A History of Matrimonial Institutions (Vol. 1-3). George Elliott Howard
of his work, his criticism of other writers, though often unjust and intolerant, is sometimes acute and instructive.
[184] The brothers capture men for their sisters by way of reprisal and retaliation for stealing the latter: Mucke, Horde und Familie, 125, 126, 111, 113 ff.
[185] But at first the man and the woman are merely slaves—there is no sexual or marriage relation whatever: ibid., 117.
[186] Ibid., 178-82. In the fourth and fifth Abschnitte (155-247) the author discusses the dissolution of the horde through the influence of the two forms of the family. The argument is involved and almost entirely a priori. It is nearly impossible to discover his conclusion as to whether a purely patriarchal or matriarchal family is differentiated in the process.
[187] McLennan's Studies in Ancient History appeared in 1876, being mainly a reprint of his Primitive Marriage, published January, 1865, four years later than Bachofen's book; but "it was in the spring of 1866," he says, "that I first heard of Das Mutterrecht."—Studies, I, 319.
Morgan's League of the Iroquois was published in 1851, and in this he describes some of the essential facts connected with his theory. In 1857, he re-examined the subject and enlarged his views (Proceedings of the Am. Association for the Advancement of Science, Part II). But it was not until 1871 that his great work on Systems of Consanguinity appeared, though accepted for publication, January, 1868. This was followed by the Ancient Society, 1877, in which his theory is fully elaborated. The Houses and House-Life of the American Aborigines, 1881, was originally intended as Part V of the Ancient Society.
[188] Referring to Lubbock's favorable view of Morgan's contributions to ethnological science, Dr. Starcke declares: "With all respect for Morgan's diligence as a collector of facts, I am more disposed to agree with McLennan that his work is altogether unscientific, and that his hypotheses are a wild dream, if not the delirium of fever."—Primitive Family, 207, 208. Cf. McLennan, Studies, I, 269; Lubbock, Origin of Civilization, 162; and Grosse, Die Formen der Familie, 3 ff. This criticism is far too severe; see Kohler, Zur Urgeschichte der Ehe, 1 ff.; Cunow, Australneger, chaps. v-vii, 11 ff.; Hellwald, Die mensch. Familie, 158 ff.
[189] Ancient Society, 49-379; Houses and House-Life, 1 ff.
[190] Ancient Society, 227, 433 ff., 469. It is easy to see that this argument is fallacious, even when the rule of exogamy prevails. Cf. the criticism of Starcke, op. cit., 275-77; Botsford, Athenian Constitution, 4-7.
[191] Ancient Society, 389, and on the whole subject, 382-508. In his earlier work, Systems of Consanguinity, 480 ff., Mr. Morgan gives fifteen normal stages or institutions in the evolution of marriage and the family. See also the summary in McLennan, Studies, I, 251, 252; and Lubbock's elaborate discussion of Morgan, Origin of Civilization, 162 ff.
[192] Ancient Society, 394; Systems of Consanguinity, 10-15; Lubbock, op. cit., 165.
[193] Ancient Society, 383 ff., 401-23; Systems of Consanguinity, 480 ff., 488 ff., where the term "communal family" is used.
[194] Systems of Consanguinity, 131 ff., 489, 490; Ancient Society, 424-52. The Hawaiian word Pŭnalŭa means "dear friend," "intimate companion": ibid., 427.
[195] In forty North American tribes the former existence of the Punaluan family is thought to be proved by the Turanian system of consanguinity and by the right of the husband of the eldest sister to the younger sisters also: Ancient Society, 432, 436.
[196] Ibid., 424.
[197] Since the rule of exogamy as respecting the gens would permit the intermarriage of brothers and sisters. For convenience McLennan's term "exogamy" is here used to indicate prohibition of marriage within the gens.
[198] Systems of Consanguinity, 131-382. But, curiously enough, among the peoples with the Punaluan family the Malayan system of consanguinity survived: Ancient Society, 426, 427, passim. Ganowánians are the American Indians, the word meaning "bow-and-arrow people": Systems of Consanguinity, 131. Cf. McLennan, Studies, I, 253, n. 1.
[199] Ancient Society, 387, 435 ff. In all more than two hundred relationships of the same person are recognized: ibid., 436.
[200] Ibid., 384 ff., 453-65. Called the "barbarian" family in Systems of Consanguinity, 490, 491.
[201] Ancient Society, 461.
[202] Ibid., 384, 465, 466; Systems of Consanguinity, 480, 491.
[203] Ancient Society, 468-97; Systems of Consanguinity, 492, 493, 3-127.
[204] Published by Morgan in Proceedings of the Am. Academy of Arts and Science, for 1872; and subsequently presented in full by Fison in Kamilaroi and Kurnai, 50 ff., 99 ff., 159 ff., passim; Morgan, Ancient Society, 49-61. Compare McLennan's account of Australian kinship in Studies, II, 278-310, especially 304 ff.
[205] Curr, The Australian Race, I, 106-42. Cf. also Keane, Man: Past and Present, 154, 155; and Crawley, Mystic Rose, 348, 476 ff.
[206] Curr, op. cit., I, 111, 112.
[207] Ibid., 116.
[208] Ibid., 140. Compare the criticism of Westermarck, Human Marriage, 56, 57.
[209] Mucke, Horde und Familie, 31 ff., passim.
[210] Kautsky, "Entstehung der Ehe und Familie," Kosmos, XII, 194-98, 256.
[211] See Studies, I, 249-315; II, 304 ff.; and the reply of Morgan, Ancient Society, 509 ff.
[212] Studies, I, 270, 271, 273.