Note 48 — Chapter I · - ORGANIZATION OF SOCIETY UPON THE BASIS OF SEX.

If a diagram of descents is made, for example, of Ippai and Kapota, and carried to the fourth generation, giving to each intermediate pair two children, a male and a female, the following results will appear. The children of Ippai and Kapota are Murri and Mata. As brothers and sisters the latter cannot marry. At the second degree, the children of Murri, married to Buta, are Ippai and Ippata, and of Mata married to Kumbo, are Kubbi and Kapota. Of these, Ippai marries his cousin Kapota, and Kubbi marries his cousin Ippata. It will be noticed that the eight classes are reproduced from two in the second and third generations, with the exception of Kumbo and Buta. At the next or third degree, there are two Murris, two Matas, two Kumbos, and two Butas; of whom the Murris marry the Butas, their second cousins, and the Kubbis the Matas, their second cousins. At the fourth generation there are four each of Ippais Kapotas Kubbis and Ippatas, who are third cousins. Of these, the Ippais marry the Kapotas, and the Kubbis the Ippatas; and thus it runs from generation to generation. A similar chart of the remaining marriageable classes will produce like results. These details are tedious, but they make the fact apparent that in this condition of ancient society they not only intermarry constantly, but are compelled to do so through this organization upon sex. Cohabitation would not follow this invariable course because an entire male and female class were married in a group; but its occurrence must have been constant under the system. One of the primary objects secured by the gens, when fully matured, was thus defeated: namely, the segregation of a moiety of the descendants of a supposed common ancestor under a prohibition of intermarriage, followed by a right of marrying into any other gens.