[521] Keeping to the definition of this word as given above. It is a question of mere convention whether we call the general relationship not necessarily based upon ideas of community of blood _kinship_, as is done here, or whether we call it _social_ in opposition to _physical kinship_, as does M. A. van Gennep. What is essential is to point out that our peculiarly European idea of kinship, which necessarily involves consanguinity, cannot be applied to other societies without discussion, but that it is only a special case of a more general concept of kinship which may be made up of quite different elements. It would seem convenient to reserve the word consanguinity for relationship based upon community of blood, and to use the word kinship to denote the parental relationship in general. Now let us see whether these conditions are to be found in all human societies. That both are found in the majority of the more highly developed societies appears beyond doubt. But this seems not to be the case in the lower societies. Even a superficial glance at them is sufficient to prove it. Whereas, in some of the lowest peoples known conjugal fidelity seems to be the rule,[522] and consequently the physiological tie of blood between children and both their parents is secured, in other societies of low culture the sexual laxity is so great that there is no possibility at all of tracing the descent of a child from any individual man.[523] This applies in the first place to the majority of the Australian tribes, as is shown in the chapter on sexual matters. In consequence, it may be said that in many low societies, and especially in some of the Australian tribes, there is no possibility of speaking of physiological consanguinity as regards the father. [522] Dr. Westermarck writes: "There are numerous savage and barbarous peoples among whom sexual intercourse out of wedlock is of rare occurrence; unchastity at least on the part of the woman being looked upon as a disgrace and even as a crime" (Westermarck, _H.H.M._, p. 61). In support of his opinion he adduces some forty cases where chastity is considered a virtue. Besides, the Veddas (according to Sarrazins and Seligmann) and the Andamanese (according to Man) may be quoted as peoples by whom absolute marital fidelity is required. [523] For various examples of various peoples besides the Australians, see Westermarck, pp. 71, 81. Compare also Post, _Ethnologische Jurisprudenz_, i. pp. 17 _sqq._, and Dargun, _loc. cit._, pp. 9 _sqq._