occasion, and I believe that it wiped off all the virus from the teeth that pierced the flesh, for my two companions in this affray have both suffered from the peculiar pains, while I have escaped with only the inconvenience of a false joint in my limb. The man whose shoulder was wounded showed me his wound actually burst forth afresh on the same month of the following year. This curious point deserves the attention of inquirers.
The different Bechuana tribes are named after certain animals, showing probably that in former times they were addicted to animal-worship like the ancient Egyptians. The term Bakatla means "they of the monkey"; Bakuena, "they of the alligator"; Batlapi, "they of the fish": each tribe having a superstitious dread of the animal after which it is called. They also use the word "bina", to dance, in reference to the custom of thus naming themselves, so that, when you wish to ascertain what tribe they belong to, you say, "What do you dance?" It would seem as if that had been a part of the worship of old. A tribe never eats the animal which is its namesake, using the term "ila", hate or dread, in reference to killing it. We find traces of many ancient tribes in the country in individual members of those now extinct, as the Batau, "they of the lion"; the Banoga, "they of the serpent"; though no such tribes now exist. The use of the personal pronoun they, Ba-Ma, Wa, Va or Ova, Am-Ki, &c., prevails very extensively in the names of tribes in Africa. A single individual is indicated by the terms Mo or Le. Thus Mokwain is a single person of the Bakwain tribe, and Lekoa is a single white man or Englishman—Makoa being Englishmen.
I attached myself to the tribe called Bakuena or Bakwains, the chief of which, named Sechele, was then living with his people at a place called Shokuane. I was from the first struck by his intelligence, and by the marked manner in which we both felt drawn to each other. As this remarkable man has not only embraced Christianity, but expounds its doctrines to his people, I will here give a brief sketch of his career.
His great-grandfather Mochoasele was a great traveler, and the first that ever told the Bakwains of the existence of white men. In his father's lifetime two white travelers, whom I suppose to have been Dr. Cowan and Captain Donovan, passed through the country (in 1808), and, descending the River Limpopo, were, with their party, all cut off by fever. The rain-makers there, fearing lest their wagons might drive away the rain, ordered them to be thrown into the river. This is the true account of the end of that expedition, as related to me by the son of the chief at whose village they perished. He remembered, when a boy, eating part of one of the horses, and said it tasted like zebra's flesh. Thus they were not killed by the Bangwaketse, as reported, for they passed the Bakwains all well. The Bakwains were then rich in cattle; and as one of the many evidences of the desiccation of the country, streams are pointed out where thousands and thousands of cattle formerly drank, but in which water now never flows, and where a single herd could not find fluid for its support.
When Sechele was still a boy, his father, also called Mochoasele, was murdered by his own people for taking to himself the wives of his rich under-chiefs. The children being spared, their friends invited Sebituane, the chief of the Makololo, who was then in those parts, to reinstate them in the chieftainship. Sebituane surrounded the town of the Bakwains by night; and just as it began to dawn, his herald proclaimed in a loud voice that he had come to revenge the death of Mochoasele. This was followed by Sebituane's people beating loudly on their shields all round the town. The panic was tremendous, and the rush like that from a theatre on fire, while the Makololo used their javelins on the terrified Bakwains with a dexterity which they alone can employ. Sebituane had given orders to his men to spare the sons of the chief; and one of them, meeting Sechele, put him in ward by giving him such a blow on the head with a club as to render him insensible. The usurper was put to death; and Sechele, reinstated in his chieftainship, felt much attached to Sebituane. The circumstances here noticed ultimately led me, as will be seen by-and-by, into the new, well-watered country to which this same Sebituane had preceded me by many years.
Sechele married the daughters of three of his under-chiefs, who had, on account of their blood relationship, stood by him in his adversity. This is one of the modes adopted for cementing the allegiance of a tribe. The government is patriarchal, each man being, by virtue of paternity, chief of his own children. They build their huts around his, and the greater the number of children, the more his importance increases. Hence children are esteemed one of the greatest blessings, and are always treated kindly. Near the centre of each circle of huts there is a spot called a "kotla", with a fireplace; here they work, eat, or sit and gossip over the news of the day. A poor man attaches himself to the kotla of a rich one, and is considered a child of the latter. An under-chief has a number of these circles around his; and the collection of kotlas around the great one in the middle of the whole, that of the principal chief, constitutes the town. The circle of huts immediately around the kotla of the chief is composed of the huts of his wives and those of his blood relations. He attaches the under-chiefs to himself and his government by marrying, as Sechele did, their daughters, or inducing his brothers to do so. They are fond of the relationship to great families. If you meet a party of strangers, and the head man's relationship to some uncle of a certain chief is not at once proclaimed by his attendants, you may hear him whispering, "Tell him who I am." This usually involves a counting on the fingers of a part of his genealogical tree, and ends in the important announcement that the head of the party is half-cousin to some well-known ruler.
Sechele was thus seated in his chieftainship when I made his acquaintance. On the first occasion in which I ever attempted to hold a public religious service, he remarked that it was the custom of his nation, when any new subject was brought before them, to put questions on it; and he begged me to allow him to do the same in this case. On expressing my entire willingness to answer his questions, he inquired if my forefathers knew of a future judgment. I replied in the affirmative, and began to describe the scene of the "great white throne, and Him who shall sit on it, from whose face the heaven and earth shall flee away," &c. He said, "You startle me: these words make all my bones to shake; I have no more strength in me; but my forefathers were living at the same time yours were, and how is it that they did not send them word about these terrible things sooner? They all passed away into darkness without knowing whither they were going." I got out of the difficulty by explaining the geographical barriers in the North, and the gradual spread of knowledge from the South, to which we first had access by means of ships; and I expressed my belief that, as Christ had said, the whole world would yet be enlightened by the Gospel. Pointing to the great Kalahari desert, he said, "You never can cross that country to the tribes beyond; it is utterly impossible even for us black men, except in certain seasons, when more than the usual supply of rain falls, and an extraordinary growth of watermelons follows. Even we who know the country would certainly perish without them." Reasserting my belief in the words of Christ, we parted; and it will be seen farther on that Sechele himself assisted me in crossing that desert which had previously proved an insurmountable barrier to so many adventurers.
As soon as he had an opportunity of learning, he set himself to read with such close application that, from being comparatively thin, the effect of having been fond of the chase, he became quite corpulent from want of exercise. Mr. Oswell gave him his first lesson in figures, and he acquired the alphabet on the first day of my residence at Chonuane. He was by no means an ordinary specimen of the people, for I never went into the town but I was pressed to hear him read some chapters of the Bible. Isaiah was a great favorite with him; and he was wont to use the same phrase nearly which the professor of Greek at Glasgow, Sir D. K. Sandford, once used respecting the Apostle Paul, when reading his speeches in the Acts: "He was a fine fellow, that Paul!" "He was a fine man, that Isaiah; he knew how to speak." Sechele invariably offered me something to eat on every occasion of my visiting him.
Seeing me anxious that his people should believe the words of Christ, he once said, "Do you imagine these people will ever believe by your merely talking to them? I can make them do nothing except by thrashing them; and if you like, I shall call my head men, and with our litupa (whips of rhinoceros hide) we will soon make them all believe together." The idea of using entreaty and persuasion to subjects to become Christians—whose opinion on no other matter would he condescend to ask—was especially surprising to him. He considered that they ought only to be too happy to embrace Christianity at his command.
