CONCLUSION
Scientific investigation has proved the great age of the earth and the
enormous length of time which has elapsed since the first appearance of
human beings upon its surface. Concerning the career of man during the
countless millions of years which followed his advent upon the earth,
little is known down to a comparatively recent time—a time commonly
designated as the historic period.
When considering the past one is inclined to ask the question: “Does
the history of mankind represent an unbroken line of progress, or,
on the contrary, does it reflect a series of alternating periods of
development and decay?”
We have observed that in recent times through the study of tribes
and races in the various stages of development much has been learned
concerning the origin of organized society and the development of human
institutions. We have also seen that through the legends, traditions,
and myths of the earliest historic peoples much reliable information
has been gained regarding the conditions which prevailed at a still
earlier period of human existence.
Notwithstanding the proofs which in recent times have been obtained
relative to the law of periodicity which has thus far regulated human
progress the idea prevails that in our own time mental activity has
reached a stage never before witnessed. It is assumed that throughout
the entire history of mankind material and intellectual development has
never attained to such colossal proportions. It is evident that our
egoism has obscured our normal vision. We lack perspective.
There is no evidence to prove that the present brain capacity of human
beings exceeds that of the earliest ages of human history, neither is
there any proof that the moral sense has been in the least reinforced.
The lofty moral and spiritual precepts which abound in the Upanishads
have never been surpassed—possibly never equalled. We are heirs of all
the ages. The accumulated knowledge of the past is responsible for
present achievements.
Those who have made a study of tribes and races in the various stages
of development find much evidence going to prove that extant savage
tribes do not represent man as he first emerged from the animal type,
but, on the contrary, that they are the degenerate descendants of an
extinct civilized race differing little from our own. If this be true,
if human development which thus far seems to have been wholly material
contain within itself the seeds of its own destruction, would it not
be wise for the present generation to examine existing conditions in
order to ascertain if we too have not already entered upon the path of
degeneracy or decay?
Possibly this will be regarded as a pessimistic suggestion, but as has
already been observed, a comparison between the conditions existing in
prehistoric times and those which prevail under the present so-called
civilized régime fully justifies this suggestion.
Those persons who have acquainted themselves with the available facts
underlying the growth of organized society and the development of
existing institutions, and who have co-ordinated these facts with
the present situation are able to trace not only the growth of the
destructive principle in human affairs but are able to forecast with
a considerable degree of accuracy the results which must inevitably
follow. Without a knowledge of the past it is impossible to understand
or interpret the present.
We are living in a remarkable age. It is to be doubted if throughout
the entire historic period there has been a time when passing events
moved so swiftly or when they assumed the magnitude of those now taking
place. Causes which were set up during prehistoric times have reached a
climax. The inevitable results from those causes are upon us.
In order to compare the past and the present it becomes necessary
briefly to recall some of the already recorded facts relative to
existing conditions under early organized society.
When human beings lived closer to nature and before the natural checks
to the lower or disintegrating forces had been withdrawn, the basic
principles underlying human action were equality and liberty. No member
of a communal group could claim any right or privilege not enjoyed
by all. There was no poverty and no crime. Disease as we know it was
unknown. As the lands were held in common, women were absolutely free
and independent. They chose their mates and were responsible for the
well-being of their offspring. As women controlled the sexual relation
and themselves regulated prenatal conditions, the children inherited
strong bodies and healthy minds. Dissensions over property did not
occur, and jealousy and a desire for personal aggrandizement had not
been developed.
The religious worship of primitive people consisted for the most
part in invocations to the Great Mother, the fructifying principle
throughout nature, from whom were derived all earthly benefits. Later
the Great Mother came to be worshipped under various appellations,
namely, Cybele, or Astarte, in Asia Minor, Athene in Greece, Minerva
in Rome, and Isis or Neith in Egypt. Finally, as is well known,
these goddesses were dethroned by an all-powerful male God, an
anthropomorphic deity whose chief attribute was virile might. This
change in the god-idea was coincident with, and dependent upon, a
corresponding change in the relations of the sexes which took place at
a certain period in human history. The god-idea is now and ever has
been in strict accord with the existing conceptions concerning the
relative importance of the sex-functions in human beings.
During thousands of years of life on “earth” the mother was the
only recognized parent. As the giver of life and the protector of
offspring she was regarded as the Creator and Preserver of the race.
She represented the constructive element in human society. Later,
however, when man began to contest the supremacy of woman, her hitherto
unquestioned prerogatives began to be claimed by him. It was at this
juncture in human affairs that the contention arose over the relative
importance of the sexes in the processes of reproduction. Not only
in the traditions and legends of early historic peoples but in their
histories as well there is much evidence given to prove that this
contention was as fierce as that which at the present time is going
on between the sexes. As a result of this contention both female and
male gods were worshipped. Those who recognized the mother as the giver
of life continued to worship the female principle, while those who
accepted the new doctrine enunciated by Apollo, namely, that the soul
of the child is derived from the father and the mother is only a nurse
to his heaven-born offspring, accepted the new religion. When the
dominion of man over woman was complete the female principle throughout
nature and in the god-idea was practically unrecognized or wholly
ignored. Throughout the historic period male power has been supreme not
only on the earth but also in heaven. Classical history is not wanting
in references to this change in the relations of the sexes and in the
god-idea which took place at a certain stage of human development.
We are informed that in Greece, probably about 1100 years B.C., Cecrops
“instituted marriage and established a new religion.” The new religion
instituted by Cecrops was the doctrine that the father is the only
parent, that the soul of the child is derived from him, and that the
mother performs simply the office of nurse to his offspring. Woman
was no longer the creator or giver of life. She was matter while man,
who was henceforth to be her lord and master, was spirit. Marriage as
instituted by Cecrops was the natural and inevitable outcome of the
new religion. It was the first attempt of the Greek tribes to legalize
and control the sex-functions of women. The deeper one delves into the
mysteries of the past the more apparent does it become that the sexual
degradation of women is deeply rooted in religion.
For untold ages early organized society proceeded along the line of
uninterrupted evolutionary progress. Although humanity was traversing
an unknown path the arts of life steadily increased. The production of
farinaceous food by means of which an exclusive meat diet was avoided
was an achievement of the utmost importance to the race. The idea of
government which at first included only the members of related groups
was extended to the tribe and even to the nation.
Equality, freedom, and justice constituted the fundamental principles
of early organized society. Finally, however, through causes which have
already been set forth in these pages, this system gradually gave place
to a regime founded on selfishness, or egoism. At this time in human
affairs related groups could no longer defend themselves against the
aggressions of powerful hostile foes; jealousies arose and alien tribes
began to make war upon one another, the stronger appropriating the
lands of the weaker and making slaves of the people. The women of the
subjugated groups became the sexual slaves of the conquerors. As native
women were free, foreign women who could be controlled were greatly in
demand. Therefore frequent attacks were made on foreign groups for the
sole purpose of “carrying off” the women.
The lands which had been held in common by all the members of the tribe
were now parcelled out among individual chieftains. The prestige given
to these “lords of the soil,” and the advantage gained by them through
the control of the natural resources and the means of subsistence,
soon gave rise to a privileged class—a class which in process of time
became masters of the masses of the people. When wars for conquest
and spoliation became general and when the communal system under
which the principles of liberty and equality had been established
gave place to a system founded on force the entire habitable globe
became a battle-ground upon which each and every individual struggled
fiercely with every other individual not only for place and power,
but for the means of subsistence as well. When the principles of
democracy established under gentile institutions gave place to a system
of governmental control under which only the rights of the few were
recognized, and when the unchecked disruptive forces had gained the
ascendency over the constructive elements developed in human nature,
the degeneracy of the race began. It is not difficult to trace the
steps by which this degeneracy has been accomplished.
Although we of the present boast of our material achievements,
and although we arrogate to ourselves a most remarkable degree of
intelligence, enlightenment, and even culture, it is evident that we
have not risen above a plane of the grossest materialism, and that
in the truly human qualities, those which distinguish man from the
animal, we are sadly deficient. That in these later days the moral
sense has become atrophied is shown in the fact that our present tooth
and claw system, under which each individual must array himself against
every other individual in his struggle for existence, is regarded as
a practical exemplification of the principle of the “Survival of
the Fittest.” According to this interpretation, not those who are
best endowed, physically, mentally, and morally are the fittest to
survive, but on the contrary those who are best able to appropriate to
themselves the opportunities and advantages which belong to others. In
other words it is claimed that by the Survival of the Fittest is meant
the survival of those who because of their material advantages are able
to exploit their fellowmen. A few of the processes involved in the
control of the many by the few have already been mentioned. To maintain
the authority of the privileged class and to strengthen their hold on
the liberties of the people, Monarchy, Aristocracy, and Ecclesiasticism
were established and the Divine Right of Kings proclaimed. Intrenched
behind these mighty bulwarks the position of the usurpers has been
impregnable. Through enforced ignorance and superstition the “common
people” came to regard their situation not only as natural and
unavoidable but as representing the will of the Almighty. If they were
faithful to their masters in this world, in the world to come they
would be furnished with free transport to Fields Elysian. Strange to
relate this belief still prevails.
At the present time the principle of human freedom is still struggling
for recognition, but the great mass of human beings, although boasting
of their civilization and enlightenment, continue to uphold the
principle that the few should rule the many. They regard their rulers
as superior beings whose authority may not be questioned. At the
present time we have before us the dismal spectacle of half a dozen
hereditary monarchs who with their satellites claim the right to
rule over nearly the whole of Europe and a large portion of Asia.
Twenty-five millions of men are now engaged in a deadly conflict to
further the commercial and territorial interests of their masters.
When we compare present conditions with those which existed under early
organized society at a time when every individual member of a group was
equal in responsibility and power with every other member of the same
group we are enabled to perceive the path which mankind has taken on
its onward course.
When one reflects on the peculiar trend of human development one may
feel no surprise over the fact that at this juncture in human affairs
there should arise a ruler in whom the desire for world-dominion is
clearly apparent. That such a potentate has already appeared is shown
in the following from Emperor William II. of Germany.
“On me as Germany’s Emperor the spirit of God has descended. I am His
weapon, His sword, his vicegerent. Woe unto the disobedient. Death to
the unbeliever.” Here it is observed that this ruler aspires not only
to earthly dominion but also to divine recognition.
To strangle the growing principles of liberty and to establish a system
founded on force under which the individual was to become only an
instrument to do the bidding of his lord and master was doubtless the
original object of those who instigated the present war.
During the ages since the establishment of the authority of the few
over the many, the latter until a comparatively recent time have
offered little resistance to the tyranny exercised over them. Mentally
dwarfed the proletariat have not yet reached the degree of intelligence
necessary for a combination of interests. They have therefore remained
like dumb driven cattle subject only to the will of their masters.
About sixty years ago through the efforts of a few leaders who had
begun to realize the situation, a certain degree of unrest began to
manifest itself among them, and forty years later the proletariat
succeeded in establishing an international organization ostensibly for
their own benefit as opposed to the interests of the ruling class.
They, however, lacked solidarity. The natural tendency of their sex
toward separateness or disintegration was not easily overcome. This
is shown in the case of the present European conflict. When the war
broke out instead of standing together they at once hastened to obey
the mandates of their respective rulers, and with no higher idea than
patriotism or nationality they at once began their brutal assault
upon one another. It was evident from the beginning that the German
socialists, they who had been the most conspicuous in the international
movement, were first, last, and all the time Germans and that after all
they were actuated only by one desire, namely, national aggrandizement.
So lacking are men in the principle of solidarity, and so deeply rooted
within them is the idea of separateness, that it is to be doubted if,
without the aid of woman, they will ever be able to free themselves
from the tyranny of the past.
In very recent times a foe has arisen which threatens to be a greater
menace to the liberties of the masses of the people than were the foes
by which they were originally enslaved. I refer to the money power, or
plutocracy.
During the last few years, through the application of scientific
methods to industry, and through mechanical inventions by means of
which the power and efficiency of labour have been greatly increased,
the accumulation of wealth has reached a point never before witnessed
in the history of the world, yet strange to relate, along with this
enormous increase in wealth there has been a corresponding increase in
poverty and crime. This immense wealth has not been shared by those who
produced it but has gone into the pockets of those who exploit labour
for profits. Along with this enormous increase in wealth is observed a
general lowering of standards both in private and public life. There
are in this country alone ten millions of people who are deprived
of the necessary food, clothing, and shelter to insure a healthful
existence. In the public schools of New York City it is reported that
six hundred thousand children are victims of malnutrition. In winter
thousands of hungry men and women go up and down the streets of our
large cities begging for an opportunity to earn a living. Our jails and
prisons are filled to overflowing. Our almshouses and insane asylums
are insufficient to meet the demands. Imbecility and other forms of
mental degeneracy are increasing at an alarming rate. Epilepsy and
other congenital diseases prevail among all classes and conditions of
the people. Five-sixths of the children born are diseased at birth.
The basic principle underlying our present economic system is profits.
To secure large profits labour must be cheap and plentiful, and that
labour may be cheap and plentiful an enormous population must be
produced. In order to produce this enormous population women must
be enslaved. Although existing conditions are such as to make life
a curse instead of a blessing, the cry for “babies, more babies” is
heard on every hand, and this notwithstanding the fact that a large
proportion of the children born die before the age of five because this
environment is unfavourable to life.
The clamour for an ever increasing birth-rate never ceases. It is
believed that Providence alone is responsible for human ills. Poverty
and disease are accepted as natural and unavoidable evils.
The fears expressed lest the human race fail to perpetuate itself
would be pathetic were the reason for these fears less obvious. When
we reflect that the labour market must be constantly supplied with
cheap labour, and that millions of soldiers must be produced to protect
the commercial and territorial interests of the ruling class the true
inwardness of this insatiate cry for constantly increasing numbers is
revealed.
Ecclesiasticism, the faithful ally of Plutocracy, mindful of the fact
that its strength lies in an excess of numbers, has ever jealously
guarded the injunction to increase and multiply. No doctrine of
the so-called Christian church has been so fondly cherished and so
faithfully preserved as has that of the subjection of women. Woman’s
glorification under the Christian system has been exactly commensurate
with her obedience to man. No offering from her to the Almighty is so
acceptable as unrestrained reproductive energy.
The report of a declining birth-rate in any country of the globe is a
signal for instant alarm, but although publicists and politicians have
attempted to control the birth-rate not only by threats and promises
but by legal enactments regulating marriage, still it is observed that
in all countries of Europe, with the exception of Ireland, Bulgaria,
and Roumania, the birth-rate during the last twenty-five years has
steadily declined. Although numberless causes have been suggested
to account for this phenomenon, and although various remedies have
been proposed to lessen this “evil,” the actual cause underlying the
declining birth-rate of our time remains unrecognized. Politicians,
publicists, and ecclesiastics all refuse to acknowledge the obvious
fact that the increasing economic independence of women is alone
responsible for this phenomenon.
Notwithstanding the fact that during the last twenty-five years marked
progress is observed in the social and economic conditions of women,
still the sexual position of the great mass of women has steadily
declined. The fact that so far as her sex relations are concerned
civilized woman occupies a lower position than that occupied by the
female animal has already been noted in these pages. The traffic in
women is carried on in every country on the earth.
The existing sexual conditions are the direct result of the
overstimulation of the disruptive characters inherited by man from his
male progenitors among the lower orders of life, characters which among
animals have been checked by the constructive forces developed in the
female. Our sexual conditions and our present economic and industrial
situation loudly proclaim the degeneracy of our time.
When the principles of equality and liberty, which were established by
early organized society, gave place to a system founded on force and
the control of the many by the few, and when through the subjection of
women the natural checks to the disruptive tendencies developed in the
male were withdrawn, the conditions now existing in so-called civilized
society were foreshadowed.
A crisis has been reached in human affairs. The old regime has run its
course and is about to disappear. A new era is about to dawn on the
human race. The war which is now devastating Europe, and which will
doubtless spread over the entire earth, is the beginning of the end.
The effects of the causes which were set up in prehistoric times have
reached their full measure of development and can no more be postponed
or averted than can the thunderbolt which follows an electrical
explosion. A thoroughly material civilization founded on selfishness
and sensuality must be destroyed root and branch before the higher
planes of activity for which humanity is destined may be reached. The
present conflict therefore should not be regarded simply as a horrible
calamity but as a necessary preliminary to these higher conditions. If
the birth of the new regime can come only through blood and tears, if
only through the throes of war is deliverance possible, then it is not
only unwise but useless to bewail the present crisis.
Through the cleansing process involved in the present revolution,
humanity will doubtless return to the legitimate path of evolutionary
development. Either liberty and justice, the cardinal principles
underlying early organized society will be re-established or the
processes of disruption will complete the work of degeneration now
so well under way. In the transformation which is to take place it
is not likely that a vestige of the institutions which have produced
the present regime will remain. The conflict now going on between the
higher and lower forces developed in human life represents the struggle
of Omnipotent Life for higher expression in matter.
It has been shown in this work that during the development of life on
the earth two forces have been steadily at work, the one a conserving,
cohesive element, the other a disruptive, disintegrating energy.
The one tends toward combination or solidarity, the other toward
separateness or individual sufficiency. The one is constructive, the
other destructive. Had the constructive processes in human society been
allowed their legitimate expression the scenes now being enacted in
Europe would have been impossible.
The principal force which has been employed in the development of our
present civilization has been male energy. In the past this enormous
force has been necessary to subdue the earth and make of it a suitable
habitation for civilized humanity. In later times, however, the
discovery of hitherto unknown forces in nature, the application of
scientific methods to industry, and the invention of mechanical devices
for the lessening of human toil have done away with the necessity for
an excess of human brawn. In other words the excessive male energy
which has in the past been required for the development of our present
civilization has become not only useless but an actual hindrance to
further progress. As this enormous power is no longer needed for
useful purposes it has been turned into channels of wantonness and
destruction. It has become disruptive and dangerous to a degree which
may be appreciated when we reflect on the present conditions not only
in Europe, but over the entire earth. Among the cleansing processes
involved in the present crisis is the elimination of a considerable
number of the useless elements described above—elements which being no
longer necessary for the maintenance of the common good have become a
menace to society.
According to our narrow human conceptions by which passing events are
regarded only in relation to their present effects, the eliminating
processes now going on are cruel and inhuman. Nature, however, pays
little heed to human suffering, but although she ignores human misery
she will nevertheless demand an exact accounting for the deeds of
selfishness and ignorance which are responsible for the present
disorder. She will inaugurate no scheme of salvation; no “Vicarious
Atonement” will be provided to save mankind from the consequences of
their own folly.
The struggle now going on in nearly every quarter of the globe marks
the beginning of the eliminating process. The useless elements in human
society are wearing themselves out, destroying themselves by their own
rashness and folly. Impelled by a desire which they do not understand
and which they are unable to resist, these victims of a decaying
civilization rush madly on to destruction. Those men who voluntarily
seek war represent a dissatisfied or discontented class. True to the
primitive instincts of the race they crave the peculiar excitement
which war brings. It is not unlikely that many of them understand
instinctively that something is wrong with the present regime, but they
seem not to be able to analyse the situation.
Doubtless very many of those engaged in the present European struggle
are actuated by patriotism. They want to maintain the existing
territorial boundaries presided over by their respective rulers. They
desire also to retain the institutions, social, political, economic,
and religious which have grown up under a system where the few control
the many. Evidently the idea of human liberty has not yet dawned upon
them. If universal freedom awaits the birth of the new regime, which
is being heralded by the present upheaval, then it is plain that the
men in the trenches are quite unmindful of the significance of the
conflict in which they are engaged. The belligerent countries of Europe
may consent to a truce and there may be a lull in the universal unrest,
but there will be no genuine peace until the principle of human
liberty has been established on a firm and lasting basis.
That the removal of these superfluous men from their usual vocations
will not materially interfere with the useful industries of Europe is
shown in the fact that although 25,000,000 of them have been called
to the war their withdrawal from the industrial field has not greatly
disturbed the industrial situation, and this too notwithstanding the
fact that many new occupations have been created by the war. The work
formerly done by these men has been largely taken up by women.
It should be borne in mind that under the new conditions which are
approaching, the constructive element developed in human society is
again to assume command over the destructive forces which have been in
control since the beginning of the historic period. As this element has
been confided to women and as it is by them transmitted to offspring,
it is not difficult to forecast the position which the women of the
future will occupy.
The institution of marriage as it now exists will disappear. Only the
most robust among women will propagate the race. These women, as did
the women under early organized society, will choose their mates. They
will exercise absolute control over the sex-functions. Thus will be
avoided the terrible consequences which have resulted from the present
form of marriage.
The numerical preponderance of women over men under the new regime
is probable. Nor will the devastating processes of war be wholly
responsible for this condition. Science informs us that not only among
the lower orders of life but among human beings as well, certain
conditions of nutrition produce more females than males. The more
nutritious and wholesome the food the greater the excess of females
over males. Under higher conditions, when the laws of health and
life are better understood and especially when the subject of proper
nutrition has received the attention which its importance deserves, it
is not unreasonable to suppose that the excess of female births over
those of males will be considerable.
Although there have doubtless been long lapses of time during which the
human race has seemed to go backward, it is believed that the trend of
humanity is now and ever has been upward. If, as is believed, human
events move in cycles, if the civilizations which have risen in the
past represent a spiral, each of these civilizations reaching a higher
stage of development than its predecessor, then it may be inferred that
the era which is now dawning will surpass in grandeur anything which
the world has ever witnessed. If, as many persons believe, a stage of
development has been reached in which human beings are to be endowed
with a sixth sense, if the intuitive faculties which are closely
allied to the constructive element and which mark a still greater
distinction between man and the animal are to come into play it may
be assumed that the mental and spiritual faculties will reach a stage
of development scarcely dreamed of in our own time. Humanity will have
come into its own, the animal in man will have been left behind.
The co-ordination of science and history not only illumines the past
and explains the present, but the inevitable results of the natural
sequence of events point unerringly to the conditions which must
prevail in the future.
The philosophy of history proves to the earnest seeker after truth that
the door of the future is not wholly closed.
INDEX
A
Abipones, their customs, 148;
independence of women among, 186
Abrotonum, 342
Adoption, among early races, 144, 145, 324;
symbol of, 146, 147
Affection in primitive groups, 126
Agamemnon, 256
Agnation, 351
Ainos, 49
Altruism, its development in the female, 17, 67, 86;
its development in society, 124, 140
Amazonianism, 208
Andromache, 283
Arabia, organization of society in, 129, 177;
marriage in, 179, 181, 182
Arawaks, their customs, 147, 174
Archonship, 259;
its close, 264
Areta, 332
Aristocracy, its growth among the Greeks, 251, 265-267
Aristophanes, his picture of female philosophers, 338
Aspasia, preceptress of Socrates, 334;
her genius, her teachings, 337-338
Assembly of the people, 156;
development of the, 251;
its duties, 259;
its disappearance in Greece, 264;
its powers among the Spartans, 293
Atavism, 52
Athene, her decision concerning paternity, 272
Athenian men, their policy, 285;
ashamed of their name, 318;
their wives Carians, 319;
their moral degradation, 323-326
Athenian women, imported foreigners, 319;
their degradation, 323;
their division into classes 324;
decline of influence among, 329;
their reputed licentiousness, 339
Auletrides, 325
Australians, 230
B
Babylonian women, 234, 340
_Basileus_, germ of present king, 156;
does not correspond to modern monarch, 156, 255, 257;
elected by a constituency, 253;
abolition of the office of, 259
Birds, their courtships, 20-21;
aversion of females for certain males among, 20;
the female among, chooses her mate, 20, 23, 25, 108;
efforts of the male to please the female among, 21;
eagerness of the male among, 21, 26, 30;
powers of the female among, 27;
inheritance of the female among, 29;
inheritance of the male among, 29;
constancy of the female among, 108
Burgesses, 272
C
Captives, not enslaved in early groups, 145;
as sexual slaves, 163, 276
Cecrops, 262, 272, 329, 362
Chastity of early races, 110, 113, 114, 306
Clisthenes, 249, 261
Codrus, 249, 259, 264
Colour-blindness, 55
Common law, the, woman’s position under, 357
Communal marriage, 225
Concubines, 327
_Couvade, la_, its extent, 148
Crates, 334
Cuckoos, character of, 69
Cynic philosophy, the, its principles, 332
D
Danaūs, daughters of, 274
Deme, establishment of, 249, 260
Democracy, of early races, 127;
of the early Greeks, 250-251;
decay of, 264-265, 267;
in ancient Italy, 313
Descent, traced through men, 128, 135, 281;
in Arabia, 131;
in Greece, 133
Descent, traced through women, 141, 142, 157, 222;
its universality, 228, 311;
among the Iroquois Indians, 249;
law of, 253;
in Lycia, 310
Desires, primary, of the male, 20
_Dicteriades_, 327
Differentiation, 8, 10, 16, 65
Diseases of women, 61;
not constitutional, 54
Dorians, their conservatism, 285
Draco, 266;
his laws, 322
E
Early Christianity, 361
Ecclesia, 251
Ecclesiasticism, its effect on the position of women, 356-357
Egoism, its development in males, 17, 86;
not pronounced among earliest races, 125, 140;
its development in later ages, 155
England in the nineteenth century, 370
Epicureans, 333
Eupatrids, their cupidity, 264
Evolution, individual and historic, 15
F
Family, the, not the basis of the gens, 246
Female, conditions which produce the, 39
Fijians, their customs, 116-117;
parental affection among, 118
Foreign women, as wives, 188, 192, 219;
as concubines, 283, 327, 348
France, marriage customs in, 172;
in the nineteenth century, 370
G
Gaius, 353
Genealogies traced through fathers, 271
Gentile organization, the, universality of, 124;
principles established by, 124;
democratic character of, 127, 138, 139, 152;
unity of, 128;
government under, 137, 152, 156, 247;
property belonging to, 140;
altruistic character of, 140, 157;
in Greece, 245;
its decay, 260;
its final overthrow, 261;
in Athens, 262
Glycera, 341
Government, development of, 248
Greek society, its construction, 243, 245
H
Hairy covering for the body, 49-51
Hand, the female, 59
Hercules, tradition of, 273
Hetairai, a term of reproach, 329;
their renown, 330;
origin of the word, 338;
honoured citizens, 341;
judged by masculine standards, 344
Hindu law, 352
I
Infanticide, McLennan’s theory of, 217;
not practised by early races, 220;
Sir J. Lubbock’s theory of, 226-227
Insects, nutrition determines sex, 40;
males appear first, 42
Iroquois Indians, 137
J
Justinian Code, 357, 359
L
Lamia, 326
Lance, symbol of property, 181, 312
Leontium, 334
Life, origin of, 4;
earliest forms hermaphrodite, 11, 15
Lydian women, 340
Lysicles, 336
M
Magna Charta, 369
Man, shorter-lived than woman, 45, 53;
imperfections in the organization of, 55-59;
superior to woman, Darwin’s theory, 75;
assumes the duties of maternity, 147;
superior to woman according to edict of Apollo, 199
Marriage, origin of, 161;
in India, 163;
_Racshasa_, 163;
in Arabia, 164, 179, 181, 182;
by _Confarreatio_ and _Usus_, 164, 351;
among the Israelites, 165;
in Afghanistan, 165;
in Greenland, 170;
in Nubia, 171;
in Sparta, 173;
_sadica_, 179;
_beena_, 180;
_motă_, 181;
_ba’al_, 181, 188, 193;
laws of Mohammed, 183, 188;
in Japan, 185;
in Rome, 189;
of the future, 399;
rise of the present system of, 197;
ceremonies among the Spartans, 310
Matter, conservation of, 6
Mother-in-law, the, her aversion to sons-in-law, 174, 236
N
Names, adoption of, 144
Nemeas, 341
O
Ontogeny, 7
Oracles of the Greeks controlled by women, 309
Organization of society, 123
P
Pangenesis, 29
Parthenogenesis, 38, 40
Paternal affection, absence of, among lower orders, 69, 71;
not a primary character, 71;
absence of, among lower races, 149;
absence of, among the Romans, 189, 191
Pericles, 335
Perpetual tutelage of women, 350
Political society, establishment of, 249, 260-261
Polyandry, not practised among lower orders, 107
Polygamy, rise of, 106, 189
Poverty of the masses in Greece, 266
Primitive races, promiscuity among, 107, 115, 211;
chastity of, 108, 110, 112, 116, 306, 307;
morality of, 112, 115, 118;
humanity of, 145
Property, control of, 140, 221;
inheritance of, 141;
in early Greece, 250
Protection of women in early groups, 112, 117, 146, 178, 186
Q
Quadrupeds, constancy of the female among, 24-25, 106-107;
unions of, not left to chance, 25
R
Religion of Mohammed, 183
Religious idea, 150, 211
Reversion, 48, 52
Rights of Roman fathers, 191, 313
Roman family, the, 312, 349, 352
Roman lawyers, 352-353
Roman society, its constitution, 243
Roman women, 178, 189, 314
Rotifera, 38
S
Sabine women, capture of, 312
St. Paul, 361
Selection, natural, 7
Selection, sexual, Darwin’s theory of, 18;
compared with artificial selection, 36;
processes of, reversed, 82;
lower characters eliminated through, 90
Sexes, origin of, 11, 14-15;
numerical proportion of, 39, 43, 52
Slavery, 145;
its extent in the nineteenth century, 369
Socialism, 390
Socrates, 334-335
Solon, his legislation, 320-321;
his character, 320, 322
Spartan women, their power, 298, 308;
they controlled the land, 298;
they resisted the laws of Lycurgus, 299;
they originated the exercises of the youth, 300, 302;
their dress, 303, 305;
their influence, 303, 304, 310, 361
Spartans, their government, 156;
democratic character of their institutions, 252-253;
their senate, 286;
their morality, 302, 304;
adultery unknown among them, 307, 316;
election of senators among the, 309, 310
Stoic philosophy, the, its principles, 334, 347-348;
its effect on Roman law, 348
Struggles for mates, 22-23, 64
Survival of the fittest, 388
Symbols in marriage ceremonies, among the Circassians, 171;
in Abyssinia, 172;
in Arabia, 172;
in Scandinavia, Wales, and Ireland, 173;
in Central Africa, 175;
in Italy, 176;
as explained by McLennan, 216
Sympathy, development of, 67
T
Thargelia, 337
Themistia, 334
Themistocles, 342
Theseus, 260, 271;
united the Attic tribes, 262
Timotheus, 342
Tribe, the, its formation, 126, 153;
growth of the governmental idea within, 247
Tribes named after women, 273
Tyrannies established among the Greeks, 263
U
Union of tribes in Athens, 262
Unisexual forms, development of, 15
V
Variability denotes low organization, 36
Variations in the human body, 47-48
Vital force, expenditure of, 32
W
Wife-capture, among the Israelites, 164;
among the Arabians, 177;
its extent, 177;
McLennan’s theory to account for, 215;
Lubbock’s theory of, 224-227;
among the Spartans, 310
Women, in excess of men, 52;
of Greenland, 54;
their intuitions, 78;
their apparel, 80;
of Australia, 111;
among the Kaffirs, 111, 146, 187;
of early German tribes, 112;
of Nubia, 111;
of Sumatra, 112;
of Tahiti, 116;
among the Fijians, 117, 186;
among the North American Indians, 139;
head of the family, 139, 144, 154;
of Arabia, 178-179, 188;
of Rome, 178, 190;
in Japan, 185;
among the Abipones, 186;
among the Greeks, 272, 276, 277, 279, 283;
under the ancient Roman law, 350;
under the middle Roman law, 352-354
Y
Yavanas, 318
Z
Zeno, 334
Zulus, marriage customs among, 173