This book concerns the Scottish missionary Arnot's (1858-1915) travels between and time in the region known as Garenganze between 1881 and 1888. The account was compiled by Henry Groves (of Kendal) and J.L. Maclean MD (of Bath) after Arnot had spent seven years in Africa, and is based on his letters and diaries. As such it does have more of the feel of reading a diary than a full reflection of the trip, but there is plenty of detail about his time at Lealui (Barotseland) and Garenganze, which we are told is known as Katanga by people on the east African coast, although elsewhere it is suggested that Katanga is further south towards the present day copperbelt in Zambia. In Garenganze Arnot is opening up a new area to Christian influence, though he travels through areas that Livingstone and others have reached.
There are some very nice illustrations, some based on photographs, which clearly represent individuals rather than 'types' of people as are seen in some books, but the people are not always identified clearly.
Typically, for a missionary account, there is a deal of reflection on
the purpose of the mission, and prayer for success in bringing the word
of God to places it has not yet reached, sprinkled with Biblical
references that reinforce the purpose of the mission. There are also the
usual encounters with lions, leopards and hyenas, and occasional
disasters such as supplies being stolen and illness, or lack of water.
Many children are snatched by lions and hyenas in villages.
There is also a detailed map produced by the Royal Geographical Society with a simpler inset, included here. I never cease to be amazed at the distances covered by missionaries in reaching the interior. Here the African trip begins in Natal after disembarking the Dublin Castle.
Traveling through South Africa Arnot anticipates the coming Boer war - "the colony is getting into a disturbed state", although in 1888 the authors believe that war with the Transvaal has been avoided.
Of the Boers he says "they gave me their best accommodation; but my
being a Scotchman was doubtless a recommendation, as they somehow
believe [we] share their theological views".
He continues to Pochefstroom en route to Shoshong (Botswana), a route he claims is safer than traveling from Glasgow to London (were it not for skirting the Transvaal). At Shoshong he hopes to learn Sechuana, to help with understanding languages further into the interior. Selous accompanies him some of the way and tells him about the Batoka. The Jesuits had traveled to the Batoka area and were perhaps poisoned. They are giving up their quest there in favour of Barotseland.
Kama (Khama) he describes as a noble chief, and Shoshong as an exemplary settlement. Khama has forbidden the trade of liquor in his country, which he clearly approves of. "One would see more vice and open immorality on a Saturday night in the High Street, Glasgow, than would be seen here in twelve months." Nevertheless he notes cruel practices such as putting to death deformed children and twins, or if any "suspicious omen occur [at the birth] such as the call of certain animals, the child is murdered [with] boiling water down the child's throat.... They also cast out old people" to the 'wolves'. These and similar superstitions and practices are noted throughout the journey, including the use of enchantments and belief in witchcraft, which to some extent carries on to this day in various parts.
Also interesting is that the Bechuana people had a story of their descending from Loa, who made all the animals and sent them out of his house two by two, which Arnot likens to the story of Noah.
Next we proceed to the Batoka area and the trading post of Panda-ma-Tenga established by Westbeech in Zimbabwe.
At Lealui, among the Barotse people, there are accounts of almost daily witch trials involving boiling water poured over hands. "If after twenty-four hours the skin came off the victims were to be burned alive". Likewise captives are treated badly: "Among the Mashukulumbe the women and children turn out to applaud their brave warriors, who, I am told, string up by the neck to tall trees the little children they have taken captive, a spectacle which gives entertainment to the whole countryside." These are just examples of practices that appear to be commonplace. From time to time Arnot administers to victims or people who are ill. He also preaches to the Barotse and has conversations with Liwanika.
Everywhere the travelers go they must make their way by trading goods they are carrying such as cloth, often also through hunting and trading meat for grain. Failing to pay tribute to a local chief can lead to later troubles.
After traveling to the west coast with Senhor Porto he returns to travel further east and north into Garenganze, west of the great lakes of Northern Zambia and the Luapula River. This forms the central part of the book.
In Garenganze, or Sanga, as it is also known locally, Arnot writes "how far ... ought we to go in such a country as this in pushing school-work; i.e. teaching to read and write etc. It sems to be a sure way of securing in the future an increase in church membership but of the sort that are brought up to it by the cold process of education whose spiritual condition is generally very questionable..."
Msidi is the current ruler, and traders arrive from as far as the east coast and west coast to supply goods. Copper, salt, ivory and slaves are the main articles of commerce, which are exchanged for guns and powder, cloth and beads. Msidi has a collection of treasures he enjoys displaying from time to time, including musical boxes, tinned meat, concertinas, opera glasses, scientific equipment, watches, jewelry, and uniforms.
Amongst these people it is notable that twins are not killed.
There are many accounts of tribes raiding other tribes for slaves, and
of their ill treatment, with babies frequently being killed as not worth
the trouble of capturing. "War is ... carried on for the sake of making captives". Once
a year tribes expect to send slaves to the east coast with Arab slave
traders, although they are also received by Ovimbundu traders from Bihe.
See for example the 'taming stick' illustration. Arab slave parties
are also regularly seen attacking villages with rifles, while the
villagers only have spears to defend themselves. "Children able to
walk are perhaps worth a little, but infants are ... generally cast out
to the hyenas or thrown into the rivers."
Rounding off the book are some extracts of letters and accounts of Arnot's "fellow labourers" including Mr Swan of Sunderland and P. Scott from Liverpool, who are (probably) in the above illustration. With the aid of American missionaries they reach Bailundu.
Another point I found of interest was that with towns often named after the chief who resides there, their location is likely to move, or the town will change name, or both. So it is said that previous travelers that do not agree with locations of towns may be correct, with the town having moved.
Names
Many of the mentions are brief, including some interesting accounts of maneouvers amongst tribal chiefs and their sons and heirs. The index includes names of chiefs, rivers, and tribes, and there are some other names not in the index, a few of which I have included here.
Bagster, Mr W. W. (late)
Beaumont, A. (Maritzburg)
Blockley, Mr (late)
Chitompa (wife of Msidi)
Cinyama (Arnot's party, Kapoko)
Coillard, M. (missionary)
Coimbra, S.
Ekwikwi, King
Faulknor, Mr W.L.
Fay, Mr and Mrs
Giraud, M. (excerpt from his book 'Travels in Bangweolo district')
Hepburn, Mr (Shosong)
Kama (Khama, Christian chief Shoshong)
Kamane (Shosong)
Kasoma (and death of his wife)
Kasule (hand amputated)
Leask, Mr & Mrs (Klerksdorp)
Liwanika (Lealui)
Mababi (Kama's chief hunter)
Mackenzie, Mr (Shoshong)
Moemba (chief)
Moffat, Dr (Revd)
Msidi (chief, Garenganze)
Nana Kandundu (female chief)
Ramosi (Shoshong Christian)
Russel, Mr (preaching in Durban)
Scott, Mr P. (Liverpool)
Sekhome (Shosong)
Silika (minor chief)
Selous (Klerksdorp)
Setobi (Arnot's servant)
Swan, Mr C.A.
Wankie (Hwange, chief)
Webb, Mr (Potchefstroom, Wesleyan missionary)
Westbeech (Panda ma tenga, late)
