Empire of Ivory Page 0,156

human is naturally reborn, in the manner espoused, for instance, by the Buddhist or the Hindu, and if one should propose leaving a selected dragon egg alone in the wilderness, in accordance with the suggestion of Mr. Dennis, to snatch such an egg "to demonstrate to the heathen the wild fancy of their custom," by proving that the resulting hatchling would have no recollection of its former life, no tribesman would dispute this as the natural consequence, but merely abuse the bad husbandry and irreligiosity united, which should so waste a dragon-egg, and insult the spirit of the dead ancestor.

That the feral dragon in the wilderness is no more a reborn human than is a cow is perfectly understood by them, and viewed as no contradiction to their practice. Careful coaxing and ritual are necessary, besides a suitable housing, to induce an ancestral spirit to take up residence again in material form; the article of faith is to believe, once this has been achieved, that the dragon is certainly the human reborn, a belief much harder to dislodge, by its being firmly held not only by the men but the dragons, and of so much practical importance within the tribe.

The dragon-ancestors at once serve as a substantial source of labor and military power, and as repositories of tribal history and legend, compensating for the neglect of the written word. Furthermore, each tribe will consider carefully the disposal of the eggs of their own dragon-ancestors, common tribal property, which may be used to reincarnate one of their own, should there be one of sufficient standing to merit the honor, or, far more commonly, traded to a remote tribe in more urgent need, through a complex network of communications sure to bring the news of a suitable egg to those seeking the same, this network serving to knit together tribes that might otherwise have grown more distinct, left to act in isolation. Nor are these dragon bloodlines ignored, as might be expected by one who imagines a sort of simplistic literal belief; rather, such an exchange of eggs is held to establish a kind of distant familial relation between the receiving tribe and the donor, much like state marriages, further strengthening ties....

Mokhachane I (h), a Sotho chieftain, carved out a relatively minor territory that proved notable for its position on the extremes of the Sotho-Tswana tribal regions, touching upon Xhosa territory to the south, and thus indirectly receiving at least vague intelligence of the growing Dutch settlements at the Cape, and having some communication with the beleaguered Monomotapa kingdoms on the East African coast, the descendants of the zimbabwe-builders.

Broader relations were established with this latter power near the turn of the century under the urging of his son, Moshueshue I (h), demonstrating from his youth that wisdom for which his name was to become a byword, which relations were to have great significance after Mokhachane's (h) death in raiding during the year 1798, when Moshueshue was able to negotiate the acquisition of a large dragon egg of the Monomotapa royal lines, for his father's rebirth; the Monomotapa government by this time fracturing under increasing pressure from the Portuguese gold-hunters along the eastern coast, and in need of the gold and the military reinforcements that Moshueshue could provide, as a result of negotiations with neighboring Tswana tribes....

The acquisition of so powerful a dragon, in conjunction with Moshueshue's coming of age, which eliminated the last barriers to his being received as an equal by other tribal chieftains, very shortly vaulted the tribe to pre-eminence in the southernmost regions of the Tswana lands. Mokhachane I (d) easily established dominance over the dragon-ancestors of neighboring tribes, in joint raiding that Moshueshue organized, and together they were soon able to establish several new mines, both of gold and of precious stones, in the formerly unexploited region; and with the steady increase in wealth and respect soon acquired a primacy that enabled them, in the year 1804, to claim the central seat, at Mosi oa Tunya, and the title of king.

The depredations of the slave-takers had by this time for several years been making systematic inroads into the Tswana territories, as more than isolated incidents, and were a not inconsiderable factor in the willingness of the smaller kingdoms to submit formally to central leadership, in hopes of making a united answer to those raids, and repulsing them decisively, an argument that Moshueshue did not fail of making, in his careful solicitations of fealty from his fellow tribal chieftains, who might otherwise have resisted from pride. The practical as well as ceremonial reign of Mokhachane I was confirmed by the conquest of Capetown and the Slave Coast raids of 1807, and the Tswana themselves date the founding of their kingdom from this year...