such husbands. Among the Naïrs, the maternal family is instituted in all its plenitude; and lastly, their polyandry is in no way thwarted by the proportion of the sexes, for if the woman may contract marriage with several men, each one of the latter in his turn has power to enter several conjugal associations. This matrimonial régime is therefore perfectly compatible with the maintenance of the population and the equilibrium of the sexes. V. The Family among the Aborigines of Bengal.
If we proceed with our investigations by studying the familial and matrimonial régime of the aborigines of Bengal, we shall find, among populations having probably a common origin, systems of family and marriage which are very dissimilar.
Here and there we discover the maternal family, or customs proving that this familial fashion has formerly been in force.
According to Buchanan, among the Buntar, who are neighbours to the Naïrs, a father is free during his lifetime to make presents to his children, but at his death all that he possesses goes to his sisters and their children. The Kochh, also, have no kinship or succession except through the women. The mothers arrange the marriages; the fathers never interfere, and the husband goes to live with his wife and his mother-in-law, whom he obeys. As for widows, they choose themselves young husbands when they are rich. Among the Yerkalas of Southern India, the maternal uncle has the right to claim for his sons the two eldest daughters of his sister.[1] Among the Khasias, it is to the son of the sister that the power of the Rajah is transmitted; but this princess (Kunwari) has not the right to marry herself; she is subject to reasons of state, and her husband is chosen by the assembled people.[2] The Garos have established the rule, that in marriages the right of initiative belongs to the woman; it is the young girl who distinguishes the man of her choice, tells him so, and invites
