[134] See McLennan’s Studies in Ancient History, first and second series; Spencer’s Principles of Sociology, I., Part 3, Chap. 4; Westermarck, Chap.  XIV., etc.

[135] Westermarck, 364-66, where many other striking cases of racial prejudice are given.

[136] For instance omal-win-yuk-un-der, illpoogee, loityo, kernoo, ipamoo, badjeerie, mungaroo, yowerda, yowada, yoorda, yooada, yongar, yunkera, wore, yowardoo, marloo, yowdar, koolbirra, madooroo, oggra, arinva, oogara, augara, uggerra, bulka, yshuckuru, koongaroo, chookeroo, thaldara, kulla, etc.

[137] See also Merensky’s Sued Afrika, 68.

[138] As Fritsch says (306) “Kolben found them most excellent specimens of mankind and invested them with the most manifold virtues” (see also 312 and 328).  A person thus biased is under suspicion when he praises, but not when he exposes shady sides.  My page references are to the French edition of Kolben.  The italics are mine.

[139] Gathered from Hahn’s Tsuni and Kroenlein’s Wortschatz der Namaqua Hottentotten.

[140] The details given by the Rev. J. MacDonald (Journal Anthrop.  Soc., XX., 1890, 116-18) cannot possibly be cited here.  Our argument is quite strong enough without them.  Westermarck devotes ten pages to an attempt to prove that immorality is not characteristic of uncivilized races in general.  He leads off with that preposterous statement of Barrow that “a Kaffir woman is chaste and extremely modest;” and most of his other instances are based on equally flimsy evidence.  I shall recur to the subject repeatedly.  It is hardly necessary to call the reader’s attention to the unconscious humor of the assertion of Westermarck’s friend Cousins that “between their various feasts the Kaffirs have to live in strict continence”—­which is a good deal like saying of a toper that “between drinks he is strictly sober.”

[141] It may seem inconsistent to condemn Barrow on one page as unreliable and then quote him approvingly on another.  But in the first case his assertion was utterly opposed to the unanimous testimony of those who knew the Kaffirs best, while in this instance his remarks are in perfect accordance with what we would expect under the circumstances and with the testimony of the standard authorities.

[142] Vid.  Mantegazza, Geschlechtsverhaeltnisse des Menschen, 213.

[143] From an article in the Humanitarian, March, 1897, it appears that this “leap-year” custom still prevails among Zulus; but the dawn of civilization has introduced a modification to the effect that when the girl is refused, a present is usually given her “to ease her feelings.”  At least that is the way Miss Colenso puts it.  Wood (80) relates a story of a Kaffir girl who persistently wooed a young chief who did not want her; she had to be removed by force and even beaten, but kept returning until, to save further bother, the chief bought her.