The following diagram shows the position of the chief huts in a kraal: [Illustration] Generally when the head of a kraal dies, the heir leaves the kraal to the chief wife and to the “iquadi,” his younger brothers remaining, and if any of his father’s widows are young enough, his uncles or some other man is appointed to raise up seed to his (the heir’s) house. This custom is called _Ukungena_, but is now modified by allowing the widow, if she chooses, to marry some other man; if so, however, the new husband must pay a marriage consideration to the estate of the deceased husband. The chase, too, has its rules, as also has the _Umkosi_, or dance of first fruits, a festival before the celebration of which, at the chief’s kraal, the first fruits of the season cannot be eaten. A large bull is killed by the young warriors of the tribe, which is skinned, cut up, and cooked, when the doctors first eat a portion, and then the chief does likewise, but in doing so spits out some in the direction of the country of each of his enemies, or rather of each independent government situated around him; for instance, Cetywayo, the King of the Zulus, used to spit toward Natal, the Transvaal, and the Swazi country, and utter the names of the Governor of Natal, the Administrator of the Transvaal, and the King of the Swazies, a custom equivalent to our drinking confusion to all the Queen’s enemies and singing: “Confound their politics, Frustrate their knavish tricks.” The flesh after this is all cut up, thrown into the air, and all the men, like hungry dogs, scramble to catch the pieces. Next day the chief and all the men of the tribe dance in the kraal, when, adjourning to a neighboring stream, the chief bathes, the ceremony of “Umkosi” is finished, and the tribe can partake of the first fruits of the season. I may also mention the _Inteyezi_, or the sprinkling of warriors with a decoction of herbs and roots to make them fierce and brave, the eating of _Insomyama_, or the choicest meat, which, being consumed only in the house of the head of the family, at once establishes the superiority of the house, and consequently is very important evidence in trying cases of disputed inheritance. Then again there is the penalty of damages in the shape of an ox, which every man must pay who applies to another the defamatory term _Umtagati_[8] or to a girl of _Isiropo_,[9] and, further, there is the difference between the English and native laws of evidence, which, as I am not a lawyer, I will discreetly pass over. The intimate acquaintance I made, however, with the customs of the native doctors (I suppose on account of its connection with my own profession) many a time afforded me food for contemplation and discussion.