If a master kill one of his slaves, no one can bring a complaint against him. People that hear of the matter merely say, “That man is very stupid to destroy his own property”. The companions of the deceased—his fellow slaves—may venture to plead, “Why did you kill him, he did no adultery?” but the master silences them, by pointing out that the deceased was his “goods” (chipanje), or his “flesh” (nyama). But after killing a slave, the master is afraid of _Chilope_. This means that he will become emaciated, lose his eyesight, and ultimately die a miserable death. He therefore goes to his chief and gives him a certain fee (in cloth or slaves or such legal tenders), and says, “Get me a charm (_luasi_), because I have slain a man”. When he has used this charm, which may be either drunk or administered in a bath, the danger passes away. In the same manner, if a man kill his younger brother, or anyone under his charge, there is no case against the murderer. For one thing, there is no prosecutor, and moreover, relatives may be treated as slaves (77). If a man have a fatal quarrel with his ward, he finds it a sufficient excuse to say, “The deceased began it”. But if his ward or even his slave be killed by another party, the guardian at once becomes prosecutor, and does not rest till he obtains the fullest compensation. 79. KILLING ENEMIES. When an enemy is killed, there is a desire to secure portions (_ikawo_) of his body (36), which is mutilated accordingly. The parts[10] generally taken are the eyebrows, nose, little finger or toe, and the pudenda. If there be no danger of interruption, the man or woman thus mutilated, will be also disembowelled and the heart plucked out. The portions thus cut from a body, are roasted or burned till quite reduced to ashes (_sile_). They are then used as charms in various ways. The savage makes tatoos (_malaka_) in his arm and rubs the ashes into them. Or he cooks gruel (likoko) and stirs the ashes into it. This dreadful mixture of flour and flesh, must be lapped with the tongue, as it would be “unlucky” to eat it with the hands. There are several devices for facilitating the lapping process, such as pouring the mixture from one dish to another and licking the bottom of the emptied dish. Another way of using this weird and awful charm, is as an amulet (njilīsi)—the ashes are mixed with castor oil and sewed up in a small bag, which is worn round the neck or about the loins. I knew one headman whose great success in war was attributed to the fact that he had eaten “the whole body of a strong young man”. But if he had not been protected by powerful charms, such cannibalism might have been dangerous to him. The person that eats a human being is believed to run a great risk. Even the person that kills a human being, though the victim be only a slave (78), must take certain steps to quiet his conscience. In most cases the murderer tells the chief of the country who procures a charm from his medicine man.