death-blow to the hopes of Mpepe. As it will enable the reader to understand the social and political relations of these people, I will add a few more particulars respecting Mpepe. Sebituane, having no son to take the leadership of the "Mopato" of the age of his daughter, chose him, as the nearest male relative, to occupy that post; and presuming from Mpepe's connection with his family that he would attend to his interests and relieve him from care, he handed his cattle over to his custody. Mpepe removed to the chief town, "Naliele", and took such effectual charge of all the cattle that Sebituane saw he could only set matters on their former footing by the severe measure of Mpepe's execution. Being unwilling to do this, and fearing the enchantments which, by means of a number of Barotse doctors, Mpepe now used in a hut built for the purpose, and longing for peaceful retirement after thirty years' fighting, he heard with pleasure of our arrival at the lake, and came down as far as Sesheke to meet us. He had an idea, picked up from some of the numerous strangers who visited him, that white men had a "pot (a cannon) in their towns which would burn up any attacking party;" and he thought if he could only get this he would be able to "sleep" the remainder of his days in peace. This he hoped to obtain from the white men. Hence the cry of the herald, "Give us sleep." It is remarkable how anxious for peace those who have been fighting all their lives appear to be. When Sekeletu was installed in the chieftainship, he felt his position rather insecure, for it was believed that the incantations of Mpepe had an intimate connection with Sebituane's death. Indeed, the latter had said to his son, "That hut of incantation will prove fatal to either you or me." When the Mambari, in 1850, took home a favorable report of this new market to the west, a number of half-caste Portuguese slave-traders were induced to come in 1853; and one, who resembled closely a real Portuguese, came to Linyanti while I was there. This man had no merchandise, and pretended to have come in order to inquire "what sort of goods were necessary for the market." He seemed much disconcerted by my presence there. Sekeletu presented him with an elephant's tusk and an ox; and when he had departed about fifty miles to the westward, he carried off an entire village of the Bakalahari belonging to the Makololo. He had a number of armed slaves with him; and as all the villagers--men, women, and children--were removed, and the fact was unknown until a considerable time afterward, it is not certain whether his object was obtained by violence or by fair promises. In either case, slavery must have been the portion of these poor people. He was carried in a hammock, slung between two poles, which appearing to be a bag, the Makololo named him "Father of the Bag".