PROXIMUS • FAMILIAM • HABETO, and sI AGNATUS • NEC • ESCIT GENTILIS • FAMILIAM • NANCITOR; that is, if a See also:

• MAN
• MAN, ISLE OF (anc. Mona)

5). The See also:

• VILLAGE

The former usage he attributed to archaic uncertainty as to fatherhood; the natural result of absolute sexual promiscuity, or of See also:

• POLYANDRY (Gr. iroXus, many, and 6.vi7P, man)

Meanwhile, owing to scarcity of women, one woman would be the See also:

• MATE (a corruption of make, from O. Eng. gemaca, a " comrade ")
• MATE, or PARAGUAY TEA

He was the discoverer of a custom very important in its bearing on the history of society. In about two-thirds of the globe, persons Mor Lewis gan. in addressing a kinsman do not discriminate between grades of relationship. All these grades are merged in large categories. Thus, in what Morgan calls the " Malayan See also:

• SYSTEM

Suppose the See also:

• SPEAKER

A brief comparison of this with other modern theories will See also:

• CLOSE
• CLOSE (from Lat. clausum, shut)
• CLOSE, MAXWELL HENRY (1822-1903)

` V. The Monogamian Family.—It was founded upon marriage between single pairs with an exclusive cohabitation. " Three of these forms, namely, the first, second, and fifth, were See also:

• RADICAL (Lat. radix, a root)

Again, " marriages in Punaluan groups explaih the relationships in the system." But Morgan provides himself with another explanation, " the Turanian system owes its origin to marriage in the group and to the See also:

• GENTILE
• GENTILE, C

It is difficult to believe that exogamy was a conscious moral and social reformation, because, ex hypothesi, the savages had no moral data, nothing to cause disgust at relations which seem revolting to us. It is as improbable that they discovered the supposed See also:

• PHYSICAL

4. Morgan's theory was opposed by McLennan (Studies in Ancient History, 1876); who maintained that the names for relationships, in the " classificatory system," were merely terms of address, as among ourselves when a preacher calls any adult male " brother," when an old woman is addressed as See also:

• RIVAL

A second presumption in favourof original promiscuity has been See also:

• DRAWN

Elsewhere the pirrauru custom is not known: but almost everywhere there are licentious festivals, in which all marriage rules except those which forbid incest (in our sense of the word, namely between the closest relations) are thrown to the winds. Also a native travelling among See also:

• ALIEN (Lat. alienus)

Pirrauru is 'no more a survival x. 6of and a proof of primitive promiscuity, than is the legalized incest of ancient See also:

• EGYPT

J. Gillen; and in Howitt's Native Tribes of South-See also:

• EAST
• EAST, ALFRED (1849- )

The local marriage. tribe is neither exogamous nor endogamous, any more than is an See also:

• ENGLISH

His children by her are of phratry Crow, of totem Black Duck. Obviously no person can marry another of his or her own totem, because, in the phratry into which he or she must marry, no man or woman of his or her totem exists. The prohibition extends to members of alien and remote tribes, if of the same totem name. The same rules exist in the more primitive North American tribes, but as the phratry there has generally, though not always, decayed, the See also:

• RULE

Nothing can be simpler in practice. (4) The same rules as under (3) exist, but the phratry, totem and class are inherited through the father: the class of the child of course not being the father's, but the linked class in his phratry. 15) In the fifth See also:

• CATEGORY (Gr. Karrlyopia, " accusation ")

But, as far as denoting kinship or regulating marriage is con-cerned, the totems, among the Arunta, have no legally important existence. Men and women of the same totem may intermarry. their children need not belong to the totem of either father or mother. The See also:

• PROCESS

If totems among the Arunta., as everywhere else, were once arranged on the See also:

• PLAN
• PLAN (from Lat. planes, flat)

It is not easy to understand this position, as, without male kinship and consequent local totemism (which are not primitive), and without the churinga nanja (which exist only in a strictly limited area), the Arunta system of non-exogamou; totems cannot possibly exist. Again, the other tribes cannot have passed through the Arunta stage, for, if they had, their totems would have existed, as among the Arunta, in both exogamous moieties, and would there remain when they came to be inherited; so that the totems of all these tribes would still be non-exogamous, like those of the Arunta. But this is not the case. Once more, it is clear that the Arunta system has but recently reached their neighbours, the Kaitish, for though they have the churinga nanja belief, and the haphazard method of acquiring totems by local See also:

• ACCIDENT
• ACCIDENT (from Lat. accidere, to happen)

. . . There was See also:

• FELT (cognate with Ger. Filz, Du. vilt, Swed. and Dan. fill; the root is unknown; the word has given Med. Lat. filtrum, " filter ")

Spencer and Gillen leave the origin of exogamy an open163 question. Howitt supposes that, in the shape of the phratriac division of the tribe into two exogamous moieties, the See also:

• SCHEME (Lat. schema, Gr. oxfjya, figure, form, from the root axe, seen in exeiv, to have, hold, to be of such shape, form, &c.)

Some native myths attribute the institution to certain wise ancestors; some to the supernatural " All Father," say Baiame; some to a treaty between Eagle Hawk and Crow, beings of cosmogonic See also:

• LEGEND (through the French from the med. Lat. legenda, things to be read, from legere, to read)

If there had been an " instinct," it might account for the avoidance of " in and in breeding "—that is, it might account for exogamy, ab initio. But that is left unaccounted for by the theory which, after maintaining that the avoidance produced the instinct, seems to argue that the instinct produced the avoidance. Westermarck goes on to say that " exogamy, as a natural See also:

• EXTENSION (Lat. ex, out ; tendere, to stretch)

Each clan threw off colonies, which took new totems, new "gods," though still owning some regard to their original elan, from which they had seceded, while abandoning its " god:" When the two "See also:

• PRIMARY

162-166). Here at last we have a theory which accounts for the '' religious horror " that attaches to the violation of the rule of totemic exogamy: a mysterious entity, the totem, is hereby offended. But how did totems, animals, plants and so on; come to be mystically solidaires with their human namesakes and kinsmen? We do not observe that Dr Durkheim ever explains why two divisions of one horde See also:

• CHOSE (Fr. for " thing ")

It is, however, well to guard this expression. I do not See also:

• DESIRE

. The most probable view is that Man originally lived in small communities, each (man) with a single wife, or, if powerful, with-several, whom he jealously guarded against all other men." But, in a community of this early type, to guard women jealously would mean See also:

• CONSTANT, BENJAMIN (1845-1902)

Atkinson worked out his theory by a minute study of customs of avoidance between near kin by blood or affinity; by observations on the customs of animals, and by hypotheses as to the very gradual evolution of human restrictions through many modifications. He also gave a theory of the classificatory " system of names for relation-See also:

• SHIPS

The savage, with his ideas of the equality or superiority of animals to himself, See also:

• SEES

The names once accepted, and their origin forgotten, would be inevitably regarded as implying a mystic rapport between the bestial and the human namesakes, Crow, Eagle Hawk, Grub, See also:

• BANDICOOT

So far the animal giving the group name may not yet have become a revered totem. The result of the rule would inevitably be, in three or four generations, that in groups Crow or Eagle Hawk, there were no Crows or Eagle See also:

• HAWKS, FRANCIS LISTER (1798-1866)

Two whole totem kins were in the same unhappy position. The persons who were Eagle Hawks by descent could not be in Eagle Hawk local group, now phratry, as we have already shown. They were in Crow phratry, they could not, by phratry law, marry in their own phratry, and to marry in Eagle Hawk was to break the old law, " no marriage within the local group name." Their only See also:

• CHANCE (through the O. Fr. cheance, from the Late Lat. cadentia, things happening, from cadere, to fall out, happen; cf. " case ")

Conceivably the new class regulations made use of the old totemic machinery of nomenclature. But until Australian philologists can trace the original meanings of Class names, further See also:

• SPECULATION

135-137). The problem as to why, among savages all on the same See also:

• LOW, SETH (1850- )
• LOW, WILL HICOK (1853- )

It has often been suggested that totemism arose when the See also:

• FAMILIAR (through the Fr. familier, from Lat. familiaris, of or belonging to the familia, family)

A. See also:

• VAN