66 Schlegel erred, therefore, when he maintained that Othello's jealousy was of the sensual, Oriental sort. So far as it led to the murder, it was; but Shakspere gave it touches which allied it to the true jealousy of the heart of which Schlegel himself has aptly said that it is "compatible with the tenderest feeling and adoration of the beloved object." Of such tender feeling and adoration there is not a trace in the passion of the Indian who bites off his wife's nose or lower lip to disfigure her, or who ruthlessly slays her for doing once what he does at will. Such expressions as "outraged affection," or alienated affection," do not apply to him, as there is no affection in the case at all; no more than in that of the old Persian or Turk who sews up one of his hundred wives in a sack and throws her into the river because she was starving and would eat of the fruits of the tree of knowledge. This Oriental jealousy is often a "dog-in-the-manger" feeling. The Iroquois were the most intelligent of North American Indians, yet in cases of adultery they punished the woman solely, "who was supposed to be the only offender" (Morgan, 331). Affection is out of the question in such cases, anger at a slave's disobedience, and vengeance, being the predominant feelings. In countries where woman is degraded and enslaved, as Verplanck remarks (III., 61), "the jealous revenge of the master husband, for real or imagined evil, is but the angry chastisement of an offending slave, not the terrible sacrifice of his own happiness involved in the victim's punishment. When woman is a slave, a property, a thing, all that jealousy may prompt is done, to use Othello's own distinction, in hate' and 'not in love."" Another equally vital distinction between the jealousy of savagery and civilization is indicated in these lines from Othello: And again: I had rather be a toad, And live upon the vapor of a dungeon, I had been happy, if the general camp, ABSENCE OF MASCULINE JEALOUSY It is the knowledge, or suspicion, that he has not a monopoly of his wife that tortures Shakspere's Othello, and constitutes the essence of his jealousy, whereas a savage is his exact antipode in that respect; he cares not a straw if the whole camp shares the embraces of his wife-provided he knows it and is rewarded for it. Wounded pride, violated chastity, and broken conjugal vows-pangs which goad us into jealousy-are considerations unknown to him. In other words, his "jealousy" is not a solicitude for marital honor, for wifely purity and affection, but simply a question of lending his property and being paid for it. Thus, in the case of the Blackfeet Indians referred to a moment ago, the author declares that while they mutilated erring wives by cutting off their noses (the Comanches and other tribes, down to the Brazilian Botocudos, did the same thing), they eagerly offered their wives and daughters in exchange for a bottle of whiskey. In this respect, too, this case is typical. Sutherland found (I., 184) that in regard to twenty-one tribes of Indians out of thirty-eight there was express record of unlimited intercourse before marriage and the loaning or exchanging of wives. In seventeen he could not get express information, and in only four was it stated that a chaste girl was more esteemed than an unchaste one. In the chapter on Indifference to Chastity I cited testimony showing that in Australia, the Pacific Islands, and among aborigines in general, chastity is not valued as a virtue. There are plenty of tribes that attempt to enforce it, but for commercial, sensual, or at best, genealogical reasons, not from a regard for personal purity; so that among all these lower races jealousy in our sense of the word is out of the question. Care must be taken not to be imposed on by deceptive facts and inaccurate testimony. Thus Westermarck says (119) that "in the Pelew Islands it is forbidden even to speak about another man's wife or mention her name. In short, the South Sea Islanders are, as Mr. Macdonald remarks, generally jealous of the chastity of their wives." Nothing could be more mis leading than these two sentences. The men are not jealous of the women's chastity, for they unhesitatingly lend them to other men; they are "jealous" of them simply as they are of their other movable property. As for the Pelew Islanders in particular, what Westermarck cites from Ymer is quite true; it is also true that if a man beats or insults a woman he must pay a fine or suffer the death penalty; and that if he approaches a place where women are bathing he must put them on their guard by shouting. But all these things are mere whimsicalities of barbarian custom, for the Pelew Islanders are notoriously unchaste even for Polynesians. They have no real family life; they have club-houses in which men consort promiscuously with women; and no moral restraint of any sort is put upon boys and girls, nor have they any idea of modesty or decency.1 (Ploss, II., 416; Kotzebue, III., 215.) A century ago Alexander Mackenzie wrote (66) regarding the Knistenaux or Cree Indians of the Northwest: . "It does not appear that chastity is considered by them as a virtue; or that fidelity is believed to be essential to the happiness of wedded life; though it sometimes happens that the infidelity of a wife is punished by the husband with the loss of her hair, nose, and perhaps life; such severity proceeds from its having been practised without his permission; for a temporary exchange of wives is not uncommon; and the offer of their persons is considered as a necessary part of the hospitality due to strangers." Of the Natchez Indians Charlevoix wrote (267): "There is no such thing as jealousy in these marriages; on the contrary the Natchez, without any ceremony, lend one another their wives." Concerning the Eskimos we read in Bancroft: "They have no idea of morality, and the marriage relation sits so loosely as to hardly excite jealousy in its abuse. Female chastity is held a thing of value only as men hold prop 1 The other cases of "jealousy" cited by Westermarck (117-122) are all negatived by the same property argument; to which he indeed alludes, but the full significance of which he failed to grasp. It is a pity that language should be so crude as to use the same word jealousy to denote three such entirely different things as rage at a rival, revenge for stolen property, and anguish at the knowledge or suspicion of violated chastity and outraged conjugal affection. Anthropologists have studied only the lower phases of jealousy, just as they have failed to distinguish clearly between lust and love. erty in it." "A stranger is always provided with a female companion for the night, and during the husband's absence. he gets another man to take his place" (I., 81, 80). The evidence collected by him also shows that the Thlinkeets and Aleuts freely exchanged or lent their wives. Of the coast Indians of Southern Alaska and British Columbia, A. P. Niblack says (Smithson. Rep., 1888, 347): "Jealousy being unknown amongst the Indians, and sanctioned prostitution a common evil, the woman who can earn the greatest number of blankets or the largest sum of money wins the admiration of others for herself and a high position for her husband by her wealth." In the same government reports (1886, Pt. I.) C. Willoughby writes of the Quinault Agency Washington Indians: "In their domestic relations chastity seems to be almost unknown." Of the Chippewayans Hearne relates (129) that it is a very common custom among the men to exchange a night's lodging with each other's wives. But this is so far from being considered as an act which is criminal, that it is esteemed by them as one of the strongest ties of friendship between two families.1 The Hurons and many other tribes from north to south had licentious festivals at which promiscuous intercourse prevailed betraying the absence of jealousy. Of the Tupis of Brazil Southey says (I., 241) The wives who found themselves neglected, consoled themselves by initiating the boys in debauchery. The husbands seem to have known nothing of jealousy." The ancient inhabitants of Venezuela lived in houses big enough to hold one hundred and sixty persons, and Herrera says of them: "They observed no law or rule in matrimony, but took as many wives as they would, and they as many husbands, quitting one another at pleasure, without reckoning any harm. done on either part. There was no such thing as jealousy among them, all living as best pleased them, without taking offence at one another." The most painstaking research has failed to reveal to me a single Indian tribe in North or South America that showed a All these facts, it is hardly necessary to add, serve as further illustrations to the chapter How Sentiments Change and Grow. capacity for real jealousy, that is, anguish based on a sense of violated wifely chastity and alienated affection. The actions represented as due to jealousy are always inspired by the desire for revenge, never by the anguish of disappointed affection; they are done in hate, not in love. A chief who kills or mutilates one of his ten wives for consorting with another man without his consent, acts no more from jealousy, properly so called, than does a father who shoots the seducer of his daughter, or a Western mob that lynches a horse-thief. Among the Australian aborigines killing an intriguing wife is an every-day occurrence, though "chastity as a virtue is absolutely unknown amongst all the tribes of which there are records," as one of the best informed authorities, J. D. Wood, tells us (403). Detailed evidence that the same is true of the aborigines of all the continents will be given in later chapters. The natives usually share their females both before and after marriage; monopoly of body and soul-of which true jealousy is the guardian-is a conception beyond their moral horizon. A few more illustrations may be added. Burton (T. T. G. L., II., 27) cites a writer who says that the natives of São Paulo had a habit of changing wives for a time, "alleging, in case of reproof, that they are not able to eat always of the same dish." Holub testifies (II., 83) that in South Africa jealousy "rarely shows itself very prominently;" and he uses the word in the widest sense. The fierce Masai lend their wives to guests. The Mpongwe of the Gaboon River send out their wives-with a club if necessary-to earn the wages of shame (Campiègne, 192). In Madagascar Ellis (137) found sensuality gross and universal, though concealed. Unchastity in either sex was not regarded as a vice, and on the birth of the king's daughter "the whole capital was given up to promiscuous debauchery." According to Mrs. French Sheldon (Anth. Inst., XXI., 360), all along the east coast of Africa no shame attaches to unchastity before marriage. It is needless to add that in all such cases punishment of a wife cannot be prompted by real jealousy for her "chastity." It is always a question of proprietorship. Cameron relates (Across Africa, II., Chap. IV.) that in Urua |