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ment. It is after this principle — If I die leaving children 
they may not be mine really, but another man’s ; but my 
eldest sister is certainly of my blood, having been born of 
the same mother, then her eldest son is certainly of her, 
consequently of my blood. My property would then go to 
her children, not my wife’s and (presumed) mine. In like 
manner I should have the control of my sister’s children 
during my life. My sister’s husband cannot take the 
charge of his children because they cannot be proved to be 
his ; but on my side there can be no mistake, they are of 
my blood. This arrangement is necessary on account of 
concubinage, which is every woman’s portion until she is 
married, and illegitimacy is a term of which they have no 
idea. One and all children are alike, the mother’s eldest 
brother having charge of the whole. They seem to get on 
very well without the domestic strife which one would 
expect; the wives seem contented and happy. In fact, 
before the manner in which the domestic machinery works 
can be appreciated, an examination of it is necessary. Now 
in Dr. Ernst Curtius’ History of Greece, translated by Prof. 
Ward, of the Owens College, the following paragraph occurs 
(p. 83) concerning the Lycians, a people of Greek descent, 
who lived in Lycia, a country of Asia Minor. Quoting the 
opinions of that day. Dr. Curtius writes : Their patriotism 
they proved in heroic struggles, and in the quiet of home 
developed a greater refinement of manners, to which the 
special honour in which they held the female sex bears 
marked testimony.” “This is one of the blessings of the 
religion of Apollo,” &c., &c. And in the families of the 
citizens the matrons were honoured by the sons designating 
their descent by the names of their mothers!' 
In a foot-note Dr. Curtius explains as follows : “ It is true 
that the usage of the Lycians to designate descent by the 
mother was interpreted even in ancient times as a proof 
that in their social life they conceded a peculiar influence to 
