wash?" asked Chinsunse's women of the Makololo; "our men
never do."

The superstitious ordeal, by drinking the poisonous muave, obtains credit
here; and when a person is suspected of crime, this ordeal is resorted
to. If the stomach rejects the poison, the accused is pronounced
innocent; but if it is retained, guilt is believed to be demonstrated.
Their faith is so firm in its discriminating power, that the supposed
criminal offers of his own accord to drink it, and even chiefs are not
exempted. Chibisa, relying on its efficacy, drank it several times, in
order to vindicate his character. When asserting that all his wars had
been just, it was hinted that, as every chief had the same tale of
innocence to tell, we ought to suspend our judgment. "If you doubt my
word," said he, "give me the muave to drink." A chief at the foot of
Mount Zomba successfully went through the ordeal the day we reached his
village; and his people manifested their joy at his deliverance by
drinking beer, dancing, and drumming for two days and nights. It is
possible that the native doctor, who mixes the ingredients of the
poisoned bowl, may be able to save those whom he considers innocent; but
it is difficult to get the natives to speak about the matter, and no one
is willing to tell what the muave poison consists of. We have been shown
trees said to be used, but had always reason to doubt the accuracy of our
informants. We once found a tree in a village, with many pieces of the
bark chipped off, closely allied to the Tangena or Tanghina, the ordeal
poison tree of Madagascar; but we could not ascertain any particulars
about it. Death is inflicted on those found guilty of witchcraft, by the
muave.

The women wail for the dead two days. Seated on the ground they chant a
few plaintive words, and end each verse with the prolonged sound of a--a,
or o--o, or ea-ea-ea--a. Whatever beer is in the house of the deceased,
is poured out on the ground with the meal, and all cooking and water pots
are broken, as being of no further use. Both men and women wear signs of
mourning for their dead relatives. These consist of narrow strips of the
palm-leaf wound round the head, the arms, legs, neck, and breasts, and
worn till they drop off from decay. They believe in the existence of a
supreme being, called Mpambe, and also Morungo, and in a future state.
"We live only a few days here," said old Chinsunse, "but we live again
after death: we do not kno