Infanticide is frequent among the Caffirs; misshapen children and one of twins are always killed; the casting out of the old and dying is also customary. However, traces of true family attachment are found among them, especially among the eastern Bantu tribes and the IIercros. Chil dren receive a kind of education; that is, they are instructed in necessary things; they are nursed for a long time, and remain with the mother until they are eight years old; they know the same infantile games as are in vogue among European children. No child is allowed to eat with its parents, it being deemed impure nntil solemnly received into the society of adults.
Births and their Allending after birth certain ceremonies are performed over the child, but the feast of manhood, at which the boys of most of the tribes are circumcised, is the most import ant. The girls have to undergo a similar ceremony as soon as the first signs of puberty appear. After the feast of manhood, at the end of which the boys are driven into the water, they are considered pure, and live together with the other unmarried folks, with whom they sleep, the sexes being separated. Those who attain manhood at the same time often form a lifelong association, and among the Hereros they have their wives in common.
The constitution is based on the family. The father has absolute power over his family, and in like manner the chief is absolute in the state, for the tribe is but a widely-branched family. The dignity of chieftain is inherited by the oldest son of the principal wife; the younger sons arc the chiefs of those who celebrated the feast of manhood with them. These, settling clown independently, form new villages or new clans, but they arc in strict dependence on the chief of the tribe. The sovereign power of the chieftain is based on this constitution, and is exercised not only by the king over the whole nation, but also by the inferior rulers over their respective subjects. The king has a council composed of six or eight of the principal chiefs, the induna or amapakati or (among the Caffirs) inkosi, but they do not constitute a check upon his power, as they merely execute his commands, and they are generally appointed by him. The people, however, exercise a kind of restriction on the royal power, as they may leave him in case he violates custom and right.
This constitution prevails among all Bantu nations. Among the Betchuanas the power of the king is restricted by the pitsho, an assembly of all the chiefs which meets at a fixed place in the centre of the kraal (pl. 83, fig. 2), and which has the right to criticise and attack the politi cal measures of the king. In general the subjects speak of the chief in the most extravagant terms, and some tribes swear by him. He has no
exterior mark to distinguish him from the other members of his tribe, or, at the most, only a kaross of panther-skin (pl. 84, fig. 5), though in Central Africa the Ca:em be wears a more costly costume and has more ceremonies.
Lams, Punishments, and chiefs pronounce the highest judicial decisions. Those of less importance are declared among the Amakosa by the amapakati or lower chieftains, but murder, theft, adultery, intentional abortion, and magic are punished by the king. Capital pun ishment is inflicted for the last-named crime. Among the Amakosa and the Hereros the other offences mentioned may be atoned by fines, though formerly they were punished by death or mutilation, as is still the practice with the other Caffir and Bantu tribes, among whom only small offences are punished by fines. Most of the tribes are truthful in legal proceedings. Different ordeals (by fire, water, or poison) are applied in the east. Joint responsibility of the family and blood-revenge prevail, or did prevail, everywhere.
chieftains have often acquired great power by their wars. They are commanders-in-chief in war, and, as the Bantu nations are generally warlike, some of the sovereigns have become mighty con querors. The Zulu princes Tchaka and Dingaan, Gaika, the sovereign of the Amakosa, and Sebitoane, chief of the Motchuana, are well known: the kingdom of the now powerless Cazembe in the interior (see Map) and many similar states may have originated from such conquerors. The his tory of these tribes has become complicated on account of their numerous wars of conquest.
The men decorate themselves gorgeously when going to war (pi. 85, fiirs. 6, 9): a decoration of animal tails (61. 88, fig. 17) or a flag-like ensign distinguishes ambassadors and chieftains, who are spared during the battle. War is proclaimed, and the army marches off after performing religions ceremonies and war-dances. Although these tribes like sudden attacks and stratagems, still open battles are common and sanguinary. Women and children are generally spared, except among some Caffir tribes. It cannot be denied that the Bantu nations exhibit great valor in war, and, with all their barbarity, not unfrequently show nobility of mind. Traces of cannibalism have been found among them, and the Batoka and the warriors of the Cazembe are eager to obtain the skulls of the Cl1C1111'; but there are also unwarlike tribes among them, as the Hcrero. Even in the wars against the Europeans, although all their passions were excited, the Caffirs did not show themselves bloodthirsty or cruel. The great wars conducted by Tchaka were less humane, but this was owing to the peculiar character of that king.