He does not practise that reticence alike toward all.  A great number of examples seems to establish the fact that the Indian has developed a system of casuistry, based upon a remarkably thorough knowledge of human nature.  Certain matters are kept concealed from some people, whereas they are freely discussed with others, and vice versa.  The Indian hardly ever keeps a secret to himself alone; it is nearly always shared by others whom the matter directly concerns.  It may be said of the red man that he keeps secrets in the same manner that he lives,—­namely, in groups or clusters.  The reason is that with him individualism, or the mental and moral independence of the individual, has not attained the high degree of development which prevails among white races.

When Europeans began to colonize America in the fifteenth and sixteenth centuries, the social organization of its inhabitants presented a picture such as had disappeared long before on the continent of Europe.  Everywhere there prevailed linguistic segregation,—­divisions into autonomous groups called tribes or stocks, and within each of these, equally autonomous clusters, whose mutual alliance for purposes of sustenance and defence constituted the basis of tribal society.  The latter clusters were the clans, and they originated during the beginnings of the human family.  Every clan formed a group of supposed blood-relatives, looking back to a mythical or traditional common ancestor.  Descent from the mother being always plain, the clan claimed descent in the female line even if every recollection of the female ancestor were lost, and theoretically all the members of one clan were so many brothers and sisters.  This organization still exists in the majority of tribes; the members of one clan cannot intermarry, and, if all the women of a clan die, that clan dies out also, since there is nobody left to perpetuate it.  The tribe is in reality but a league; the clan is the unit.  At the time we speak of, the affairs of each tribe were administered by an assembly of delegates from all its clans who at the same time arbitrated inevitable disputes between the several blood-relations.

Each clan managed its own affairs, of which no one outside of its members needed to know anything.  Since the husbands always belonged to a different consanguine group from their wives, and the children followed their mother’s line of descent, the family was permanently divided.  There was really no family in our sense of the word.  The Indian has an individual name only.  He is, in addition, distinguished by the name of his clan, which in turn has its proper cognomen.  The affairs of the father’s clan did not concern his wife or his children, whereas a neighbour might be his confidant on such matters.  The mother, son, and daughter spoke among themselves of matters of which the father was not entitled to know, and about which he scarcely ever felt enough curiosity to inquire.  Consequently there grew a habit of not caring about other people’s affairs unless they affected one’s own, and of confiding secrets to those only whom they could concern, and who were entitled to know them.  In the course of time the habit became a rule of education.  Reticence, secrecy, discretion, are therefore no virtues with the Indian; they are simply the result of training.