lecture i-第2部分

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and　yet　retaining　from　the　period　of　almost　unlimited　licence　a
sort　of　family　communism　which　appears　in　the　relations　between
fathers　and　daughters…in…law。
　　　　No　trace　of　this　either　limited　or　unlimited　promiscuousness
is　to　be　found　among　the　Polians；　who　according　to　our　old
Chronicler；　〃conducted　themselves　with　much　reserve〃　towards
daughters…in…law；　and　sisters…in…law；　towards　mothers　and
fathers；　towards　fathers…in…law　and　brothers…in…law。　They　seem　to
have　been　an　exogamous　tribe　like　the　Radimich；　Viatich　and
Sever；　their　wives　being　brought　to　them　from　outside　their　own
gens。　Unlike　the　tribes　just　mentioned　they　did　not；　however；
procure　them　by　capture。　It　was　not　the　custom　for　the
bridegrooms　to　go　in　search　of　their　wives；　they　received　them
from　the　hands　of　the　parents　of　the　women；　and　they　then　paid
the　sum　of　money　previously　agreed　upon。　This　means　that　their
mode　of　constituting　marriage　was　by　buying　their　wives。　The
words　of　the　Chronicler　concerning　these　payments　is　far　from
being　clear；　and　Russian　scholars　have　tried　to　interpret　them　in
the　sense　of　〃dower〃　brought　by　the　relatives　of　the　wife。　But　it
has　been　recently　proved　that　no　mention　of　〃dower〃　is　to　be
found　in　Russian　charters　before　the　fifteenth　century；　and　that
the　word　veno　used　　in　mediaeval　Russian　to　designate　the　payment
made　on　marriage；　has　no　other　meaning　than　that　of　pretium
nuptiale；　or　payment　made　by　the　bridegroom　to　the　family　of　the
bride。（2*）　The　words　of　Tacitus　concerning　the　dos　paid　amongst
the　German　tribes　by　the　future　husband　to　his　wife's　father　give
precisely　the　meaning　of　the　old　Russian　veno；　and　throw　a　light
on　the　sort　of　payment　which　the　chronicle　of　Nestor　had　in　view；
when　speaking　of　the　matrimonial　customs　of　the　Polians。　
　　　　The　testimony　of　our　oldest　Chronicle　concerning　the
different　forms　of　matrimony　among　the　eastern　Slavs　deserves　our
closest　attention；　because　it　is；　in　all　points；　confirmed　by　the
study　of　the　rest　of　our　old　written　literature；　of　our　epic
poems；　of　our　wedding…songs；　and　of　the　matrimonial　usages　and
customs　still　or　lately　in　existence　in　certain　remote　districts
of　Russia。　The　Drevlians　are　not　the　only　Slavonic　tribe　to　which
the　mediaeval　chronicles　ascribe　a　low　state　of　morality。　The
same　is　asserted　of　the　old　Bohemians　or　Czechs　in　the　account
given　of　their　manners　and　customs　by　Cosmas　of　Prague；　a　Latin
annalist　of　the　eleventh　century；　who　says：　Connubia　erant　illis
communia。　Nam　more　pecudum　singulas　ad　noctes　novos　probant
hymenaeos；　et　surgente　aurora。。。。　ferrea　amoris　rumpunt　vincula。〃
This　means：　〃They　practised　communal　marriage。　For；　like　animals；
they　contracted　each　night　a　fresh　marriage；　and　as　soon　as　the
dawn　appeared　they　broke　the　iron　bonds　of　love。〃
　　　　This　statement　is　directly　confirmed　by　that　of　another
medieval　author；　the　unknown　biographer　of　St。　Adalbert。　This
writer　ascribes　the　animosity　of　the　Bohemian　people　towards　the
saint　to　the　fact　of　his　strong　opposition　to　the　shameful
promiscuity　which　in　his　time　prevailed　in　Bohemia。　It　is
confirmed；　also；　by　the　monk　of　the　Russian　Abbey　of　Eleasar；
known　by　the　name　of　Pamphil；　who　lived　in　the　sixteenth　century。
Both　speak　of　the　existence　of　certain　yearly　festivals　at　which
great　licence　prevailed。　According　to　the　last…named　author；　such
meetings　were　regularly　held　on　the　borders　of　the　State　of
Novgorod　on　the　banks　of　rivers；　resembling；　in　that　particular；
the　annual　festivals　mentioned　by　Nestor。　Not　later　than　the
beginning　of　the　sixteenth　century；　they　were　complained　of　by
the　clergy　of　the　State　of　Pscov。　It　was　at　that　time　that
Pamphil　drew　up　his　letter　to　the　Governor　of　the　State；
admonishing　him　to　put　an　end　to　these　annual　gatherings；　since
their　only　result　was　the　corruption　of　the　young　women　and
girls。　According　to　the　author　just　cited；　the　meetings　took
place；　as　a　rule；　the　day　before　the　festival　of　St。　John　the
Baptist；　which；　in　pagan　times；　was　that　of　a　divinity　known　by
the　name　of　Jarilo；　corresponding　to　the　Priapus　of　the　Greeks。
Half　a　century　later　the　new　ecclesiastical　code；　compiled　by　an
assembly　of　divines　convened　in　Moscow　by　the　Czar　Ivan　the
Terrible；　took　effectual　measures　for　abolishing　every　vestige　of
paganism；　amongst　them；　the　yearly　festivals　held　on　Christmas
Day；　on　the　day　of　the　baptism　of　our　Lord；　and　on　St。　John　the
Baptist；　commonly　called　Midsummer　Day。　A　general　feature　of　all
these　festivals；　according　to　the　code；　was　the　prevalence　of　the
promiscuous　intercourse　of　the　sexes。　How　far　the　clergy
succeeded　in　suppressing　these　yearly　meetings；　which　had　been
regularly　held　for　centuries　before　on　the　banks　of　rivers；　we
cannot　precisely　say；　although　the　fact　of　their　occasional
occurrence；　even　in　modern　times；　does　not　tend　to　prove　their
complete　abolition。　More　than　once　have　I　had　an　opportunity　of
being　present　at　these　nightly　meetings；　held　at　the　end　of　June；
in　commemoration　of　a　heathen　divinity。　They　usually　take　place
close　to　a　river　or　pond；　large　fires　are　lighted；　and　over　them
young　couples；　bachelors　and　unmarried　girls；　jump　barefoot。　I
have　never　found　any　trace　of　licentiousness；　but　there　is　no
doubt　that　cases　of　licence　do　occur；　though　seldom　in　our　time。
That　a　few　centuries　ago　they　were　very　frequent　has　been　lately
proved　by　some　curious　documents　preserved　in　the　archives　of
some　of　the　provincial　ecclesiastical　councils；　particularly　in
those　existing　in　the　Government　of　Kharkov。　According　to　these
documents；　the　local　clergy　were　engaged　in　constant　warfare　with
the　shameful　licentiousness　which　prevailed　at　the　evening
assembles　of　the　peasants；　and　more　than　once　the　clergy
succeeded　in　inducing　the　authorities　of　the　village　to　dissolve
the　assemblies　by　force。　The　priests　were　often　wounded；　and
obliged　to　seek　refuge　in　the　houses　of　the　village　elders　from
the　stones　with　which　they　were　pelted。　These　evening　assemblies
are　known　to　the　people　of　Great　Russia　under　the　name　of
Posidelki；　and　to　the　Little　Russians　by　that　of　Vechernitzi。　
　　　　The　licentiousness　which　formed　the　characteristic　feature　of
these　meetings　throws　light　on　the　motives　which　induce　the
peasants　of　certain　Great　Russian　communes　to　attach　but　small
importance　to　virginity。　Russian　ethnographers　have　not
infrequently　mentioned　the　fact　of　young　men　living　openly　with
unmarried　women；　and；　even　in　case　of　marriage；　of　giving
preference　to　those　who　were　known　to　have　already　been　mothers。　
　　　　However　peculiar　all　these　facts　may　seem；　they　are　very
often　met　with　among　people　of　quite　a　distinct　race。　The
Allemanic　populations　of　the　Grisons；　no　longer　ago　than　the
sixteenth　century；　held　regular　meetings　which　were　not　less
shameful　than　those　of　the　Cossacks。　The　Kilbenen　were　abolished；
by　law　（3*）　but　another　custom；　in　direct　antagonism　to　morality；
continued　to　exist　all　over　the　northern　cantons　of　Switzerland
and　in　the　southern　provinces　of　Wurtemberg　and　of　Baden。　I　mean
the　custom　known　under　the　name　of　Kirchgang　or　Dorfgehen；　which；
according　to　the　popular　songs；　consisted　in　nothing　else　than
the　right　of　a　bachelor　to　become　the　lover　of　some　young　girl；
and　that　quite　openly；　and　with　the　implied　consent　of　the
parents　of　his　sweetheart。　May　I　also　mention　a　similar　custom
amongst　the　Welsh；　known　as　〃bundling〃？　I　am　not　well　enough
informed　as　to　the　character　of　this　custom　to　insist　on　its
resemblance　to　those　already　mentioned。　The　little　I　have　said　on
the　German　survivals　of　early　licence　may　suffice　to　establish
this　general　conclusion：　that　the　comparative　immorality　of
Russian　peasants　has　no　other　cause　than　the　survival　amongst
them　of　numerous　vestiges　of　the　early　forms　of　marriage。
　　　　Another　feature　of　the　matriarchal　family；　the　lack　of　any
prohibition　as　to　marriages　between　persons　who　are　sprung　from
the　same　father　or　grandfather；　is　also　mentioned　more　than　once
by　early　Slavonic　writers。　Such　marriages　were　not　prohibited　by
custom　among　the　old　Bohemians　or　Czechs。　〃Populus　miscebatur　cum
cognatis；〃　says　the　biographer　of　St。　Adalbert。　They　are　also
frequently　mentioned　in　the　epic　poems　of　our　peasants；　the
so…called　bilini；　of　which　the　late　W。R。S。　Ralston　has　given　to
English　readers　an　accurate　and　profound　analysis。　I　will　quote
certain　passages　from　these　poems　to　give　you　the　facts　on　which
my　theory　is　based。　
　　　　One　of　the　most　celebrated　heroes　of　our　popular　ballads；
Ilia　Mourometz。　encounters　one　day　a　freebooter　named　Nightingale
（Solovei　Razboinik）。　〃Why；〃　asks　the　hero；　〃do　all　thy　children
look　alike？〃　Nightingale　gives　the　following　answer：　〃Because；
when　my　son　is　grown　up；　I　marry　him　to　my　daughter；　and　when　my
daughter　is　old　enough；　I　give　her　my　son　for　a　husband；　and　I　do
so　in　order　that　my　race　may　not　die　out。〃　Another　popular
ballad；　representing　the　evil　customs　of　former　days；　describes
them　in　the　following　manner：

　　　　Brother　made　war　upon　brother；
　　　　Brother　took　sister　to　wife。　

　　　　Endogamous　marriages　still　occur　in　a　few　very　remote　parts
of　Russia。　Such　is　the　case　in　certain　villages　in　the　district
of　Onega；　and　especially　in　that　of　Liamika；　where　the　peasants
do　their　best　to　infringe　the　canonical　prescriptions　which
disallow　marriage　between　blood　relations　to　the　fourth　degree
inclusively。　The　same　has　also　been　noticed　in　certain　parts　of
the　Government　of　Archangel；　quite　on　the　shores　of　the　White
Sea；　where　the　peasants　are　in　the　habit　of　saying　that　marriages
between　blood　relations　will　be　blessed　with　a　more　rapid
increase　of　〃cattle〃　…　the　word　〃cattle〃　standing　in　this　case
for　children。　In　some　provinces　of　Siberia　and　in　the　district　of
Vetlouga；　which　belongs　to　the　Government　of　Nijni　Novgorod；
endogamous　marriages；　though　contrary　to　the　prevailing　custom
are　looked　upon　with　a　favourable　eye。　（4*）　
　　　　Another　fact；　which　deserves　the　attention　of　all　partisans
of　the　theory　of　the　matriarchate；　first　promulgated　by　McLennan；
is；　the　large　independence　enjoyed　by　the　Slavonic　women　of　old
days。　Let　me　first　quote　the　words　of　Cosmas　of　Prague；