a little slow, or tired, you can handle him in other ways.
Ridicule before his comrades is very effective: a sort of

good-natured guying, I mean. "Ah! very tired!" uttered in the
right tone of voice has brought many a loiterer to his feet as

effectively as the kick some men feel must always be bestowed,
and quite without anger, mind you! For days at a time we have

kept our men travelling at good speed by commenting, as though by
the way, after we had arrived in camp, on which tribe happened to

come in at the head.
"Ah! Kavirondos came in first to-night," we would remark. "Last

night the Monumwezis were ahead."
And once, actually" target="_blank" title="ad.事实上；实际上">actually, by this method we succeeded in working up

such a feeling of rivalry that the Kikuyus, the unambitious, weak
and despised Kikuyus, led the van!

But the first hint of insubordination, of intended insolence, of
willful shirking must be met by instant authority. Occasionally,

when the situation is of the quick and sharp variety, the white
man may have to mix in the row himself. He must never hesitate an

instant; for the only reason he alone can control so many is that
he has always controlled them. F. had a very effective blow, or

shove, which I found well worth adopting. It is delivered with
the heel of the palm to the man's chin, and is more of a lifting,

heaving shove than an actual blow. Its effect is immediately
upsetting. Impertinence is best dealt with in this manner on the

spot. Evidently intended slowness in coming when called is also
best treated by a flick of the whip-and forgetfulness. And so

with a half dozen others. But any more serious matter should be
decided from the throne of the canvas chair, witness should be

heard, judgment formallypronounced, and execution intrusted to
the askaris or gunbearers.

It is, as I have said, a most interesting game. It demands three
sorts of knowledge: first what a safari man is capable of doing;

second, what he customarily should or should not do; third, an
ability to read the actualintention or motive back of his

actions. When you are able to punish or hold your hand on these
principles, and not merely because things have or have not gone

smoothly or right, then you are a good safari manager. There are
mighty few of them.

As for punishment, that is quite simply the whip. The average
writer on the country speaks of this with hushed voice and

averted face as a necessity but as something to be deprecated and
passed over as quickly as possible. He does this because he

thinks he ought to. As a matter of fact, such an attitude is all
poppycock. In the flogging of a white man, or a black who suffers

from such a punishment in his soul as well as his body, this is
all very well. But the safari man expects it, it doesn't hurt his

feelings in the least, it is ancient custom. As well
sentimentalize over necessary schoolboy punishment, or over

father paddy-whacking little Willie when little Willie has been a
bad boy. The chances are your porter will leap to his feet, crack

his heels together and depart with a whoop of joy, grinning from
ear to ear. Or he may draw himself up and salute you, military

fashion, again with a grin. In any case his "soul" is not
"scared" a little bit, and there is no sense in yourself feeling

about it as though it were.
At another slant the justice you will dispense to your men

differs from our own. Again this is because of the teaching long
tradition has made part of their mentalmake-up. Our own belief

is that it is better to let two guilty men go than to punish one
innocent. With natives it is the other way about. If a crime is

committed the guilty MUST be punished. Preferably he alone is to
be dealt with; but in case it is impossible to identify him, then

all the members of the first inclusive unit must be brought to
account. This is the native way of doing things; is the only way

the native understands; and is the only way that in his mind true
justice is answered. Thus if a sheep is stolen, the thief must be

caught and punished. Suppose, however it is known to what family
the thief belongs, but the family refuses to disclose which of

its members committed the theft: then each member must be
punished for sheep stealing; or, if not the family, then the

tribe must make restitution. But punishment MUST be inflicted.
There is an essential justice to recommend this, outside the fact

that it has with the native all the solidity of accepted ethics,
and it certainly helps to run the real criminal to earth. The

innocent sometimes suffers innocently" target="_blank" title="ad.天真地，单纯地">innocently, but not very often; and
our own records show that in that respect with us it is the same.

This is not the place to argue the right or wrong of the matter
from our own standpoint but to recognize the fact that it is right

from theirs, and to act accordingly. Thus in cast of theft of
meat, or something that cannot be traced, it is well to call up

the witnesses, to prove the alibis, and then to place the issue
squarely up to those that remain. There may be but two, or there

may be a dozen.
"I know you did not all steal the meat," you must say, "but I know

that one of you did. Unless I know which one that is by to-morrow
morning, I will kiboko all of you. Bass!"

Perhaps occasionally you may have to kiboko the lot, in the full
knowledge that most are innocent. That seems hard; and your heart

will misgive you. Harden it. The "innocent" probably know
perfectly well who the guilty man is. And the incident builds for

the future.
I had intended nowhere to comment on the politics or policies of

the country. Nothing is more silly than the casual visitor's snap
judgments on how a country is run. Nevertheless, I may perhaps be

pardoned for suggesting that the Government would strengthen its
hand, and aid its few straggling settlers by adopting this native

view of retributions. For instance, at present it is absolutely
impossible to identify individual sheep and cattle stealers. They

operate stealthily and at night. If the Government cannot
identify the actual thief, it gives the matter up. As a

consequence a great hardship is inflicted on the settler and an
evil increases. If, however, the Government would hold the

village, the district, or the tribe responsible, and exact just
compensation from such units in every case, the evil would very

suddenly come to an end. And the native's respect for the white
man would climb in the scale.

Once the safari man gets confidence in his master, that
confidence is complete. The white man's duties are in his mind

clearly defined. His job is to see that the black man is fed, is
watered, is taken care of in every way. The ordinary porter

considers himself quite devoid of responsibility. He is also an
improvident creature, for he drinks all his water when he gets

thirsty, no matter how long and hot the journey before him; he
eats his rations all up when he happens to get hungry, two days

before next distribution time; he straggles outrageously at times
and has to be rounded up; he works three months and, on a whim,

deserts two days before the end of his journey, thus forfeiting
all his wages. Once two porters came to us for money.

"What for?" asked C.
"To buy a sheep," said they.

For two months we had been shooting them all the game meat they
could eat, but on this occasion two days had intervened since the

last kill. If they had been on trading safari they would have had
no meat at all. A sheep cost six rupees in that country, and they

were getting but ten rupees a month as wages. In view of the
circumstances, and for their own good, we refused. Another man

once insisted on purchasing a cake of violet-scented soap for a
rupee. Their chief idea of a wild time in Nairobi, after return