tion. Cunow does not see in the consanguine family the most
primitive of all social forms, until now discovered. He sees in it
merely a middle form, that takes its origin in the generation groups; a
transition stage toward the pure gentile organization, on which, as a
graft, the division in age classes, belonging to the consanguine family
system, still continues for a time in altered form, along with the
division in totem-groups.[4] Cunow explains further: The division in
classes--every individual, man or woman, carries the name of his or her
class and generation group totem--does not serve to exclude sexual
intercourse between collateral, but to prevent cohabitation between
relatives in the ascending and descending line, between parents and
children, aunts and nephews, uncles and nieces. Terms such as "aunt,"
"uncle," etc., he designates as grade-names.

Cunow furnishes the proofs for the correctness of the views in which he
differs from Morgan on some points. But, however he may differ from
Morgan in single instances, he emphatically defends him against the
attacks of Westermann and others. He says:

"Although here and there a hypothesis of Morgan may have proved itself
false, and some others may be allowed only a qualified approval, that
merit none can gainsay him that he has been the first to establish the
identity of the North American totem-group with the gentile organization
of the Romans; and, secondly, to demonstrate that our modern systems of
consanguinity and family-forms are the result of a long process of
development. In a measure he has thereby first made recent
investigations possible; he has first built the foundation on which we
may build further." In the introduction also to his book he says
expressly that his own work is partly a supplement to Morgan's book on
primitive man.

The Westermanns, the Starckes, the Zieglers--the latter of whom, in his
book, criticized in the introduction to the twenty-fifth edition of this
work, refers mainly to the first named, in order to attack our
statements with theirs--will have to submit, with good grace or bad, to
the fact that the rise and development of the family has not taken the
course that fits in with their bourgeois prejudices. The refutation
that, in the last part of his work, Cunow bestows upon Westermann and
Starcke, Ziegler's authorities, are calculated to enlighten their most
fanatic followers upon the value of their caviling criticisms of, and
argu