Proceeding to the north, from Kama-kama, we entered into dense Mohonono bush, which required the constant application of the axe by three of our party for two days. This bush has fine silvery leaves, and the bark has a sweet taste. The elephant, with his usual delicacy of taste, feeds much on it. On emerging into the plains beyond, we found a number of Bushmen, who afterward proved very serviceable. The rains had been copious, but now great numbers of pools were drying up. Lotus-plants abounded in them, and a low, sweet-scented plant covered their banks. Breezes came occasionally to us from these drying-up pools, but the pleasant odor they carried caused sneezing in both myself and people; and on the 10th of March (when in lat. 19d 16' 11" S., long. 24d 24' E.) we were brought to a stand by four of the party being seized with fever. I had seen this disease before, but did not at once recognize it as the African fever; I imagined it was only a bilious attack, arising from full feeding on flesh, for, the large game having been very abundant, we always had a good supply; but instead of the first sufferers recovering soon, every man of our party was in a few days laid low, except a Bakwain and myself. He managed the oxen, while I attended to the wants of the patients, and went out occasionally with the Bushmen to get a zebra or buffalo, so as to induce them to remain with us.

Here for the first time I had leisure to follow the instructions of my kind teacher, Mr. Maclear, and calculated several longitudes from lunar distances. The hearty manner in which that eminent astronomer and frank, friendly man had promised to aid me in calculating and verifying my work, conduced more than any thing else to inspire me with perseverance in making astronomical observations throughout the journey.

The grass here was so tall that the oxen became uneasy, and one night the sight of a hyaena made them rush away into the forest to the east of us. On rising on the morning of the 19th, I found that my Bakwain lad had run away with them. This I have often seen with persons of this tribe, even when the cattle are startled by a lion. Away go the young men in company with them, and dash through bush and brake for miles, till they think the panic is a little subsided; they then commence whistling to the cattle in the manner they do when milking the cows: having calmed them, they remain as a guard till the morning. The men generally return with their shins well peeled by the thorns. Each comrade of the Mopato would expect his fellow to act thus, without looking for any other reward than the brief praise of the chief. Our lad, Kibopechoe, had gone after the oxen, but had lost them in the rush through the flat, trackless forest. He remained on their trail all the next day and all the next night. On Sunday morning, as I was setting off in search of him, I found him near the wagon. He had found the oxen late in the afternoon of Saturday, and had been obliged to stand by them all night. It was wonderful how he managed without a compass, and in such a country, to find his way home at all, bringing about forty oxen with him.

The Bechuanas will keep on the sick-list as long as they feel any weakness; so I at last began to be anxious that they should make a little exertion to get forward on our way. One of them, however, happening to move a hundred yards from the wagon, fell down, and, being unobserved, remained the whole night in the pouring rain totally insensible; another was subjected to frequent swooning; but, making beds in the wagons for these our worst cases, with the help of the Bakwain and the Bushmen, we moved slowly on. We had to nurse the sick like children; and, like children recovering from illness, the better they became the more impudent they grew. This was seen in the peremptory orders they would give with their now piping voices. Nothing that we did pleased them; and the laughter with which I received their ebullitions, though it was only the real expression of gladness at their recovery, and amusement at the ridiculous part they acted, only increased their chagrin. The want of power in the man who guided the two front oxen, or, as he was called, the "leader", caused us to be entangled with trees, both standing and fallen, and the labor of cutting them down was even more severe than ordinary; but, notwithstanding an immense amount of toil, my health continued good.

We wished to avoid the tsetse of our former path, so kept a course on the magnetic meridian from Lurilopepe. The necessity of making a new path much increased our toil. We were, however, rewarded in lat. 18 Degrees with a sight we had not enjoyed the year before, namely, large patches of grape-bearing vines. There they stood before my eyes; but the sight was so entirely unexpected that I stood some time gazing at the clusters of grapes with which they were loaded, with no more thought of plucking than if I had been beholding them in a dream. The Bushmen know and eat them; but they are not well flavored on account of the great astringency of the seeds, which are in shape and size like split peas. The elephants are fond of the fruit, plant, and root alike. I here found an insect which preys on ants; it is about an inch and a quarter long, as thick as a crow-quill, and covered with black hair. It puts its head into a little hole in the ground, and quivers its tail rapidly; the ants come near to see it, and it snaps up each as he comes within the range of the forceps on its tail. As its head is beneath the ground, it becomes a question how it can guide its tail to the ants. It is probably a new species of ant-lion ('Myrmeleon formicaleo'), great numbers of which, both in the larvae and complete state, are met with. The ground under every tree is dotted over with their ingenious pitfalls, and the perfect insect, the form of which most persons are familiar with in the dragon-fly, may be seen using its tail in the same active manner as this insect did. Two may be often seen joined in their flight, the one holding on by the tail-forceps to the neck of the other. On first observing this imperfect insect, I imagined the forceps were on its head; but when the insect moved, their true position was seen.

The forest, through which we were slowly toiling, daily became more dense, and we were kept almost constantly at work with the axe; there was much more leafiness in the trees here than farther south. The leaves are chiefly of the pinnate and bi-pinnate forms, and are exceedingly beautiful when seen against the sky; a great variety of the papilionaceous family grow in this part of the country.

Fleming had until this time always assisted to drive his own wagon, but about the end of March he knocked up, as well as his people. As I could not drive two wagons, I shared with him the remaining water, half a caskful, and went on, with the intention of coming back for him as soon as we should reach the next pool. Heavy rain now commenced; I was employed the whole day in cutting down trees, and every stroke of the axe brought down a thick shower on my back, which in the hard work was very refreshing, as the water found its way down into my shoes. In the evening we met some Bushmen, who volunteered to show us a pool; and having unyoked, I walked some miles in search of it. As it became dark they showed their politeness—a quality which is by no means confined entirely to the civilized—by walking in front, breaking the branches which hung across the path, and pointing out the fallen trees. On returning to the wagon, we found that being left alone had brought out some of Fleming's energy, for he had managed to come up.

As the water in this pond dried up, we were soon obliged to move again. One of the Bushmen took out his dice, and, after throwing them, said that God told him to go home. He threw again in order to show me the command, but the opposite result followed; so he remained and was useful, for we lost the oxen again by a lion driving them off to a very great distance. The lions here are not often heard. They seem to have a wholesome dread of the Bushmen, who, when they observe evidence of a lion's having made a full meal, follow up his spoor so quietly that his slumbers are not disturbed. One discharges a poisoned arrow from a distance of only a few feet, while his companion simultaneously throws his skin cloak on the beast's head. The sudden surprise makes the lion lose his presence of mind, and he bounds away in the greatest confusion and terror. Our friends here showed me the poison which they use on these occasions. It is the entrails of a caterpillar called N'gwa, half an inch long. They squeeze out these, and place them all around the bottom of the barb, and allow the poison to dry in the sun. They are very careful in cleaning their nails after working with it, as a small portion introduced into a scratch acts like morbid matter in dissection wounds. The agony is so great that the person cuts himself, calls for his mother's breast as if he were returned in idea to his childhood again, or flies from human habitations a raging maniac. The effects on the lion are equally terrible. He is heard moaning in distress, and becomes furious, biting the trees and ground in rage.

As the Bushmen have the reputation of curing the wounds of this poison, I asked how this was effected. They said that they administer the caterpillar itself in combination with fat; they also rub fat into the wound, saying that "the N'gwa wants fat, and, when it does not find it in the body, kills the man: we give it what it wants, and it is content:" a reason which will commend itself to the enlightened among ourselves.

The poison more generally employed is the milky juice of the tree Euphorbia ('E. arborescens'). This is particularly obnoxious to the equine race. When a quantity is mixed with the water of a pond a whole herd of zebras will fall dead from the effects of the poison before they have moved away two miles. It does not, however, kill oxen or men. On them it acts as a drastic purgative only. This substance is used all over the country, though in some places the venom of serpents and a certain bulb, 'Amaryllis toxicaria', are added, in order to increase the virulence.

Father Pedro, a Jesuit, who lived at Zumbo, made a balsam, containing a number of plants and CASTOR OIL, as a remedy for poisoned arrow-wounds. It is probable that he derived his knowledge from the natives as I did, and that the reputed efficacy of the balsam is owing to its fatty constituent.

In cases of the bites of serpents a small key ought to be pressed down firmly on the wound, the orifice of the key being applied to the puncture, until a cupping-glass can be got from one of the natives. A watch-key pressed firmly on the point stung by a scorpion extracts the poison, and a mixture of fat or oil and ipecacuanha relieves the pain.

The Bushmen of these districts are generally fine, well-made men, and are nearly independent of every one. We observed them to be fond of a root somewhat like a kidney potato, and the kernel of a nut, which Fleming thought was a kind of betel; the tree is a fine, large-spreading one, and the leaves palmate. From the quantities of berries and the abundance of game in these parts, the Bushmen can scarcely ever be badly off for food. As I could, without much difficulty, keep them well supplied with meat, and wished them to remain, I proposed that they should bring their wives to get a share, but they remarked that the women could always take care of themselves.

None of the men of our party had died, but two seemed unlikely to recover; and Kibopechoe, my willing Mokwain, at last became troubled with boils, and then got all the symptoms of fever. As he lay down, the others began to move about, and complained of weakness only. Believing that frequent change of place was conducive to their recovery, we moved along as much as we could, and came to the hill N'gwa (lat. 18d 27' 20" S., long. 24d 13' 36" E.). This being the only hill we had seen since leaving Bamangwato, we felt inclined to take off our hats to it. It is three or four hundred feet high, and covered with trees. Its geographical position is pretty accurately laid down from occultation and other observations. I may mention that the valley on its northern side, named Kandehy or Kandehai, is as picturesque a spot as is to be seen in this part of Africa. The open glade, surrounded by forest trees of various hues, had a little stream meandering in the centre. A herd of reddish-colored antelopes (pallahs) stood on one side, near a large baobab, looking at us, and ready to run up the hill; while gnus, tsessebes, and zebras gazed in astonishment at the intruders. Some fed carelessly, and others put on the peculiar air of displeasure which these animals sometimes assume before they resolve on flight. A large white rhinoceros came along the bottom of the valley with his slow sauntering gait without noticing us; he looked as if he meant to indulge in a mud bath. Several buffaloes, with their dark visages, stood under the trees on the side opposite to the pallahs. It being Sunday, all was peace, and, from the circumstances in which our party was placed, we could not but reflect on that second stage of our existence which we hope will lead us into scenes of perfect beauty. If pardoned in that free way the Bible promises, death will be a glorious thing; but to be consigned to wait for the Judgment-day, with nothing else to ponder on but sins we would rather forget, is a cheerless prospect.

Our Bushmen wished to leave us, and, as there was no use in trying to thwart these independent gentlemen, I paid them, and allowed them to go. The payment, however, acted as a charm on some strangers who happened to be present, and induced them to volunteer their aid.

The game hereabouts is very tame. Koodoos and giraffes stood gazing at me as a strange apparition when I went out with the Bushmen. On one occasion a lion came at daybreak, and went round and round the oxen. I could only get a glimpse of him occasionally from the wagon-box; but, though barely thirty yards off, I could not get a shot. He then began to roar at the top of his voice; but the oxen continuing to stand still, he was so disgusted that he went off, and continued to use his voice for a long time in the distance. I could not see that he had a mane; if he had not, then even the maneless variety can use their tongues. We heard others also roar; and, when they found they could not frighten the oxen, they became equally angry. This we could observe in their tones.

As we went north the country became very lovely; many new trees appeared; the grass was green, and often higher than the wagons; the vines festooned the trees, among which appeared the real banian ('Ficus Indica'), with its drop-shoots, and the wild date and palmyra, and several other trees which were new to me; the hollows contained large patches of water. Next came water-courses, now resembling small rivers, twenty yards broad and four feet deep. The further we went, the broader and deeper these became; their bottoms contained great numbers of deep holes, made by elephants wading in them; in these the oxen floundered desperately, so that our wagon-pole broke, compelling us to work up to the breast in water for three hours and a half; yet I suffered no harm.

We at last came to the Sanshureh, which presented an impassable barrier, so we drew up under a magnificent baobab-tree, (lat. 18d 4' 27" S., long. 24d 6' 20" E.), and resolved to explore the river for a ford. The great quantity of water we had passed through was part of the annual inundation of the Chobe; and this, which appeared a large, deep river, filled in many parts with reeds, and having hippopotami in it, is only one of the branches by which it sends its superabundant water to the southeast. From the hill N'gwa a ridge of higher land runs to the northeast, and bounds its course in that direction. We, being ignorant of this, were in the valley, and the only gap in the whole country destitute of tsetse. In company with the Bushmen I explored all the banks of the Sanshureh to the west till we came into tsetse on that side. We waded a long way among the reeds in water breast deep, but always found a broad, deep space free from vegetation and unfordable. A peculiar kind of lichen, which grows on the surface of the soil, becomes detached and floats on the water, giving out a very disagreeable odor, like sulphureted hydrogen, in some of these stagnant waters.

We made so many attempts to get over the Sanshureh, both to the west and east of the wagon, in the hope of reaching some of the Makololo on the Chobe, that my Bushmen friends became quite tired of the work. By means of presents I got them to remain some days; but at last they slipped away by night, and I was fain to take one of the strongest of my still weak companions and cross the river in a pontoon, the gift of Captains Codrington and Webb. We each carried some provisions and a blanket, and penetrated about twenty miles to the westward, in the hope of striking the Chobe. It was much nearer to us in a northerly direction, but this we did not then know. The plain, over which we splashed the whole of the first day, was covered with water ankle deep, and thick grass which reached above the knees. In the evening we came to an immense wall of reeds, six or eight feet high, without any opening admitting of a passage. When we tried to enter, the water always became so deep that we were fain to desist. We concluded that we had come to the banks of the river we were in search of, so we directed our course to some trees which appeared in the south, in order to get a bed and a view of the adjacent locality. Having shot a leche, and made a glorious fire, we got a good cup of tea and had a comfortable night. While collecting wood that evening, I found a bird's nest consisting of live leaves sewn together with threads of the spider's web. Nothing could exceed the airiness of this pretty contrivance; the threads had been pushed through small punctures and thickened to resemble a knot. I unfortunately lost it. This was the second nest I had seen resembling that of the tailor-bird of India.

Next morning, by climbing the highest trees, we could see a fine large sheet of water, but surrounded on all sides by the same impenetrable belt of reeds. This is the broad part of the River Chobe, and is called Zabesa. Two tree-covered islands seemed to be much nearer to the water than the shore on which we were, so we made an attempt to get to them first. It was not the reeds alone we had to pass through; a peculiar serrated grass, which at certain angles cut the hands like a razor, was mingled with the reed, and the climbing convolvulus, with stalks which felt as strong as whipcord, bound the mass together. We felt like pigmies in it, and often the only way we could get on was by both of us leaning against a part and bending it down till we could stand upon it. The perspiration streamed off our bodies, and as the sun rose high, there being no ventilation among the reeds, the heat was stifling, and the water, which was up to the knees, felt agreeably refreshing. After some hours' toil we reached one of the islands. Here we met an old friend, the bramble-bush. My strong moleskins were quite worn through at the knees, and the leather trowsers of my companion were torn and his legs bleeding. Tearing my handkerchief in two, I tied the pieces round my knees, and then encountered another difficulty. We were still forty or fifty yards from the clear water, but now we were opposed by great masses of papyrus, which are like palms in miniature, eight or ten feet high, and an inch and a half in diameter. These were laced together by twining convolvulus, so strongly that the weight of both of us could not make way into the clear water. At last we fortunately found a passage prepared by a hippopotamus. Eager as soon as we reached the island to look along the vista to clear water, I stepped in and found it took me at once up to the neck.

Returning nearly worn out, we proceeded up the bank of the Chobe till we came to the point of departure of the branch Sanshureh; we then went in the opposite direction, or down the Chobe, though from the highest trees we could see nothing but one vast expanse of reed, with here and there a tree on the islands. This was a hard day's work; and when we came to a deserted Bayeiye hut on an ant-hill, not a bit of wood or any thing else could be got for a fire except the grass and sticks of the dwelling itself. I dreaded the "Tampans", so common in all old huts; but outside of it we had thousands of mosquitoes, and cold dew began to be deposited, so we were fain to crawl beneath its shelter.

We were close to the reeds, and could listen to the strange sounds which are often heard there. By day I had seen water-snakes putting up their heads and swimming about. There were great numbers of otters ('Lutra inunguis', F. Cuvier), which have made little spoors all over the plains in search of the fishes, among the tall grass of these flooded prairies; curious birds, too, jerked and wriggled among these reedy masses, and we heard human-like voices and unearthly sounds, with splash, guggle, jupp, as if rare fun were going on in their uncouth haunts. At one time something came near us, making a splashing like that of a canoe or hippopotamus; thinking it to be the Makololo, we got up, listened, and shouted; then discharged a gun several times; but the noise continued without intermission for an hour. After a damp, cold night we set to, early in the morning, at our work of exploring again, but left the pontoon in order to lighten our labor. The ant-hills are here very high, some thirty feet, and of a base so broad that trees grow on them; while the lands, annually flooded, bear nothing but grass. From one of these ant-hills we discovered an inlet to the Chobe; and, having gone back for the pontoon, we launched ourselves on a deep river, here from eighty to one hundred yards wide. I gave my companion strict injunctions to stick by the pontoon in case a hippopotamus should look at us; nor was this caution unnecessary, for one came up at our side and made a desperate plunge off. We had passed over him. The wave he made caused the pontoon to glide quickly away from him.

We paddled on from midday till sunset. There was nothing but a wall of reed on each bank, and we saw every prospect of spending a supperless night in our float; but just as the short twilight of these parts was commencing, we perceived on the north bank the village of Moremi, one of the Makololo, whose acquaintance I had made on our former visit, and who was now located on the island Mahonta (lat. 17d 58' S., long. 24d 6' E.). The villagers looked as we may suppose people do who see a ghost, and in their figurative way of speaking said, "He has dropped among us from the clouds, yet came riding on the back of a hippopotamus! We Makololo thought no one could cross the Chobe without our knowledge, but here he drops among us like a bird."

Next day we returned in canoes across the flooded lands, and found that, in our absence, the men had allowed the cattle to wander into a very small patch of wood to the west containing the tsetse; this carelessness cost me ten fine large oxen. After remaining a few days, some of the head men of the Makololo came down from Linyanti, with a large party of Barotse, to take us across the river. This they did in fine style, swimming and diving among the oxen more like alligators than men, and taking the wagons to pieces and carrying them across on a number of canoes lashed together. We were now among friends; so going about thirty miles to the north, in order to avoid the still flooded lands on the north of the Chobe, we turned westward toward Linyanti (lat. 18d 17' 20" S., long. 23d 50' 9" E.), where we arrived on the 23d of May, 1853. This is the capital town of the Makololo, and only a short distance from our wagon-stand of 1851 (lat. 18d 20' S., long. 23d 50' E.).



Chapter 9.

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 whole population of Linyanti, numbering between six and seven thousand souls, turned out en masse to see the wagons in motion. They had never witnessed the phenomenon before, we having on the former occasion departed by night. Sekeletu, now in power, received us in what is considered royal style, setting before us a great number of pots of boyaloa, the beer of the country. These were brought by women, and each bearer takes a good draught of the beer when she sets it down, by way of "tasting", to show that there is no poison.

The court herald, an old man who occupied the post also in Sebituane's time, stood up, and after some antics, such as leaping, and shouting at the top of his voice, roared out some adulatory sentences, as, "Don't I see the white man? Don't I see the comrade of Sebituane? Don't I see the father of Sekeletu?"—"We want sleep."—"Give your son sleep, my lord," etc., etc. The perquisites of this man are the heads of all the cattle slaughtered by the chief, and he even takes a share of the tribute before it is distributed and taken out of the kotla. He is expected to utter all the proclamations, call assemblies, keep the kotla clean, and the fire burning every evening, and when a person is executed in public he drags away the body.

I found Sekeletu a young man of eighteen years of age, of that dark yellow or coffee-and-milk color, of which the Makololo are so proud, because it distinguishes them considerably from the black tribes on the rivers. He is about five feet seven in height, and neither so good looking nor of so much ability as his father was, but is equally friendly to the English. Sebituane installed his daughter Mamochisane into the chieftainship long before his death, but, with all his acuteness, the idea of her having a husband who should not be her lord did not seem to enter his mind. He wished to make her his successor, probably in imitation of some of the negro tribes with whom he had come into contact; but, being of the Bechuana race, he could not look upon the husband except as the woman's lord; so he told her all the men were hers—she might take any one, but ought to keep none. In fact, he thought she might do with the men what he could do with the women; but these men had other wives; and, according to a saying in the country, "the tongues of women can not be governed," they made her miserable by their remarks. One man whom she chose was even called her wife, and her son the child of Mamochisane's wife; but the arrangement was so distasteful to Mamochisane herself that, as soon as Sebituane died, she said she never would consent to govern the Makololo so long as she had a brother living. Sekeletu, being afraid of another member of the family, Mpepe, who had pretensions to the chieftainship, urged his sister strongly to remain as she had always been, and allow him to support her authority by leading the Makololo when they went forth to war. Three days were spent in public discussion on the point. Mpepe insinuated that Sekeletu was not the lawful son of Sebituane, on account of his mother having been the wife of another chief before her marriage with Sebituane; Mamochisane, however, upheld Sekeletu's claims, and at last stood up in the assembly and addressed him with a womanly gush of tears: "I have been a chief only because my father wished it. I always would have preferred to be married and have a family like other women. You, Sekeletu, must be chief, and build up your father's house." This was a death-blow to the hopes of Mpepe.

As it will enable the reader to understand the social and political relations of these people, I will add a few more particulars respecting Mpepe. Sebituane, having no son to take the leadership of the "Mopato" of the age of his daughter, chose him, as the nearest male relative, to occupy that post; and presuming from Mpepe's connection with his family that he would attend to his interests and relieve him from care, he handed his cattle over to his custody. Mpepe removed to the chief town, "Naliele", and took such effectual charge of all the cattle that Sebituane saw he could only set matters on their former footing by the severe measure of Mpepe's execution. Being unwilling to do this, and fearing the enchantments which, by means of a number of Barotse doctors, Mpepe now used in a hut built for the purpose, and longing for peaceful retirement after thirty years' fighting, he heard with pleasure of our arrival at the lake, and came down as far as Sesheke to meet us. He had an idea, picked up from some of the numerous strangers who visited him, that white men had a "pot (a cannon) in their towns which would burn up any attacking party;" and he thought if he could only get this he would be able to "sleep" the remainder of his days in peace. This he hoped to obtain from the white men. Hence the cry of the herald, "Give us sleep." It is remarkable how anxious for peace those who have been fighting all their lives appear to be.

When Sekeletu was installed in the chieftainship, he felt his position rather insecure, for it was believed that the incantations of Mpepe had an intimate connection with Sebituane's death. 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. This man had no merchandise, and pretended to have come in order to inquire "what sort of goods were necessary for the market." He seemed much disconcerted by my presence there. Sekeletu presented him with an elephant's tusk and an ox; and when he had departed about fifty miles to the westward, he carried off an entire village of the Bakalahari belonging to the Makololo. He had a number of armed slaves with him; and as all the villagers—men, women, and children—were removed, and the fact was unknown until a considerable time afterward, it is not certain whether his object was obtained by violence or by fair promises. In either case, slavery must have been the portion of these poor people. He was carried in a hammock, slung between two poles, which appearing to be a bag, the Makololo named him "Father of the Bag".

Mpepe favored these slave-traders, and they, as is usual with them, founded all their hopes of influence on his successful rebellion. My arrival on the scene was felt to be so much weight in the scale against their interests. A large party of Mambari had come to Linyanti when I was floundering on the prairies south of the Chobe. As the news of my being in the neighborhood reached them their countenances fell; and when some Makololo, who had assisted us to cross the river, returned with hats which I had given them, the Mambari betook themselves to precipitate flight. It is usual for visitors to ask formal permission before attempting to leave a chief, but the sight of the hats made the Mambari pack up at once. The Makololo inquired the cause of the hurry, and were told that, if I found them there, I should take all their slaves and goods from them; and, though assured by Sekeletu that I was not a robber, but a man of peace, they fled by night, while I was still sixty miles off. They went to the north, where, under the protection of Mpepe, they had erected a stockade of considerable size. There, several half-caste slave-traders, under the leadership of a native Portuguese, carried on their traffic, without reference to the chief into whose country they had unceremoniously introduced themselves; while Mpepe, feeding them with the cattle of Sekeletu, formed a plan of raising himself, by means of their fire-arms, to be the head of the Makololo. The usual course which the slave-traders adopt is to take a part in the political affairs of each tribe, and, siding with the strongest, get well paid by captures made from the weaker party. Long secret conferences were held by the slave-traders and Mpepe, and it was deemed advisable for him to strike the first blow; so he provided himself with a small battle-axe, with the intention of cutting Sekeletu down the first time they met.

My object being first of all to examine the country for a healthy locality, before attempting to make a path to either the East or West Coast, I proposed to Sekeletu the plan of ascending the great river which we had discovered in 1851. He volunteered to accompany me, and, when we got about sixty miles away, on the road to Sesheke, we encountered Mpepe. The Makololo, though possessing abundance of cattle, had never attempted to ride oxen until I advised it in 1851. The Bechuanas generally were in the same condition, until Europeans came among them and imparted the idea of riding. All their journeys previously were performed on foot. Sekeletu and his companions were mounted on oxen, though, having neither saddle nor bridle, they were perpetually falling off. Mpepe, armed with his little axe, came along a path parallel to, but a quarter of a mile distant from, that of our party, and, when he saw Sekeletu, he ran with all his might toward us; but Sekeletu, being on his guard, galloped off to an adjacent village. He then withdrew somewhere till all our party came up. Mpepe had given his own party to understand that he would cut down Sekeletu, either on their first meeting, or at the breaking up of their first conference. The former intention having been thus frustrated, he then determined to effect his purpose after their first interview. I happened to sit down between the two in the hut where they met. Being tired with riding all day in the sun, I soon asked Sekeletu where I should sleep, and he replied, "Come, I will show you." As we rose together, I unconsciously covered Sekeletu's body with mine, and saved him from the blow of the assassin. I knew nothing of the plot, but remarked that all Mpepe's men kept hold of their arms, even after we had sat down—a thing quite unusual in the presence of a chief; and when Sekeletu showed me the hut in which I was to spend the night, he said to me, "That man wishes to kill me." I afterward learned that some of Mpepe's attendants had divulged the secret; and, bearing in mind his father's instructions, Sekeletu put Mpepe to death that night. It was managed so quietly, that, although I was sleeping within a few yards of the scene, I knew nothing of it till the next day. Nokuane went to the fire, at which Mpepe sat, with a handful of snuff, as if he were about to sit down and regale himself therewith. Mpepe said to him, "Nsepisa" (cause me to take a pinch); and, as he held out his hand, Nokuane caught hold of it, while another man seized the other hand, and, leading him out a mile, speared him. This is the common mode of executing criminals. They are not allowed to speak; though on one occasion a man, feeling his wrist held too tightly, said, "Hold me gently, can't you? you will soon be led out in the same way yourselves." Mpepe's men fled to the Barotse, and, it being unadvisable for us to go thither during the commotion which followed on Mpepe's death, we returned to Linyanti.

The foregoing may be considered as a characteristic specimen of their mode of dealing with grave political offenses. In common cases there is a greater show of deliberation. The complainant asks the man against whom he means to lodge his complaint to come with him to the chief. This is never refused. When both are in the kotla, the complainant stands up and states the whole case before the chief and the people usually assembled there. He stands a few seconds after he has done this, to recollect if he has forgotten any thing. The witnesses to whom he has referred then rise up and tell all they themselves have seen or heard, but not any thing that they have heard from others. The defendant, after allowing some minutes to elapse so that he may not interrupt any of the opposite party, slowly rises, folds his cloak around him, and, in the most quiet, deliberate way he can assume—yawning, blowing his nose, etc.—begins to explain the affair, denying the charge, or admitting it, as the case may be. Sometimes, when galled by his remarks, the complainant utters a sentence of dissent; the accused turns quietly to him, and says, "Be silent: I sat still while you were speaking; can't you do the same? Do you want to have it all to yourself?" And as the audience acquiesce in this bantering, and enforce silence, he goes on till he has finished all he wishes to say in his defense. If he has any witnesses to the truth of the facts of his defense, they give their evidence. No oath is administered; but occasionally, when a statement is questioned, a man will say, "By my father," or "By the chief, it is so." Their truthfulness among each other is quite remarkable; but their system of government is such that Europeans are not in a position to realize it readily. A poor man will say, in his defense against a rich one, "I am astonished to hear a man so great as he make a false accusation;" as if the offense of falsehood were felt to be one against the society which the individual referred to had the greatest interest in upholding.

If the case is one of no importance, the chief decides it at once; if frivolous, he may give the complainant a scolding, and put a stop to the case in the middle of the complaint, or he may allow it to go on without paying any attention to it whatever. Family quarrels are often treated in this way, and then a man may be seen stating his case with great fluency, and not a soul listening to him. But if it is a case between influential men, or brought on by under-chiefs, then the greatest decorum prevails. If the chief does not see his way clearly to a decision, he remains silent; the elders then rise one by one and give their opinions, often in the way of advice rather than as decisions; and when the chief finds the general sentiment agreeing in one view, he delivers his judgment accordingly. He alone speaks sitting; all others stand.

No one refuses to acquiesce in the decision of the chief, as he has the power of life and death in his hands, and can enforce the law to that extent if he chooses; but grumbling is allowed, and, when marked favoritism is shown to any relative of the chief, the people generally are not so astonished at the partiality as we would be in England.

This system was found as well developed among the Makololo as among the Bakwains, or even better, and is no foreign importation. When at Cassange, my men had a slight quarrel among themselves, and came to me, as to their chief, for judgment. This had occurred several times before, so without a thought I went out of the Portuguese merchant's house in which I was a guest, sat down, and heard the complaint and defense in the usual way. When I had given my decision in the common admonitory form, they went off apparently satisfied. Several Portuguese, who had been viewing the proceedings with great interest, complimented me on the success of my teaching them how to act in litigation; but I could not take any credit to myself for the system which I had found ready-made to my hands.

Soon after our arrival at Linyanti, Sekeletu took me aside, and pressed me to mention those things I liked best and hoped to get from him. Any thing, either in or out of his town, should be freely given if I would only mention it. I explained to him that my object was to elevate him and his people to be Christians; but he replied he did not wish to learn to read the Book, for he was afraid "it might change his heart, and make him content with only one wife, like Sechele." It was of little use to urge that the change of heart implied a contentment with one wife equal to his present complacency in polygamy. Such a preference after the change of mind could not now be understood by him any more than the real, unmistakable pleasure of religious services can by those who have not experienced what is known by the term the "new heart". I assured him that nothing was expected but by his own voluntary decision. "No, no; he wanted always to have five wives at least." I liked the frankness of Sekeletu, for nothing is so wearying to the spirit as talking to those who agree with every thing advanced.

Sekeletu, according to the system of the Bechuanas, became possessor of his father's wives, and adopted two of them; the children by these women are, however, in these cases, termed brothers. When an elder brother dies, the same thing occurs in respect of his wives; the brother next in age takes them, as among the Jews, and the children that may be born of those women he calls brothers also. He thus raises up seed to his departed relative. An uncle of Sekeletu, being a younger brother of Sebituane, got that chieftain's head-wife or queen: there is always one who enjoys this title. Her hut is called the great house, and her children inherit the chieftainship. If she dies, a new wife is selected for the same position, and enjoys the same privileges, though she may happen to be a much younger woman than the rest.

The majority of the wives of Sebituane were given to influential under-chiefs; and, in reference to their early casting off the widow's weeds, a song was sung, the tenor of which was that the men alone felt the loss of their father Sebituane, the women were so soon supplied with new husbands that their hearts had not time to become sore with grief.

The women complain because the proportions between the sexes are so changed now that they are not valued as they deserve. The majority of the real Makololo have been cut off by fever. Those who remain are a mere fragment of the people who came to the north with Sebituane. Migrating from a very healthy climate in the south, they were more subject to the febrile diseases of the valley in which we found them than the black tribes they conquered. In comparison with the Barotse, Batoka, and Banyeti, the Makololo have a sickly hue. They are of a light brownish-yellow color, while the tribes referred to are very dark, with a slight tinge of olive. The whole of the colored tribes consider that beauty and fairness are associated, and women long for children of light color so much, that they sometimes chew the bark of a certain tree in hopes of producing that effect. To my eye the dark color is much more agreeable than the tawny hue of the half-caste, which that of the Makololo ladies closely resembles. The women generally escaped the fever, but they are less fruitful than formerly, and, to their complaint of being undervalued on account of the disproportion of the sexes, they now add their regrets at the want of children, of whom they are all excessively fond.

The Makololo women work but little. Indeed, the families of that nation are spread over the country, one or two only in each village, as the lords of the land. They all have lordship over great numbers of subjected tribes, who pass by the general name Makalaka, and who are forced to render certain services, and to aid in tilling the soil; but each has his own land under cultivation, and otherwise lives nearly independent. They are proud to be called Makololo, but the other term is often used in reproach, as betokening inferiority. This species of servitude may be termed serfdom, as it has to be rendered in consequence of subjection by force of arms, but it is necessarily very mild. It is so easy for any one who is unkindly treated to make his escape to other tribes, that the Makololo are compelled to treat them, to a great extent, rather as children than slaves. Some masters, who fail from defect of temper or disposition to secure the affections of the conquered people, frequently find themselves left without a single servant, in consequence of the absence and impossibility of enforcing a fugitive-slave law, and the readiness with which those who are themselves subjected assist the fugitives across the rivers in canoes. The Makololo ladies are liberal in their presents of milk and other food, and seldom require to labor, except in the way of beautifying their own huts and court-yards. They drink large quantities of boyaloa or o-alo, the buza of the Arabs, which, being made of the grain called holcus sorghum or "durasaifi", in a minute state of subdivision, is very nutritious, and gives that plumpness of form which is considered beautiful. They dislike being seen at their potations by persons of the opposite sex. They cut their woolly hair quite short, and delight in having the whole person shining with butter. Their dress is a kilt reaching to the knees; its material is ox-hide, made as soft as cloth. It is not ungraceful. A soft skin mantle is thrown across the shoulders when the lady is unemployed, but when engaged in any sort of labor she throws this aside, and works in the kilt alone. The ornaments most coveted are large brass anklets as thick as the little finger, and armlets of both brass and ivory, the latter often an inch broad. The rings are so heavy that the ankles are often blistered by the weight pressing down; but it is the fashion, and is borne as magnanimously as tight lacing and tight shoes among ourselves. Strings of beads are hung around the neck, and the fashionable colors being light green and pink, a trader could get almost any thing he chose for beads of these colors.

At our public religious services in the kotla, the Makololo women always behaved with decorum from the first, except at the conclusion of the prayer. When all knelt down, many of those who had children, in following the example of the rest, bent over their little ones; the children, in terror of being crushed to death, set up a simultaneous yell, which so tickled the whole assembly there was often a subdued titter, to be turned into a hearty laugh as soon as they heard Amen. This was not so difficult to overcome in them as similar peccadilloes were in the case of the women farther south. Long after we had settled at Mabotsa, when preaching on the most solemn subjects, a woman might be observed to look round, and, seeing a neighbor seated on her dress, give her a hunch with the elbow to make her move off; the other would return it with interest, and perhaps the remark, "Take the nasty thing away, will you?" Then three or four would begin to hustle the first offenders, and the men to swear at them all, by way of enforcing silence.

Great numbers of little trifling things like these occur, and would not be worth the mention but that one can not form a correct idea of missionary work except by examination of the minutiae. At the risk of appearing frivolous to some, I shall continue to descend to mere trifles.

The numbers who attended at the summons of the herald, who acted as beadle, were often from five to seven hundred. The service consisted of reading a small portion of the Bible and giving an explanatory address, usually short enough to prevent weariness or want of attention. So long as we continue to hold services in the kotla, the associations of the place are unfavorable to solemnity; hence it is always desirable to have a place of worship as soon as possible; and it is of importance, too, to treat such place with reverence, as an aid to secure that serious attention which religious subjects demand. This will appear more evident when it is recollected that, in the very spot where we had been engaged in acts of devotion, half an hour after a dance would be got up; and these habits can not be at first opposed without the appearance of assuming too much authority over them. It is always unwise to hurt their feelings of independence. Much greater influence will be gained by studying how you may induce them to act aright, with the impression that they are doing it of their own free will. Our services having necessarily been all in the open air, where it is most difficult to address large bodies of people, prevented my recovering so entirely from the effects of clergyman's sore throat as I expected, when my uvula was excised at the Cape.

To give an idea of the routine followed for months together, on other days as well as on Sundays, I may advert to my habit of treating the sick for complaints which seemed to surmount the skill of their own doctors. I refrained from going to any one unless his own doctor wished it, or had given up the case. This led to my having a selection of the severer cases only, and prevented the doctors being offended at my taking their practice out of their hands. When attacked by fever myself, and wishing to ascertain what their practices were, I could safely intrust myself in their hands on account of their well-known friendly feelings.

The plan of showing kindness to the natives in their bodily ailments secures their friendship; this is not the case to the same degree in old missions, where the people have learned to look upon relief as a right—a state of things which sometimes happens among ourselves at home. Medical aid is therefore most valuable in young missions, though at all stages it is an extremely valuable adjunct to other operations.

I proposed to teach the Makololo to read, but, for the reasons mentioned, Sekeletu at first declined; after some weeks, however, Motibe, his father-in-law, and some others, determined to brave the mysterious book. To all who have not acquired it, the knowledge of letters is quite unfathomable; there is naught like it within the compass of their observation; and we have no comparison with any thing except pictures, to aid them in comprehending the idea of signs of words. It seems to them supernatural that we see in a book things taking place, or having occurred at a distance. No amount of explanation conveys the idea unless they learn to read. Machinery is equally inexplicable, and money nearly as much so until they see it in actual use. They are familiar with barter alone; and in the centre of the country, where gold is totally unknown, if a button and sovereign were left to their choice, they would prefer the former on account of its having an eye.

In beginning to learn, Motibe seemed to himself in the position of the doctor, who was obliged to drink his potion before the patient, to show that it contained nothing detrimental; after he had mastered the alphabet, and reported the thing so far safe, Sekeletu and his young companions came forward to try for themselves. He must have resolved to watch the effects of the book against his views on polygamy, and abstain whenever he perceived any tendency, in reading it, toward enforcing him to put his wives away. A number of men learned the alphabet in a short time and were set to teach others, but before much progress could be made I was on my way to Loanda.

As I had declined to name any thing as a present from Sekeletu, except a canoe to take me up the river, he brought ten fine elephants' tusks and laid them down beside my wagon. He would take no denial, though I told him I should prefer to see him trading with Fleming, a man of color from the West Indies, who had come for the purpose. I had, during the eleven years of my previous course, invariably abstained from taking presents of ivory, from an idea that a religious instructor degraded himself by accepting gifts from those whose spiritual welfare he professed to seek. My precedence of all traders in the line of discovery put me often in the way of very handsome offers, but I always advised the donors to sell their ivory to traders, who would be sure to follow, and when at some future time they had become rich by barter, they might remember me or my children. When Lake Ngami was discovered I might have refused permission to a trader who accompanied us; but when he applied for leave to form part of our company, knowing that Mr. Oswell would no more trade than myself, and that the people of the lake would be disappointed if they could not dispose of their ivory, I willingly granted a sanction, without which his people would not at that time have ventured so far. This was surely preferring the interest of another to my own. The return I got for this was a notice in one of the Cape papers that this "man was the true discoverer of the lake!"

The conclusion I had come to was, that it is quite lawful, though perhaps not expedient, for missionaries to trade; but barter is the only means by which a missionary in the interior can pay his way, as money has no value. In all the journeys I had previously undertaken for wider diffusion of the Gospel, the extra expenses were defrayed from my salary of 100 Pounds per annum. This sum is sufficient to enable a missionary to live in the interior of South Africa, supposing he has a garden capable of yielding corn and vegetables; but should he not, and still consider that six or eight months can not lawfully be spent simply in getting goods at a lower price than they can be had from itinerant traders, the sum mentioned is barely sufficient for the poorest fare and plainest apparel. As we never felt ourselves justified in making journeys to the colony for the sake of securing bargains, the most frugal living was necessary to enable us to be a little charitable to others; but when to this were added extra traveling expenses, the wants of an increasing family, and liberal gifts to chiefs, it was difficult to make both ends meet. The pleasure of missionary labor would be enhanced if one could devote his life to the heathen, without drawing a salary from a society at all. The luxury of doing good from one's own private resources, without appearing to either natives or Europeans to be making a gain of it, is far preferable, and an object worthy the ambition of the rich. But few men of fortune, however, now devote themselves to Christian missions, as of old. Presents were always given to the chiefs whom we visited, and nothing accepted in return; but when Sebituane (in 1851) offered some ivory, I took it, and was able by its sale to present his son with a number of really useful articles of a higher value than I had ever been able to give before to any chief. In doing this, of course, I appeared to trade, but, feeling I had a right to do so, I felt perfectly easy in my mind; and, as I still held the view of the inexpediency of combining the two professions, I was glad of the proposal of one of the most honorable merchants of Cape Town, Mr. H. E. Rutherford, that he should risk a sum of money in Fleming's hands for the purpose of attempting to develop a trade with the Makololo. It was to this man I suggested Sekeletu should sell the tusks which he had presented for my acceptance, but the chief refused to take them back from me. The goods which Fleming had brought were ill adapted for the use of the natives, but he got a pretty good load of ivory in exchange; and though it was his first attempt at trading, and the distance traveled over made the expenses enormous, he was not a loser by the trip. Other traders followed, who demanded 90 lbs. of ivory for a musket. The Makololo, knowing nothing of steelyards, but supposing that they were meant to cheat them, declined to trade except by exchanging one bull and one cow elephant's tusk for each gun. This would average 70 lbs. of ivory, which sells at the Cape for 5s. per pound, for a second-hand musket worth 10s. I, being sixty miles distant, did not witness this attempt at barter, but, anxious to enable my countrymen to drive a brisk trade, told the Makololo to sell my ten tusks on their own account for whatever they would bring. Seventy tusks were for sale, but, the parties not understanding each other's talk, no trade was established; and when I passed the spot some time afterward, I found that the whole of that ivory had been destroyed by an accidental fire, which broke out in the village when all the people were absent. Success in trade is as much dependent on knowledge of the language as success in traveling.

I had brought with me as presents an improved breed of goats, fowls, and a pair of cats. A superior bull was bought, also as a gift to Sekeletu, but I was compelled to leave it on account of its having become foot-sore. As the Makololo are very fond of improving the breed of their domestic animals, they were much pleased with my selection. I endeavored to bring the bull, in performance of a promise made to Sebituane before he died. Admiring a calf which we had with us, he proposed to give me a cow for it, which in the native estimation was offering three times its value. I presented it to him at once, and promised to bring him another and a better one. Sekeletu was much gratified by my attempt to keep my word given to his father.

They have two breeds of cattle among them. One, called the Batoka, because captured from that tribe, is of diminutive size, but very beautiful, and closely resembles the short-horns of our own country. The little pair presented by the King of Portugal to H.R.H. the prince consort, is of this breed. They are very tame, and remarkably playful; they may be seen lying on their sides by the fires in the evening; and, when the herd goes out, the herdsman often precedes them, and has only to commence capering to set them all a gamboling. The meat is superior to that of the large animal. The other, or Barotse ox, is much larger, and comes from the fertile Barotse Valley. They stand high on their legs, often nearly six feet at the withers; and they have large horns. Those of one of a similar breed that we brought from the lake measured from tip to tip eight and a half feet.

The Makololo are in the habit of shaving off a little from one side of the horns of these animals when still growing, in order to make them curve in that direction and assume fantastic shapes. The stranger the curvature, the more handsome the ox is considered to be, and the longer this ornament of the cattle-pen is spared to beautify the herd. This is a very ancient custom in Africa, for the tributary tribes of Ethiopia are seen, on some of the most ancient Egyptian monuments, bringing contorted-horned cattle into Egypt.

All are remarkably fond of their cattle, and spend much time in ornamenting and adorning them. Some are branded all over with a hot knife, so as to cause a permanent discoloration of the hair, in lines like the bands on the hide of a zebra. Pieces of skin two or three inches long and broad are detached, and allowed to heal in a dependent position around the head—a strange style of ornament; indeed, it is difficult to conceive in what their notion of beauty consists. The women have somewhat the same ideas with ourselves of what constitutes comeliness. They came frequently and asked for the looking-glass; and the remarks they made—while I was engaged in reading, and apparently not attending to them—on first seeing themselves therein, were amusingly ridiculous. "Is that me?" "What a big mouth I have!" "My ears are as big as pumpkin-leaves." "I have no chin at all." Or, "I would have been pretty, but am spoiled by these high cheek-bones." "See how my head shoots up in the middle!" laughing vociferously all the time at their own jokes. They readily perceive any defect in each other, and give nicknames accordingly. One man came alone to have a quiet gaze at his own features once, when he thought I was asleep; after twisting his mouth about in various directions, he remarked to himself, "People say I am ugly, and how very ugly I am indeed!"

The Makololo use all the skins of their oxen for making either mantles or shields. For the former, the hide is stretched out by means of pegs, and dried. Ten or a dozen men then collect round it with small adzes, which, when sharpened with an iron bodkin, are capable of shaving off the substance of the skin on the fleshy side until it is quite thin; when sufficiently thin, a quantity of brain is smeared over it, and some thick milk. Then an instrument made of a number of iron spikes tied round a piece of wood, so that the points only project beyond it, is applied to it in a carding fashion, until the fibres of the bulk of it are quite loose. Milk or butter is applied to it again, and it forms a garment nearly as soft as cloth.

The shields are made of hides partially dried in the sun, and then beaten with hammers until they are stiff and dry. Two broad belts of a differently-colored skin are sewed into them longitudinally, and sticks inserted to make them rigid and not liable to bend easily. The shield is a great protection in their way of fighting with spears, but they also trust largely to their agility in springing aside from the coming javelin. The shield assists when so many spears are thrown that it is impossible not to receive some of them. Their spears are light javelins; and, judging from what I have seen them do in elephant-hunting, I believe, when they have room to make a run and discharge them with the aid of the jerk of stopping, they can throw them between forty and fifty yards. They give them an upward direction in the discharge, so that they come down on the object with accelerated force. I saw a man who in battle had received one in the shin; the excitement of the moment prevented his feeling any pain; but, when the battle was over, the blade was found to have split the bone, and become so impacted in the cleft that no force could extract it. It was necessary to take an axe and press the split bone asunder before the weapon could be taken out.



Chapter 10.

The Fever—Its Symptoms—Remedies of the native Doctors—Hospitality of Sekeletu and his People—One of their Reasons for Polygamy—They cultivate largely—The Makalaka or subject Tribes—Sebituane's Policy respecting them—Their Affection for him—Products of the Soil—Instrument of Culture—The Tribute—Distributed by the Chief—A warlike Demonstration—Lechulatebe's Provocations—The Makololo determine to punish him—The Bechuanas—Meaning of the Term—Three Divisions of the great Family of South Africans.



On the 30th of May I was seized with fever for the first time. We reached the town of Linyanti on the 23d; and as my habits were suddenly changed from great exertion to comparative inactivity, at the commencement of the cold season I suffered from a severe attack of stoppage of the secretions, closely resembling a common cold. Warm baths and drinks relieved me, and I had no idea but that I was now recovering from the effects of a chill, got by leaving the warm wagon in the evening in order to conduct family worship at my people's fire. But on the 2d of June a relapse showed to the Makololo, who knew the complaint, that my indisposition was no other than the fever, with which I have since made a more intimate acquaintance. Cold east winds prevail at this time; and as they come over the extensive flats inundated by the Chobe, as well as many other districts where pools of rain-water are now drying up, they may be supposed to be loaded with malaria and watery vapor, and many cases of fever follow. The usual symptoms of stopped secretion are manifested—shivering and a feeling of coldness, though the skin is quite hot to the touch of another. The heat in the axilla, over the heart and region of the stomach, was in my case 100 Deg.; but along the spine and at the nape of the neck 103 Deg. The internal processes were all, with the exception of the kidneys and liver, stopped; the latter, in its efforts to free the blood of noxious particles, often secretes enormous quantities of bile. There were pains along the spine, and frontal headache. Anxious to ascertain whether the natives possessed the knowledge of any remedy of which we were ignorant, I requested the assistance of one of Sekeletu's doctors. He put some roots into a pot with water, and, when it was boiling, placed it on a spot beneath a blanket thrown around both me and it. This produced no immediate effect; he then got a small bundle of different kinds of medicinal woods, and, burning them in a potsherd nearly to ashes, used the smoke and hot vapor arising from them as an auxiliary to the other in causing diaphoresis. I fondly hoped that they had a more potent remedy than our own medicines afford; but after being stewed in their vapor-baths, smoked like a red herring over green twigs, and charmed 'secundem artem', I concluded that I could cure the fever more quickly than they can. If we employ a wet sheet and a mild aperient in combination with quinine, in addition to the native remedies, they are an important aid in curing the fever, as they seem to have the same stimulating effects on the alimentary canal as these means have on the external surface. Purgatives, general bleedings, or indeed any violent remedies, are injurious; and the appearance of a herpetic eruption near the mouth is regarded as an evidence that no internal organ is in danger. There is a good deal in not "giving in" to this disease. He who is low-spirited, and apt to despond at every attack, will die sooner than the man who is not of such a melancholic nature.

The Makololo had made a garden and planted maize for me, that, as they remarked when I was parting with them to proceed to the Cape, I might have food to eat when I returned, as well as other people. The maize was now pounded by the women into fine meal. This they do in large wooden mortars, the counterpart of which may be seen depicted on the Egyptian monuments.* Sekeletu added to this good supply of meal ten or twelve jars of honey, each of which contained about two gallons. Liberal supplies of ground-nuts ('Arachis hypogoea') were also furnished every time the tributary tribes brought their dues to Linyanti, and an ox was given for slaughter every week or two. Sekeletu also appropriated two cows to be milked for us every morning and evening. This was in accordance with the acknowledged rule throughout this country, that the chief should feed all strangers who come on any special business to him and take up their abode in his kotla. A present is usually given in return for the hospitality, but, except in cases where their aboriginal customs have been modified, nothing would be asked. Europeans spoil the feeling that hospitality is the sacred duty of the chiefs by what in other circumstances is laudable conduct. No sooner do they arrive than they offer to purchase food, and, instead of waiting till a meal is prepared for them in the evening, cook for themselves, and then often decline even to partake of that which has been made ready for their use. A present is also given, and before long the natives come to expect a gift without having offered any equivalent.

* Unfortunately, the illustration shown with this paragraph cannot be shown in this ASCII file. It has the following caption: 'Egyptian Pestle and Mortar, Sieves, Corn Vessels, and Kilt, identical with those in use by the Makololo and Makalaka.—From Sir G. Wilkinson's "Ancient Egyptians".'—A. L., 1997.

Strangers frequently have acquaintances among the under-chiefs, to whose establishments they turn aside, and are treated on the same principle that others are when they are the guests of the chief. So generally is the duty admitted, that one of the most cogent arguments for polygamy is that a respectable man with only one wife could not entertain strangers as he ought. This reason has especial weight where the women are the chief cultivators of the soil, and have the control over the corn, as at Kolobeng. The poor, however, who have no friends, often suffer much hunger, and the very kind attention Sebituane lavished on all such was one of the reasons of his great popularity in the country.

The Makololo cultivate a large extent of land around their villages. Those of them who are real Basutos still retain the habits of that tribe, and may be seen going out with their wives with their hoes in hand—a state of things never witnessed at Kolobeng, or among any other Bechuana or Caffre tribe. The great chief Moshesh affords an example to his people annually by not only taking the hoe in hand, but working hard with it on certain public occasions. His Basutos are of the same family with the Makololo to whom I refer. The younger Makololo, who have been accustomed from their infancy to lord it over the conquered Makalaka, have unfortunately no desire to imitate the agricultural tastes of their fathers, and expect their subjects to perform all the manual labor. They are the aristocracy of the country, and once possessed almost unlimited power over their vassals. Their privileges were, however, much abridged by Sebituane himself.

I have already mentioned that the tribes which Sebituane subjected in this great country pass by the general name of Makalaka. The Makololo were composed of a great number of other tribes, as well as of these central negroes. The nucleus of the whole were Basuto, who came with Sebituane from a comparatively cold and hilly region in the south. When he conquered various tribes of the Bechuanas, as Bakwains, Bangwaketze, Bamangwato, Batauana, etc., he incorporated the young of these tribes into his own. Great mortality by fever having taken place in the original stock, he wisely adopted the same plan of absorption on a large scale with the Makalaka. So we found him with even the sons of the chiefs of the Barotse closely attached to his person; and they say to this day, if any thing else but natural death had assailed their father, every one of them would have laid down his life in his defense. One reason for their strong affection was their emancipation by the decree of Sebituane, "all are children of the chief."

The Makalaka cultivate the 'Holcus sorghum', or dura, as the principal grain, with maize, two kinds of beans, ground-nuts ('Arachis hypogoea'), pumpkins, watermelons, and cucumbers. They depend for success entirely upon rain. Those who live in the Barotse valley cultivate in addition the sugar-cane, sweet potato, and manioc ('Jatropha manihot'). The climate there, however, is warmer than at Linyanti, and the Makalaka increase the fertility of their gardens by rude attempts at artificial irrigation.

The instrument of culture over all this region is a hoe, the iron of which the Batoka and Banyeti obtain from the ore by smelting. The amount of iron which they produce annually may be understood when it is known that most of the hoes in use at Linyanti are the tribute imposed on the smiths of those subject tribes.

Sekeletu receives tribute from a great number of tribes in corn or dura, ground-nuts, hoes, spears, honey, canoes, paddles, wooden vessels, tobacco, mutokuane ('Cannabis sativa'), various wild fruits (dried), prepared skins, and ivory. When these articles are brought into the kotla, Sekeletu has the honor of dividing them among the loungers who usually congregate there. A small portion only is reserved for himself. The ivory belongs nominally to him too, but this is simply a way of making a fair distribution of the profits. The chief sells it only with the approbation of his counselors, and the proceeds are distributed in open day among the people as before. He has the choice of every thing; but if he is not more liberal to others than to himself, he loses in popularity. I have known instances in this and other tribes in which individuals aggrieved, because they had been overlooked, fled to other chiefs. One discontented person, having fled to Lechulatebe, was encouraged to go to a village of the Bapalleng, on the River Cho or Tso, and abstracted the tribute of ivory thence which ought to have come to Sekeletu. This theft enraged the whole of the Makololo, because they all felt it to be a personal loss. Some of Lechulatebe's people having come on a visit to Linyanti, a demonstration was made, in which about five hundred Makololo, armed, went through a mimic fight; the principal warriors pointed their spears toward the lake where Lechulatebe lives, and every thrust in that direction was answered by all with the shout, "Ho-o!" while every stab on the ground drew out a simultaneous "Huzz!" On these occasions all capable of bearing arms, even the old, must turn out at the call. In the time of Sebituane, any one remaining in his house was searched for and killed without mercy.

This offense of Lechulatebe was aggravated by repetition, and by a song sung in his town accompanying the dances, which manifested joy at the death of Sebituane. He had enjoined his people to live in peace with those at the lake, and Sekeletu felt disposed to follow his advice; but Lechulatebe had now got possession of fire-arms, and considered himself more than a match for the Makololo. His father had been dispossessed of many cattle by Sebituane, and, as forgiveness is not considered among the virtues by the heathen, Lechulatebe thought he had a right to recover what he could. As I had a good deal of influence with the Makololo, I persuaded them that, before they could have peace, they must resolve to give the same blessing to others, and they never could do that without forgiving and forgetting ancient feuds. It is hard to make them feel that shedding of human blood is a great crime; they must be conscious that it is wrong, but, having been accustomed to bloodshed from infancy, they are remarkably callous to the enormity of the crime of destroying human life.

I sent a message at the same time to Lechulatebe advising him to give up the course he had adopted, and especially the song; because, though Sebituane was dead, the arms with which he had fought were still alive and strong.

Sekeletu, in order to follow up his father's instructions and promote peace, sent ten cows to Lechulatebe to be exchanged for sheep; these animals thrive well in a bushy country like that around the lake, but will scarcely live in the flat prairies between the net-work of waters north of the Chobe. The men who took the cows carried a number of hoes to purchase goats besides. Lechulatebe took the cows and sent back an equal number of sheep. Now, according to the relative value of sheep and cows in these parts, he ought to have sent sixty or seventy.

One of the men who had hoes was trying to purchase in a village without formal leave from Lechulatebe; this chief punished him by making him sit some hours on the broiling hot sand (at least 130 Deg.). This farther offense put a stop to amicable relations between the two tribes altogether. It was a case in which a very small tribe, commanded by a weak and foolish chief, had got possession of fire-arms, and felt conscious of ability to cope with a numerous and warlike race. Such cases are the only ones in which the possession of fire-arms does evil. The universal effect of the diffusion of the more potent instruments of warfare in Africa is the same as among ourselves. Fire-arms render wars less frequent and less bloody. It is indeed exceedingly rare to hear of two tribes having guns going to war with each other; and, as nearly all the feuds, in the south at least, have been about cattle, the risk which must be incurred from long shots generally proves a preventive to the foray.

The Makololo were prevailed upon to keep the peace during my residence with them, but it was easy to perceive that public opinion was against sparing a tribe of Bechuanas for whom the Makololo entertained the most sovereign contempt. The young men would remark, "Lechulatebe is herding our cows for us; let us only go, we shall 'lift' the price of them in sheep," etc.

As the Makololo are the most northerly of the Bechuanas, we may glance back at this family of Africans before entering on the branch of the negro family which the Makololo distinguish by the term Makalaka. The name Bechuana seems derived from the word Chuana—alike, or equal—with the personal pronoun Ba (they) prefixed, and therefore means fellows or equals. Some have supposed the name to have arisen from a mistake of some traveler, who, on asking individuals of this nation concerning the tribes living beyond them, received the answer, Bachuana, "they (are) alike"; meaning, "They are the same as we are"; and that this nameless traveler, who never wrote a word about them, managed to ingraft his mistake as a generic term on a nation extending from the Orange River to 18 Deg. south latitude.*

* The Makololo have conquered the country as far as 14 Deg. south, but it is still peopled chiefly by the black tribes named Makalaka.

As the name was found in use among those who had no intercourse with Europeans, before we can receive the above explanation we must believe that the unknown traveler knew the language sufficiently well to ask a question, but not to understand the answer. We may add, that the way in which they still continue to use the word seems to require no fanciful interpretation. When addressed with any degree of scorn, they reply, "We are Bachuana, or equals—we are not inferior to any of our nation," in exactly the same sense as Irishmen or Scotchmen, in the same circumstances, would reply, "We are Britons," or "We are Englishmen." Most other tribes are known by the terms applied to them by strangers only, as the Caffres, Hottentots, and Bushmen. The Bechuanas alone use the term to themselves as a generic one for the whole nation. They have managed, also, to give a comprehensive name to the whites, viz., Makoa, though they can not explain the derivation of it any more than of their own. It seems to mean "handsome", from the manner in which they use it to indicate beauty; but there is a word so very like it meaning "infirm", or "weak", that Burchell's conjecture is probably the right one. "The different Hottentot tribes were known by names terminating in 'kua', which means 'man', and the Bechuanas simply added the prefix Ma, denoting a nation." They themselves were first known as Briquas, or "goat-men". The language of the Bechuanas is termed Sichuana; that of the whites (or Makoa) is called Sekoa.

The Makololo, or Basuto, have carried their powers of generalization still farther, and arranged the other parts of the same great family of South Africans into three divisions: 1st. The Matebele, or Makonkobi—the Caffre family living on the eastern side of the country; 2d. The Bakoni, or Basuto; and, 3d. The Bakalahari, or Bechuanas, living in the central parts, which includes all those tribes living in or adjacent to the great Kalahari Desert.

1st. The Caffres are divided by themselves into various subdivisions, as Amakosa, Amapanda, and other well-known titles. They consider the name Caffre as an insulting epithet.

The Zulus of Natal belong to the same family, and they are as famed for their honesty as their brethren who live adjacent to our colonial frontier are renowned for cattle-lifting. The Recorder of Natal declared of them that history does not present another instance in which so much security for life and property has been enjoyed, as has been experienced, during the whole period of English occupation, by ten thousand colonists, in the midst of one hundred thousand Zulus.

The Matebele of Mosilikatse, living a short distance south of the Zambesi, and other tribes living a little south of Tete and Senna, are members of this same family. They are not known beyond the Zambesi River. This was the limit of the Bechuana progress north too, until Sebituane pushed his conquests farther.

2d. The Bakoni and Basuto division contains, in the south, all those tribes which acknowledge Moshesh as their paramount chief. Among them we find the Batau, the Baputi, Makolokue, etc., and some mountaineers on the range Maluti, who are believed, by those who have carefully sifted the evidence, to have been at one time guilty of cannibalism. This has been doubted, but their songs admit the fact to this day, and they ascribe their having left off the odious practice of entrapping human prey to Moshesh having given them cattle. They are called Marimo and Mayabathu, men-eaters, by the rest of the Basuto, who have various subdivisions, as Makatla, Bamakakana, Matlapatlapa, etc.

The Bakoni farther north than the Basuto are the Batlou, Baperi, Bapo, and another tribe of Bakuena, Bamosetla, Bamapela or Balaka, Babiriri, Bapiri, Bahukeng, Batlokua, Baakhahela, etc., etc.; the whole of which tribes are favored with abundance of rain, and, being much attached to agriculture, raise very large quantities of grain. It is on their industry that the more distant Boers revel in slothful abundance, and follow their slave-hunting and cattle-stealing propensities quite beyond the range of English influence and law. The Basuto under Moshesh are equally fond of cultivating the soil. The chief labor of hoeing, driving away birds, reaping, and winnowing, falls to the willing arms of the hard-working women; but as the men, as well as their wives, as already stated, always work, many have followed the advice of the missionaries, and now use plows and oxen instead of the hoe.

3d. The Bakalahari, or western branch of the Bechuana family, consists of Barolong, Bahurutse, Bakuena, Bangwaketse, Bakaa, Bamangwato, Bakurutse, Batauana, Bamatlaro, and Batlapi. Among the last the success of missionaries has been greatest. They were an insignificant and filthy people when first discovered; but, being nearest to the colony, they have had opportunities of trading; and the long-continued peace they have enjoyed, through the influence of religious teaching, has enabled them to amass great numbers of cattle. The young, however, who do not realize their former degradation, often consider their present superiority over the less-favored tribes in the interior to be entirely owing to their own greater wisdom and more intellectual development.



Chapter 11.

Departure from Linyanti for Sesheke—Level Country—Ant-hills—Wild Date-trees—Appearance of our Attendants on the March—The Chief's Guard—They attempt to ride on Ox-back—Vast Herds of the new Antelopes, Leches, and Nakongs—The native way of hunting them—Reception at the Villages—Presents of Beer and Milk—Eating with the Hand—The Chief provides the Oxen for Slaughter—Social Mode of Eating—The Sugar-cane—Sekeletu's novel Test of Character— Cleanliness of Makololo Huts—Their Construction and Appearance—The Beds—Cross the Leeambye—Aspect of this part of the Country—The small Antelope Tianyane unknown in the South—Hunting on foot—An Eland.



Having waited a month at Linyanti (lat. 18d 17' 20" S., long. 23d 50' 9" E.), we again departed, for the purpose of ascending the river from Sesheke (lat. 17d 31' 38" S., long. 25d 13' E.). To the Barotse country, the capital of which is Nariele or Naliele (lat. 15d 24' 17" S., long. 23d 5' 54" E.), I went in company with Sekeletu and about one hundred and sixty attendants. We had most of the young men with us, and many of the under-chiefs besides. The country between Linyanti and Sesheke is perfectly flat, except patches elevated only a few feet above the surrounding level. There are also many mounds where the gigantic ant-hills of the country have been situated or still appear: these mounds are evidently the work of the termites. No one who has not seen their gigantic structures can fancy the industry of these little laborers; they seem to impart fertility to the soil which has once passed through their mouths, for the Makololo find the sides of ant-hills the choice spots for rearing early maize, tobacco, or any thing on which they wish to bestow especial care. In the parts through which we passed the mounds are generally covered with masses of wild date-trees; the fruit is small, and no tree is allowed to stand long, for, having abundance of food, the Makololo have no inclination to preserve wild fruit-trees; accordingly, when a date shoots up to seed, as soon as the fruit is ripe they cut down the tree rather than be at the trouble of climbing it. The other parts of the more elevated land have the camel-thorn ('Acacia giraffae'), white-thorned mimosa ('Acacia horrida'), and baobabs. In sandy spots there are palmyras somewhat similar to the Indian, but with a smaller seed. The soil on all the flat parts is a rich, dark, tenacious loam, known as the "cotton-ground" in India; it is covered with a dense matting of coarse grass, common on all damp spots in this country. We had the Chobe on our right, with its scores of miles of reed occupying the horizon there. It was pleasant to look back on the long-extended line of our attendants, as it twisted and bent according to the curves of the footpath, or in and out behind the mounds, the ostrich feathers of the men waving in the wind. Some had the white ends of ox-tails on their heads, Hussar fashion, and others great bunches of black ostrich feathers, or caps made of lions' manes. Some wore red tunics, or various-colored prints which the chief had bought from Fleming; the common men carried burdens; the gentlemen walked with a small club of rhinoceros-horn in their hands, and had servants to carry their shields; while the "Machaka", battle-axe men, carried their own, and were liable at any time to be sent off a hundred miles on an errand, and expected to run all the way.

Sekeletu is always accompanied by his own Mopato, a number of young men of his own age. When he sits down they crowd around him; those who are nearest eat out of the same dish, for the Makololo chiefs pride themselves on eating with their people. He eats a little, then beckons his neighbors to partake. When they have done so, he perhaps beckons to some one at a distance to take a share; that person starts forward, seizes the pot, and removes it to his own companions. The comrades of Sekeletu, wishing to imitate him in riding on my old horse, leaped on the backs of a number of half-broken Batoka oxen as they ran, but, having neither saddle nor bridle, the number of tumbles they met with was a source of much amusement to the rest. Troops of leches, or, as they are here called, "lechwes", appeared feeding quite heedlessly all over the flats; they exist here in prodigious herds, although the numbers of them and of the "nakong" that are killed annually must be enormous. Both are water antelopes, and, when the lands we now tread upon are flooded, they betake themselves to the mounds I have alluded to. The Makalaka, who are most expert in the management of their small, thin, light canoes, come gently toward them; the men stand upright in the canoe, though it is not more than fifteen or eighteen inches wide and about fifteen feet long; their paddles, ten feet in height, are of a kind of wood called molompi, very light, yet as elastic as ash. With these they either punt or paddle, according to the shallowness or depth of the water. When they perceive the antelopes beginning to move they increase their speed, and pursue them with great velocity. They make the water dash away from the gunwale, and, though the leche goes off by a succession of prodigious bounds, its feet appearing to touch the bottom at each spring, they manage to spear great numbers of them.