OF THE HUMAN FAMILY. 485 



were constituted such as a band of consanguinei. It will be seen at on('(; that with 

 the prohibition of intermarriage in the tribe this result was finally and permanently 

 effected. By tliis organization the cohabitation of brothers and sisters was perma- 

 nently abolished, since they were necessarily of the same tribe, whether descent 

 was in the male or the female line. It would neither overthrow the Hawaiian 

 custom, although it abridged its range, nor the communal family, which was not 

 inharmonious with the tribal organization ; but it struck at the roots of promiscuous 

 intercourse by abolishing its worst features, and thus became a powerful movement 

 towards the ultimate realization of marriage between single pairs, and the true 

 family state. 



If the principles resulting from the tribal organization, so far as they relate to 

 parentage, are now applied to that part of the Turanian system which is distinc- 

 tively Turanian, the relationships will be found to be in accordance with the nature 

 of descents, and explainable by natural suggestion. It will also tend to show in 

 what manner the Turanian element became incorporated in the system. 



1. All the children of my several sisters, myself a male, are my nephews and nieces. 

 Eeason. Under the tribal organization brothers and sisters not being allowed to 



intermarry or cohabit, the children of my sisters can no longer be my children, but 

 must stand to me in different and more remote relationships. Whence the rela- 

 tionships of nephew and niece. 



2. All the children of these nephews and nieces are my grandchildren. 



The reason must be sought in the analogy of the system. No relationships out- 

 side of grandfather, uncle, cousin, nephew, and grandson, are recognized under the 

 system, wherefore they must fall into the class of nephews and nieces or grand- 

 children. That of grandchild being the relationship under the previous system, 

 would naturally remain until a new relationship was created. 



On the other hand, the children of my several brothers are still my sons and 

 daughters, because I cohabit with all the wives of my brothers, who are my own 

 wives as well. It will be found that the changes in the system are restricted to 

 those relationships which depended upon the intermarriage of brothers and sisters. 



3. All the children of my several brothers, myself a female, are my nephews and 

 nieces. 



Reason as in 1. 



4. All the children of these nephews and nieces are my grandchildren. 

 Reason as in 2. 



On the other hand, all the children of my several sisters, myself still a female, 

 are my sons and daughters, and their children are my grandchildren, as in the 

 Malayan, and for the reasons there assigned. 



5. All the sisters of my father are my aunts. 



Reason. Since, under the tribal organization, my father cannot marry his sisters, 

 they can no longer stand to me in the relation of mothers, but must be placed in 

 one more remote. Whence the relationship of aunt. 



6. All the brothers of my mother are my uncles. 



Reason. As my mother's brothers no longer cohabit with my mother, they can- 

 not stand to me in the relation of a father, but must be placed in one more remote. 

 Whence the relationship of uncle. 



