tutions of a social or religious character and thus distinguished from other gentes of the same tribe. Of this more anon.
Finding, as we do, that the gens not only necessarily, but also as a matter of course, develops from the Punaluan family, it becomes obvious to us to assume as almost practically demonstrated the prior existence of this family form among all those nations where such gentes are traceable, i.e., nearly all barbarian and civilized nations.
When Morgan wrote his book, our knowledge of group marriage was very limited. We knew very little about the group marriages of the Australians organized in classes, and furthermore Morgan had published as early as 1871 the information he had received about the Punaluan family of Hawaii. This family on one hand furnished a complete explanation of the system of kinship in force among the American Indians, which had been the point of departure for all the studies of Morgan. On the other hand it formed a ready means for the deduction of the maternal law gens. And finally it represented a far higher stage of development than the Australian classes.
It is, therefore, easy to understand how Morgan could regard this form as the stage necessarily preceding the pairing family and attribute general extension in former times to it. Since then we have learned of several other forms of the group marriage, and we know that Morgan went too far in this respect. But it was nevertheless his good fortune to encounter in his Punaluan family the highest, the classical, form of group marriage, that form which gave the simplest clue for the transition to a higher stage.
The most essential contribution to our knowledge of the group matiage we owe to the English missionary, Lorimer Fison, who studied this form of the family for years on its classical ground, Australia. He found
