[2] With portentous endurance of custom towards these.
[3] Herr Cunow, as we showed, regards the 'classes' (not the 'phratries') of Australian tribes as based on a rough and ready calculation of non-intermarrying generations.—A. L.
[4] See also Westermarck, pp. 458, 459, on the Khyoungtha, a Chittagong hill tribe. After marriage a younger brother is allowed to touch the hand, to speak and laugh with his elder brother's wife, but it is thought improper for the elder brother even to look at the wife of his younger brother. This is a custom more or less among all hill tribes, it is found carried to even a preposterous extent among the Santals.
[5] As a fact the 'classes' (probably distinctions, originally, of generations) do not, I think, indicate 'group marriage.'—A. L.
[6] Westermarck, ut supra, pp. 387-389, 546, agrees. For the opposite view, cf. Crawley, p. 367. Westermarck does not seem very sure of his own mind.—A. L.
[CHAPTER VI]
FROM THE GROUP TO THE TRIBE
Resemblance of semi-brutal group, at this stage, to actual savage tribe.—Resemblance merely superficial.—In this hypothetical semi-brutal group paternal incest survives.—Causes of its decline and extinction.—The Sire's widows in the group.—Arrival of outside suitors for them.—Brothers of wives of the group.—New comers barred from marital rights over their daughters.—Jealousy of their wives intervenes.—Value of sisters to be bartered for sisters of another group discovered.—Consequent resistance to incest of group sire.—Natural selection favours groups where resistance is successful.—Cousinage recognised in practice.—Intermarrying sets of cousins become phratries.—Exceptional cases of permitted incest in chiefs and kings.—No known trace of avoidance between father and daughter.—Progress had rendered such law superfluous.