280 RASUTO TRIBAL SYSTEM. 



Marriage was effected by payment to the bride's family of 

 a consideration in cattle, called bohali (dowry). The amount 

 varied with the times ; at present it is about 15 head. The 

 contract is public, and there cannot be too many witnesses 

 to it, and to its fulfilment when the cattle are handed over. 

 It is said that this custom degrades the woman, and places 

 her in the position of a slave or a chattel ; and it is true that 

 it is liable to abuse, and to give rise to cupidity, and also that 

 there is a danger of small consideration being paid to the in- 

 clination of the girl. But these are evils from which our own 

 civilisation is not free, and it is commonly reported that in 

 reigning families personal inclination in these matters has some- 

 times to give way to political expediency. It is very like that 

 among the Basuto. In chief's families, marriages, especially 

 the first, are political, and inclination of either party is not often 

 taken into account : but among the common people, marriage, 

 as a rule, is by natural inclination, and after a more or less 

 formal courtship. It is not suggested that there are no ex- 

 ceptions, but there is a danger of mistaking the exception for 

 the rule, for the simple reason that it is the exception which 

 attracts attention. 



The Basuto themselves deny, with some indignation, the 

 assertion that they sell their daughters, and their denial should 

 not be brushed aside without examination ; and if the question 

 is examined honestly, and without prejudice, it will be found 

 that if it is indeed a sale, it is a very peculiar one. It is true 

 that valuable consideration is given, and received, but there the 

 resemblance to a sale, in the ordinary sense of the term, ceases. 

 The woman, though married, is always, theoretically, under 

 guardianship of her own people through the Malome (maternal 

 uncle of her children). Her husband may not illtreat her, prostitute 

 her, kill her, sell her again when tired of her, as he might a 

 slave, a horse, or a cow. He has married her for life ; and 

 that is the crux of the whole question. If he illtreats her, she 

 can run to her family, who will exact a penalty, before they allow 

 her to return. If she leaves her husband, without just cause, he 

 can demand the restoration of his cattle, which gives her relatives 

 an interest in her good behaviour ; but if, in this last case, she 

 has borne children, the husband is called upon to chose, whether 

 he will have his children or his cattle. — not the woman ; she 

 cannot be compelled to return if she does not wish it. In the 

 restoration of such cattle, no account is taken of natural increase. 

 The actual number paid are returned. 



Another aspect of the question, which is often lost sight of 

 by those who attribute the system to cupidity, is, that as a 

 business proposition there is really no profit in it at all ; for, 

 if a man gets cattle for his daughters, he has to pay them away 

 again for his sons, — a duty which no Mosuto will ever neglect, 

 — so that only those families, who have more daughters than sons, 

 would profit financially : and, be it remembered, especially by 

 those who attribute the system to cupidity, that there is not 

 a Mosuto in existence, who, expense notwithstanding, would 



