As it is claimed that the history of the natural growth of society is represented by the extant tribes in the varying stages of advancement from savagery to civilization, and as upon our first acquaintance with the Greeks we find them just emerging from barbarism and preparing to enter upon a civilized career, we may naturally expect to find in their various traditions, customs, forms of marriage, etc., some hint of that influence which, but little more than one ethnical period before, had been exercised by women, and some clue to the processes involved in the change from female to male supremacy.
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, mythology, 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 maritime 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 standing 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 concealed a religious doctrine 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 physiological, religious myth was forgotten, this one of Io, too, after having become mutilated and distorted to suit a more degenerate time, was accepted in a purely literal sense and made to do duty as actual history. Following this narrative in the history of Herodotus is the story of Europa who was carried away by the Greeks.
In the next generation was enacted the seizure of Helen by Paris, son of Priam, a deed which, whether committed for revenge or lust, is supposed to have constituted the sole cause of the Trojan War—a struggle which continued for nine years. Helen had previously, and while but a child, according to Plutarch, been carried off by271 Theseus, founder of Athens, and borne away to Egypt. Indeed it would seem from the accounts of this hero that his exploits were instigated 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 barbarians, received as his share of the booty, ten specimens 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 genealogies through fathers, the fact will doubtless be observed that two generations generally suffice to carry men back to an unknown or divine progenitor. 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 derived 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:
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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 ascertain what he was to do in the matter. The oracle in response answered that the olive tree signified Minerva (Athene), and the water Neptune (Poseidon); and that it was optional with the Burgesses after which of the two they would name their town. Cecrops convened 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 enraged, and immediately the sea flowed over all the land of Athens. To appease 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. Formerly 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 Attic 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 founders 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 kin, they applied to the Eginetans, thereby 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. Scythes, 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 caresses 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 supplication as set forth by ?schylus:
On this moist shore, drive them into the deep,
With all their flying streamers and quick oars,
There let them meet the whirlwind’s boisterous rage,
Thund’rings and lightnings, and the furious blasts
That harrow up the wild tempestuous waves,
And perish in the storm, ere they ascend
Our kindred bed, and seize against our will
What nature and the laws of blood deny.172
After having reached Argos and after having besought Pelasgus to espouse their cause, he says:
If by your country’s laws Egyptus’ sons,
As next of blood, assert a right in you,
Who should oppose them? It behooves thee then
By your own laws to prove such claim unjust.
To which they make answer:
Ah! never may I be perforce a thrall
To man. By heaven-directed flight I break
The wayward plan of these detested nuptials.
Arm justice on thy side, and with her aid,
Judge with what sanctity the gods demand.
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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
Assenting.
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 exalted 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 pretext 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 conquerors, and as these captured women were strangers, aliens, and dependents in the countries to which they were taken, they became simply sexu............