The Balonda Make
Earthen Dikes And Hedges Across The Outlets Of The Retreating Waters,
Leaving Only Small Spaces Through Which The Chief Part Of The Water Flows.
In These Open Spaces They Plant Creels, Similar In Shape To Our Own,
Into Which The Fish Can Enter, But Can Not Return.
They secure
large quantities of fish in this way, which, when smoke-dried,
make a good relish for their otherwise insipid food.
They use also
a weir of mats made of reeds sewed together, with but half an inch
between each. Open spaces are left for the insertion of the creels as before.
In still water, a fish-trap is employed of the same shape and plan
as the common round wire mouse-trap, which has an opening surrounded
with wires pointing inward. This is made of reeds and supple wands,
and food is placed inside to attract the fish.
Besides these means of catching fish, they use a hook of iron without a barb;
the point is bent inward instead, so as not to allow the fish to escape.
Nets are not so common as in the Zouga and Leeambye, but they kill
large quantities of fishes by means of the bruised leaves of a shrub,
which may be seen planted beside every village in the country.
On the 7th we came to the village of Soana Molopo, a half-brother
of Katema, a few miles beyond the Lokalueje. When we went to visit him,
we found him sitting with about one hundred men. He called on Intemese
to give some account of us, though no doubt it had been done
in private before. He then pronounced the following sentences:
"The journey of the white man is very proper, but Shinte has disturbed us
by showing the path to the Makololo who accompany him. He ought to have
taken them through the country without showing them the towns.
We are afraid of the Makololo." He then gave us a handsome present of food,
and seemed perplexed by my sitting down familiarly, and giving him
a few of our ideas. When we left, Intemese continued busily imparting
an account of all we had given to Shinte and Masiko, and instilling the hope
that Soana Molopo might obtain as much as they had received.
Accordingly, when we expected to move on the morning of the 8th,
we got some hints about the ox which Soana Molopo expected to eat,
but we recommended him to get the breed of cattle for himself,
seeing his country was so well adapted for rearing stock.
Intemese also refused to move; he, moreover, tried to frighten us into
parting with an ox by saying that Soana Molopo would send forward a message
that we were a marauding party; but we packed up and went on without him.
We did not absolutely need him, but he was useful in preventing
the inhabitants of secluded villages from betaking themselves to flight.
We wished to be on good terms with all, and therefore put up
with our guide's peccadilloes. His good word respecting us
had considerable influence, and he was always asked if we had
behaved ourselves like men on the way. The Makololo are viewed
as great savages, but Intemese could not justly look with scorn on them,
for he has the mark of a large gash on his arm, got in fighting;
and he would never tell the cause of battle, but boasted of his powers
as the Makololo do, till asked about a scar on his back,
betokening any thing but bravery.
Intemese was useful in cases like that of Monday, when we came upon
a whole village in a forest enjoying their noonday nap. Our sudden appearance
in their midst so terrified them that one woman nearly went into convulsions
from fear. When they saw and heard Intemese, their terror subsided.
As usual, we were caught by rains after leaving Soana Molopo's, and made
our booths at the house of Mozinkwa, a most intelligent and friendly man
belonging to Katema. He had a fine large garden in cultivation,
and well hedged round. He had made the walls of his compound, or court-yard,
of branches of the banian, which, taking root, had grown to be
a live hedge of that tree. Mozinkwa's wife had cotton growing
all round her premises, and several plants used as relishes
to the insipid porridge of the country. She cultivated also
the common castor-oil plant, and a larger shrub (`Jatropha curcas'),
which also yields a purgative oil. Here, however, the oil is used
for anointing the heads and bodies alone. We saw in her garden likewise
the Indian bringalls, yams, and sweet potatoes. Several trees were planted
in the middle of the yard, and in the deep shade they gave
stood the huts of his fine family. His children, all by one mother,
very black, but comely to view, were the finest negro family I ever saw.
We were much pleased with the frank friendship and liberality of this man
and his wife. She asked me to bring her a cloth from the white man's country;
but, when we returned, poor Mozinkwa's wife was in her grave,
and he, as is the custom, had abandoned trees, garden, and huts to ruin.
They can not live on a spot where a favorite wife has died, probably because
unable to bear the remembrance of the happy times they have spent there,
or afraid to remain in a spot where death has once visited the establishment.
If ever the place is revisited, it is to pray to her, or make some offering.
This feeling renders any permanent village in the country impossible.
We learned from Mozinkwa that Soana Molopo was the elder brother of Katema,
but that he was wanting in wisdom; and Katema, by purchasing cattle
and receiving in a kind manner all the fugitives who came to him, had secured
the birthright to himself, so far as influence in the country is concerned.
Soana's first address to us did not savor much of African wisdom.
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