We may now begin to see more distinctly, in the fact of the presence of the cousins, the resolution of the problem as to how a sister’s son came to be also a brother’s, and we will find that Mr. Morgan was not the first to be baffled by the problem. It was too intricate for primitive man at any rate. When first presented to him, we may surmise that he, in fact, refused to recognise it as a problem at all. Since the beginning of things in the group, as constituted by all tradition, the children of one generation were children of another simply, and nothing more. That as a result of the presence of the outside male, some intricate process of scission had occurred, and things were not as they seemed, was an idea far too abstract to be readily seized. All in a generation had been ever, to early man, brother and sister, and brother and sister they should continue. We have seen in a past chapter that it was actually to the interest of senior male group-members, while incest reigned, that this condition of things should endure. It put at their sole disposal the daughters of their brothers-in-law, and in the primal law placed a ban on sexual intercourse between all the younger male and female members, as constituting them brothers and sisters. As a factor in this case, however, the effect of incest was more or less temporary. The real agent in the tardy or non-recognition of the cousinship thus created, was the conservative force of old habit and tradition. We must remember that, in so early a group, personal descent as such was in no way recognised. Mere local contiguity alone constituted the sense of relationship, exogamy for instance took the form of local exogamy, for as all within a locality were (locally) relations, so all outside were, as strangers, free in marriage. While then so strong a sense of the value of contiguity continued, and was in practice, the evolution of an idea of non-relationship of two individuals with a common habitat would be too complex. Again, a recognition in fact implies a vast modification of the whole organisation of the group, which thus contains in cousins the elements of marriage within itself. But this is the latest and highest type of group and constitutes the tribe. We can understand that such a step was not taken at once by early man. Even when recognised we know that definition lags behind the event. Thus in such a case as cited, and at the stage we are studying, if we find two cousins in presence, who are yet unrecognised as cousins, then, if nomenclature has taken place, we should find exactly the terms employed in the Malayan table which misled Mr. Morgan. A sister’s son would be termed the brother’s son, simply because the individual was as yet ignored, although existent, as a cousin, as members of the same generation they were brother and sister. Classes by generations alone were recognised.