repel it after death.
The Banza was beautifully situated on a dwarf platform, catching the full force of the sea-breeze, and commanding to the north- west a picturesque glimpse of the
"waters rippling, flowing,
Flashing along the valley to the sea;"
a mountain tarn representing the mighty stream. On the right lay fields, dotted with papaw-trees, and plantations of maize and manioc, thur (Cajanus), and sweet potatoes, a vegetable now common, but not noticed by Tuckey; on the left, a deep ravine, densely forested with noble growth, and supplying the best of water, divides it from Tadi ja Mfimo, a pile of rock on the opposite hill-side; here lay the Itombo village, belonging to Gidi Mavunga's eldest son. Beyond it, the tree-clad heights, rolling away into the distance, faded from blue-brown to the faintest azure, hardly to be distinguished from the empyrean above. The climate of these breezy uplands is superior even to that of Banza Nokki, which lies some 170 feet lower; and the nights are sensibly cooler.
A few fathoms of altitude here make a surprising difference. The little valleys with their chalet-like huts reminded me of the Maroro and Kisanga basins, in the sister formation, the East African Ghats, but now we have a hill-climate without ague and fever. Our parallel is that of Yorukan Abokuta, where the people are anti-oeci, both being about 6° distant from the Line,— those north, these south. There the bush is fetid, and the clammy air gives a sense of deadly depression; here the atmosphere is pure, the land is open, and there is enjoyment in the mere sense of life. The effete matter in the blood and the fatty degeneration of the muscles, the results of inactivity, imperfect respiration, and F. Po, were soon consumed by the pure oxygen of the highland air. I can attribute this superiority of the Congo region only to the labours of an old civilization now obsolete; none but a thick and energetic population could have cleared off the forest, which at one time must have covered their mountains.
The Banza consists of about fifty cottages, which are being new- thatched before the rains, and the population may number 300. Our host assigned to us one of his own huts; it fronted west, and was a facsimile of that which we had just left. The old fox, determined not to be "taken alive," has provided his earth with three holes, opening to the north, to the east, and to the west. We often detected him in the "ben," the matrimonial sanctum, listening to private conversations which he could not understand. Gidi Mavunga is decidedly a "serious person." The three walls round the standing bedstead are hung with charms and amulets, like the sacred pictures in country parts of Europe; and at the head is his "Mavunga," of which Tuckey says (p. 180), "Each village has a grand kissey (nkisi), or presiding divinity, named Mevonga:" it is an anthropoid log, about three feet high, red, white, and black, the former colour predominating. Two bits of looking-glass represent the eyes, the nose is patulous, as though offended by evil savour; the upper lip is drawn up in disdain, the under overlaps the chin; and a little mirror is inserted into the umbilical region. Mavunga's dress is represented by an English billy-cock hat; while all kinds of "medicines," calabashes, and a coarse knife depend from his neck to his shoulders. The figures at the door are generally called "Ngolowándá."