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| 0249 |
Tibet and Turkestan : vol.1 |
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globes all his own personal rights and properties, he
would be held to a duty which works in favour of all.
It may further be supposed that the impossibility of
maintaining strict observance of the marriage tie,
under these conditions of absence, which must have
been more frequent in the past than now, has led to
the practical course of legalising, and thus control-
ling to good ends, an irregularity which would other-
wise breed destructive jealousies and cloud titles of
descent. The whole thing may be viewed as an
example of family co-operation carried beyond the
limits familiar to us, because the conditions pro-
ducing family co-operation in any degree are like-
wise carried beyond all limits familiar to us.
The very rigour of nature's restraints in Tibet has
required a more flexible marriage scheme. As there
is no such thing as specific morality in the abstract,
so there is, in the discussion of this system, no other
reasonable inquiry than this—Would the substitu-
tion of some other system, as ours for example, be
followed by greater or less product of human happi-
ness—happiness in this world? That deep-searching
question will not be discussed in these pages. It
is sufficient to say that the best observers have re-
ported no special, considerable evil as traceable to
polyandry, and that, in general, social conditions
are, in the long run, adjusted, for the best good, to
the controlling physical conditions — that '' best
good '' never resulting in an extermination, but
only an alleviation of inherent evil in our lives.
We, the strong, should be therefore slow to impose
our methods upon those whose relations to material
nature are widely different from our own.
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