went to Loanda had perished; and as I always quoted the instances in which they failed, many of them refused to throw the “bola” (instruments of divination) when I was near.  This was a noted instance of failure.  It would have afforded me equal if not greater pleasure to have exposed the failure, if such it had been, of the European diviner whose paper lay a whole year on this island, but I was obliged to confess that he had been successful with his “bola”, and could only comfort myself with the idea that, though Sir Roderick Murchison’s discourse had lain so long within sight and sound of the magnificent falls, I had been “cut out” by no one in their discovery.

I saw the falls at low water, and the columns of vapor when five or six miles distant.  When the river is full, or in flood, the columns, it is said, can be seen ten miles off, and the sound is quite distinct somewhat below Kalai, or about an equal distance.  No one can then go to the island in the middle.  The next visitor must bear these points in mind in comparing his description with mine.

We here got information of a foray which had been made by a Makololo man in the direction we were going.  This instance of marauding was so much in accordance with the system which has been pursued in this country that I did not wonder at it.  But the man had used Sekeletu’s name as having sent him, and, the proof being convincing, he would undoubtedly be fined.  As that would be the first instance of a fine being levied for marauding, I looked upon it as the beginning of a better state of things.  In tribes which have been accustomed to cattle-stealing, the act is not considered immoral in the way that theft is.  Before I knew the language well, I said to a chief, “You stole the cattle of so and so.”  “No, I did not steal them,” was the reply, “I only lifted them.”  The word “gapa” is identical with the Highland term for the same deed.

Another point came to our notice here.  Some Mambari had come down thus far, and induced the Batoka to sell a very large tusk which belonged to Sekeletu for a few bits of cloth.  They had gone among the Batoka who need hoes, and, having purchased some of these from the people near Sesheke, induced the others living farther east to sell both ivory and children.  They would not part with children for clothing or beads, but agriculture with wooden hoes is so laborious, that the sight of the hoes prevailed.  The Makololo proposed to knock the Mambari on the head as the remedy the next time they came; but on my proposing that they should send hoes themselves, and thereby secure the ivory in a quiet way, all approved highly of the idea, and Pitsane and Mohorisi expatiated on the value of the ivory, their own willingness to go and sell it at Loanda, and the disgust with which the Mambari whom we met in Angola had looked upon their attempt to reach the proper market.  If nothing untoward happens, I think there is a fair prospect of the trade in slaves being abolished in a natural way in this quarter, Pitsane and Mohorisi having again expressed their willingness to go away back to Loanda if Sekeletu would give them orders.  This was the more remarkable, as both have plenty of food and leisure at home.