The Story of the Life of MacKay of Uganda
Chapter X -
The Silvery Sea
wonderful! - and yet, my boy, just such
Is life. Life is a sea as fathomless,
As wide, as terrible, and yet, sometimes
As calm and beautiful. The light of heaven
Smiles on it, and 'tis decked with every hue
Of glory and of joy. Anon, dark clouds
Arise, contending winds of fate go forth,
And Hope sits weeping o'er a general wreck."
JUST as Mackay
was despatching a party of porters to meet Tytherleigh, and to carry up the
remaining goods intended for Uganda, he received the sorrowful tidings that
his invaluable companion had been called to his rest.
June 4th, 1878, he says: What a disastrous mission ours has been! I am the
only layman left of our little band. Indeed, Tytherleigh did not belong to
the original party, but came out afterwards. But God's ways are not our
One thing is
certain, this land will ever remain little else than what it is - dark,
benighted Africa, until we can find some easy means of travel and transit in
it. Very few could endure the trials and hardships we went through together
in the early months of this year. His loss is a great grief to me.
fights with Ruga-ruga, and endeavours to pass by a more direct road
to the lake, I am now in the thirty-miles' desert, north of Nguru, under
escort of men belonging to the great chief of Usonga, who is a superior man
and brother to Mirambo. I hope to be in Kagei in a few days. I am going (D.V.)
to the island of Ukerewe, to see the king who murdered Lieutenant Smith and
I have had a
bad sun fever since leaving Uyui, but am now all right.
A few stages
north from Uyui the tembes were plastered outside as well as within, and had
numerous circular loopholes for defence. Outside most of them pictures of
men and lizards were painted, in red and black and white. At one place the
door of the chiefs tern be had carved on it, in high relief, the figure of
a man nearly life-size, and on the whole well executed. These were the only
attempts at sculpture or painting Mackay saw in the interior.
hippos, giraffes and zebras were numerous in this desert. After a
terekeza, or evening march, they arrived one night at a deserted
village, where they found water, and having made a fire, they cooked some
potatoes and nuts, and lay down to sleep. Mosquitoes, however, never ceased
to torment them, and about 10 p.m. the alarm was raised of an enemy being
near. Mackay had heard repeated loud reports, which he took for the fighting
of gnus or other large game in the distance, but he failed in his attempts
to make his men believe it was other than the guns of Ruga-ruga. Fire
in the same direction only increased the alarm. Panic-stricken, the
Wasukutna were determined to be off at once, leaving pots and gourds and
half-cooked food all about. His reluctance to get up was forced into consent
by the terror of his men, who, quicker than ever before, had his clothes,
etc., packed up, and seizing their guns took to their heels while he slipped
on his boots and followed. The young moon was going down, and the sky was
very cloudy. Striking north through the jungle, stumbling and tripping all
the way, they came after two hours' quick march on a village called Bushola,
where they were received in a friendly manner. In a tembe there was a young
man weaving cloth of native fibre, and though his loom was very wide and the
process primitive and slow, he succeeded in making a strong, thick material.
Next day they
arrived at Mondo, where, as in the Scottish Highlands, the cattle live in
the same small huts as the natives. The men were all perfectly nude, and the
younger women wore only small aprons of beads. At Marya, about four days'
march from the lake, the natives had never seen a white man before, and were
most inquisitive, though not rude. Mackay was always glad of every
opportunity for the natives to become reconciled to Europeans, believing
that frequent intercourse, and just, friendly dealing were the first means
to remove natural suspicions. On this account he greatly regretted having to
march so hurriedly through the country.
By this time
his socks were all worn out. Consequently his heels were blistered,
rendering walking very painful. But he was nearly at the end of miserable
marching over sandy deserts and swampy plains; and on the evening of June
12th, to his great joy, he caught the first glimpse of the noble lake. There
lay the water, calm and silvery grey, and a refreshing breeze from seaward
fanned his sunburnt cheeks.
from his log-book are now interesting:-
1878. - Reached Kagei. Long talk with chief Kaduma. No news from Uganda, but
an Arab with many canoes expected soon. Lkonge, king of Ukerewe, is much
afraid of white men coming. He has sent repeatedly to Kaduma to ask, Is
Mackay not yet come? He fears I will go to take vengeance on him, and
protests loudly that he had no quarrel with Smith and O'Neill, and that the
massacre was caused by the slave-dealer's treachery.
- Went out with Kaduma to see the Daisy lying dry on the beach
covered with grass. Found her in a terribly dilapidated condition. The
machinery also in a deplorable state. Most valuable tools thrown amongst
nails and dirt, and all destroyed by rust.
visited the grave of my dearly loved brother Dr. Smith. There stands the
pile and tombstone with inscription, and alongside is the grave of Barker of
Stanley's expedition. I must raise a tombstone for our two dear martyrs,
Smith and O'Neill, either here or in Ukerewe.
- To-day the men left who were going to Ukerewe. I gave them a clear message
to Lkonge, Kadurna interpreting from Suahili into their language. I told
them that the king need not be afraid of me, and that to dispel his fears of
my men accompanying me, I begged him to send a canoe of his own for me, when
I should go to the island with his men, leaving my gun and servants
all behind here.
I have sorted
and assorted machinery, nails, screws, etc., etc., till quite done up, and
much still remains to do. To-morrow is the Lord's day, and I shall be glad
of the rest and peace it brings. May I use it well!
- Quiet Sunday. Chief Kaduma came as usual early. I endeavoured to teach him
that by God's command we white men keep this day as a great day. I read to
him from Steeres Suahili Scripture lessons the account of the six days'
work of creation and the sanctification of the seventh day. He understood
well, but our lesson was frequently interrupted by the cattle, which took to
fighting just at the time. The devil seems to hinder even the entrance of a
little light in this land of darkness.
natives in the neighbourhood of Kagei strongly advised Mackay not to trust
Lkonge, as they felt certain he meant treachery, and would poison him. They
told him that after his brethren fell, the king persuaded their followers to
put away their weapons and sit down in peace, as he would not harm them. The
Wangwana believed him and began to cook their food, when he attacked
them and killed many. Mackay writes: I feel it is a questionable step to
take, to put my head right into the lion's jaws; but our object is to
Christianise Ukerewe as well as Uganda, and the sooner Lkonge and we are
once more reconciled the better. God can close the lion's mouth, and it is
in His service alone I go to Ukerewe. My men are afraid to go, and have
asked me not to bid them accompany me.
At length, on
the 28th of June, he embarked in a large canoe. The cheerful song of the
paddlers, the novelty of the scene and the adventurous nature of his
mission, were most exhilarating to his spirits. The natives stood on the
beach and watched the canoe out of sight:-
their rude song, like the death-spirit's moan:-
The stranger has gone where the simoom will burn:
Alas I for the white man will never return!
retired to discuss the matter over their pombe (beer), and by sunset
the whole village, from chief down to mothers and little children, were
After a voyage
of two days he reached his destination, when, after rest and refreshment, he
was summoned to see the king, who was sitting in his Baraza - a
circular roof supported by a network of posts, and open on all sides. Lkonge
was then only about twenty years of age, stoutly built, with plain but not
unpleasant features. He was dressed in a grey rifle suit, evidently a
present from O'Neill, with a red pocket-handkerchief tied about his head.
His legs and arms were loaded with rings of brass and iron wire, while on
his neck hung two strings of very large beads, one black and the other
As he saw
Mackay approach he went out to meet him and cordially shook hands with him,
saluting him in Suahili, of which he knew a little. He then took his seat on
the throne, a large wooden stool, flat on top and base, with one central
leg-cut, of course, out of the solid, for the art of joining trees, except
by sewing, is unhappily quite unknown through the length and breadth of
was crowded with men sitting on the ground. Each one, on arrival, knelt
before the throne, folded his hands, and saluted the king, who seldom made
any response. One man presented his Majesty with a small bundle of something
which evidently did not give satisfaction, for he threw it at the donor, who
picked it up and withdrew, protesting loudly as to the value of the gift.
talk, Mackay could see that certain men were being selected for some
purpose, for about half a dozen went forward on bended knee and kissed the
palms of the king's hands. Soon after the court rose.
N ext day,
while Mackay was sitting under the shade of a tree, his Majesty appeared on
the scene, attended by his prime minister and chief counsellors. Mackay rose
to meet him, and after the usual greeting a stool was brought for the king
and another for the stranger, while the natives knelt or sat on the ground
on both sides.
At a signal
from Lkonge, the prime minister rose and related at great length the account
of the massacre of the missionaries.
said he had come in peace, and in a friendly way, as the king could see
from his having no arms with him, and that he believed the king's version of
the story - viz., that he had no desire to kill the white men. At this
remark Lkonge was much pleased, and said they must kill a goat at once and
make blood brotherhood. Mackay continued: The Queen of England is a great
sultan, and her kingdom is larger than that of any other sovereign in the
world. Strong expressions of disapproval were heard among the counsellors,
the king laughing and saying to them, Does the Muzungu mean to say
that his sultan is greater than the King of Ukerewe?
King Lkonge need not laugh, for the kingdom of Queen Victoria is not only
bigger than Ukerewe, but larger than the whole Nyanza, and Uganda, and
Usukuma, and all Barra (the Interior), and her people are very, very many,
so many that no one could even count them all. He then told the king that
white men who came up country did not come with guns to fight, but to make
friends with black men, and teach them to know all the wonderful things that
white men knew. They left their great power behind, in England, and would
not bring soldiers to Ukerewe to fight, unless Lkonge first declared war
asked the king if he wished him to bring two or three white men to live in
Ukerewe, and teach his people and his children to read and write and to know
the word of God. Lkonge replied, By all means. I want white men to stay
with me, but my people are afraid of them. Mackay pointed out the absurdity
of many men being afraid of two or three, and asked, Are you afraid of me?
The king answered, No, because you are our friend, nor would we be afraid
of two or three such as you, but you must not bring many.
asked the king, as a pledge of his good faith, if he would return the book
in which his brother Lieut. Smith had been seen writing the day he died, as
it was very valuable, and he was most anxious to send it home to the white
man's friends in England. But this took the king aback: he pretended that
the book was lost, and the guns and other things also, that his people had
taken them, one here and another there, and that they could not be found.
the point, demanding as a proof of the king's friendship the restoration of
the articles in question, adding, that a great king had only to tell his
people to deliver them up and they would be brought. Lkonge said he would
look for the articles, and the interview closed.
Day after day
passed, and as neither the book nor the guns were produced, Mackay sent the
king his red blanket and a dressing-gown, with the message that he must now
would not let him off until the bond of blood brotherhood was sealed, but no
goat was forthcoming.
suspected the king was delaying bringing the animal until the demand was
withdrawn, so he made fun of Lkonge calling himself a big king, and at the
same time being unable to produce a goat in three days!
Let the king
stop looking for a goat. I will not demand the property of my brethren
until I come back from Uganda, when I will be sure to bring a goat with me!
the right chord, and Mackay was immediately summoned to the Baraza,
where was a great crowd of people, a goat standing in the midst. The king
held the fore legs and the white man the hind. A leading man explained the
rite as being a solemn seal of friendship between the king's god and
Mackay's God. The executioner then passed a knife rapidly down the middle of
the living animal, which was severed at once, the whole company lifting up
their hands and sticks to heaven with a continuous yell, which is prayer in
After many a
hearty good-bye, Mackay started for Kagei, which he reached after a nine
days' absence, amidst the screams of scores of delighted natives, who danced
for joy on the beach at the return of the white man.
set to work to repair the Daisy, which was a most arduous
undertaking. It was frightfully warped by the heat, while the wet grass
which it had been filled with, to protect it a little from the rays of the
sun, had harboured myriads upon myriads of white ants, which had played
frightful havoc. Another difficulty was that there was no wood in the
neighbourhood with which he could mend the leaking planks. At last he
succeeded in getting from the chief a few heavy logs which were too large
for the natives to use as fuel; but these had to be sawn into boards; and
the heavy work, together with the hot rays beating down on his head, on the
shadeless beach, soon brought on a bad attack of fever.
he had the most faulty section of the boat uncoupled and carried under a
beautiful large fig-tree in the village, where he subjected it to a thorough
repair, hosts of naked natives surrounding him, intently watching every
operation. The news of the white man and his big canoe soon spread, and
many chiefs from the neighbouring districts came to make brotherhood with
him. He writes: I hope thus by degrees to establish friendly relations with
all the tribes around the lake. This must be one of our main objects, as it
may open many a door.
On Sundays he
always endeavoured to instruct the natives, who thronged about him, in
spiritual matters, and found them always ready to listen. But he says:
Their dark minds can only grasp a little at a time - all is so new to them;
while their knowledge of Suahili is imperfect, especially of words and ideas
for religious matters. Here also, as in all tropical countries, the men do
no work, and an idle life can never be a Christian one. What Bishop Patteson
calls the second step we must make an essential part of the first step,
else our teaching will be fruitless.
At length, on
the 23rd of August, having been hindered for many days owing to severe
storms of thunder and lightning, the Daisy set sail, with a
favourable breeze, for Uganda; but on the fifth day a terrific storm arose
suddenly and with no barometrical warning, and the crew, or rather live
cargo, became panic-stricken, and refused to render any assistance. The sea
broke terribly over the boat, and as she was fast filling with water, there
was no alternative but to let her drift ashore on the bleak coast of
vessel was so shattered that for the third time since her arrival in Africa
she had to be shortened and otherwise repaired. The natives. of the place
were friendly, however, and not only built huts for the protection of the
C.M.S. property, but sent some men with their only canoe to Uganda, to ask
Mtesa to send on some canoes to carry the remaining goods, which the now
diminished boat could not accommodate.
curiosity kept them continually hovering about the camp; their usual
expression on seeing the rotary processes of the white man was that God
must be in the air! They really thought that the knowledge of such
wonderful things could only have come from heaven.
Every day they see more wonders. We grind our corn with a revolving
hand-mill; we sharpen our tools on a revolving grindstone; we produce blast
by a revolving fan; we turn round articles on a revolving lathe; we clench
articles firmly in a vice by a revolving screw; we bore holes by a revolving
brace and bit; and we fasten screws into the boat by a revolving
screwdriver. By-and-bye we hope to have revolving motion in our
steam-engines, in water-wheels, in windmills, in circular saws, and above
all in the cart-wheels which we hope to introduce at no distant date.
I fear the
King of Uganda will be so struck with awe at our endless applications of the
principle of revolution, that he will be tempted to say, as the
President of the Mexican Republic did at the Vienna Exhibition, when he was
shown an engine which made a thousand revolutions per minute, Dat is more
revolutions even dan dey make in my contree!
The work of
repairing the boat was sorely hindered by the weather. In the morning, it
was intolerably sultry, then rain fell accompanied by violent storms of
thunder and lightning. Not unfrequently waterspouts were seen in the
distance, and one day a very large floating island, with many great trees on
it, glided along the coast.
were spent on this coast, when they got afloat once more, and after a rough
voyage and enduring many hardships they sighted Ntebe, the port of Uganda,
on the 1st of November, 1878. The natives saw them, manned a canoe, and
paddled out to meet them with drums beating merrily.
On the 6th
they reached the capital (Rubaga), but the king was too ill for an audience.
He, however, sent his salaams and two very large fat goats. Mackay writes:-
8th November. - Eventful day. Word was brought that the king was in his
Baraza, and Wilson and I were to go at once. We set off, bearing our
presents, as the excitable couriers could hardly be persuaded to carry the
after messenger came running like mad men to hurry us on, but I was
determined not to give way to the frantic behaviour of these excited
couriers, and kept a steady step. At length we entered on the grand
esplanade, running east and west along the top of the hill and terminating
in the palace at the west end, where the law of fashion seems to hold good
all the world over. The gates were opened, the grand guard presented arms,
and we passed along through the double row of guards, into a large hall,
densely lined with retainers. At the far end was a door, through which we
were ushered into the presence of the king. Here he was, seated on a mat,
dressed in a long white robe and long black coat richly embroidered with
gold braid. He bowed politely, and stools were brought for us to sit on,
while some Turkish-dressed attendants squatted on the ground. An old woman
sat behind the king, a little way off, and watched intently. For ten minutes
we eyed each other in dead silence, when a little talk began. Our gifts were
presented, and the music-box struck up the fine air The Heavens are
telling, from Haydn's Creation.
time the king intimated that he was too ill to sit long, and gave us
permission to go. We left, the whole court rising and following us down the
hill - small boys, as usual, forming a large bulk of the spectators and
followers. In the evening the king sent us no less than ten fat cattle as a
present, and a man's load of tobacco, with a like quantity of both coffee
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