1892.] S. E. Peal — Communal Barracks of Primitive Races. 249 



remained, that they are probably fundamental necessities in the 

 case. 



Firstly, we see in all, except among the nomadic Australians, that 

 there is a special and recognized building, or buildings, for the 

 nnmarried young men and lads to sleep in, and at times for the young 

 women, also in many cases together. 



Secondly, we notice tbat among the races having these barracks 

 without exception, there is complete liberty between the sexes until 

 marriage. 



Thirdly, and most significant of all, these barracks are invariably 

 tabu to the married women, whether the race, or tribe is exogamic or 

 endogamic. 



We may also note that, as a general rule, we see adult marriages 

 where this social system is in vogue, and conjugal fidelity seems 

 greater than among the more civilized races, by whom juvenile chastity 

 is valued. 



The crux of the entire question appears to be in the fact that 

 from Bhutan to New Zealand from the Marquesas to the Niger, there 

 is a distinct tabu raised against the married woman, as against a 

 social interloper or innovation ; and among tribes and races where 

 otherwise there was complete sexual liberty, she is, in all cases, 

 legislated against as an inferior, or slave. 



If " marriage " had preceded the barrack system, it would, in many 

 instances, have dominated it ; but there are no traces of peaceful equality 

 even between the parties to marriages in the past ; everything tends 

 to shew that the wife was a captured slave, and hence private property, 

 as much so as a spear or pig. 



As we see (still) among some savage races, the males killed or 

 captured in a raid were invariably eaten, and the females reserved 

 as slaves, or as we say " wives," and hence marriage arose in all these 

 cases through capture, giving the successful warrior a right to one 

 woman. 



To many persons this feature of " barracks " for the unmarried, 

 combined as it is with juvenile sexual liberty, and strict tabu against 

 the married women, may appear so novel, that a few references to 

 particulars and authorities may not be out of place. We can at the same 

 time note the local variations, due to the geographical surroundino-s, 

 or to the social advance of the race. 



For instance among the semi-civilized Buddhist Shans of eastern 

 Assam the " chang " is a semi-temple, and boys' school-house, where 

 the lads at times reside for fixed periods, and which is tabu to women. 

 Among the Abor tribes, north-east of Assam, the " Mosup " is 



