at illegitimacy is highly significant sociologically. Let us realize once more this interesting and strange constellation of facts: physical fatherhood is unknown; yet fatherhood in a social sense is considered necessary and the "fatherless child" is regarded as something anomalous, contrary to the normal course of events, and hence reprehensible. What does this mean? Public opinion, based on tradition and custom, declares that a woman must not become a mother before she marries, though she may enjoy as much sexual liberty as she likes within lawful bounds. This means that a mother needs a defender and provider of economic necessities. She has one natural master and protector in her brother, but he is not in a position to look after her in all matters where she needs a guardian. According to native ideas, a woman who is pregnant must, at a certain stage, abstain from all intercourse and "turn her mind away from men." She then needs a man who will take over all sexual rights in regard to her, abstain from exercising even his own privileges from a certain moment, guard her from any interference, and control her own behaviour. All this the brother cannot do, for, owing to the strict brother-sister taboo, he must scrupulously avoid even the thought of anything which is concerned with his sister's sex. Again, there is the need for a man to keep guard over her during childbirth, and "to receive the child into his arms," as the natives put it. Later it is the duty of this man to share in all the tender cares bestowed on the child (see ch. i, sees, i and 3; and ch. xiii, sec. 6). Only when the child grows up does he relinquish the greater part of his
