Part 4 (2/2)
”In the House of Commons papers for 1844 will be found some 350 printed pages of reports, memoranda, and letters, gathered by the standing committee appointed in regard to the treatment of aboriginals in the Australian colonies. All these have the same unlovely tale to tell of an absolute incapacity to form even a rudimentary notion of chast.i.ty. One worthy missionary, who had been for some years settled among tribes of New South Wales, _as yet brought in contact with no other white men_, writes with horror of what he had observed.
The conduct of the females, even young children, is most painful; they are cradled in prost.i.tution and fostered in licentiousness. Brough Smith (II., 240) quotes several authorities who record that in Western Australia the women in early youth were almost prost.i.tutes. 'For about six months after their initiation into manhood the youths were allowed an unbounded licence, and there was no possible blame attached to the young unmarried girl who entertained them'” (179).
In Lewis and Clark's account of their expedition across the American Continent they came to the conclusion that there was an utter absence of regard for chast.i.ty ”among all Indians,” and they relate the following as a sample (439):
”Among all the tribes, a man will lend his wife or daughter for a fish-hook or a strand of beads. To decline an offer of this sort is indeed to disparage the charms of the lady, and therefore gives such offence, that, although we had occasionally to treat the Indians with rigor, nothing seemed to irritate both s.e.xes more than our refusal to accept the favors of the females. On one occasion we were amused by a Clatsop, who, having been cured of some disorder by our medical skill, brought his sister as a reward for our kindness.
The young lady was quite anxious to join in this expression of her brother's grat.i.tude, and mortified we did not avail ourselves of it.”
De Varigny, who lived forty years in the Hawaiian Islands, says (159) that
”the chief difficulty of the missionaries in the Sandwich Islands was teaching the women chast.i.ty; they knew neither the word nor the thing. Adultery, incest, fornication, were the common order of things, accepted by public opinion, and even consecrated by religion.”
The same is true of other Polynesians, the Tahitians, for instance, of whom Captain Cook wrote that they are
”people who have not even the idea of decency, and who gratify every appet.i.te and pa.s.sion before witnesses, with no more sense of impropriety than we feel when we satisfy our hunger at a social board with our friends.”
Among the highest of all these island peoples, the Tongans, the only restriction to incontinence was that the lover must not be changed too often.
What Dalton says of the Chilikata Mishmis, one of the wild tribes of India, applies to many of the lower races in all parts of the world:
”Marriage ceremony there is, I believe, none; it is simply an affair of purchase, and the women thus obtained, if they can be called wives, are not much bound by the tie. The husbands do not expect them to be chaste; they take no cognizance of their temporary liaisons so long as they are not deprived of their services. If a man is dispossessed of one of his wives, he has a private injury to avenge, and takes the earliest opportunity of retaliating, but he cannot see that a woman is a bit the worse for a little incontinency.”
In many cases not only was there complete indifference to chast.i.ty, but virginity in a bride was actually looked on with disfavor. The Finnish Votyaks considered it honorable in a girl to be a mother before she was a wife. The Central American Chibchas were like the Philippine Bisayos, of whom a sixteenth century writer, quoted by Jagor, said that a man is unhappy to find his bride above suspicion, ”because, not having been desired by anyone, she must have some bad quality which will prevent him from being happy with her.”
The wide prevalence in all parts of the world of the custom of lending or exchanging wives, or offering wife or daughter to a guest,[11] also bears witness to the utter indifference to chast.i.ty, conjugal and maiden; as does the custom known as the _jus primae noctis._ Dr. Karl Schmidt has tried very hard to prove that such a ”right” to the bride never existed. But no one can read his treatises without noting that his argument rests on a mere quibble, the word _jus_. There may have been no codified _law_ or ”right” allowing kings, bishops, chiefs, landlords, medicine men, and priests to claim brides first, but that the _privilege_ existed in various countries and was extensively made use of, there can be no doubt. Westermarck (73-80), Letourneau (56-62), Ploss (I., 400-405), and others have collected abundant proofs. Here I have room for only a few instances, showing that those whom we would consider the _victims_ of such a horrible custom, not only submitted to it with resignation, but actually looked on it as an _honor_ and a highly coveted privilege.
”The aboriginal inhabitants of Teneriffe are represented as having married no woman who had not previously spent a night with the chief, which was considered a great honor.”
”Navarette tells us that, on the coast of Malabar, the bridegroom brought the bride to the King, who kept her eight days in the palace; and the man took it 'as a great honor and favor that the King should make use of her.'”
”Egede informs us that the women of Greenland thought themselves fortunate if an Angekokk, or prophet, honored them with his caresses; and some husbands even paid him, because they believed that the child of such a holy man could not but be happier and better than others.” (Westermarck, 77, 80.)
”In c.u.mana the priests, who were regarded as holy, slept only with unmarried women, 'porque tenian por honorosa costumbre que ellos las quita.s.sen la virginidad.'” (Bastian, _K.A.A._, II., 228.)
From this lowest depth of depravity it would be interesting, if s.p.a.ce and the architectural plan of this volume permitted, to trace the growth of the sentiment which demands chast.i.ty; noting, in the first place, how married women were compelled, by the jealous fury of their masters, to practise continence; how, very much later, virginity began to be valued, not, indeed, at first, as a virtue having a value and charm of its own, but as a means of enhancing the market value of brides. Indifference to masculine chast.i.ty continued much longer still. The ancient civilized nations had advanced far enough to value purity in wives and maidens, but it hardly occurred to them that it was man's duty to cultivate the same virtue. Even so austere and eminent a moral philosopher as Cicero declared that one would have to be very severe indeed to ask young men to refrain from illicit relations. The mediaeval church fathers endeavored for centuries to enforce the doctrine that men should be as pure as women, with what success, every one knows. A more powerful agency in effecting a reform was the loathsome disease which in the fifteenth century began to sweep away millions of licentious men, and led to the survival of the fittest from the moral point of view. The masculine standard is still low, but immense progress has been made during the last hundred years.
The number of prost.i.tutes in Europe is still estimated at seven hundred thousand, yet that makes only seven to every thousand females, and though there are many other unchaste women, it is safe to say that in England and America, at any rate, more than nine hundred out of every thousand females are chaste, whereas among savages, as a rule, nearly all females are prost.i.tutes (in the moral sense of the word), before they marry. In view of this astounding progress there is no reason to despair regarding man's future. It would be a great triumph of civilization if the average man could be made as pure as the average woman. At the same time, since the consequences of sin are infinitely more serious in women, it is eminently proper that they should be in the van of moral progress.
Chast.i.ty, modesty, polygamy, murder, religion, and nature have now furnished us an abundance of ill.u.s.trations showing the changeableness and former non-existence of sentiments which in us are so strong that we are inclined to fancy they must have been the same always and everywhere. Before proceeding to prove that romantic love is another sentiment of which the same may be said, let us pause a moment to discuss a sentiment which presents one of the most difficult problems in the psychology of love, the Horror of Incest.
HORROR OF INCEST
A young man does not fall in love with his sister though she be the most attractive girl he knows. Nor does her father fall in love with her, nor the mother with the son, or the son with the mother. Not only is there no s.e.xual love between them, but the very idea of marriage fills their mind with unutterable horror, and in the occasional cases where such a marriage is made through ignorance of the relations.h.i.+p, both parties usually commit suicide, though they are guiltless of deliberate crime. Here we have the most striking and absolute proof that circ.u.mstances, habits, ideas, laws, customs, can and do utterly annihilate s.e.xual love in millions of individuals. Why then should it be so unlikely that the laws and customs of the ancient Greeks, for instance, with their ideas about women and marriage, should have prevented the growth of sentimental love? Note the modesty of my claim. While it is certain that both the sensual and the sentimental sides of s.e.xual love are stifled by the horror of incest, all that I claim in regard to ancient and primitive races is that the sentimental side of love was smothered by unfavorable circ.u.mstances and hindered in growth by various obstacles which will be described later on in this volume. Surely this is not such a reckless theory as it seemed to some of my critics.
Like the other sentiments discussed in this chapter, the horror of incest has been found to be absent among races in various stages of development. Incestuous unions occurred among Chippewas and other American Indians. Of the Peruvian Indians, Garcila.s.so de la Vega says that some cohabited with their sisters, daughters, or mothers; similar facts are recorded of some Brazilians, Polynesians, Africans, and wild tribes of India. ”Among the Annamese, according to a missionary who has lived among them for forty years, no girl who is twelve years old and has a brother is a virgin” (Westermarck, 292). Gypsies allow a brother to marry a sister, while among the Veddahs of Ceylon the marriage of a man with his younger sister is considered _the_ proper marriage. In the Indian Archipelago and elsewhere there are tribes who permit marriage between parents and their children. The legends of India and Hindoo theology abound in allusions to incestuous unions, and a nation's mythology reflects its own customs. According to Strabo the ancient Irish married their mothers and sisters. Among the love-stories of the ancient Greeks, as we shall see later on, there are a surprising number the subject of which is incest, indicating that that crime was of not infrequent occurrence. But it is especially by royal personages that incest has been practised. In ancient Persia, Parthia, Egypt, and other countries the kings married their own sisters, as did the Incas of Peru, for political reasons, other women being regarded as too low in rank to become queens; and the same phenomenon occurs in Hawaii, Siam, Burma, Ceylon, Madagascar, etc. In some cases incestuous unions for kings and priests are even prescribed by religion. At the licentious festivals common among tribes in America, Africa, India, and elsewhere, incest was one of the many forms of b.e.s.t.i.a.lity indulged in; this gives it a wide prevalence.
Much ingenuity has been expended in attempts to account for the origin of the horror of incest. The main reason why it has so far remained more or less of a mystery, is that each writer advanced a single cause, which he pressed into service to explain all the facts, the result being confusion and contradiction. In my opinion different agencies must be a.s.sumed in different cases. When we find among Australians, American Indians (and even the Chinese), customs, enforced by the strongest feelings, forbidding a man to marry a woman belonging to the same clan or having the same surname, though not at all related, while allowing a marriage with a sister or other near blood relative, we are obviously not dealing with a question of incest at all, but with some of the foolish taboos prevalent among these races, the origin of which they themselves have forgotten. Mr. Andrew Lang probably hit the nail on the head when he said (258) in regard to the rule which compels savages to marry only outside of the tribe, that these prohibitions ”must have arisen in a stage of culture when ideas of kindred were confused, included kins.h.i.+p with animals and plants, and were to us almost, if not quite, unintelligible.” To speak of instinct and natural selection teaching the Veddahs to abhor marriage with an elder sister while making union with a younger sister _the_ proper marriage (Westermarck, 292) is surely to a.s.sume that instinct and natural selection act in an asinine way, which they never do--except in a.s.ses.
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