The Aymaras, who have no word for marriage, and who are such a simple folk that, in their opinion, any crime can be committed with impunity on Good Friday, since God is dead on that day, contract without scruple free unions merely for the duration of the evening of a feast. The contract is made in mimic language, and in settling it the man and woman exchange head-gear only.[100]
Similar manners prevail among the Esquimaux, the Kaffirs, and the Dyaks of Borneo. In Japan the parents willingly hire out their daughters, either to private individuals or to houses of prostitution, for a period of several years, and the girls are in no way dishonoured thereby. In Abyssinia, says Bruce, outside of the conjugal bond, which is easily tied or untied, the women dispose of their person as they please.
In primitive Rome, as with us, the young girl without dowry, the indotata, was held in moderate esteem; and therefore many young girls procured themselves a dowry by trafficking their persons. An old Latin proverb has handed down the souvenir of this ancient fashion of procuring a dowry: Tusco more, tute tibi dotem quæris corpore.[101]
Now, in all these customs, at once so simple and so gross, it is impossible to see the traces of an enforced hetaïrism, derived from an antique period of promiscuity, which was also equally obligatory. They are simply traits of animal laxity. Men were still almost devoid of moral training, and the care for decency and modesty was of the slightest.
If in a primitive country a certain amount of restraint is imposed on a woman who is married, or rather owned by a man, it is solely because she is considered as property, held by the same title as a field or a domestic animal. For her to dispose of her person without authorisation is often a capital crime; but the husband, on the contrary, has in many countries the undisputed right to lend, let out, or barter his wife or wives: jus utendi et abutendi. I will mention a few of these marital customs.
In America, from the land of the Esquimaux to Patagonia, the loan of the wife is not only lawful, but praiseworthy. Egidius says of the Esquimaux, “that those who lend their wives to their friends without the least hesitation are reputed in the tribe as having the best and noblest character.”[102] The English traveller, Captain Ross, relates that one of the Esquimaux prowling around his ship was accompanied by the wives and children of one of his intimate friends, to whom he had, in the preceding autumn, confided, on his side, his own two wives. The exchange was to terminate at a fixed time, and the Esquimaux of whom Captain Ross speaks was very indignant with his friend because the latter, having forgotten himself while chasing the deer in distant regions, was not exact in keeping the engagement.[103]
On this point the Redskins are not more delicate than the Esquimaux. Thus the Natchez make no difficulty of lending their wives to their friends.[104] In New Mexico the Yuma husbands willingly hire out their wives and their slaves, without making any difference. And, besides, with them, as in many other countries, to furnish a guest with a temporary wife is simply one of the duties of hospitality.[105] The chiefs of the Noutka Columbians barter their wives among each other as a sign of friendship.[106] Nothing would be easier than to enumerate a great number of facts of the same kind observed in Australia, Africa, Polynesia, Mongolia, and almost everywhere. But it is more remarkable to meet with the same custom in a Mussulman country. Nevertheless, Burckhardt relates that the Merekedeh, a branch of the great tribe of Asyr, understood hospitality in this primitive manner. To every stranger received under their tents or in their houses, they offered a woman of the family, and most often a wife of the host himself. The young girls alone were exempt from this strange service. It was considered the duty of the traveller to conform with a good grace to the custom, otherwise he was hooted and chased from the village or camp by the women and children. This extreme manner of understanding hospitality was very ancient and deeply rooted, and it was not without difficulty that the conquering Wahabites brought the Asyrs to renounce it.[107] But these customs were not specially confined to the Asyrs; they were in force throughout prehistoric Arabia. An old Arab writer, Ibn al Moghawir, mentions them. “Sometimes,” he says, “the wife was actually placed at the disposition of the guest; at other times, the offer was only symbolic. The guests were invited to press the wife in their arms, and to give her kisses, but the poignard would have revenged any further liberties.”[108] It is not very long since the same practice prevailed in Kordofan and Djebel-Taggale.[109] Certain traits of morals related by the Greco-Latin writers show that in Rome, and Greece also, if it was not the husband’s duty to lend his wife to his friends, he had at least the right to do so. At Sparta, Lycurgus authorised husbands to be thus liberal with their wives whenever they judged their friends worthy of this honour. And, further, the public opinion of Sparta strongly approved the conduct of an aged husband who took care to procure for his wife a young, handsome, and virtuous substitute.[110]
The same customs prevailed at Athens, where Socrates, it is said, lent his wife Xantippe to his friend Alcibiades; and at Rome,[111] where the austere Cato the elder gave up his wife Marcia to his friend Hortensius, and afterwards took her back, much enriched, it is true, at the death of this friend.
All these facts relate, therefore, to a very widely-spread and almost universal custom, which is in perfect accord with the extremely low position that has been granted to women in the greater number of savage and barbarous societies. The married woman, being exactly assimilated to a slave or a thing possessed, might thenceforth be treated as such; and the right of property, soon becoming sacred, easily stood before any scruples of decency which were still rare and weak.
After the preceding investigation, there appears to be no difficulty in refuting the sociological theory, far too prevalent, according to which the entire human race has passed through a primitive period of promiscuity followed by hetaïrism. Our first ancestors, the precursors of man, were surely very analogous to the other primates. We may, therefore, conclude that, like them, they generally lived in polygamous families. When these almost human little groups were associated in hordes or tribes, it is quite possible that great laxity of morals may have prevailed amongst them, but not a legal or obligatory promiscuity. In a society sufficiently numerous and savage it is no easy task for a man to guard his feminine property, for the women are not by any means averse to adventures. Their modesty is still very slight, and before belonging specially to one man they have generally been given or sold to many others. At that period of the social evolution public opinion saw no harm in all this. And, besides, the husband or the proprietor of the woman considered her absolutely as his thing, and did not scruple to lend her to his friends, to barter her, or to hire her out.