bors, and
they imposed restraints, arbitration, or compensation in internal
quarrels. Cities of refuge and sanctuaries secured investigation and
deliberation to prove guilt and determine compensations. The chiefs and
priests thus modified or set aside kin law by inchoate civil forms. Then
criminal law and penalty took the place of retaliation. Between groups
blood revenge was only a detail of the normal relations of hostility and
violence. Out-groups, however, sometimes made agreements with each other
to limit blood revenge and vendetta. White men have had trouble with red
men and black men because their customs as to relationship were not on
the same level. The whites in New York and Pennsylvania colonies could
not understand why the Indians were indifferent to their demands for the
surrender of an Indian who, in time of peace, had killed a white man.
According to Indian ideas the bloodshedding did not concern the civil
body (tribe), but the kin group (clan).[1732] A wife was not included in
blood revenge. Her relation to her husband was not one of "blood." It
was institutional. Therefore it was not so strong as the tie of sister
to brother by the same mother.

+544. Institutional ties replace the blood tie.+ In the history of
civilization several institutional ties have become stronger than the
blood tie, but the primitive man, who has not yet accepted any tie as
equal to the blood tie, always resists this change. Kinship was lost by
separation, and fire superseded it as a bond of association. Fire being
kept and lent became a unifying force, because, in effect, all united in
a common effort to get and keep it.[1733] Common religion (sacrifices)
also became a bond of union. The common sacrifices at Upsala held the
scattered Swedes in unity, and served also as a peace bond, although not
a sufficient one.[1734] It is said also of the Brahuis, in Baluchistan,
that the two bonds which unite the confederacy are common land and
common good and ill, "which is another name for common blood
feud."[1735] Changes in the numbers in the group, or in life conditions,
make some other element more important than kin. Then that element
becomes the societal bond. Then the folkways, ideas, and sentiments
change to adapt themselves to the new center of interest. Throughout the
Occident the institutional tie of man and wife is rated higher than any
tie of kinship.

+545. Peace in the in-group.+ Government, law, order, peace, and
institu