Referring to these stirring events, Mackenzie writes: "Thus perished the Makololo from among the number of South African tribes. No one can put his finger on the map of Africa and say, 'Here dwell the Makololo[266].'" This will puzzle many who since the middle of the nineteenth century have repeatedly heard of, and even been in unpleasantly close contact with, Ma-Kololo so called, not indeed in Barotseland, but lower down the Zambesi about its Shire affluent. The explanation of the seeming contradiction is given by another incident, which is also not without ethnical significance. From Livingstone's _Journals_ we learn that in 1859 he was accompanied to the east coast by a small party of Ma-Kololo and others, sent by his friend Sekeletu in quest of a cure for leprosy, from which the emperor was suffering. These Ma-Kololo, hearing of the Ba-Rotse revolt, wisely stopped on their return journey at the Shire confluence, and through the prestige of their name have here succeeded in founding several so-called "Makololo States," which still exist, and have from time to time given considerable trouble to the administrators of British Central Africa. But how true are Mackenzie's words, if the political be separated from the ethnical relations, may be judged from the fact that of the original founders of these petty Shire states only two were full-blood Ma-Kololo. All the others were, I believe, Ba-Rotse, Ba-Toka, or Ba-Tonga, these akin to the savage Ba-Shukulumbwe. Thus the Ma-Kololo live on, in their speech above the Victoria Falls, in their name below the Victoria Falls, and it is only from history we know that since about 1870 the whole nation has been completely wiped out everywhere in the Zambesi valley. But even amongst cultured peoples history goes back a very little way, 10,000 years at most anywhere. What changes and shiftings may, therefore, have elsewhere also taken place during prehistoric ages, all knowledge of which is now past recovery[267]! Few Bantu peoples have lent a readier ear to the teachings of Christian propagandists than the Xosa, Ba-Suto, and Be-Chuana natives. Several stations in the heart of Kafirland--Blythswood, Somerville, Lovedale, and others--have for some time been self-supporting, and prejudice alone would deny that they have worked for good amongst the surrounding Gaika, Galeka, and Fingo tribes. Sogo, a member of the Blythswood community, has produced a translation of the _Pilgrim's Progress_, described by J. Macdonald as "a marvel of accuracy and lucidity of expression[268]"; numerous village schools are eagerly attended, and much land has been brought under intelligent cultivation.