their manners and customs proves them to be without religion or government, and that they live in perpetual dread of the contact of any other race. . . The traditions of so absolutely barbarous a race are not likely to throw any light on their origin.' The little evidence that existed seemed fully to bear out this unfavourable judgment. The older Oriental accounts had represented the islanders as cannibals (a charge which now appears to have been without any foundation), and in the Asiatic Researches of 1795, Lieutenant Colebrooke wrote of them: The Andaman Islands are inhabited by a race of men the least civilised perhaps in the world, being nearest a state of nature than any people we read of. They go quite naked; the women wearing at times a kind of tassel or fringe round the middle, which is intended merely for ornament, as they do not betray any signs of bashfulness when seen without it.

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The men are cunning, crafty, and revengeful.' Other authorities to the same effect are quoted by Lubbock (Prehistoric Times,' 4th ed. p. 451). The Andaman Islanders appear to be entirely without any sense of shame, and many of their habits are like those of beasts. . . . Marriage only lasts till the child is born and weaned, when, according to Lieutenant St. John, as quoted by Sir E. Belcher, the man and woman generally separate, each seeking a new partner.'

The Andaman Islands are now the principal convict station of the Government of India, and the islanders have been brought under British administration. A most interesting account of them, founded on actual observation, has been published by a British Indian public officer, Mr. E. H. Man (Journal of the Anthropological Institute,' XII. i. 69, and ii. 13). One of the points most dwelt on in this account is the modesty of the women. They will not renew their leaf aprons even in one another's presence. Another

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is the married women's chastity. In the esteem in which they (the islanders) hold their virtues (modesty and morality) they compare favourably with that existing in certain ranks among civilised races. Marriage is a well-defined institution. Marriages never take place till both parties have attained maturity, the bridegroom from eighteen to twenty-two, the bride from sixteen to twenty.' Bachelors and spinsters are placed at the opposite ends of the large common dwelling-house and the married couples in the middle. Paternity is thoroughly recognised; the father is generally present at the child's birth. There is no example of a cross-breed in the islands.

There is a government by chiefs whose authority is reflected on their wives. 'A chief's wife enjoys many privileges, especially if she be a mother, and, in virtue of her husband's rank, she rules over all the young unmarried women, and the married ones not senior to herself.' There is much mutual affection in social relations,' says Mr. Man. 'Children are taught to be generous and self-denying. The duty of showing respect and hospitality to friends and visitors is impressed on them from their earliest years. Every care and consideration is paid to all classes, to the very young, the weak, the aged, and the helpless.'

My impression is that there is no subject on which it is harder to obtain trustworthy information than the relations of the sexes in communities very unlike that to which the inquirer belongs. The statements made to him are apt to be affected by two very powerful feelings-the sense of shame and the sense of the ludicrous-and he himself nearly always sees the facts stated in a wrong perspective. Almost innumerable delusions are current in England as to the social condition, in regard to this subject, of a country so near to us in situation and civilisation as France.

ABO

CHAPTER VIII.

EAST EUROPEAN HOUSE COMMUNITIES.

NOTHING Would be of higher value to scientific archæ

ology than any addition to our opportunities of observing societies of Aryan race still remaining in a condition of barbarism. The practices of savage men, lying altogether beyond the circle of the greater races, have been carefully observed and compared of late years, and some generalisations of much ingenuity and interest have been founded on them; but the relation of these practices to the beginnings of our own civilisation is far from satisfactorily settled at present. The early usages of the now civilised societies can be partially recovered from their records, their traditions, and above all from their law; but it is just where these sources of evidence can least be depended upon, where history runs into poetry, tradition into legend, and definite law into dimly seen custom, that the connection between barbarous Aryan usage and savage non-Aryan practice has to be established, if it really exists. What we most require is the actual examination by trained ob

servers of some barbarous or semi-barbarous community, whose Aryan pedigree is reasonably pure.

India has made contributions of great importance to the study of early institutions, and I hope to show, before the close of this paper, that among the most important are the most recent. Many portions of the social and family life of the high-caste Hindu unquestionably answer to stages of social development through which the earliest civilised communities of the West may just be seen passing in the twilight of their history. But there are some serious drawbacks on the value of Indian social facts, and some considerable limitations of their impressiveness. A great deal of the very ancient usage discoverable in India is non-Aryan. There are no doubt abundant remains of true Aryan barbarism, but it is not always easy to distinguish this from barbarism which is nonAryan, and that which is really Aryan has been transformed to an unknown extent. A religion which has lost its affinity for the religions of the West is constantly penetrating and modifying it, and the newer influences of the English dominion are working upon it with ever-increasing effect. Whatever, too, be the value of Indian observations, they do not certainly at present produce the impression which might be expected on the European historical scholars who are busy with the rudiments of Western society. There is an evident distrust of illustrations

of social growth taken from the usage of a people so remote as the Hindus, and so long parted from the sister-communities of the Aryan group.

No field of investigation seems to me to promise so much to the student of primitive social antiquity as that opened to us by the obvious thinning of the superficial crust of Mahommedan institutions spread over so great a part of the once civilised world. In all the countries now or lately under Mussulman dominion, strange and deeply interesting forms of ancient social organisation from time to time come into the light, like buried cities from volcanic ashes or lava. This remark must be confined to communities conquered by the Mahommedans and made tributary to them, but not converted to the Mahommedan faith. For the purposes of the scientific archæologist, a group of men converted to Mahommedanism becomes practically worthless, because from the moment of its conversion it lives under a civil law which is also a religious law, and which can only be explained at present as a religious law. The portions of ancient usage which in the present state of these inquiries yield most to the student of early institutions are those which, in modern phraseology, we should call the law of Inheritance and the law of Marriage. But a society which has adopted the Mahommedan law of inheritance has come under a system of rules of succession which may possibly embody