but one at a time; and, among the highest apes, as in man, also to the long period of infancy.[100] Perhaps, too, the defective family life of the Orang-utan, compared with that of the Gorilla and Chimpanzee, depends upon the fewer dangers to which this animal is exposed. For “except man,” Dr. Mohnike says, “the Orang-utan in Borneo has no enemy of equal strength.”[101] In short, the factors which the existence of a species depends upon, as the number of the progeny, their ability to help themselves when young, maternal care, marriage, &c., vary indefinitely in different species. But in those that do not succumb, all these factors are more or less proportionate to each other, the product always being the maintenance of the species. Marriage and family are thus intimately connected with each other: it is for the benefit of the young that male and female continue to live together. Marriage is therefore rooted in family, rather than family in marriage. There are also many peoples among whom true conjugal life does not begin before a child is born, and others who consider that the birth of a child out of wedlock makes it obligatory for the parents to marry. Among the Eastern Greenlanders[102] and the Fuegians,[103] marriage is not regarded as complete till the woman has become a mother. Among the Shawanese[104] and Abipones,[105] the wife very often remains at her father’s house till she has a child. Among the Khyens, the Ainos of Yesso, and one of the aboriginal tribes of China, 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.[106] In Circassia, the bride and bridegroom are kept apart until the first child is born;[107] and among the Bedouins of Mount Sinai, a wife never enters her husband’s tent until she becomes far advanced in pregnancy.[108] Among the Baele, the wife remains with her parents until she becomes a mother, and if this does not happen, she stays there for ever, the husband getting back what he has paid for her.[109] In Siam, a wife does not receive her marriage portion before having given birth to a child;[110] while among the Atkha Aleuts, according to Erman, a husband does not pay the purchase sum before he has become a father.[111] Again, the Badagas in Southern India have two marriage ceremonies, the second of which does not take place till there is some indication that the pair are to have a family; and if there is no appearance of this, the couple not uncommonly separate.[112] Dr. Bérenger-Féraud states that, among the Wolofs in Senegambia, “ce n’est que lorsque les signes de la grossesse sont irrécusables chez la fiancée, quelquefois même ce n’est qu’après la naissance d’un ou plusieurs enfants, que la cérémonie du mariage proprement dit s’accomplit.”[113] And the Igorrotes of Luzon consider no engagement binding until the woman has become pregnant.[114]