[321] Avery, "Races of the Indo-Pacific Oceans," Am. Antiquarian, VI, 366. The death penalty also appears in New Zealand: Rusden, I, 21.
[322] Waitz, Anthropologie, V, 106, 107. "When the wife has broken the marriage vow, the husband may put her away, returning her property; but when the man is guilty of this crime, or has even made himself suspected of it, his fate is worse; for then all the women of the neighborhood troop together and fall upon the offender with his possessions, who is lucky if he gets off with a whole skin. His landed property, his house, and everything he has are completely destroyed. If the husband does not bear himself humbly or friendly enough towards his wife, or if otherwise she is no longer pleased with him, she abandons him and goes to her parents, who then undertake the same work of destruction. Therefore many men are not willing to marry, and they live with paid women."
[323] For examples of all these customs read Westermarck, op. cit., 124 ff. On the sacrifice of widows in India and elsewhere, explained usually as an evidence of patria potestas under influence of ancestor-worship, consult Zimmer, Altindisches Leben, 328 ff.; Kohler, "Indisches Ehe- und Familienrecht," ZVR., III, 376 ff.; Letourneau, L'évolution du mariage, chap. xv; Wake, Marriage and Kinship, 437 ff.; Hellwald, Die mensch. Familie, 478-80 (India), 381 (China).
[324] For general criticism of the hypothesis of promiscuity compare with Westermarck, op. cit., chaps. iv-vi, 51-133; Wake, op. cit., 14-53; Letourneau, op. cit., 46 ff.; Starcke, op. cit., 121 ff., 241 ff., passim; Spencer, Principles of Sociology, I, 661-71, 641 ff., passim; Grosse, Die Formen der Familie, 41 ff.
[325] Westermarck, op. cit., 52, 53; Belcher, "Notes on the Andaman Islands," Trans. Eth. Soc., N. S., V, 45.
[326] Journal Anth. Inst., XII, 135; Westermarck, op. cit., 57.
[327] Magalhães, op. cit., 108 ff.
[328] Compare the somewhat analogous "communism" of the Sia: Stevenson, "The Sia," XI. Rep. of Bureau of Eth., 19-26.
[329] There are in the villages "men destined to be viri viduarum. These individuals have no other duty; they are supported by the tribe and do not, like the others, engage in the exercises of long trips which they all make annually, each in his turn." This indulgence was justified on the ground that "the peace which the families enjoyed, and which they would not enjoy without these individuals, or rather without this institution, compensated largely for the work that fell upon the others in supporting them."—Magalhães, loc. cit.
[330] Magalhães, loc. cit.