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.