Traces of mother-descent are common everywhere in the American continent; and in some districts mother-rule is still in force. Morgan, who was commissioned by the American Government to report on the customs of the aboriginal inhabitants, gives a description of the system as it existed among the Iroquois—
"Each household was made up on the principle of kin. The married women, usually sisters, own or collateral, were of the same gens or clan, the symbol or totem of which was often painted upon the house, while their husbands and the wives of their sons belonged to several other gentes. The children were of the gens of their mother. As a rule the sons brought home their wives, and in some cases the husbands of the daughters were admitted to the maternal household. Thus each household was composed of persons of different gentes, but the predominating number in each household would be of the same gens, namely that of the mother."[119]
There are many interesting customs belonging to the Iroquois; I can notice a few only. The gens was ruled by chiefs of two grades, distinguished by Morgan as sachem and common chiefs. The sachem was the official head of the gens. The actual occupant of the office was elected by the adult members of the gens, male and female, the own brother or son of a sister being most likely to be preferred.[120] The wife never left the parental home, because she was considered the mistress, or, at least, the heiress; her husband lived with her. In the house all the duties and the honour as the head of the household fell on her. She was required in case of need to look after her parents. The Iroquois recognised no right in the father to the custody of his children; such power was in the hands of the maternal uncle.[121] Marriages were negotiated by the uncles or the mothers; sometimes the father was consulted, but this was little more than a compliment, as his approbation or opposition was usually disregarded.[122] The suitor was required to make presents to the bride's family. It was the custom for him to seek private interviews at night with his betrothed. In some instances, it was enough if he went and sat by her side in her cabin; if she permitted this, and remained where she was, it was taken for consent, and the act would suffice for marriage. If a husband and wife could not agree, they parted, or two pairs would exchange husbands and wives. An early French missionary remonstrated with a couple on such a transaction, and was told: "My wife and I could not agree. My neighbour was in the same case. So we exchanged wives, and all four are content. What can be more reasonable than to render one another mutually happy, when it costs so little and does nobody any harm?"[123] It would seem that these primitive people have solved some difficulties better than we ourselves have!
Among the Senecas,[124] an Iroquoian tribe with a less organised social life, the authority remained in the hands of the women. These people led a communal life, dwelling in long houses, which accommodated as many as twenty families, each in its own apartments.[125]
"As to their family system, it is probable that some one clan predominated (in the houses), the women taking in husbands, however, from the other clans, and sometimes for novelty, some of their sons bringing in their young wives until they felt brave enough to leave their mothers. Usually the female portion ruled the house, and were doubtless clannish enough about it. The stores were in common, but woe to the luckless husband or lover who was too shiftless to do his share of the providing. No matter how many children or whatever goods he might have in the house, he might at any time be ordered to pack up his blanket and budge, and after such orders it would not be healthful for him to attempt to disobey; the house would be too hot for him, and, unless saved by the intercession of some aunt or grandmother, he must retreat to his own clan, or, as was often done, go and start a new matrimonial alliance in some other. The women were the great power among the clans as everywhere else. They did not hesitate, when occasion required, to 'knock off the horns,' as it was technically called, from the head of a chief and send him back to the ranks of the warrior. The original nomination of the chiefs also always rested with them."
This last detail is very interesting; we find the woman's authority extending even over warfare, the special province of men.
The Wyandots, another Iroquoian tribe, camp in the form of a horse-shoe, every clan together in regular order. Marriage between members of the same clan is forbidden; the children belong to the clan of the mother. The husbands retain all their rights and privileges in their own gentes, though they live in the gentes of their wives. After marriage the pair live for a time, at least, with the wife's mother, but afterwards they set up housekeeping for themselves.[126]
We may note here the creeping in of changes which led to father-right. This is illustrated further by the Musquakies, also belonging to the Algonquian stock. Though still organised in clans, descent is no longer reckoned through the mother. The bridegroom, however, serves his wife's mother, and he lives with her people. This does not make him of her clan; she belongs to his, till his death or divorce separates her from him. As for the children, the minors at the termination of the marriage belong to the mother's clan, but those who have had the puberty feast are counted to the father's clan.[127]
The male authority is chiefly felt in periods of war. This may be illustrated by the Wyandots, who have an elaborate system of government. In each gens there is a small council composed of four women, called yu-waí-yu-wá-na; chosen by the women heads of the household. These women councillors select a chief of the gens from its male members, that is from their brothers and sons. He is the head of the gentile council. The council of the tribe is composed of the aggregated gentile councils, and is thus composed of four-fifths of women and one-fifth of men. The sachem of tribes, or tribal-chief is chosen by chiefs of the gentes. All civil government of the gens and of the tribe is carried on by these councils, and as the women so largely outnumber the men, who are also—with the exception of the tribal chief chosen by them—it is surely fair to assume that the social government of the gens and tribe is largely directed by them. In military affairs, however, the men have sole authority; there is a military council of all the able-bodied men of the tribe, with a military chief chosen by the council.[128] This seems a very wise adjustment of civic duties; the constructive civil work directed by the women; the destructive work of war in the hands of men.
Some interesting marriage customs of the Seri, on the south-west coast, now reduced to a single tribe, are described by McGee.[129] The matriarchal system exists here in its early form, it is, therefore, an instructive example by which to estimate the position held by the women—