ing to Bechuana notions is unusual, is at once considered dangerous, and must be either killed or submitted to the treatment of a linyaka. For instance, if a goat should spring upon a housetop, it would be immediately struck with an assegai; or if a cow in a cattle-kraal should persist in lashing the ground with its tail, it would be pronounced not to be an ordinary cow, but would be considered “tiba,” and as such sure to bring disaster, disease, or death upon its owners. A rich man would forthwith have the animal put to death; but a poor man is permitted to sell it either to a white man, or to one of another tribe. It is only in cases of this kind that a Bechuana parts with his cows at all.
Ordinarily no woman is allowed to touch either a cow or a bullock; the tending of cattle, except in Hottentot families, being always assigned to boys and men.
As I have already implied, the Bechuana form of government is to a certain extent constitutional; all legislation or decisions of public importance having to be discussed in the “pitsho” or assembly-house; it must be acknowledged, however, that in most cases, especially those in which the king has any influence with the sub-chiefs, every question is settled by a foregone conclusion. As with other Bantu peoples, the king (the morena or koshi) is practically paramount in all public functions; the chiefs that are associated with him belonging either to his own tribe or being such as have fled to him for protection, or have obtained leave to settle in his
