A pa.s.sion of which such horrors are a possible outcome may well have led Euripides to write: "Ah me! ah me! to mortal man how dread a scourge is love!" But this pa.s.sion is not love, or part of love. The horrors of such "jealousy" are often witnessed in modern life, but not where true love--affection--ever had its abode. It is the jealousy of the savage, which still survives, as other low phases of s.e.xual pa.s.sion do. The records of missionaries and others who have dwelt among savages contain examples of deeds as foul, as irrational, as vindictive as Medea's; deeds in which, as in the play of Euripides, the fury is vented on innocent victims, while the real culprit escapes with his life and sometimes even derives amus.e.m.e.nt from the situation.

In _Oneota_ (187-90), Schoolcraft relates the story of an Indian's wife who entered the lodge when his new bride was sitting by his side and plunged a dagger in her heart. Among the Fuegians Bove found (131) that in polygamous households many a young favorite lost her life through the fury of the other wives. More frequently this kind of jealousy vents itself in mutilations. Williams, in his book on the Fijians (152), relates that one day a native woman was asked, "How is it that so many of you women are without a nose?" The answer was: "It grows out of a plurality of wives. Jealousy causes hatred, and then the stronger tries to cut or bite off the nose of the one she hates,"

He also relates a case where a wife, jealous of a younger favorite, "pounced on her, and tore her sadly with nails and teeth, and injured her mouth by attempting to slit it open," A woman who had for two years been a member of a polygamous family told Williams that contentions among the women were endless, that they knew no comfort, that the bitterest hatred prevailed, while mutual cursings and recriminations were of daily occurrence. When one of the wives is so unfortunate as to fall under the husband's displeasure too, the others "fall upon her, cuffing, kicking, scratching, and even trampling on the poor creature, so unmercifully as to leave her half dead." Bourne writes (89), that Patagonian women sometimes "fight like tigers.

Jealousy is a frequent occasion. If a squaw suspects her liege lord of undue familiarity with a rival, she darts upon the fair enchantress with the fury of a wild beast; then ensues such a pounding, scratching, hair-pulling, as beggars description." Meanwhile the gay deceiver stands at a safe distance, chuckling at the fun. The licentiousness of these Indians, he says, is equal to their cruelty.

Powers (238) gives this graphic picture of a domestic scene common among the Wintun Indians of California. A chief, he says, may have two or more wives, but the attempt to introduce a second frequently leads to a fight.

"The two women dispute for the supremacy, often in a desperate pitched battle with sharp stones, seconded by their respective friends. They maul each other's faces with savage violence, and if one is knocked down her friends a.s.sist her to regain her feet, and the brutal combat is renewed until one or the other is driven from the wigwam. The husband stands by and looks placidly on, and when all is over he accepts the situation, retaining in his lodge the woman who has conquered the territory."

ABSENCE OF FEMININE JEALOUSY

As a rule, however, there is more bark than bite in the conduct of the wives of a polygamous household, as is proved by the ease with which the husband, if he cares to, can with words or presents overcome the objections of his first wife to new-comers; even, for instance, in the case of such advanced barbarians as the Omaha Indians, who are said to have actually allowed a wife to punish a faithless husband--an exception so rare as to be almost incredible. Dorsey says of the Omahas (26):

"When a man wishes to take a second wife he always consults his first wife, reasoning thus with her: 'I wish you to have less work to do, so I think of taking your sister, your aunt, or your brother's daughter for my wife. You can then have her to aid you with your work.' Should the first wife refuse, the man cannot marry the other woman. Generally no objection is offered, if the second woman be one of the kindred of the first wife. Sometimes the wife will make the proposition to her husband: 'I wish you to marry my brother's daughter, as she and I are one flesh.'"

Concerning the inhabitants of the Philippine island of Mindanao, a German writer says (_Zeit. fur Ethn_., 1885, 12):

"The wives are in no way jealous of one another; on the contrary, they are glad to get a new companion, as that enables them to share their work with another."

Schwaner says of the Borneans that if a man takes a second wife he pays to the first the _batu saki_, amounting to from sixty to one hundred guilders, and moreover he gives her presents, consisting of clothes, "in order to appease her completely," In reference to the tribes of Western Washington and Northwestern Oregon, Gibbs says (198):

"The accession of a new wife in the lodge very naturally produces jealousy and discord, and the first often returns for a time in dudgeon to her friends, to be reclaimed by her husband when he chooses, perhaps after propitiating her by some presents."

Such instances might be multiplied _ad libitum_.

In a still larger number of cases primitive woman's objection to rivals is easily overcome by the desire for the social position, wealth, and comfort which polygamy confers. I have already cited, in the chapter on Honorable Polygamy, a number of typical incidents showing how vanity, the desire to belong to a man who can afford several wives, or the wish to share the hard domestic or field work with others, often smothers the feeling of jealousy so completely that wives laugh at the idea of having their husbands all to themselves, beg them to choose other companions, or even use their own hard-earned money to buy them for their husbands. As this point is of exceptional importance, as evidencing radical changes in the ideas relating to s.e.xual relations--and the resulting feelings themselves--further evidence is admissible.

Of the Plains Indians in general Colonel Dodge remarks (20):

"Jealousy would seem to have no place in the composition of an Indian woman, and many prefer to be, even for a time, the favorite of a man who already has a wife or wives, and who is known to be a good husband and provider, rather than tempt the precarious chances of an untried man."

And again:

"I have known several Indians of middle age, with already numerous wives and children, who were such favorites with the s.e.x that they might have increased their number of wives to an unlimited extent had they been so disposed, and this, too, from among the very nicest girls of the tribe."

E.R. Smith, in his book on the Araucanians (213-14) tells of a Mapuche wife who, when he saw her,

"was frequently accompanied by a younger and handsomer woman than herself, whom she pointed out, with evident satisfaction, as her 'other self'--that is, her husband's wife number two, a recent addition to the family. Far from being dissatisfied, or entertaining any jealousy toward the newcomer, she said that she wished her husband would marry again; for she considered it a great relief to have someone to a.s.sist her in her household duties and in the maintenance of her husband."

McLean, who spent twenty-five years among the Tacullies and other Indians of the Hudson Bay region, says (301) that while polygamy prevails "the most perfect harmony seems to subsist among them."

Hunter, who knew the Missouri and Arkansas Indians well, says (255) that "jealousy is a pa.s.sion but little known, and much less indulged, among the Indians." In cases of polygamy the wives have their own lodges, separated by a short distance. They "occasionally visit each other, and generally live on the most friendly terms." But even this separation is not necessary, as we see from Catlin, who relates (I., 119) that among the Mandans it is common to see six or eight wives of a chief or medicine man "living under one roof, and all apparently quiet and contented."

In an article on the Zulus (_Humanitarian_, March, 1897), Miss Colenso refers to the fact that while polygamy is the custom, each wife has her own hut, wherefore

"you have none of the petty jealousies and quarrelling which distinguish the harems of the East, among the Zulu women, who, as a rule, are most friendly to each other, and the many wives of a great chief will live in a little colony of huts, each mistress in her own house and family, and interchanging friendly visits with the other ladies similarly situated."

But in Africa, too, separation is not essential to secure a peaceful result. Paulitschke (_B.E.A.S_., 30) reports that among the Somali polygamy is customary, two wives being frequent, and he adds that "the wives live together in harmony and have their household in common."

Among the Abyssinian Arabs, Sir Samuel Baker found (127) that "concubinage is not considered a breach of morality; neither is it regarded by the legitimate wives with jealousy." Chillie (_Centr.

Afr_., 158), says of the Landamas and Nalous: "It is very remarkable that good order and perfect harmony prevail among all these women who are called to share the same conjugal couch." The same writer says of the polygamous Foulahs (224):

"In general the women appear very happy, and by no means jealous of each other, except when the husbands make a present to one without giving anything to the rest."

Note the last sentence; it casts a strong light on our problem. It suggests that even where a semblance of jealousy is manifested by such women it may often be an entirely different thing from the jealousy we a.s.sociate with love; envy, greed, or rivalry being more accurate terms for it. Here is another instance in point. Drake, in his work on the Indians of the United States has the following (I., 178):

"Where there is a plurality of wives, if one gets finer goods than the others, there is sure to be some quarrelling among the women; and if one or two of them are not driven off, it is because the others have not strength enough to do so. The man sits and looks on, and lets the women fight it out. If the one he loves most is driven off, he will go and stay with her, and leave the others to shift for themselves awhile, until they can behave better, as he says."

The Rev. Peter Jones gives this description (81) of a fight he witnessed between the two wives of an Ojibway chief:

"The quarrel arose from the unequal distribution of a loaf of bread between the children. The husband being absent, the wife who had brought the bread to the wigwam gave a piece of it to each child, but the best and largest portion to her _own_. Such partiality immediately led to a quarrel. The woman who brought the bread threw the remainder in anger to the other; she as quickly cast it back again; in this foolish way they kept on for some time, till their fury rose to such a height that they at length sprang at one another, catching hold of the hair of the head; and when each had uprooted a handful their ire seemed satisfied."

To make clear the difference between such ebullitions of temper and the pa.s.sion properly called jealousy, let us briefly sum up the contents of this chapter. In its first stage it is a mere masculine rage in presence of a rival. An Australian female in such a case calmly goes off with the victor. A savage looks upon his wife, not as a person having rights and feelings of her own, but as a piece of property which he has stolen or bought, and may therefore do with whatever he pleases. In the second stage, accordingly, women are guarded like other movable property, infringement on which is fiercely resented and avenged, though not from any jealous regard for chast.i.ty, for the same husband who savagely punishes his wife for secret adultery, willingly lends her to guests as a matter of hospitality, or to others for a compensation. In some cases the husband's "wounded feelings" may be cured by the payment of a fine, or subjecting the culprit's wife to indignities. At a higher stage, where some regard is paid to chast.i.ty--at least in the women reserved for genealogical purposes--masculine jealousy is still of the sensual type, which leads to the life-long imprisonment of women in order to enforce a fidelity which in the absence of true love could not be secured otherwise. As for the wives in primitive households, they often indulge in "jealous"

squabbles, but their pa.s.sion, though it may lead to manifestations of rage and to fierce and cruel fights, is after all only skin deep, for it is easily overcome with soft words, presents, or the desire for the social position and comfort which can be secured in the house of a man who is wealthy enough to marry several women--especially if the husband is rich and wise enough to keep the women in separate lodges; though even that is often unnecessary.

There is no difficulty in understanding why primitive feminine "jealousy," despite seeming exceptions, should have been so shallow and transient a feeling. Everything conspired to make it so. From the earliest times the men made systematic efforts to prevent the growth of that pa.s.sion in women because it interfered with their own selfish desires. Hearne says of the women of the Northern Indians that "they are kept so much in awe of their husbands, that the liberty of thinking is the greatest privilege they enjoy" (310); and A.H. Keane (_Journ. of Anthrop. Inst_., 1883) remarks that while the Botocudos often indulge in fierce outbreaks of jealousy, "the women have not yet acquired the right to be jealous, a sentiment implying a certain degree of equality between the s.e.xes." Everywhere the women were taught to subordinate themselves to the men, and among the Hindoos as among the Greeks, by the ancient Hebrews as well as by the mediaeval Arabs freedom from jealousy was inculcated as a supreme virtue. Rachel actually fancied she was doing a n.o.ble thing in giving her handmaids to Jacob as concubines. Lane (246) quotes the Arab historian El-Jabartee, who said of his first wife:

"Among her acts of conjugal piety and submission was this that she used to buy for her husband beautiful slave girls, with her own wealth, and deck them with ornaments and apparel, and so present them to him confidently looking to the reward and recompense which she should receive [in Paradise] for such conduct."

"In case of failure of an heir," says Griffis, in his famous work on j.a.pan (557), "the husband is fully justified, often strongly advised even by his wife, to take a handmaid to raise up seed to preserve their ancestral line." A Persian instance is given by Ida Pfeiffer (261), who was introduced at Tabreez to the wives of Behmen-Mirza, concerning whom she writes:

"They presented to me the latest addition to the harem--a plump brown little beauty of sixteen; and they seemed to treat their new rival with great good nature and told me how much trouble they had been taking to teach her Persian."

JEALOUSY PURGED OF HATE

Casting back a glance over the ground traversed, we see that women as well as men--primitive, ancient, oriental--were either strangers to jealousy of any kind, or else knew it only as a species of anger, hatred, cruelty, and selfish sensuality; never as an ingredient of love. Australian women, Lumholtz tells us (203), "often have bitter quarrels about men whom they love[19] and are anxious to marry. If the husband is unfaithful, the wife frequently becomes greatly enraged."

As chast.i.ty is not by Australians regarded as a duty or a virtue, such conduct can only be explained by referring to what Roth, for instance, says (141) in regard to the Kalkadoon. Among these, where a man may have as many as four or five wives,

"the discarded ones will often, through jealousy, fight with her whom they consider more favored; on such occasions they may often resort to stone-throwing, or even use fire-sticks and stone-knives with which to mutilate the genitals."

Similarly, various cruel disfigurements of wives by husbands or other wives, previously referred to as customary among savages, have their motive in the desire to mar the charms of a rival or a disobedient conjugal slave. The Indian chief who bites off an intriguing wife's nose or lower lip takes, moreover, a cruel delight at sight of the pain he inflicts--a delight of which he would be incapable were he capable of love. To such an Indian, Shakspere's lines

But O, what d.a.m.ned minutes tells he o'er Who dotes yet doubts, suspects, yet strongly loves,

would be as incomprehensible as a Beethoven symphony. With his usual genius for condensation, Shakspere has in those two lines given the essentials of true jealousy--suspicion causing agony rather than anger, and proceeding from love, not from hate. The fear, distress, humiliation, anguish of modern jealousy are in the mind of the injured husband. He suffers torments, but has no wish to torment either of the guilty ones. There are, indeed, even in civilized countries, husbands who slay erring wives; but they are not civilized husbands: like Oth.e.l.lo, they still have the taint of the savage in them. Civilized husbands resort to separation, not to mutilation or murder; and in dismissing the guilty wife, they punish themselves more than her--for she has shown by her actions that she does not love him and therefore cannot feel the deepest pang of the separation. There is no anger, no desire for revenge.

How comes this gentle concord in the world, That hatred is so far from jealousy?

It comes in the world through love--through the fact that a man--or a woman--who truly loves, cannot tolerate even the thought of punishing one who has held first place in his or her affections. Modern law emphasizes the essential point when it punishes adultery because of "alienation of the affections."

A VIRTUOUS SIN

Thus, whereas the "jealousy" of the savage who is transported by his sense of proprietorship to b.l.o.o.d.y deeds and to revenge is a most ign.o.ble pa.s.sion, incompatible with love, the jealousy of modern civilization has become a n.o.ble pa.s.sion, justified by moral ideals and affection--"a kind of G.o.dly jealousy which I beseech you call a virtuous sin."

Where Love reigns, disturbing Jealousy Doth call himself Affection's sentinel.

And let no one suppose that by purging itself of b.l.o.o.d.y violence, hatred, and revenge, and becoming the sentinel of _affection_, jealousy has lost any of its intensity. On the contrary, its depth is quintupled. The bl.u.s.ter and fury of savage violence is only a momentary ebullition of sensual pa.s.sion, whereas the anguish of jealousy as we feel it is

Agony unmix'd, _incessant_ gall, Corroding every thought, and blasting all Love's paradise.