A History of Matrimonial Institutions (Vol. 1-3). George Elliott Howard
a searching examination of the theory of McLennan and the earlier views of Dargun, rejecting their conclusions.
[50] Mutterrecht und Vaterrecht, 108.
[51] Dargun, Mutterrecht und Raubehe, 13. Cf. the Mutterrecht und Vaterrecht, 95, 117 ff., passim.
[52] Dargun, Mutterrecht und Vaterrecht, 41, 42, 4 ff., 28, 29-42, 118, passim.
[53] Dargun, op. cit., 41.
[54] Ibid., 3 ff., 28, 36, 86 ff., 155, passim. As remarked in the text, the whole work is concerned with the thesis in question. The distinction is also made in the Mutterrecht und Raubehe, 18.
[55] See Mutterrecht und Vaterrecht, 86-116, for his criticism of the linguistic argument.
[56] Ibid., 91, 92. Cf. a similar protest against conclusions as to the primitive Aryans derived from Greek and Roman sources, ibid., 116; and Mutterrecht und Raubehe, 14.
[57] Mutterrecht und Vaterrecht, 69, denies that women have ever attained political headship; but (113, 114) declares, though the researches of the philologists make it probable that the Aryans lived under the rule of house-fathers, that neither this fact nor any other circumstance tells against the view that mother-right coexisted from antiquity; while, in a still more remote period, this may have implied matriarchal power in the family; but of such a matriarchate no proofs are presented.
[58] Leist, Graeco-italische Rechtsgeschichte, 64. This work is continued in the Alt-arisches Jus Gentium, the two books really constituting a single treatise. Compare the more conservative view of Jolly, Ueber die rechtliche Stellung der Frau, 4 ff., 20-22, and Hindu Law of Partition, 76 ff., who, however, denies the existence of an authority on the part of the Hindu husband equal to that of the Roman pater.
[59] Bernhöft, "Zur Geschichte des eur. Familienrechts," ZVR., VIII, 12, 15, who also regards the view of Dargun, Mutterrecht und Raubehe, 8, 13, as extreme. Cf. his "Principien des eur. Familienrechts," ZVR., IX, 416, n. 39. Kohler favors the patriarchal system and agnation for the Indic peoples, in ZVR., VII, 201, 210, 216; X, 85. Hearn, Aryan Household, chaps. iii-vi, passim, takes practically the same view as Maine regarding the patriarchal theory, rejecting entirely for the Aryans the matriarchal hypothesis.
[60] The rita-conception is well expressed by Dr. Botsford: "This mankind learned from the revolution of sun and stars, from the succession of the seasons, from the unchanging movements of nature. The conception thus gained was transferred to human modes of activity. The sexes in marriage were subject to the naturalis ratio, as well as the continuance of the race through successive generations. The relation of parents to children with their reciprocal obligations and privileges—the protection and support which the father, as the stronger, offered, the kind care of the mother for her infants, the reverence and affection with which the children requited their services, the love of youth and maiden, leading to marriage—all these rested, in the rita period, on the one foundation of natural law."—Athenian Constitution, 29, 30.
[61] The discussion of the two general phases of rita and dharma, with their transitional stages, constitutes one of the most valuable parts of Leist's contribution to comparative jurisprudence: Alt-arisches Jus Gentium, 3, 111 ff., 132, 133, 174 ff., 606; Graeco-italische Rechtsgeschichte, 175-285. Cf. Botsford, op. cit., 24, 25, 26 ff., for an excellent account; on the Roman stages see Muirhead, Private Law of Rome, 14-23; and for the Greek themis and the themistes of the hero-kings consult Maine, Ancient Law, chap. i.
[62] For a definition of dharma see Bernhöft, "Ueber die Grundlagen der Rechtsentwicklung bei den indogermanischen Völkern," ZVR., II, 266 ff., 261 ff.
[63] Leist, Alt-arisches Jus Gentium, 122 ff., 125-33.
[64] Botsford, Athenian Constitution, 10 ff., 21 ff., 25 ff., divides the rita period into two stages: that of the "primitive Aryan household," and that of the "early Ayran household," and thinks that the latter stage is represented by the house-communities of the southern Slavs; but this may be doubted. Dr. Botsford favors the existence of agnation and the absolute power of the father in the rita period; and believes that the liberal tendencies, presently to be pointed out, are a development of the dharma period, beginning before the separation (24-26). On agnation and the power of the early Aryan house-fathers see Schrader, Sprachvergleichung und Urgeschichte, 386 ff.; Zimmer, Altindisches Leben, 319 ff., 326 ff.; Delbrück, Die indogermanischen Verwandtschaftsnamen, 382, 586-88, 543, 544; Jolly, Ueber die rechtliche Stellung, etc., 4 ff., 20-22; Hindu Law of Partition, 76 ff.
[65] Leist, op. cit., 80.
[66] On ancestor-worship, in connection with the literature already cited, p. 13, note 4, see Leist, Graeco-italische Rechtsgeschichte, 7 ff., 121 ff.; Alt-arisches Jus Gentium, 59-118; Zimmer, Altindisches Leben, 318; Schneider, Die Naturvölker, I, 202 ff., II, 64 f., 75, 76, 108, 126 f., 255 ff., 369; Kohler, "Indisches Ehe- und Familienrecht," ZVR., III, 408 ff.; "Studien über künstliche Verwandtschaft," ibid., V, 423-25; also for the Papuas, ibid., VII, 373. For the influence of ancestor-worship among the Slavs see Kovalevsky, Mod. Customs and Anc. Laws of Russia, 33 ff.; among the American aborigines, Peet, "Ethnographic Religions and Ancestor-Worship," Am. Antiquarian, XV, 230-45, and "Personal Divinities and Culture Heroes," ibid., 348-72.
[67] McLennan, Patriarchal Theory, 10-14, 275 ff., 282, 284, 294, criticises Maine's theory of adoption. Kohler's investigations show that adoption, artificial brotherhood, milk-kinship, and like institutions have widely prevailed and rendered important service. Adoption, he holds, may arise in different motives; sometimes being due to sexual communism, when it is a means of assigning the children to particular fathers; but very generally arising in the desire for descendants to perpetuate the family-worship: "Studien über die künstliche Verwandtschaft," ZVR., V, 415-40; see also for much important matter his various other writings in ZVR., III, 408-24, 393 ff. (India); VI, 190 (Chins), 345 (Indian Archipelago), 377-79 (China), 403 (Korea); VII, 218 ff. (Punjab); VIII, 100 (Rajputs), 109-12 (Dekkan), 243, 244 (Arabia). See also Post, Familienrecht, 25-42, for an interesting account; also Mayne, Hindu Law and Usage, 60 ff., 77, 99-207; Leist, Alt-arisches Jus Gentium, 103 ff., 115, 606; Tornauw, "Das Erbrecht nach den Verordnungen des Islams," ZVR., V, 151; Friedrichs, "Familienstufen und Eheformen," ibid., X, 237-45; Starcke, Primitive Family, 146, 233; Huc, Chinese Empire, II, 226.
[68] Leist, op. cit., 103, 115, 504 ff. On the position of the house-mother cf. Hearn, Aryan Household, 86-91.