Modern and primitive ideas-Descriptive and classifying nomencla- tures-Their persistence-Descriptive nomenclature and mono- gamy Classifying nomenclature and clan organization- Polygamy and polyandry-Malayan nomenclature-Punalua family Turanian nomenclature Distinction between the Turanian and the Ganowanian-Patriarchal family-Descriptive nomenclature--Nomenclature and the clan-Importance of ceremonial-Paternal and maternal kinship-Punalua kinsfolk of Malayan nomenclature-Priority of kinship of cousins-Dis- tinction between Turanian and Ġanowanian nomenclatures- Ganowanian mother's brother-Development of special names -Son and nephew-Turanian marriage of cousins-Fijian no- menclature-Simpler nomenclature of Ganowanian women Cayugan peculiarities-Tonganese nomenclature-Descriptive Conception of exogamy and endogamy-Their relation to incest- Modern ideas of incest-Immorality and incest-Various expla- nations of exogamy-Symbol of rape-Its bearing-Causes of rape of women- -Symbol of rape and modesty-Criminal ties- Desire of trophies-Clanless tribe endogamous-Exogamy and incest-Australian legend-Crime and punishment-Marriage and sexual intercourse-Marriage of royal brother and sister- Breach of privilege and marriage-King and his sister-Legal character of marriage-Endogamy-Arabs-Castes and classes -Karens-Kookas-Ceremonial intercourse of parents and Ceremonial and marriage by violence- Sexual impulse-Civilizing power of religion-Stages of develop- ment-Mother's rights-Father's rights-Bellerophon myth- Perpati myth-Pele and Tamapua myth-Interpretation of myths-Tsui goab myth-Allegories of theory and conception- Customs of civilization-Jealousy-Object of marriage-Use of fire-Frimitive wooing-Duration of marriage-Birth of child aside of polygamy-Tolerant and intolerant forms of marriage. Chastity in marriage-Paternal love-Chastity of unmarried girls-The man's obligation of chastity-Love and marriage- Independence of married women-Emancipation of women- THE FAMILY, THE CLAN, AND THE TRIBE- -CONCLUSION. Social and political meaning of the institution of the family-Patri- THE PRIMITIVE FAMILY. INTRODUCTION. The comparative method-The materials for inquiry-The hypotheses of evolution and degradation-Question of uniformity of primitive state -Anthropology and philology-Plan of inquiry-Border-line between institutions originally fluctuating-Groups of kinship-The primi tive tie of blood. THE researches which we propose to make in the present work lead us into paths which have of late years been trodden by many men of more or less importance. In earlier times an attempt was often made to construct the process of man's physical development in accordance with the conceptions of abstract speculation. The worthlessness of this process is now established, and it is only through the analytical method of comparative history that we can hope to understand the historical facts of this development. The importance of the comparative method is well known to philologists. In his valuable work on Comparative Politics, Freeman asserts that the discovery of this method is an event of sufficient importance to distinguish our century as one of the great eras in the history of mankind. Even if this estimate is exaggerated, it must be admitted that the comparative method has diffused light over many things which previously lay in the deepest darkness. The relationship between different races has been ascertained by the method in question, and it has taught us how to form a conception of the stage of culture attained by the primitive race. The fitness of this method is explained by the special character of the subject. The sound-symbols which designate given objects were for the most part quite arbitrarily chosen, and it is therefore improbable that two distinct peoples should ever have chosen the same symbol for the same object. Whenever, therefore, we find such agreement, we may almost certainly infer, either that one people has borrowed the word from the other, or that both peoples are derived from one and the same primitive stock. A careful analysis will establish the store of words which were used by this primitive stock. By means of these words we learn what ideas were common to the race, or, in other words, what was their state of civilization. When we have to do with matters which do not involve such an arbitrary choice, the use of this method cannot afford equally good results. Similar legends and inyths, similar social institutions, usages, and customs cannot be taken as a proof of common origin, since these resemblances may result from causes which occur quite independently in different places and at different periods. The comparative method here serves another purpose, by making it possible to discover the definite causes from which given myths and institutions necessarily result. In this case the comparative method only serves for the application of the ordinary methods of experimental inquiry to a field which is withdrawn from direct experimental control. When, for example, races which we have reason to believe are uninfluenced by each other, possess any institution in common, it may be surmised that the cause must be sought in the relative conditions which are common to all races. As soon as this preliminary assumption has been made, we must inquire whether there is any race in which the institu |