(C) Here it is again quite impossible to accept any idea of W capture as the motive cause. Avoidance arose between W and father-in-law to protect rights of son-in-law and mother-in-law. It was evolved, as we have seen, as a measure of protection for that generation of males who were the actual captors, each generation by the classificatory system having individual rights. That the necessity for such legislation was urgent we see in the proportion of the figures 5 to 8.
Here, again, the fallacy of capture as primal cause of Avoidance is clearly evident. If this was the case, we might expect it to be almost universal, whereas in reality, instead of the 18 cases which the average should give us, we find only 9. It really had its origin in the reason we have already given, of sexual jealousy as a primary cause, and was later augmented as serving to impress on many the classificatory distinction between M and D, who otherwise, as far as totems went, were eligible to the same person. Where both father-in-law and mother-in-law are in avoidance, we may surmise a change in descent from the F to the M in the tribe, the converse change of M to F of course never occurring. The question of change of descent will explain problems in the nomenclature of Morgan's tables as regards nephews and sons, which have been overlooked.[17]
NOTE TO CHAPTER VII
Mr. Crawley reckons three interpretations of the origin of the avoidance of mother-in-law and son-in-law. 1. Fison (Kamilaroi and Kurnai, p. 103), 'It is that the rule is due to a fear of intercourse which is unlawful, though theoretically allowed on some classificatory systems.' Mr. Crawley remarks, 'this explanation is the one most likely to occur to explorers who have personal knowledge of savages,' which was Mr. Atkinson's case. Mr. Crawley objects the antecedent improbability of any man, 'not to mention a savage, ever falling in love with a woman old enough to be his mother or mother-in-law, and the improbability of so many peoples being afraid of this.' Now 'in love' is one thing, and an access of lust is another. Moreover, the mother-in-law, in prospective, not infrequently is her daughter's rival, even in modern life. She has to be guarded against, even if the son-in-law is less dangerous. And he is very apt to be 'a general lover.' 'Theoretically the mother-in-law is marriageable in many systems,' says Mr. Crawley, 'and so there would be no incest....' But Mr. Atkinson is not contemplating the danger of incest as the cause of mother-in-law avoidance; his theory postulates jealousy—that of the mother-in-law's husband, and, for what it is worth, that of the mother-in-law's daughter. Mr. Crawley's objection, I think, does not invalidate Mr. Atkinson's theory; especially as he does not reflect that the possible mother-in-law may have a caprice for her son-in-law, while the would-be son-in-law, less frequently, may follow the course of Colonel Henry Esmond.
2. Sir John Lubbock's (Lord Avebury's) theory, of enmity caused by capture, Mr. Atkinson has dealt with; it is rejected by Mr. Crawley.
3. Mr. Tylor's theory (Journal Anthrop. Institute, xviii. 247), is that of 'cutting' 'an outsider,' not one of the family, not recognised till his first child is born. For various reasons, Mr. Crawley rejects this explanation, rightly, I venture to think. Mr. Crawley holds that the mother-in-law avoidance 'seems to be causally connected with a man's avoidance of his own wife,' which he regards as only one aspect of the tabu between the two sexes, superstitiously regarded as dangerous to each other. But, like Mr. Atkinson, I much doubt whether the 'avoidance,' as far as it goes, of husband and wife is, in the main, the result of this superstition, though it plays its part on special occasions, as before the women sow the crops, and before the men go forth to war. Mr. Crawley's suggestion that, as husband and wife are perpetually breaking the alleged sexual tabu, the mother-in-law becomes 'a substitute to receive the onus of tabu,' 'a good instance of savage make-believe' does not carry conviction. Mr. Atkinson's theory seems 'as good as a better' (Mystic Rose, pp. 400-414).—A. L.
[1] Well-known instances of this marital shyness are the Spartan and Red Indian usage of only entering the wife's bower, or wigwam, under cover of darkness. There are also Fijian and New Caledonian cases (Crawley, pp. 39-40). Mr. Crawley would regard these as cases of 'sexual tabu,' but various other cases may be readily conjectured.—A. L.
[2] See Note at the end of chap. V.
[3] With the consequent accession of power to the resident female thus accruing, capture would have become more rare. In any case it would certainly become connected in the minds of the more advanced and powerful tribes with the rape of women, other than their own, and probably inferior in type, mentally and physically; the comparison of this degraded captive in their midst with their own free females would not be at all likely to have led in connection with her to any spontaneous idea of symbolic consecration in marriage, or aught else.