authority and hand it over to his wife's brother, retaining some of it in the case of female children, when it comes to marriage (see above, ch. iv).
Thus the part played by the husband is strictly defined by custom and is considered socially indispensable. A woman with a child and no husband is an incomplete and anomalous group. The disapproval of an illegitimate child and of its mother is a particular instance of the general disapproval of everything which does not conform to custom, and runs counter to the accepted social pattern and traditional tribal organization. The family, consisting of husband, wife, and children, is the standard set down by tribal law, which also defines the functions of its component parts. It is therefore not right that one of the members of this group should be missing.
Thus, though the natives are ignorant of any physiological need for a male in the constitution of the family, they regard him as indispensable socially. This is very important. Paternity, unknown in the full biological meaning so familiar to us, is yet maintained by a social dogma which declares: "Every family must have a father; a woman must marry before she may have children; there must be a male to every household."
The institution of the individual family is thus firmly established on a strong feeling of its necessity, quite compatible with an absolute ignorance of its biological foundations. The sociological role of the father is established and defined without any recognition of his physiological nature.
