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96 by the aborigines of La Plata; On the authority of Dr. McKenna, formerly Consul at Melbourne for the Argentine Confederation. It is, however, well known that this is a custom of the Araucanians. "I have noticed, en passant, several of the peculiar customs of the Aborigines; and there are others I might advert to, had I time. But one custom springing from their family relations is so singular, and apparently unique, that I must notice it. A traveller who has described the Aborigines of Australia, speaks in approving terms of the extremely modest demeanour of the sexes towards each other. He describes the women as taking a circuit to avoid passing where some men were sitting, and carefully screening their faces that they might not be seen. Had he been familiar with their customs, he would have found that this had another source than modest feeling. It was the Knalloin—a custom I have never heard or read of as existing among other people. It is this:—As soon as a female child is promised in marriage to any man, from that hour he must never look upon his expected wife's mother, or hear her name, and the same prohibition was extended to the mother. She was never to look upon or hear the voice of the man to whom her daughter was to be given. I have never been able to trace the origin of this custom; but the ridiculous reason assigned for this strange institution was, that if they saw or heard each other, they would become prematurely old and die."—Edward Stone Parker. "I may as well here also mention a curious custom they have relative to their domestic affairs—if such a term can be applied to such a people. In many instances, a girl, almost as soon as she is born, is given to a man. After this promise, the mother of the child never again voluntarily speaks to the intended husband before he takes her to himself, nor to any of his brothers, if he have any; on the contrary, she shuns them in the most careful manner. If the future son-in-law, or either of his brothers, should visit the tribe, she is always previously informed of his coming, so that she may have time to get out of the way; and if by chance she meets them, she covers her head over with her skin cloak. If any present is sent to her, such as opossum or kangaroo, and such-like food, the receivers rub their faces and hands over with charcoal before it is taken and tasted. When, again, a present of a skin cloak is made by the intended son-in-law, the mother gives it to her husband to wear for some time before it is favored with her acceptance. This practice is adhered to on both sides, for the son-in-law may see his proposed father, but will not on any account see the mother; their notions on these matters being, that when their children are married, the parents become much older; and if the girl's mother happens to see the proposed husband, it will cause her hair to turn grey immediately."—Life and Adventures of William Buckley, p. 89. but it is known in all parts of the globe where the races are in an uncivilized state. It is practised in many parts of Polynesia, if not in all parts; and it is a recognised custom amongst some tribes in Africa. A Kaffir must not look at his mother-in-law. If they meet, they avoid each other. The man will leave the common path and take to the bush, holding up all he has in his hands to hide his face. The woman cowers low, and puts her hands over her eyes. AudAnd [sic] with them, as with our Aboriginals, the name of the son-in-law must never be mentioned to the mother-in-law.

It is certain that this avoidance of each other has not originated in, or been continued by, any whim or caprice. That peoples differing much from each other and widely separated should have the same custom, suggests a common origin. We have to seek for the reason rather in the conditions under which they live; and with polygamy and strict rules as regards the classes into which men and women may marry, it seems, when we carefully consider the matter, that it is a rule which would necessarily have to be made for common protection, and for the proper maintenance of more important laws. It is easy to conceive that not the violation of this rule, but the consequences which would result from the habitual violation of it, might make the oral traditions and the doctrines and discipline of the sages of the tribe less than waste breath.