The general practice of Kaffir tribes is to send the sterile wife back to her father if she prove sterile after a fair trial; and to demand back the “lobola” i.e. her cost price. Twins are not looked upon with favour although if they be females they are welcomed. In this connection, one must remember that the female is the labourer, and when she marries, her father receives several head of cattle as “lobola,” or purchase price of his daughter: hence their welcome. Miscarriages are mostly attributed to witchcraft, but the sufferers therefrom are sometimes treated medicinally. a. The Um-kwinti (Gazania pinnata) is drunk in infusion of all its parts. b. The Isi-kolokoto (Sansevieria thyrsiflora) an infusion of the root being used. c. The In-gcelwane (Bulbine latifolia) of which a decoction of the root and stalk is taken. Menstruation. The first arrival of this, the average age being 14 years, is made the occasion of great ceremonies, which vary, however, greatly in different tribes, thus:—Amongst the Sesutos, the maiden is sent to the Native school (kept for the purpose by a woman), and turned in what is known as a “Bale.” Much difficulty is experienced in finding out what exactly takes place; but from what one gathers, there is no removal of parts, as in circumcision in the male. The result of the treatment is that the labia minora are considerably elongated, sometimes very much so, and the female thus converted into an animal of lust and desire. It is notorious that the Basuto women are excessively immoral. According to them adultery is not an immoral act, unless there has been complete possession. Ho fuba in Sesuto (adultery) means to have complete intercourse, and if followed by conception is punished usually by fining. A few head of cattle or less, clearing the culprit even if she be a wife. Papali (play), however, is an innocent flirt, and here the elongated labia minora comes into use. An old Basuto once said “Were it not for this custom all our woman would repeatedly become pregnant, and thus spoil their children.” Chiefs frequently lend their wives to their headmen, that they may “raise children to their kraal.” Among the Zulus and most of the other Bantu tribes the custom is different. The maid is confined with others in a separate hut. She has her own mat to lie on, made of a peculiar kind of grass called “Nxopo,” her own cooking pot and eating utensils. Only her nearest female relatives are allowed to approach. She never touches flesh with her hands, using for this purpose a forked stick, and she never uses milk. (This practice of never using milk at menstrual periods is almost universal throughout the Bantu races and most strictly adhered to. I cannot find out any stated reason for it.) She is not allowed to go near the father’s hut, nor to wander near the kraals of the calves or cattle, or the other huts.