Among the remaining marriage relationships there are terms in Seneca-Iroquois for father-in-law (Oc-na′-hose), for a wife’s father, and (Hä-gä′-sä) for a husband’s father. The former term is also used to designate a son-in-law, thus showing it to be reciprocal. There are also terms for step-father and step-mother (Hoc′-no-ese) and (Oc′-no-ese), and for step-son and step-daughter (Ha′-no and Ka′-no). In a number of tribes two fathers-in-law and two mothers-in-law are related, and there are terms to express the connection. The opulence of the nomenclature, although made necessary by the elaborate discriminations of the system, is nevertheless remarkable. For full details of the Seneca-Iroquois and Tamil system reference is made to the Table. Their identity is apparent on bare inspection. It shows not only the prevalence of punaluan marriage amongst their remote ancestors when the system was formed, but also the powerful impression which this form of marriage made upon ancient society. It is, at the same time, one of the most extraordinary applications of the natural logic of the human mind to the facts of the social system preserved in the experience of mankind.
That the Turanian and Ganowánian system was engrafted upon a previous Malayan, or one like it in all essential respects, is now demonstrated. In about one-half of all the relationships named, the two are identical. If those are examined, in which the Seneca and Tamil differ from the Hawaiian, it will be found that the difference is upon those relationships which depended on the intermarriage or non-intermarriage of brothers and sisters. In the former two, for example, my sister’s son is my nephew, but in the latter he is my son. The two relationships express the difference between the consanguine and punaluan families. The change of relationships which resulted from substituting punaluan in the place of consanguine marriages turns the Malayan into the Turanian system. But it may be asked why the Hawaiians, who had the punaluan family, did not reform their system of consanguinity in accordance therewith? The answer has elsewhere been given, but it may be repeated. The form of the family keeps in advance of the system. In Polynesia it was punaluan while the system remained Malayan; in America it was syndyasmian while the system remained Turanian; and in Europe and Western Asia it became monogamian while the system seems to have remained Turanian for a time, but it then fell into decadence, and was succeeded by the Aryan. Furthermore, although the family has passed through five forms, but three distinct systems of consanguinity were created, so far as is now known. It required an organic change in society attaining unusual dimensions to change essentially an established system of consanguinity. I think it will be found that the organization into gentes was sufficiently influential and sufficiently universal to change the Malayan system into the Turanian; and that monogamy, when fully established in the more advanced branches of the human family, was sufficient, with the influence of property, to overthrow the Turanian system and substitute the Aryan.
It remains to explain the origin of such Turanian relationships as differ from the Malayan. Punaluan marriages and the gentile organizations form the basis of the explanation.
I. All the children of my several brothers, own and collateral, myself a male, are my sons and daughters.
Reasons: Speaking as a Seneca, all the wives of my several brothers are mine as well as theirs. We are now speaking of the time when the system was formed. It is the same in the Malayan, where the reasons are assigned.
II. All the children of my several sisters, own and collateral, myself a male, are my nephews and nieces.
Reasons: Under the gentile organization these females, by a law of the gens, cannot be my wives. Their children, therefore, can no longer be my children, but stand to me in a more remote relationship; whence the new relationships of nephew and niece. This differs from the Malayan.
III. With myself a female, the children of my several brothers, own and collateral, are my nephews and nieces.
Reasons, as in II. This also differs from the Malayan.