least, a semblance of physical resistance, leading to her more or less forcible capture by the man, would have seemed, and still seems, distinctly improper to the majority of Native women in their raw state. But since the European code was set up Native women have not been slow in making use of its protection, and, as I have seen, have not infrequently abused that protection by alleging rape or assault where their own action in simulating flight and resistance served, as they well knew it would, to stimulate passion and pursuit.

In considering crimes of violence against white women it must also be remembered that the Native "house-boy" who works in constant and close physical contact with his European mistress and her daughters is exposed to sexual excitation which very few European youths are called upon to

withstand. But crimes of this kind are indeed common enough among the lower orders in Europe and America, and are particularly frequent among men who have to live for a long time in unnatural abstinence from natural intercourse with the opposite sex, and who then find themselves in new surroundings giving opportunities for the gratification of their natural desires, but without having at the same time the restraining influences of their home life to help them to overcome the temptations to which they are exposed. The seaports of Europe and America, and the Great War furnish too many sad examples of sexual ferocity by white men to allow us to think that they are in this respect inherently superior to the men of other races.

The maternal instinct is manifested in the same manner and degree in the women of both people. I have often asked Native women whether it would be possible for any mother among them to distinguish her own new-born baby from a supposed "changeling" of the same sex and of the same general appearance, and the answer has always been negative. The Native and the white woman

alike would continue to cherish the substituted child exactly as they would have cherished the issue of their own bodies. The desire to bear children is the same in all normally constituted women irrespective of colour or race, and there is no sign of any special instinct for identification in the Native woman, such as the sense of smell, which is found in all the higher animals.

There are some students who think that most of the emotions of man are but the survivals of instinctive habit. Be this as it may, the sexual attraction which is commonly called love certainly seems to be essentially instinctive whereas friendship and parental and filial devotion, when continued throughout life, seem to be emotions that depend largely upon association and conscious intelligence. Every natural mother will sacrifice herself for her offspring while it is young but the tender feeling which continues in her breast towards the child after it has grown up is sustained by association, or, where the child is continually absent, by conscious intelligence in the form of considerations of conventional approbation which in time merge into a habit or a sense of duty

which is hardly recognised as such. Many white people think that although the average Native mother is capable of the greatest devotion for her young children she is incapable of the love which a white mother feels for her children even after they have ceased to depend upon her care. This, I think, is wrong. I have seen many instances of elderly Native women who have cherished their grown up children to the last with every sign of motherly affection.

Joy and sorrow, love and hatred, hope and fear, these are the fundamental emotions of human kind. Can any difference be detected between these feelings in the two races?

No one who knows him will say that the Native's capacity for the "joy of life unquestioned" is less than that of the average white man. Most Natives are born lovers of song and music, and attain easily to technical proficiency in the art of harmony. The æsthetic sense is present in the average Native as it is in the average European and in both is easily overlooked when not stimulated and developed by education and culture. That the Natives, as a whole, feel the sorrows

of life and death as keenly as do the people of other races will be readily admitted by all who know them well, although their way of showing their sorrow may differ from those prescribed by the canons of conduct of other communities. It is assumed by many that love, "the grand passion," has been brought to a finer point, as it were, among the white people than anywhere else, and it may well be that monogamy is conducive to the growth of a higher and purer form of sexual reciprocity than is possible under the polygamous system of the Natives and other peoples. The monogamous marriage, though based on sexual attraction in the first instance, tends to become, as the man and the woman grow older, a union of souls, so to speak, more or less independent of the sexual element itself. The close and continued association of one man and one woman of compatible temperaments no doubt brings about a state of mutual intimacy, dependence and devotion which can hardly be possible in a polygamous household. But on the other hand may fairly be cited the frequent instances, familiar to all, of widows and widowers among

Europeans who, despite their repeated and quite honest protestations of undying and undivided love for the first "one and only" mate, nevertheless find speedy consolation in a second marriage in which undying and whole-hearted love for the second "one and only" spouse is again declared and accepted in all sincerity. The phenomenon of "falling in love," as it is commonly called, is not peculiar to white people. I have known many cases where the love-sick Native swain has travelled hundreds of miles and suffered great hardships in order to reach or recover the one woman of his choice though other women, no less desirable, were ready to be had for the asking at his home. The converse is even more commonly seen. Native women are remarkably like white women. They look upon marriage as their proper and natural function in life, but they are not all of them willing to marry according to parental instructions; there is the same proportion of self-willed damsels among them as among the whites, who by obdurately refusing to enter into the marriages arranged for them cause pain and trouble to their well-meaning parents.

Jealousy, especially from the female side, is an ever-present source of trouble and unhappiness among the Natives. The length to which a jealous Native wife will go in winning back the affections of an errant husband is often extraordinary, though the ways and means she adopts differ but little from those practised by the superstitious and credulous peasantry in Europe less than a hundred years ago.

While no one will deny the African Native a capacity for feeling anger equal to that of the white man when provoked by insult and injury there are many who believe that he is constitutionally incapable of sustaining that feeling of hatred which in the European so often leads to premeditated and prepared revenge. This notion is, no doubt, derivable from the fact that a Native seldom shows any open vindictiveness against a European employer by whom he has been insulted or unjustly punished, but this fact may, I think, be otherwise accounted for. The white man's prestige, backed up as it is by the established powers of law and order, makes the attempt at revenge by a Native a difficult and risky undertaking and, furthermore,

there is to be considered the spirit of traditional submissiveness which at all times and in all places marks the attitude of the slave or serf towards his master. One has only to remember the many accounts of abject resignation by the peasants of France and the moujiks of Russia before the revolutions that changed the order of the past in those countries. No such considerations affect the Native where his anger and hatred are directed against one or more of