And so, even among primitive tribes, the loin-cord is gradually replaced by the apron proper, which no longer requires a special cord for its support. In the course of this transition into a means of protection, the feeling of modesty more and more enters into the development as a contributing factor. According to a law operative everywhere, even under very different conditions, modesty is always connected with such parts of the body as are required by custom to be kept covered. To do what custom forbids arouses the feeling of shame, particularly in such cases as this, where the violation is so direct and apparent. It is for this reason that the feeling of shame may be aroused by the exposure of very different parts of the body. Thus, the Hottentot woman wears an apron in front and also one behind. The latter covers a cushion of fat over the seat, which is greatly developed in the case of the Hottentot woman and is regarded by these tribes as a particular mark of beauty. To a Hottentot woman it is no worse to have the front apron removed than for some one to take away the rear apron. In the latter case, she seats herself on the ground and cannot be made to get up until the apron has been restored to her. When Leonard Schultze was travelling in the Hottentot country of Namaqua Land, he noticed a certain Hottentot custom which strictly prescribes that the legs must be stretched out when one sits down upon the ground--they are not to be bent at the knees. When one of his companions, unfamiliar with the custom, sat differently, a Hottentot struck him on the knees so that they straightened out; when the reason was asked, the answer was that "this manner of sitting brings misfortune." The reply is significant, particularly because it shows how the feeling of shame, which arises at a later period in the development of the original idea of magic and is due to the influence of custom, itself, in turn, reacts associatively on the older magical ideas. The violation of custom is regarded as dangerous, and as a matter requiring, wherever possible, the employment of protective magic. The reasons for guarding against a violation of custom are not merely subjective, but also objective, for guilt is followed by punishment. Thus, there is here an intertwining of motives.