264 S. E. Peal — Communal Barracks of Primitive Baces. [No. 3, 



muual barracks appear to have survived in greater purity than 

 elsewhere, clue possibly to the absence of inducement to develope the 

 marriage system. 



It is instructive to note that while in the main perhaps, the develop- 

 ment of social arrangements may have been from a stage of com- 

 munism, through " w T ife capture," to endogamy, these three stages are 

 not necessarily so incompatible as to be impossible together at one 

 and the same time. Among many of our Indo-Mongoloid races we see 

 all the three forms existing tog-ether in the same community. Taking 

 the Banpara tribe as an illustration, we see in the head village Zu, 

 as before noted, complete sexual liberty until marriage, and 13 typical 

 bachelors' barracks or Pah, which are also skull-houses, guard-houses, 

 council-and guest-halls, strictly tabu to married women. 



This sexual liberty before marriage, is part and parcel of the 

 whole social organization, and has been so apparently from time imme- 

 morial, producing no bad results, and is strenuously defended by old 

 and young alike. If any grown girl becomes pregnant, which is a 

 rare case until after marriage, there is very little trouble caused, as the 

 young fellow to whom she is most partial is then allowed to marry her, 

 with less delay ami expense than usual. A feature in the case is 

 noteworthy, i. e., that, as a rale, by the time a young man has reached 

 the age of 2-A or 25, and a girl 20, both settle down as quiet and sedate 

 parties while still in the early prime of life. The stage of excitement 

 is over, and it is exceedingly rare to find infidelity ; divorces being 

 less frequent than among civilized races who value juvenile chastity. 

 But side by side with this unlimited sexual liberty before marriage, 

 we see that among the chiefs of these same tribes, who are great stick- 

 lei's for etiquette and customs, their marriages are strictly exogamous, 

 they may not marry into their own tribes. The Chopnu (" bear ") 

 chief must not marry a " bear," or Chopnu girl, but he may marry a 

 Chanu or " tiger," or Yanu, " iron." A Yanu chief may marry a 

 Chopnu but not a Yanu. At the same time, when young, all those 

 chiefs have the same liberty precisely as the other young men, have 

 several sweethearts, and at least before marriage, one or more concubines, 

 from their own tribe, the children of whom, if any, do not become 

 chiefs. These concubines are called " Karsais." Their " Kuries" or 

 true wives are arranged for with other chiefs who have marriageable 

 daughters, often a tedious and costly matter, including political alliance. 

 The ceremony when it comes off is largely a mock capture, the 

 bridegroom and large number of elaborately decorated warriors, in 

 full war paint, with guns and spears, meet the bridal party on the 

 tribal boundary, execute their war dances and bring the bride home to 



