belief in mysterious contraceptives, for which not even the oldest residents, who are firmly convinced of their existence, can supply any basis in fact. This seems to be an example of the well-known truth, that a higher race in contact with a lower one has a tendency to credit the members of the latter with mysterious demoniacal powers.
Returning now to the question of "fatherless children," we find among the Trobrianders a trend of public opinion with regard to illegitimacy which almost amounts to a moral rule. We, in our own society, share this opinion very emphatically; but with us it is connected with our strong moral condemnation of unchastity. In theory at least, if not in practice, we condemn the fruits of sexual immorality, because of the cause and not because of the consequence. Our syllogism runs thus: "All intercourse out of wedlock is bad; pregnancy is caused by intercourse; hence all unmarried pregnant girls are bad." Thus, when we find in another society the last term of the syllogism endorsed, we jump to the conclusion that the other terms also obtain, especially the middle one. That is, we assume that the natives are aware of physiological paternity. We know, however, that the first proposition is not accepted in the Trobriands, for intercourse out of wedlock is quite free from censure unless it offends the special taboos of adultery, exogamy, and incest. Therefore the middle term cannot serve as a connecting link, and the fact that the natives endorse the conclusion proves nothing about their knowledge of fatherhood. I have developed this point in some detail, because it is a characteristic example of how difficult is emancipation from our own
