From the facts which are gradually coming to light concerning society in the early historic period, it is observed that the extant mythoses and traditions of the ancients contain a mixture of history, mythology5, and astrology. Until a comparatively recent time no attempt has been made to separate the former from the latter two.
Herodotus opens his account of the Greeks with a story of the capture of women. The Ph?nicians,270 the great maritime6 people of that time, had sent ships loaded with merchandise to Argos. When nearly all was disposed of there came down to the beach several women among whom was Io, child of Ianchus the king. As the women were standing8 by the stern of the ship attending to their purchases, the foreign sailors rushed upon them and attempted to carry them off. The most of them made their escape, but a number were taken away and Io amongst them.169
Doubtless beneath this myth is concealed9 a religious doctrine10 which had an historical basis. The original version of the legend was that Io who was carried to Egypt by a god became the mother of a race of hero-kings; but when the true significance of the early physiological11, religious myth was forgotten, this one of Io, too, after having become mutilated and distorted to suit a more degenerate12 time, was accepted in a purely13 literal sense and made to do duty as actual history. Following this narrative14 in the history of Herodotus is the story of Europa who was carried away by the Greeks.
In the next generation was enacted15 the seizure16 of Helen by Paris, son of Priam, a deed which, whether committed for revenge or lust17, is supposed to have constituted the sole cause of the Trojan War—a struggle which continued for nine years. Helen had previously18, and while but a child, according to Plutarch, been carried off by271 Theseus, founder19 of Athens, and borne away to Egypt. Indeed it would seem from the accounts of this hero that his exploits were instigated20 for the most part by a desire to possess himself of women. Even later in the history of the Greeks we find that Pausanius, King of Sparta, upon the defeat of the barbarians21, received as his share of the booty, ten specimens22 of the following articles: “women, horses, talents, and camels.” The familiar story of the seizure of the Sabine women by the Romans is regarded as a probable myth or as a doubtful fact; yet, when we remember that not far distant in the past, capture constituted the only form of marriage, the acts of violence committed on women are invested with a fresh interest, for by them we are enabled to trace the identity of the processes of development between historic nations and the tribes occupying a lower position in the scale of advancement.
Although Homer traces genealogies23 through fathers, the fact will doubtless be observed that two generations generally suffice to carry men back to an unknown or divine progenitor24. Indeed many of the Greeks of Homer’s time sprang directly from gods. Tlepolemus was of the stock of Hercules. Priam and his sons were descendants of Zeus, and many of the noblest Greeks derived25 their origin from Mars. Helen also was the descendant of Zeus.
A tradition from Varro in reference to the decline of woman’s power in Athens is as follows:
272
In the age of Cecrops two wonders sprang from the earth at the same time, one of which was the olive tree, the other water. The king in terror dispatched a messenger to Delphi to ascertain26 what he was to do in the matter. The oracle27 in response answered that the olive tree signified Minerva (Athene), and the water Neptune28 (Poseidon); and that it was optional with the Burgesses after which of the two they would name their town. Cecrops convened29 an assembly of the Burgesses, both men and women, for it was customary then for the women to take part in the public counsels. The men voted for Poseidon, the women for Athene, and as there were more women than men by one, Athene conquered. Thereupon Poseidon became enraged30, and immediately the sea flowed over all the land of Athens. To appease32 the god the Burgesses were compelled to impose a three-fold punishment upon their wives: They were to lose their votes; the children were to receive no more the mother’s name; and they themselves were no longer to be called Athenians after the goddess.
We are assured that prior to the struggle between Athene and Poseidon for the mastery in Athens, children in Attica and Lycia were named after their mothers, and that the people as a body were called after the goddess. Formerly34 the women were actual Burgesses but after the decision that the office of father in the processes of reproduction is superior to that of the mother the women lost their position as Burgesses and became only the wives of Burghers. It is the vote of Athene herself which decides that the child is the273 production of the father. The ancient Attic33 traditions are full of references to female supremacy. Indeed, Herr Bachofen is certain that he has found proof of female descent and supremacy not only among the early Greek tribes but in every branch of the Indo-Germanic family.
The Grecian tribes were named after women, as were also the ancient cities of Greece. The founders35 of these cities and the eponymous leaders of the various peoples were women who had been “carried off by gods.” Sarpedon and Minos who quarrelled over the government of Lycia were the sons of Europa170 who had been carried off from Tyre on the Ph?nician coast. Thebe, the eponymous leader of the Thebans, and Egina, the founder of Egina, were sisters. Therefore when the oracle commanded the Thebans to seek succour from their nearest of kin7, they applied36 to the Eginetans, thereby37 proving that at that time relationships were still traced through women.
The Greek tradition of the Scythian nation is as follows: As Hercules was passing through the country he came to a district called the Woodland. While he slept, the mares which he had loosed from his chariot wandered away, and while in quest of them he came to a cave in which dwelt a being with the head of a woman and the body of a serpent, probably a goddess representing the two creative principles throughout nature. Upon274 being asked by Hercules if she had seen his mares, she replied, “yes,” but that unless he would remain with her she would not yield them to him, whereupon he consented to do her bidding. Later, as she questioned him as to his wishes concerning the three sons which she had borne him, she said: “Wouldst thou wish that I should settle them here in this land whereof I am mistress, or shall I send them to thee?” Hercules placed in her hand a bow with instruction that the son which when grown to manhood should bend it in a certain way should remain as king of the land. Scythes38, the youngest son of the goddess, was the successful competitor. From this time gods, not goddesses, are in the possession of the country.171 Europe, Asia, and Lybia (Africa) are named after women, and in nearly all the earliest traditions, a woman, either divine or human, appears as the eponymous leader of the people.
The tradition respecting the daughters of Danaūs fleeing from their native land to avoid the hateful caresses39 of the sons of Egyptus, doubtless refers to a time when relationships were beginning to be traced through males, and when under the ba’al form of marriage they were beginning to claim the right to control the women of their own group.
Egyptus and Danaūs were brothers, the former of whom had fifty sons, the latter fifty daughters. Upon the sons of Egyptus demanding that their275 cousins unite with them in marriage, the women immediately fled by sea to Argos and placed themselves under the protection of Pelasgus. Although hotly pursued by their tormentors, they reached Argos in safety; the following is their supplication40 as set forth41 by ?schylus:
On this moist shore, drive them into the deep,
There let them meet the whirlwind’s boisterous43 rage,
Thund’rings and lightnings, and the furious blasts
That harrow up the wild tempestuous44 waves,
Our kindred bed, and seize against our will
What nature and the laws of blood deny.172
If by your country’s laws Egyptus’ sons,
As next of blood, assert a right in you,
By your own laws to prove such claim unjust.
To which they make answer:
To man. By heaven-directed flight I break
Arm justice on thy side, and with her aid,
Judge with what sanctity the gods demand.
276
The reply of Pelasgus is as follows:
No easy province: Make not me your judge,
Great though my power, it is not mine to act,
I told thee so, without my people’s voice
It is plain that these lines refer to a time when woman was not “a thrall to man.” It relates also to a time when the basileus or chief could not act without the consent of his people.
That in the earliest traditions and accounts of the Greeks, women occupy a much more exalted53 position than they do four or five centuries later, is a fact which can be explained only by the truths which have been set forth in the foregoing pages; namely, the capture of women for wives, at first singly and finally in groups. We have seen that during the period designated as the Latter Status of barbarism, wars were frequently undertaken upon no other pretext54 than that of securing women for wives. Cities were attacked and destroyed, the men murdered, and the women carried away captives. Property both landed and personal was seized and held by the conquerors55, and as these captured women were strangers, aliens, and dependents in the countries to which they were taken, they became simply sexual slaves, or wives, and in process of time sank to the position in which we find them under Solon, the lawgiver of Athens.
The difference in the sentiments entertained toward women during Homer’s time and those277 which had come to prevail among the Greeks in the sixth century, B.C., may be observed in the following lines from ?schylus, and also in a quotation56 from The Iliad, which follows. At the siege of Thebes, when the women, fearing captivity57 more than death, appeared before the sacred images to pray for protection, Etiocles the chief, trembling with fear, and himself praying loudly to Jove, to Earth, and “all the guardian58 gods,” being displeased59 with the attitude of the female supplicants, and doubtless eager to exercise his authority over women thus displays his contempt for them:
It is not to be borne, ye wayward race;
Is this your best, is this the aid you lend
Nor in misfortune, nor in dear success,
Be woman my associate. If her power
And now, by holding counsel with weak fear,
To flight: thus are we ruined by ourselves.
This ever will arise from suffering women
To intermix with men. But mark me well,
Whoe’er henceforth dares disobey my orders,
Be it man or woman, old or young,
278
Stands irreversible, and he shall die.
War is no female province, but the scene
Hear you, or not? Or speak I to the deaf?173
From this scene pictured by ?schylus five centuries and a quarter B.C., let us return to the siege of Troy, three centuries earlier, and listen to Homer. During the thickest of the fight Helenus, approaching Eneas and Hector, his brother, thus addresses the latter:
But, Hector, thou depart
To Troy and seek the mother of us both
that at the fane of Pallas they may supplicate71 for mercy in behalf of the wives and little ones of the defenders72 of Troy. Whereupon the noble Hector calls aloud:
Summoned from far! Be men, my friends; call back
Your wonted valour, while I go to Troy
And all our wives, to come before the gods
And pray and offer sacrifice.174
After referring to the generally conceded fact that in Europe the spread of civilization has been commensurate with the influence exercised by279 women, Mr. Buckle75 expresses himself as being unable to account for the seeming inconsistencies which are presented by a comparison of the position occupied in Greece by the women of Homer’s time, and that as pictured by the laws, usages, and social customs in the age of Plato and his contemporaries.
Although the Greeks during the ages which intervened between Homer and Plato had made many notable improvements in the arts of life, and in various branches of speculative76 and practical knowledge, women had evidently lost ground, “their influence being less than it was in the earlier and more barbarous period depicted77 by Homer.”175
The fact will doubtless be borne in mind that at the time Mr. Buckle penned these words comparatively little concerning the construction or organization of primitive78 society was known. That one ethnical period and a half prior to the earliest age of the historic Greeks, woman’s influence was supreme79 in the family and in the gens, that descent was reckoned in the female line, and that all rights of succession were traced through mothers, are facts with which this writer was evidently unacquainted; hence, we are not surprised that in contemplating80 a social phenomenon like that presented by the diminution81 of woman’s influence during the ages between Homer and Plato, he should have been at a loss to account for it, and that he should have declared that the280 “causes of these inconsistencies would form a curious subject for investigation82.”
Mr. Lecky, also, in referring to the same subject, says:
A broad line must, however, be drawn83 between the legendary84 or poetical85 period, as reflected in Homer and perpetuated86 in the tragedians, and the later historical period. It is one of the most remarkable87, and to some writers one of the most perplexing, facts in the moral history of Greece, that in the former and ruder period women had undoubtedly88 the highest place, and their type exhibited the highest perfection.176
Of marriage in the legendary period of Greek history, Mr. Grote says:
We find the wife occupying a station of great dignity and influence, though it was the practice for the husband to purchase her by valuable presents to her parents.... She even seems to live less secluded89 and to enjoy a wider sphere of action than was allotted90 to her in historical Greece.... A large portion of the romantic interest which Grecian legend inspires is derived from the women.177
From the facts which have been brought to light in relation to the position occupied by women in the age in which Homer wrote, it may be observed that much of the seeming inconsistency noticed by Mr. Buckle, Mr. Lecky, Mr. Grote, and others, between the picture of Greek life as it appeared281 at this time, and that noticed six or seven centuries later in the age of Plato, may be easily explained. The triumph of the male over the female in human society as exemplified amongst the earliest Greeks, was of such a recent date that the influence of women was not wholly extinct, and the deference91 due them had not entirely92 given place to that lofty contempt and biting scorn which characterized the treatment of women by Greek men at a later stage of their career.
Although later in the history of this people, mothers were not regarded as related to their own children, and although in the age of Homer relationships had begun to be reckoned through fathers, in many places this writer reveals to us the fact that the bond between mother and child was stronger than that between father and child, or that the tie between sisters and brothers of the same mother was closer than that between the children of the same father. In Apollo’s address before the assembled gods, in which he advocates the ransoming93 of the body of Hector by Priam and his sons, Homer puts the following words into the mouth of the oracle:
A man may lose his best-loved friend, a son,
Or his own mother’s son, a brother dear.178
Numerous illustrations might be drawn from The Iliad as proof of the fact that the tie between mother and child was still regarded as more bind282ing than that between father and child. Homer doubtless represents an age in which the manner of reckoning descent was in dispute, certain tribes acknowledging only the tie between children born of the same mother, others only the bond between those of the same father, while still others acknowledge both, though with a preference for either one or the other. In the Eumenides of ?schylus the idea of male descent is put forth as a new doctrine. Orestes, who has murdered his mother, Clytemnestra, asks: “Do you call me related to my mother?” Although reproaches and imprecations are heaped upon him for his inhumanity, it is found that the new doctrine in which the father is represented as the only real parent, has many adherents—that the gods have concurred95 in it, Athene herself having succumbed96 to the new faith.
No one, I think, who is acquainted with the recently developed facts relative to human growth, can carefully read The Iliad without observing the similarity existing between the position occupied by the women of Greece in Homer’s time, and that of the women among the tribes and races in a somewhat lower stage of development. On board the “roomy ships” of the Greeks, the prizes parcelled out to the chiefs were women. We observe that even the daughters of influential97 and wealthy priests, like the oracle of Apollo, might be “carried off”—an act for which there was absolutely no redress98 except perhaps an appeal to the283 gods. Briseis also was a captured prize assigned to Achilles by the Greek warriors99. Notwithstanding the fact that wives were still captured, we frequently find women possessed100 of both wealth and influence. Helen, although the wife of Meneluas, had vast treasure which she was able to take away with her when she was carried off by Paris—treasure over which neither of her husbands seems to have had any control. Laotho?, the aged wife of Priam, had gold and brass101 of her own with which to ransom94 her sons,179 and Andromache, the wife of Hector, who came to Ilium from “among the woody slopes of Placos,” brought with her not only wealth but sufficient influence to secure for her the respect of the king’s household.180
We have seen that in an earlier age, at a time when women were free, wives had to be captured from foreign tribes; but later, after the ba’al form of marriage had become established, wives were for the most part selected from the ranks of native-born women, while foreign women were usually utilized102 as concubines. It is true that in the Homeric age, foreign women sometimes became the wedded103 wives of their captors, but unless they possessed great wealth, or unless they were the daughters of kings, they were unable to command that degree of consideration due to those who were native-born. The practice, during the early history of the Greeks, of securing foreign women284 for concubines is doubtless the source whence sprang the custom among the Athenians of later times, of importing all classes of “kept women” from other countries, Athenian women only being reserved for wives.
During the latter stage of barbarism a marked change in the government and in the fundamental principles regulating human conduct had taken place. A review of the facts connected with the history of Greek society during the ages between Homer and Solon shows that coeval104 with the decline of the cardinal105 principles of the gens, namely, justice, equality, and fraternity, there had been also a corresponding change in the relations of the sexes; that during the time in which egoism or selfishness had gained the ascendancy106 over the early altruistic107 principles developed in human society, woman’s influence had steadily108 declined.
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1
advancement
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| n.前进，促进，提升 | |
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savagery
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| n.野性 | |
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civilized
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| a.有教养的，文雅的 | |
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supremacy
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| n.至上；至高权力 | |
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mythology
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| n.神话，神话学，神话集 | |
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6
maritime
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| adj.海的，海事的，航海的，近海的，沿海的 | |
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7
kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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8
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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9
concealed
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| a.隐藏的，隐蔽的 | |
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doctrine
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| n.教义；主义；学说 | |
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physiological
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| adj.生理学的，生理学上的 | |
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degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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13
purely
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| adv.纯粹地，完全地 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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seizure
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| n.没收；占有；抵押 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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18
previously
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| adv.以前，先前（地） | |
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Founder
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| n.创始者，缔造者 | |
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instigated
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| v.使（某事物）开始或发生，鼓动( instigate的过去式和过去分词 ) | |
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barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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22
specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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genealogies
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| n.系谱，家系，宗谱( genealogy的名词复数 ) | |
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progenitor
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| n.祖先，先驱 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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oracle
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| n.神谕，神谕处，预言 | |
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Neptune
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| n.海王星 | |
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convened
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| 召开( convene的过去式 )； 召集； （为正式会议而）聚集； 集合 | |
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enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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aged
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| adj.年老的，陈年的 | |
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appease
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| v.安抚，缓和，平息，满足 | |
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attic
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| n.顶楼，屋顶室 | |
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formerly
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| adv.从前，以前 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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applied
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| adj.应用的；v.应用，适用 | |
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thereby
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| adv.因此，从而 | |
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scythes
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| n.（长柄）大镰刀( scythe的名词复数 )v.（长柄）大镰刀( scythe的第三人称单数 ) | |
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caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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supplication
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| n.恳求，祈愿，哀求 | |
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forth
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| adv.向前；向外，往外 | |
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oars
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| n.桨，橹( oar的名词复数 )；划手v.划（行）( oar的第三人称单数 ) | |
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boisterous
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| adj.喧闹的，欢闹的 | |
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tempestuous
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| adj.狂暴的 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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espouse
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| v.支持，赞成，嫁娶 | |
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behooves
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| n.利益，好处( behoof的名词复数 )v.适宜( behoove的第三人称单数 ) | |
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thrall
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| n.奴隶；奴隶制 | |
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detested
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| v.憎恶，嫌恶，痛恨( detest的过去式和过去分词 ) | |
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nuptials
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| n.婚礼；婚礼( nuptial的名词复数 ) | |
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assenting
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| 同意，赞成( assent的现在分词 ) | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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pretext
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| n.借口，托词 | |
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conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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57
captivity
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| n.囚禁；被俘；束缚 | |
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guardian
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| n.监护人；守卫者，保护者 | |
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59
displeased
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| a.不快的 | |
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fortitude
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| n.坚忍不拔；刚毅 | |
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61
besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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63
shriek
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| v./n.尖叫，叫喊 | |
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64
abhors
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| v.憎恶( abhor的第三人称单数 )；（厌恶地）回避；拒绝；淘汰 | |
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65
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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66
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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67
foe
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| n.敌人，仇敌 | |
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68
vengeance
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| n.报复，报仇，复仇 | |
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69
mischiefs
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| 损害( mischief的名词复数 )； 危害； 胡闹； 调皮捣蛋的人 | |
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70
dames
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| n.（在英国）夫人（一种封号），夫人（爵士妻子的称号）( dame的名词复数 )；女人 | |
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71
supplicate
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| v.恳求；adv.祈求地，哀求地，恳求地 | |
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72
defenders
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| n.防御者( defender的名词复数 )；守卫者；保护者；辩护者 | |
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73
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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counselors
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| n.顾问( counselor的名词复数 )；律师；（使馆等的）参赞；（协助学生解决问题的）指导老师 | |
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75
buckle
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| n.扣子，带扣；v.把...扣住，由于压力而弯曲 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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78
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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80
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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81
diminution
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| n.减少；变小 | |
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investigation
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| n.调查，调查研究 | |
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83
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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perpetuated
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| vt.使永存（perpetuate的过去式与过去分词形式） | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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89
secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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90
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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deference
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| n.尊重，顺从；敬意 | |
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92
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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ransoming
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| 付赎金救人，赎金( ransom的现在分词 ) | |
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ransom
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| n.赎金，赎身；v.赎回，解救 | |
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concurred
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| 同意（concur的过去式与过去分词形式） | |
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succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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97
influential
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| adj.有影响的，有权势的 | |
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redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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101
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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102
utilized
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| v.利用，使用( utilize的过去式和过去分词 ) | |
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103
wedded
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| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
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104
coeval
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| adj.同时代的；n.同时代的人或事物 | |
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105
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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106
ascendancy
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| n.统治权，支配力量 | |
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107
altruistic
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| adj.无私的，为他人着想的 | |
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108
steadily
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| adv.稳定地；不变地；持续地 | |
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