THE BANTU OF KAVIRONDO 325
attempted to run back to their own people at the first opportunity for escape that offered itself. Regular intermarriage, based on a mutual agreement between the parties concerned, took place only between tribal groups who maintained friendly relations based upon a recognition of a remote relationship, such as existed between the Vugusu and Gishu, the Wanga and Marama, and the Tadjoni and Nyala (Kabras). A one-sided incentive for marrying women of a neighbouring tribe existed if it was poor in cattle—especially after an epidemic had ravaged—and therefore willing to marry off its 'daughters' for a low bride-wealth. However, as far as genealogical records show, intertribal marriages appear to have been exceptional between tribes that had marked differences in custom, as these caused difficulties in the marital relationship itself, as well as in the social relations between the husband's and the wife's group. Even nowadays intertribal marriages are disliked on these grounds, especially by the girl's kin and clan, and most of the cases noted down by me concern teachers, clerks, or others whose occupation takes them away from their own tribe. It seems, therefore, that intertribal marriages did not constitute a strong factor in establishing social relations between the tribes and in breaking down cultural differences between them.
The attitude towards any neighbouring tribe as a whole was chiefly characterized by a feeling of suspicion, to which was added either fear or contempt. Fear of other tribes is never openly admitted, either in personal talks, or in migratory accounts, or in texts on warfare. It is, however, implied in the absence of contempt and ridicule. The Uasin-Gishu Masai, who frequently raided the country of the Vugusu without ever being raided in return by them, are always spoken of in a solemn manner, and I could not discover that any terms or songs of derision were current with regard to them. On the contrary, many Masai terms relating to the conduct of warfare, as well as some of their weapons and the attire of their warriors, have been copied by the Vugusu. The Logoli refer to their chief enemies, the Nandi and Tiriki, as avafumbwa ('enemies who come by night'), a term which is obviously intended to convey a feeling of horror.
Contempt and derision are far more common attitudes towards other tribes and find expression in numerous sayings and proverbs. Within the group of Bantu tribes, expressions of contempt