Thucydides did, indeed, avail himself of the opportunities afforded by the unequal development of civilisation in his own day in Greece, and in the places I have pointed out seems to have anticipated the comparative method. But we do not find later writers availing themselves of the wonderfully accurate and picturesque accounts given by Herodotus of the customs of savage tribes. To take one instance, which bears a good deal on modern questions, we find in the works of this great traveller the gradual and progressive steps in the development of the family life clearly manifested in the mere gregarious herding together of the Agathyrsi, their primitive kinsmanship through women in common, and the rise of a feeling of paternity from a state of polyandry. This tribe stood at that time on that borderland between umbilical relationship and the family which has been such a difficult point for modern anthropologists to find.
The ancient authors, however, are unanimous in insisting that the family is the ultimate unit of society, though, as I have said, an inductive study of primitive races, or even the accounts given of them by Herodotus, would have shown them that the [Greek text which cannot be reproduced] of a personal household, to use Plato's expression, is really a most complex notion appearing always in a late stage of civilisation, along with recognition of private property and the rights of individualism.
Philology also, which in the hands of modern investigators has proved such a splendid instrument of research, was in ancient days studied on principles too unscientific to be of much use.
Herodotus points out that the word ERIDANOS is essentially Greek in character, that consequently the river supposed to run round the world is probably a mere Greek invention. His remarks, however, on language generally, as in the case of PIROMIS and the ending of the Persian names, show on what unsound basis his knowledge of language rested.
In the BACCHAE of Euripides there is an extremely interesting passage in which the immoral stories of the Greek mythology are accounted for on the principle of that misunderstanding of words and metaphors to which modern science has given the name of a disease of language. In answer to the impious rationalism of Pentheus - a sort of modern Philistine - Teiresias, who may be termed the Max Muller of the Theban cycle, points out that the story of Dionysus being inclosed in Zeus' thigh really arose from the linguistic confusion between [Greek text which cannot be reproduced] and [Greek text which cannot be reproduced].
On the whole, however - for I have quoted these two instances only to show the unscientific character of early philology - we may say that this important instrument in recreating the history of the past was not really used by the ancients as a means of historical criticism. Nor did the ancients employ that other method, used to such advantage in our own day, by which in the symbolism and formulas of an advanced civilisation we can detect the unconscious survival of ancient customs: for, whereas in the sham capture of the bride at a marriage feast, which was common in Wales till a recent time, we can discern the lingering reminiscence of the barbarous habit of exogamy, the ancient writers saw only the deliberate commemoration of an historical event.
Aristotle does not tell us by what method he discovered that the Greeks used to buy their wives in primitive times, but, judging by his general principles, it was probably through some legend or myth on the subject which lasted to his own day, and not, as we would do, by arguing back from the marriage presents given to the bride and her relatives. (4)The origin of the common proverb 'worth so many beeves,' in which we discern the unconscious survival of a purely pastoral state of society before the use of metals was known, is ascribed by Plutarch to the fact of Theseus having coined money bearing a bull's head.
Similarly, the Amathusian festival, in which a young man imitated the labours of a woman in travail, is regarded by him as a rite instituted in Ariadne's honour, and the Carian adoration of asparagus as a ****** commemoration of the adventure of the nymph Perigune. In the first of these WE discern the beginning of agnation and kinsmanship through the father, which still lingers in the 'couvee' of New Zealand tribes: while the second is a relic of the totem and fetish worship of plants.
Now, in entire opposition to this modern inductive principle of research stands the philosophic Plato, whose account of primitive man is entirely speculative and deductive.
The origin of society he ascribes to necessity, the mother of all inventions, and imagines that individual man began deliberately to herd together on account of the advantages of the principle of division of labour and the rendering of mutual need.
It must, however, be borne in mind that Plato's object in this whole passage in the REPUBLIC was, perhaps, not so much to analyse the conditions of early society as to illustrate the importance of the division of labour, the shibboleth of his political economy, by showing what a powerful factor it must have been in the most primitive as well as in the most complex states of society; just as in the LAWS he almost rewrites entirely the history of the Peloponnesus in order to prove the necessity of a balance of power.
