[213] Studies, I, 277. The form of marriage referred to is Nair polyandry. So the Turanian system is referable to Thibetan polyandry. Cf. Morgan, op. cit., 517 ff.
[214] Primitive Family, 181.
[215] Ibid., 207, 171-208. Starcke is criticised by Cunow, Australneger, 165, for lack of thoroughness and consistency in his examination of the classificatory systems.
[216] History of Human Marriage, chap. v, 82 ff.
[217] Ibid., 90. Lubbock, Origin of Civilization, 162-203, criticises Morgan's views as to the classificatory systems and concludes that the "terms for what we shall call relationships are, among the lower races of men, mere expressions for the results of marriage customs, and do not comprise the idea of relationship as we understand it; that, in fact, the connection of individuals inter se, their duties to one another, their rights, and the descent of their property, are all regulated more by the relation to the tribe than by that to the family; that, when the two conflict, the latter must give way" (202). Tylor, On a Method of Investigating the Development of Institutions, 261-65, discovers a close relation between exogamy and the classificatory system. Thus out of fifty-three tribes with that system thirty-three observe the rule of exogamy (264).
[218] The so-called "Pirauru marriage" of the Dieri tribe (Howitt, in Trans. R. S. Victoria, I, Part II, 1899, 96) and the "Dilpamali marriage" of the Kunandaburi tribe (Cunow, Australneger, 163). Practically the same is the Piraungaru custom of the Urabunna tribe which Spencer and Gillen, Native Tribes of Central Australia, 61 ff., regard as a "modified form of group-marriage."
[219] Cunow, op. cit., 161, 163-65.
[220] Idem, Australneger, 176.
[221] On the three Altersclassen or Altersschichtungen, see ibid., 25 ff. The present class-system of the Kamilaroi, the author believes, is not older than the rise of the gentile organization. "Originally the division into classes by no means served, as Morgan and Fison assume, to exclude sexual intercourse between near collateral kindred, but to prevent cohabitation between relatives in the ascending and descending line, between parents and children, uncles and nieces, aunts and nephews, etc." Cf. as to the main point the somewhat similar views of Hellwald, Die mensch. Familie, 158 ff.; Lippert, Kulturgeschichte, I, 81-83; and Kautsky, Kosmos, XII, 196-98.
[222] Cunow, op. cit., 161, 162: Among backward tribes parents are distinguished from parents' brothers and sisters; and own children from the children of own brothers and sisters.