lecture i-第3部分

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is；　the　large　independence　enjoyed　by　the　Slavonic　women　of　old
days。　Let　me　first　quote　the　words　of　Cosmas　of　Prague；　which
relate　to　this　subject；　and　then　show　you　what　illustration　they
find　both　in　written　literature；　and　in　popular　ballads　and
songs。

Non　virgines　viri；　sed　ipsoemet　viros；　quos　et　quando　voluerunt；
accipiebant。

　　　　Such　is　the　statement　of　Cosmas　Pragensis；　（ch。　xxi）。　This
means：　〃It　is　not　the　men　who　choose　the　maids；　but　the　maids
themselves　who　take　the　husbands　they　like；　and　when　they　like。〃
　　　　This　freedom　of　the　Bohemian　girls　to　dispose　of　their　hearts
according　to　their　own　wish　shows　the　comparative　independence　of
the　Bohemian　women　at　that　period。　
　　　　The　oldest　legal　code　of　this　people；　the　sniem；　seems　to
favour　this　independence　by　recognising　the　right　of　the　women　to
be　free　from　any　work；　except　that　which　is　connected　with　the
maintenance　of　the　household。（5*）
　　　　Confronted　with　the　facts　just　brought　forward；　the　popular
legend；　reported　by　Cosmas　in　his　chronicle；　of　a　kind　of
Bohemian　Amazons；　who　took　an　active　part　in　the　wars　of　the
time；　appears　in　its　true　light。　Free　as　they　were　from　the　bonds
of　marriage；　not　relying　on　husbands　for　the　defence　of　their
persons　and　estates；　the　old　Bohemian　Amazons　were　probably　very
similar　to　those　warlike　women　who　still　appear　in　the　King　of
Dahomey's　army；　and　who　in　the　time　of　Pompey　were　known　to　exist
among　certain　autochthonic　tribes　of　the　Caucasus。　A　fact　well
worth　notice　is　that　the　memory　of　these　bellicose　women　is　still
preserved　in　the　traditions　of　the　Tcherkess；　who　call　them　by
the　name　of　〃emcheck。〃　Giantesses；　wandering　by　themselves
through　the　country　and　fighting　the　heroes　they　meet　on　their
way；　are　also　mentioned　more　than　once　in　our　popular　ballads；　or
bilini。　The　name　under　which　they　are　known　is　that　of　polinitzi；
the　word　pole　meaning　the　field　and　in　a　secondary　sense　the
battle…field。　
　　　　Like　the　Bohemian　girls　described　by　Cosmas　of　Prague；　these
Russian　Amazons　chose　their　lovers　as　they　liked。　
　　　　〃Is　thy　heart　inclined　to　amuse　itself　with　me？〃　such　is　the
question　addressed　to　Ilia　Mourometz　by　one　of　these　Amazons；　the
so…called　Beautiful　Princess。　〃Be　my　husband　and　I　will　be　thy
wife；〃　says　another　of　these　polinitzi；　Anastasia　the　Beautiful；
to　the　paladin；　Theodor　Tougariu。　It　is　not　the　freebooter
Nightingale　who　chooses　his　wife；　nor　the　paladin　Dobrinia　who　is
going　in　search　of　a　bride；　both　are　represented　as　accepting　the
offers　of　betrothal　made　to　them　by　the　Russian　Amazons；　Zaprava
and　Marina。　（6*）
　　　　Evidence　of　still　greater　importance　is　that　of　the　French
writer；　Beauplan；　who；　speaking　of　the　manners　and　customs　of　the
inhabitants　of　Little　Russia　during　his　time；　the　latter　half　of
the　seventeenth　century；　states　as　follows：
　　　　〃In　the　Ukraine；　contrary　to　the　custom　of　all　other　nations；
the　husbands　do　not　choose　their　wives；　but　are　themselves　chosen
by　their　future　consorts。〃
　　　　I　hope　I　have　now　given　an　amount　of　information　sufficient
to　answer　the　purpose　I　have　in　view；　which　is　no　other；　than　to
show　that；　in　a　low　state　of　morality；　communal　marriage　between
near　relations　and　endogamy　went　hand　in　hand　amongst　the　early
Slavs　with　a　considerable　degree　of　independence　among　the　weaker
sex。　
　　　　To　all　these　characteristic　features　of　the　matriarchate　we
may　add　this　very　important　one；　that；　according　to　the　old
Russian　law；　the　tie　which　unites　a　man　to　his　sister　and　the
children　she　has　brought　into　the　world；　was　considered　to　be
closer　than　that　which　unites　two　brothers　or　the　uncle　and　his
nephew。　In　a　society　organised　on　the　principle　of　agnatism；　the
son　of　a　sister　has　no　reason　to　interfere　in　the　pursuit　of　the
murderer　of　his　uncle。　The　brother　belongs　altogether　to　another
clan；　and　the　duty　of　vengeance　falls　exclusively　on　the　persons
of　that　clan。　But　such　is　by　no　means　the　point　of　view　of　the
old　Russian　law；　recognising；　as　it　does；　the　right　of　the
sister's　son　to　avenge　the　death　of　his　uncle。
　　　　〃In　case　a　man　shall　he　killed　by　a　man；〃　decrees　the　first
article　of　the　Pravda　of　Yaroslav　（the　lex　barborum　of　the
Russians）；　〃vengeance　may　be　taken　by　a　son；　in　case　his　father
has　been　killed；　by　the　father；　when　the　son　falls　a　victim；　by
the　brother's　son　and　by　the　son　of　a　sister。〃　These　last　words
are　omitted　in　the　later　versions　of　the　Pravda；　a　fact　which
shows　the　increase　of　agnatic　organisation；　but　they　are　found　in
the　version　generally　recognised　as　the　most　ancient。　
　　　　This　close　tie　between　brother　and　sister；　between　the　uncle
and　the　sister's　children；　still　exists　among　the　Southern　Slavs。
Professor　Bogisic。　and　after　him　Mr　Krauss；　have　illustrated　this
fact　by　the　epic　songs　of　the　Servian　people。　They　speak　of　the
custom　generally　in　use　among　the　Southern　Slavs　of　securing　from
a　person　truthfulness　in　is　statements　by　the　invocation　of　the
name　of　the　sister。　They　mention；　too；　that　peculiar　relation　of
artificial　brotherhood　and　sisterhood；　into　which　young　men　and
young　women　belonging　to　different　kindreds　frequently　enter；　in
order　to　secure　to　the　weaker　sex　protection　and　help。　
　　　　I　hardly　need　insist　on　the　importance　which　all　these　facts
have　with　regard　to　the　theory　of　an　early　matiarchate　among　the
Slavs；　the　more　so　because　this　has　already　been　done　in　England
by　Mr　McLennan；　in　his　well…known　study　on　the　Patriarchal
theory；　and　in　Germany　by　Bachofen　in　one　of　his　Antiquarian
Letters。　（7*）　But　I　shall　complete　the　information　which　these
scholars　have　given　by　citing　certain　peculiar　customs　still　in
use　among　Russian　peasants。　
　　　　Whilst　the　father　is　considered　to　be　the　proper　person　to
dispose　of　the　hand　of　the　bride；　the　brother；　according　to　the
wedding　ritual；　appears　as　the　chief　protector　of　her　virginity。
In　more　than　one　province　of　Russia　the　brother　plays　an
important　part　in　that　potion　of　the　nuptial　ceremony　which　may
be　called　by　the　Latin　name　of　in　domus　deductio。　As　soon　as　the
bridegroom　has　made　his　appearance　in　the　court…yard　of　the
family　to　which　his　bride　belongs；　the　brother；　in　accordance
with　an　old　custom；　takes　his　seat　next　the　bride　with　a　naked
sword；　or　at　least　a　stick；　in　his　hand。　The　bridegroom；　or　the
groomsman；　asking　to　be　allowed　to　take　his　seat；　receives　as
answer；　that　the　brother　is　there　to　keep　ward　over　his　sister；
and　that　he　will　not　consent　to　leave　his　seat　unless　he　be　paid
for　it。　〃Dear　brother；　don't　give　me　away　for　nothing。　Ask　a
hundred　roubles　for　me；　for　the　veil　which　covers　my　head　a
thousand　roubles。　Ask　for　my　beauty　　God　alone　knows　how　much。〃
Such　is　the　tenor　of　the　song　composed　for　the　occasion。　〃The
brother；　a　true　Tartar；〃　we　read　in　the　text　of　another　nuptial
song；　〃has　sold　his　sister　for　a　thaler；　and　her　fair　tresses　for
fifty　copecks。〃
　　　　In　Little　Russia　the　drawn　sword　which　the　brother　holds　in
his　hand　on　the　occasion　is　ornamented　with　the　red　berries　of
the　guelderrose；　red　being　the　emblem　of　maidenhood　among
Slavonic　peoples。　Other　emblems　are　the　binding　of　the　bride's
tresses；　and　the　veil　which　covers　her　head。　The　bridegroom　is
not　allowed　to　remove　the　veil；　nor　to　unbind　the　tresses　of　his
future　wife；　unless　he　consents　to　pay　a　small　sum　of　money　to
her　bother。　
　　　　Hitherto　we　have　considered　the　different　aspects　of　the
earliest　period　in　the　evolution　of　the　family　　that　which　is
known　by　the　term　of　the　matriarchate。　The　various　features　which
characterised　the　lowest　state　of　the　relations　between　the　sexes
did　not　vanish　all　at　once。　The　incestuous　relations　between
persons　of　the　same　blood　seem　to　have　been　the　first　to
disappear。　No　further　mention　of　these　occurs　in　Nestor's
description　of　the　Eastern　tribes　　the　Radimich；　Viatich；　and
Sever。　Thog　they　practise　communal　marriage　so　far　that　fathers
and　sons　have　wives　in　common；　nevertheless　fathers　and
daughters；　brothers　and　sisters；　dare　no　longer　cohabit　with　each
other；　and　if　licence　still　occurs　at　some　annual　festivities；　it
is　kept　under　some　check。　
　　　　The　bilini；　or　poplar　ballads；　as　also　the　old　legends　and
folk　tales；　often　represent　that　transient　period　of　social
evolution；　when　endogamy　was　gradually　giving　way　to　exogamy；　and
relations　between　persons　of　the　same　kin　were　forbidden。　A
popular　hero；　known　by　the　name　of　Michailo　Kasarinov；　and
belonging　to　a　later　series　of　Russian　paladins；　in　one　of　these
ballads　liberates　a　young　Russian　girl　from　the　yoke　of　the
Tartars；　and　is　on　the　point　of　becoming　her　lover；　when　she
discloses　to　him　the　secret　of　her　birth；　and　proves　that　she　is
his　sister。　The　paladin　immediately　abandons　his　purpose。　In
another　popular　tale；　inserted　by　Afanasiev　in　his　collection　of
these　curious　monuments　of　our　unwritten　literature；　a　bother　is
represented　as　insisting　on　marrying　his　sister；　and　the　latter
as　strongly　protesting　against　his　desire。　〃What　do　you　propose
to　do？〃　she　asks。　〃Bethink　you　of　God　and　of　the　sin？　Is　it　right
that　a　brother　should　espouse　his　own　sister？〃　The　brother
persists；　and　the　couple　are　on　the　point　of　retiring　when　the
earth　opens；　and　the　sister；　unharmed；　disappears　from　view。　（8*）
In　another　popular　legend；　a　husband；　having　discovered　that　his
wife　is　his　own　sister；　finds　no　means　of　escape　but　that　of
undertaking　a　pilgrimage　in　order　to　expiate　his　sins。（9*）
　　　　The　prohibition　is　gradually　extended　to　all　persons　of　the
same　kin。　A　song（10*）　in　Vogue　among　the　peasantry　of　Little
Russia　speaks　of　a　bird　wishing　to　marry；　and　finding　no　bride　at
his　birthplace；　all　the　females　being　his　relations；　there
remains　nothing　for　him　to　do　but　to　cross　the　sea；　and　seek　a
bride　of　another　kin　than　his　own。
　　　　The　complete　discomfiture　of　endogamy　in　its　long　struggle
with　exogamous　prescriptions　is　shown　in　the　fact　that　in　some
parts　of　Russia；　as　for　instance　in　the　government　of　Simbirsk；
in　certain　villages　of　the　government　of　Olonizk；　and　of　the
district　of　Schadrinsk；　inhabited　by　the　Cosacks　of　the　Don；　the
bride　is　always　taken　from　another　village　than　the　bridegroom's。
Even　in　prov