as I have had occasion to remark, is nearly always presumed to be the result of magic or malevolence. My own profession, and the general character of my occupation, as well as my success from time to time in relieving certain cases of sickness, caused me to be regarded in the Marutse kingdom as a magician, and at least had the satisfactory result of ensuring me more respect than white men generally get. The nostrums used for medical purposes were known only by the king, his confidential doctors, and the executioner, who did not fail to extort a large price for their commodities.
Before any inhuman measure on which the king had set his mind could be carried in the council, it was frequently found unavoidable to have several sittings; but if any of the members were ascertained to be persistently obstructive, measures were soon found for getting rid of them, and they were perpetually being accused of high treason or some other crime, and thus removed out of the way. Sepopo’s propensity for human sacrifices was by no means in accordance with the usual practice of the country, and it was only by coercing his secret council that he succeeded in perpetrating his superstitious barbarities.
In this way it was that while New Sesheke was being built, Sepopo brought it about that a resolution should be passed by the secret tribunal to the effect that in order to save the new town from the fate of the old, the son of one of the chiefs should be killed; but that his toes and fingers should first be cut off, and preserved as a charm in a war-drum.
In spite of the secrecy which was enjoined, the
