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'manifestly proceeds upon the assumption of the existence of
marriage between single pairs； and of the certainty of parentage
through the marriage relation。' 'Hence；' he adds； 'it must have
come into existence after the establishment of marriage between
single pairs。'
A remark of considerable importance to the student of early
usage has now to be made respecting the bond of union recognised
by these greater races。 Kinship； as the tie binding communities
together； tends to be regarded as the same thing with subjection
to a common authority。 The notions of Power and Consanguinity
blend； but they in nowise SUpersede one another。 We have a
familiar example of this mixture of ideas in the subjection of
the smallest group； the Family； to its patriarchal head。 Wherever
we have evidence of such a group； it becomes difficult to say
whether the persons compiled in it are most distinctly regarded
as kinsmen； or as servile or semi…servile dependents of the
person who was the source of their kinship。 The confusion；
however； if we may so style it； of kinship with subjection to
patriarchal power is observable also in the larger groups into
which the Family expands。 In some cases the Tribe can hardly be
otherwise described than as the group of men subject to some one
chieftain。 This peculiar blending of ideas is undoubtedly
connected with the extension （a familiar fact to most of us） of
the area of ancient groups of kindred by artifices or fictions。
Just as we find the Family recruited by strangers brought under
the paternal power of its head by adoption； so we find the Tribe；
or Clan； including a number of persons； in theory of kin to it；
yet in fact connected with it only by common dependence on the
Chief。 I do not affect to give any simple explanation of the
subjection of the various assemblages of kindred to forms of
power of which the patriarchal power of the head of the family is
the type。 Doubtless it is partly to be accounted for by
deep…seated instincts。 But Mr Morgan's researches seem to me to
have supplied another partial explanation。 He has found that
among rude and partially nomad communities great numbers of
kindred； whom we should keep apart in mind； and distinguish from
one another in language； are grouped together in great classes
and called by the same general names。 Every man is related to an
extraordinary number of men called his brothers； to an
extraordinary number called his sons； to an extraordinary number
called his uncles。 Mr Morgan explains the fact in his own way；
but he points out the incidental convenience served by this
method of classification and nomenclature。 Though the point may
not at first strike us； kinship is a clumsy basis for communities
of any size； on account of the difficulty which the mind； and
particularly the untutored mind； has in embracing all the persons
bound to any one man by tie of blood； and therefore （which is the
important matter） connected with him by common responsibilities
and rights。 A great extension and considerable relaxation of the
notion of kinship gets over the difficulty among the lower races；
but it may be that； among the higher； Patriarchal Power answers
the same object。 It simplifies the conceptions of kinship and of
conjoint responsibility； first in the Patriarchal Family and
ultimately in the Clan or Tribe。
We have next to consider the epoch； reached at some time by
all the portions of mankind destined to civilisation； at which
tribal communities settle down upon a definite space of land。 The
liveliest account which I have read of this process occurs in an
ancient Indian record which has every pretension to authenticity。
In a very interesting volume published by the Government of
Madras； and called 'Papers on Mirasi Right' （Madras； 1862）； there
are printed some ancient Memorial Verses； as they are called；
which describe the manner in which the Vellalee； a possibly Aryan
tribe； followed their chief into Tondeimandalam； a region roughly
corresponding with a state once famous in modern Indian history；
Arcot。 There the Vellalee conquered and extirpated； or enslaved；
some more primitive population and took permanent possession of
its territory。 The poetess for the lines are attributed to a
woman compares the invasion to the flowing of the juice of the
sugar…cane over a flat surface。 （'Mirasi Papers；' p。 233。） The
juice crystallises； and the crystals are the various
village…communities。 In the middle is one lump of peculiarly fine
sugar； the place where is the temple of the god。 Homely as is the
image； it seems to me in one respect peculiarly felicitous。 It
represents the tribe； though moving in a fused mass of men； as
containing within itself a principle of coalescence which began
to work as soon as the movement was over。 The point is not always
recollected。 Social history is frequently considered as beginning
with the tribal settlement； and as though no principles of union
had been brought by the tribe from an older home。 But we have no
actual knowledge of any aboriginal or autochthonous tribe。
Wherever we have any approximately trustworthy information
concerning the tribes which we discern in the far distance of
history； they have always come from some more ancient seat。 The
Vellalee； in the Indian example； must have been agriculturists
somewhere； since they crystallised at once into
village…communities。
It has long been assumed that the tribal constitution of
society belonged at first to nomad communities； and that； when
associations of men first settled down upon land； a great change
came over them。 But the manner of transition from nomad to
settled life； and its effects upon custom and idea； have been too
much described； as it seems to me； from mere conjecture of the
probabilities； and the whole process； as I have just observed；
has been conceived as more abrupt than such knowledge as we have
would lead us to believe it to have been。 attention has thus been
drawn off from one assertion on this subject which may be made； I