LITMIR.BIZ

      FOOTNOTES:

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      [1] The Mahābhārata. The Great God thus addresses Shakti, when he asks her to describe the duties of women. I quote from a pamphlet by Dr. Ananda Coomaraswamy: Sati: A Vindication of the Hindu Woman.

[2] McGee: “The Beginning of Marriage,” American Anthropologist, Vol. IV, p. 378.

[3] Westermarck, “The Position of Women in Early Civilisations,” Sociological Papers, 1904.

[4] For instance, Maine (Early Law and Custom), in speaking of tribes who still trace their descent from a single ancestress, says, “The outlines” (i.e. of the maternal family) “may still be marked out, if it be worth any one’s while to trace it.”

[5] This book was mentioned to me in a letter from Mr. H. G. Wells.

CHAPTER II

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AN EXPOSITION OF BACHOFEN’S THEORY OF THE MATRIARCHATE

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Fifty-three years ago in his great work, Das Mutterrecht,[6] the Swiss writer, Bachofen, drew the attention of the world to the fact that a system of kinship through mothers only prevailed among many primitive peoples, while survivals of the custom could be widely, if but faintly, traced among civilised races. Drawing his evidence from the actual statements of old writers, but more from legends and the mythologies of antiquity, he came to the conclusion that a system of descent through women had, in all cases, preceded the rise of kinship through males. Almost at the same time Dr. J. F. McLennan,[7] ignorant of the work of Bachofen, came to the same opinion. This led to a reconsideration of the patriarchal theory; and for a time it was widely held that in the early stages of society a matriarchate prevailed, in which women held the supreme power. Further support came from Morgan, with his knowledge of the maternal family among American aborigines, and he was followed by Professor Tylor, McGee, and many other investigators.

      Obviously this gynæcocratic view, which placed woman in a new relation to man, was unlikely to be permanently accepted. Thus a reaction to the earlier theory of the patriarchal family has set in, especially in recent years. Many writers, while acknowledging the existence of mother descent, deny that such a system carries with it, except in a few exceptional cases, mother-rights of special advantage to women; even when these seem to be present they believe such rights to be more apparent than real.

      In bringing forward any theory of mother-right, it thus becomes necessary to show the causes that have led to this reversal in opinion. To do this, the first step will be to examine, with considerable detail, the evidence for the matriarchal theory as it is given by its two great supporters. Now, an interesting point arises, if we compare the view of Bachofen with that held by McLennan. No two ways could well be further apart than those by which these two men arrived at the same conclusion. Both accept an early period of promiscuous sexual relationships. But Bachofen found the explanation of mother-descent in the supremacy of women, and believed a matriarchate to have been established by them in a moral revolt against such hetaïrism. Mr. McLennan, on the other hand, regarded the custom as due to uncertainty of paternity—the children were called after the mother because the father was unknown.

      Let us concentrate our attention on the Das Mutterrecht of Bachofen, whose work as the great champion of matriarchy claims our most careful consideration. And it is necessary to say at once that there can be no doubt his view of women’s supremacy is greatly exaggerated. Such a rule of women, at the very early stage of society when mother-kin is supposed to have arisen, is not proved, and does not seem probable. Even if it existed, it could not have originated in the way and for the reasons that are credited by the Swiss writer. I wish to emphasise this point. Much of the discredit that has fallen on the matriarchate has arisen, I am certain, through the impossibility of accepting Bachofen’s mythical account of its origin. This great supporter of women was a dreamer, rather than a calm and impartial investigator. Founding his main theory on assumptions, he asks us to accept these as historical facts. Much of his work and his belief in women must be regarded as the rhapsodies of a poet. And yet, it is the poet who finds the truth. The poetic spirit is, in one sense, the most practical of all. Bachofen saw the fact of mother-power, though not why it was the fact, and he enfolded his arguments in a garment of pure fiction.

To disengage from his learned book, Das Mutterrecht,[8] his theory of the origin of the Matriarchate is no easy task. There is, for one thing, such bewildering contradiction and confusion in the material used. Then the interpretation of the mythical tales, so freely intermingled everywhere, is often strained—prompted by a poetic imagination which snatches at every kind of allegory. Often the views expressed are inconsistent with each other, the arguments and proofs are disconnected, while many of the details are hopelessly obscure and confused. Yet it seems to me possible to recognise the idea which brings into unity the mass of his work—the spirit, as it were, that breathes into it its life. It may be found in the clear appreciation of the superstitious and mystical element in primitive man, and their close interweaving with the sexual life. As I understand Herr Bachofen, the sex-act was the means which first opened up ways to great heights, but also to great depths.

      Bachofen strongly insists on the religious element in all early human thought. He believes that the development of the primitive community only advanced by means of religious ideas.

“Religion,” he says, “is the only efficient lever of all civilisation. Each elevation and depression of human life has its origin in a movement which begins in this supreme department.”[9]

      The authority for this belief is sought in religious myths.

“Mythical tradition appears to be the faithful interpretation of the progress of the law of life, at a time when the foundations of the historical development of the ancient world were laid; it reveals the original mode of thought, and we may accept this direct revelation as true from our complete confidence in this source of history.”[10]

This mystical religious element, which is the essential part of Das Mutterrecht, is closely connected by Bachofen with the power of women. As it is his belief that, even at this early period, the religious impulse was more developed among women than men, he bases on this unproved hypothesis his theory of women’s supremacy. “Wherever gynæcocracy meets us,” he says, “the mystery of religion is bound up with it, and lends to motherhood an incorporation in some divinity.”[11]

      Doubtless

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