iation of
finished natural products; human ingenuity invents mainly tools useful
in assisting this appropriation. Barbarism--time of acquiring the
knowledge of cattle raising, of agriculture and of new methods for
increasing the productivity of nature by human agency. Civilization:
time of learning a wider utilization, of natural products, of
manufacturing and of art.

FOOTNOTE:

[6] Translator's note.

Advocates of vegetarianism may, of course, challenge this statement and
show that all the testimony of anthropology is not in favor of the
meat-eaters. It must also be admitted that diet is not the only
essential factor in environment which influences the development of
races. And there is no conclusive evidence to prove the absolute
superiority of one diet over another. Neither have we any proofs that
cannibalism ever was in general practice. It rather seems to have been
confined to limited groups of people in especially ill-favored
localities or to times of great scarcity of food. Hence we can neither
refer to cannibalism as a typical stage in human history, nor are we
obliged to accept the vegetarian hypothesis of a transition from a meat
diet to a plant diet as a condition sine qua non of higher human
development.

CHAPTER II.

THE FAMILY.

Morgan, who spent the greater part of his life among the Iroquois in the
State of New York and who had been adopted into one of their tribes, the
Senecas, found among them a system of relationship that was in
contradiction with their actual family relations. Among them existed
what Morgan terms the syndyasmian or pairing family, a monogamous state
easily dissolved by either side. The offspring of such a couple was
identified and acknowledged by all the world. There could be no doubt to
whom to apply the terms father, mother, son, daughter, brother, sister.
But the actual use of these words was not in keeping with their
fundamental meaning. For the Iroquois addresses as sons and daughters
not only his own children, but also those of his brothers; and he is
called father by all of them. But the children of his sisters he calls
nephews and nieces, and they call him uncle. Vice versa, an Iroquois
woman calls her own children as well as those of her sisters sons and
daughters and is addressed as mother by them. But the children of her
brothers are called nephews and nieces, and they call her aunt. In the
same way, the children of brothers call one another brothers and