If we examine the words italicised in the quotations above, they seem to convey more nearly an idea of impropriety in any approach to intimacy than that of ‘cutting’ from enmity, as Dr. Tylor has suggested. Indeed, we observe here just the same horror that a too familiar attitude between forbidden kindred, as uncle and niece, would excite amongst ourselves, arising from the same idea of repugnance. We see that various observers use the terms ‘improper’ (Franklin), ‘the fear of’ (P. Prescott), ‘indecent’ (Harmon), ‘cut off from all intercourse with them,’ and no doubt they have[15] each expressed the impression made on themselves in observation. We note again that the only case where the native term in designation of the custom is given that it means ‘being ashamed.’ The limit in time for the avoidance is again significant. ‘For some time,’ Baegart says; ‘tant qu’elle n’a pas d’enfant’ (Pallas). ‘Till the birth of the first child.’ These limitations in time would not exist if enmity because of capture was the cause, whereas we can quite understand them if, the circumstances now proving the consummation of marriage, jealousy might then be supposed to cease. The reserve as to a too familiar attitude that this idea of indecency would imply, is shown where a Mongol daughter-in-law ‘cannot sit down in the presence of the father-in-law,’ and where the Banyai man ‘must not put out his feet towards his mother-in-law, but sit with his knees bent in her presence.’ In China it is the father-in-law who hides himself, and this surely would hardly be the act of a captor, nor can we imagine a man having his clothes cut off his back simply because he had not ‘cut’ some one sufficiently. However, in connection with our argument we have Adolf Erman’s account of the custom among the Yakuts, and where we find the husbands elder brother joined with the father-in-law in an avoidance, there a distinct feeling of impropriety in connection with these relations in law of the wife is indicated. The diffidence cited is exactly what would occur if union was undesirable and yet not impossible, between the persons in avoidance, and hence temptation was to be avoided. It is very important to note that no idea of enmity from capture can be associated with the husbands elder brother. Again, the custom of avoidance with an elder brother, where its connection with jealousy is evident, is very widespread, and very strict in observance; as we have already noted, it occurs in Orissa and among the Kyonthas in India, whilst I have also observed it in practice in New Caledonia, where it is most undoubtedly a means to an end, to protect the younger brother’s marital rights. As to the significance of the fact mentioned in the case of the natives of Australia, where, as regards their wives, they are jealous of a man-- and give him a daughter to place him in avoidance with her mother, comment is unnecessary.