The Last Journals of David Livingstone, in Central Africa, from 1865 to His Death Volume Ii Part 17

_Unyanyembe_, place of hoes.

Unyambewa.

Unyangoma, place of drums.

Nyangurue, place of pigs.

Nyangkondo.

Nyarukwe.

It must be a sore affliction to be bereft of one's reason, and the more so if the insanity takes the form of uttering thoughts which in a sound state we drive from us as impure.

_25th and 26th April, 1872._--A touch of fever from exposure.

_27th April, 1872._--Better, and thankful. Zahor died of small-pox here, after collecting much ivory at Fipa and Urungu. It is all taken up by Lewale.[18]

The rains seem nearly over, and are succeeded by very cold easterly winds; these cause fever by checking the perspiration, and are well known as eminently febrile. The Arabs put the cause of the fever to the rains drying up. In my experience it is most unhealthy during the rains if one gets wet; the chill is brought on, the bowels cease to act, and fever sets in. Now it is the cold wind that operates, and possibly this is intensified by the malaria of the drying-up surface. A chill from bathing on the 25th in cold water gave me a slight attack.

_1st May, 1872._--Unyanyembe: bought a cow for 11 dotis of merikano (and 2 kanike for calf), she gives milk, and this makes me independent.

Headman of the Baganda from whom I bought it said, "I go off to pray."

He has been taught by Arabs, and is the first proselyte they have gained. Baker thinks that the first want of Africans is to teach them to _want_. Interesting, seeing he was bored almost to death by Kamrasi wanting everything he had.

Bought three more cows and calves for milk, they give good quant.i.ty enough for me and mine, and are small shorthorns: one has a hump--two black with white spots and one white--one black with white face: the Baganda were well pleased with the prices given, and so am I. Finished a letter for the _New York Herald,_ trying to enlist American zeal to stop the East Coast slave-trade: I pray for a blessing on it from the All-Gracious. [Through a coincidence a singular interest attaches to this entry. The concluding words of the letter he refers to are as follows:--]

"All I can add in my loneliness is, may Heaven's rich blessing come down on everyone, American, English, or Turk, who will help to heal the open sore of the world."

[It was felt that nothing could more palpably represent the man, and this quotation has consequently been inscribed upon the tablet erected to his memory near his grave in Westminster Abbey. It was noticed some time after selecting it that Livingstone wrote these words exactly one year before his death, which, as we shall see, took place on the 1st May, 1873.]

_3rd May, 1872._--The entire population of Unyanyembe called Arab is eighty males, many of these are country born, and are known by the paucity of beard and bridgeless noses, as compared with men from Muscat; the Muscatees are more honourable than the mainlanders, and more brave--altogether better looking and better everyway.

If we say that the eighty so-called Arabs here have twenty dependants each, 1500 or 1600 is the outside population of Unyanyembe in connection with the Arabs. It is called an ivory station, that means simply that elephant's tusks are the chief articles of trade. But little ivory comes to market, every Arab who is able sends bands of his people to different parts to trade: the land being free they cultivate patches of maize, dura, rice, beans, &c., and after one or two seasons, return with what ivory they may have secured. Ujiji is the only mart in the country, and it is chiefly for oil, grain, goats, salt, fish, beef, native produce of all sorts, and is held daily. A few tusks are sometimes brought, but it can scarcely be called an ivory mart for that. It is an inst.i.tution begun and carried on by the natives in spite of great drawbacks from unjust Arabs. It resembles the markets of Manyuema, but is attended every day by about 300 people. No dura has been brought lately to Ujiji, because a Belooch man found the son of the chief of Mbwara Island peeping in at his women, and beat the young man, so that on returning home he died. The Mbwara people always brought much grain before that, but since that affair never come.

The Arabs send a few freemen as heads of a party of slaves to trade.

These select a friendly chief, and spend at least half these goods brought in presents on him, and in buying the best food the country affords for themselves. It happens frequently that the party comes back nearly empty handed, but it is the Banians that lose, and the Arabs are not much displeased. This point is not again occupied if it has been a dead loss.

_4th May, 1872._--Many palavers about Mirambu's death having taken place and being concealed. Arabs say that he is a brave man, and the war is not near its end. Some northern natives called Bagoye get a keg of powder and a piece of cloth, go and attack a village, then wait a month or so eating the food of the captured place, and come back for stores again: thus the war goes on. Prepared tracing paper to draw a map for Sir Thomas Maclear. Lewale invites me to a feast.

_7th May, 1872._--New moon last night. Went to breakfast with Lewale. He says that the Mirambo war is virtually against himself as a Seyed Majid man. They wish to have him removed, and this would be a benefit.

The Banyamwezi told the Arabs that they did not want them to go to fight, because when one Arab was killed all the rest ran away and the army got frightened.

"Give us your slaves only and we will fight," say they.

A Magohe man gave charms, and they pressed Mirambo sorely. His brother sent four tusks as a peace-offering, and it is thought that the end is near. His mother was plundered, and lost all her cattle.

_9th May, 1872._--No fight, though it was threatened yesterday: they all like to talk a great deal before striking a blow. They believe that in the mult.i.tude of counsellors there is safety. Women singing as they pound their grain into meal,--"Oh, the march of Bwanamokolu to Katanga!

Oh, the march to Katanga and back to Ujiji!--Oh, oh, oh!" Bwanamokolu means the great or old gentleman. Batusi women are very keen traders, and very polite and pleasing in their address and pretty way of speaking.

I don't know how the great loving Father will bring all out right at last, but He knows and will do it.

The African's idea seems to be that they are within the power of a power superior to themselves--apart from and invisible: good; but frequently evil and dangerous. This may have been the earliest religious feeling of dependence on a Divine power without any conscious feeling of its nature. Idols may have come in to give a definite idea of superior power, and the primitive faith or impression obtained by Revelation seems to have mingled with their idolatry without any sense of incongruity. (See Micah in Judges.)[19]

The origin of the primitive faith in Africans and others, seems always to have been a divine influence on their dark minds, which has proved persistent in all ages. One portion of primitive belief--the continued existence of departed spirits--seems to have no connection whatever with dreams, or, as we should say, with "ghost seeing," for great agony is felt in prospect of bodily mutilation or burning of the body after death, as that is believed to render return to one's native land impossible. They feel as if it would shut them off from all intercourse with relatives after death. They would lose the power of doing good to those onceloved, and evil to those who deserved their revenge. Take the case of the slaves in the yoke, singing songs of hate and revenge against those who sold them into slavery. They thought it right so to harbour hatred, though most of the party had been sold for crimes--adultery, stealing, &c.--which they knew to be sins.

If Baker's expedition should succeed in annexing the valley of the Nile to Egypt, the question arises,--Would not the miserable condition of the natives, when subjected to all the atrocities of the White Nile slave-traders, be worse under Egyptian dominion? The villages would be farmed out to tax-collectors, the women, children and boys carried off into slavery, and the free thought and feeling of the population placed under the dead weight of Islam. Bad as the situation now is, if Baker leaves it matters will grow worse. It is probable that actual experience will correct the fancies he now puts forth as to the proper mode of dealing with Africans.

_10th May, 1872._--Hamees Wodin Tagh, my friend, is reported slain by the Makoa of a large village he went to fight. Other influential Arabs are killed, but full information has not yet arrived. He was in youth a slave, but by energy and good conduct in trading with the Masai and far south of Nya.s.sa, and elsewhere, he rose to freedom and wealth. He had good taste in all his domestic arrangements, and seemed to be a good man. He showed great kindness to me on my arrival at Chitimbwa's.

_11th May, 1872._--A serpent of dark olive colour was found dead at my door this morning, probably killed by a cat. Puss approaches very cautiously, and strikes her claws into the head with a blow delivered as quick as lightning; then holds the head down with both paws, heedless of the wriggling ma.s.s of coils behind it; she then bites the neck and leaves it, looking with interest to the disfigured head, as if she knew that therein had lain the hidden power of mischief. She seems to possess a little of the nature of the _Ichneumon_, which was sacred in Egypt from its destroying serpents. The serpent is in pursuit of mice when killed by puss.

_12th May, 1872._--Singeri, the headman of the Baganda here, offered me a cow and calf yesterday, but I declined, as we were strangers both, and this is too much for me to take. I said that I would take ten cows at Mtesa's if he offered them. I gave him a little medicine (arnica) for his wife, whose face was burned by smoking over gunpowder. Again he pressed the cow and calf in vain.

The reported death of Hamees Wodin Tagh is contradicted. It was so circ.u.mstantial that I gave it credit, though the false reports in this land are one of its most marked characteristics. They are "enough to spear a sow."

_13th May, 1872._--He will keep His word--the gracious One, full of grace and truth--no doubt of it. He said, "Him that cometh unto me, I will in nowise cast out," and "Whatsoever ye shall ask in my name I will give it." He WILL keep His word: then I can come and humbly present my pet.i.tion, and it will be all right. Doubt is here inadmissible, surely.--D.L.

Ajala's people, sent to buy ivory in Uganda, were coming back with some ten tusks and were attacked at Ugalla by robbers, and one free man slain: the rest threw everything down and fled. They came here with their doleful tale to-day.

_14th May, 1872._--People came from Ujiji to-day, and report that many of Mohamad Bogharib's slaves have died of small-pox--Fundi and Suliman amongst them. Others sent out to get firewood have been captured by the Waha. Mohamad's chief slave, Othman, went to see the cause of their losses received a spear in the back, the point coming out at his breast. It is scarcely possible to tell how many of the slaves have perished since they were bought or captured, but the loss has been grievous.

Lewale off to Mfutu to loiter and not to fight. The Bagoye don't wish Arabs to come near the scene of action, because, say they, "When one Arab is killed all the rest ran away, and they frighten us thereby. Stay at M'futu; we will do all the fighting." This is very acceptable advice.

_16th May, 1872._--A man came from Ujiji to say one of the party at Kasongo's reports that a marauding party went thence to the island of Bazula north of them. They ferried them to an island, and in coming back they were a.s.saulted by the islanders in turn. They speared two in canoes shoving off, and the rest, panic-struck, took to the water, and thirty-five were slain. It was a just punishment, and shows what the Manyuema can do, if aroused to right their wrongs. No news of Baker's party; but Abed and Ha.s.sani are said to be well, and far down the Lualaba. Na.s.sur Masudi is at Kasongo's, probably afraid by the Zula slaughter to go further. They will shut their own market against themselves. Lewale sends off letters to the Sultan to-day. I have no news to send, but am waiting wearily.

_17th May, 1872._--Ailing. Making cheeses for the journey: good, but sour rather, as the milk soon turns in this climate, and we don't use rennet, but allow the milk to coagulate of itself, and it does thicken in half a day.

_18th-19th May, 1872._--One of Dugumbe's men came to-day from Ujiji. He confirms the slaughter of Matereka's people, but denies that of Dugumbe's men. They went to Lomame about eleven days west, and found it to be about the size of Luamo; it comes from a Lake, and goes to Lualaba, near the Kisingite, a cataract. Dugumbe then sent his people down Lualaba, where much ivory is to be obtained. They secured a great deal of copper--1000 thick bracelets--on the south-west of Nyangwe, and some ivory, but not so much as they desired. No news of Abed. Lomame water is black, and black sc.u.m comes up in it.

_20th May, 1872._--Better. Very cold winds. The cattle of the Batusi were captured by the Arabs to prevent them going off with the Baganda: my four amongst them. I sent over for them and they were returned this morning. Thirty-five of Mohamad's slaves died of small-pox.

_21st May, 1872._--The genuine Africans of this region have flattened nose-bridges; the higher grades of the tribes have prominent nose-bridges, and are on this account greatly admired by the Arabs. The Batusi here, the Balunda of Casembe, and Itawa of Nsama, and many Manyuema have straight noses, but every now and then you come to districts in which the bridgeless noses give the air of the low English bruiser cla.s.s, or faces inclining to King Charles the Second's spaniels.

The Arab progeny here have scanty beards, and many grow to a very great height--tall, gaunt savages; while the Muscatees have prominent nose-bridges, good beards, and are polite and hospitable.

I wish I had some of the a.s.surance possessed by others, but I am oppressed with the apprehension that after all it may turn out that I have been following the Congo; and who would risk being put into a cannibal pot, and converted into black man for it?

_22nd May, 1872._--Baganga are very black, with a tinge of copper colour in some. Bridgeless noses all.

_23rd May, 1872._--There seems but little prospect of Christianity spreading by ordinary means among Mohamadans. Their pride is a great obstacle, and is very industriously nurtured by its votaries. No new invention or increase of power on the part of Christians seems to disturb the self-complacent belief that ultimately all power and dominion in this world will fall into the hands of Moslems. Mohamad will appear at last in glory, with all his followers saved by him. When Mr.

Stanley's Arab boy from Jerusalem told the Arab bin Saleh that he was a Christian, he was asked, "Why so, don't you know that all the world will soon be Mohamadan? Jerusalem is ours; all the world is ours, and in a short time we shall overcome all." Theirs are great expectations!

A family of ten Whydah birds _(Vidua purpurea)_ come to the pomegranate-trees in our yard. The eight young ones, full-fledged, are fed by the dam, as young pigeons are. The food is brought up from the crop without the bowing and bending of the pigeon. They chirrup briskly for food: the dam gives most, while the redbreasted c.o.c.k gives one or two, and then knocks the rest away.

_24th May, 1872._--Speke at Kasenge islet inadvertently made a general statement thus: "The mothers of these savage people have infinitely less affection than many savage beasts of my acquaintance. I have seen a mother bear, galled by frequent shots, obstinately meet her death by repeatedly returning under fire whilst endeavouring to rescue her young from the grasp of intruding men. But here, for a simple loin-cloth or two, human mothers eagerly exchanged their little offspring, delivering them into perpetual bondage to my Beluch soldiers."--_Speke_, pp. 234,5.

For the sake of the little story of "a bear mother," Speke made a general a.s.sertion on a very small and exceptional foundation. Frequent inquiries among the most intelligent and far-travelled Arabs failed to find confirmation of this child-selling, except in the very rare case of a child cutting the upper front teeth before the under, and because this child is believed to be "moiko" (_unlucky_), and certain to bring death into the family. It is called an Arab child, and sold to the first Arab, or even left at his door. This is the only case the Arabs know of child-selling. Speke had only two Beluch soldiers with him, and the idea that they loaded themselves with infants, at once stamps the tale as fabulous. He may have seen one sold, an extremely rare and exceptional case; but the inferences drawn are just like that of the Frenchman who thought the English so partial to suicide in November, that they might be seen suspended from trees in the common highways.

In crossing Tanganyika three several times I was detained at the islet Kasenge about ten weeks in all. On each occasion Arab traders were present, all eager to buy slaves, but none were offered, and they a.s.sured me that they had never seen the habit alleged to exist by Speke, though they had heard of the "unlucky" cases referred to. Everyone has known of poor little foundlings in England, but our mothers are not credited with less affection than she-bears.