been taught by mothers to their own babies beginning to speak,
as it is a paramount necessity for a small child to have a name by
which to call its mother when it is wholly dependent on her; if the
period of infancy is got over without the use of this term of address
there is no reason why it should be introduced in later life, when
in the primitive clan the child quickly ceased to be dependent on its
mother or to retain any strong affection for her. Similarly, as shown
by Sir J.G. Frazer in _Totemism and Exogamy_, there is often a special
name for the mother's brother when other uncles or aunts are addressed
simply as father or mother. This name must therefore have been brought
into existence to distinguish the mother's brother at the time when,
under the system of female descent, he stood in the relation of a
protector and parent to the child. Where the names for grandfather and
grandmother are a form of duplication of those for father and mother
as in English, they would appear to imply a definite recognition of
the idea of family descent. The majority of the special names for
other relatives, such as fraternal and maternal uncles and aunts,
must also have been devised to designate those relatives in particular,
and hence there is a probability that the terms for father and brother
and sister, which on _a priori_ grounds may be considered doubtful,
were also first applied to real or putative fathers and brothers and
sisters. But, as already seen, under the classificatory system of
relationship these same terms are addressed to members of the same
clan who might by age and sex have stood in such a relationship to
the person addressing them, but are not actually akin to him at
all. And hence it seems a valid and necessary conclusion that at
the time when the family terms of relationship came into existence,
the clan sentiment of kinship was stronger than the family sentiment;
that is, a boy was taught or made to feel that all the women of the
clan of about the same age as his mother were as nearly akin to him
as his own mother, and that he should regard them all in the same
relation. And similarly he looked on all the men of the clan of an age
enabling them to be his fathers in the same light as his own father,
and all the children of or about his own age as his brothers and
sisters. The above seems a necessary conclusion from the existence
of the classificatory system of relationship, which is very widely
spread among