The leading principle in attack was to endeavour to surround the enemy. To effect this, the men, on an engagement becoming imminent, were rapidly drawn up in semi-circular formation and instructed by the officer in supreme command. These instructions resolved themselves into specifying what regiments were to form the right "horn," as it was called, what the left, and what were to compose the "chest" or centre, as also the routes to be taken. The warriors, having been once more sprinkled with drugs to ward off injury, exhorted through lively recitation of praises of departed kings, and reminded of the challenges and promises made by them in the presence of the sovereign, dashed forward to realize the general plan or die in the attempt. It was the rule to hold back a large force in reserve, for use in case of necessity. The commanding officer and his staff took up a position on high ground to watch the course of the battle, and issue any further necessary directions. Pass-words and countersigns were frequently made use of, especially as much travelling about was necessary at night. As it was only shortly before the Zulu War that firearms were acquired, the use of these was not sufficiently general to interfere with the national modes of warfare followed for over half a century. The powers of endurance of the army when on the march were remarkable. Although living on scanty supplies of food, the men could, on emergency, travel forty miles in the course of a night and forthwith engage in battle. The provision-bearers and herds could not, of course, keep up with the column after the first day, with the result that each warrior was obliged to carry his own food and equipment. Men frequently rolled up their shields when marching, as they then became easier to carry. Those whose feet became sore and swollen were laughed at, including men who resorted to using sandals of ox-hide. Let us conclude with a few customs formerly and still observed by individuals in war-time. No warrior ever goes off to war without visiting his home, in order to "take the spirit" along with him, as it is called. The home is the shrine at which he worships, and where the friendly aid and protection of departed spirits are sought. When about to leave, two or three enter the cattle enclosure and, at the upper end thereof, invoke their ancestral spirits. In the meantime, an old woman has taken her stand at, though outside, the gate awaiting the men's departure. She holds in her hand an ordinary hand-broom of grass. With this she flicks the calf of each warrior as he goes forth, thereby metaphorically warding off the dangers towards which he is moving, but says nothing. The custom is general, though not invariably practised.