death.
Certain peculiarities in connection with the family name have to be noted
later. Now, Sir Henry Maine admits that exogamy, as thus defined, exists
among the Hindoos. 'A Hindoo may not marry a woman belonging to the same
gotra, all members of the gotra being theoretically supposed to have
descended from the same ancestor.' The same rule prevails in China.
'There are in China large bodies of related clansmen, each generally
bearing the same clan-name. They are exogamous; no man will marry a
woman having the same clan-name with himself.' It is admitted by Sir
Henry Maine that this wide prohibition of marriage was the early Aryan
rule, while advancing civilisation has gradually permitted marriage
within limits once forbidden. The Greek Church now (according to Mr.
M'Lennan), and the Catholic Church in the past, forbade intermarriages
'as far as relationship could be known.' The Hindoo rule appears to go
still farther, and to prohibit marriage as far as the common gotra name
seems merely to indicate relationship.

As to the ancient Romans, Plutarch says: Formerly they did not marry
women connected with them by blood, any more than they now marry aunts or
sisters. It was long before they would even intermarry with cousins.'
Plutarch also remarks that, in times past, Romans did not marry [Greek],
and if we may render this 'women of the same gens,' the exogamous
prohibition in Rome was as complete as among the Hindoos. I do not quite
gather from Sir Henry Maine's account of the Slavonic house communities
(pp. 254, 255) whether they dislike _all_ kindred marriages, or only
marriage within the 'greater blood'--that is, within the kinship on the
male side. He says: 'The South Slavonians bring their wives into the
group, in which they are socially organised, from a considerable distance
outside. . . . Every marriage which requires an ecclesiastical
dispensation is regarded as disreputable.'

On the whole, wide prohibitions of marriage are archaic: the widest are
savage; the narrowest are modern and civilised. Thus the Hindoo
prohibition is old, barbarous, and wide. 'The barbarous Aryan,' says Sir
Henry Maine, 'is generally exogamous. He has a most extensive table of
prohibited degrees.' Thus exogamy seems to be a survival of barbarism.
The question for us is, Can we call exogamy a survival from a period when
(owing to scarcity of women and polyandry) clear ideas of kinship were
impossible? If this can be pr