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.”