separated to migrate to the right and left, and we are correct in presuming that at that time their religious ideas were much purer than we find them now, where various circumstances have worked to accelerate their annihilation.

If religion means faith in a "Heavenly Father" who is near to his children in their troubles; if it expresses the belief in an almighty and powerful Lord, who gives rain and good seasons; if it involves the idea of a “ Father of Lights, from whom cometh down every good gift and every perfect gift, with whom is no variableness, neither shadow of turning;"-if this father is an avenger, who sees everything, and punishes the bad and the criminal, and rewards the good; if religion manifests that craving of the heart after the Invisible, if not here on earth, then in a better world to see Him face to face; if it indicates a sense of human weakness and dependence on the one hand, and an acknowledgment of a Divine government on the other;- -we cannot for a single moment hesitate to assign to the Khoikhoi the same place in Nature that we claim for ourselves. The great gulf which separates man from the animal kingdom is the gift to express the feelings and yearnings of our heart in articulate speech. This gift, in a very great measure, cannot be denied to the Khoikhoi.

The time has passed when we could build up science by lofty theories. What we require are positive facts. Such facts as regards the Science of Religion in reference to the Khoikhoi I have tried to produce. I only regret that they are so few, owing to the difficulty a traveller has to contend with, if he searches for those precious jewels which are the most sacred and dearest to the human heart. I shall, however, feel amply rewarded if, in the shape offered, they will be of use to the student of the Science of Religion, and if they have opened to us new avenues into the pre-historic intellectual and religious condition of the Khoikhoi, I have only produced the

ore, and done my best to clean it; the student must mould it into shape. For the purpose of facilitating a better understanding, I have now and then made an excursional trip to other races, and pointed out the striking resemblances between those nations and our Khoikhoi. If, however, somebody should be induced to infer from this that I belong to that class of scholars who, for the sake of upholding some biblical dogma, grasp at such analogies, I beg herewith most emphatically to protest against any such insinuations. It has not been done. to claim anthropological or ethnic relationship for the worshippers of Tsuillgoab and those of Dyaus or Jehovah or Buddha. Nothing could be more opposed to my scientific views, which in ethnological and mythological matters may be condensed in the following words— "The same objects and the same phenomena in Nature will give rise to the same ideas, whether social or mythical, among different races of mankind, in different regions, and at different times." And if this be correct, which I have no doubt it is, we have thus to explain the psychical identity of human nature.

I hope that these pages may be an impulse to missionaries to look deeper into the eyes of a Hottentot. Perhaps they may discover some more sparks of the primæval revelation. Missionaries, I regret to say, are so apt to treat the heathen gods as demons or evil spirits (Abgötter, Götzen). It is also very wrong to teach the heathen so eagerly, as is done by certain missionaries, our dogmas, and to tell them of the differences of Calvinism and Lutheranism. There is something like

fanaticism in this-a zealotism which can never bear

fruit. To them, also, the poet gives the warning:

Grau, Freund, ist alle Theorie

Und ewig grün des Lebens goldener Baum.

(Grey, friend, is all theory,

And green the golden tree of life.)

The abode of true religion-I mean of the true yearning

and craving after the Infinite-is our heart, which becomes deaf and dumb as soon as it is surrounded by the mist and clouds of dogmatism. The key-note of true religion is love-a key-note which is never touched in the fanatical controversies of our modern dogmatists. What I have said I mean," without offence to any friends or foes." I do not pretend that my comments and inferences are absolutely infallible, so as not to admit of the opinion of others. And I shall be glad to hear such opinions, little concerned whether my own views be overthrown, as long as it will serve to solve one of the most interesting, but at the same time most difficult, problems -namely, the discovery of the Origin of Religion.

The greatest satisfaction to me, however, would be if this little book will induce my countrymen to look with a different eye at the natives, especially at the unjustly cried-down Hottentots, the gipsies of South Africa. They undoubtedly possess every disposition for social improvement, but the dearth of water in South Africa, which always compels its inhabitants to renew their wanderings, has precluded any density of population, one of the most necessary factors for the progress of civilization. We should never forget that the social condition of our Teutonic ancestors at the time of Cæsar was little better than "that of the Khoikhoi, but their language was even then Aryan in dignity." "But as the Greeks had to learn that some of these so-called barbarians possessed virtues which they might have envied themselves, so we also shall have to confess that these savages have a religion. and a philosophy of life which may well bear comparison with the religion and philosophy of what we call the civilizing and civilized nations of antiquity" (Max Müller, "Hibbert Lect.,” 70).

To judge from the fragments we just had before us, we can clearly see that the Khoikhoi very early, long before their separation, had an idea of the Supreme Being, whom they all invoked by the name of Tsũi-!|goab,

just as the name Dyaus was used among the ancestors of our own race, and has been handed down to us, to our historical times. Certain it is, also, that hand in hand came the decay of the nationality went a retrogression and decay of the religious ideas. I do not speak too boldly if I maintain that the Khoikhoi language, if its makers would only have had the necessary inducement, must have become an inflecting language. And then the intellectual vivacity of the Khoikhoi, combined with their mythopoeic power, undoubtedly would have produced as charming and fanciful mythologies as we admire in the myths of Eran, Hellas, and Thule.

NOTES TO THE THIRD CHAPTER.

1 Confer Pott: Die Sprachen vom Kaffer und Kongostamme, in Zeitschrift der deutschen morgenländischen Gesellschaft, ii. 5-26, 129–158. Hans Conon von der Gabelentz on the same subject in the same Proceedings, i. 241.

2 Max Müller, " Chips," ii. 262.

3 Ava-khoini.e., Redmen-is a name which the Khoikhoi often employ, chiefly in order to distinguish themselves from the much-hated black races, whom they sometimes call xun, things, or more emphatically, arin, dogs.

4

Theophilus Hahn, Der Hottentotische Tsuillgoab und der Indogermanische Zeus: Zeitschrift der Gesellschaft für Erdkunde, Berlin, 1870, p. 452.

5 The Bushmen whom Livingstone met in the Kalihari told him that death was sleep. Similarly Arbousset tells us about the notions of the Bushmen of Basutoland, and the same idea is entertained by the Kham Bushmen in the Northern Colony.

6 Zuiver water is a corruption, for the correct word is Zypelen," to filter.

7 In South African Dutch the Igubib is called broekkaros, the trouser-shaped cover or skin. The word broek is Dutch, meaning trousers, and karos is a corrupt form of the Khoikhoi kho-ro-s, a diminutive form of khōb, skin, hide.-Vide On the Formation of Diminutives, Theoph. Hahn, "Sprache der Nama," § 20, 1.

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8 On the suffixes mi, m, bi, b, see Theoph. Hahn, Sprache der Nama," p. 29.

9 Suffix tsi, vide Theophilus Hahn, Beiträge zur Kunde der Hottentoten, p. 45 im Jahresbericht des Vereins für Erdkunde, Dresden," 1868, n. 1869, vi. and vii.

10 Orlam. The meaning of this word is not quite clear. At present this word signifies in South African Dutch a shrewd, smart fellow. Thus they say, "Die kerel is banje orlam" (that fellow is very shrewd). Those Hottentot clans who left the Colony, and now live in Great Namaqualand, call themselves Orlams, in distinction from the aborigines, the Namaquas, and by this they mean to say that they are no longer uncivilized. If, for instance, they give a traveller a man as a servant, they say, "He is very orlam; he is not baar" (he is very handy; he is not stupid). In the North-western Colony, about the mission station Steinkopf, lives a large family of the Orlams. They manufacture stone pipes, and are Bastard Hottentots, who say that a trader, by the name of Orlam, came about a hundred years ago to Little Namaqualand, and afterwards stayed amongst the Namaquas and married a Hottentot girl. The truth is, that about 1720 there was a man at the Cape of the name of Orlam, who had come from Batavia. He was a trader, and visited chiefly Little Namaqualand and the Khamiesbergen. Peter Kolb, in his Caput Bonae Spei hodiernum" (Nuremberg, 1719, p. 818), explains Orlam to be a corruption from the Malay Orang lami (old people, people who have experience-i.e., shrewd people); and Baaren, he says, is a corruption of Orang bari, meaning "new hands," without experience. Bari, how

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