Under these conditions the rightness or wrongness of the sexual conduct of the wife turned upon the attitude of the husband toward the act. Hence a very general practice that the husbands prostituted their wives for hire, but punished unapproved intercourse:
The chastity of the women does not appear to be held in much estimation. The husband will, for a trifling present, lend his wife to a stranger, and the loan may be protracted by increasing the value of the present. Yet, strange as it may seem, notwithstanding this facility, any connection of this kind not authorized by the husband is considered highly offensive and quite as disgraceful to his character as the same licentiousness in civilized societies.[210]
When woman lost the temporary prestige which she had acquired in the maternal system through her greater tendency to associated life, and particularly when her person came more absolutely into the control of man through the system of marriage by purchase, she also accepted and reflected naïvely the moral standards which were developed for the most part through male activities. Any system of checks and approvals in the group, indeed, which was of advantage to the men would be of advantage to the women also, since these checks and approvals were safeguards of the group as a whole, and not of the men only. The person and presence of woman in society have stimulated and modified male behavior and male moral standards, and she has been a faithful follower, even a stickler for the prevalent moral standards (the very tenacity of her adhesion is often a sign that she is an imitator); but up to date the nature of her activities—the nature, in short, of the strains she has been put to—has not enabled her to set up independently standards of behavior either like or unlike those developed through the peculiar male activities.
There is, indeed, a point of difference in the application of standards of morality to men and to women. Morality as applied to man has a larger element of the contractual, representing the adjustment of his activities to those of society at large, or more particularly to the activities of the male members of society; while the morality which we think of in connection with woman shows less of the contractual and more of the personal, representing her adjustment to men, more particularly the adjustment of her person to men.
THE PSYCHOLOGY OF EXOGAMY
Perhaps the most puzzling questions which meet the student of early society are connected with marriage and kinship; and among these questions the practice of exogamy has provoked a very large number of ingenious theories. These are, however, I believe, all unsatisfactory, either because they are too narrow to cover the facts completely, or because they assume in the situation conditions which do not exist.[211] But quite aside from the facts and the interpretation of the facts, all theories in the field have failed to reckon sufficiently with the natural disposition and habits of man in early society, particularly with his attitude toward sexual matters; and it seems entirely feasible to get some light on the question why man went outside his immediate family and clan for women through an examination of the nature of his sexual consciousness, and of the operation of this in connection with the laws of habit and attention.
First of all, it is evident to one who looks carefully into the question of early sex-habits that the lower races are intensely interested in sexual life. A large part of their thought, and even of their inventive ingenuity, is spent in this direction. The pleasures of life are few and gross, but are pursued with vigor; and, mutatis mutandis, love bears about the same relation to the activities of the Australian aborigine as it bore to those of Sir Lancelot and the knights of olden time.
A failure to perceive this is the great defect in Westermarck's great work, where it is assumed that, if animals were monogamous, primitive man must have been much the more so. The fact is that in respect to memory, imagination, clothing, mode of association, and social restraint man differed radically from the animals, and precisely through these added qualities he took not only an instinctive, but an artificial and reasoned, interest in sexual practices; and this resulted in a state of consciousness which made sexual life uninterruptedly interesting, in contrast with a pairing season among animals, and also in a constant tendency toward promiscuity, whether this state was ever actually reached or not. The widespread and various unnatural sex practices, the use of aphrodisiacs, the practice of drawing attention to the girl at puberty, phallic worship, erotic dances, and periodic orgies, of which the Orient furnishes so many examples, are all found also among the natural races.[212]
Again, the eagerness of men to obtain girl wives, and even a claim on infants, thus assuring virginity and marriage at the moment of sexual maturity;[213] the habit of keeping girls in solitary confinement from a tender age until the consummation of marriage;[214] and the African custom of infibulation,[215] are classes of facts indicating that the sexual element occupied a large place in the consciousness of the natural races.