Chapter 34

"Without his wife's permission a Hottentot does not drink a drop of milk, and should he dare to do so, the women of his family will take away the cows and sheep and add them to their flocks. A girl has the right to punish her brother if he violates the laws of courtesy. The oldest sister may have him chained and punished, and if a slave who is being castigated implores his master by the name of his (the master's) sister to desist, the blows must cease or else the master is bound to pay a fine to the sister who has been invoked."

EFFEMINATE MEN AND MASCULINE WOMEN

If all these statements were real facts--and we shall presently see that they are not--they would prove no more than that the modern Hottentots, like their neighbors, the Bushmen, are hen-pecked. Barrow (I., 286) speaks of the "timid and pusillanimous mind which characterizes the Hottentots," and elsewhere (144) he says that their

"impolitic custom of hording together in families, and of not marrying out of their own kraals, has, no doubt, tended to enervate this race of men, and reduced them to their present degenerated condition, which is that of a languid, listless, phlegmatic people, in whom the prolific powers of nature seem to be almost exhausted."

It does not, therefore, surprise us to be told (by Thunberg) that "it frequently happens that a woman marries two husbands." And these women are anything but feminine and lovable. One of the champions of the Hottentots, Theophilus Hahn, says (_Globus_, XII., 304) of the Namaqua women that they love to torture their slaves: "When they cudgel a slave one can easily read in their faces the infernal joy it gives them to witness the tortures of their victims." He often saw women belaboring the naked back of a slave with branches of the cruel _acacia delinens_, and finally rub salt or saltpetre into the wounds. Napier (I., 59) says of the Hottentots, that

"if the parents of a newly born child found him or her _de trop_, the poor little wretch was either mercilessly buried alive, or exposed in a thicket, there to be devoured by beasts of prey."

While he had to take it for granted that there must be love-songs among these cruel Hottentots, Jakobowski had no trouble in finding songs of hate, of defiance, and revenge. Even these cannot be cited without omitting objectionable words. Here is one, properly expurgated:

"Take this man away from me that he may be beaten and his mother weep over him and the worms eat him.... Let this man be brought before your counsel and cudgelled until not a shred of flesh remains on his ... that the worms would care to eat; for the reason that he has done me such a painful injury," etc.

HOW THE HOTTENTOT WOMAN "RULES AT HOME"

Jakobowski's assertion that a man's oldest sister may have him chained and punished is obviously a cock-and-bull story. It is diametrically opposed to what Peter Kolben says: "The eldest son has in a manner an absolute authority over all his brothers and sisters." "Among the Hottentots an eldest son may after his father's death retain his brothers and sisters in a sort of slavery." Kolben is now accepted as the leading authority on the aboriginal Hottentots, as he found them two centuries ago, before the missionaries had had time to influence their customs. What makes him the more unimpeachable as a witness in our case is that he is decidedly prejudiced in favor of the Hottentots.[138] What was the treatment of women by Hottentots as witnessed by Kolben? Is it true that, as Jakobowski asserts, the Hottentot woman rules at home? Quite true; most emphatically so. The husband, says Kolben (I., 252-55), after the hut is built,

"has absolutely nothing more to do with the house and domestic affairs; he turns the care for them over to his wife, who is obliged to procure provisions as well as she can and cook them. The husband devotes himself to drinking, eating, smoking, loafing, and sleeping, and takes no more concern about the affairs of his family than if he had none at all. _If he goes out to fish or hunt, it is rather to amuse himself than to help his wife and children...._ Even the care of his cattle the poor wife, despite all her other work, shares with him. The only thing she is not allowed to meddle with is the sale. This is a prerogative which constitutes the man's honor and which he would not allow anyone to take away from him with impunity."

The wife, he goes on to say, has to cut the fire-wood and carry it to the house, gather roots and other food and prepare it for the whole family, milk the cows, and take care of the children. The older daughters help her, but need so much watching that they are only an additional care; and all this time the husband "lies lazily on his back." "Such is the wretched life of the Hottentot woman," he sums up; "she lives in a perpetual slavery." Nor is there any family life or companionship, they eat separately, and

"the wife never sets foot in the husband's room, which is separated from the rest of the house; she seldom enjoys his company. He commands as master, she obeys as slave, without ever complaining."

"REGARD FOR WOMEN"

"What we admire in Hottentots is their regard for women." Here are some more illustrations of this loving "regard for women." The Rev. J. Philip (II., 207) says that the Namaqua women begged Moffat to remain with them, telling him that before he came "we were treated by the men as brutes, and worse than they treated brutes." While the men loafed they had to go and collect food, and if they returned unsuccessful, as was often the case, they were generally beaten. They had to cook for the men and were not allowed a bite till they had finished their meal. "When they had eaten, we were obliged to retire from their presence to consume the offals given to us." When twins are born, says Kolben (304), there is great rejoicing if they are boys; two fat buffaloes are killed, and all the neighbors invited to the feast; but if the twins are girls, two sheep only are killed and there is no feast or rejoicing. If one of the twins is a girl she is invariably killed, buried alive, or exposed on a tree or in the bushes. When a boy has reached a certain age he is subjected to a peculiarly disgusting ceremony, and after that he may insult his mother with impunity whenever he chooses: "he may cudgel her, if he pleases, to suit his whim, without any danger of being called to an account for it." Kolben says he often witnessed such insolence, which was even applauded as a sign of manliness and courage. "What barbarity!" he exclaims. "It is a result of the contempt which these peoples feel for women." He used to remonstrate with them, but they could hardly restrain their impatience, and the only answer he could get was "_it is the custom of the Hottentots, they have never done otherwise_."

Andersson (_Ngami_, 332) says of the Namaqua Hottentots:

"If a man becomes tired of his wife, he unceremoniously returns her to the parental roof, and however much she (or the parents) may object to so summary a proceeding, there is no remedy."

In Kolben's time wives convicted of adultery were killed, while the men could do as they chose. In later times a lashing with a strap of rhinoceros hide was substituted for burning. Kolben thought that the serious punishment for adultery prevalent in his time argued that there must be love among the Hottentots, though he confessed he could see no signs of it. He was of course mistaken in his assumption, for, as was made clear in our chapter on Jealousy, murderous rage at an infringement on a man's conjugal property does not constitute or prove love, but exists entirely apart from it.

CAPACITY FOR REFINED LOVE

The injuriousness of "false facts" to science is illustrated by a remark which occurs in the great work on the natives of South Africa by Dr. Fritsch, who is justly regarded as one of the leading authorities on that subject. Speaking of the Hottentots (Namaqua) he says (351) that "whereas Tindall indicates sensuality and selfishness as two of their most prominent characteristics, Th. Hahn lauds their conjugal attachment independent of fleshly love." Here surely is unimpeachable evidence, for Theophilus Hahn, the son of a missionary, was born and bred among these peoples. But if we refer to the passage which Fritsch alluded to (_Globus_, XII., 306), we find that the reasons Hahn gives for believing that Hottentots are capable of something higher than carnal desires are that many of them, though rich enough to have a harem, content themselves with one wife, and that if a wife dies before her husband, he very seldom marries again. Yet in the very next sentence Hahn mentions a native trait which sufficiently explains both these customs. "Brides," he says, "cost many oxen and sheep, and the men, as among other South African peoples, the Kaffirs, for instance, would rather have big herds of cattle than a good-looking wife." Apart from this explanation, I fail to see what necessary connection there is between a man's being content with one wife and his capacity for sentimental love, since his greed for cattle and his lack of physical stamina and appetite fully account for his monogamy. This matter must be judged from the Hottentot point of view, not from ours. It is well known that in regions where polygamy prevails a man who wishes to be kind to his wife does not content himself with her, but marries another, or several others, to share the hard work with her. These Hottentots have not enough consideration for their hard-worked wives to do even that.

HOTTENTOT COARSENESS

The coarseness and obscenity of the Hottentots constitute further reasons for believing them incapable of refined love. Their eulogist, Kolben, himself was obliged to admit that they "find a peculiar pleasure in filth and stench" and "are in the matter of diet the filthiest people in the world." The women eat their own vermin, which swarm in their scant attire. Nor is decency the object for which they wear this scant dress---quite the reverse. Speaking of the male Hottentot's very simple dress, Barrow says (I., 154) that

"if the real intent of it was the promotion of decency, it should seem that he has widely missed his aim, as it is certainly one of the most immodest objects, in such a situation as he places it, that could have been contrived."

And concerning the little apron worn by the women he says:

"Great pains seem to be taken by the women to attract notice toward this part of their persons. Large metal buttons ... or anything that makes a great show, are fastened to the borders of this apron."

Kolben relates that when a Hottentot desires to marry a girl he goes with his father to the girl's father, who gives the answer after consulting with his wife. If the verdict is unfavorable "the gallant's love for the beauty is readily cured and he casts his eyes on another one." But a refusal is rarely given unless the girl is already promised to another. The girl, too, is consulted, but only nominally, for if she refuses she can retain her liberty only by an all-night struggle with her suitor in which she usually succumbs, after which she has to marry him whether she wishes to or not. Kolben gives other details of the marriage ceremony which are too filthy to be even hinted at here.

FAT VERSUS SENTIMENT

By persons who had lived many years among the Colonial Hottentots, Fritsch (328) was assured that these people, far from being the models of chastity Kolben tried to prove them, indulged in licentious festivals lasting several days, at which all restraints were cast aside. And this brings us back to our starting-point--Dr. Jakobowski's peculiar argument concerning the "love poems" which he feels sure must be sung at the erotic dances of the natives, though they are carefully concealed from the missionaries. If they were poems of sentiment, the missionaries would not disapprove, and there would be no reason for concealing them; but the foregoing remarks show clearly enough what kind of "love" they would be likely to sing about. If any doubt remained on the subject the following delightful confession, which the eugolist Hahn makes in a moment of confidence, would settle the matter. To appreciate the passage, bear in mind that the Hottentots are the people among whom excessive posterior corpulence (steatopyga) is especially admired as the acme of physical attractions. Now Hahn says (335):

"The young girls drink whole cups of liquid fat, and for a good reason, the object being to attain a very rotund body by a fattening process, in order that Hymen may claim them as soon as possible. They do not grow sentimental and sick from love and jealousy, nor do they die from the anguish and woes of love, as our women do, nor engage in love-intrigues, but they look at the whole matter in a very materialistic and sober way. _Their sole love-affair is the fattening process, on the result of which, as with a pig, depends the girl's value and the demand for her._"

In this last sentence, which I have taken the liberty to italicize, lies the philosophy of African "love" in general, and I am glad to be able to declare it on such unquestionable authority. What a Hottentot "regards" in a woman is _Fat_; _Sentiment_ is out of the question. When Hottentots are together, says Kolben,

"you never see them give tender kisses or cast loving glances at each other. Day and night, on every occasion, they are so cold and so indifferent to each other that you would not believe that they love each other or are married. If in a hut there were twenty Hottentots with their wives, it would be impossible to tell, either from their words or actions, which of them belonged together."

SOUTH AFRICAN LOVE-POEMS

As intimated on a preceding page, there are, among Dr. Jakobowski's examples of Hottentot lyrics[139] a few which may be vaguely included in the category of love-poems. "Where did you hear that I love you while you are unloving toward me?" complained one Hottentot; while another warned his friend: "That is the misfortune pursuing you that you love where you ought not to!" A third declared. "I shall not cease to love however much they (_i.e._, the parents or guardians) may oppose me," A fourth addresses this song to a young girl:

My lioness! Are you afraid that I may bewitch you? You milk the cow with fleshy hand. Bite me! Pour out (the milk) for me! My lioness! Daughter of a great man!

It is needless to say that in the first three of these aboriginal "lyrics" there is not the slightest indication that the "love" expressed rises above mere covetous desire of the senses; and as for the fourth, what is there in it besides reference to the girl's fatness (fleshy hand), her utility in milking and serving the milk and her carnal bites? Yet in this frank avowal of masculine selfishness and sensuality Hahn finds "a certain refinement of sentiment"!

A HOTTENTOT FLIRT

Though a Hottentot belle's value in the marriage market is determined chiefly by the degree of her corpulence, girls of the higher families are not, it seems, devoid of other means of attracting the attention of men. At least I infer so from the following passage in Dalton's book (_T.S.A._, 104) relating to a certain chief:

"He had a charming daughter, the greatest belle among the blacks that I had ever seen, and the most thorough-paced coquette. Her main piece of finery, and one that she flirted about in a most captivating manner, was a shell of the size of a penny-piece. She had fastened it to the end of a lock of front hair, which was of such length as to permit the shell to dangle to the precise level of her eyes. She had learned to move her head with so great precision as to throw the shell exactly over whichever eye she pleased, and the lady's winning grace consisted in this feat of bo-peep, first eclipsing an eye and languishing out of the other, and then with an elegant toss of the head reversing the proceedings."

KAFFIR MORALS

Our search for true love in Africa has thus far resulted in failure, the alleged discoveries of a few sanguine sentimentalists having proved to be illusory. If we now turn to the Kaffirs, who share with the Hottentots the southern extremity of Africa, we find that here again we must above all things guard against "false facts." Westermarck (61), after citing Barrow (I., 206) to the effect that "a Kaffir woman is chaste and extremely modest," adds:

"and Mr. Cousins informs me that between their various feasts the Kaffirs, both men and women, have to live in strict continence, the penalty being banishment from the tribe if this law is broken."

It would be interesting to know what Barrow means by "extremely modest" since he admits that that attribute

"might be questioned. If, for instance, a young woman be asked whether she be married, not content with giving the simple negative, she throws open her cloak and displays her bosom; and as most frequently she has no other covering beneath, she perhaps may discover at the same time, though unintentionally, more of her charms."

But it is his assertion that "a Kaffir woman is chaste" that clashes most outrageously with all recorded facts and the testimony of the leading authorities, including many missionaries. Dr. Fritsch says in the preface to his standard book on the natives of South Africa that the assertions of Barrow are to be accepted "with caution, or rather with suspicion." It is the absence of this caution and suspicion that has led Westermarck into so many erroneous conclusions. In the present instance, however, it is absolutely incomprehensible why he should have cited the one author who calls the Kaffirs chaste, ignoring the crushing weight of countless facts showing them to be extremely dissolute.

It is worthy of note that testimony as to the chastity of wild races generally comes from mere travellers among them, ignorant of their language and intimate habits, whereas the writings of those who have dwelt among them give one a very different idea. As the Rev. Mr. Holden remarks (187), those who have "boasted of the chastity, purity, and innocence of heathen life" have not been "behind the scenes." Here, for instance, is Geo. McCall Theal, who lived among the Kaffir people twenty years, filling various positions among them, varying from a mission teacher to a border magistrate, and so well acquainted with their language that he was able to collect and print a volume on _Kaffir Folk Lore_. Like all writers who have made a specialty of a subject, he is naturally somewhat biased in favor of it, and this gives still more weight to his words on negative points. Regarding the question of chastity he says:

"Kaffir ideas of some kinds of morality are very low. The custom is general for a married woman to have a lover who is not her husband, and little or no disgrace attaches to her on this account. The lover is generally subject to a fine of no great amount, and the husband may give the woman a beating, but that finishes the penalty."

The German missionary Neuhaus bears witness to the fact that (like the Bushmen and most other Africans) the Kaffirs are in one respect lower than the lowest beasts, inasmuch as for the sake of filthy lucre parents often marry off their daughters before they have attained maturity. Girls of eight to ten are often given into the clutches of wealthy old men who are already supplied with a harem. Concerning girls in general, and widows, we are told that they can do whatever they please, and that they only ask their lovers not to be imprudent, as they do not wish to lose their liberty and assume maternal duties too soon if they can help it. Lichtenstein says (I., 264) that

"a traveller remaining some time with a horde easily finds an unmarried young woman with whom he contracts the closest intimacy; nay, it is not uncommon, as a mark of hospitality, to offer him one as a companion,"

and no wonder, for among these Kaffirs there is "no feeling of love in marriage" (161). The German missionary Alberti relates (97) that sometimes a Kaffir girl is offered to a man in marriage. Having assured himself of her health, he claims the further privilege of a night's acquaintance; after which, if she pleases him, he proceeds to bargain for her permanent possession. Another competent and reliable observer, Stephen Kay, corresponding member of the South African Institution, who censures Barrow sharply for his incorrect remarks on Kaffir morals, says:

"No man deems it any sin whatever to seduce his neighbor's wife: his only grounds of fear are the probability of detection, and the fine demanded by law in such cases. The females, accustomed from their youth up to this gross depravity of manners, neither manifest, nor apparently feel, any delicacy in stating and describing circumstances of the most shameful nature before an assemblage of men, whose language is often obscene beyond description" (105). "Fornication is a common and crying sin. The women are well acquainted with the means of procuring miscarriage; and those means are not unfrequently resorted to without bringing upon the offender any punishment or disgrace whatever.... When adultery is clearly proved the husband is generally fully satisfied with the fine usually levied upon the delinquent.... So degraded indeed are their views on subjects of this nature ... that the man who has thus obtained six or eight head of cattle deems it a fortunate circumstance rather than otherwise; he at once renews his intimacy with the seducer, and in the course of a few days becomes as friendly and familiar with him as ever" (141-42).

"Whenever the Kaffir monarch hears of a young woman possessed of more than ordinary beauty, and at all within his reach, he unceremoniously sends for her or fetches her himself.... Seldom or never does any young girl, residing in his immediate neighborhood, escape defilement after attaining the age of puberty (165)." "Widows are constantly constrained to be the servants of sin" (177).

"The following singular usage obtains universally ... all conjugal intercourse is entirely suspended from the time of accouchement until the child be completely weaned, which seldom takes place before it is able to run about. Hence during the whole of that period, an illicit and clandestine intercourse with strangers is generally kept up by both parties, to the utter subversion of everything like attachment and connubial bliss. Something like affection is in some instances apparent for awhile, but it is generally of comparatively short duration."

Fritsch (95) describes a Kaffir custom called _U'pundhlo_ which has only lately been abolished:

"Once in awhile a troupe of young men was sent from the principal town to the surrounding country to capture all the unmarried girls they could get hold of and carry them away forcibly. These girls had to serve for awhile as concubines of strangers visiting the court. After a few days they were allowed to go and their places were taken by other girls captured in the same way."