THE physical features of Ngoniland may be denoted in a few
words. Situated about 4000 feet above the sea-level it has little or nothing
to suggest its being in the tropics, save the daily course of the sun and
the periodic rains. There are no broad sluggish rivers whose muddy banks are
covered with mangrove thicket, above which rise giant trees and stately
palms such as are usually associated with pictures of tropical scenery.
Leaving Lake Nyasa at an altitude of 1500 feet we have to cross the broken
mountain ranges, rising in some cases to 7000 feet, which form the eastern
boundary of Ngoniland. From the heights we behold hundreds of square miles
of open undulating country, whose low wooded hills run north and south for
most part, the broad valleys being traversed by streams which become roaring
torrents during the brief rainy season, but at other times are small and
easily forded. Looking over the country at our feet, we are struck by its
treelessness, save on the crowns of the low hills. Here and there we find
single large trees and, at intervals, dark green patches which look like
fields of green corn, but which are in reality patches of bush composed of
fresh shoots from the roots of trees cut down, which features denote dry
unfruitful soil not worth tilling. It is evident that, at one time, the
whole country was covered by dense forests of large trees, which have been
ruthlessly cut down for fire-wood, or, as is more frequently the case, to be
burned on the ground as manure for new gardens. The intervening ground, if
viewed in the dry season, appears as bare, whitish, or yellowish-red soil,
as the extensive gardens are then empty and the grass burned up. It is not
easy to pick out the villages as the colour of the dried thatch accords with
that of the bare ground and renders them not readily visible. The most
conspicuous feature of the district is the innumerable anthills scattered
over the plains. Seen from a distance they resemble stacks of hay in a
field. They are the product of the white ant, the most destructive pest we
have, a full account ot which is given in a most interesting way in Prof.
Drummond’s “Tropical Africa.” The ant-hills in Ngoniland are larger than any
to be seen elsewhere. They are not the turret-shaped variety to be seen in
the low countries, but are huge mounds in many instances 50 feet in
circumference at the base and 20 feet in height. The clay composing these
mounds is very suitable for brick-making, and from even one ant-hill a whole
Mission station could be built.
The villages are situated near the streams or fountains. The
native has no idea of bringing water to his town save by the usual beast of
burden—woman, and so the presence of water decides where the village is to
be built. He can drive his cattle far enough to pasture, or go miles and
cultivate his garden, but water which is needed every day has to be carried,
and the women who have to do that have some voice in the choice of a site
for a town. The low hills form natural divisions between chiefs’ and
subchiefs’ districts, and consequently, while Ngoniland is perhaps 100 miles
long by 60-80 broad, the villages are mainly in groups around the large town
of the chief or sub-chief, and are easily overtaken by district schools and
evangelistic agencies.
The towns and villages are not permanent locations. Every
three or four years the inmates find it necessary to make new homes, and a
fresh start in life as regards domiciliary comforts.
The white ant attacks the wood and grass of the hnt; the
bugs, tampans and jiggers, disturb the peace of the inmate; and the
accumulations of filth around the village make life unbearable even to the
native; he is forced to seek a new home.
Removing a village to a new site was one of the great events
in the history of the people. It marked a division in his calendar and
became a point by which he could locate events. It was one of the occasions
when he had to be religious, and so the removal was inaugurated by
certain religious rites. The cattle are the sustenance and the bond of the
family, the village, and the tribe. The care of the cattle in the new town
was first seen to. The size of the fold having been decided upon, and marked
off by making a circle, it was built of trees and shrubs, at first of a
temporary nature, because by tradition it had to be begun after sunrise,
finished, and the cattle folded before sunset, on the same day. When the
cattle were driven in, the religious ceremonies conducted by the divining
doctor were further developed, by selecting a certain beast as a sacrifice
to the village ancestral spirit. This beast would ultimately be killed for
the spirit, and eaten by the people when the village was occupied. Although
many religious rites of the people appear to us grotesque and unreal, yet a
close examination of them proves the existence of their belief in a
Providence, a Judge, and an Almighty King, but we cannot stop to unfold the
matter here. The huts of the people are built in circles around the
cattle-fold. Like everything the native makes they are circular, and he
points to the sun, moon, and horizon as a reason why they should be so. A
few sticks set in the ground and plastered inside, with a wattled roof
covered with grass, constitutes the native hut. He does not use it as a
shelter from the sun but from cold, and its circular form reflects heat and
renders it comfortable in the cold nights which are experienced on the
hills.
The size of the hut depends upon the position of the master;
it is from 10 to 20 feet in diameter, but the walls are not more than from 4
to 8 feet in height. The roof comes down nearly to the ground, and so a cool
verandah is formed, under which the inmates can enjoy their siesta, or
congregate on wet days to indulge in their favourite pastime—gossip—or
perform their toilet, the women requiring a long time, owing to their manner
of dressing the hair. The huts are single-roomed of course, the inner part
being the storehouse for seed, corn, pots, and other utensils required in
the daily round. The fire is made in a circular depression in the middle of
the floor, and the cooking-pot is set on three stones above the fire, which
is always of wood. The smoke finds an exit by the door or through the roof,
and the rafters are covered by soot which protects them from the attacks of
white ants. One can tell the direction of the prevailing wind, by the colour
of the outside thatch being browned by smoke on the leeward side. In days
by-gone the floors of the huts of the better classes were like polished
ebony. Clay was beaten hard and smooth while drying, and after being
polished by rubbing with smooth stones, the floor was smeared with ox-blood
and polished again. In ordinary cases the floors and open space in front of
the hut were smeared with fresh cow-dung subsequently scraped off by hand;
this left a clean and cool floor free from dust in which fleas could breed.
The brick floors of many Mission houses are regularly treated in the same
way, and it is found to be a good plan for preserving the floors intact. In
the days when every Ngoni was a warrior, it was the work of the women to
build and repair the huts, as well as cultivate the gardens, but now the men
share the work, and all that the women do is to collect grass for thatch,
plaster the walls, and make the floors.
But before the huts are built—as the village is always built
in autumn—the grain-stores have to be erected for the crops to be reaped.
They are made by plaiting reeds into huge baskets 5 or 6 feet high and as
many in diameter, which are placed on platforms a foot or more from the
ground. Sometimes they too are plastered, but only on the outside, and when
the mealies or millet stored in them have been well dried, a grass roof is
put on prior to the rains. These grain-stores are built between the huts and
the cattle-fold. The huts are arranged in groups walled off from each other
by reed fences, so that each man with his wives’ huts, and those of his
slaves, if he has any, has a distinct locality in the village. The huts of
the headman or chief and his seraglio and slaves, are situated always at the
opposite side from the cattle-fold gate, from which a broad road leads to
the watering or pasture. The space at the kraal gate is the public room of
the village where anyone may go, and where we usually have our services, but
inside the cattlefold all indabas (cases) are talked, and the village dances
take place.
Such is the description of a native village. Around the huts
the smooth beaten ground is swept every day, and when once inside the
village, one’s sensitiveness is not offended, but the serious matter is the
approach. Good for the natives is it that their bodies cannot always endure
the incessant attack of certain insects inhabiting the huts, and that they
are compelled every three or four years to build a new village and burn
everything connected with the old one. There is not the slightest attempt at
sanitary arrangements. The ashes from the fires, the refuse of maize, the
sweepings of the village, and filth of all kinds find their place just round
the village behind the outer row of huts. The state of filth around is
indescribable. After a year or two the tampan, one of the greatest and most
prevalent pests of Africa, multiplies in the huts, and so at length, more
from that than because of the general collapse of the village, the natives
have to make a new one. The tampan is a thousand times more annoying than
the bug of which also there is usually a good supply. It is larger when full
grown than a sheep-tick, of a dirty-grey colour, and so tough as not to be
easily killed by crushing. The sight of them, even before one has
experienced their bite, is most repulsive. They are not to be seen during
the day as they enter the cracks in the roughly-plastered huts, or hide in
the roof, but no sooner has one lain down, than they come out and feed off
him. Their bite is very irritating, and has the reputation of producing
fever, dysentery, and other troubles. The effect of the bite appears to be
dependent on the physical condition of the individual at the time of the
attack. I have been bitten when there have been no effects perceptible
except the discomfort locally. At other times a night or two in a native hut
has almost completely laid me down—the feeling of malaise and tendency to
sickness were very pronounced. The tampan seems to be common all over
Africa, and a species from Egypt is named Argas savignyi, with which those
in Central Africa are closely allied. The sleeping-place of native servants
on the stations cannot be kept free from them. The boys bring them from the
villages in their clothes, but ordinary care prevents their entrance into
the missionary’s rooms. Indeed from that and other commoner organisms,
whenever I returned home from a tour on which I had to reside in native
huts, I was put in quarantine as a precaution.
When the natives leave their old village the huts are burned
down, except those belonging to deceased persons, which are left to fall to
pieces, as the spirits are supposed still to visit them. On the site of an
old village for many years they sow maize, and I have seen it 12 feet high
and growing so closely together as to be scarcely penetrable.
Let us spend a day in such a village. The native is an early
riser. Ere the sun has appeared, men and women are out of doors. The
cow-herds have gone to milk the cattle before driving them out to the bush,
where they browse all day and are brought home at sunset, when they are
again milked. The women set off to the river with a big earthen pot on the
head, and return with it full of water—such-like exercise giving the native
women that grace of carriage which would be the envy of ladies in civilized
countries. The native woman can carry twice as much as a man on her head. If
the village is dependent on water from a fountain it is “first come best
served.” I have been marching through a fountain country at four o’clock in
the morning, and seen women and girls running to the fountains at that hour,
in hope of finding sufficient water before the others come. Then the woman
has the firewood to gather, the maize to pound in a wooden mortar and grind
into flour for the evening meal. She has to find the umbido (green herbs)
which, in the absence of meat, is required as a relish with the stiff maize
porridge which is the staple diet of man, woman, and child. She has a large
part of the day in the dry season in which she may gossip with her
neighbours, or lie down and sleep in the cool verandah of her hut. As
evening comes on she has again to visit the river with her water-pot, and
cook the food for the men, who eat apart, no woman venturing to eat along
with her husband or in the presence of a man. In the rainy season she has
hard work indeed, having to work in the gardens in addition to her household
duties. The one thing a woman tries to excel in, and gain a reputation for,
is the making of beer. Brewing is solely woman’s work. She is privileged to
preside at the beer-drinking, and usually ends all by becoming intoxicated.
She may not eat with her husband or his friends, but she may get drunk along
with them. At other times she has to reverence her husband by not
pronouncing his name, unless she swears by it, but at beer-drinkings no rule
binds her save that her beer ought to make those who partake of it drunk.
These beer-feasts end in quarrels and evil of every kind.
A very bad custom obtains in connection with planting and
reaping which produces much drunkenness. The meagre hoeing given to the
ground necessitates the cultivation of vast stretches of garden ground, in
order to plant the year’s supply of food. To get the ground hoed and
planted, householders, who have many gardens, invite labourers by carrying
large pots of strong beer to the garden. There is no lack of willing workers
who drink and shout and, in the end, quarrel and fight, sometimes laying
each other s heads open with a blow from their hoes. These scenes are
utterly degrading and nothing but a heartier desire for honest work by each
owner of a garden, and thoroughly cultivating a smaller tract, will put down
these scenes. Then when hundreds of baskets of maize and other grain have to
be carried home, or the beer crop cut stalk by stalk and gathered, help is
again required, and a beer-drinking brings together the workers. Our
teachers have set their faces against this vile custom and have instituted a
feast—mutton or goat-flesh and porridge—when help is required, and thus a
step towards a better state of things has been taken.
The work is done principally by the inferior wives, if a man
has more than one. The head-wife, however, is the overseer and, in a
polygamous household, if her favourites are not for the time being also her
husband’s favourites, she makes it hot enough for those whom she considers
to be too attractive to him. There are frequent brawls, but should a man
strike a wife or any woman he is branded indelibly as a bad man and may as
well go and hang himself. The multitude of his wives do not bring him peace.
The wordy warfare is often sharp and long and, in a measure,
he has to guard his words lest a wife be driven away to her father’s house,
in which case, if the cause was sufficient, she may remain away having as
her portion the cattle that were paid for her when she was betrothed. I have
seen a man hurrying after a raging wife who was en route for her father’s
house, and it was anything but a dignified position even for a native to be
in. On one occasion a man came to beg cloth from me to settle an indaba he
had. On enquiring I was told that one of his wives had been offended at some
scolding he gave her and had gone to her former home. She had now repented
and was willing to return to her husband, but her father’s people would not
allow her unless he first paid something for having caused her to run away.
I enquired how many wives were left to him and he said he had still five. I
advised him to let the run-away one stay where she was, but the great matter
for him was that she represented so many head of cattle and he could not
lose them as, by having children by her he could give them out in marriage
and so get his cattle-fold restocked. There was no room for the sentiment of
love. It was purely a mercantile transaction. Here is a native’s description
of a household squabble :—
“This is a story about wives. A man had five wives and they
were quarrelling among themselves. One said to another, ‘ You are all right
since our husband loves you only. As for us he does not love us at all.’ So
they seized each other and fought, one of them being greatly hurt in the
quarrel over their husband. The husband said, ‘I love you all, my wives.’
One replied, saying, 'You just love one of your wives.’ Others said, ‘What
did he take us from our father’s house for, seeing he only loves one?’ There
was war very often.”
When evening comes the principal meal of the day is eaten. It
consists of maize flour made into a very stiff and very partially cooked
porridge, which is accompanied by a relish composed of meat with a little
salt, green vegetables or dried herbs. What bread is to us this porridge is
to the native. It matters not however freely he eat, for instance, of flesh
and vegetables, he will complain of hunger unless he has had his quantity of
porridge. At meals the women and girls eat by themselves in one part of the
family compound or open space, and the men who are usually to be found in
the cattlefold may have theirs along with the boys there. When the meal is
over there is not much labour clearing the table or in the scullery
afterwards.
The porridge has been cooked in one huge pot, and the portion
for the women put into a broad flat dish, with the relish in a small
earthenware pot, and that for the men and boys has been served up in the
same way. They all sit round and, dipping the fingers in the heap of
porridge, take a little which they roll into a ball, dip it m the relish and
literally pitch it into the mouth. They do not chew it, and hence the
mandold digestive disturbances the natives are liable to. The delicacies of
civilisation are said to have made men more unhappy and unhealthy than is
the simple untutored savage. My experience is that civilised people have not
so much sickness as natives. Their splendid ivories are made much of, but,
as I have seen a few hundred mouths, the front teeth are usually the only
ones preserved.
When the evening meal is over, if it is the dry season and a
moon present, the youths and maidens of the village go to the cattle-fold to
the dance, which is a recreation much liked by the natives. The Ngoni,
unlike the Tonga and Tumbuka peoples, have no obscene dances, and on a clear
evening, when all around is still, it is very enjoyable to listen to their
song accompaniment (from a distance). It is then that the glamour of native
life is thrown over the casual visitor, and perhaps it is excusable that he
goes away filled with the idea that the native spends an idyllic life, has
no care, and is always happy and free. True, there is apparent peace and joy
in the village as the young people, not infrequently joined by many of the
mothers with babies on their backs, join in song and dance for an hour or
two after sunset. But it is only one phase of native life, which does not,
to those who are behind the scenes, cover the unhappiness, the slavish fear
of evil spirits, the often cruel bonds of heathen customs, and above all the
secret immorality, lying, stealing, and often murder, which abound in every
native community.
The song is the principal thing—not the dance. The dance is
the accompaniment of the song, and not vice verse. Their songs are well-nigh
unintelligible to a stranger, as they consist of short statements relating
to some incident in the everyday life or history of the people, and without
a knowledge of those incidents one cannot understand them. From them,
however, one may obtain a very minute record of the people’s history. The
men, with dancing-sticks in their hands, held erect, form one line, and the
women form a line some distance apart from, and opposite to, the men. All
sing heartily, and the dance consists in merely striking the ground with the
feet, while the sticks are waved overhead, with certain movements of the
body and head carried out in unison, the whole combined forming a not
unpleasing, although unrefined exhibition. The song, as heard from a
distance, is not without artistic effect as the high-pitched voices of the
women, usually very musical, and the deeper voices of the men rise and fall
in the evening stillness in musical cadence. In some of the songs there are
dialogues, the men and women speaking to each other in rhythmical notes. In
these dialogues the music is not unsuited to the subject. In some songs the
maidens take up, it may be, a taunt against the young men concerning some
war exploit, domestic fracas, or playfully assert that the young men of
their village are inferior to those of some other village. To this taunt in
song the young men reply in notes suited to their indignation at the charge.
Thus the song goes on, while the rhythmic gestures and beating of the ground
with the feet add zest to the subject. At certain stages in the song the
words are dropped, and the women continue the tune in a low, humming voice,
while the movements of the men are continued; and then, at another stage,
the women clap hands in unison, but always in two parts, with a slight
interval of time, so that the sound is doubled and accentuated. The dance
forms a suitable occasion for the youths of the village to show themselves
off in front of the young women, whose favour they may be anxious to obtain.
Such is the village dance; but in the dry season, after the
crops have been reaped, there is a kind of competitive dance engaged in
between two villages. Without warning, the young people of one village will
come to another village, dressed in all their best things. They enter the
cattlefold singing, and begin to dance. Those of the village visited who are
within call are quickly summoned to engage the strangers, and they are
prepared to begin to dance when the other party stops to rest, the desire
being to out-dance the other by holding the field as long as they can, as
well as to have the best singing and most perfect movements. Thus they go
on, one party after the other, during the whole day, and when the sun has
well declined, the strangers return home, singing gaily all the way.
The daily life of the men is soon described. They have
usually no work to do. Their day is spent in talking, taking snuff, and
drinking beer. They may do a little hoeing in the busy season, and cut the
trees where a new garden is being made, but that is about all. The
introduction of labour by the Mission has effected a great change, as the
men who were wont to go out raiding other tribes during the whole of the dry
season, are now found eager to obtain work. Some few are found who, of their
own free will, devise work, and are always busy since there are trades found
among them.
The men’s place is the cattle-fold, where they spend their
day, and a stranger visiting a village goes to the gate to await the
salutations of the people, and to be enquired of as to his business before
he is conducted to the house of the party he may have come to see. There is
a well-defined etiquette observed throughout the community. It is a great
offence for one to sit down opposite the door of a hut. A native’s house, as
well as a Britisher’s, is his castle, and no one dare enter uninvited.
Neither may one sit down near the house without giving warning by a cough,
an exclamation, or by salutation, as eavesdropping is a crime which is
abhorred by the natives.
One of the pretty sights about a native village in the
evening is the folding of the cattle. As the sun sinks the cattle begin to
turn homeward. The boys who tend them have reeds which they cause to emit a
not unmusical sound—the different cattle-herds having differently pitched
reeds —by manipulating the open end as they blow through, and all sounded
together produce a simple, sweet music. The cattle collect together where
they have been grazing as the boys blow their reeds, and wend their way home
for the evening milking and to rest over night in the open fold. The old
Ngoni were wholly a pastoral people, and only in recent years have gone in
for agriculture to the extent they now do. Before the cattle plague the
herds were numerous and large, but now there are only tens where before
there were hundreds. The cessation of war raids also accounts to some extent
for the decrease in the number of cattle owned, as cattle-lifting was a
constant occupation in the dry season. |