A Popular Account of Dr. Livingstone's Expedition to the Zambesi and Its Tributaries. David Livingstone
collected in large numbers, armed with bows and poisoned arrows; and some, dodging behind trees, were observed taking aim as if on the point of shooting. All the women had been sent out of the way, and the men were evidently prepared to resist aggression. At the village of a chief named Tingané, at least five hundred natives collected and ordered us to stop. Dr. Livingstone went ashore; and on his explaining that we were English and had come neither to take slaves nor to fight, but only to open a path by which our countrymen might follow to purchase cotton, or whatever else they might have to sell, except slaves, Tingané became at once quite friendly. The presence of the steamer, which showed that they had an entirely new people to deal with, probably contributed to this result; for Tingané was notorious for being the barrier to all intercourse between the Portuguese black traders and the natives further inland; none were allowed to pass him either way. He was an elderly, well-made man, grey-headed, and over six feet high. Though somewhat excited by our presence, he readily complied with the request to call his people together, in order that all might know what our objects were.
In commencing intercourse with any people we almost always referred to the English detestation of slavery. Most of them already possess some information respecting the efforts made by the English at sea to suppress the slave-trade; and our work being to induce them to raise and sell cotton, instead of capturing and selling their fellow-men, our errand appears quite natural; and as they all have clear ideas of their own self-interest, and are keen traders, the reasonableness of the proposal is at once admitted; and as a belief in a Supreme Being, the Maker and Ruler of all things, and in the continued existence of departed spirits, is universal, it becomes quite appropriate to explain that we possess a Book containing a Revelation of the will of Him to whom in their natural state they recognise no relationship. The fact that His Son appeared among men, and left His words in His Book, always awakens attention; but the great difficulty is to make them feel that they have any relationship to Him, and that He feels any interest in them. The numbness of moral perception exhibited, is often discouraging; but the mode of communication, either by interpreters, or by the imperfect knowledge of the language, which not even missionaries of talent can overcome save by the labour of many years, may, in part, account for the phenomenon. However, the idea of the Father of all being displeased with His children, for selling or killing each other, at once gains their ready assent: it harmonizes so exactly with their own ideas of right and wrong. But, as in our own case at home, nothing less than the instruction and example of many years will secure their moral elevation.
The dialect spoken here closely resembles that used at Senna and Tette. We understood it at first only enough to know whether our interpreter was saying what we bade him, or was indulging in his own version. After stating pretty nearly what he was told, he had an inveterate tendency to wind up with “The Book says you are to grow cotton, and the English are to come and buy it,” or with some joke of his own, which might have been ludicrous, had it not been seriously distressing.
In the first ascent of the Shiré our attention was chiefly directed to the river itself. The delight of threading out the meanderings of upwards of 200 miles of a hitherto unexplored river must be felt to be appreciated. All the lower part of the river was found to be at least two fathoms in depth. It became shallower higher up, where many departing and re-entering branches diminished the volume of water, but the absence of sandbanks made it easy of navigation. We had to exercise the greatest care lest anything we did should be misconstrued by the crowds who watched us. After having made, in a straight line, one hundred miles, although the windings of the river had fully doubled the distance, we found further progress with the steamer arrested, in 15 degrees 55 minutes south, by magnificent cataracts, which we called, “The Murchison,” after one whose name has already a world-wide fame, and whose generous kindness we can never repay. The native name of that figured in the woodcut is Mamvira. It is that at which the progress of the steamer was first stopped. The angle of descent is much smaller than that of the five cataracts above it; indeed, so small as compared with them, that after they were discovered this was not included in the number.
A few days were spent here in the hope that there might be an opportunity of taking observations for longitude, but it rained most of the time, or the sky was overcast. It was deemed imprudent to risk a land journey whilst the natives were so very suspicious as to have a strong guard on the banks of the river night and day; the weather also was unfavourable. After sending presents and messages to two of the chiefs, we returned to Tette. In going down stream our progress was rapid, as we were aided by the current. The hippopotami never made a mistake, but got out of our way. The crocodiles, not so wise, sometimes rushed with great velocity at us, thinking that we were some huge animal swimming. They kept about a foot from the surface, but made three well-defined ripples from the feet and body, which marked their rapid progress; raising the head out of the water when only a few yards from the expected feast, down they went to the bottom like a stone, without touching the boat.
In the middle of March of the same year (1859), we started again for a second trip on the Shiré. The natives were now friendly, and readily sold us rice, fowls, and corn. We entered into amicable relations with the chief, Chibisa, whose village was about ten miles below the cataract. He had sent two men on our first visit to invite us to drink beer; but the steamer was such a terrible apparition to them, that, after shouting the invitation, they jumped ashore, and left their canoe to drift down the stream. Chibisa was a remarkably shrewd man, the very image, save his dark hue, of one of our most celebrated London actors, 2 and the most intelligent chief, by far, in this quarter. A great deal of fighting had fallen to his lot, he said; but it was always others who began; he was invariably in the right, and they alone were to blame. He was moreover a firm believer in the divine right of kings. He was an ordinary man, he said, when his father died, and left him the chieftainship; but directly he succeeded to the high office, he was conscious of power passing into his head, and down his back; he felt it enter, and knew that he was a chief, clothed with authority, and possessed of wisdom; and people then began to fear and reverence him. He mentioned this, as one would a fact of natural history, any doubt being quite out of the question. His people, too, believed in him, for they bathed in the river without the slightest fear of crocodiles, the chief having placed a powerful medicine there, which protected them from the bite of these terrible reptiles.
Leaving the vessel opposite Chibisa’s village, Drs. Livingstone and Kirk and a number of the Makololo started on foot for Lake Shirwa. They travelled in a northerly direction over a mountainous country. The people were far from being well-disposed to them, and some of their guides tried to mislead them, and could not be trusted. Masakasa, a Makololo headman, overheard some remarks which satisfied him that the guide was leading them into trouble. He was quiet till they reached a lonely spot, when he came up to Dr. Livingstone, and said, “That fellow is bad, he is taking us into mischief; my spear is sharp, and there is no one here; shall I cast him into the long grass?” Had the Doctor given the slightest token of assent, or even kept silence, never more would any one have been led by that guide, for in a twinkling he would have been where “the wicked cease from troubling.” It was afterwards found that in this case there was no treachery at all, but a want of knowledge on their part of the language and of the country. They asked to be led to “Nyanja Mukulu,” or Great Lake, meaning, by this, Lake Shirwa; and the guide took them round a terribly rough piece of mountainous country, gradually edging away towards a long marsh, which from the numbers of those animals we had seen there we had called the Elephant Marsh, but which was really the place known to him by the name “Nyanja Mukulu,” or Great Lake. Nyanja or Nyanza means, generally, a marsh, lake, river, or even a mere rivulet.
The party pushed on at last without guides, or only with crazy ones; for, oddly enough, they were often under great obligations to the madmen of the different villages: one of these honoured them, as they slept in the open air, by dancing and singing at their feet the whole night. These poor fellows sympathized with the explorers, probably in the belief that they belonged to their own class; and, uninfluenced by the general opinion of their countrymen, they really pitied, and took kindly to the strangers, and often guided them faithfully from place to place, when no sane man could be hired for love or money.
The bearing of the Manganja at this time was very independent; a striking contrast to the
The late Mr. Robson.