Primitive Love and Love-Stories Part 32

"While he was in the wigwam he did not leave her a moment. With his own hands he adorned her with chains, and strings of teeth and pearls, and he found a special pleasure in combing her black, soft, silken hair. He gambolled with her like a child and rocked her on his knees, telling her stories. Of his other wives he demanded the utmost respect in their treatment of his little one."

This reference to the other wives ought to have opened Pajeken's eyes as to the silliness of speaking of the "touching" tenderness of the Crow chief to his latest favorite. In a few years she was doomed to be discarded, like the others, in favor of a new victim of his carnal appet.i.te. Affection is entirely out of the question in such cases.

The Malayans of Sumatra have, as Carl Bock tells us (314), a local custom allowing a wife to marry again if her faithless spouse has deserted her for three months:

"The early age at which marriage is contracted is an obstacle to any real affection between couples; for girls to be wives at fourteen is a common occurrence; indeed, that age may be put down as the average age of first marriage. The girls are then frequently good-looking, but hard work and the cares of maternity soon stamp their faces with the marks of age, and spoil their figures, and then the Malay husband forsakes his wife, if, indeed, he keeps her so long."

Marriage with these people is, as Bock adds, a mere matter of pounds, s.h.i.+llings, and pence. His servant had married a "gra.s.s-widow" of three months' desertion. But

"before she had enjoyed her new t.i.tle six weeks, a coolness sprang up between her and her husband. I inquired the reason, and she navely confessed that her husband had no more rupees to give her, and so she did not care for him any longer."

Concerning Damara women Galton writes (197):

"They were extremely patient, though not feminine, according to our ideas: they had no strong affections either for spouse or children; in fact, the spouse was changed almost weekly, and I seldom knew without inquiry who the _pro tempore_ husband of each lady was at any particular time."

Among the Singhalese, if a wife is sick and can no longer minister to her husband's comforts and pleasure he repudiates her. Bailey says[123] that this heartless desertion of a sick wife is "the worst trait in the Kandyan character, and the cool and unconcerned manner in which they themselves allude to it shows that it is as common as it is cruel."

"How can a man be contented with one wife," exclaimed an Arab sheik to Sir Samuel Baker (_N.T.A._, 263). "It is ridiculous, absurd." And then he proceeded to explain why, in his opinion, monogamy is such an absurdity:

"What is he to do when she becomes old? When she is young, if very lovely, perhaps, he might be satisfied with her, but even the young must some day grow old, and the beautiful must fade. The man does not fade like a woman; therefore, as he remains the same for many years, Nature has arranged that the man shall have young wives to replace the old; does not the prophet allow it?"

He then pointed out what further advantage there was in having several wives:

"This one carries water, that one grinds corn; this makes the bread; the last does not do much, as she is the youngest and my favorite; and if they neglect their work they get a taste of this!"

shaking a long and tolerably thick stick.

There you have the typical male polygamist with his reasons frankly stated--sensual gratification and utilitarianism.

MOURNING TO ORDER

One of the most gossipy and least critical of all writers on primitive man, Bonwick, declares (97), in describing Tasmanian funerals, that

"the affectionate nature of women appeared on such melancholy occasions.... The women not only wept, but lacerated their bodies with sharp sh.e.l.ls and stones, even burning their thighs with fire-sticks.... The hair cut off in grief was thrown upon the mound."

Descriptions of the howling and tortures to which savages subject themselves as part of their funeral rites abound in works of travel, and although every school-boy knows that the deepest waters are silent, it is usually a.s.sumed that these howling antics betray the deep grief and affection of the mourners. Now I do not deny that the lower races do feel grief at the loss of a relative or friend; it is one of the earliest emotions to develop in mankind. What I object to in particular is the notion that the penances to which widows submit on the death of their husbands indicate deep and genuine conjugal affection. As a matter of fact, these penances are not voluntary but prescribed, each widow in a tribe being expected to indulge in the same howlings and mutilations, so that this circ.u.mstance alone would make it impossible to say whether her lamentations over her late spouse came under the head of affection, fondness, liking, or attachment, or whether they are a.s.sociated with indifference or hatred. It is instructive to note that, in descriptions of mourning widows, the words "must" or "obliged to" nearly always occur. Among the Mandans, we read in Catlin (I., 95), "in mourning, like the Crows and most other tribes, the women _are obliged_ to crop their hair all off; and the usual term of that condolence is until the hair has grown again to its former length." The locks of the men (who make them do this), "are of much greater importance," and only one or two can be spared. According to Schomburgk, on the death of her husband, an Arawak wife _must_ cut her hair; and until this has again grown to a certain length she _cannot_ remarry. (Spencer, _D.S._, 20.) Among the Patagonians, "the widow, or widows, of the dead, are _obliged_ to mourn and fast for a whole year after the death of their husbands."

They _must_ abstain from certain kinds of food, and _must not_ wash their faces and hands for a whole year; while "during the year of mourning they are _forbidden_ to marry." (Falkner, 119.) The grief is all prescribed and regulated according to tribal fancy. The Brazilians "repeat the lamentation for the dead twice a day." (Spix and Martins, II., 250.) The Comanches

"mourn for the dead _systematically and periodically_ with great noise and vehemence; at which time the _female_ relatives of the deceased scarify their arms and legs with sharp flints until the blood trickles from a thousand pores.

The duration of these lamentations depends on the quality and estimation of the deceased; varying from three to five or seven days."

(Schoolcraft, I., 237.) James Adair says in his _History of the American Indians_ (188), "They _compel_ the widow to act the part of the disconsolate dove, for the irreparable loss of her mate."

In Dahomey, during mourning "the weeping relatives _must_ fast and refrain from bathing," etc. (Burton, II., 164.) In the Transvaal, writes the missionary Posselt,

"there are a number of heathenish customs which the widows are _obliged_ to observe. There is, first, the terrible lamentation for the dead. Secondly, the widows _must_ allow themselves to be fumigated," etc.

Concerning the Asiatic Turks Vambery writes that the women are not allowed to attend the funeral, but "are _obliged_ meanwhile to remain in their tent, and, while lamenting incessantly, scratch their cheeks with their nails, _i.e._, mar their beauty." The widow _must_ lament or sing dirges for a whole year, etc. Chippewa widows are _obliged_ to fast and must not comb their hair for a year or wear any ornament. A Shushwap widow _must not_ allow her shadow to fall on any one, and must bed her head on thorns. Bancroft notes (I., 731) that among the Mosquito Indians

"the widow was _bound_ to supply the grave of her husband with provisions for a year, after which she took up the bones and carried them with her for another year, at last placing them upon the roof of her house, and then only was she _allowed_ to marry again."

The widows of the Tolkotin Indians in Oregon were subjected to such maltreatment that some of them committed suicide to escape their sufferings. For nine days they were obliged to sleep beside the corpse and follow certain rules in regard to dressing and eating. If a widow neglected any of these, she was on the tenth day thrown on the funeral pile with the corpse and tossed about and scorched till she lost consciousness. Afterward she was obliged to perform the function of a slave to all the other women and children of the tribe.[124]

So far as I am aware, no previous writer on the subject has emphasized the obligatory character of all these performances by widows. To me that seems by far the most important aspect of the question, as it shows that the widows were not prompted to these actions by affectionate grief or self-sacrificing impulses, but by the command of the men; and if we bear in mind the superlative selfishness of these men we have no difficulty in comprehending that what makes them compel the women to do these penances is the desire to make them eager to care for the comfort and welfare of their husbands lest the latter die and they thus bring upon themselves the discomforts arid terrors of widowhood.

Martius justly remarks that the great dependance of savage women makes them eager to please their husbands (121); and this eagerness would naturally be doubled by making widowhood forbidding. Bruhier wrote, in 1743, that in Corsica it was customary, in case a man died, for the women to fall upon his widow and give her a sound drubbing. This custom, he adds significantly, "prompted the women to take good care of their husbands."

It is true that the widowers also in some cases subjected themselves to penance; but usually they made it very much easier for themselves than for the widows. In his _Lettres sur le Congo_ (152) Edouard Dupont relates that a man who has lost his wife and wants to show grief shaves his head, blackens himself, _stops work_, and sits in front of his chimbeque several days. His neighbors meanwhile feed him [no fasting for _him_!], and at last a friend brings him a calabash of malofar and tells him "stop mourning or you will die of starvation."

"It does not happen often," Dupont adds, "that the advice is not promptly followed."

Selfish utilitarianism does not desert the savage even at the grave of his wife. An amusing ill.u.s.tration of the shallowness of aboriginal grief where it seems "truly touching" may be found in an article by the Rev. F. McFarlane on British New Guinea.[125] Scene: "A woman is being buried. The husband is lying by the side of the grave, apparently in an agony of grief; he sobs and cries as if his heart would break." Then he jumps into the grave and whispers into the ears of the corpse--what? a last farewell? Oh, no! "He is asking the spirit of his wife to go with him when he goes fis.h.i.+ng, and make him successful also when he goes hunting, or goes to battle," etc.; his last request being, "_And please don't be angry if I get another wife_!"

The simple truth is that in their grief, as in everything else, savages are nothing but big children, crying one moment, laughing the next. Whatever feelings they may have are shallow and without devotion. If the widows of Mandans, Arawaks, Patagonians, etc., do not marry until a year after the death of their husband this is not on account of affectionate grief, but, as we have seen, because they are not allowed to. Where custom prescribes a different course, they follow that with the same docility. When a Kansas or Osage wife finds, on the return of a war-party, that she is a widow, she howls dismally, but forthwith seeks an avenger in the shape of a new husband. "After the death of a husband, the sooner a squaw marries again, the greater respect and regard she is considered to show for his memory." (Hunter, 246.) The Australian custom for women, especially widows, is to mourn by scratching the face and branding the body. As for the grief itself, its quality may be inferred from the fact that these women sit day after day by the grave or platform, howling their monotonous dirge, but, as soon as they are allowed to pause for a meal they indulge in the merriest pranks. (K.E. Jung, 111.)

MOURNING FOR ENTERTAINMENT

In many cases the mourning of savages, instead of being an expression of affection and grief, appears to be simply a mode of gratifying their love of ceremonial and excitement. That is, they mourn for entertainment--I had almost said for fun; and it is easy to see too, that vanity and superst.i.tion play their role here as in their "ornamenting" and everything else they do. By the Abipones "women are appointed to go forward on swift steeds to dig the grave, and _honor_ the funeral with lamentations." (Dobrizhoffer II., 267.) During the ceremony of making a skeleton of a body the Patagonians, as Falkner informs us (119), indulge in singing in a mournful tone of voice, and striking the ground, to _frighten away_ the Valichus or Evil Beings.

Some of the Indians also visit the relatives of the dead, indulging in antics which show that the whole thing is done for effect and pastime.

"During this visit of condolence," Falkner continues,

"they cry, howl, and sing, in the most dismal manner; straining out tears, and p.r.i.c.king their arms and thighs with sharp thorns, to make them bleed. For this _show of grief_ they are _paid_ with gla.s.s beads," etc.

The Rev. W. Ellis writes that the Tahitians, when someone had died, "not only wailed in the loudest and most affecting tone, but tore their hair, rent their garments, and cut themselves with shark's teeth or knives in a most shocking manner." That this was less an expression of genuine grief than a result of the barbarous love of excitement, follows from what he adds: that in a milder form, this loud wailing and cutting with shark's teeth was "an expression of joy as well as of grief." (_Pol. Res_., I., 527.) The same writer relates in his book on Hawaii (148) that when a chief or king died on that island,

"the people ran to and fro without their clothes, appearing and acting more like demons than human beings; every vice was practised and almost every species of crime perpetrated."

J.T. Irving tells a characteristic story (226-27) of an Indian girl whom he found one day lying on a grave singing a song "so despairing that it seemed to well out from a broken heart." A half-breed friend, who thoroughly understood the native customs, marred his illusion by informing him that he had heard the girl say to her mother that as she had nothing else to do, she believed she would go and take a bawl over her brother's grave. The brother had been dead five years!

The whole question of aboriginal mourning is patly summed up in a witty remark made by James Adair more than a century ago (1775). He has seen Choctaw mourners, he declares (187), "pour out tears like fountains of water; but after thus tiring themselves they might with perfect propriety have asked themselves, '_ And who is dead?_'"

THE TRUTH ABOUT WIDOW-BURNING

Instructive, from several points of view, is an incident related by McLean (I., 254-55): A carrier Indian having been killed, his widow threw herself on the body, shrieking and tearing her hair. The other females "evinced all the external symptoms of extreme grief, chanting the death-song in a most lugubrious tone, the tears streaming down their cheeks, and beating their b.r.e.a.s.t.s;" yet as soon as the rites were ended, these women "were seen as gay and cheerful as if they had returned from a wedding." The widow alone remained, being "obliged by custom" to mourn day and night.

"The bodies were formerly burned; the relatives of the deceased, as well as those of the widow, being present, all armed; a funeral pile was erected, and the body placed upon it. The widow then set fire to the pile, and was compelled to stand by it, anointing her breast with the fat that oozed from the body, until the heat became insupportable; when the wretched creature, however, attempted to draw back, she was thrust forward by her husband's relatives at the point of their spears, and forced to endure the dreadful torture until either the body was reduced to ashes, or she herself almost scorched to death. Her relatives were present merely to preserve her life; when no longer able to stand they dragged her away, and this intervention often led to b.l.o.o.d.y quarrels."

Obviously the compulsory mourning enforced in McLean's day was simply a mild survival of this former torture, which, in turn, was a survival of the still earlier practice of actually burning the widows alive, or otherwise killing them, which used to prevail in various parts of the world, as in India, among some Chinese aboriginal tribes, the old Germans, the Thracians and Scythians, some of the Greeks, the Lithuanians, the Basutos, the natives of Congo and other African countries, the inhabitants of New Zealand, the Solomon Islands, New Hebrides, Fiji Islands, the Crees, Comanches, Caribs, and various other Indian tribes in California, Darien, Peru, etc.[126]

Some writers have advanced the opinion that jealousy prompted the men to compel their wives to follow them into death. But the most widely accepted opinion is that expressed long ago by St. Boniface when he declared regarding the Wends that

"they _preserve their conjugal love_ with such ardent zeal that the wife refuses to survive her husband; and _she_ is especially admired among women who takes her own life in order to be burnt on the same pile with her master."

This view is the fourth of the mistakes I have undertaken to demolish in this chapter.

In the monumental work of Ploss and Bartels (II., 514), the opinion is advanced that the custom of slaughtering widows on the death of their husbands is the result of the grossly materialistic view the races in question hold in regard to a future world. It is supposed that a warrior will reappear with all his physical attributes and wants; for which reason he is arranged in his best clothes, his weapons are placed by his side, and often animals and slaves are slaughtered to be useful to him in his new existence. His princ.i.p.al servant and provider of home comforts, however, is his wife, wherefore she, too, is expected to follow him.