I know of no stronger case than this of the degraded position of the father. And what I want to make clear is that in such negation of all father-right rested the inherent weakness in the matriarchal conditions--a weakness which led eventually to the re-establishment of the paternal family. We must be very clear in our minds as to the sharp distinction between the restricted family and the communal clan. The clan as a confederation of members was opposed to the family whose interests were necessarily personal and selfish. Such communism, to some may appear strange at so early a stage of primitive cultures, yet, as I have more than once pointed out, it was a perfectly natural development; it arose through the fierce struggle for existence, forcing the primitive hostile groups to expand and unite with one another for mutual protection. Such conditions of primitive socialism were specially favourable for women. As I have again and again affirmed, the collective motive was more considered by the mothers, and must be sought in the organisation of the maternal clan. But since individual desires can never be wholly subdued, and the male nature is ever directed towards self-assertion, the clan, organised on the rights of the mothers, had always to contend with an opposing force. At one stage the clan was able to absorb the family, but only under exceptional conditions could such a system be maintained. The social organisation of the clan was inevitably broken up as society advanced. With greater security of life the individual interests reasserted their power, and this undermined the dominion of the mother. To bring these facts home, we must now consider some further examples of mother-right, in order to show how closely these customs are connected with the conditions of the maternal familiar clan. The Yaos of Africa have what may be regarded as a matriarchal organisation. Kinship is reckoned and property is inherited through the mother. When a man marries, he is expected to live in his wife’s village, and his first conjugal duties are to build a house for her, and hoe a garden for her mother. This gives the woman a very important position, and it is she, and not the man, who usually proposes marriage.[107] [107] Alice Werner, “Our Subject Races”, _National Reformer_, Aug. 1897, p. 169.