As Westermarck points out, there are "several instances of husband and wife not living together before the birth of a child." Here belong the temporary marriages of the Creek Indians, the East Greenlanders, the Fuegians, the Essenes, and some other Old World sects and peoples--the birth of a child completes the marriage--"marriage is therefore rooted in family, rather than family in marriage," in such cases. With the Ainos of the island of Tezo, the Khyens of Farther India, and with one of the aboriginal tribes of China, so Westermarck informs us, "the husband goes to live with his wife at her father's house, and never takes her away till after the birth of a child," and with more than one other people the wife remains with her own parents until she becomes a mother (166. 22, 23). In some parts of the United States we find similar practices among the population of European ancestry. The "boarding-out" of young couples until a child is born to them is by no means uncommon. _Adoption._ Adoption is, among some primitive peoples, remarkably extensive. Among the natives of the Andaman Islands "it is said to be of rare occurrence to find any child above six or seven years of age residing with its parents, and this, because it is considered a compliment and also a mark of friendship for a married man, after paying a visit, to ask his hosts to allow him to adopt one of their children" (498. 57). Of the Hawaiian Islanders, Letourneau remarks (100. 389, 390): "Adoption was rendered extremely easy; a man would give himself a father or sons almost _ad infinitum_." In the Marquesas Islands "it was not uncommon to see elderly persons being adopted by children." Moreover, "animals even were adopted. A chief adopted a dog, to whom, he offered ten pigs and some precious ornaments. The dog was carried about by a _kikino_, and at every meal he had his stated place beside his adopted father." Connected with adoption are many curious rites and ceremonies which may be found described in Ploss and other authorities. Dr. Friedrich S. Krauss (280) has recently treated at some length of a special form of adoption symbolized by the cutting of the hair, and particularly known among the southern Slavonians. The cutting off the hair here represents, the author thinks, the unconditional surrendering of one's body or life to another. The origin of the sacrifice of the hair is to be sought in the fact that primitive peoples have believed that the seat of the soul was in the hair and the blood, which were offered to the spirits or demons in lieu of the whole body. The relation between nurse and child has been treated of by Ploss and Wiedniann (167), the latter with special reference to ancient Egypt and the Mohammedan countries. In ancient Egypt the nurse was reckoned as one of the family, and in the death-steles and reliefs of the Middle Kingdom her name and figure are often found following those of the children and parents of the deceased.