Among the Arawaks of Surinam, for some time after the birth of his child the father must fell no tree, fire no gun, hunt no large game; he may stay near home, shoot little birds with a bow and arrow, and angle for little fish; but his time hanging heavy on his hands, the most comfortable thing he can do is to lounge in his hammock.[103]
Mr. Tylor quotes also from the Jesuit missionary, Dobrizhoffer, who gives the following account of the Abipones:
No sooner do you hear that the wife has borne a child, than you will see the Abipone husband lying in bed, huddled up with mats and skins, lest some ruder breath of air should touch him, fasting, kept in private, and for a number of days abstaining religiously from certain viands; you would swear it was he who had had the child.
The custom of putting the father to bed when a child is born is called la couvade, and traces of it are yet to be found in France. It is also practised among the Basques, and according to C. Staniland Wake, was anciently observed in Corsica, among the Iberians of Spain, and in the country south of the Black Sea. It is still practised in Southern India, in Yunnan, in Borneo, in Kamchatka, and in Greenland. It is said also to be in use among the various tribes in South America.[104] The persistency of this practice shows the importance formerly attached to the maternal functions, and, as has been suggested, was doubtless inaugurated at a time when descent was being changed from the female to the male line.
It was perhaps in the latter part of the Middle Status of barbarism that descent and the rights of succession began to be traced through males. When, through causes which will be noticed later in this work, property began to accumulate in the hands of men, children became the recognized heirs of their fathers and the foundation for the present form of the family was laid. However, long after descent began to be reckoned through males, absolute paternity was not necessary to fatherhood. During the earlier ages of male supremacy, fatherhood, like brotherhood, was a loose term and signified simply the head of a house, or the “lord” or owner of the mother. It mattered little whether a man had previously lent his wife to a friend, or whether he had shared her favours with several brothers, all the children “born on his bed” belonged to him and were of his family.
Later in these pages will be observed the fact that the change in reckoning descent, which occurred at a comparatively late period in the history of the human race, is directly connected with the means of subsistence. So long as land was held in common by the members of the gens, and so long as women were able to manage the means of support, their independence was secure, and they were able to exercise absolute control over their own persons, their homes, and their offspring. Under these conditions men were obliged to please the women if they would win their favours.
From facts which have been demonstrated by various writers on the subject of the early conditions of the human race, it is more than probable that women were the original tillers of the soil, and that, during the first period of barbarism, while the hunters and warriors were engaged in war and the chase, occupations best suited to their taste, women first discovered the art of producing farinaceous food through cultivation, and through this discovery a hitherto exclusive diet of fish and game was changed for a subsistence in part vegetable.
It is conjectured also that the first domestication of animals was brought about through a probable “freak of fancy.” That individuals among these animals were first caught by hunters, conveyed by them to their homes, and there tamed through the tenderness and sympathy of women, is considered more than likely. There are, however, so far as I know, no actual facts upon which to base such a conclusion.
The increase of subsistence through horticulture and the domestication of animals marks an important era in the history of mankind. By this means the human race was enabled to spread itself over distant areas, and through the improved condition of nutrition alone, by which the physical conditions were improved and the mental energies strengthened, the arts of life were multiplied and the course of human activities directed into higher and more important channels. Indeed, through the numerous benefits derived from the one source of increased and improved subsistence, the entire mode of life was changed or materially modified.
The religious idea, which subsequently comprehended a complicated system of mythology based on phallic worship, at this early age, consisted simply of a recognition of the bounties of earth. The principal office connected with the religious ceremonies of the Iroquois tribe of Indians, at the stage of development in which it was first known to Europeans, seems to have been “Keeper of the Faith,” a position occupied alike by both sexes. The Keepers of the Faith were chosen by the wise members of the group; they were censors of the people, with power to report the evil deeds of persons to the council. “With no official head, and none of the marks of a priesthood, their functions were equal.”[105] For the most part, their religious services consisted of festivals held at stated seasons to celebrate the return of the bounties of Nature. A notable fact in connection with this subject is, that during the earlier ages of barbarism the religious idea was thoroughly monotheistic, and idolatry was unknown, religious worship, for the most part, consisting of a ceremony of thanksgiving, with invocations to the Great Mother-Nature to continue to them the blessings of life. As altruism waned and egoism advanced, however, supernaturalism, or a belief in unseen forces, became more and more pronounced, until, in the Latter Status of barbarism, when the supremacy of man had become complete, the gens became merely the “centre of religious influence and the source of religious development.”