of keeping them all at the top of their speed for days together, and until I heard them expressing proper opinions of my pedestrian powers.
* Several words in the African languages begin with the ringing sound
heard in the end of the word "comING". If the reader puts an 'i'
to the beginning of the name of the lake, as Ingami,
and then sounds the 'i' as little as possible, he will have
the correct pronunciation. The Spanish n [ny] is employed
to denote this sound, and Ngami is spelt nyami—naka means a tusk,
nyaka a doctor. Every vowel is sounded in all native words,
and the emphasis in pronunciation is put upon the penultimate.
Returning to Kuruman, in order to bring my luggage to our proposed settlement, I was followed by the news that the tribe of Bakwains, who had shown themselves so friendly toward me, had been driven from Lepelole by the Barolongs, so that my prospects for the time of forming a settlement there were at an end. One of those periodical outbreaks of war, which seem to have occurred from time immemorial, for the possession of cattle, had burst forth in the land, and had so changed the relations of the tribes to each other, that I was obliged to set out anew to look for a suitable locality for a mission station.
In going north again, a comet blazed on our sight, exciting the wonder of every tribe we visited. That of 1816 had been followed by an irruption of the Matebele, the most cruel enemies the Bechuanas ever knew, and this they thought might portend something as bad, or it might only foreshadow the death of some great chief. On this subject of comets I knew little more than they did themselves, but I had that confidence in a kind, overruling Providence, which makes such a difference between Christians and both the ancient and modern heathen.
As some of the Bamangwato people had accompanied me to Kuruman, I was obliged to restore them and their goods to their chief Sekomi. This made a journey to the residence of that chief again necessary, and, for the first time, I performed a distance of some hundred miles on ox-back.
Returning toward Kuruman, I selected the beautiful valley of Mabotsa (lat. 25d 14' south, long. 26d 30'?) as the site of a missionary station, and thither I removed in 1843. Here an occurrence took place concerning which I have frequently been questioned in England, and which, but for the importunities of friends, I meant to have kept in store to tell my children when in my dotage. The Bakatla of the village Mabotsa were much troubled by lions, which leaped into the cattle-pens by night, and destroyed their cows. They even attacked the herds in open day. This was so unusual an occurrence that the people believed that they were bewitched—"given," as they said, "into the power of the lions by a neighboring tribe." They went once to attack the animals, but, being rather a cowardly people compared to Bechuanas in general on such occasions, they returned without killing any.
It is well known that if one of a troop of lions is killed, the others take the hint and leave that part of the country. So, the next time the herds were attacked, I went with the people, in order to encourage them to rid themselves of the annoyance by destroying one of the marauders. We found the lions on a small hill about a quarter of a mile in length, and covered with trees. A circle of men was formed round it, and they gradually closed up, ascending pretty near to each other. Being down below on the plain with a native schoolmaster, named Mebalwe, a most excellent man, I saw one of the lions sitting on a piece of rock within the now closed circle of men. Mebalwe fired at him before I could, and the ball struck the rock on which the animal was sitting. He bit at the spot struck, as a dog does at a stick or stone thrown at him; then leaping away, broke through the opening circle and escaped unhurt. The men were afraid to attack him, perhaps on account of their belief in witchcraft. When the circle was re-formed, we saw two other lions in it; but we were afraid to fire lest we should strike the men, and they allowed the beasts to burst through also. If the Bakatla had acted according to the custom of the country, they would have speared the lions in their attempt to get out. Seeing we could not get them to kill one of the lions, we bent our footsteps toward the village; in going round the end of the hill, however, I saw one of the beasts sitting on a piece of rock as before, but this time he had a little bush in front. Being about thirty yards off, I took a good aim at his body through the bush, and fired both barrels into it. The men then called out, "He is shot, he is shot!" Others cried, "He has been shot by another man too; let us go to him!" I did not see any one else shoot at him, but I saw the lion's tail erected in anger behind the bush, and, turning to the people, said, "Stop a little, till I load again." When in the act of ramming down the bullets, I heard a shout. Starting, and looking half round, I saw the lion just in the act of springing upon me. I was upon a little height; he caught my shoulder as he sprang, and we both came to the ground below together. Growling horribly close to my ear, he shook me as a terrier dog does a rat. The shock produced a stupor similar to that which seems to be felt by a mouse after the first shake of the cat. It caused a sort of dreaminess, in which there was no sense of pain nor feeling of terror, though quite conscious of all that was happening. It was like what patients partially under the influence of chloroform describe, who see all the operation, but feel not the knife. This singular condition was not the result of any mental process. The shake annihilated fear, and allowed no sense of horror in looking round at the beast. This peculiar state is probably produced in all animals killed by the carnivora; and if so, is a merciful provision by our benevolent Creator for lessening the pain of death. Turning round to relieve myself of the weight, as he had one paw on the back of my head, I saw his eyes directed to Mebalwe, who was trying to shoot him at a distance of ten or fifteen yards. His gun, a flint one, missed fire in both barrels; the lion immediately left me, and, attacking Mebalwe, bit his thigh. Another man, whose life I had saved before, after he had been tossed by a buffalo, attempted to spear the lion while he was biting Mebalwe. He left Mebalwe and caught this man by the shoulder, but at that moment the bullets he had received took effect, and he fell down dead. The whole was the work of a few moments, and must have been his paroxysms of dying rage. In order to take out the charm from him, the Bakatla on the following day made a huge bonfire over the carcass, which was declared to be that of the largest lion they had ever seen. Besides crunching the bone into splinters, he left eleven teeth wounds on the upper part of my arm.
A wound from this animal's tooth resembles a gun-shot wound; it is generally followed by a great deal of sloughing and discharge, and pains are felt in the part periodically ever afterward. I had on a tartan jacket on the 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.