General.
_Clothing._—The Barozi wear for the most part European clothing. The
men wear what is known as “seziba” in Sisuto, or “sekupato” in Sirozi.
This is made by taking two broad pieces of limbo and by joining them
by a narrow piece. The broad piece is draped in front from well below
the knees up to the belt over which it passes, the narrow piece turns
down inside the belt, is passed between the legs and up the back to the
belt under which it goes. Having passed the belt, the other broad piece
is turned down from the belt to the back of the legs, hanging over the
buttocks.
The women wear skirts made full at the feet and narrowing in to the
waist. The wealth of a person is shown by the quantity of limbo worn in
the “seziba” or skirt. The women like to wear anything up to eight or
nine skirts, one on top of another as a large posterior is considered a
great sign of beauty. Small children, after about the second year, wear
a small dress over the genital organs, consisting of numerous strings
of twisted bark. Further away from trading centres people are found in
skins, the men with a skin in front and one behind, and the women with
a kilt made of cowhide. Hides are used for blankets, but the European
blanket is nearly universal throughout the country.
_Personal Ornaments._—Few, if any of these, are of truly native origin.
Brass rings are worn, if procurable, and ivory and bone ones. Ivory
bracelets on the arms are, however, of native origin. In the old days,
chiefs, members of the blood royal, sons-in-law of the Chief, and the
wives of the Chief, were the only people who could wear ivory bracelets,
but nowadays, anyone who can afford to buy, wears them. Ivory pins for
scratching the head were also a royal privilege, but anyone who likes
can carry one now. So in former days, the carrying of an eland-tail fly
switch was a royal privilege, but this has also lapsed with time and the
approach of civilization. Beards are worn by the men, but moustaches
are seldom seen. No beard used to be allowed to be longer than the
Chief Lewanika’s. Even his son Litia, who had a longer beard than the
Chief’s, hid his beard inside his shirt when moving in public. Beads are
universally worn.
_Tattooing and Painting._—In former times red ochre was very popular as a
decoration, especially for the hair but this is never used now. Tattooing
is universal. The most common mark is the straight line running from
the forehead to the end of the nose. This is done by men and women. The
women also tattoo a black circle round each eye above the eyebrow and
down to the cheek bone, this looks, when newly made, like the rim of an
immense pair of spectacles. Women also cut rows of small gashes along the
stomach about level with the navel. These were all supposed to add to
beauty, possibly to draw attention to a clean skin. The women also cut a
parallelogram of deep gashes above the buttocks right across the back,
but this is done solely and simply to give their husbands a good grip on
their wives when indulging in the pleasures of matrimony. Unfortunately,
this place for a grip is not kept sacred to husbands only. A great deal
of gashing is also done for medicinal purposes, which will be mentioned
further on.
_Religion and Superstitions._—The Barozi worship a god named Nyambi.
He is, by repute, very cruel, and for this reason all children are
given ugly names with the idea that if Nyambi should pass by and hear
anyone calling “Katongwani” (the little hyena), “Kambotwe” (the little
frog), “Namasiku” (thing of darkness or night), “Mubu” (mud) &c. &c.,
he would think a person with such a name as bound to be ugly and not
worth killing. Nyambi is supposed to have a wife named Nasilele who is
represented by the Evening Star. When the moon wanes, this is said to
be from shame because Nasilele being jealous of Nyambi’s attention to
a younger wife, is trying to poison Nyambi. The new moon shows that
Nasilele has been unsuccessful. Thunder and lightning, which is all
classed as rain, is said to be sent from Nyambi. The lightning is
supposed to be an enormous spur wing goose. Its wings beating against
the earth cause the thunder and lightning, and the damage actually done
by lightning is said to be caused by the spur of the goose’s wing. A
small table, about eighteen inches high, is erected in every village,
and on this are generally placed a small dish of water and a few cobs
of mealies or other foodstuffs. This is in case Nyambi should feel
hungry or thirsty while passing through the village. The Barozi do not,
however, realize a heaven. A dead man’s spirit is either captured by a
witch doctor as his servant, or else starts a career of its own—always of
evil-doing. The spirits of the dead always work off any old scores that
may be outstanding between the deceased and other people. Sickness, bad
crops, accidents, bad luck, &c., are all attributed to the malignancy
of spirits. To this day, cattle are sent as an offering to the grave of
Mwanambinji, who in his day was a great chief, and who becoming scared of
his brother, descended with people and cattle into the earth near Sinanga
in the Barozi Valley.
[Illustration: A Mankoya Chief and Retinue
Photo by J. Walton, Esq.]
Certain people are credited with power to make rain, to give immunity
from lions, to cure all sicknesses and many other things, but they will,
none of them, stand inspection or examination. All abnormal sights in
the heavens, such as the appearance of Halley’s Comet, which was very
clearly visible in the Barozi country, are said to be signs of great
trouble coming. The death of His Majesty, King Edward VII., was at once
received as the misfortune predicted by the appearance of the comet.
Amongst the Barozi, monkeys are said to be human beings and the Barozi
do not eat them, although some of the subordinate tribes do so. The
“Lisikita” (grey owl) is looked on with great dread and only a few
educated Barozi will shoot at it. Its presence is said to foretell the
speedy death of some member of the village at which it is seen. The
“Lisikita” is said to live on human bodies and is often considered to
be a “Muloi” i.e., an evil spirit sent by some one to bewitch and kill
an enemy. Great faith is put in witch-craft of all sorts. If two men
quarrel, one will go to a witch-doctor and pay him an agreed price to
bewitch his enemy. The natural vicissitudes of daily life all play into
the hands of the witch doctor. A man cutting a bough, may get hurt by the
bough falling on him, the axe may slip and cut him, a thorn in the bush
may graze him and give him blood-poisoning, he may have a touch of fever,
his cattle may die from bad grazing, all and everything is immediately
claimed by the witch-doctor as a proof of the potency of his charm. The
bewitchment is in some cases, effected by certain herbs being boiled in
water and the man’s name being whispered into the steam, in other cases,
the doctor climbs a tall tree, faces the direction of the village of
the party to be bewitched, and calls the party by name, in other cases
some reputedly wondrous herb dropped near the fence or near the hut of
the party will do the necessary mischief; in other cases, a wooden dish
filled with human urine and excrement and placed inside the party’s fence
will effect the evil. Women believe that by rubbing dried hyena dung on a
rival wife’s blanket, the rival will become repulsive to the husband and
will be driven away to the honour and glory of the other wife. A peculiar
and very disgusting method exists but the origin of it is unknown and it
is very rarely heard of. It may possibly come from the west from certain
wild tribes in the Portuguese Territory. If a man wishes to strengthen
himself to bewitch his foes, he cooks porridge. When cooked he takes it
into his house and makes his wife strip and lie flat on her back. Each
handful that he takes to eat, is rubbed on his wife’s genital organs.
Whether this is only done when the foes are relatives of his wife, or
against any or all foes is unknown. The Barozi deny all knowledge of
this, but a case of it has been heard of in recent years, and as it seems
a little too peculiar to be attributed to the imagination of the wife,
mention has been made of it.
There is a quaint ceremony attached to the yearly move of the chief
from his village to his rainy season dwelling-place. It might almost
belong to the chapter devoted to customs, but its similarity to the Old
Testament story of the ark, has almost brought it under the heading of
religion. It must be explained that the Barozi valley is a huge plain
which is inundated during the wet season, from March to May, by the
floods from the Zambesi. There is a legend that the first known Barozi
chief “Mbōō” (Mwanasilundwe) had warning that there was going to be an
abnormal flood. The name of this flood was “Meya-lungwangwa” (the waters
are itching). So he built himself a tremendous boat of beams of wood
which he laced together with bark and reeds. When completed, he got on
to this with his wives, children, animals and servants, and went on
until at last he reached the higher forest country where he was safe.
The chief, every year at high water goes off to his village at the edge
of the valley, in a very large boat, with about sixty people paddling
in front of the boat and another sixty in the stern. The boat is called
“Nalikwanda” and is always spoken of as a man, and when being prepared
for the excursion has a “beard” made of plaited reeds hung on to bow and
stem. Over the shelter (“lutanka”) erected in the middle of the boat, is
a big figure representing an elephant—the crest of the chief. (The Mokwai
of Nalolo and Litia also perform this ceremony, and have a bull and an
eland respectively as their crests.) The chief sits in the “lutanka” or
shelter and eats there while on the voyage. Fire is carried on a small
raised daïs made of clay, and the chief’s war drums are carried on
board and beaten strenuously throughout the trip. The paddlers in front,
where they can be seen, are always relatives of the chief, those behind
are the leading indunas headed by the Prime Minister. If a “relative”
swaggers because he paddles under the eyes of the chief, there is always
the retort that he paddles where he can be seen, but may not paddle at
the back as he can’t be trusted. In old days the induna in charge of the
whole crew, had the power to throw out anyone who did not paddle well,
and this is kept up to-day, though more as a memento of old times than
for any inefficiency, one or two of the paddlers always being thrown
overboard into the water, much to the delight of the rest of the crew.
The whole trip is the most important ceremony of the year, and the
“Nalikwanda” is accompanied by innumerable boats of all sizes filled
with men, women and children. All present shriek and yell at the tops of
their voices, and the drums are beaten as hard as possible. The resulting
noise is better imagined than described. Every few moments a paddler
of the Nalikwanda calls out “Ana moyōō” (People of life) and the whole
crew roars “Wōō.” This is done twice at a time amid the redoubled yells
of the populace. Arrived at their destination, the chief lands amid the
acclamations and greetings of his people. The same ceremony is employed
for the return journey at the end of the rainy season.
[Illustration: A Traveller on the Zambezi
Photo by J. Walton, Esq.]
[Illustration: The Mankoya Chief, Mweni-Mutondo, and Band
Photo by J. Walton, Esq.]
The “Ngombo” is a Bambunda form of divination or fortune-telling. It
consists of three or four skins of the stink-cat (a species of weasel)
which are used as a small mat. The fortune teller sits behind these and
holds a tray made of bark over the skins, with forty or fifty models and
symbols on it. The models represent a man, a woman, a boat, a drum, a
chair, a male child, a female child and a carrier’s load. The symbols
are a buck’s hoof (pad) to represent travel, a dried monkey-nut shell
to represent a pregnant woman, a star with rays to represent the sun,
a quarter circle to represent the moon, a tortoise skull to represent
“early” as tortoises are supposed to travel very early, a tiger-fish’s
jaw to represent laughter, the dried out shell of a spotted beetle to
represent trouble, a broken bone to represent fear, an iron bangle to
represent a village and many other symbols too numerous to mention.
These all lie in the tray and the fortune-teller, after invoking the
aid of various spirits, sprinkles a little red ochre and a little chalk
over the tray. The séance is then ready to commence and after payment of
a small fee, the enquirer asks any question he may wish answered. The
fortune-teller then gives the tray several gentle jerks to mix up all the
figures and symbols and after doing this several times, and at the same
time invoking the spirits to help him to read clearly and truthfully,
he answers the queries put to him. Great faith is put in his answers,
although to a sceptical on-looker it might well be thought that by
judicious shaking, the various symbols can be arranged more or less as
the fortune teller wishes. Directly the male (or female, as the case may
be) figure assumes an upright or prominent position, the answer is read
from the proximity of the surrounding symbols. The fee is very small, a
shilling, or a few beads or a bit of limbo, are each and all sufficient
to the “Ngombo” who is very popular, and if the fortune teller is at all
lucky in his prophesies, his reputation spreads throughout the country.
There are several forms of witch-craft which have been alluded to
previously, but the “tests” for proving a person guilty of witch-craft
will now be described. There is the boiling water test, in which, after
a large pot of water has been brought to the boil, the accused has to
immerse his arm and to pick up the pebbles thrown into the bottom of
the pot. His immunity from burn or scald proves his innocence. The
most important test is that of “Mwati.” This test is made in two ways
according as the matter is serious or not. If the matter is not too
serious, the accused person brings a dog or a fowl. These are made to
drink the “Mwati” and should they vomit and live after it, the accused
is held to be not guilty, but should the dog or fowl die, the accused is
found guilty and fined accordingly. In a more serious case, the accused
will drink the “Mwati” himself. His innocence is proved by his vomiting
and living, but his death proves his guilt and his relatives will then
probably have to pay the compensation. These tests are of course
prohibited by law, and any one aiding or abetting at an administration of
the “Mwati” is liable to several years’ imprisonment. The same penalty is
in store for any one who throws the bones to ascertain who may be guilty
of witch-craft, and a heavy penalty exists for the person who even makes
the bare statement that another is a witch, witch-doctor or a person who
employs unnatural means for obtaining his desires. This may seem severe
to any one who does not know and realize the immense influence and power
any knowledge of the black arts, whether real or pretended, has over
an ignorant, uneducated and superstitious native race. But when it is
remembered what the part played in the rebellions by superstition was, it
is easy to understand that anything appertaining to witch-craft has to be
suppressed with a stern and unyielding hand.
There seems to be no trace of fire-worship in the country. The Barozi
will not, however, throw rubbish on their fires and do not expectorate
into it, as this would be considered dirty, but there is no veneration
for fire as a deity or of divine extraction.
_Medicinal, &c._—The majority of cures effected by native doctors are
the result of good constitutions, and not science. There are doubtless
native remedies that are effective, but as few or any of these have
been analysed it is impossible to ascertain their efficacy. Trivial
illnesses are attributed to evil spirits residing in the body, and the
cure for these is to call in a “doctor,” who makes a roaring fire on
which a large pot of herbs and water is boiled. When boiling, the pot
is placed on the edge of the fire and covered with a skin. The patient
is brought and placed under the skin as well. The proximity to the fire
and the steam from the boiling pot cause such heavy perspiration that
the patient nearly always faints from exhaustion as well as from the
partial suffocation. Any attempt of the patient to withdraw from the
covering is sternly prevented, and any groans or spasmodic movements of
the patient’s limbs are held to be a sure sign of the egress of the evil
spirits. During the sweating the “doctor” dances vigorously, and drums
are beaten and songs sung to drive off the evil spirits. As a large
number of trivial ailments are caused by malaria, this sweating is often
efficacious, but on the other hand, the patients frequently die from
exhaustion or pneumonia.
Venereal diseases are very prevalent amongst the Barozi. Syphilis, yaws
and gonorrhœa are common. The Barozi affirm that they never knew of any
of these ailments till visited by members of other tribes, but this is
very dubious. The Barozi do not recognise any difference between syphilis
and yaws, which they consider as two forms of one disease. It is commonly
stated that a certain cure for venereal diseases can be effected by the
sufferer having sexual connexion with a virgin. The fact, however, that
children of similar ages commence immoral relations almost as soon as
they can walk, may possibly explain why this cure is never effected. No
attempt at segregation is made, nor do sufferers of either sex refrain
from copulation while suffering from these diseases. Much of the epilepsy
now common in the country is undoubtedly due to syphilis. The “doctors”
have a reputed cure, and cases are known of in which apparent external
healing takes place, but nothing is known or proved of the entire
elimination of the disease from the sufferer, or from his or her progeny.
Leprosy is very common throughout the country and is becoming more common
as each year passes, although it must be admitted that the increase is
very slow and small. In former days the Barozi practised segregation. A
hut for the leper was built outside the village, the “doctor” visited
him at night, and then never actually came in contact with the leper,
but prescribed for him from outside the hut. The leper’s food was cooked
after sundown and carried by an old woman and deposited into his bowls
and dishes, which were placed outside his hut. To-day it is regrettable
that nothing of this sort is done. Lepers mix freely with clean people;
leper men marry clean women, clean men marry leprous women. Leprous and
clean eat from common dishes, use the same blankets, the same sleeping
mats, the same houses. This lapse is more probably due to a spirit of
fatalism than anything else, although the Barozi are certainly not
notorious for cleanliness or energy. Segregation might be effected.
There are large spaces of unoccupied country that might be fenced off and
made into enormous leper locations, but the difficulty of obtaining the
consent of the Barozi people to such treatment and the expense entailed
would be very great. It is noticeable that in those parts of the country
where sun-dried barbel and other fish are eaten in large quantities
lepers are most numerous.
Blood-letting is very common amongst the Barozi as a form of relief from
pain. This is done in two ways, either by cutting a row of gashes about
an inch long over the part affected, or else by cupping. To perform the
last-mentioned form of blood-letting, the top of a bullock or buck’s
horn is taken and pressed over the sore spot which is well damped
previously. As it dries, the horn establishes suction, and eventually
raises a blister over the sore place. The blister bursts, and a quantity
of blood is drawn off by the suction. The horn drops off naturally after
the blister bursts. Another method of relieving acute pain is to tie a
piece, of bark or string tightly round the affected part. This is more
frequently done for pains in the head, chest, and stomach.
[Illustration: Village School Boys, with Parents in foreground
Photo by J. Walton, Esq.]
[Illustration: Hauling Boats through Rapids]
The Barozi have certain medicines to prevent pregnancy, and although they
are not at all ready to submit these roots for analysis, they are by
repute very effective. They have other roots to assist women to become
pregnant, but these do not seem to be held in such confidence as the
preventive roots.
It is certain that the Barozi, or, rather, the “doctors,” have knowledge
of many very effective poisons, but here again the lack of opportunity
to hold post-mortems prevents any definite results being proved. One
medical officer who held a post-mortem was ever afterwards charged with
taking certain portions of the inside of the corpse away to make up into
medicines for other patients, and it took several years to overcome and
remove this belief. Amongst other poisons the Barozi prefer to use the
dried brain of the crocodile, as this when properly dried and powdered
looks so similar to the ordinary meal from which they make their daily
porridge, that it is indiscernible when mixed with the meal, and the
impossibility of holding a post-mortem directly after death prevents the
efficacy of the poison being proved or disproved. The Barozi themselves
swear that it is most fatal. There is naturally much reticence nowadays
amongst them to disclose the poisons or their names, but there is one
poison that is reputed to take two or three months to kill the person to
whom it is administered. The person poisoned is said to feel no effects
for two or three days, after which vomiting starts and lasts till death;
at the same time the body slowly wastes away. This poison is administered
in either food or drink, and is only known, perhaps fortunately, to
very few. Another very favourite remedy for complaints is the firing of
a gun—loaded with powder only—at the afflicted party. This is generally
done when the sick person is unable to afford a “doctor’s” fees. As guns
are left for long periods loaded, it sometimes happens that the bullet is
accidentally left in, and the patient is then freed from any further need
of medical attention in this world.
_Games and Recreation._—Recreation is taken by old and young alike.
Adults and children dance on all and every occasion. A few of the dances,
as will be seen, are for the different sexes, but the majority of dances
are performed by men and women together; although the men generally group
on one side and the women opposite them. Children have other games in
which the adults do not join. The little girls make clay models like
human beings, and use these as dolls; the little boys make models of
cattle and play at herding cattle. The sexes join in many of their games.
The favourite games when boys and girls play together is “Mandwani.”
The children go outside the village and make several little grass huts
about two or three feet high. A chief is appointed, and indunas and other
important people are elected, and a mock representation of the daily
life at the capital is acted. Another game is “Chuku-chuku.” A child
picks up some small article and hides it in the hands, then holds out
the hand, and another guesses what it is. A correct guess meets with
much acclamation, wrong guesses being loudly derided. Boys are very fond
of making small traps to catch small birds such as sparrows. Riddles
(liyumbo, vide Chap. VI.) are very popular, but this form of amusement is
not confined to children only, as adults are equally fond of asking each
other riddles. Children play another game called “Mayumbo.” A series of
small holes are dug in the earth and some small object is chosen. This
is taken up by one player, who also takes up loose sand and throws a
little into each pit, the small object falling into one or the other of
the holes with the sand. The game is to guess which hole the thing has
fallen into. This game has a close relationship to similar games which
are found from Suez to the Cape of Good Hope amongst all African tribes,
and may tend to prove a common source of origin for all of them, although
it is also reputed to be played amongst Arab tribes as well; and if this
is so, it might suggest that the game was originally introduced by the
Arab slave dealers who undoubtedly came as far south as the Zambezi, if
not further. Wrestling is also very popular amongst boys, but no other
fighting is practised.
_Totems._—This is a subject that might well come under the heading of
religion, as doubtless, in earlier times the family totem was held in
great respect and reverence. To-day however, the totem is rapidly
disappearing from the Barozi, and many young men will tell you that
they are unaware of their family totems. This is very largely due to
intermarriage and amalgamation with other tribes. It must be remembered
that a child took the joint totem of its father and mother, when one
considers this and remembers also that the father and mother in turn
held the joint totems of their parents and so on _ad infinitum_, it
will be quite easy to understand the extreme difficulty in arriving at
accurate information from a naturally lazy and careless people who have,
apparently, never had any methods of record. There is no doubt that the
mother’s totem predominates and always has done so, as cases are numerous
of men marrying back to the same (or partially the same) totem as held
by their father, but marrying back to the totem held by the mother is
practically unknown. The totem laws were probably the origin of the fear
and disgust of the Barozi to anything like consanguinity of married
couples, and although to-day the totem is forgotten to a great extent,
the marriage of relatives of close blood relationship is unknown, and
the very idea of such a marriage most abhorrent. This is all the more
striking amongst a people whose immorality is notorious and who might
with justice be called unmoral rather than immoral. The totems, or such
as can be remembered were numerous, all the large buck, the rapids of
rivers, trees of the forest, fish, wild animals, roots and bushes and
all the elements, were all held as totems for various families. It is
worthy of comment that in the case of divorces where female children
have been retained by the mother, these female children have assumed
the mother’s totem and dropped the father’s totem. It is however
nearly impossible to ascertain whether this is due to carelessness or
is founded on some old law regulating the totems. To-day there is no
certain knowledge among the Barozi whether edible totems such as buck,
birds or fishes, were sacred to those whose totems they were, and thus
uneatable or not, but an elephant-totem man will certainly not refuse
a lump of elephant meat nowadays. The totem of the Chief’s family is
the “Namuchoko,” a species of white pumpkin. This was the totem of the
Chief’s mother.
_Architecture._—The round hut universally built by nearly all native
races in South Africa, is most popular among the Barozi, although they
say that they learnt it from the Batotela, an aboriginal tribe that were
resident in the country when the Barozi entered it. The chiefs and big
indunas built large square houses but this style they think was acquired
from the Portuguese. The Alunda and Balubale who live to the north,
and through whom the Barozi passed on their way south from the Congo,
built square huts, but they also suggest that this was acquired from
the Portuguese, so that it is a little difficult to determine what the
true Barozi style of architecture ever was. Several of the wilder and
more debased tribes build little grass shelters only, while the people
of the Makoma country often build their residences of mats only. Some
of the Barozi state that the true Barozi style of building was a long
rectangular hut with a reed frame and walled with grass. The reeds were
bent into a curved dome which was also covered with grass, probably a
little thicker than the walls. This form of building is still used, but
chiefly for travelling-camps erected en route for the Chief and royal
family, and the dining-room of the Chief Lewanika is built on this
pattern though very elaborately, and with mud instead of grass walls.
Nearly all huts have a fence round them, the bigger the man, the bigger
the fence. Grain bins are built of various designs; some are made on the
pattern of a miniature round hut with a small roof which is taken on and
off as food is required. Others are made of clay only and these latter
stand four and five feet high. A large lump of clay is taken and hollowed
out and as it dries, more is added to it till the bin is the required
height. The grain is then inserted and a big cap of clay is put on the
top as a cover. When the grain inside is wanted, a hole at the bottom is
made and the grain taken out as wanted. The clay bins are only used for
mealies, but the others for all kinds of food. All bins are built off the
ground to escape white ants, mice and other vermin.
[Illustration: Portion of a Lubale Village]
[Illustration: The Lunda Chief, Sinde, and Harem]
_Oaths, &c._—The Barozi are very prone to oaths. If a Murozi makes an
ordinary every-day statement, he is disbelieved promptly and has to swear
to its truth before he is believed. The favourite oath is “Ka niti—It
is the very truth.” “Fa” is another form which also means “It is the
truth,” but “fa” also means “there” and has probably got its value as an
oath in a roundabout way by meaning “yes,” there it is (the truth). The
common expression of doubt is “Kauki.” This is a common vulgar expression
and means “(If you tell me a lie) may you be broken.” Some of the
missionaries hold that this word is very wrong, but it is dubious that
it is any worse than the English “Go and be hanged,” or any other vulgar
form of disagreement. The Barozi have many of these forms of disbelief,
“Lu kupazule” (you be torn), “lukung’a ne wena” (may you be injured),
“Sijo so ta ja si ku pazule” (may the food you eat choke you) and many
more. This form of oath-taking is called “Ku konka” or “ku kaule” and
if carried too far is often a cause of squabbles and quarrels, but if
real trouble is wanted in the shape of a fight, swearing (“Kulwaha”) is
resorted to. All swearing is done by invoking the private portions of the
opponents’ relatives, thus “Malete l’aho” (the testicles of your father),
“Maboya maho” (the hair on your mother’s thighs), and many other filthy
suggestions, all enough to cause trouble. A man to swear at his wife
or the wife at her husband is held to be quite sufficient grounds for
divorce.
FOOTNOTES
[1] The father of Lobengula.
[2] With Sechuana prefixes, if Ba-rotse means the Rotse people, Bo-rotse
= the Rotse country, Se-rotse the Rotse language, and Mo-rotse a Rotse
man.
[3] See for a description of the Giant Sable and its habitat, and also an
account of ‘South African’ elements in the Angolan Fauna, an article by
Mr. Gilbert Blaine in the Part II _Proceedings of the Zoological Society_
for June, 1922.
[4] As already mentioned, the ‘_Bo-_’ prefix before the root _-rotse_
means the country.
[5] I do not here agree with the author. The first Bechuana invaders
or visitors about the year 1800 were from the Ba-hurutse tribe of the
Bechuana stock. Their name became shortened into “Barotse.”—H. H. J.
[6] The author spells this “Khotla.” But in the original Sesuto word it
is “Kotla.”—H. H. J.
GENEALOGICAL DESCENT OF ROYAL FAMILY.
Nyambe--Mbuyamwambwa
|
+--------+--+-----+-------+
| | | |
Mwanaselundwi Nyambo Yeta _Ngalamwa_
|
Ngalama
|
+------+-----+
| |
Yetanalute Ngombala
|
_Mbanga_
|
+-----+----+
| |
Mwanawina Yubiai
|
+------+------+
| |
Mwanyanda Molambwa
|
Sanana
|
+---------+------------+----+---+------+---------+
| | | | | |
Mubukwano Selumelume _Imbua_ _Litia_ Sipopa _Sebeso_
| | |
+----+ | +----+
| | |
Akufuna | Mwanawina
Lewanika (Lobosi)
|
+------+
|
Yeta II
Roman lettering: Chiefs of the Barotse.
Italic ” : _Members of the blood Royal_.
[Illustration: _PORTUGUESE WEST AFRICA_
(_ANGOLA_)]