of food, are altogether contraband. Nay, these scrupulous gentry will have nothing to do with the fish of the sea, which they for the most part regard as company only for snakes, and not fit to be the food of a gentleman. So that, although many of these people live almost wholly on or near the coast, the entire line of which abounds with the choicest fish, they are ignorant even of the art of casting

a net.

Neither will they eat elephant's flesh on any occasion, or even undertake, like the Hindoos, to domesticate that animal. This is the more remarkable, since he is always regarded as favourite game, and the passage of a herd in the neighbourhood of a hamlet, is the signal for a general hue and cry.

The Caffer does not however subsist wholly on vegetable food. The issue of the very elephant hunts just described, is usually celebrated by the feasting of the whole company upon an ox, which the successful hunter must furnish and on other occasions a rhinoceros is despatched and devoured with as much goût, and as little ceremony or cookery, as if he were no better or bigger than a cabbagehead. Plain animal food, without salt, seasoning, or vegetable, is the greatest luxury the Caffer desires, and whenever any one kills a cow, it is an invariable custom throughout the country for all around to flock to the feast. Even this custom, however, rather indicates the infrequency of the use of such food, and on the whole it may doubtless be asserted safely, that it enters in a very small proportion into their regular subsistence. We shall now present our readers with an extract descriptive of a marriage ceremony among the Zoolus.

"A remarkable distinction is made by these classifying people in the designation even of their women.

'An unmarried woman is called an Intomebi.

"A married woman, but without children, Umfaz.

"A married woman, with children, Eneena.

"It is not regarded as a matter either of etiquette or of delicacy from which side the first proposal may proceed-the overture is as often made by the women as the men. In the former case, the pseudo bride, accompanied by another unmarried woman, proceeds to the residence of her elect, some married women following them at a distance. Should the proposal be accepted, the matrons come up and commence singing: there are no words to the song, but it is merely a melody of sounds. On the next day a beast is slaughtered, and the bride and bridegroom, with their friends, partake of the feast. It is strictly required that every part of the flesh should be eaten; after which, the ceremony called Ingaaziso, or washing with beads takes place. The newly-married couple, with their friends, being assembled, a calabash of water and a basket of beads are brought. The beads are first put into the calabash, and it is then presented to the bride, who pours a little of the water first upon the hands of her husband, and then upon those of her friends, who extend them for

the purpose. She then consigns the calabash to her partner, who, in his turn, pours some of the water first upon her hands, and then upon those of his friends, until it is exhausted, when he returns it to her. The bride then throws the beads at his feet, which any of the party but himself are at liberty to pick up and possess-in fact, it becomes a sort of seramble. This, as I am informed by a native, (for I never have witnessed it,) finishes the ceremonies on such occasions-subordinate, however, to the all-important consideration of cattle; for until that is duly arranged, the consent of all parties is held in abeyance.

"The usual sum demanded is from four to six cows, according to the circumstances of the parties, though, in the case of chiefs' daughters, from forty to fifty, or one hundred head, are not unfrequent; not, indeed, by way of dower, but as a present to the father or nearest relative of the lady, and partaking too much of the character of a commercial barter. For the acquisition of this species of property Dingarn has a great propensity, often discarding a concubine, and obliging some wealthy subject to marry her for the sake of the herd of cattle which he must receive on the occasion.

"Among the Kafir tribes, the marriage ceremonies are much more significant. When all are assembled, a broom, a bowl, and a grinding. stone are presented to the bride, and some assegais and an axe to the bridegroom, as indicatory of their different occupations, while both are exhorted by the elders of the place to industry and good conduct.”— pp. 96-98.

The account which is given of the traffic carried on by the boors and native Africans, is interesting. The waggons that come from distant inland parts of the country, are laden with provisions, lion skins, and those of the tiger, the leopard, the wolf, red lynx, and other animals; with buffalo horns, ostrich feathers, and carpets made of the skins of the springbok. The waggons of the border traffickers contain elephants' and hippopotamus' tusks, rich fur mantles of the bechuanas and coriguas; necklaces, from which hang the teeth of the wolf, and the claws of the tiger; pieces of charmed wood or clay, copper bracelets, ivory armlets, and female caps made of blue buck-skin and beads. A part of the merchandize is, however, of a different description; javelins with iron barbs, fashioned in an ingenious manner for giving the most deadly wounds; war hatchets, with handles formed of the rhinoceros's horn; the bows and arrows of the Bushmen, than which, it is said, nothing can be more insignificant in appearance, or more deadly in the effect. The bow is about two feet six inches long, and the arrow about eighteen. The latter is a thin reed, into which is stuck a small sharp bone, but so slightly, that it may be easily forced out. This is barbed by an iron hook placed on one side, and supposed to be poisoned, which renders it a certain minister of death. The following account of the natives' method of smelting is interesting.

"The bellows is worked by directing the cow's horn, which forms the nozzle of two leathern bags, into the larger end of an eland's horn, and alternately raising and depressing them; by which means the opening at the top is closed or shut with the hand. The crucible is sunk its whole depth into a bed of ignited charcoal, to the lower part of which the extremity of the eland's horn is directed, and in this manner the metal is molten, and either run into bars for forming throat rings and armlets, or into smaller clay moulds for the knobs and studs with which the women frequently ornament their girdles and ingoobos (petticoats). The crucible is composed of a coarse sand stone, procured in many parts of the country, and capable of sustaining any degree of heat without splitting. The greater portion of this metal is procured from the Portuguese settlement at De la Goa, an intermediate tribe of Zoolus near the Bay conveying it from them to Unkunginglove or Congella, and receiving in return ivory and cattle. There is no doubt that the whole of this trade might be transferred to Port Natal; indeed Dingarn has expressed as much, provided he is as well supplied with brass, which is generally sent out in bars about a foot long and an inch in thickness. Iron is abundant in many parts of the country, but it is only worked in the mountains, about the head of the Amatikoola, whence sufficient is procured for the heading of all their assegais, axes, and hoes."—pp. 105, 106.

The introduction of our traveller to the King of the Zoolus is this given :

"Yesterday, at about eleven, a messenger arrived from the king, who desired to see me. On my arrival, I found him seated, as usual, near the fence of the Issigordlo, accompanied only by the two Indoonas. As soon as I was seated, he desired me to repeat in their presence all that I had stated to him on Saturday in reference to the teaching; which I did nearly in the same words, adding a brief sketch of the object and character of true religion. I assured him that it was not my intention to interfere with their laws or their customs-that I had, from experience, learnt that the way to true happiness was only to be found in God's Book. It was by these words that kings were taught how to rule aright—that subjects learnt obedience to their chiefs and Indoonas-that we were told how to behave towards each other; to do to others as we would they should do to us; but especially we were taught by them the way to heaven-how to escape that place of torment, where sinners would go after death, and to reach that place of happiness which was promised to all those who loved God here. (The name of Christ was not mentioned, as I thought it might perplex, not having then time to enter into the necessary explanation.) I then observed, that many other nations had long had these words, and had been made great and happy by them, and that it grieved me much to think that they had not yet been made known to them. During the latter part of this conversation, Dingarn appeared deep in thought, looking earnestly at me, and occasionally, as though abstracted, picking blades of grass from under his chair; and at the conclusion, he turned to the Indoonas, and said Now, you must decide.' Tambooza immediately replied, "Yes! now we know that God's news is good news. The reason we did not let you remain be

fore was, because we did not know you-we wished you to go back and bring such a word as you have now done-that news has made our hearts glad (alluding to the terms of the treaty; but this was a mere subterfuge); now we wish you to stay; and where you are to teach is in the Clomanthleen-that is the place you may teach in all the towns there.' Dingarn having confirmed what had been said, Umthlella also assenting, I thanked him and the Indoonas for the fast word' which had now been given, saying, that this day they had made my heart glad. Tambooza, who appeared to be the spokesman, inquired if I had any other request to make. I told him that the King had prevented me from asking any thing further; that he had already liberally provided for all my wants; and that now he had granted the only request it was in my heart to make, and left me nothing more to desire. Dingarn then said, that he wished Mankanjana (Gomani's son) sent up to him, and that he promised no punishment should be inflicted upon him. Fearing that he was beginning to vacillate in the terms of the treaty, I reminded him that his name had not been mentioned on the day when that agreement was made; but as I was aware that he had previously demanded him, on his promise not to punish him, he should be sent, at the same time he must not blame me should he not make his appearance, as it was possible, though I did not think it probable, that he had already left Port Natal.

"He expressed himself as perfectly satisfied, observing, that when he found he had been sent back, he should then know that the white people at Port Natal intended to observe the treaty. He then requested me to write the substanee of the present arrangement for the information of a trader, now in his country, and to whom he sent the letter by a messenger. The following message to the Great Chier, at Graham's Town (meaning his Excellency Sir Benjamin D'Urban), was then given me by Dingarn: Mr. Fynn sent me the news about the Amakosa. I am grieved to think they should act so against the white people-those people whom I love. I have long let the Amakosa alone. It is a pity the white people trouble themselves with them-they should leave them to me. I hope they will not destroy them all if they do, there will be only a desert left. Let these words be told to all the white people. Let the Great Chief at Graham's Town know them, and let them be sent to King William.'

་་

I told him that the English were a merciful people-that it was this which had been the principal cause of the war. The Amakosa had mistaken kindness for weakness, but that now they would feel our power. He again said he was very sorry, and hoped we should not drive them all away. On promising that his message should be faithfully delivered, I took leave." -pp. 136-139.

my

Whether the religious ignorance of the African is, on the whole, a greater obstacle to the establishment of christianity among them, than a definite and time-hallowed system of superstition would be, we much doubt. In illustration of this, we quote our traveller's observations.

"There is much encouragement in teaching these people: they have⚫ no caste to break through-no idols to throw down-they readily acknowledge their ignorance, and seem desirous for instruction. I com

menced by inquiring who among them could tell me by whom the sun, the moon, the mountains, and the rivers were made? All agreed that they were created by some power above. I asked what they called that power. Pointing upwards one of them said it was the Incosi pezulu' (Great chief above). Did they know any thing of this Great Chief? No,' they replied; now we are come to hear about Him-it is you who must tell us.' On hearing these simple expressions of desire to be instructed, the reply of Cornelius to Peter (Acts x, 33) came forcibly to my mind- Now therefore we are all here present before God to hear all things that are commanded thee of God.' May a like blessing attend the ministry which I trust they will soon have among them.

"We seem to have arrived here at a period when the traditionary knowledge of a Supreme Being is rapidly passing into oblivion. The following brief account is all that I have been able to collect on this subject-It is agreed among the Zoolus, that their forefathers believed in the existence of an over-ruling spirit, whom they called Villenangi (literally the First Appearer), and who soon after created another heavenly being of great power, called Koolukoolwani, who once visited this earth, in order to publish the news (as they express it), as also to separate the sexes and colours among mankind. During the period he was below, two messages were sent to him from Villenangi, the first conveyed by a camelion, announcing that men were not to die; the second, by a lizard, with a contrary decision. The lizard, having outrun the slow-paced camelion, arrived first, and delivered his message before the latter made his appearance.

To this want of promptness they attribute our present condition as mortal beings, heaping all the cdium of death upon the sluggish camelion. There are still many legends respecting Villenangi, but none of which my informant could remember, excepting that he enjoined that lamentations should be made over the dead. It is said, that many years ago, though not in the memory of the oldest person now living, sacrifices of cattle were offered to Villenangi. The generality of the people are ignorant even of this scanty tradition; but since their recent intercourse › with Europeans, the vague idea of a Supreme Being has again become general. At present, their reigning king absorbs all their praises, and he is, in fact, their only idol. In the foregoing account there is evidently an indistinct and confused idea of the incarnation of our Blessed Lord, and of the entrance of sin into the world, Satan employing the body of a reptile to practise his first deceit upon mankind. What an awful condition for an immortal being! Man, when once departed from his God, goes out, like Nebuchadnezzar in his banishment, debased in his reasoning powers, and scarcely elevated above the beasts which perish. O that this benighted people may, like the stump which he saw in his night dream put forth branches, and bud, and bear fruit, and flourish; and thus matured and nourished by the dews of heavenly grace, become a blessing in the earth, a shelter and a protection to all the surrounding nations! Breathe, Lord upon these dry bones, and they shall live !"-pp. 177-179.

To conclude our review of this work, we may observe, that colonies have always been the conductors of civilization, the world over,