nd foreheads. A small quantity of blood is taken off from
these points in both parties by means of a stalk of grass. The blood
from one person is put into a pot of beer, and that of the second into
another; each then drinks the other's blood, and they are supposed to
become perpetual friends or relations. During the drinking of the beer,
some of the party continue beating the ground with short clubs, and
utter sentences by way of ratifying the treaty. The men belonging
to each then finish the beer. The principals in the performance of
"Kasendi" are henceforth considered blood-relations, and are bound to
disclose to each other any impending evil. If Sekeletu should resolve to
attack the Balonda, Pitsane would be under obligation to give Sambanza
warning to escape, and so on the other side. They now presented each
other with the most valuable presents they had to bestow. Sambanza
walked off with Pitsane's suit of green baize faced with red, which had
been made in Loanda, and Pitsane, besides abundant supplies of food,
obtained two shells similar to that I had received from Shinte.

On one occasion I became blood-relation to a young woman by accident.
She had a large cartilaginous tumor between the bones of the fore-arm,
which, as it gradually enlarged, so distended the muscles as to render
her unable to work. She applied to me to excise it. I requested her to
bring her husband, if he were willing to have the operation performed,
and, while removing the tumor, one of the small arteries squirted some
blood into my eye. She remarked, when I was wiping the blood out of it,
"You were a friend before, now you are a blood-relation; and when you
pass this way, always send me word, that I may cook food for you." In
creating these friendships, my men had the full intention of returning;
each one had his 'Molekane' (friend) in every village of the friendly
Balonda. Mohorisi even married a wife in the town of Katema, and Pitsane
took another in the town of Shinte. These alliances were looked upon
with great favor by the Balonda chiefs, as securing the good-will of the
Makololo.

In order that the social condition of the tribes may be understood by
the reader, I shall mention that, while waiting for Sambanza, a party of
Barotse came from Nyenko, the former residence of Limboa, who had lately
crossed the Leeba on his way toward Masiko. The head man of this party
had brought Limboa's son to his father, because the Barotse at Nyenko
had