SAND-RIVER TANGWE. 665 may have been carried off by a lion, as this part of the country is full of them. I incline to the former opinion, because sudden insanity occurs when there is any unusual strain upon their minds. Monahin was in command of the Batoka of Mokwiné in my party, and he was looked upon with great dislike by all that chief's subjects. The only difficulties I had with them arose in consequence of being obliged to give orders through him. They said Mokwine is reported to have been killed by the Makololo, but Monahin is the individual who put forth his hand and slew him. When one of these people kills in battle, he seems to have no compunction afterward; but when he makes a foray on his own responsibility, and kills a man of note, the common people make remarks to each other, which are reported to him, and bring the affair perpetually to his remembrance. This iteration on the conscience causes insanity, and when one runs away in a wide country like this, the fugitive is never heard of. Monahin had lately become afraid of his own party from overhearing their remarks, and said more than once to me, "They want to kill me." I believe if he ran to any village they would take care of him. I felt his loss greatly, and spent three days in searching for him. He was a sensible and most obliging man. I sent in the morning to inform Monina of this sad event, and he at once sent to all the gardens around, desiring the people to look for him, and, should he come near, to bring him home. He evidently sympathized with us in our sorrow, and, afraid lest we might suspect him, added, "We never catch nor kidnap people here. It is not our custom. It is considered as guilt among all the tribes." I gave him credit for truthfulness, and he allowed us to move on without farther molestation. After leaving his village we marched in the bed of a sandriver a quarter of a mile broad, called Tangwe. Walking on this sand is as fatiguing as walking on snow. The country is flat, and covered with low trees, but we see high hills in the distance. A little to the south we have those of the Lobole. This region is very much infested by lions, and men never go any distance into the woods alone. Having turned aside on one occasion at midday, and gone a short distance among grass a little taller than myself, an animal sprung away from me which was certainly not an antelope, but I could not distinguish whether it was a lion 666 THE ORDEAL MUAVI. or a hyæna. This abundance of carnivora made us lose all hope of Monahin. We saw footprints of many black rhinoceroses, buffaloes, and zebras. After a few hours we reached the village of Nyakóba. Two men, who accompanied us from Monina to Nyakoba's, would not believe us when we said that we had no beads. It is very trying to have one's veracity doubted, but, on opening the boxes, and showing them that all I had was perfectly useless to them, they consented to receive some beads off Sekwebu's waist, and I promised to send four yards of calico from Tete. As we came away from Monina's village, a witch-doctor, who had been sent for, arrived, and all Monina's wives went forth into the fields that morning fasting. There they would be compelled to drink an infusion of a plant named "goho," which is used as an ordeal. This ceremony is called "muavi," and is performed in this way. When a man suspects that any of his wives has bewitched him, he sends for the witch-doctor, and all the wives go forth into the field, and remain fasting till that person has made an infusion of the plant. They all drink it, each one holding up her hand to heaven in attestation of her innocency. Those who vomit it are considered innocent, while those whom it purges are pronounced guilty, and put to death by burning. The innocent return to their homes, and slaughter a cock as a thank-offering to their guardian spirits. The practice of ordeal is common among all the negro nations north of the Zambesi. This summary procedure excited my surprise, for my intercourse with the natives here had led me to believe that the women were held in so much estimation that the men would not dare to get rid of them thus. But the explanation I received was this. The slightest imputation makes them eagerly desire the test; they are conscious of being innocent, and have the fullest faith in the muavi detecting the guilty alone; hence they go willingly, and even eagerly, to drink it. When in Angola, a half-caste was pointed out to me who is one of the most successful merchants in that country; and the mother of this gentleman, who was perfectly free, went, of her own accord, all the way from Ambaca to Cassange, to be killed by the ordeal, her rich son making no objection. The same custom prevails among the Barotse, Bashubia, and Batoka, but with slight variations. The Barotse, for instance, pour the medicine down the throat of a cock or of a dog, and judge of the innocence or guilt of the person accused according to the vomiting or purging of the animal. I happened to mention to my own men the water-test for witches formerly in use in Scotland: the supposed witch, being bound hand and foot, was thrown into a pond; if she floated, she was considered guilty, taken out, and burned; but if she sank and was drowned, she was pronounced innocent. The wisdom of my ancestors excited as much wonder in their minds as their custom did in mine. The person whom Nyakoba appointed to be our guide, having informed us of the decision, came and bargained that his services should be rewarded with a hoe. I had no objection to give it, and showed him the article; he was delighted with it, and went off to show it to his wife. He soon afterward returned, and said that, though he was perfectly willing to go, his wife would not let him. I said, "Then bring back the hoe;" but he replied, "I want it." "Well, go with us, and you shall have it." "But my wife won't let me." I remarked to my men, "Did you ever hear such a fool?" They answered, "Oh, that is the custom of these parts; the wives are the masters." And Sekwebu informed me that he had gone to this man's house, and heard him saying to his wife, "Do you think that I would ever leave you?" then, turning to Sekwebu, he asked, "Do you think I would leave this pretty woman? Is she not pretty?" Sekwebu had been making inquiries among the people, and had found that the women indeed possessed a great deal of influence. We questioned the guide whom we finally got from Nyakoba, an intelligent young man, who had much of the Arab features, and found the statements confirmed. When a young man takes a liking for a girl of another village, and the parents have no objection to the match, he is obliged to come and live at their village. He has to perform certain services for the mother-inlaw, such as keeping her well supplied with firewood; and when he comes into her presence he is obliged to sit with his knees in a bent position, as putting out his feet toward the old lady would give her great offense. If he becomes tired of living in this state of vassalage, and wishes to return to his own family, he is obliged to leave all his children behind-they belong to the wife. This is only a more stringent enforcement of the law from which emanates the practice which prevails so very extensively in Africa, known to Europeans as "buying wives." Such virtually it is, but it does not appear quite in that light to the actors. So many head of cattle or goats are given to the parents of the girl "to give her up," as it is termed, i. e., to forego all claim on her offspring, and allow an entire transference of her and her seed into another family. If nothing is given, the family from which she has come can claim the children as part of itself: the payment is made to sever this bond. In the case supposed, the young man has not been able to advance any thing for that purpose; and, from the temptations placed here before my men, I have no doubt that some prefer to have their daughters married in that way, as it leads to the increase of their own village. My men excited the admiration of the Bambiri, who took them for a superior breed on account of their bravery in elephant-hunting, and wished to get them as sonsin-law on the conditions named, but none yielded to the temptation. We were informed that there is a child belonging to a halfcaste Portuguese in one of these tribes, and the father had tried in vain to get him from the mother's parents. We saw several things to confirm the impression of the higher position which women hold here; and, being anxious to discover if I were not mistaken, when we came among the Portuguese I inquired of them, and was told that they had ascertained the same thing; and that, if they wished a man to perform any service for them, he would reply, "Well, I shall go and ask my wife." If she consented, he would go, and perform his duty faithfully; but no amount of coaxing or bribery would induce him to do it if she refused. The Portuguese praised the appearance of the Banyai, and they certainly are a fine race. We got on better with Nyakoba than we expected. He has been so much affected by the sesenda that he is quite decrepit, and requires to be fed. I at once showed his messenger that we had nothing whatever to give. Nyakoba was offended with him for not believing me, and he immediately sent a basket of maize and another of corn, saying that he believed my state |