[30] Darwin, Descent of Man. Wallace, The Malay Archipelago, and Brehm, Thierleben.
[31] Social Origins and Primal Law, pp. 4, 21. Westermarck, pp. 13, 42. Primal Law, pp. 209-212.
[32] Social Origins and Primal Law, p. 230. Mr. Atkinson writes this to show that there can be no connection between these groups of young males and the polyandrous marriages of Mr. McLennan’s theory. The first italics in the passage are his own; the second are mine. Why I wish to emphasise this point will soon be seen. I have already mentioned how I was recommended to read Social Origins to convince me of my mistake in accepting the mother-age. It has done just the opposite, and has given me the clue to many difficulties that I was before unable to clear up. This is why I am following this book rather than other authorities in my examination of the patriarchal theory. I take this opportunity of recording my debt to the authors, and of expressing my thanks to Mr. Wells, who recommended me to read the book.
CHAPTER IV
DEVELOPMENT IN THE PATRIARCHAL FAMILY
AND THE RISE OF MOTHER-POWER
The essential question, now, is how these small hostile groups were brought by association to expand into larger groups. In what way was the sexual monopoly of the male ruler first curbed, and afterwards broken down, for only by this being done could peace be gained? However advantageous the habits of the patriarch may have been for himself, they were directly opposed to progress. Jealousy depends on the failure to recognise the rights of others. This sexual egoism, by which one man through his strength and seniority held marital rights over all the females of his group, had to be struck at its roots. In other words, the solitary despot had to learn to tolerate the association of other adult males.
How was this happy change to be brought about? Social qualities are surely developed in the character by union with one’s fellow beings. From what has been stated, it seems certain that it was in the interests of the women to consolidate the family, and by means of association to establish their own power. Jealousy is an absolutely non-social quality. Regarding its influence, it is certainly absurd to believe any voluntary association to have been possible among the males of the hostile patriarchal groups; to credit this is to give the lie to the entire theory. We are driven, therefore, to seek for the beginnings of social conduct among the women. I have suggested the conditions forcing them into combination with one another against the tyranny of the patriarch. I have now to show how these causes, continually acting, brought the women step by step into a position of authority and power. There is, however, no suggestion of a spiritual revolt on the part of women. I do not wish to set up any claim for, because I do not believe in, the superiority of one sex over the other sex. Character is determined by the conditions of living. If, as I conceive, progress came through savage women, rather than through savage men, it was because the conditions were really more favourable to them, and drove them on in the right path. However strange it may appear, their sexual subjection to the fierce jealousy of the patriarch acted as a means to an end in advancing peace.
The strongest force of union between the women would grow out of the consciousness of an ever-threatening and common danger. Not only had the young to be fed and cared for during infancy and childhood, but, as they grew in years, they had to be guarded from the father, whose relation to his offspring was that of an enemy. It has been seen how the sons were banished at puberty from the family group to maintain the patriarch’s marital rights. Doubtless the strength of maternal love gained in intensity through the many failures in conflicts, that must have taken place with the tyrant fathers. Would not this community of suffering tend to force the women to unite with one another, at each renewed banishment of their sons? May they not, after the banishment, have assisted their sons in the capture of their wives? I think it must be allowed that this is possible. And there is another point to notice. The exiled sons and their captured wives would each have a mother in the groups they had left. May it not be conceived that, as time brought progress in intelligence, some friendly communication might have been established between group and group, in defiance of the jealous guardianship of the patriarchs? Thus, through the danger, ever to be feared in every family, there might open up a way by sympathy to a possible future union.
It is part of my supposition that every movement towards friendship must have arisen among the women. This is no fanciful idea of my own. Mr. Atkinson, one of the strongest supporters of the patriarchal theory, agrees with this view, though he does not seem to see its origin, and does not follow up its deep suggestion. By him the movement in advance is narrowed to a single issue of peace between the father and his sons, but this great step is credited to the influence of the mothers. I must quote the passages that refer to this—[33]