Chapter 30 (2)

We passed through large tracts of Mopane country, and my men caught a great many of the birds called Korwe ('Tockus erythrorhynchus') in their breeding-places, which were in holes in the mopane-trees. On the 19th we passed the nest of a korwe just ready for the female to enter; the orifice was plastered on both sides, but a space was left of a heart shape, and exactly the size of the bird's body. The hole in the tree was in every case found to be prolonged some distance upward above the opening, and thither the korwe always fled to escape being caught. In another nest we found that one white egg, much like that of a pigeon, was laid, and the bird dropped another when captured. She had four besides in the ovarium. The first time that I saw this bird was at Kolobeng, where I had gone to the forest for some timber. Standing by a tree, a native looked behind me and exclaimed, "There is the nest of a korwe." I saw a slit only, about half an inch wide and three or four inches long, in a slight hollow of the tree. Thinking the word korwe denoted some small animal, I waited with interest to see what he would extract; he broke the clay which surrounded the slit, put his arm into the hole, and brought out a 'Tockus', or 'red-beaked hornbill', which he killed. He informed me that, when the female enters her nest, she submits to a real confinement. The male plasters up the entrance, leaving only a narrow slit by which to feed his mate, and which exactly suits the form of his beak. The female makes a nest of her own feathers, lays her eggs, hatches them, and remains with the young till they are fully fledged. During all this time, which is stated to be two or three months, the male continues to feed her and the young family. The prisoner generally becomes quite fat, and is esteemed a very dainty morsel by the natives, while the poor slave of a husband gets so lean that, on the sudden lowering of the temperature which sometimes happens after a fall of rain, he is benumbed, falls down, and dies. I never had an opportunity of ascertaining the actual length of the confinement, but on passing the same tree at Kolobeng about eight days afterward the hole was plastered up again, as if, in the short time that had elapsed, the disconsolate husband had secured another wife. We did not disturb her, and my duties prevented me from returning to the spot. This is the month in which the female enters the nest. We had seen one of these, as before mentioned, with the plastering not quite finished; we saw many completed; and we received the very same account here that we did at Kolobeng, that the bird comes forth when the young are fully fledged, at the period when the corn is ripe; indeed, her appearance abroad with her young is one of the signs they have for knowing when it ought to be so. As that is about the end of April, the time is between two and three months. She is said sometimes to hatch two eggs, and, when the young of these are full-fledged, other two are just out of the egg-shells: she then leaves the nest with the two elder, the orifice is again plastered up, and both male and female attend to the wants of the young which are left. On several occasions I observed a branch bearing the marks of the male having often sat upon it when feeding his mate, and the excreta had been expelled a full yard from the orifice, and often proved a means of discovering the retreat.

The honey-guides were very assiduous in their friendly offices, and enabled my men to get a large quantity of honey. But, though bees abound, the wax of these parts forms no article of trade. In Londa it may be said to be fully cared for, as you find hives placed upon trees in the most lonesome forests. We often met strings of carriers laden with large blocks of this substance, each 80 or 100 lbs. in weight, and pieces were offered to us for sale at every village; but here we never saw a single artificial hive. The bees were always found in the natural cavities of mopane-trees. It is probable that the good market for wax afforded to Angola by the churches of Brazil led to the gradual development of that branch of commerce there. I saw even on the banks of the Quango as much as sixpence paid for a pound. In many parts of the Batoka country bees exist in vast numbers, and the tribute due to Sekeletu is often paid in large jars of honey; but, having no market nor use for the wax, it is thrown away. This was the case also with ivory at the Lake Ngami, at the period of its discovery. The reports brought by my other party from Loanda of the value of wax had induced some of my present companions to bring small quantities of it to Tete, but, not knowing the proper mode of preparing it, it was so dark colored that no one would purchase it; I afterward saw a little at Kilimane which had been procured from the natives somewhere in this region.

Though we are now approaching the Portuguese settlement, the country is still full of large game. My men killed six buffalo calves out of a herd we met. The abundance of these animals, and also of antelopes, shows the insufficiency of the bow and arrow to lessen their numbers. There are also a great many lions and hyaenas, and there is no check upon the increase of the former, for the people, believing that the souls of their chiefs enter into them, never attempt to kill them; they even believe that a chief may metamorphose himself into a lion, kill any one he chooses, and then return to the human form; therefore, when they see one, they commence clapping their hands, which is the usual mode of salutation here. The consequence is, that lions and hyaenas are so abundant that we see little huts made in the trees, indicating the places where some of the inhabitants have slept when benighted in the fields. As numbers of my men frequently left the line of march in order to take out the korwes from their nests, or follow the honey-guides, they excited the astonishment of our guides, who were constantly warning them of the danger they thereby incurred from lions. I was often considerably ahead of the main body of my men on this account, and was obliged to stop every hour or two; but, the sun being excessively hot by day, I was glad of the excuse for resting. We could make no such prodigious strides as officers in the Arctic regions are able to do. Ten or twelve miles a day were a good march for both the men and myself; and it was not the length of the marches, but continuing day after day to perform the same distance, that was so fatiguing. It was in this case much longer than appears on the map, because we kept out of the way of villages. I drank less than the natives when riding, but all my clothing was now constantly damp from the moisture which was imbibed in large quantities at every pond. One does not stay on these occasions to prepare water with alum or any thing else, but drinks any amount without fear. I never felt the atmosphere so steamy as on the low-lying lands of the Zambesi, and yet it was becoming cooler than it was on the highlands.

We crossed the rivulets Kapopo and Ue, now running, but usually dry. There are great numbers of wild grape-vines growing in this quarter; indeed, they abound every where along the banks of the Zambesi. In the Batoka country there is a variety which yields a black grape of considerable sweetness. The leaves are very large and harsh, as if capable of withstanding the rays of this hot sun; but the most common kinds—one with a round leaf and a greenish grape, and another with a leaf closely resembling that of the cultivated varieties, and with dark or purple fruit—have large seeds, which are strongly astringent, and render it a disagreeable fruit. The natives eat all the varieties; and I tasted vinegar made by a Portuguese from these grapes. Probably a country which yields the wild vines so very abundantly might be a fit one for the cultivated species. At this part of the journey so many of the vines had run across the little footpath we followed that one had to be constantly on the watch to avoid being tripped. The ground was covered with rounded shingle, which was not easily seen among the grass. Pedestrianism may be all very well for those whose obesity requires much exercise, but for one who was becoming as thin as a lath, through the constant perspiration caused by marching day after day in the hot sun, the only good I saw in it was that it gave an honest sort of man a vivid idea of the tread-mill.

Although the rains were not quite over, great numbers of pools were drying up, and the ground was in many parts covered with small green cryptogamous plants, which gave it a mouldy appearance and a strong smell. As we sometimes pushed aside the masses of rank vegetation which hung over our path, we felt a sort of hot blast on our faces. Every thing looked unwholesome, but we had no fever. The Ue flows between high banks of a soft red sandstone streaked with white, and pieces of tufa. The crumbling sandstone is evidently alluvial, and is cut into 12 feet deep. In this region, too, we met with pot-holes six feet deep and three or four in diameter. In some cases they form convenient wells; in others they are full of earth; and in others still the people have made them into graves for their chiefs.

On the 20th we came to Monina's village (close to the sand-river Tangwe, latitude 16d 13' 38" south, longitude 32d 32' east). This man is very popular among the tribes on account of his liberality. Boroma, Nyampungo, Monina, Jira, Katolosa (Monomotapa), and Susa, all acknowledge the supremacy of one called Nyatewe, who is reported to decide all disputes respecting land. This confederation is exactly similar to what we observed in Londa and other parts of Africa. Katolosa is "the Emperor Monomotapa" of history, but he is a chief of no great power, and acknowledges the supremacy of Nyatewe. The Portuguese formerly honored Monomotapa with a guard, to fire off numbers of guns on the occasion of any funeral, and he was also partially subsidized. The only evidence of greatness possessed by his successor is his having about a hundred wives. When he dies a disputed succession and much fighting are expected. In reference to the term Monomotapa, it is to be remembered that Mono, Moene, Mona, Mana, or Morena, mean simply 'chief', and considerable confusion has arisen from naming different people by making a plural of the chief's name. The names Monomoizes, spelled also Monemuiges and Monomuizes, and Monomotapistas, when applied to these tribes, are exactly the same as if we should call the Scotch the Lord Douglases. Motape was the chief of the Bambiri, a tribe of the Banyai, and is now represented in the person of Katolosa. He was probably a man of greater energy than his successor, yet only an insignificant chief. Monomoizes was formed from Moiza or Muiza, the singular of the word Babisa or Aiza, the proper name of a large tribe to the north. In the transformation of this name the same error has been committed as in the others; and mistakes have occurred in many other names by inattention to the meaning, and predilection for the letter R. The River Loangwa, for instance, has been termed Arroangoa, and the Luenya the Ruanha. The Bazizulu, or Mashona, are spoken of as the Morururus.

The government of the Banyai is rather peculiar, being a sort of feudal republicanism. The chief is elected, and they choose the son of the deceased chief's sister in preference to his own offspring. When dissatisfied with one candidate, they even go to a distant tribe for a successor, who is usually of the family of the late chief, a brother, or a sister's son, but never his own son or daughter. When first spoken to on the subject, he answers as if he thought himself unequal to the task and unworthy of the honor; but, having accepted it, all the wives, goods, and children of his predecessor belong to him, and he takes care to keep them in a dependent position. When any one of them becomes tired of this state of vassalage and sets up his own village, it is not unusual for the elected chief to send a number of the young men, who congregate about himself, to visit him. If he does not receive them with the usual amount of clapping of hands and humility, they, in obedience to orders, at once burn his village. The children of the chief have fewer privileges than common free men. They may not be sold, but, rather than choose any one of them for a chief at any future time, the free men would prefer to elect one of themselves, who bore only a very distant relationship to the family. These free men are a distinct class who can never be sold; and under them there is a class of slaves whose appearance as well as position is very degraded. Monina had a great number of young men about him from twelve to fifteen years of age. These were all sons of free men, and bands of young men like them in the different districts leave their parents about the age of puberty, and live with such men as Monina for the sake of instruction. When I asked the nature of the instruction, I was told "Bonyai", which I suppose may be understood as indicating manhood, for it sounds as if we should say, "to teach an American Americanism," or "an Englishman to be English." While here they are kept in subjection to rather stringent regulations. They must salute carefully by clapping their hands on approaching a superior, and when any cooked food is brought, the young men may not approach the dish, but an elder divides a portion to each. They remain unmarried until a fresh set of youths is ready to occupy their place under the same instruction. The parents send servants with their sons to cultivate gardens to supply them with food, and also tusks to Monina to purchase clothing for them. When the lads return to the village of their parents, a case is submitted to them for adjudication, and if they speak well on the point, the parents are highly gratified.