On a Method of Investigating the Development of Institutions: Applied to Laws of Marriage and Descent

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Harrison, 1889 - Marriage - 25 pages
Applying the scientific methodologies of maths, physics, and chemistry to the social science of anthropology, Tylor investigates the development of the institution of marriage.

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Page 267 - Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.
Page 266 - Chit-sangh, although the rule is set at naught occasionally ; but when it does take place the persons are ridiculed and laughed at. The man is said to have married his sister, even though she may be from another tribe and there be not the slightest connection by blood between them. The same way with the other two divisions. The children are of the same color as their mother.
Page 257 - By this it is not, however, meant to imply that the maternal form of family as here set forth represents the primitive condition of mankind, but that it is a stage through which the inhabitants of a great part of the world now in the paternal appear to have passed, and which still continues in force over considerable tracts of every part of the globe except Europe. It seems probable that this maternal system arose out of an earlier and less organized and regulated condition of human life.
Page 248 - As the husband has intruded himself among a family which is not his own, and into a house where he has no right, it seems not difficult to understand their marking the difference between him and themselves by treating him formally as a stranger. So like is the working of the human mind in all stages of civilisation, that our own language conveys in a familiar idiom the same train of thought; in describing the already mentioned case of the Assineboin marrying and taking up his abode with his wife's...
Page 267 - Thus, it seems that when Plutarch asks in the ' ' Roman Questions, ' ' "Why do they not marry women near of kin?" he has some reason in setting down as one possible answer, "whether from their wishing to increase friendships by marriages, and to acquire many kinsfolk, giving wives to others and receiving (wives) from them." On looking at the distinction between endogamy and exogamy from this point of view, it will be seen that there is a period in the growth of society when it is a political question...
Page 247 - Such a reason readily presents itself, inasmuch as the ceremony of not speaking to and pretending not to see some well-known person close by, is familiar enough to ourselves in the social rite which we call " cutting." This, indeed, with us implies aversion, and the implication comes out even more strongly in objection to utter the name (" we never mention her,
Page 269 - The quest might be followed up internationally, each civilised nation taking in hand the barbaric tribes within its purview. The future will, doubtless, be able to take care of itself as to most branches of knowledge.
Page 265 - So, classificatory relationship being evidence that the peoples practising it are or have been exogamous, this will add some twenty more to the list of nations among whom further investigation will probably disclose record that exogamic society once prevailed or still prevails. Even if no direct record is forthcoming, the indirect proof may with due caution be sufficient for placing them in the exogamous group, which may thus number above one hundred peoples out of the three hundred and fifty of...
Page 255 - ... occupation lest the new-born should suffer thereby. This custom is known in the four quarters of the globe. How sincerely it is still accepted appears in a story of Mr. Im Thurn, who on a forest journey in British Guiana noticed that one of his Indians refused to help to haul the canoes, and on inquiry found that the man's objection was that a child must have been born to him at home about this time, and he must not exert himself so as to hurt the infant. In the Mediterranean district it is not...
Page 261 - Lafltau, above one hundred and fifty years ago, who states that "among the Iroquois and Hurons all the children of a cabin regard all their mother's sisters as their mothers, and all their mother's brothers as their uncles, and for the same reason they give the name of fathers to all their father's brothers, and aunts to all their father's sisters. All the children on the side of the mother and her sisters, and of the father and his brothers, regard each other mutually as brothers and sisters, but...

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