To sum up our results in this survey of jealousy in the Australian aboriginal society. _Negatively_: _A priori_ it may be said that nothing like sexual jealousy in our sense of this word--save the broad and uncertain physiological instinct--can exist. As a matter of fact, a whole series of customs, duties, and tribal regulations absolutely contradict the existence of jealousy in our sense. _Positively_: The existence of strong instincts of jealousy in many cases must be acknowledged. To understand the more definite forms which these instincts assume, it is necessary to note the presence or absence of motives which would influence, check, or develop these instincts. The unquestionable physiological instinct of jealousy and the natural tendency to keep up one's private exclusive rights, are two sources from which jealousy seems to be derived. It is deeply influenced by the ideas on the magical character of the sexual act which the Australian aborigines undoubtedly possess; and in the majority of tribes by the absence of the knowledge of physical paternity. The tribal customs show that it does not amount to the idea of exclusive inviolable personal rights which essentially characterize our conception and feelings of jealousy. But within its narrower limits it seems to be very strong and important. CHAPTER V MODE OF LIVING I The three points hitherto discussed refer more exclusively to the relationship between husband and wife, and do not involve that between parents and children. They bear more on marriage than on the family. But, as so often repeated, the full description of marriage can be made only in connection with, and on the basis of, a knowledge of the family life in its larger sense. We proceed now to this more general discussion, and in order to carry it out on broad foundations it will be well in the first place to consider the family unit[353] in connection with the territorial and tribal organization; that is to consider the mode of living of the family in connection with the higher territorial and tribal units. It has been repeatedly said that each social unit should be discussed in connection with the general structure of society and the general conditions of life in a given area. When theoretically stated this appears a commonplace; in practice it is seldom carried out by ethnologists. [353] Under the term "family unit" I understand in this study only the group constituted by husband, wife and their children.