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Updated: June 1, 2025
Reception at Linyanti The court Herald Sekeletu obtains the Chieftainship from his Sister Mpepe's Plot Slave-trading Mambari Their sudden Flight Sekeletu narrowly escapes Assassination Execution of Mpepe The Courts of Law Mode of trying Offenses Sekeletu's Reason for not learning to read the Bible The Disposition made of the Wives of a deceased Chief Makololo Women They work but little Employ Serfs Their Drink, Dress, and Ornaments Public Religious Services in the Kotla Unfavorable Associations of the place Native Doctors Proposals to teach the Makololo to read Sekeletu's Present Reason for accepting it Trading in Ivory Accidental Fire Presents for Sekeletu Two Breeds of native Cattle Ornamenting the Cattle The Women and the Looking-glass Mode of preparing the Skins of Oxen for Mantles and for Shields Throwing the Spear.
The grievance which the Barotse most feel is being obliged to live with Sekeletu at Linyanti, where there is neither fish nor fowl, nor any other kind of food, equal in quantity to what they enjoy in their own fat valley. A short distance below the confluence of the Leeba and Leeambye we met a number of hunters belonging to the tribe called Mambowe, who live under Masiko.
The boiling-point of water being 204 Deg., showed that we were not yet as low down as Linyanti; but we had left the masuka-trees behind us, and many others with which we had become familiar.
Half-caste Portuguese slave-traders had made their way to Linyanti, and one, who pretended to be an important person, was carried about in a hammock slung between two poles, which looking like a bag, the natives called him "the father of the bag." Mpepe favoured these scoundrels, as he hoped by their means to succeed in his rebellion.
On his return march to Linyanti, Dr. He adds: "There is but one opinion among the Balonda respecting the Kasai and the Quango. They invariably describe the Kasai as receiving the Quango, and beyond the confluence assuming the name of Zaire or Zerezere. And thus he verifies the tradition of the Portuguese, who always speak of the Casais and the Coango as "supposto Congo." It is regrettable that Dr.
He likewise presented abundance of good fresh butter and honey, and did every thing in his power to make me comfortable for the journey. I was entirely dependent on his generosity, for the goods I originally brought from the Cape were all expended by the time I set off from Linyanti to the west coast.
Indeed, the latter had said to his son, "That hut of incantation will prove fatal to either you or me." When the Mambari, in 1850, took home a favorable report of this new market to the west, a number of half-caste Portuguese slave-traders were induced to come in 1853; and one, who resembled closely a real Portuguese, came to Linyanti while I was there.
When the owner heard of this, he requested him to come before the chief, as he meant to complain of him; rather than go, the delinquent settled the matter by giving one of his own oxen in lieu of the lost one. A headman from near Linyanti came with a complaint that all his people had run off, owing to the "hunger."
When I heard this mountain described at Linyanti I thought the glistening substance might be snow, and my informants were so loud in their assertions of its exceeding great altitude that I was startled with the idea; but I had quite forgotten that I was speaking with men who had been accustomed to plains, and knew nothing of very high mountains.
Besides these, I had a thermometer by Dollond; a compass from the Cape Observatory, and a small pocket one in addition; a good small telescope with a stand capable of being screwed into a tree. Left the town of Linyanti, accompanied by Sekeletu and his principal men, to embark on the Chobe. The chief came to the river in order to see that all was right at parting.
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