may be, collectively, we are infinitely superior in love-affairs, as
in everything else, to those primitive peoples; and thus we are
encouraged to hope for further progress in the future in the direction
of purity and altruism.

Although I have been obliged under the circumstances to indulge in a
considerable amount of controversy, I have taken great pains to state
the views of my opponents fairly, and to be strictly impartial in
presenting facts with accuracy. Nothing could be more foolish than the
ostrich policy, so often indulged in, of hiding facts in the hope that
opponents will not see them. Had I found any data inconsistent with my
theory I should have modified it in accordance with them. I have also
been very careful in regard to my authorities. The chief cause of the
great confusion reigning in anthropological literature is that, as a
rule, evidence is piled up with a pitchfork. Anyone who has been
anywhere and expressed a globe-trotter's opinion is cited as a
witness, with deplorable results. I have not only taken most of my
multitudinous facts from the original sources, but I have critically
examined the witnesses to see what right they have to parade as
experts; as in the cases, for instance, of Catlin, Schoolcraft,
Chapman, and Stephens, who are responsible for many "false facts" that
have misled philosophers.

In writing a book like this the author's function is comparable to
that of an architect who gets his materials from various parts of the
world and fashions them into a building of more or less artistic
merit. The anthropologist has to gather his facts from a greater
variety of sources than any other writer, and from the very nature of
his subject he is obliged to quote incessantly. The following pages
embody the results of more than twelve years' research in the