[351] Tylor, On a Method of Investigating the Development of Institutions, 258. Cf. Westermarck, op. cit., 109; also Starcke, op. cit., 79, 80, who regards serving as a form of wife-purchase, and the migration of the husband as "due to the great cohesive power of the several families, which causes them to refuse to part with any of their members." Among various American peoples it is the custom for the husband to take up his abode permanently in the wife's family: Souza, "Tratado descriptivo do Brazil," Revista Inst. Hist., XIV, 311 ff.; Stevenson, "The Sia," XI. Rep. of Bureau of Eth., 20, 22; or temporarily: Dobrizhoffer, Account of Abipones, II, 208, 209; Powell, "Wyandotte Society," in A. A. A. S., XXIX, 681; MacCauley, "Seminole Indians," V. Rep. of Bureau of Eth., 496; McGee, "The Seri Indians," XVII. Rep. of Bureau of Eth., 280.
[352] Westermarck, op. cit., 110. Compare Smith, Kinship and Marriage, 74 ff.; McLennan, Studies, I, 101 ff.; and Marsden, History of Sumatra, 225.
[353] See Cunow, "Die ökonomischen Grundlagen der Mutterherrschaft," Neue Zeit (1897-98), XVI, 115, 113, 14, reviewing and supplementing Grosse's Die Formen der Familie, summarized above. The investigations of Hildebrand, elsewhere mentioned, tend in the same direction.
[354] Letourneau, L'évolution du mariage, 424, thus concludes his investigation of the question of kinship: "Ce qui est vraisemblable, c'est que, dans la majorité des cas, la filiation paternelle a succédé à la filiation maternelle et à des formes familiales plus ou moins confuses." Cf. ibid., 399, 400. Max Müller, Biographies of Words, p. xvii, thinks that "we can neither assert nor deny that in unknown times the Aryans ever passed through a metrocratic stage." Cf. Westermarck, op. cit., 104, 113.
[355] "Among the lower hunters there is no matriarchate, but—if indeed one may make the distinction—only a patriarchate or rather an androcracy (Mannesherrschaft). Even in those Australian tribes where the custom of maternal succession exists, the woman follows the man into his horde and becomes his property. Their children remain in his horde, and not she but he has the disposition of the offspring.... This primitive patriarchate, of course, has nothing to do with that of the later patriarchal family. It is not based on any reflection regarding descent or the man's share in procreation; it rests simply on the right of the stronger, on the rude physical superiority of man, his position as winner of the greater share of the food and as protector" of the family community.—Cunow, op. cit., 115, 116.
[356] Spencer, Principles of Sociology, I, 649-52. It should be noted that McLennan really ascribes the origin of exogamy to wife-capture, though, inadvertently seemingly, in one passage he refers it to a "primitive instinct."
[357] See Starcke, op. cit., 217, who thinks Spencer inconsistent with his own theory; for "if the rape of women can be practised within the tribe, it need no longer be assumed that a young man's ambition impels him to take a wife from another tribe."
[358] Origin of Civilization, 111, 130.
[359] Starcke, op. cit., 217, 218.
[360] Spencer, op. cit., I, 652-60. Spencer is criticised by Westermarck, op. cit., 311 ff.; Starcke, op. cit., 215 ff.