Missionary Travels and Researches in South Africa by David Livingstone (interesting books to read for teens TXT) 📖

in the Makololo country, orders had preceded us, "that Nake (nyake means doctor) must not be allowed to become hungry."

The banks of the Chobe, like those of the Zouga, are of soft calcareous tufa, and the river has cut out for itself a deep, perpendicular-sided bed.

Where the banks are high, as at the spot where the wagons stood in 1851, they are covered with magnificent trees, the habitat of tsetse, and the retreat of various antelopes, wild hogs, zebras, buffaloes, and elephants.

Among the trees may be observed some species of the `Ficus Indica', light-green colored acacias, the splendid motsintsela, and evergreen cypress-shaped motsouri. The fruit of the last-named was ripe, and the villagers presented many dishes of its beautiful pink-colored plums; they are used chiefly to form a pleasant acid drink. The motsintsela is a very lofty tree, yielding a wood of which good canoes are made; the fruit is nutritious and good, but, like many wild fruits of this country, the fleshy parts require to be enlarged by cultivation: it is nearly all stone.

The course of the river we found to be extremely tortuous; so much so, indeed, as to carry us to all points of the compass every dozen miles.

Some of us walked from a bend at the village of Moremi to another nearly due east of that point, in six hours, while the canoes, going at more than double our speed, took twelve to accomplish the voyage between the same two places. And though the river is from thirteen to fifteen feet in depth at its lowest ebb, and broad enough to allow a steamer to ply upon it, the suddenness of the bendings would prevent navigation; but, should the country ever become civilized, the Chobe would be a convenient natural canal. We spent forty-two and a half hours, paddling at the rate of five miles an hour, in coming from Linyanti to the confluence; there we found a dike of amygdaloid lying across the Leeambye.

This amygdaloid with analami and mesotype contains crystals, which the water gradually dissolves, leaving the rock with a worm-eaten appearance.

It is curious to observe that the water flowing over certain rocks, as in this instance, imbibes an appreciable, though necessarily most minute, portion of the minerals they contain. The water of the Chobe up to this point is of a dark mossy hue, but here it suddenly assumes a lighter tint; and wherever this light color shows a greater amount of mineral, there are not mosquitoes enough to cause serious annoyance to any except persons of very irritable temperaments.

The large island called Mparia stands at the confluence.

This is composed of trap (zeolite, probably mesotype) of a younger age than the deep stratum of tufa in which the Chobe has formed its bed, for, at the point where they come together, the tufa has been transformed into saccharoid limestone.

The actual point of confluence of these two rivers, the Chobe and the Leeambye, is ill defined, on account of each dividing into several branches as they inosculate; but when the whole body of water collects into one bed, it is a goodly sight for one who has spent many years in the thirsty south. Standing on one bank, even the keen eye of the natives can not detect whether two large islands, a few miles east of the junction, are main land or not. During a flight in former years, when the present chief Sekomi was a child in his mother's arms, the Bamangwato men were separated from their women, and inveigled on to one of these islands by the Makalaka chief of Mparia, on pretense of ferrying them across the Leeambye. They were left to perish after seeing their wives taken prisoners by these cruel lords of the Leeambye, and Sekomi owed his life to the compassion of one of the Bayeiye, who, pitying the young chieftain, enabled his mother to make her escape by night.

After spending one night at the Makololo village on Mparia, we left the Chobe, and, turning round, began to ascend the Leeambye; on the 19th of November we again reached the town of Sesheke. It stands on the north bank of the river, and contains a large population of Makalaka, under Moriantsane, brother-in-law of Sebituane. There are parties of various tribes here, assembled under their respective head men, but a few Makololo rule over all.

Their sway, though essentially despotic, is considerably modified by certain customs and laws. One of the Makalaka had speared an ox belonging to one of the Makololo, and, being unable to extract the spear, was thereby discovered to be the perpetrator of the deed. His object had been to get a share of the meat, as Moriantsane is known to be liberal with any food that comes into his hands. The culprit was bound hand and foot, and placed in the sun to force him to pay a fine, but he continued to deny his guilt. His mother, believing in the innocence of her son, now came forward, with her hoe in hand, and, threatening to cut down any one who should dare to interfere, untied the cords with which he had been bound and took him home. This open defiance of authority was not resented by Moriantsane, but referred to Sekeletu at Linyanti.

The following circumstance, which happened here when I was present with Sekeletu, shows that the simple mode of punishment, by forcing a criminal to work out a fine, did not strike the Makololo mind until now.

A stranger having visited Sesheke for the purpose of barter, was robbed by one of the Makalaka of most of his goods. The thief, when caught, confessed the theft, and that he had given the articles to a person who had removed to a distance. The Makololo were much enraged at the idea of their good name being compromised by this treatment of a stranger.

Their customary mode of punishing a crime which causes much indignation is to throw the criminal into the river; but, as this would not restore the lost property, they were sorely puzzled how to act.

The case was referred to me, and I solved the difficulty by paying for the loss myself, and sentencing the thief to work out an equivalent with his hoe in a garden. This system was immediately introduced, and thieves are now sentenced to raise an amount of corn proportioned to their offenses. Among the Bakwains, a woman who had stolen from the garden of another was obliged to part with her own entirely: it became the property of her whose field was injured by the crime.

There is no stated day of rest in any part of this country, except the day after the appearance of the new moon, and the people then refrain only from going to their gardens. A curious custom, not to be found among the Bechuanas, prevails among the black tribes beyond them.

They watch most eagerly for the first glimpse of the new moon, and, when they perceive the faint outline after the sun has set deep in the west, they utter a loud shout of "Kua!" and vociferate prayers to it. My men, for instance, called out, "Let our journey with the white man be prosperous!

Let our enemies perish, and the children of Nake become rich!

May he have plenty of meat on this journey!" etc., etc.

I gave many public addresses to the people of Sesheke under the outspreading camel-thorn-tree, which serves as a shade to the kotla on the high bank of the river. It was pleasant to see the long lines of men, women, and children winding along from different quarters of the town, each party following behind their respective head men. They often amounted to between five and six hundred souls, and required an exertion of voice which brought back the complaint for which I had got the uvula excised at the Cape. They were always very attentive; and Moriantsane, in order, as he thought, to please me, on one occasion rose up in the middle of the discourse, and hurled his staff at the heads of some young fellows whom he saw working with a skin instead of listening. My hearers sometimes put very sensible questions on the subjects brought before them; at other times they introduced the most frivolous nonsense immediately after hearing the most solemn truths.

Some begin to pray to Jesus in secret as soon as they hear of the white man's God, with but little idea of what they are about; and no doubt are heard by Him who, like a father, pitieth his children.

Others, waking by night, recollect what has been said about the future world so clearly that they tell next day what a fright they got by it, and resolve not to listen to the teaching again; and not a few keep to the determination not to believe, as certain villagers in the south, who put all their cocks to death because they crowed the words, "Tlang lo rapeleng" -- "Come along to prayers".

On recovering partially from a severe attack of fever which remained upon me ever since our passing the village of Moremi on the Chobe, we made ready for our departure up the river by sending messages before us to the villages to prepare food. We took four elephants' tusks, belonging to Sekeletu, with us, as a means of testing the difference of prices between the Portuguese, whom we expected to reach, and the white traders from the south. Moriantsane supplied us well with honey, milk, and meal.

The rains were just commencing in this district; but, though showers sufficient to lay the dust had fallen, they had no influence whatever on the amount of water in the river, yet never was there less in any part than three hundred yards of a deep flowing stream.

Our progress up the river was rather slow; this was caused by waiting opposite different villages for supplies of food.

We might have done with much less than we got; but my Makololo man, Pitsane, knew of the generous orders of Sekeletu, and was not at all disposed to allow them to remain a dead letter. The villages of the Banyeti contributed large quantities of mosibe, a bright red bean yielded by a large tree. The pulp inclosing the seed is not much thicker than a red wafer, and is the portion used. It requires the addition of honey to render it at all palatable.

To these were added great numbers of the fruit which yields a variety of the nux vomica, from which we derive that virulent poison strychnia. The pulp between the nuts is the part eaten, and it is of a pleasant juicy nature, having a sweet acidulous taste.

The fruit itself resembles a large yellow orange, but the rind is hard, and, with the pips and bark, contains much of the deadly poison.

They evince their noxious qualities by an intensely bitter taste.

The nuts, swallowed inadvertently, cause considerable pain, but not death; and to avoid this inconvenience, the people dry the pulp before the fire, in order to be able the more easily to get rid of the noxious seeds.

A much better fruit, called mobola, was also presented to us. This bears, around a pretty large stone, as much of the fleshy part as the common date, and it is stripped off the seeds and preserved in bags in a similar manner to that fruit. Besides sweetness, the mobola has the flavor of strawberries, with a touch of nauseousness. We carried some of them, dried as provisions, more than a hundred miles from this spot.

The next fruit, named mamosho (mother of morning),