CHAPTER XXIII

INDUSTRIAL CONDITIONS IN AMERICA—PROTECTION FOR

ANIMALS—FOUNDING OF THE SOCIETY FOR THE PREVENTION OF

CRUELTY TO CHILDREN—SPREAD OF THE MOVEMENT THROUGHOUT THE

WORLD—ORIGIN IN NEW YORK CITY.

Following the Civil War, there began in the United States a

humanitarian movement, an aftermath well becoming a unique and

heartrending struggle. In that period, humane endeavour, like so many

creepers, overran ordinary activities, and philanthropic movements

unprecedented sprang up over the country.

Labour conditions until this period were about the same in the United

States as they were in England. The Puritan idea had been that sin was

in idleness, even for small children; “Colonial records bear evidence

that it was a matter of conscience to keep children at work.”[457]

[Illustration: CHILDREN OF TWO FAMILIES—AS THE SOCIETY FOR THE

PREVENTION OF CRUELTY TO CHILDREN FOUND THEM]

[Illustration: THE SAME FAMILIES—AFTER ATTENTION FROM THE SOCIETY]

In the latter half of the eighteenth century the development of

manufactures, especially the cloth-making industry, impressed on the

American mind, as it had impressed the English mind, that child

labour was a national asset. When the first cotton factory was started

at Beverly, Mass., it was stated that it would afford “employment to

a great number of women and children many of whom will be otherwise

useless, if not burdensome to society.”[458]

A special report was made by a committee to the Massachusetts

Legislature in 1866 in which it was stated that representatives of the

factories went about systematically canvassing for small children:

“Small help is scarce; a great deal of machinery has been stopped for

want of small help, so that the overseers have been going around to

draw the small children from schools into the mills; the same as a

draft in the army.”

Asked if there were “any limit on the part of the employers as to the

age when they take children,” a witness replied: “They’ll take them at

any age they can get them, if they are old enough to stand....”[459]

The same year that this report was made there was founded in New York

a Society for the Prevention of Cruelty to Animals, in imitation of a

similar society that had been founded in England, in 1823. Out of that

movement in America there grew, in 1874, a movement to look after the

rights of children, the first enunciation in terms of modernity of the

fact that society must not only punish crimes against children, but

that it must prevent them. Following the formation of this society,

the first special laws “known in the world were enacted specifically to

protect and punish wrongs to children.”

The result of this development was that in 1880 Frederick A. Agnew

visited America and after an examination of the work being done in New

York and the methods employed, returned to Liverpool, his home, and

there in conjunction with Samuel Smith, M. P., founded the Liverpool

Society for the Prevention of Cruelty to Children, in 1883—the first

society in Europe to prevent wrongs against children. Shortly after

this the Earl of Shaftesbury organized a similar movement in London.

Then, under the auspices of the late M. Jules Simon, whose work in

behalf of children has not yet been fully appreciated, the movement

was taken up in France, M. Paul Nourisson and M. Ernest Nusse aiding

greatly in bringing about a comprehensive law in relation to the

prevention of cruelty to children.

With Lieut.-Gen. D. von Pelet-Narbonne as chairman, the “Verein zum

Schutz der Kinder vor Ausnutzung und Misshandlung” was formed in

Berlin. In 1899 Fräulein Lydia von Wolfring aided in the organization

of the “Wiener Kinder Schutz und Rettungs Verein” with von Krall,

Privy Chancellor of Austria, as chairman. Count Borromeo inaugurated

the movement at Milan in Italy where the padrone system flourished to

such an extent as to indicate that the old Roman theory of the _patria

potestas_ was still alive, at least with the peasants. Through the

other countries of Europe the interest in the new movement ran and the

work was taken up; then into India, China, and South America, until

today there is no quarter of the globe where there is not a society,

organized for the purpose of assisting the law in preventing crimes

against the helpless child.

Nothing indicates better the seeming accidental and casual beginnings

of large movements than the formation of this first society in America.

Like Vincent of Paul’s recognition of the horrible crimes that were

being perpetrated in Paris only when he came face to face with an

ill-treated infant, so it was only when it was discovered that, with

all the law, there was no legal way of protecting an American child,

that the child-protection movement, with its many subsequent laws in

behalf of children, sprang up.

A mission worker named Mrs. Etta A. Wheeler had found in what was

then the slums of New York that a child, famous after as Mary Ellen,

was being cruelly beaten and ill-treated by a man and woman who had

taken it when it was less than two years of age from a charitable

institution. Some idea of the condition among the slums of a large

city of this time may be gained from the statement of a contemporary

newspaper that “at least 10,000 young boys roamed the streets of New

York by day and took shelter by night in any place that seemed to

afford a safe retreat, while their older and more vicious confederates

planned how they should succeed in pilfering and plundering the public.

The crumbling and rotten wooden docks of the metropolis had been for

years haunted by these young vagabonds, and as they were at that

time inefficiently policed, they were excellent localities for the

incubators of petty thievery.”

Unless these youngsters actually committed a crime, or unless someone

collected evidence that they were leading an immoral life, they were

free to do what they willed.

Mrs. Wheeler was unable to gather the evidence necessary to remove the

child in which she had become interested, and as the stories of the

cruelties continued, she went to the Society for the Prevention of

Cruelty to Animals, at the head of which was Henry Bergh, whose work in

this direction was as notable in this country as was Richard Martin’s

in England.

After consultation with the counsel of the Society, Elbridge T. Gerry,

it was decided that “the child being an animal” the Society would act.

Mr. Gerry after a careful examination of the evidence, sued out a writ

_de homine replegiando_, the child was taken to court, complaints were

made against the so-called guardians, and the woman who had cruelly

beaten the child was afterwards sent to the penitentiary for one year.

And so, for the first time by legal machinery, punishment was meted out

for cruelty to children.

[Illustration: THE “INSPIRATION” OF HENRY BERGH ON WHICH THE SOCIETY

FOR THE PREVENTION OF CRUELTY TO CHILDREN WAS ORGANIZED]

[Illustration: THE JUVENILE COURT, NEW YORK CITY; JUSTICE WYATT ON THE

BENCH]

When it became known that the Animal Society, as it was called,

would interest itself in children who were being ill-treated, the

complaints became numerous. It was decided that a separate society

should be incorporated as a hand attached to the arm of the law.

Of the various movements that grew out of the protection movement, none

was more interesting or attracted more controversy than the endeavours

to protect children of the stage. We have seen in the account of the

elder Seneca and in the treatment by the mountebanks of children in

Paris in the seventeenth century, how easily the unprotected child

lent itself to the calling of the vagabond entertainer. While no such

barbarities were practised in modern times, it was difficult for many

people to realize that the child of five, undergoing training as an

acrobat for long hours, was not being brought up in accordance with the

modern theory of the obligations of the State toward the helpless.

The importation of children that had been sold by their parents in

Italy was also a matter that the Society took up, and in 1879, the

white slave question, even now a live question, arose in an endeavour

to stop the _padroni_ from bringing into America the minors they had

gathered abroad.

Probably the most important question that has come before the Society

in recent years has been the proper treatment of those children who,

for one reason or another, are brought into contact with the police.

One of the first things that the New York Society did was to insist

that the children who had to be taken to court should not be mixed

with the really criminal. In 1892 an amendment to the Penal Code

made the separation imperative, and out of this movement has grown

the children’s court movement and the proper study of the so-called

juvenile criminal.

Another important branch of the child-protection movement that had its

beginning in New York City, was placing laws on the statute book, and

then enforcing them, against the sale of injurious liquors to children.

Laws tending to protect the morality of children followed these, and in

fact almost from the first year of its birth, every year has seen the

Protection Society enlarging its field of action until today it hardly

seems possible that it was only a few hundred years ago that the very

life of a child itself was considered of no importance.

The general law laid down by Spencer, in virtue of which everything

passes “from the homogeneous to the heterogeneous, from the indefinite

to the definite, from the simple to the complex,” is evident in the

history of the progress of the child as a factor in society.

When in neolithic times there was no moral instinct in man, the child’s

only hope of life was the parental or rather the maternal instinct, of

beings not yet risen to the plain of reasoning animals. In a higher

stage of civilization one finds, where the matriarchal régime exists,

children have a value, the value of chattels and live stock, though the

maternal uncle has more rights over them than their own father.[460]

The _patria potestas_ of the Romans was not so strange or unusual as it

seemed to Gibbon, for the power of life and death (_jus vitæ ac necis_)

is found among the Apaches, the Botocodos, the Bedouins, and the

Samoyedes and is a stage in the development and evolution of the family

idea.

In the religious and philosophical stage the child takes on an

importance of its own; it is humanely treated because it is now

recognized as a human being, or it is protected because it is said to

have, young and apparently unimportant as it seems to be, a _soul_ of

its own. From there on to the time when the child, as the father of the

man, is a charge upon the State,—or on all men,—until it is able to

take care of and protect itself, the murder of a child is theoretically

as great a crime as the murder of an adult. In fact, the conditions of

the past hold long after each recognized step of progress, the most

primitive habits obtruding in the very midst of the most advanced

knowledge and the most complete enlightenment.

It is for this that the story of the past is valuable. That we may know

and understand and value rightly what is past, past for all time so

far as intelligent and self-governing humanity is able to will—that is

one of the surest steps to knowledge and truth.

APPENDIX A

NAPOLEONIC DECREE OF 1811.

IMPERIAL DECREE CONCERNING FOUNDLINGS, ABANDONED CHILDREN, AND POOR

ORPHANS OF JANUARY 19, 1811.

1ST TITLE.

ARTICLE I. The children whose education is entrusted to public charity

are:

1st. Foundlings. 2d. Abandoned children. 3d. Poor orphans.

2D TITLE.

2. Foundlings are those born of unknown parents, who have been found

exposed in any place, or those taken to the hospitals intended to

receive them.

3. In each hospital intended to receive foundlings there shall be a

place where they may be left.

4. There will be at most in each district (_arrondissement_) an

institution where the foundlings may be received. Registers shall state

day by day, their arrival, their sex, their apparent age, and shall

describe the natural marks and the swaddling clothes which may serve

for their identification.

3D TITLE.

_Of Abandoned Children and Poor Orphans._

5. Abandoned children are those born of known parents and at first

raised by them, or by other persons for them, and are abandoned by

them, the whereabouts of the parents being unknown or there being no

means of discovering them.

6. Orphans are those who, not having either father or mother, have no

means of subsistence.

4TH TITLE.

_Of the Education of Foundlings, Abandoned Children, and Orphans._

7. Newly born foundlings will be placed with a wet nurse as soon as

possible; up to that they will be nourished by the bottle or even by

means of wet nurses resident in the establishment. If they are weaned

or susceptible of being weaned, they will either be put to nurse or

weaned.

8. These children will receive a layette. They will remain to the age

of six years.

9. At six years, all the children will be, or as many as can, put to

board with farmers. The price of the board will increase each year up

to the age of twelve, at which period the infant males in a state to

serve will be placed at the disposition of the Minister of the Marine.

10. The infants who cannot be put to board, the crippled and the

infirm, will be raised in the hospitals. They will be occupied in the

workshops at those employments that are not below their age.

5TH TITLE.

_On the Expenses of Foundlings, Abandoned Children, and Orphans._

11. Hospitals designated to receive foundlings are directed to furnish

the layettes and all the inside expenses pertaining to the nourishment

and education of the children.

12. We herewith set aside the sum of 4,000,000 francs annually to

contribute to the monthly payment of wet nurses and the boarding of the

foundlings and abandoned children.

If it should turn out after the division of this sum that it is

inadequate, the difference will be provided by the hospitals from their

revenues or by drawing on the funds of the community.

13. The monthly payments of the nurses and their board shall not be

made except on the certificate of the mayors of the communities where

the children are. The mayors must attest each month that they have seen

the children.

14. The administrative commissioners of the hospitals will visit at

least twice in the year each infant, either a special commission, or by

physicians or surgeons, vaccinators or others.

6TH TITLE.

_Of the Guardianship and of Foundling Children and Abandoned Children._

15. Foundling and abandoned children are under the guardianship of the

hospital, in conformance with existing regulations. A member of this

commission is especially charged with this guardianship.

16. The aforesaid children, brought up at the cost of the State,

are entirely at its disposition, and when the Minister of Marine so

decides, the guardianship of the Commission ceases.

17. When the infants have reached the age of twelve years, those whom

the State has made no disposition of will, as soon as it is possible

to do so, be apprenticed out, the boys with the workmen, the girls

with housewives, seamstresses, and other workwomen in the factories or

manufacturing establishments.

18. The contracts of apprenticeship shall not stipulate in favour of

either the master or the apprentice, but they will guarantee the master

the free services of the apprentice up to an age which shall not exceed

the twenty-fifth year, and the apprentice food, shelter and clothing.

19. At the call of the army, or a conscription, the obligations of the

apprentice will cease.

20. Those of the infants who cannot be put out as apprentices, the

crippled and the infirm, who cannot find places outside of the

hospitals will remain there as a charge to each hospital.

Workshops will be established in order to provide them with employment.

7TH TITLE.

_On the Recognition and Announcement (Reclamation) of Foundlings and

Abandoned Children._

21. No charge is made in the rules relative to the recognition and

advertising of foundling and abandoned children, but before exercising

any right, the parents must, if they have the means, reimburse the

authorities for all expenses made either by the State or by the

hospitals, and in no case, can an infant of which the State has made

disposition, be released until those obligations are met.

8TH TITLE.

_General “Dispositions”._

22. The Minister of the Interior will propose to us before January

1, 1812, the rules of administration, which will be discussed in our

Council of State. These rules will determine, for each department, the

number of hospitals where foundlings will be received and all that

relates to their administration concerning principally the disposition

of the infants now in charge and the payment for nurses and boarding.

23. Individuals who are convicted of having exposed children and those

who make it a practice of transporting them to hospitals will be

punished in accordance with the law.

24. Our Minister of Marine will present to us a plan dealing with:

1st. An organization relative to those clauses in which his powers

are defined in this decree. 2d. For the regulation of the employment

without delay of those who, on the 1st of January, will become twelve

years of age.

25. Our Minister of the Interior is directed to see to the execution of

the present decree and will have it inserted in the bulletin of laws.

APPENDIX B

CERTIFICATE OF INCORPORATION

OF

THE NEW YORK SOCIETY FOR THE PREVENTION OF CRUELTY TO CHILDREN.

The undersigned persons all being of full age and a majority of whom

are citizens of the United States of America and citizens of and

residents within the State of New York, and who desire to associate

themselves together for the purpose of preventing cruelty to children,

have this day associated themselves together pursuant to Chapter One

Hundred and Thirty of the Laws of eighteen hundred and seventy-five and

hereby adopt the following:

ARTICLES OF ASSOCIATION.

ARTICLE FIRST: This society shall be known in law by the name and title

of “The New York Society for the Prevention of Cruelty to Children.”

ARTICLE SECOND: The particular business and objects of this Society

are, the prevention of cruelty to children and the enforcement by all

lawful means of the laws relating to or in any wise affecting children.

ARTICLE THIRD: The number of directors to manage this Society shall be

fifteen.

ARTICLE FOURTH: The names of such directors for the first year of the

existence of this society are:

Benjamin H. Field

Henry Bergh

John Howard Wright

Thomas C. Acton

Ferdinand De Luca

Sinclair Tousey

William M. Vermilye

Charles Haight

Adrian Iselin, Jr.

B. B. Sherman

Richard R. Haines

James Stokes

William H. Webb

Frederic DePeyster

Harmon Hendricks

In Witness Whereof we have hereunto severally subscribed our names

this Twenty-fourth day of April in the year Eighteen hundred and

seventy-five.

John D. Wright

Henry Bergh

Elbridge T. Gerry

Benj. H. Field

Wm. L. Jenkins

John Howard Wright

Ferd. De Luca

Sinclair Tousey

W. M. Vermilye

Thos. C. Acton

Chas. Haight

Adrian Iselin, Jr.

Benj. B. Sherman

Richd. R. Haines

James Stokes

W. H. Webb

Frederic DePeyster

Harmon Hendricks

_In the presence of_

AMBROSE MONELL.

STATE OF NEW YORK }

} _ss._

CITY AND COUNTY OF NEW YORK }

On this Twenty-fourth day of April, 1875, personally appeared before

me John D. Wright, Henry Bergh, Elbridge T. Gerry, Benjamin H. Field,

William L. Jenkins, John Howard Wright, Ferdinand De Luca, Sinclair

Tousey, William M. Vermilye, Thomas C. Acton, Charles Haight, Adrian

Iselin, Jr., Benjamin B. Sherman, Richard R. Haines, James Stokes,

William H. Webb, Frederic DePeyster, and Harmon Hendricks, known to

me to be the persons above named, and each severally acknowledged the

foregoing to be his signature to the before mentioned Certificate and

Articles of Incorporation.

(_Seal_) AMBROSE MONELL,

_Notary Public_,

COUNTY OF NEW YORK.

(_Endorsed_)

I hereby approve of the within organization and its purposes and

consent to and authorize the filing of this Certificate and Articles of

Incorporation.

Dated, NEW YORK, April 26, 1875.

GEO. C. BARRETT,

_Justice Supreme Court_.

(_Endorsed_)

CERTIFICATE OF INCORPORATION

OF

THE NEW YORK SOCIETY FOR THE PREVENTION OF

CRUELTY TO CHILDREN.

Under Chapter 130, Laws of 1875.

Filed, April 27, 1875.

GEORGE FRANKLIN,

_Dep. Secy. of State_.

APPENDIX C

AMERICAN CONSULATE,

ALEPPO, SYRIA, December 15, 1913.

_Subject_: TREATMENT OF CHILDREN.

(_Consul_, JESSE B. JACKSON, ALEPPO, SYRIA.)

THE HONOURABLE,

THE SECRETARY OF STATE,

WASHINGTON.

SIR:

I have the honour to report as follows concerning the treatment of

children by the various races and sects in Aleppo Consular District,

viz.:

In many ways the treatment of children by the various races and sects

inhabiting Northern Syria differs vastly from that practised in other

countries. Strangely similar in one particular to the custom of the

American Indian, immediately after birth the child is wrapped in cloths

until it resembles the form of a mummy of ancient Egyptian times, in

which state it is kept and carried about by nurses and small children

until it is considered old enough to learn to walk, when it is given

the freedom of its limbs. Very young babies must suffer considerably by

this treatment, evidenced by their constant restlessness and crying,

no doubt preventing the baby from attaining to its natural strength

and activity until after it has been free for some months. During

cold weather a ball of a certain kind of clay about the capacity of a

quart is heated and kept wrapped at the feet of the infant to prevent

it catching cold. Among certain of the lower classes the illness of a

girl baby does not cause the anxiety that it does in the case of a boy,

consequently causing a much higher rate of mortality among the female

than the male children.

Among the Arabs, as soon as the children of the tribesmen are six or

seven years old they are put to herding sheep and goats, which vocation

they generally follow during their lives, never going to school or

having any kind of instruction. The sons of the sheiks (chiefs) of the

tribes are either sent to school in the cities, or a private tutor,

usually a “hodja” (Mohammedan teacher or priest), is engaged, while the

girls are given no education whatever.

The position of a girl varies greatly as between the different races

and sects of the country. For instance, among the Arab and Kurdish

tribes, and the Fellaheen (non-Christian farmers), a girl is a source

of revenue to the father who, when she is of marriageable age, trades

or sells her to her prospective husband, obtaining live stock or money

to the equivalent of eight to twenty “chees,” or $176 to $440 (a

“chees” equals $22.00), the selling price depending upon the beauty of

the girl and the prominence of her family from the standpoint of wealth

and influence. Among these races the really fat girl commands the

highest admiration. The heavier she is the more she is desired and the

better price she brings.

Formerly the Christian and Hebrew families gave their girls little

schooling, but instead taught them to do embroidery and crochet work.

Among even relatively poor families there exists a certain pride that

causes housework to be regarded as degrading, and only those will

become servants who are forced to do so by straitened circumstances.

In late years there is a tendency to give the girls some education,

which the Christians and Jews receive at the mission establishments of

the Americans, French, English, Italians, Germans, Swiss, etc., while

a very limited number of Mohammedan girls attend local public schools

conducted exclusively for them.

Contrary to the custom prevailing among the Arabs, Kurds, and

Fellaheen, the Christians and Jews greatly prefer to have boy babies,

and it is considered a great misfortune if most or all of the children

of a family are girls. The boys are sent to the respective community

and foreign mission schools, and some of the more enlightened and

progressive families afterwards send their boys to the colleges at

Beyrouth, Syria, to complete their education.

It is the main object of every such family to marry off the girls as

soon as possible, for it is considered a great shame to the girl if

she is left unmarried until after twenty or twenty-two years of age.

Marriage is the most important event, and the only one in which she

is in any way prominent in all her life. Her great object in life is

to become a wife and be the mother of a boy, the latter event always

raising her in the estimation of her acquaintances and friends, and

giving her considerable importance for the time being, whereas it is

the contrary if the baby is a girl. In many families the young wife is

not permitted to speak aloud in the presence of strangers or of the

father-in-law until a boy is born to her.

Parents generally engage their children at very early ages, in which

little attention is paid to the wishes or dislikes of the prospective

bride and groom. In fact, unborn children are sometimes provisionally

engaged to each other by their parents, either for sentimental or

financial reasons. Perhaps three-fourths of the girls of the country

are married before they reach the age of sixteen, and many are married

between twelve and fourteen.

The consideration paid on the occasion of the marriage of

non-Mohammedan, or Christian and Jewish girls, goes the other way from

that paid at the marriage of an Arab girl, it being the desire of the

groom to have as large a dowry as possible for his wife, and which goes

to help make up the family exchequer. It consequently results that if

a family that is not well to do has many girls it is very difficult to

marry them well.

A certain brutality of parents towards their children exists among

the lower classes, a condition that is probably due more to inferior

intelligence caused by lack of education than to anything else. As but

a very small minority of the population of this part of the country,

say twenty per cent., and a much smaller proportion of the tribes of

the interior read and write, this attitude is readily understood.

The prevalence of crippled begging children in the cities leads to the

supposition that they are not all deformed by accident or disease, but

that in many instances they have been purposely so rendered in order

to more profitably ply their trade by creating sympathy in the minds

of the persons addressed in their appeals for succour. During the

summer months a considerable number of such pitiable creatures between

four and eight years old may be seen in the streets of Aleppo, some

with deformed legs, some with spinal afflictions, and others blind or

otherwise maimed, many unable to walk and hutching from place to place,

collecting coppers from those whom their condition touches. As the hour

grows late in the night these unfortunates gradually disappear one by

one, and if a person is interested in their destination they may be

seen to be gathered up in some obscure corner by an apparent relative

or guardian, lifted to the shoulder and carried away into the maze of

various Oriental residential quarters, where their scanty collection

is spent in support of a family, or for the poisonous rakee, a strong

alcoholic drink much relished by the lower element. It was suspected

that a sort of society existed whereby such children were produced and

let out to certain parties to be exploited for their personal benefit,

but no serious investigation has ever been made, and the nefarious

traffic continues.

I have the honour to be, Sir,

Your obedient servant,

(_Signed_) JESSE B. JACKSON,

_American Consul_.

AMERICAN CONSULATE,

ALEPPO, SYRIA, December 15, 1913.

_Subject_: REPORT: TREATMENT OF CHILDREN.

(_Consul_, JESSE B. JACKSON, ALEPPO, SYRIA.)

THE HONOURABLE,

THE SECRETARY OF STATE,

WASHINGTON.

SIR:

I have the honour to transmit herewith a report in triplicate,[461] of

today’s date, subject, “Treatment of Children,” which is in reply to an

inquiry addressed to this Consulate by Mr. George Henry Payne, New York

City, to whom the triplicate copy is hereby requested to be forwarded.

Copies thereof are being sent to the Embassy and Consulate-General,

respectively, Constantinople.

I have the honour to be, Sir,

Your obedient servant,

JESSE B. JACKSON,

_American Consul_.

_Enclosure_:

Copy of the triplicate report, as above indicated.

AMERICAN CONSULAR SERVICE,

SIERRA LEONE, AFRICA, April 7, 1914.

GEORGE HENRY PAYNE, ESQ.,

NEW YORK.

SIR:

Yours dated November 1, 1913, has been in my hands some time. The

information you request is rather broad, and would require much

investigation to be of any real service to you. Certainly I have some

information, in a general way, but to write it would take much more

space than a letter could contain. But in short, the attitude of the

natives of Sierra Leon at present toward children is all of that of

a primitive people emerging into European civilization. Children are

regarded very much as a financial asset, especially by the mothers, and

are kept much under the influence and control of the mothers so long as

they live. Those emerging out of tribal customs into European customs

have pretty much the same relations as exist between parents and

children in Europe or America. However, there is little love between

the child and father, generally speaking, but much between mother and

child. Boys usually remain in the care of the mothers until they reach

the age of puberty, at which time they leave the association of their

mothers and sisters and have that of their older brothers and fathers,

almost exclusively. Upon leaving their mothers’ care and training they

are usually, among those who cling to tribal customs, turned over to

the “medicine man,” or doctor, who claims to know much. They are taken

into the “Poro Society” where they are circumcised, and taught the

duties of a man, the use of certain native medicines, etc. The girls

remain in the care of the mothers, but at the age of puberty, or a

little while before, are placed into the care of one or more old women

who conduct a female school, the “bundoo” society, where the girls

have an operation performed upon them similar to circumcision, and are

taught the duties of a mother and wife, how to care for themselves, and

the use of certain native medicines. The rule is that the girls are not

eligible for marriage until they have been through the “bundoo,” and

boys or young men not until they have been circumcised; but in addition

boys must earn their wives by the payment of dowries—presents to the

girls’ mothers and fathers. Children are usually required to perform

such work or labor as they are physically able to perform, strict

obedience to their parents and great respect for their seniors, even

for older brothers and sisters, though they be not grown. Children are

expected to care for and to provide for their parents in their old age.

Etc.

I regret that I am unable to give you fuller information.

Very sincerely,

W. J. YERBY,

_American Consul at Sierra Leone_.

EMBASSY OF THE UNITED STATES OF AMERICA,

TOKYO, March 26, 1914.

GEORGE HENRY PAYNE, ESQUIRE,

NEW YORK CITY.

DEAR SIR:

In reply to your inquiry regarding the attitude of the people of Japan

toward children and the practice of infanticide, I have the following,

which is the result of interviews with representative Japanese and of

my own observations.

As a rule, Japanese are very kind to children and very fond of them;

usually they are allowed their own way a good deal when small and

spoiled so that very severe discipline is administered later in an

effort to correct this. Among the lower classes children are very often

looked upon as a sort of insurance or investment against old age; also

the system of ancestor worship makes it a highly desirable thing to

have children, particularly sons. For these reasons children are looked

upon with great favour and large families are the rule.

Infanticide is now a crime and is so strictly and severely punished

that it cannot be said to be common, although it does exist to some

extent. However, up to about fifty years ago this was not the case;

it was not a crime and was very common. The father of a family had

supreme power over the family, even including the power of life and

death, and was free to do with his children almost as he chose. In

regions where the people were poor, infanticide was the regularly

recognized means of preventing large families. The following incident

illustrates this very well: In a certain section in northern Japan was

a district where so little could be produced that the people were very

poor and no family had more than one or two children, infanticide being

regularly practised. The feudal lord of the district, being a wise man,

decided to remedy this condition, which he proceeded to do by a system

of irrigation which made the district quite fertile; immediately the

size of the families rose to eight and ten and infanticide disappeared.

With regret for my long delay in answering, which has been due to an

effort to find some books on this subject, and trusting that this may

be of some slight use to you,

I am,

Yours very truly,

J. K. CALDWELL,

_Assistant Japanese Secretary_.

AMERICAN CONSULATE-GENERAL,

SANTO DOMINGO, D. R., December 16, 1913.

MR. GEORGE HENRY PAYNE,

NEW YORK, N. Y.

SIR:

In reply to yours of November 1, 1913, I have not been able to find any

material of interest in regard to the attitude of the natives before

the landing of Columbus. The ruthless attitude of the Spaniards toward

the natives is well known, and apparently neither women nor children

were spared. The treatment of the natives resulted in their rapid

decrease in number, and as early as 1510 the traffic in African slaves

was begun and long continued.

Statistics as to the present condition of the child are few. During

a typical quarterly period there were registered 8288 births (4269

males and 4019 females) but this probably represents only a portion

of the actual births; of this number 3290 were legitimate and 4998

illegitimate. This does not, however, represent the extreme state of

immorality that it might indicate, as mating lasting through years

and clung to with fidelity and accompanied by a tender care for the

offspring is frequently not preceded by a marriage ceremony, which is

regarded as more or less of a useless expense. The population of the

Republic is not known but is estimated as approximating 600,000.

As among the Spanish races in general, great affection is shown to

children. Fathers and mothers, brothers and sisters lavish caresses

upon them continually and in public.

There being few factories in the Dominican Republic, child labour,

as we know it, does not exist. Children early begin to earn their

living, but the work is mostly in the open air or open shops and labour

conditions are far from strenuous. The clothing worn by children is

scant, and youngsters of the lower classes up to the age of five or

six years usually run nude, decorated only by a necklace or a pair of

earrings.

School facilities, though provided by the State, are inadequate. The

reported annual attendance at all schools in the country is only

20,000.

Health conditions in the island are good. The total deaths registered

in one quarter (again short of the real figures) is 1770, of which

318 deaths were of children less than a year old, and 336 of children

between one and five years. The number of persons reported guilty of

crimes or disorders in one quarter totaled 1910, of which 301 were

between fourteen and twenty-one years of age.

I am, Sir,

Very respectfully yours,

CHARLES H. ALLRECHT,

_Vice and Deputy Consul-General_.

AMERICAN CONSULAR SERVICE,

PORT ELIZABETH, UNION OF SOUTH AFRICA, Mar. 7, 1914.

MR. GEORGE HENRY PAYNE,

NEW YORK, N. Y., U. S. A.

SIR:

Your letter requesting information for your book on the history of

the attitude of states and tribes toward children received. Such

information as has been obtained would indicate that the South African

natives in this section are universally kind to children.

The only “natives” in this district, using the words in a strict sense,

are the “Bantus” otherwise the Kaffirs. These people are specially fond

of children and use them well.

If a child is left an orphan, any relative, no matter how distant, is

willing to adopt the child. Indeed the services of the magistrate are

frequently required in deciding disputes between claimants.

Love of, and kindness to, children are undoubted characteristics of the

Kaffir.

South Africa has a considerable population of mixed races, but, so far

as known, the colored people are kind to their children.

Trusting this may meet requirements.

I am, Sir,

Very respectfully yours,

E. A. WAKEFIELD,

_American Consul_.

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FOOTNOTES:

[1] Alex. Bain, _The Emotions and the Will_.

[2] George Trumbull Ladd, _Philosophy of Conduct_.

[3] Bergson, _Creative Evolution_, p. 119.

[4] William Wundt, _Human and Animal Psychology_, p. 143.

[5] Darwin, _Descent of Man_, p. 120.

[6] Chas. Ellwood, _Sociology and Modern Social Problems_, p. 39.

[7] Ellen Key, _The Renaissance of Motherhood_, p. 27: “Because of

her motherhood, woman’s sexual nature gradually became purer than

man’s. The child became more and more the centre of her thoughts and

her deeds. Thus the strength of her erotic instincts diminished. The

tenderness awakened in her by her children also benefited the father.

Out of this tenderness—as also out of the admiration for the manly

qualities which the father developed in the defence of herself and her

children—gradually arose the erotic feeling directed to this man alone.

Thus love began.”

[8] Kidd, _Social Evolution_, p. 138.

[9] Lewes, _History of Philosophy_, vol. i., p. 338.

[10] Ælian: the second book, chapter vii.

“This is a Theban law most just and humane: that no Theban might expose

his child or leave it in a wilderness, upon pain of death. But if the

father were extremely poor, whether it were male or female, the law

requires that as soon as it is born it be brought in the swaddling

clouts to the magistrate, who, receiving it, delivers it to some other

for some small reward, conditioning with him that he shall bring up the

child, and when it is grown up take it into his service, man or maid,

and have the benefit of its labour in requital for its education.”

[11] Mrs. John Martin.

[12] Heaut., I., i., 23: Homo sum; humani nihil a me alienum puto.

[13] See Appendix A.

[14] A. H. Keane, _Man Past and Present_, p. 9.

[15] Sir John Evans, Inaugural Address, British Association Meeting,

Toronto, 1897.

[16] A. Featherman, _Social History of the Races of Mankind_, vol. ii.,

p. 22.

[17] “Man is affected by these four physical agents: climate,

food, soil, and the general aspect of Nature.”—Buckle, _History of

Civilization_, vol. i., p. 29.

[18] _Current Anthropological Literature_, vol. ii., No. 1, p. 11.

[19] Featherman, vol. ii., preface.

[20] _British Central Africa_, p. 472.

[21] G. Stanley Hall, _The Relations between the Lower and the Higher

Races_.

[22] J. Deneker, _The Races of Man_, p. 239.

[23] Westermarck, _History of Human Marriage_, p. 9.

[24] D. G. Brinton, _Races and Peoples_, p. 55. “The sequel of the

sexual impulse is the formation of the family through the development

of parental affection. This instinct is as strong in many of the

lower animals as in human beings. In primitive conditions it is

largely confined to the female parent, the father paying but slight

attention to the welfare of his offspring. To this, rather than to

doubt of paternity, should we attribute the very common habit in such

communities of reckoning ancestry in the female line only.”

[25] The ostrich forms, however, a curious exception. The male sits on

the eggs, and brings up the young birds, the female never troubling

herself about either of these duties.—Brehm, _Bird-Life_, p. 324.

[26] Brehm, _Bird-Life_, p. 285, and Herman Müller’s _Am Neste_.

[27] Rengger, _Naturgeschichte der Saugethiere von Paraguay_, p. 354.

[28] Brehm, vol. iii., p. 206.

[29] Wallace, _The Malay Archipelago_, vol. ii., p. 447.

[30] Charles Morris Woodford, _A Naturalist among the Head-Hunters_, p.

31.

[31] _Report to the Parliament of the Commonwealth of Australia on

Papua_, for 1909, Appendix D, p. 107.

[32] J. H. P. Murray, _Papua or British New Guinea_, 1912.

[33] Murray, _Papua or British New Guinea_, p. 211.

[34] _Ibid._, p. 214.

[35] _Op. cit._, i., p. 76.

[36] D. G. Brinton, _Races and Peoples_, pp. 53 and 54.

[37] D. G. Brinton, _Races and Peoples_, p. 55.

[38] Dapper, _L’Afrique_, p. 309.

[39] Spencer and Gillen, _Native Tribes of Central Australia_, p. 52.

[40] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 609.

[41] Joseph Shooter, _Kafirs of Natal_, p. 88.

[42] James Dawson, _Australian Aborigines_.

[43] Nyendael, Ulricht, 1688, quoted by H. Ling Roth in _Great Benin_,

pp. 35–36.

[44] Mary H. Kingsley, _Travels in West Africa_, p. 472.

[45] Dudley Kidd, _The Essential Kafir_, p. 202.

[46] Slaughter, _Australian Aborigines_, p. 39.

[47] M. Kracheninnikow, _Histoire du Kamchatka_, chap. xii.

[48] Henry W. Little, _Madagascar_, p. 60.

[49] H. H. Ploss, _Das Kind in Brauch und Sitte der Völker_, vol. ii.,

p. 257.

[50] _Ibid._, vol. ii., p. 258.

[51] Dale, _Journal, Anthrop. Inst._, vol. xxv., p. 183.

[52] Godfrey Dale, _Journal of the Anthropological Institute_, vol.

xxv., p. 182.

[53] Felix de Azara, _Voyages dans l’Amérique Méridionale_, vol. ii.,

pp. 93 and 115.

[54] Tutila, _Journal of the Polynesian Society_, vol. i., p. 267.

[55] Otto von Kotzebue, _A Voyage of Discovery into the South Sea and

Bering Straits_, London, 1821, vol. iii., p. 173.

[56] Edward M. Curr, _The Australian Race_, vol. i., p. 70.

[57] H. B. Guppy, _The Solomon Islands_, p. 42.

[58] H. H. Romilly, _The Western Pacific_, p. 68.

[59] George Turner, _Samoa_, p. 284.

[60] R. L. Stevenson, _In the South Seas_, p. 38.

[61] Samuel Gason, “The Dieyerie Tribe,” in vol. ii. of Curr’s

_Australia_.

[62] J. L. Krapf, _Travels, Researches, and Missionary Labours in

Eastern Africa_, p. 69.

[63] Brinton, _Religions of Primitive Peoples_, p. 17.

[64] Kotzebue, _A Voyage of Discovery into the South Sea and Bering’s

Straits_, vol. iii., p. 173.

[65] Spencer and Gillen, _Central Australia_, p. 51.

[66] _Central Australia_, p. 264.

[67] Westermarck, _History of Human Marriage_, p. 484.

[68] Its secrecy is insured by its indecency.

[69] William Ellis, _Polynesian Researches_, p. 257.

[70] George Turner, _Nineteen Years in Polynesia_, p. 394.

[71] Charlevoix, _History of Paraguay_, vol. i., p. 405.

[72] Fison and Howitt, _The Kamilario and Kurnai_, p. 190.

[73] Darwin, _Descent of Man_, p. 46.

[74] John Moore Davis, “Aborigines of Australia,” in Brough Smyth, vol.

ii., p. 311, _Aborigines of Victoria_.

[75] William Ellis, _Tour through Hawaii_, p. 300.

[76] Sir John Lubbock, _The Origin of Civilization_, p. 3.

[77] Stevenson, _In the South Seas_, p. 38.

[78] Lucien Young, U. S. N., _The Real Hawaii_, p. 78.

[79] John Foreman, _The Philippine Islands_, p. 206. Dean C. Worcester,

_The Philippine Islands_, p. 208.

[80] _Mémoires sur les Chinois_, tome ii., p. 396.

[81] Ts’in Chi Hoang, Emperor of China, 220–210 B. C., was King of

Ts’in, 246–221 B. C. Hirth, p. 334.

[82] Se Ma Ts’ien, _Traduits et Annotés_, par Edouard Chavannes, tome

ii., p. 130.

[83] H. A. Giles, _Chinese Biographical Dictionary_.

[84] _Li-Ki_, chapter i.

[85] _She-King_, part iii., book ii., ode 1., verse 3, translated by

James Legge.

[86] _She-King_, part i., book viii., ode 7, verse 3.

[87] _Chu’un Ts’ew_, book v., year xix., par. 4.

[88] _Ibid._, book x., year xii., par. 9.

[89] Demetrius Charles Boulger, _History of China_, vol. ii., p. 314.

Palatre, p. 6.

[90] P. G. Palatre, _Annales de la Sainte-Enfance_, tome xii., p. 304.

[91] _Lettres Edif._, vol. x., p. 363.

[92] P. Gabriel Palatre, _L’Infanticide et l’Œuvre de la Sainte-Enfance

en Chine_, p. 16.

[93] _Te-i-lou_, tome i., 2^e partie, _Tao-yng-hoei-Koei-taio_, p. 16.

[94] P. Gabriel Palatre, _L’Infanticide et l’Œuvre de la Sainte-Enfance

en Chine_, p. 44, note No. 2, which reads: “Foochow—‘The Prefect and

the local magistrates have within the last few days issued a stringent

proclamation against the practice of female infanticide. It provides

that all parents guilty of destroying a child shall be punished

according to the law against the destruction of descendants, which, it

seems, provides sixty blows and a year’s imprisonment, as the proper

punishment. A midwife, who destroys a child, is to be punished by

strangulation. Neighbours who know of the commission, and do not report

it, are to be punished as accessories to murder; and the Tepo are to

be punished in the same way. A vigorous execution of this proclamation

would do much to remedy the evil; but it remains to be seen whether

the proclamation is more than a periodical fulmination, with the

probability that it is not.’ Foochow _Herald_.” Also note No. 1, p. 45,

which reads:

“From the Foochow _Herald_. ‘The following proclamation was recently

issued by the Prefect of Foochow, and is, we understand, extensively

circulated throughout the city and suburban districts.

“‘“Weng, acting Prefect of Foochow, issues an emphatic proclamation.

“‘“It has been found that the drowning of newly-born female infants is

of frequent occurrence in places under this prefectural jurisdiction.

As a reason for this cruel and outrageous behaviour towards their

children, the poor allege that they are without the means to support

them; the rich that they dread the expense of providing them with

dowries. The Acting Prefect has repeatedly issued prohibitory

proclamations since assuming charge of this post, and has also

instructed the magistrates to arrest delinquents. It has been reported

of late that in the neighbourhood of Shang Kan, under the jurisdiction

of the Min magistrate, the practice of female infanticide still exists;

it is further reported that in one spot over ten infants have been

found drowned, so that there is every reason to believe that this

vicious practice extends to other places too. It is the Prefect’s duty

to draw up the most stringent supervisory regulations in order to the

reclaiming of people from this rooted habit. The Prefect has instructed

the magistrates to act in this spirit, and has now to issue this

proclamation peremptorily forbidding the practice.

“‘“Wherefore now know ye all, gentry, elders, scholars, civil and

military, and all persons whatsoever in this prefecture, that it is

your duty to act one and all of you in accordance with the spirit of

the following Regulations, and exercise a watch upon each other. If any

families are found drowning their female infants, it will assuredly

be at once reported to the magistrates, who will severely punish the

act in accordance (with law). If any persons favour or connive at this

practice and do not act upon the instructions, on the discovery or

report of a case the hundred-men, neighbours, and relatives will be

held equally accountable. No leniency will be shown. Tremble at this!

Obey this! Do not disobey! A special proclamation.”’

“Rules relating to midwives:

“‘Female infanticide must always be practiced immediately after birth,

and is generally committed by the midwife, but even if the parents

do it themselves, the midwife must know. The leading gentry and the

hundred-men are hereby charged henceforward to take notice of midwives

in their respective villages who may dare to assist in drowning female

infants. The leading gentry, the hundred-men, members of families, and

neighbours are authorized to ascertain and send in the names of such

midwives, and apply for their punishment as accomplices.’

“Extract from _The Shanghai Courier and China Gazette_, number of the

24th of November, 1877.”

[95] Dr. Joseph Lauterer, _China. Das Reich der Mitte_, p. 130.

[96] Robert K. Douglas, _Society in China_, p. 253.

[97] Alexis Krausse, _China in Decay_, p. 38.

[98] Arthur Judson Brown, _New Forces in Old China_, chap. v.

[99] H. A. Giles, _Civilization of China_, p. 96.

[100] Brinkley, vol. i., p. 61.

[101] _Kojiki_, introduction, p. xl.

[102] Chamberlain, Introduction, p. xi.

[103] _Kojiki_, section xxv.

[104] Chamberlain, Introduction, p. xl.

[105] Captain F. Brinkley, _Japan_, p. 89.

[106] G. Underwood, _Religions of Eastern Asia_, p. 75.

[107] _Ibid._, p. 83.

[108] _Nihongi._ See _Transactions and Proceedings of the Japan

Society, London_, vol. i., translated by W. G. Aston.

[109] _Nihongi._ See _Transactions and Proceedings of the Japan

Society, London_, vol. i., p. 181, by W. G. Aston.

[110] Capt. F. Brinkley, _Japan_, vol. v., p. 194.

[111] _Id._, vol. v., p. 195.

[112] W. E. Griffis, _Japanese Nation in Evolution_, p. 268.

[113] Quoted by Garrett Droppers in “The Population of Japan in the

Tokugawa Period,” extract from _Transactions of the Asiatic Society of

Japan_, vol. xxi., p. 253.

[114] Brinkley, _Japan_, vol. iv., p. 56.

[115] Brinkley, _Japan_, vol. iv., p. 57.

[116] A. K. Faust, _Christianity as a Social Factor in Modern Japan_,

p. 47.

[117] E. J. Harrison, _The Fighting Spirit of Japan_, p. 350.

[118] Karbara Ekken, _Wisdom and Women of Japan_, p. 45.

[119] S. L. Gulick, _Institutions of the Japanese_, p. 100.

[120] J. K. Goodrich, _Our Neighbours: The Japanese_, p. 32.

[121] Leonard W. King, _History of Sumer and Akkad_, p.1.

[122] Hall.

[123] L. W. King, _History of Sumer and Akkad_, preface, p. ix.

[124] A. H. Sayce, _Religions of Ancient Egypt and Babylonia_, p. 253.

[125] Sayce, _The Religions of Ancient Egypt and Babylonia_, pp.

466–469.

[126] E. de Srazec, _Découvertes en Chaldée_, plates 48, and 48 _bis._

[127] Sayce, _The Religions of Egypt and Babylonia_, p. 466.

[128] R. W. Rogers, _Religion of Babylonia and Assyria_, p. 162.

[129] H. de Genouillac, _Tablettes Sumériennes Archaïques_, p. xxii.

[130] _Ibid._, p. xxxii., Tablet 12.

[131] H. de Genouillac, _Revue Assyriologie_, vol. viii., p. 18.

[132] P. Dhorme, _Revue d’Assyriologie_, tome vii., p. 2.

[133] Robt. Wm. Rogers, _Cuneiform Parallels to the Old Testament_, p.

395.

[134] C. H. W. Johns, _Babylonian and Assyrian Laws, Contracts and

Letters_.

[135] L. W. King, _Letters and Inscriptions of Hammurabi_.

[136] M. E. Rivellout, “La Femme dans l’Antiquité,” _Jour. Asiatique_,

tome vii., p. 1.

[137] David Gordon Lyon, _Studies in the History of Religions_, article

on “The Consecrated Women of the Hammurabi Code,” p. 342.

[138] C. H. W. Johns, _Babylonian and Assyrian Laws, Contracts and

Letters_, pp. 41 and 42. _Laws of Hammurabi_, Col. III., i. 22 to Col.

IV., i. 22.

[139] M. E. Rivellout, “La Femme dans l’Antiquité,” _Jour. Asiatique_,

tome viii., p. 74.

[140] _The Code of Hammurabi, King of Babylon about_ 2250 B. C., trans.

by Robt. F. Harper, p. 71.

[141] C. H. W. Johns, _Assyrian Doomsday Book_, pp. 26, 27, 28.

[142] Dr. Robt. Wm. Rogers, _Cuneiform Parallels to the Old Testament_,

p. 393.

[143] William Hays Ward, _Seal Cylinders of Western Asia_, p. 154.

[144] René Dussaud, _Les Sacrifices Humaines chez les Canaanéens_.

[145] A. H. Keane, _Man, Past and Present_, p. 479.

[146] A. H. Keane, _Man, Past and Present_, p. 484.

[147] G. Maspero, _Dawn of Civilization_, pp. 311–314.

[148] G. Maspero, _Dawn of Civilization_, p. 52.

[149] Harris Papyrus, No. 500, British Museum; Maspero, Études

Égyptiennes.

[150] F. Chabas, _Œuvres Divers_, tome i., pp. 183–214.

[151] A. Erman, _Life in Ancient Egypt_, p. 150.

[152] J. H. Breasted, _History of Egypt_, p. 86.

[153] W. M. Flinders Petrie, _Egyptian Tales_.

[154] L. W. King and H. R. Hall, _Egypt and Western Asia in the Light

of Recent Discoveries_, p. 71.

[155] Porphyry, _De Abstin._, book ii., chapter lv.

[156] King and Hall, _Egypt and Western Asia in the Light of Recent

Discoveries_, p. 73.

[157] _The Historical Library of Diodorus, the Sicilian_, vol. i., par.

6, p. 79, trans. by G. Booth.

[158] _The Historical Library of Diodorus_, trans. by G. Booth, vol.

i., p. 82.

[159] _Terme et Malfalcon_, p. 34.

[160] Maspero, p. 215.

[161] Diodorus Siculus, i., 90; E. A. W. Budge, _The Mummy_, p. 180.

[162] Maspero, p. 216.

[163] Adolf Erman, _Egyptian Religion_, p. 139.

[164] _Oxyrhynchus Papyri_, Grenfell & Hunt, vol. iv., p. 244; Adolf

Deissman, _Light from the Ancient East_, p. 154.

[165] Isaac Taylor, _The Origin of the Aryans_, p. 182.

[166] M. M. Kunte, _Aryan Civilization_, p. 124.

[167] F. A. Steel, _India Through the Ages_, p. 15.

[168] Sankhayana-Grihya-Sutra, Khanda 20.

[169] Manu, ix., 96.

[170] Sir Monier-Williams, _Brahmanism and Hinduism_, p. 387.

[171] Anaryan, _Early Ideas_, p. 11.

[172] _Journal of the Asiatic Society_, vol. xiii., p. 104.

[173] Monier-Williams, _Brahmanism and Hinduism_, p. 24.

[174] Satapatha-Brahmana, intro. xxxvi.

[175] Manava-dharma-castra, Lect. iv., Nos. 184 and 185.

[176] A. C. Burnell, intro. to the Ordinances of Manu, p. xxiv.

[177] Q. Curtius Rufus, book 9, chapter i.

[178] _Ibid._

[179] Diodorus Siculus, book 17, chapter xci.

[180] Strabo, book xv., c. i. par. 30.

[181] _Asiatic Researches_, vol. iv., p. 342.

[182] _Selections from the Records of the Bombay Government_, No.

xxxix., part 2, p. 318.

[183] _Selections from the Records of the Bombay Government_, No.

xxxviii., part 1, p. 323.

[184] _Ibid._, No. xxxix., part 2, p. 324. Letter of Colonel Walker to

Governor Duncan, dated March 15, 1808.

[185] _Selections from the Records of the Bombay Government_, No.

xxxix., part 2, p. 327. Letter of Colonel Walker to Governor Duncan,

dated March 15, 1808.

[186] _Ibid._, No. xxxix., part 2, p. 328, par. 66. Letter of Colonel

Walker to Governor Duncan, dated March 15, 1808.

[187] _Selections from the Records of the Bombay Government_, No.

xxxix., part 2, p. 329, par. 72. Letter of Colonel Walker to Governor

Duncan, dated March 15, 1808.

[188] _Ibid._, No. xxxix., part 2, p. 340, par. 171. Extract from the

letter of Colonel Walker to Governor Duncan, dated March 15, 1808.

[189] _Selections from the Records of the Bombay Government_, No.

xxxix., part 2, pp. 361–362. Extract from the letter of Colonel Walker

to Governor Duncan, dated March 15, 1808.

[190] _Selections from the Records of the Bombay Government_, No.

xxxix., part 2, p. 374. Letter from Futteh Mahommed Jemadar to

Lieut.-Col. A. Walker, received on the 21st of October, 1807.

[191] _Records of Government_, Allahabad, 1871, vol. v., no. 2, p. 116.

[192] Keane, _Man Past and Present_, p. 499.

[193] George Aaron Barton, _A Sketch of Semitic Origins_, p. 269.

[194] Archibald Duff, _The Theology and Ethics of the Hebrews_, p. 17.

[195] D. Chwolson, _The Semitic Nations_, p. 25.

[196] Grimm, _Teutonic Mythology_, vol. i., p. 43.

[197] Tylor, _Primitive Culture_, vol. ii., p. 362.

[198] M. L. Milloue, _Le Sacrifice, Conférences faites au Musée

Guimet_, p. 3.

[199] Lord Avebury, _Marriage, Totemism, and Religion_, preface, p. vi.

[200] R. Campbell Thompson, _Semitic Magic_, p. xiii.

[201] Wm. Mariner, _The Natives of the Tonga Islands_, vol. ii., p. 220.

[202] Mariner, _The Natives of the Tonga Islands_, vol. i., p. 229.

[203] Father Joseph de Acosta, _The Natural and Moral History of the

Indies_, vol. ii., p. 344.

[204] Francisco de Jerez, _Conquista del Peru_, under cover of

_Biblioteca ed Aurores Españoles_, vol. xxvi., part 2, p. 327.

[205] P. Lafaitau, quoting Le Moyne in _Mœurs des Sauvages Américains_,

vol. i., p. 181.

[206] _Narrative of Le Moyne_, transl. from the Latin of De Bry, p. 13,

Boston, 1875.

[207] Antonio de Herrera, _The General History of the Vast Continent

and Islands of America, commonly called the West Indies_, vol. ii., pp.

347–348.

[208] Wm. Strachey, _The History of Travaile into Virginia Britannia_,

p. 84.

[209] R. Brough Smyth, _The Aborigines of Victoria_, vol. ii., p. 311

[210] W. Crooke, _The Popular Religion and Folk-Lore of Northern

India_, vol. ii., p. 169.

[211] _Ibid._, vol. ii., p. 172.

[212] W. H. Sleeman, _Rambles and Recollections of an Indian Official_,

vol. i., p. 133.

[213] R. Cain, “Bhadrachellam and Rekapalli Taluquas,” the _Indian

Antiquary_, vol. viii., p. 219, Bombay, 1879.

[214] J. J. M. de Groote, _The Religious System of China_, vol. ii.,

book i., p. 679.

[215] R. A. S. MacAlister, _The Excavation of Gezer_, pp. 405–6, 432.

[216] Ernest Sellin, “Tell Ta’Annek,” _Denkschriften der Kaiserlichen

Akademie der Wissenschaften_, vols. l.-li., 1904–1906.

[217] Driver, _Modern Research as Illustrating the Bible_, p. 68.

[218] W. K. S. Ralston, _Songs of the Russian People_, p. 128.

[219] H. C. Trumbull, _Threshold Covenant_, p. 49.

[220] Jacob Grimm, _Teutonic Mythology_, vol. iii., p. 1144.

[221] Tylor, _Primitive Culture_, vol. i., p. 96.

[222] Theodor Waitz, _Anthropologie der Naturvolker_, vol. ii., p. 197.

[223] H. C. Trumbull, _The Threshold Covenant_, p. 146.

[224] Tylor, _Primitive Culture_, vol. i., p. 96.

[225] Jacob Grimm, _Teutonic Mythology_, vol. iii., p. 1142.

[226] Jacob Grimm, _Teutonic Mythology_, vol. iii., p. 1142.

[227] W. Crooke, _The Religion, etc., Northern India_, vol. ii., p. 174.

[228] _The Journal of American Folk-Lore_, vol. vi., p. 51, Boston, New

York, and London, 1893.

[229] E. Renan, _History of the People of Israel_, vol. i., preface, p.

viii.

[230] J. F. McCurdy, _Jewish Encyclopædia_.

[231] A. Kuenen, _The Religion of Israel_, p. 102.

[232] Genesis xxii., 13.

[233] Renan, _History of the People of Israel_, p. 63.

[234] Genesis xvii., 10.

[235] P. C. Remondino, _History of Circumcision_, p. 31. Remondino

cites Benjamin—David brought 200 prepuces to Saul to show the number of

slain Philistines.

[236] Remondino, p. 32.

[237] Exodus, chap. xii.

[238] Joshua, chap. xxiv., v. 14.

[239] Renan, _History of the People of Israel_, vol. i., p. 149.

[240] Judges, chap. ix.

[241] Renan, _History of the People of Israel_, vol. i., p. 150.

[242] Judges, chap. xii., v. 38–39.

[243] Renan, _History of the People of Israel_, vol. i., p. 278.

[244] 2 Samuel, chap. xxi.

[245] Ewald, _History of Israel_, vol. iv., p. 90.

[246] 2 Kings, chap. xvi., v. 3; and 2 Chronicles, chap. xxviii., v. 3.

[247] 2 Kings, chap. xxi., v. 6.

[248] Hosea, chap. vi., v. 6.

[249] _Ibid._

[250] Jeremiah, chap. vii., v. 21 _et seq._

[251] Micah, chap. vi., v. 6 _et seq._

[252] R. A. Nicholson, _Literary History of the Arabs_, p. xvi.

[253] The Sabeans were inhabitants of the ancient kingdom of Sheba,

located in south-western Arabia. According to the records of Mohammed

Abu-Taleb Dimeshqi, the Sabeans’ sacrifices were made to the planets

when they reached their point of culmination. They sacrificed either

a man or a woman according to the divinity who was being worshipped.

To the Sun, a selected girl was sacrificed; to the Moon, a man with

full face. To Jupiter, a boy three days old, the child of the girl who

was sacrificed to the Sun. To Mercury they sacrificed a young man of

brownish colour who was a scribe and well educated; to Mars, a very red

man with a red head; to Venus, a beautiful woman. These sacrifices were

connected with various preparations and mysterious ceremonies.

The following passage, showing the extreme of horrible barbarism,

describes one of their sacrificial ceremonies; it is from Dr. D.

Chwolsohn’s _Die Ssabier und der Ssabismus_ (vol. ii., pp. 28–29).

“On the 8th of August the Sabeans pressed the wine for the gods and

called it by many different names. On this day they sacrificed to the

gods, in the middle of the forenoon, a new-born male child. First the

child was slaughtered, then boiled until it became very soft, when the

flesh was taken off (the bones). The flesh was then kneaded with fine

flour, oil, saffron, spikenard and other spices, and, according to

some, with raisins. It was then made into small cakes of the size of a

fig, and baked in a new oven. This was used by the participants in the

mystery of Shemal.... No woman, no slave or son of a slave, or no idiot

was allowed to eat of it. To the killing and the preparation of the

child only three priests were admitted. Everything remaining, such as

the bones and other things not eatable, the priests offered as a burnt

sacrifice to the gods.”

[Ab (August) Den 8. dieses Monats pressen sie neuen Wein für die Götter

und legen ihm viele verschiedene Namen bei. An diesem Tage opfern sie

in der Mitte des Vormittags den durch Standbilder dargestellten Göttern

ein neugeborenes männliches Kind. Zuerst wird der Knabe geschlachtet

und dann gesotten, bis er ganz weich wird, dann wird das Fleisch

abgenommen und mit feinem Mehl, Safran, Spikenard, Gewürznelken und

Oel (nach der andern Lesart: Rosinen) zusammengeknetet, daraus werden

kleine Brode, von der Grösse einer Feige, gemacht (oder geknetet)

und in einem neuen (oder eisernen) Ofen gebacken. Dies dient den

Theilnehmern an dem Mysterion des Schemal (zur Speise) für das ganze

Jahr. Es darf aber kein Weib, kein Sklave, kein Sohn einer Sklaven und

kein Wahnsinniger etwas davon essen. Zu dem Schlachten und Zurichten

dieses Kindes werden blos drei Priester zugelassen. Alles aber, was

von seinen Knochen, Gliedmassen, Knorpeln, Arterien und Nerven übrig

geblieben ist, verbrennen die Priester den Göttern zum Opfer.]

[254] R. A. Nicholson, _Literary History of the Arabs_, p. xxvii.

[255] George Sale, Introduction to the Koran, p. 93.

[256] George Sale, Introduction to the Koran, p. 93.

[257] Aghani, vii., 150, quoted by W. Robinson Smith, _Kinship and

Marriage_, p. 222.

[258] Sale, Introduction to Koran.

[259] Koran, chapter 5, p. 86.

[260] Nicholson, _Literary History of the Arabs_, p. 243.

[261] E. W. Lane, _Selections from the Kur-an_, Introduction, p.

xxi.-xix.

[262] Hamasa, quoted by W. Robinson Smith in _Kinship and Marriage_, p.

293.

[263] Porphyry, book 2, chap. lvi.

[264] Ammianus, book xxxi., chapter xvi.

[265] Procopius, _Bell. Pers._, part i., chap. xix.

[266] W. Robinson Smith, _Kinship and Marriage_, p. 296.

[267] Trans. by George Sale, Al Koran, chap. vi., p. 114.

[268] _Ibid._, chap. xvi., p. 218.

[269] _Ibid._, chap. lxxxi., pp. 480–481.

[270] “Al Hedaya Fil Foroo,” by Sheik Burhan-ad-deen Alee, trans. by

Charles Hamilton, vol. i., p. xxxiii.

[271] _Id._, book x., vol. ii.

[272] “Al Hedaya Fil Foroo,” vol ii., book x., par. 3.

[273] _Id._, vol. ii., book x., par. 6.

[274] The commentary of Ahmed Ben Mohammed Khadooree, published A.H.

420 and an authoritative work on the duties of a magistrate.

[275] The Hidaya, trans. by Charles Hamilton, vol. ii., book ix., chap.

ii.

[276] The Hidaya, trans. by Charles Hamilton, vol. i., book iv., chap.

xiv., pp. 385, 386.

[277] J. P. Mahaffy, _Social Life of the Greeks_.

[278] Andrew Lang, _Homeric Studies_.

[279] Thomas D. Seymour, _Life in the Homeric Age_, p. 139.

[280] _Id._, p. 139.

[281] Hesiod, _Theogony_, 483–4; Daremberg and Saglio, art. Exposito.

[282] Pausanias, book 8, chap. viii.

[283] Apollodorus, _Bibliotheca_, book i., caput 3, par. 5.

[284] Pausanias, book 8, chap. xxviii.

[285] _Ibid._, book i., chap. xlvi.

[286] Apollodorus, book ii, caput 7, par. 4. Pausanias, book viii.,

chap, xlviii.

[287] Smith, Dictionary of Greek and Roman Biography.

[288] Apollodorus, book iii., caput 5.

[289] Plato, B. Jowett, vol. iv., p. 216.

[290] _Ibid._, vol. i., p. 91.

[291] Gortyniorum Leges, Daremberg and Saglio.

[292] “Law Code of the Cretan Gortyna,” _American Journal of

Archæology_, vol. i., p. 335.

[293] Euripides, transl. by Arthur S. Way, vol. iii., p. 345.

[294] Wm. Botsford, _Development of the Athenian Constitution_, p. 10.

[295] Plutarch, _Life of Alcibiades_.

[296] Heliodorus, _Ethiopica_.

[297] G. Glotz, Daremberg and Saglio, art. Exposito.

[298] Longus, _Daphnis and Chloë_, book iv.

[299] Hesiod, _Works and Days_.

[300] Terence, _Adelphi_, act v., scene iii.

[301] Musonius, quoted by Glotz.

[302] Longus, _Daphnis and Chloë_, book iv.

[303] Heaut., Terence., act iv., scene i.

[304] Aristophanes, _Thesmophor._, act v.

[305] Longus, _Daphnis and Chloë_, book i.

[306] Euripides, _Ion_, 1489.

[307] Plautus, _Cestellaria_.

[308] Plautus, _Casina_.

[309] Longus, _Daphnis_, book i.

[310] Plautus, _Cistellaria_, act i., scene i.

[311] _Poetarum Comicorum Græcorum Fragmenta._ Ed. Didot, p. 57;

_Athenæus_, Trans. C. D. Yonge, vol. ii., p. 804.

[312] _Poet. Comic. Græc. Frag._, p. 687; _Athenæus_, vol. ii., p. 794.

[313] _Ibid._, p. 710; _Ibid._, p. 575.

[314] _Thesmophoriazusæ_, 502, 516.

[315] Euripides, _Ion_, line 144.

[316] Xenophon, _Œconomicus_, chapter iv., par. 5.

[317] _Ælian_, liber ii., caput vii.

[318] Plutarch, _Lycurgus_ (Dryden trans.), vol. i., p. 82.

[319] _Dionysius Halic_., bk. ii., par. vii.

[320] Livy, i., 4.

[321] Thos. Collett Sandars, _Institutes of Justinian_, p. 3.

[322] Sandars, p. 4.

[323] Gibbon, vol. iv., p. 341: “The law of nature instructs most

animals to cherish and educate their youthful progeny. The law of

reason inculcates to the human species the returns of filial piety. But

the exclusive, absolute and perpetual dominion of the father over his

children is peculiar to the Roman jurisprudence and seems to be coeval

with the foundation of the city.”

[324] _Dionysius Halic._, bk. ii., par. 15.

[325] W. A. Hunter, _Roman Law_, p. 190, calls the conclave of

neighbours a “humane and interesting exception.” John P. McLennon, in

_Primitive Marriage_, says it is a “fine example of good old savage

law.” According to Hunter, infanticide receives its first customary

check when the destruction of males and the eldest female is forbidden:

the ancient tribes preferring rather to steal their wives than to rear

them.

[326] _Dionysius Halic._, bk., ii., par. 26.

[327] “Numa Pompilius,” Plutarch, Dryden’s Translations, vol. ix.,

p. 106: “He is also much to be commended for the repeal, or rather

amendment, of that law which gives power to fathers to sell their

children; he exempted such as were married, conditionally that it had

been with the liking and the consent of their parents; for it seems a

hard thing that a woman who had given herself in marriage to a man she

judged free, should afterwards find herself living with a slave.”

[328] _Valerius Maximus_, edition of 1678, lib. v., cap. viii.

According to Niebuhr, the story was disbelieved, and the historian

himself says it is an invention by those who found it difficult to

believe that after three consulships and as many triumphs, Cassius was

still in his father’s _potestas_. _Hist. of Rome_, vol. ii., p. 167.

[329] Stephen, _Hist. of the Criminal Law of England_, p. 1.

[330] Ortolan.

[331] Madame Dacier observes upon this passage, that the ancients

thought themselves guilty of a heinous offence if they suffered their

children to die without having bestowed on them some of their property;

it was consequently the custom of the women, before exposing children,

to attach to them some jewel or trinket among their clothes, hoping

thereby to avoid incurring the guilt above mentioned, and to ease their

consciences.

[332] Madame Dacier says that the meaning of this passage is this:

Chremes tells his wife that by having given this ring, she has done two

good acts instead of one—she has both cleared her conscience and saved

the child; for had there been no ring or token exposed with the infant,

the finder would not have been at the trouble of taking care of it, but

might have left it to perish, never suspecting it would be inquired

after, or himself liberally rewarded for having preserved it. (Bohn

trans.) See chapters xii. and xiii.

[333] This he says by way of palliating the cruelty he was guilty of in

his orders to have the child put to death.

[334] Greenidge, _Roman Public Life_.

[335] Becker’s _Gallus_, p. 178.

[336] According to Festus (_De Verborum Significatione_), there was a

celibate fine. Cicero, _De Leg._, iii., 3, and Val. Max., ii., 9, i.

[337] Becker’s _Gallus_, p. 179.

Apæcides—“I’ faith, money’s a handsome dowry.” Periphanes—“Indeed it

is, when it isn’t encumbered with a wife.”—Plautus, _Epidicus_, act

ii., scene i.

[338] Becker’s _Gallus_, pp. 42 to 46; Suetonius, _Claudius_, p. 25;

Horace, Epistle, ii., 2, 27; Martial, xii., 57, 14; Plautus, _Merc._,

iii., 4, 78; _Roman Life Under the Cæsars_, Emile Thomas, p. 59.

[339] M. Dezobry, _Rome au Siècle d’Auguste_, Plautus, _Hecyra_,

Prologue.

[340] “Those funerals with their horns and trumpets meeting in the

Forum” was Horace’s idea of the height of noise.

[341] Becker’s _Gallus_, p. 46; Martial, vii., 61.