[580] Lichtschein, Die Ehe nach mosaisch-talmud. Auffassung, 10, 11.
[581] Westermarck, op. cit., 390, 391. He enumerates the tribes in each continent among whom the custom is found. The subject is also discussed by Post, Familienrecht, 197, 217-20; idem, Geschlechtsgenossenschaft, 75; Letourneau, op. cit., 135-37; Bernhöft, "Ehe und Eherecht der griech. Heroenzeit," ZVR., XI, 321 ff. For examples see Kohler, in ZVR., V, 356, 357 (Malay tribes); VI, 333, 334, 338 n. 49, 167; VIII, 113; IX, 334; XI, 420.
[582] Bancroft, Native Races, I, 662.
[583] Letourneau, op. cit., 136.
[584] The "youths serve the parents of the dames two or three years before they are given them for wives; and they do not give them except to those who serve them best, the men in love doing the planting, fishing, and hunting for their fathers-in-law who wish them to, and fetch them firewood from the forest; and when the fathers-in-law give over to them the dames, they go and lodge with the fathers-in-law with their wives," leaving their own kindred: Souza, Tratado Descriptivo do Brazil (1570-87): Revist. Inst. Hist., XIV, 311 ff.; cf. also Kohler, in ZVR., V, 352.
[585] During this courting season, among the small tribes on the Amazon, the lover enjoys the so-called "bosom-right;" and this custom, which appears to be identical in character with that of "bundling" and the "proof-night," appears elsewhere in America and in other parts of the world: Martius, Rechtszustande, 56; ibid., Ethnographie, I, 108; cf. Hellwald, Die mensch. Familie, 321, 322.
[586] Among the Siouan peoples "the mother-in-law never speaks to her son-in-law, unless on his return from war he bring her the scalp and gun of a slain foe, in which event she is at liberty from that moment to converse with him."—Dorsey, "Siouan Sociology," XV. Rep. of Bureau of Eth., 241, 242. Read especially Dorsey's very interesting account of this custom in his "Omaha Sociology," ibid., III, 262, 263; and compare Beckwith, "Customs of the Dakotahs," Rep. Smith. Inst., 1886, Part I, 256, 257; and Long, Expedition, I, 253, 254.
It exists likewise in Australia: Mathew, "Aust. Aborigines," Jour. R. S. N. S. Wales, 408, 409; Dawson, Aust. Aborigines, 29; among the Kafirs and Bushmans: Fritsch, Die Eingeborenen Süd-Afrikas, 114, 445; in China: Smith, Village Life in China, chap. xxiii; in general, Hellwald, Die mensch. Familie, 289, 290; Lippert, Kulturgeschichte, II, 93; and Crawley, Mystic Rose, 391-414, passim.
[587] McGee, "Siouan Indians," XV. Rep. of Bureau of Eth., 202; and especially his "Seri Indians," ibid., XVII, Part I, 279-87; cf. Ratzel, Hist. of Mankind, II, 125, who says the marriage ceremonies often mean ability to support a family. The Point Barrow Eskimo takes his wife for "reasons of interest." He wants her for household duties; and conversely she desires a good hunter. The mother usually chooses for her son the prospective bride, who is expected to serve a probation as "kivgak" (servant) in the future mother-in-law's kitchen; but sometimes the man goes to the woman's house to become a member: Murdoch, IX. Rep. of Bureau of Eth., 401.
[588] Bancroft, Native Races, I, 134.