there would be no opportunity for the growth of pre-matrimonial passion.
(c) Individual Preference.—Owing to our scant information concerning the courtship of animals in a state of nature, Darwin did not succeed in discovering any cases among mammals of decided preference shown by a male for any particular female; and regarding domesticated quadrupeds, “The general impression amongst breeders seems to be that the male accepts any female; and this, owing to his eagerness, is, in most cases, probably the truth.” A few cases of special preference or antipathy in dogs, horses, bulls, and boars, were, however, communicated to him. Concerning birds Darwin remarks that “In all ordinary cases the male is so eager that he will accept any female, and does not, as far as we can judge, prefer one to the other, but ... exceptions to this rule apparently occur in some few groups. With domesticated birds, I have heard of only one case of males showing any preference for certain females, namely, that of the domestic cock, who, according to the high authority of Mr. Hewitt, prefers the younger to the older hens.”
This, however, is at best only a polygamous sort of Preference, which, after all, lacks the essential traits of Individualisation and Exclusiveness. With the long-tailed duck (Harelda glacialis), M. Ekström says, “It has been remarked that certain females are much more courted than the rest. Frequently, indeed, one sees an individual surrounded by six or eight amorous males.” Whether this statement is credible Darwin does not know; but the Swedish sportsmen, he adds, shoot these females and stuff them as decoys.
In female animals, on the other hand, the “overtone” of Individual Preference appears to be more frequently present. Darwin even asserts that “the exertion of some choice on the part of the female seems a law almost as general as the eagerness of the male;” but this is not borne out by the numerous illustrations given by himself, showing that when two or more males are engaged in jealous combat, “the female looks on as a passive spectator,” and finally goes off with the victor, whichever of the rivals he may prove to be, without showing the slightest concern for the vanquished. An Australian forest-maiden might behave similarly under these circumstances, but a civilised maiden would cling to the one who had made the deepest impression on her previous to the combat; and if wounded, would adore him all the more; for in her Love pity is a stronger ingredient than even the love of prowess.
That female birds, however, sometimes exert a choice is admitted even by Mr. A. R. Wallace (Tropical Nature, p. 199); and a few of the cases referred to by Darwin may here be cited: “Audubon—and we must remember that he spent a long life in prowling about the forests of the United States and observing the birds—does not doubt that the female deliberately chooses her mate; thus, speaking of a woodpecker, he says the hen is followed by half a dozen gay suitors, who continue performing strange antics ‘until a marked preference is shown for one.’ The female of the red-winged starling (Agelæus phœniceus) is likewise pursued by several males, ‘until, becoming fatigued, she alights, receives their addresses, and soon makes a choice.’ He describes also how several male nightjars repeatedly plunge through the air with astonishing rapidity, suddenly turning, and thus making a singular noise; ‘but no sooner has the female made her choice than the other males are driven away.’”
Concerning domesticated birds we have seen that that gallinaceous sultan, the domestic cock, shows a decided preference for the younger hens in his harem. But the female is not a bit less frivolous and capricious; for, according to Mr. Hewitt, she almost invariably prefers the most vigorous, defiant, and mettlesome male; hence it is almost useless, he adds, “to attempt true breeding if a game-cock in good health and condition runs the locality, for almost every hen on leaving the roosting-place will resort to the game-cock, even though that bird may not actually drive away the male of her own variety.”
(d) Personal Beauty and Sexual Selection.—Mr. Wallace, who discovered the law of Natural Selection independently of Darwin, admits, as just stated, that “in birds the females do sometimes exert a choice”; but he adds that “amid the copious mass of facts and opinions collected by Mr. Darwin as to the display of colour and ornaments by the male birds, there is a total absence of any evidence that the females admire or even notice this display. The hen, the turkey, and the pea-fowl go on feeding while the male is displaying his finery; and there is reason to believe that it is his persistency and energy rather than his beauty which wins the day.”
Briefly stated, the difference between the views of these two eminent naturalists is this: Darwin believes that in those cases where the sexes are not alike, the differences are due to the males, originally plain, having become modified through Sexual Selection for ornamental purposes; while Mr. Wallace believes that colour is a normal product in animal integuments, proportionate to their vitality, and that the sexual differences in ornamentation are due to the females having been modified through Natural Selection for the sake of protection.
Perhaps the best brief résumé Darwin has made of his views on this subject is given on page 421 of the Descent of Man (London edition, 1885), which may therefore be here cited in full: "If an inhabitant of another planet were to behold a number of young rustics at a fair courting a pretty girl, and quarrelling about her like birds at one of their places of assemblage, he would, by the eagerness of the wooers to please her and to display their finery, infer that she had the power of choice. Now with birds the evidence stands thus: they have acute powers of observation, and they seem to have some taste for the beautiful both in colour and sound. It is certain that the females occasionally exhibit, from unknown causes, the strongest antipathies and preferences for particular males. When the sexes differ in colour or in other ornaments, the males with rare exceptions are the more decorated, either permanently or during the breeding season. They sedulously display their various ornaments, exert their voices, and perform strange antics in the presence of the females. Even well-armed males who, it might be thought, would altogether depend for success on the law of battle, are in most cases highly ornamented; and their ornaments have been acquired at the expense of some loss of power. In other cases ornaments have been acquired at the cost of increased risk from birds and beasts of prey. With various species many individuals of both sexes congregate at the same spot, and their courtship is a prolonged affair. There is even reason to suspect that the males and females within the same district do not always succeed in pleasing each other and pairing.
“What then are we to conclude from these facts and considerations? Does the male parade his charms with so much pomp and rivalry for no purpose? Are we not justified in believing that the female exerts a choice, and that she receives the addresses of the male who pleases her most? It is not probable that she consciously deliberates; but she is most excited or attracted by the most beautiful, or melodious, or gallant males. Nor need it be supposed that the female studies each stripe or spot of colour; that the peahen, for instance, admires each detail in the gorgeous train of the peacock—she is probably struck only by the general effect. Nevertheless, after hearing how carefully the male Argus pheasant displays his elegant primary wing-feathers, and erects his ocellated plumes in the right position for their full effect; or again, how the male goldfinch alternately displays his gold-bespangled wings, we ought not to feel too sure that the female does not attend to each detail of beauty.”
Now it was this very case of the Argus pheasant that first shook Mr. Wallace’s “belief in ‘sexual,’ or, more properly, ‘female’ selection. The long series of gradations by which the beautifully-shaped ocelli on the secondary wing-feathers of this bird have been produced are clearly traced out; the result being a set of markings so exquisitely shaded as to represent ‘balls lying loose within sockets’—purely artificial objects of which these birds could have no possible experience. That this result should have been attained through thousands and tens of thousands of female birds all preferring those males whose markings varied slightly in this one direction, this uniformity of choice continuing through thousands and tens of thousands of generations, is to me absolutely incredible. And when, further, we remember that those who did not so vary would also, according to all evidence, find mates and have offspring, the actual result seems quite impossible of attainment by such means.”
According to Darwin’s own admission (Descent of Man, p. 211), he advanced the theory of Sexual Selection because, in his opinion, Natural Selection did not account for the various ornaments and attractions of the males in question. Mr. Wallace, on the other hand, believes that Sexual Selection does not, while Natural Selection does account for these ornaments; so, in place of Darwin’s view that the beauty of certain male animals leads the females to prefer them to their less ornamented rivals, he substitutes the theory that it is the superior vitality, persistence, and vivacity of the favoured males that fascinate the females, and that masculine beauty is simply a natural result of superior vigour and superabundant health.
Darwin doubtless errs in claiming an æsthetic sense for animals so low in the scale of life as butterflies and other insects, and in attributing to it such extraordinary effects in the development of personal beauty. What Mr. Wallace has done in Tropical Nature is to show simply that it is quite unnecessary to invoke the aid of so questionable an agency as Sexual Selection in order to account for the ornaments of animals; and that the fundamental principle of Darwinism, Natural Selection, accounts for everything.
He maintains that colour is a normal product of organisation, and that not so much its presence as its absence needs accounting for. White and black are comparatively rare and exceptional in nature, while the various tints of red, blue, green, etc., are continually appearing spontaneously and irregularly in the integuments of animals. These irregular colours, if injurious to the species, will be at once eliminated by Natural Selection; but if useful for purposes of identification or protection, they will be preserved and intensified.
Now colour, Mr. Wallace continues, is proportionate to integumentary development, and is most conspicuous in the wings of butterflies and the feathers of birds, for the reason that, just as “the spots and rings on a soap-bubble increase with increasing tenuity,” similarly the delicately-organised surface of feathers and scales is highly favourable to the production of varied colour-effects.
Colour being thus proportionate to integumentary development, we find next that integumentary development is, in turn, proportionate to vigour and vitality; the strongest animals having the largest feathers, scales, horns, etc. Hence the most vigorous and healthy animals are also the most beautiful, the most brilliantly coloured. And this correlation between healthful vigour and beauty is still more strikingly shown in this, that “The colours of an animal usually fade during disease or weakness, while robust health and vigour adds to their intensity.... In all quadrupeds a ‘dull coat’ is indicative of ill-health or low condition; while a glossy coat and sparkling eye are the invariable accompaniments of health and energy. The same rule applies to the feathers of birds, whose colours are only seen in their purity during perfect health; and a similar phenomenon occurs even among insects, for the bright hues of caterpillars begin to fade as soon as they become inactive preparatory to their undergoing transformation. Even in the vegetable kingdom we see the same thing: for the tints of foliage are deepest, and the colours of flowers and fruits richest, on those plants which are in the most healthy and vigorous condition.”
Add to all these considerations that “this intensity of coloration becomes most developed during the breeding season, when the vitality is at a maximum,” and we shall be prepared for Mr. Wallace’s summing up of his case:—
“If now we accept the evidence of Mr. Darwin’s most trustworthy correspondents, that the choice of the female, so far as she exerts any, falls upon ‘the most vigorous, defiant, and mettlesome male’; and if we further believe, what is certainly the case, that these are as a rule the most highly-coloured and adorned with the finest developments of plumage, we have a real and not a hypothetical cause at work. For these most healthy, vigorous, and beautiful males will have the choice of the finest and most healthy females; and will be able best to protect and rear those families. Natural Selection, and what may be termed Male Selection, will tend to give them the advantage in the struggle for existence; and thus the fullest and the finest colours will be transmitted, and tend to advance in each succeeding generation.”
By this strong chain of reasoning (to which my brief >résumé of course cannot do justice) Mr. Wallace shows that Darwin needlessly introduced the principle of Sexual Selection into animal courtship; and at the same time furnishes a new confirmation of Darwin’s compliment that he has “an innate genius for solving difficulties.”
What makes Mr. Wallace’s argument the more cogent is the fact that Darwin himself, in speaking of the lowest classes of animals, explains their beauty on the same principles as those which Mr. Wallace applies to the higher animals. Thus he says: “We can, in our ignorance of most of the lowest animals, only say that their bright tints result either from the chemical nature or the minute structure of their tissues, independently of any benefit thus derived.” “It is almost certain that these animals have too imperfect senses, and much too low mental powers, to appreciate each other’s beauty or other attractions, or to feel rivalry.” “Nor is it at all obvious how the offspring from the more beautiful pairs of hermaphrodites would have any advantage over the offspring of the less beautiful, so as to increase in number, unless indeed vigour and beauty generally coincided.” And once more, “The sedentary annelids become duller-coloured, according to M. Quatrefages, after the period of reproduction; and this I presume may be attributed to their less vigorous condition at that time.”
So far we have only considered the origin of animal colours in general. Mr. Wallace, however, has not only made clear the general connection between beautiful and vivid colours and health, but, by utilising his own researches and those of Mr. Bates and other naturalists, he has been able to show to what a great extent we can explain even the particular colours of the various classes of animals. He distinguishes four classes of animal colours—Protective, Warning, Sexual, and Typical.
(1) Protective Colours.—These “are exceedingly prevalent in nature, comprising those of all the white arctic animals, the sandy-coloured desert forms, and the green birds and insects of tropical forests. It also comprises thousands of cases of special resemblance—of birds to the surroundings of their nests, and especially of insects to the bark, leaves, flowers, or soil on or amid which they dwell. Mammalia, fishes, and reptiles, as well as mollusca, present similar phenomena; and the more the habits of animals are investigated, the more numerous are found to be the cases in which their colours tend to conceal them, either from their enemies or from the creatures they prey upon.”
(2) Warning Colours.—In this class, on the other hand, the object is not to conceal the animal, but to make it conspicuous. Certain species of gorgeously-coloured butterflies, e.g. are never eaten by birds, spiders, lizards, or monkeys, who eagerly feed on other butterflies. “The reason simply is that they are not fit to eat, their juices having a powerful odour and taste that is absolutely disgusting to all these animals. Now we see the reason of their showy colours and slow flight. It is good for them to be seen and recognised, for then they are never molested; but if they did not differ in form and colouring from other butterflies, or if they flew so quickly that their peculiarities could not be easily noticed, they would be captured, and though not eaten, would be maimed or killed.”
Mimicry is the name given to a second and still more marvellous class of Warning Colours. They belong to defenceless creatures which so closely resemble other brightly-coloured but nauseous or dangerous animals that they are mistaken for the latter, and therefore left alone. E.G. “Wasps are imitated by moths, and ants by beetles; and even poisonous snakes are mimicked by harmless snakes, and dangerous hawks by defenceless cuckoos.”
(3) Typically-coloured animals are those species which are brilliantly coloured in both sexes, “and for whose particular colours we can assign no function or use.” This group “comprises an immense number of showy birds, such as Kingfishers, Barbets, Toucans, Lories, Tits, and Starlings; among insects most of the largest and handsomest butterflies,” etc. “It is a suggestive fact that all the brightly-coloured birds mentioned above build in holes or form covered nests, so that the females do not need that protection during the breeding season which I believe to be one of the chief causes of the dull colour of female birds when their partners are gaily coloured.”
(4) Sexual Colours, comprising those cases in which the sexes differ, and with which Darwin’s theory of Sexual Selection is directly concerned. Through no direct fault of his own, Darwin leaves on his readers the impression—which has become almost a commonplace of conversation—that it is the general rule among animals for the males of each species to be more ornamented than the females. The truth is, however, that “with the exception of butterflies, the sexes are almost alike in the great majority of insects. The same is the case in mammals and reptiles; while the chief departure from the rule occurs in birds, though even here in very many cases the law of sexual likeness prevails.”
The reason why I have devoted so much space to Mr. Wallace’s colour theories is to emphasise the truth contained in this last sentence; the fact, namely, that even if Sexual Selection were accepted as an active principle, it would account in only a very limited number of cases for the personal beauty of animals, and the reader of Mr. Wallace’s Tropical Nature and his Contributions to the Theory of Natural Selection cannot fail to be convinced that Sexual Selection does not even hold good in this limited number of cases, but that “the primary cause of sexual diversity of colour is the need of protection, repressing in the female those bright colours which are normally produced in both sexes by general laws.”
Incidentally Mr. Wallace mentions as an additional function of colour the fact that it may serve as a means of recognition to the sexes. “This view affords us an explanation of the curious fact that among butterflies the females of closely-allied species in the same locality sometimes differ considerably, while the males are much alike; for, as the males are the swiftest, and by far the highest flyers, and seek out the females, it would evidently be advantageous for them to be able to recognise their true partners at some distance off.”
To me it seems that this function of colour is, next to Protection, its most important object, and that Mr. Wallace does not give it sufficient prominence. He says, in speaking of Typical Colours, that we can assign “no function or use for them.” But why should they not serve the sexes as a means of recognition at at a distance? especially as colours can be recognised at a greater distance than forms. Many years before Darwin and Mr. Wallace wrote on this subject, Schopenhauer’s genius anticipated this view of the matter. “The extremely varied and vivid colours of the feathers of tropical birds,” he wrote, “have been explained in a very general way, with reference to their efficient cause, as due to the strong effect of the tropical light. As their final cause I would suggest that these brilliant plumes are the gala uniforms by means of which the species, which are so numerous there and often belonging to the same genus, recognise each other; so that every male finds his female. The same is true of the butterflies of different zones and latitudes” (Welt als Wille u. V., ii. 381).
Schopenhauer of course errs in attributing, in his ignorance of Protective, Warning, and other colours, all the hues of birds and butterflies to this agency. But it is probable that whenever colours and other ornaments do not serve for purposes of protection (as e.g. the lion’s mane and the horns of beetles, vide Tropical Nature, p. 202), they serve the purpose of sexual recognition of species. A case cited by Darwin to prove that quadrupeds take notice of colour, is very suggestive in this connection: “A female zebra would not admit the addresses of a male ass until he was painted so as to resemble a zebra, and then, as John Hunter remarks, she received him very readily.”
It is probable, therefore, that in many cases the unique spots and stripes and colours of animals subserve the special use of facilitating the finding of a partner; and in this way they relate directly to the courtship and Romantic Love of animals. Thus we see how the Love affairs of animals may indirectly affect their Personal Beauty in a way quite different from that suggested by Darwin.
The same reasoning applies to the music of animals, vocal and instrumental, on which Darwin lays great stress. In his opinion, the music of some male animals serves to charm the females æsthetically, and thus gives to the best musicians special advantages through Sexual Selection. But the instances cited by him hardly warrant this conclusion, and seem rather to point to the inference that the function of animal music is chiefly to facilitate courtship, by making it easy for the females to discover the whereabouts of a male of the same species. The evidence tends to show that it is not the male whose voice is most mellow and melodious that catches the female, but rather the one who is most vigorous and persistent and has the loudest organ. As Jaques says in As You Like It: “Sing it: ’tis no matter how it be in tune, so it make noise enough!”
Darwin himself quotes a naturalist’s statement, that “the stridulation produced by some of the Locustidæ is so loud that it can be heard during the night at the distance of a mile;” and such cases as “the drumming of the snipe’s tail, the tapping of the woodpecker’s beak, the harsh, trumpetlike cry of certain water-fowl,” though Darwin tries to dispose of them on the ground of a difference in æsthetic taste, nevertheless incline one to the belief that the music of the forest troubadours is not so much intended to gratify the æsthetic taste of the female as to guide her to the spot where the male awaits her; for, contrary to common opinion, it is the female in these cases that searches for a male and not vice versâ. Montagu, for instance, asserts that “males of song-birds and of many others do not in general search for the female, but, on the contrary, their business in spring is to perch on some conspicuous spot, breathing out their full and amorous notes, which, by instinct, the female knows, and repairs to the spot to choose her mate.” And Dr. Hartman, speaking of the American Cicada septemdecim, says: “The drums are now heard in all directions. This I believe to be the marital summons from the males. Standing in thick chestnut sprouts about as high as my head, where hundreds were around me, I observed the females coming around the drumming males.” And, says Darwin, “the spel of the blackcock certainly serves as a call to the female, for it has been known to bring four or five females from a distance to a male under confinement; but as the blackcock continues his spel for hours during successive days, and in the case of the capercailzie ‘with an agony of passion,’ we are led to suppose that the females which are present are thus charmed.”
There appears to be no direct evidence, however, that female birds are more charmed by one male than another, and prefer him on account of his superior song, as the theory of Sexual Selection postulates. And when we remember that likewise there is no evidence that birds, etc., are ever influenced in their choice by the superior colours of certain males, and that in fact it is the rule for the female to follow passively the most vigorous and victorious male, we are brought back to the conclusion with which we set out—that it is not the superior songster who wins the female by charming her, but the loudest and most persistent songster, by guiding her to the courting-place.
Darwin himself evidently felt the weakness of his position, for he constantly speaks of “love-charms or love-calls” in the same sentence. Thus, “the true song of most birds and various strange cries are uttered chiefly during the breeding-season, and serve as a charm, or merely as a call-note, to the other sex.” Again: “It is often difficult to conjecture whether the many strange cries and notes uttered by male birds during the breeding-season serve as a charm or merely as a call to the female.” The distinction between love “charms” and mere “calls” is of course of the utmost importance. For if male song charms the females and influences them in their choice, we have Sexual-æsthetic-female Selection. But if the male song merely serves as a call to the female and as a sign of species-recognition, then Natural Selection accounts for everything, because the most vigorous, loudest, and most persistent male will have the choice of the most numerous females brought to his side by his musical efforts.
There is one more important link in the chain of Darwin’s reasoning, which must be broken before his theory of Sexual Selection can be regarded as demolished. The mad antics of the blackcock and other birds have been already referred to; and some of the lower animals seem to endeavour to surpass them, as, for example, the male alligator, who strives to attract the attention of the female by splashing and roaring in the water; “swollen to an extent ready to burst, with its head and tail lifted up, he spins or twirls round on the surface of the water, like an Indian chief rehearsing his feats of war.” “To suppose,” says Darwin, “that the females do not appreciate the beauty of the males, is to admit that their splendid decorations, all their pomp and display, are useless; and this is incredible.”
But are there no other ways of accounting for all this “pomp and display”? Certainly, several of them. We have seen that the most vigorous males are those which are most highly ornamented, and that it is the vigour and vivacity of the males that seems to decide the choice of the females where there is any. Now instinct, i.e. inherited experience, teaches the female the connection between vigour and display of ornament, and influences her choice accordingly. Again, the males indulge in their display for the purpose of arousing the attention of the passive female. This supposition is rendered the more probable by Darwin’s admission that “we must be cautious in concluding that the wings are spread out solely for display, as some birds do so whose wings are not beautiful.”
A third motive of display is the need of finding an outlet for overflowing nervous energy and excitement. To this Mr. Wallace refers as follows: “At pairing time the male is in a state of excitement and full of exuberant energy. Even unornamented birds flutter their wings or spread them out, erect their tails or crests, and thus give vent to the nervous excitability with which they are overcharged.” “It is not improbable,” he continues,—and this suggests a fourth use of display—"that crests and other erectile feathers may be primarily of use in frightening away enemies, since they are generally erected when angry or during combat."
A fifth motive of display is suggested by an analogy furnished by human butterflies and birds of Paradise. Among animals where the sexes differ, it is commonly the male who is adorned the most. With us it is the women. But woman’s fineries are not intended to charm the eyes of men, but to excite one another’s rivalry and envy. Now it seems that male birds, with whose plumes our heartless women are so fond of decking themselves, are guilty of an analogous weakness. They will sometimes display their ornaments, says Darwin, “when not in the presence of the females, as occasionally occurs with grouse at their holyholy places, and as may be noticed with the peacock; this latter bird, however, evidently wishes for a spectator of some kind, and, as I have often seen, will show off his finery before poultry or even pigs. All naturalists who have closely attended to the habits of birds, whether in a state of nature or under confinement, are unanimously of opinion that the males take delight in displaying their beauty.”beauty.” And, once more, “with birds of Paradise a dozen or more full-plumaged males congregate in a tree to hold a dancing-party, as it is called by the natives; and here they fly about, raise their wings, elevate their exquisite plumes, and make them vibrate; and the whole tree seems, as Mr. Wallace remarks, to be filled with waving plumes.”
But if it be the unanimous opinion of naturalists who have closely studied the habits of birds, “that the males take delight in displaying their beauty,” why should not the females also take pleasure in witnessing this display? Perhaps they do, sometimes; for even Mr. Wallace admits that “the display of the various ornamental appendages of the male during courtship may be attractive” to the female. But there is a world-wide difference between this assertion and the doctrine that the females are so greatly and so constantly influenced by their æsthetic taste that they always prefer among males those that are slightly more beautiful than the others, thus increasing their personal beauty by transmission. This is an assumption unsupported by facts, and rendered unnecessary because Natural Selection accounts for all the phenomena in question.
Admiration of Personal Beauty does not appear, therefore, to enter noticeably into animal love, except in so far as a slight amount of æsthetic taste may be admitted in birds. This taste may be strengthened by the sight of the brilliant masculine ornaments during the season of love being associated with the remembered pleasures of courtship.
Indirectly, however, female animals promote the cause of beauty by preferring the more healthy and vigorous individuals, who are commonly also the most beautiful ones. And is not the same true of females of the human persuasion, who likewise are much less influenced in their choice by the beauty than by the boldness, energy, vivacity, and “manliness” of their suitors? It seems to hold true throughout nature that the female’s Love is weak in the æsthetic element, her taste being little developed and too often neutralised by unconscious utilitarian considerations.
In passing from animals to human beings we find at first not only no advance in the sexual relations, but a decided retrogression. Among some species of birds, courtship and marriage are infinitely more refined and noble than among the lowest savages; and it is especially in their treatment of females, both before and after mating, that not only birds but all animals show an immense superiority over primitive man; for male animals only fight among themselves, and never maltreat the females.
This anomaly is easily explained. The intellectual power and emotional horizon of animals are limited; but in those directions in which Natural Selection has made them specialists, they reach a high degree of development, because inherited experience tends to give to their actions an instinctive or quasi-instinctive precision and certainty. Among primitive men, on the other hand, reason begins to encroach more on instinct, but yet in such a feeble way as to make constant blunders inevitable: thus proving that strong instincts, combined with a limited intellectual plasticity, are a safer guide in life than a more plastic but weak intellect minus the assistance of stereotyped instincts.
If neither intellect nor instinct guide the primitive man to well-regulated marital relations, such as we find among many animals, so again his emotional life is too crude and limited to allow any scope for the domestic affections. Inasmuch as, according to Sir John Lubbock, gratitude, mercy, pity, chastity, forgiveness, humility, are ideas or feelings unknown to many or most savage tribes, we should naturally expect that such a highly-compounded and ethereal feeling as Romantic Love could not exist among them. How could Love dwell in the heart of a savage who baits a fish-hook with the flesh of a child; who eats his wife when she has lost her beauty and the muscular power which enabled her to do all his hard work; who abandons his aged parents, or kills them, and whose greatest delight in life is to kill an enemy slowly amid the most diabolic tortures?
Or how could a primitive girl love a man whose courtship consists in knocking her on the head and carrying her forcibly from her own to his tribe? A man who, after a very brief period of caresses, neglects her, takes perhaps another and younger wife, and reduces the first one to the condition of a slave, refusing to let her eat at his table, throwing her bones and remains, as to a dog, or even driving her away and killing her, if she displeases him? These are extreme cases, but they are not rare; and in a slightly modified form they are found throughout savagedom.
That Love is a sentiment unknown to savages has been frequently noted in the works of anthropologists and tourists. When Ploss remarks that the lowest savages “know as little of marriage relations as animals; still less do they know the feeling we call Love,” he does a great injustice to animals, as those who have read the preceding chapter must admit. LetourneauLetourneau, in his Sociologie, remarks: “Among the Cafres Cousas, according to Lichtenstein, the sentiment of love does not constitute a part of marriage. ‘The idea of love, as we understand it,’ says Du Chaillu, in speaking of a tribe of the Gabon, ‘appears to be unknown to this tribe.’” Monteiro, speaking of the polygamous tribes of Africa, says: “The negro knows not love, affection, or jealousy.... In all the long years I have been in Africa I have never seen a negro manifest the least tenderness for or to a negress.... I have never seen a negro put his arm round a woman’s waist, or give or receive any caress whatever that would indicate the slightest loving regard or affection on either side. They have no words or expressions in their language indicative of affection or love.”
Mr. Spencer, in commenting on this passage, remarks that “This testimony harmonises with testimonies cited by Sir John Lubbock, to the effect that the Hottentots ‘are so cold and indifferent to one another that you would think there was no such thing as love between them’; that among the Koussa Kaffirs there is ‘no feeling of love in marriage’; and that in Yariba, ‘a man thinks as little of taking a wife as of cutting an ear of corn—affection is altogether out of the question.’”
Mr. Winwood Reade, on the other hand, informed Darwin that the West Africans “are quite capable of falling in love, and of forming tender, passionate, and faithful attachments.” And the anthropologist Waitz, speaking of Polynesia, says that “examples of real passionate love are not rare, and on the Fiji Islands it has happened that individuals married against their will have committed suicide; although this has only happened in the higher classes.” Unfortunately in these cases we are left in doubt as to whether the reference is to Conjugal or to Romantic Love; conjugal attachment, being of earlier growth than Romantic Love, because the development of the latter was retarded by the limited opportunities for prolonged Courtship and free Choice.
In his anxiety to find cases of Romantic Love among North American and other primitive peoples, Waitz is obliged to fall back on legends of Lovers’ Leaps and Maiden Rocks, and on a poem about a South American maiden who committed suicide on her lover’s grave to avoid falling into the hands of the Spaniards. Legends and poems, unfortunately, do not count for much as scientific evidence. At the same time, it would doubtless be incorrect to assert on the strength of some of the authorities just quoted that Love does not exist at all among savages, and therefore to make the chapter on Love among Savages as brief as that chapter on Snakes in Ireland. We shall find, on the contrary, that several of Love’s “overtones” are occasionally present; and that though full-fledged cupids may never appear with their poisoned arrows, mischievous amourettes sometimes do flit across the field of vision. For the goddess of Love is ever watchful of an opportunity for one of her emissaries to bag some game.
Romantic Love is dependent on opportunities for Courtship. Among savages and semi-civilised nations we find three grades of Courtship—Capture, Purchase, and Service. These must be briefly examined in turn.
(1) Capture.—One of the most curious features of savage life is the widely-prevalent custom called by M‘Lennan Exogamy, or marrying out. This custom compels a man who wishes a wife of his own to steal or purchase her of another tribe, private marriage within his own tribe being considered criminal and even punishable with death. To this rule of Exogamy Sir John Lubbock traces the origin of Monogamy. In his view women were at first, like other kinds of property, held in common by the tribe, any man being any woman’s husband ad libitum. No man could therefore claim a woman for himself without infringing on the rights of others. But if he stole a woman from another tribe, she became his exclusive property, which he had a right to guard jealously, and to look upon with the Pride of Conquest—a pride, however, quite distinct from that which intoxicates a civilised lover when he finds, or fondly imagines, that his goddess has chosen him among all his rivals. The primitive man’s pride is more like that of the warrior who wears a large number of scalps in his belt; and as in his case marriage immediately follows Capture, this feeling, moreover, belongs more properly to the sphere of conjugal sentiment than to that of Love.
This primitive form of courtship, it is obvious, is very much ruder than that which prevails in the animal kingdom, where the males alone maltreat one another, while in this early human courtship the woman, if she resists, is simply knocked on the head, and her senseless body carried off to the captor’s tent. Diefenbach relates concerning the Polynesians that “if a girl was courted by two suitors, each of them grasped one arm of the beloved and pulled her toward him; the stronger one got her, but in some cases not before her limbs had been pulled out of joint.” And Waitz says that “the girls were commonly abducted by force, which led frequently to most violent fights, in which the girl herself was occasionally wounded, or even killed, to prevent her from falling into the hands of the enemy.”
Mr. E. B. Tylor, after stating that marriage by Capture may be seen at the present day among the fierce forest tribes of Brazil, continues: “Ancient tradition knows this practice well, as where the men of Benjamin carry off the daughters of Shiloh dancing at the feast, and in the famous Roman tale of the rape of the Sabines, a legend putting in historical form the wife-capture which in Roman custom remained as a ceremony. What most clearly shows what a recognised old-world custom it was, is its being thus kept up as a formality where milder manners really prevailed. It had passed into this state among the Spartans, when Plutarch says that though the marriage was really by friendly settlement between the families, the bridegroom’s friends went through the pretence of carrying off the bride by violence. Within a few generations the same old habit was kept up in Wales, where the bridegroom and his friends, mounted and armed as for war, carried off the bride; and in Ireland they used even to hurl spears at the bride’s people, though at such a distance that no one was hurt, except now and then by accident, as happened when one Lord Howth lost an eye, which mischance seems to have put an end to this curious relic of antiquity.”
Moreover, we are told that “in our own marriages the ‘best man’ seems originally to have been the chief abettor of the bridegroom in the act of capture.”
In a modified form “wife-capture” cannot be said to be extinct even in this advanced age. Elopement is the modern name for it When the parents dissent and the couple are very young, this climax of courtship doubtless is often reprehensible. But in those cases where the consent of all parties has been obtained, it ought to be universally adopted. Sudden flight and an impromptu marriage would add much to the romance of the honeymoon, and would enable the bridal couple to avoid the terrors and stupid formalities of the wedding-day, the anticipation of which is doubtless responsible for the ever-increasing number of cowardly bachelors in the world.
(2) Purchase represents a somewhat higher stage of Courtship than Capture. Like Capture this custom has existed among the peoples of the five continents, and is still retained in some parts of Africa and elsewhere. In Holstein, Germany, it prevailed in all its purity, according to Ploss, till the end of the fifteenth century. Nor would it be doing facts great violence to class our frequent money-marriages under this head.
There are two grades of the custom of Purchase. In the first the girl has no choice whatever, but is sold by her father for so many cows or camels, in some cases to the highest bidder. Among the Turcomans a wife may be purchased for five camels if she be a girl, or for fifty if a widow; whereas among the Tunguse a girl costs one to twenty reindeer, while widows are considerably cheaper. In the second class of cases the purchased girl is allowed a certain degree of liberty of choice, as we shall see directly, under the head of Individual Preference.
(3) Service.—On the custom of securing a wife by means of services rendered her parents, Mr. Spencer remarks: “The practice which Hebrew tradition acquaints us with in the case of Jacob, proves to be a widely-diffused practice. It is general with the Bhils, Ghonds, and Hill tribes of Nepaul; it obtained in Java before Mahometanism was introduced; it was common in ancient Peru and Central America; and among sundry existing American races it still occurs. Obviously, a wife long laboured for is likely to be more valued than one stolen or bought. Obviously, too, the period of service, during which the betrothed girl is looked upon as a future spouse, affords room for the growth of some feeling higher than the merely instinctive—initiates something approaching to the courtship and engagement of civilised peoples.”
All the cases thus far referred to relate to what might be called indirect or mediate courtship. When a girl is captured and knocked on the head she can hardly be said to be courted and consulted as to her wishes; and the man too, in such cases, owing to the dangers of the sport, is apt to pay no great attention to a woman’s looks and accomplishments, but to bag the first one that comes along. In courtship by Purchase, again, the girl is rarely consulted as to her own preferences, the addresses being paid to the father, who invariably selects the wealthiest of the suitors, and only in rare cases allows the daughter a choice, as among the Kaffirs if the suitors happen to be equally well off. And thirdly, in courtship by Service, the suitor’s work is not done to please the daughter, but to recompense the parents for losing her.
Yet there appear to be some instances of real courtship, in the modern sense of the word, among the lower races, where the lovers pay their addresses directly to the girl and she chooses or rejects at will. Thus, among the Orang-Sakai, on the Malayan peninsula, the following custom prevails, as described by Ploss: “On the wedding-day, the bride, in presence of her relatives, and those of her lover, and many other witnesses, is obliged to run into the forest. After a fixed interval the bridegroom follows and seeks to catch her. If he succeeds in capturing the bride she becomes his wife, otherwise he is compelled to renounce her for ever. If therefore a girl dislikes her suitor, she can easily escape from him and hide in the forest until the time allowed for his pursuit has expired.”
Darwin remarks, in trying to prove the existence of Sexual Selection among the lower races, that “in utterly barbarous tribes the women have more power in choosing, rejecting, and tempting their lovers, or of afterwards changing their husbands, than might have been expected;” and he cites the following cases, among others: “Amongst the Abipones, a man on choosing a wife, bargains with the parents about the price. But ‘it frequently happens that the girl rescinds what has been agreed upon between the parents and the bridegroom, obstinately rejecting the very mention of marriage.’ She often runs away, hides herself, and thus eludes the bridegroom. Captain Musters, who lived with the Patagonians, says that their marriages are always settled by inclination; ‘if the parents make a match contrary to the daughter’s will, she refuses, and is never compelled to comply.’ In Tierra del Fuego a young man first obtains the consent of the parents by doing them some service, and then he attempts to carry off the girl; ‘but if she is unwilling, she hides herself in the woods until her admirer is heartily tired of looking for her, and gives up the pursuit; but this seldom happens.’”
Evidence proving that primitive women are influenced in their choice of a mate by æsthetic considerations appears to be almost as scant as among animals. Darwin, however, tries to prove that men owe their beards to sexual or female selection; and the following more general instances may be cited for what they are worth: Azara “describes how carefully a Guana woman bargains for all sorts of privileges before accepting some one or more husbands; and the men in consequence take unusual care of their personal appearance.” Among the Kaffirs “very ugly, though rich men, have been known to fail in getting wives. The girls, before consenting to be betrothed, compel the men to show themselves off first in front and then behind, and ‘exhibit their paces.’”
In general, however, it seems that the women choose, not the handsomest men, but those whose boldness, pugnacity, and virility promise them the surest protection against enemies, and general domestic delights. Thus, we read that “before he is allowed to marry, a young Dyack must prove his bravery by bringing back the head of an enemy;” and that when the Apaches warriors return unsuccessful, “the women turn away from them with assured indifference and contempt. They are upbraided as cowards, or for want of skill and tact, and are told that such men should not have wives.”
It must be remembered, however, that (as we have seen in the case of plants and animals) the greatest amount of health, vigour, and courage generally coincide with the greatest physical beauty; hence the continued preference of the most energetic and lusty men by the superior women who have a choice, has naturally tended to evolve a superior type of manly beauty.
In the case of men it seems much more probable that they frequently select their wives in accordance with an æsthetic standard. The chiefs of almost every tribe throughout the world have more than one wife; and Mr. Mantell informed Darwin that until recently almost every girl in New Zealand who was pretty, or promised to be pretty, was tapu to some chief; while among the Kaffirs, according to Mr. C. Hamilton, “the chiefs generally have the pick of the women for many miles round, and are most persevering in establishing or confirming their privilege.” In the lower tribes, where “communal marriage” and marriage by Capture alone prevail, æsthetic choice is of course out of the question, and cannot make its appearance till we come to less pugnacious tribes, such as the Dyacks, whose children “have the freedom implied by regular courtship,” or the Samoans, whose children “have the degree of independence implied by elopements when they cannot obtain parental assent to their marriage” (Spencer).
In general, however, among the lower races, Sexual or æsthetic Selection leads to sorry results, owing to the bad taste of the selectors. The standard of primitive taste is not harmonious proportion and capacity for expression, but Exaggeration. The negro woman has naturally thicker lips, more prominent cheek-bones, and a flatter nose than a white woman; and in selecting a mate, preference is commonly given to the one whose lips are thickest, nose most flattened, and cheek-bones most prominent: thus producing gradually that monster of ugliness—the average negro woman. What right we have to set ourselves up as judges, and claim that our taste is superior to the negro’s, is a question which will be discussed in a subsequent section of this treatise.
One other point, however, may be referred to here, namely, that although the æsthetic overtone of Love—the Admiration of Personal Beauty—may enter into a savage’s amorous feelings, it is only the sensuous aspect of it that affects him, the intellectual and moral sides being unknown to him. His admiration is purely physical. He marries his chosen bride when she is a mere child, and before the slightest spark of mental charm can illumine her features and impart to them a superior beauty; and subsequently, when experience has somewhat sharpened her intellectual powers, hard labour has already destroyed all traces of her physical beauty so that the combination of physical and mental charms which alone can inspire the highest form of Love is never to be found in primitive woman.