A History of Matrimonial Institutions (Vol. 1-3). George Elliott Howard
of Sociology, 110 ff.; and the literature cited below on the Australian class-systems, and on the works of Morgan and Spencer.
[129] Westermarck, op. cit., 52.
[130] For this class of evidence, see Giraud-Teulon, Les origines du mariage, 1 ff.: Post, Familienrecht, 57, 58; Anfänge, 17 ff.; Lubbock, Origin of Civilization, 69 ff., 104 ff.; Bernhöft, "Zur Geschichte des eur. Familienrechts," ZVR., VIII, 161 ff.; McLennan, Studies, I, 83 ff.; Morgan, Ancient Society, 500 ff., passim; Lippert, Geschichte der Familie, 168-80; Ploss, Das Weib, I, 331, 360 ff., 370 ff., 383 ff.; Kulischer, "Die geschlechtliche Zuchtwahl," ZFE., VIII, 140, 141; Friedrichs, "Ursprung des Matriarchats," ZVR., VIII, 370 ff.; Mucke, Horde und Familie, 65, 138 ff., who deny that these customs are evidences of promiscuity; as also does Schmidt, Jus primae noctis, 36 ff.; Kohler, "Ueber das Negerrecht, namentlich in Kamerun," ZVR., XI, 419, 422; "Studien über Frauengemeinschaft," ibid., V, 334 ff.; Zur Urgeschichte der Ehe, 14, 64 ff., 146; and elsewhere in his various monographs; Hellwald, Die mensch. Familie, 187, 326-29; Kovalevsky, Mod. Customs and Anc. Laws of Russia, 6 ff.; Schneider, Die Naturvölker, I, 267 ff.; II, 413 ff., who, rejecting the doctrines of evolution and survival, holds to the biblical legend of the "fall of man."
[131] The result of the recent researches of Spencer, Starcke, Westermarck, Letourneau, and others will be discussed in the next chapter.
[132] Read especially the section of Bernhöft, "Zur Geschichte des eur. Familienrechts," 161-221, on "Askese und Hetärismus," who is criticised by Mucke, Horde und Familie, 122; Guyot, Prostitution, 12 ff.; Mantegazza, Geschlechtsverhältnisse des Menschen, 366 ff.; and the detailed and learned monograph of Rosenbaum, Geschichte der Lustseuche im Alterthume (Halle, 1893). An examination of the whole subject is given by Westermarck, Human Marriage, chap. iv.
[133] In this connection are adduced the cases in which courtesans have been held in high esteem, sometimes in higher regard than married women, as in Athens and India: Giraud-Teulon, Les origines du mariage, 43-45; Lubbock, Origin of Civilization, 132, 133, 537, 538; Post, Geschlechtsgenoss., 31; Schroeder, Das Recht in der geschlechtlichen Ordnung, 244 ff.; Bernhöft, "Zur Gesch. des eur. Familienrechts," ZVR., VIII, 172-74; Kohler, "Ueber das Negerrecht," ibid., XI, 419; Westermarck, op. cit., 61 ff., 80, 81, who denies the inference of promiscuity from this custom and mentions many low tribes among whom chastity is observed. Cf. Friedrichs, in ZVR., VIII, 374 ff.; Schneider, Die Naturvölker, II, 473, 474, who ascribes the custom to religious impulse—the consecration of virgins to the cult of Aphrodite.
The custom, found among Egyptians, Tibetans, Wotjäken, American Indians, and other peoples, permitting girls freely to prostitute themselves before marriage is similarly put in evidence: Herodotus, II, 121, 124, 125, 126; IV, 176; V, 6; Post, Grundlagen, 187; Geschlechtsgenoss., 29-31; Familienrecht, 346; Buch, Die Wotjäken, 45 ff.; Kohler, in ZVR., V, 335 (Wotjäken); Bernhöft, op. cit., 165, 166; Giraud-Teulon, op. cit., 52, 53; Unger, Die Ehe, 12, 13; Hellwald, Die mensch. Familie, 220 ff., 343; Waitz, Anthropologie, II, 112, 113 (Africa); Ratzel, Hist. of Mankind, II, 128 (Brazil and ancient Peru); Pratz, Hist. de la Louisiane, II, 386 (Natches Indians); Stevenson, in XI. Rep. of Bureau of Eth., 19, 20 (the Sia); Turner, ibid. XI, 189 (the Innuit).
[134] On the so-called "Probeehen" or "Probenächte," see Buch, Die Wotjäken, 50, 51, 53, 57; Kohler, in ZVR., V, 346, 351, 338, 339; Post, Anfänge, 21; Düringsfeld, Hochzeitsbuch, 9; Schmidt, Jus primae noctis, 40; Weinhold, Deutsche Frauen, I, 261 ff.; Friedberg, Eheschliessung, 84; and especially Fischer, Ueber die Probenächte der teutschen Bauernmädchen, who gives a detailed historical investigation from the early Middle Ages onward, with interesting examples. Cf. Kovalevsky, Mod. Customs and Anc. Laws of Russia, 12, 13 (the Kirchgang or Dorfgehen of Switzerland, Baden, and Würtemberg).
Among the Todas, after a marriage is arranged, the bride has a proof-time of a night and a day. On the "expiry of this brief honeymoon," the damsel is required to make up her mind "either to accept or reject her suitor."—Marshall, A Phrenologist amongst the Todas, 212.
[135] Strabo, II, 515; Lubbock, op. cit., 131; Giraud-Teulon, op. cit., 3; Post, Geschlechtsgenoss., 29, 43 ff; Anfänge, 21; especially Hellwald's chapter entitled "Zeitehen und wilde Ehen," Die mensch. Familie, 438 ff.; and Kulischer, "Communale Zeitehen," Archiv für Anthropologie, XI, 228 ff.; Waitz, Anthropologie, III, 105 (proof and temporary marriages among American Indians); II, 114 (same in Africa); Klemm, Kulturgeschichte, II, 78 (N. A. Indians); Turner, in XI. Rep. of Bureau of Eth., 189 (Innuit); McGee, The Seri Indians, in XVII. Rep. of Bureau of Eth., Part I, 280.
[136] Plutarch, Lycurgus, c. 15 (Sparta); Friedrichs, "Ursprung des Matriarchats," ZVR., VIII, 372, 373; Post, Anfänge, 25; Geschlechtsg., 34 ff.; Nadaillac, L'évolution du mariage, 17 ff.; Lubbock, Origin of Civilization, 131, 132, who mentions the well-known case of Cato's lending his wife Marcia to his friend Hortensius; Buch, Die Wotjäken, 48; Kohler, in ZVR., III, 398, note (India), 399 (Germans); V, 336 (Wotjäken), 342 (Alaska), 353 (Creeks); VII, 326 (Australia); VIII, 84 (Birma); XI, 422 (Kamerun); Jolly, in ZVR., IV, 331, 332 (Hindus); Smith, Kinship and Marriage, 116; Waitz, Anthropologie, II, 114 (Africa); Nelson, "The Eskimo about Bering Strait," in XVIII. Rep. of Bureau of Eth., Part I, 292; McGee, in XV. Rep. of Bureau of Eth., 178 (Sioux); Westermarck, op. cit., 74 n. 1, mentions, with the sources of information, many tribes among whom wife-lending prevails.
"Exchange of wives" is common among the Eskimo. "For instance, one man of our acquaintance planned to go to the rivers deer hunting in the summer of 1882, and borrowed his cousin's wife for the expedition, as she was a good shot and a good hand at deer hunting, while his own wife went with his cousin on the trading expedition to the eastward. On their return the wives went back to their respective husbands." Sometimes in such cases the women are better pleased with their new mates and remain with them. "According to Gilder (Schwatka's Search, 197) it is a usual thing among friends in that region to exchange wives for a week or two almost every two months." Egede (Greenland, 139) says such temporary exchanges take place at festivals. So also at Repulse Bay, at certain times there is said to be a "general exchange of wives throughout the village, each woman passing from man to man till she has been through the hands of all, and finally returned to her husband."—Murdoch, "Point Barrow Expedition," IX. Rep. of Bureau of Eth., 413. Cf. Turner, "Ethnology of Ungava Dist.," ibid., 189. The loaning of wife or daughter to a guest, or the prostitution of the wife for hire, appears among some South American tribes: Martius, Ethnographie, I, 118; idem, Rechtszustande, 65.
[137] Lubbock, Origin of Civilization, 130-32, 536 ff.; Giraud-Teulon, Les origines du mariage, 5 ff., who says: "Le mariage (en prenant ce mot dans son sense étroit) apparaît chez les races inférieures comme une infraction aux droits de la communauté, et partant, comme la violation d'une loi naturelle: de là, à le considérer comme la violation d'une loi religieuse, il n'y avait qu'un pas." See the criticism by McLennan, Studies, I, 335 ff., who rejects the theory of expiation for violation of communal right; because usually the woman does not belong to the husband's tribe, and because often the privileges are exercised by friends of both bridegroom and bride. Cf. Fison and Howitt, Kamilaroi and Kurnai, 149-56; Wake, Marriage and Kinship, 17, 34, 65, 245 ff.; Lippert, Geschichte der Familie, 169; Kohler, in ZVR., VII, 327 (Australia); Mucke, Horde und Familie, 138-40, who rejects the theory; and Kovalevsky, Mod. Customs and Anc. Laws of Russia, 10, 11, who refers to the promiscuous intercourse practiced at various festivals, resembling the assemblies on the Roumanian Gainaberg which Kohler has discussed in ZVR., VI, 398 ff. These may be compared with the license practiced at certain