the other hand, he does it of his free will, and quite gratuitously. Thus, a maternal nephew, or younger brother, has the right to claim his share, and always receives it if he gives the first instalment of the pokala. The son relies on his father's goodwill, which, as a rule, works very effectively on his behalf, and he receives all the gifts for nothing. The man who has the right to the things has to pay for them, while the man who receives them without the sanction of tribal law gets them gratis. Of course he has to return them, at least in part, after his father's death; but the use and enjoyment he has had of material benefits remain his, while the magic he cannot return.
The natives explain this anomalous state of things by the father's partiality to his children, which, in its turn, is accounted for by his relation to their mother. The natives say that his free gifts to the children are a reward for the free cohabitation which he enjoys with his wife.[1]
- ↑ I have dealt with the relation between tribal law and the usages which are formed in reaction to it in Crime and Custom, esp. pt. ii, ch. iii.
