Primitive Love and Love-Stories Part 19

"has. .h.i.therto been such as might cause a pang to any generous European heart.... At the present moment the greatest d.u.c.h.ess or marchioness in the land is still her husband's drudge. She fetches and carries for him, bows down humbly in the hall when my lord sallies forth on his walks abroad, waits upon him at meals, may be divorced at his good pleasure."

This testimony regarding a nation which in some things--especially aesthetic culture and general courteousness--surpa.s.ses Europe and America, is of special value, as it shows that love, based on sympathy with women's joys and sorrows, and adoration of their peculiar qualities, is everywhere the last flower of civilization, and not, as the sentimentalists claim, the first. If even the advanced j.a.panese are unable to feel romantic love--for you cannot adore what you egotistically look down on--it is absurd to look for it among barbarians and savages, such as the Fuegians, who, in times of necessity, eat their old women, or the Australians, among whom not many women are allowed to die a natural death, "they being generally despatched ere they become old and emaciated, that so much good food may not be lost."[27]

There are some apparent exceptions to the universal contempt for females even among cannibals. Thus it is known that the Peruvian Casibos never eat women. It is natural to jump to the conclusion that this is due to respect for the female s.e.x. It is, however, as Tschudi shows, a.s.signable to exactly the opposite feeling:

"All the South American Indians, who still remain under the influence of sorcery and empiricism, consider women in the light of impure and evil beings, and calculated to injure them. Among a few of the less rude nations this aversion is apparent in domestic life, in a certain unconquerable contempt of females. With the anthropophagi the feeling extends, fortunately, to their flesh, which is held to be poisonous."

The Caribs had a different reason for making it unlawful to eat women.

"Those who were captured," says P. Martyr, "were kept for breeding, as we keep fowl, etc," Sir Samuel Baker relates (_A.N._, 240), that among the Latookas it was considered a disgrace to kill a woman--not, however, because of any respect felt for the s.e.x, but because of the scarcity and money value of women.

HOMAGES TO PRIESTESSES

Equally deceptive are all other apparent exceptions to the customary contempt for women. While the women of Fiji, Tonga, and other islands of the Pacific were excluded from all religious wors.h.i.+p, and Papuan females were not even allowed to approach a temple, it is not uncommon among the inferior races for women to be priestesses. Bosnian relates (363) that on the African Slave Coast the women who served as priestesses enjoyed absolute sway over their husbands, who were in the habit of serving them on their knees. This, however, was contrary to the general rule, wherefore it is obvious that the homage was not to the woman as such, but to the priestess. The feeling inspired in such cases is, moreover, fear rather than respect; the priestess among savages is a sorceress, usually an old woman whose charms have faded, and who has no other way of a.s.serting herself than by a.s.suming a pretence to supernatural powers and making herself feared as a sorceress. Hysterical persons are believed by savages to be possessed of spirits, and as women are specially liable to hysteria and to hallucinations, it was natural that they should be held eligible for priestly duties. Consequently, if there was any respect involved here at all, it was for an infirmity, not for a virtue--a result of superst.i.tion, not of appreciation or admiration of special feminine qualities.[28]

KINs.h.i.+P THROUGH FEMALES ONLY

Dire confusion regarding woman's status has been created in many minds by three distinct ethnologic phenomena, which are, moreover, often confounded: (1) kins.h.i.+p and heredity through females; (2) matriarchy, or woman's rule in the family (domestic); (3) gynaicocracy, or woman's rule in the tribe (political).

(1) It is a remarkable fact that among many tribes, especially in Australia, America, and Africa, children are named after their mother, while rank and property, too, are often inherited in the female line of descent. Lafitau observed this custom among American Indians more than a century ago, and in 1861 a Swiss jurist, Bachofen, published a book in which he tried to prove, with reference to this "kins.h.i.+p through mothers only," that it indicated that there was a time when women everywhere ruled over men. A study of ethnologic data shows, however, that this inference is absolutely unwarranted by the facts.

In Australia, for instance, where children are most commonly named after their mother's clan, there is no trace of woman's rule over man, either in the present or the past. The man treats the woman as a master treats his slaves, and is complete master of her children.

Cunow, an authority on Australian relations.h.i.+ps, remarks (136):

"Nothing could be more perverse than to infer from the custom of reasoning kins.h.i.+p through females, that woman rules there, and that a father is not master of his children. On the contrary, the father regards himself everywhere, even in tribes with a female line of descent, as the real procreator. He is considered to be the one who plants the germ and the woman as merely the soil in which it grows. And as the wife belongs to him, so does the child that comes from her womb. Therefore he claims also those children of his wife concerning whom he knows or a.s.sumes that he did not beget them; for they grew on his soil."

Similarly with the American Indians. Grosse has devoted several pages (73-80) to show that with the tribes among which kins.h.i.+p through females prevails woman's position is not in the least better than with the others. Everywhere woman is bought, obliged to submit to polygamy, compelled to do the hardest and least honorable work, and often treated worse than a dog. The same is true of the African tribes among whom kins.h.i.+p in the female line prevails.

If, therefore, kins.h.i.+p through mothers does not argue female supremacy, how did that kins.h.i.+p arise? Le Jeune offered a plausible explanation as long ago as 1632. In the _Jesuit Relations_ (VI., 255), after describing the immorality of the Indians, he goes on to say:

"As these people are well aware of this corruption, they prefer to take the children of their sisters as heirs, rather than their own, or than those of their brothers, calling in question the fidelity of their wives, and being unable to doubt that these nephews come from their own blood. Also among the Hurons--who are more licentious than our Montagnais, because they are better fed--it is not the child of a captain but his sister's son, who succeeds the father."

The same explanation has been advanced by other writers and by the natives of other countries where kins.h.i.+p through females prevails;[29]

and it doubtless holds true in many cases.

In others the custom of naming children after their mothers is probably simply a result of the fact that a child is always more closely a.s.sociated with the mother than with the father. She brings it into the world, suckles it, and watches over it; in the primitive times, even if promiscuity was not prevalent, marriages were of short duration and divorces frequent, wherefore the male parentage would be so constantly in doubt that the only feasible thing was to name the children after their mothers. For our purposes, fortunately, this knotty problem of the origin of kins.h.i.+p through females, which has given sociologists so much trouble,[30] does not need to be solved. We are concerned solely with the question, "Does kins.h.i.+p in the female line indicate the supremacy of women, or their respectful treatment?"

and that question, as we have seen, must be answered with a most emphatic No. There is not a single fact to bear out the theory that man's rule was ever preceded by a period when woman ruled. The lower we descend, the more absolute and cruelly selfish do we find man's rule over woman. The stronger s.e.x everywhere reduces the weaker to practical slavery and holds it in contempt. Primitive woman has not yet developed these qualities in which her peculiar strength lies, and if she had, the men would be too coa.r.s.e to appreciate them.

WOMAN'S DOMESTIC RULE

(2) As we ascend in the scale we find a few cases where women rule or at least share the rule with the men; but these occur not among savages but with the lower and higher barbarians, and at the same time they are, as Grosse remarks (161), "among the scarcest curiosities of ethnology." The Garos of a.s.sam have women at the head of their clans.

Dyak women are consulted in political matters and have equal rights with the men. Maca.s.sar women in Celebes also are consulted as regards public affairs, and frequently ascend the throne. A few similar cases have been noted in Africa, where, _e.g._, the princesses of the Ashantees domineer over their husbands; but these apply only to the ruling cla.s.s, and do not concern the s.e.x as a whole. Some strange tales of masculine submission in Nicaragua are told by Herrera. But the best-known instance is that of the Iroquois and Hurons. Their women, as Lafitau relates (I., 71), owned the land, and the crops, they decided upon peace or war, took charge of slaves, and made marriages. The Huron Wyandots had a political council consisting of four women. The Iroquois Seneca women could chase lazy husbands from the premises, and could even depose a chief. Yet these cases are not conclusive as to the real status of the women in the tribe. The facts cited are, as John Fiske remarks (_Disc. Amer_., I., 68), "not incompatible with the subjection of women to extreme drudgery and ill-treatment." Charlevoix, one of the eye-witnesses to these exceptional privileges granted to some Indian women, declares expressly that their domination was illusory; that they were, at home, the slaves of their husbands; that the men despised them thoroughly, and that the epithet "woman" was an insult.[31] And Morgan, who made such a thorough study of the Iroquois, declares (322) that "the Indian regarded woman as the inferior, the dependent, and the servant of man, and, from nature and habit, she actually considered herself to be so."

The two honorable employments among Indians were war and hunting, and these were reserved for the men. Other employments were considered degrading and were therefore gallantly reserved for the women.

WOMAN'S POLITICAL RULE

Comanche Indians, who treated their squaws with especial contempt, nevertheless would not hesitate on occasion to submit to the rule of a female chief (Bancroft, I., 509); and the same is true of other tribes in America, Africa, etc. (Grosse, 163). In this respect, barbarians do not differ from civilized races; queens.h.i.+p is a question of blood or family and tells us nothing whatever about the status of women in general. As regards the "equal rights" of the Dyak women just referred to, if they really have them, it is not as women, but as men, that is, in so far as they have become like men. This we see from what Schwaner says (I., 161) of the tribes in the Southeast:

"The women are allowed great privileges and liberties.

Not infrequently they rule at home and over whole tribes with manly power, incite to war, and often personally lead the men to battle."

Honors paid to such viragoes are honors to masculinity, not to femininity.

GREEK ESTIMATE OF WOMEN

Here again the transition from the barbarian to the Greek is easy and natural. The ancient Greek looked down on women as women. "One man,"

exclaims Iphigenia in Euripides, "is worth more than ten thousand women." There were, of course, certain virtues that were esteemed in women, but these, as Becker has said, differed but little from those required of an obedient slave. It is only in so far as women displayed masculine qualities that they were held worthy of higher honor. The heroines of Plutarch's essay on "The Virtues of Women" are women who are praised for patriotic, soldier-like qualities, and actions. Plato believed that men who were bad in this life would, on their next birth, be women. The elevation of women, he held, could be best accomplished by bringing them up to be like men. But this matter will be discussed more fully in the chapter on Greece, as will that of the _adulation_ which was paid to wanton women by Greek and Roman poets, and which has been often mistaken for _adoration_. George Eliot speaks of "that adoration which a young man gives to a woman whom he feels to be greater and better than himself." No Greek ever felt a woman to be "greater and better than himself," wherefore true adoration--the deification of persons--was out of the question. But there was no reason why a Greek or Roman should not have indulged in servile flattery and hypocritical praise for the selfish purpose of securing the carnal favors of a mercenarily coy courtesan. He was capable of adulation but not of adoration, for one cannot adore a slave, a drudge or a wanton. The author of the _Lover's Lexicon_ claims, indeed, that "love can and does exist without respect," but that is false.

Infatuation of the senses may exist without respect, but refined, sentimental love is blighted by the discovery of impurity or vulgarity. Adoration is essential to true love, and adoration includes respect.

MAN-WORs.h.i.+P AND CHRISTIANITY

If we must, therefore, conclude that man in primitive and ancient times was unable to feel that love of which adoration is an essential ingredient, how is it with women? From the earliest times, have they not been taught, with club and otherwise, to look up to man as a superior being, and did not this enable them to adore him with true love? No, for primitive women, though they might fear or admire man for his superior power, were too coa.r.s.e, obscene, ignorant, and degraded--being as a rule even lower than the men--to be able to share even a single ingredient of the refined love that we experience. At the same time it may be said (though it sounds sarcastic) that woman had a natural advantage over man in being gradually trained to an att.i.tude of devotion. Just as the care of her infants taught her sympathy, so the daily inculcated duty of sacrificing herself for her lord and master fostered the germs of adoration. Consequently we find at more advanced stages of civilization, like those represented by India, Greece, and j.a.pan, that whenever we come across a story whose spirit approaches the modern idea of love, the embodiment of that love is nearly always a woman. Woman had been taught to wors.h.i.+p man while he still wallowed in the mire of masculine selfishness and despised her as an inferior. And to the present day, though it is not considered decorous for young women to reveal their feelings till after marriage or engagement, they adore their chosen ones:

For love's insinuating fire they fan With sweet ideas of a G.o.d like man.

In this respect, as in so many others, woman has led civilization.

Man, too, gradually learned to doff his selfishness, and to respect and adore women, but it took many centuries to accomplish the change, which was due largely to the influence of Christ's teachings. As long as the aggressive masculine virtues alone were respected, feminine gentleness and pity could not but be despised as virtues of a lower grade, if virtues at all. But as war became less and less the sole or chief occupation of the best men, the feminine virtues, and those who exercised them, claimed and received a larger share of respect.

Christianity emphasized and honored the feminine virtues of patience, meekness, humility, compa.s.sion, gentleness, and thus helped to place women on a level with man, and in the n.o.blest of moral qualities even above him. Mariolatry, too, exerted a great influence. The wors.h.i.+p of one immaculate woman gradually taught men to respect and adore other women, and as a matter of course, it was the lover who found it easiest to get down on his knees before the girl he wors.h.i.+pped.

X. UNSELFISH GALLANTRY.

One day while lunching at an African foudak, half way between Tangier and Tetuan, I was led to moralize on the conjugal superiority of Mohammedan roosters to Mohammedan men. Noticing a fine large c.o.c.k in the yard, I threw him a handful of bread-crumbs. He was all alone at the moment and might have easily gobbled them all up. Instead of doing such a selfish thing, he loudly summoned his harem with that peculiar clucking sound which is as unmistakable to fowls as is the word dinner or the boom of a gong to us. In a few seconds the hens had gathered and disposed of the bread, leaving not a crumb to their gallant lord and master. I need not add that the Sultan of a human harem in Morocco would have behaved very differently under a.n.a.logous circ.u.mstances.

THE GALLANT ROOSTER

The dictionary makers derive the word gallant from all sorts of roots in divers languages, meaning gay, brave, festive, proud, lascivious, and so on. Why not derive if from the Latin _gallus_, rooster? A rooster combines in himself all the different meanings of the word gallant. He is showy in appearance, brave, daring, attentive to females, and, above all, chivalrous, that is, inclined to show disinterested courtesy to the weaker s.e.x, as we have just seen. In this last respect, it is true, the rooster stands not alone. It is a trait of male animals in general to treat their females unselfishly in regard to feeding and otherwise.

UNGALLANT LOWER RACES OF MEN

If we now turn to human beings, we have to ascend many strata of civilization before we come across anything resembling the unselfish gallantry of the rooster. The Australian savage, when he has speared a kangaroo, makes his wife cook it, then selects the juiciest cuts for himself and the other men, leaving the bones to the women and dogs.

Ascending to the much higher Polynesians and American Indians we still find that the women have to content themselves with what the men leave. A Hawaiian even considers it a disgrace to eat at the same place as his wife, or with the same utensils.

What Kowney says (173) of the Nagas of India--"she does everything the husband will not, and he considers it effeminate to do anything but fight, hunt, and fish"--is true of the lower races in general. An African Kaffir, says Wood (73), would consider it beneath his dignity to as much as lift a basket of rice on the head of even his favorite wife; he sits calmly on the ground and allows some woman to help his busy wife. "One of my friends," he continues,

"when rather new to Kaffirland, happened to look into a hut and there saw a stalwart Kaffir sitting and smoking his pipe, while the women were hard at work in the sun, building huts, carrying timber, and performing all kinds of severe labor. Struck with a natural indignation at such behavior, he told the smoker to get up and work like a man. This idea was too much even for the native politeness of the Kaffir, who burst into a laugh at so absurd a notion. 'Women work,' said he, 'men sit in the house and smoke.'"

MacDonald relates (in _Africana_, I., 35) that "a woman always kneels when she has occasion to talk to a man." Even queens must in some cases go on their knees before their husbands. (Ratzel, I., 254.) Caille gives similar testimony regarding the Waissulo, and Mungo Park (347) describes the return of one of his companions to the capital of Dentila, after an absence of three years:

"As soon as he had seated himself upon a mat, by the threshold of his door, a young woman (his intended bride) brought a little water in a calabash, and kneeling down before him, desired him to wash his hands; when he had done this, the girl, with a tear of joy sparkling in her eyes, drank the water; this being considered as the greatest proof she could possibly give him of her fidelity and attachment."