to prohibit the touching of burning wood with iron, tools, and similar religious absurdities.
This history of the family dates from 1861, the year of the publication of Bachofen's "Mutterrecht" (maternal law). Here the author makes the following propositions:
1. That in the beginning people lived in unrestricted sexual intercourse, which he dubs, not very felicitously, hetaerism.
2. That such an intercourse excludes any absolutely certain means of determining parentage; that consequently descent could only be traced by the female line in compliance with maternal law—and that this was universally practiced by all the nations of antiquity.
3. That consequently women as mothers, being the only well known parents of younger generations, received a high tribute of respect and deference, amounting to a complete women's rule (gynaicocracy), according to Bachofen's idea.
4. That the transition to monogamy, reserving a certain woman exclusively to one man, implied the violation of a primeval religious law (i.e., practically a violation of the customary right of all other men to the same woman), which violation had to be atoned for or its permission purchased by the surrender of the women to the public for a limited time.
Bachofen finds the proofs of these propositions in numerous quotations from ancient classics, collected with unusual diligence. The transition from "hetaerism" to monogamy and from maternal to paternal law is accomplished according to him—especially by the Greeks—through the evolution of religious ideas. New gods, the representatives of the new ideas, are added to the traditional group of gods, the representatives of old ideas; the latter are forced to the background more and more by the former. Ac-
