CHAPTER I.
THE BIOLOGICAL ORIGIN OF MARRIAGE.
I. The True Place of Man in the Animal Kingdom.—Man is a mammiferous, bimanous vertebrate—Biology the starting-point of sociology—The origin of love.
II. Reproduction.—Nutrition and reproduction—Scissiparity—Budding—Ovulation—Conjugation—Impregnation—Reproduction in the invertebrates—The entity called Nature—Organic specialisation and reproduction—A dithyramb by Haeckel.
III. Rut and Love.—Rut renders sociable—Rut is a short puberty—Its organic adornment—The frenzy of rut—Physiological reason of rut in mammals—Love and rut—Schopenhauer and the designs of Nature.
IV. Love of Animals.—Love and death—The law of coquetry—The law of battle—Jealousy and æsthetic considerations—Love amongst birds—Effects of sexual selection—The loves of the skylark—The males of the blue heron and their combats—Battles of male geese and male gallinaceæ—Courteous duels between males—Æsthetic seduction among certain birds—Æsthetic constructions—Musical seduction—Predominance of the female among certain birds—Greater sensuality of the male—Effect of sexual exaltation—A Cartesian paradox—Individual choice amongst animals—Individual fancies of females—General propositions.
I. The True Place of Man.
We have too long been accustomed to study human society as if man were a being apart in the universe. In comparing human bipeds with animals it has seemed as if we were disparaging these so-called demi-gods. It is to this blind prejudice that we must attribute the tardy rise of anthropological sociology. A deeper knowledge of biological science and of inferior races has at last cured us of this childish vanity. We have decided to assign to man his true place in the organic world of our little globe. Granted that the human biped is incontestably the most intelligent of terrestrial animals, yet, by his histological texture, by his organs, and by the functions of these organs, he is evidently only an animal, and easily classed in the series: he is a bimanous, mammiferous vertebrate. Not that by his most glorious representatives, by those whom we call men of genius, man does not rise prodigiously above his distant relations of the mammal class; but, on the other hand, by imperfectly developed specimens he descends far below many species of animals; for if the idiot is only an exception, the man of genius is still more so. In fact, the lowest human races, with whose anatomy, psychology, and sociology we are to-day familiar, can only inspire us with feelings of modesty. They furnish studies in ethnography which have struck a mortal blow at the dreams of “the kingdom of man.”
When once it is established that man is a mammal like any other, and only distinguished from the animals of his class by a greater cerebral development, all study of human sociology must logically be preceded by a corresponding study of animal sociology. Moreover, as sociology finally depends on biology, it will be necessary to seek in physiological conditions themselves the origin of great sociological manifestations. The first necessity of societies is that they should endure, and they can only do so on the condition of providing satisfaction for primordial needs, which are the condition of life itself, and which imperatively dominate and regulate great social institutions. Lastly, if man is a sociable animal, he is not the only one; many other species have grouped themselves in societies, where, however rudimentary they may be, we find in embryonic sketch the principal traits of human agglomerations. There are even species—as, for example, bees, ants, and termites—that have created true republics, of complicated structure, in which the social problem has been solved in an entirely original manner. We may take from them more than one good example, and more than one valuable hint.
My present task is to write the history of marriage and of the family. The institution of marriage has had no other object than the regulation of sexual unions. These have for their aim the satisfaction of one of the most imperious biological needs—the sexual appetite; but this appetite is only a conscious impulse, a “snare,” as Montaigne calls it, which impels both man and animal to provide, as far as concerns them, for the preservation of their species—to “pay the ancestral debt,” according to the Brahmanical formula. Before studying the sexual relations, and their more or less regulated form in human societies, it will not be out of place to say a few words on reproduction in general, to sketch briefly its physiology in so far as this is fundamental, and to show how tyrannical are the instincts whose formation has been determined by physiological causes, and which render the fiercest animals mild and tractable. This is what I shall attempt to do in the following chapter.