In the mean while, the prophet is followed by a number of people who wish to see him discover the buried charm. This part of the proceeding is very similar to that which has been mentioned. He dances through the kraal, entering hut after hut, and pretending to be satisfied by the sense of smell that the charm is not to be found in each place. By degrees he approaches nearer the right spot, on which he throws his assagai, and tells the people to dig and find the charm, which, of course, he has previously taken care to place there. How this part of the performance is sometimes managed will be presently narrated. The wretched man who is once accused openly as being accessory to the illness of his king has no hope of mercy, and yields to the dreadful fate that awaits him. The nominal examination to which he is subjected is no examination at all, but merely a succession of the severest tortures that human ingenuity can suggest, prolonged as long as life is left in him. He is asked to confess that he has used witchcraft against his king, but invariably denies his guilt, though he well knows the result of his answer. Torture after torture is inflicted upon him, fire applied in various ways being the principal instrument employed. The concluding torture is generally the same, namely, breaking a hole in an ant’s nest, tying him hand and foot and thrusting him into the interior, or fastening him in the ground, and breaking upon him a nest of large ants, noted for the fierceness of their tempers, and the agonizing venom of their stings. How ruthlessly cruel a Kaffir can be when he is excited by the fear of witchcraft can be imagined from the following account of the trial and execution of a supposed wizard. The reader must, moreover, be told that the whole of the details are not mentioned. The narrative is taken from Major W. Ross King’s interesting “Campaigning in Kaffirland,” a work which describes the Kaffirs of 1851-2:--