Bearing in mind what Westermarck says (134)

Unfortunately many travellers who came in contact with the lower races shared Bourke's crude conception of the nature of affection, and this has done much to mislead even expert anthropologists; Westermarck, for instance, who is induced by such testimony to remark (358) that conjugal affection has among certain uncivilized peoples "reached a remarkably high degree of development.

Yet Lyon (another of the witnesses on whom Westermarck relies) accepts, with a naïveté equalling Captain Bourke's, the rubbing together of noses, which among the Eskimos is an equivalent of our kissing, as a mark of "affection.

" In the case of unscientific travellers, such a loose use of words may perhaps be pardonable, but a specialist who writes a history of marriage should not put the label of "affection" on everything that comes into his drag-net, as Westermarck does (pp.

This remark applies generally to the evidence of this kind which Westermarck has so industriously collected, and which, on account of this undiscriminating, question-begging character, is entirely worthless.

By way of illustrating his maxim that "in every country, in every race, beauty stimulates passion," Westermarck cites (257) part of a sentence by Lumholtz (213) to the effect that Australian women take much notice of a man's face, particularly of the part about the eyes.

Westermarck accepts (174) seriously the assertion of one writer that the reason why Australians knock out some of the teeth of the boys at puberty is because they know "that otherwise they would run the risk of being refused on account of ugliness."

There is a popular delusion that the Chinese approve of such deformed small feet because they consider them beautifula delusion which Westermarck shares (200).

" To explain this apparent anomaly Westermarck assumes that the object of the concealment "is to excite through the unknown!"

The second is summed up in Westermarck's assertion (359-60) that it is "impossible to believe that there ever was a time when conjugal affection was entirely wanting in the human race ...

Among the African women "who have no difficulty in getting the husbands whom they may desire," Westermarck mentions the Ashantees, on the authority of Beecham (125).

Among other peoples to whom Westermarck looks for support of his argument are the Fijians, Tongans, and natives of New Britain, Java, and Sumatra.

At first sight Westermarck's chapter on the Liberty of Choice seems rather imposing, as it consists of twenty-seven pages, while Darwin devoted only two to the subject.

To become convinced that the women of the lower races do not "as a rule" enjoy the liberty of choice, we need only contrast the meagre results obtained by Darwin and Westermarck with the vast number of races and tribes whose customs indicate that women are habitually given in marriage without being consulted as to their wishes.

"The list," says Westermarck (387), "might easily be enlarged."

"In Indian and Scandinavian tales," Westermarck informs us, "virgins are represented as having the power to dispose of themselves freely.

No less topsy-turvy is the Hindoo Svayamvara or "Maiden's Choice," to which Westermarck alludes (162).

" Edward Westermarck, "Midsummer Customs in Morocco," Folklore, xvi.

E. Westermarck, "Midsummer Customs in Morocco," Folk-lore, xvi. (1905)

567 sq. E. Westermarck, "Midsummer Customs in Morocco," Folk-lore, xvi. (1905)

E. Westermarck, "Midsummer Customs in Morocco," Folk-lore, xvi. (1905)

541 sq. E. Westermarck, "Midsummer Customs in Morocco," Folk-lore, xvi. (1905)

E. Westermarck, "Midsummer Customs in Morocco," Folk-lore, xvi. (1905), pp.

According to W. Mannhardt, they are charms to secure a supply of sunshine; according to Dr. E. Westermarck they are purificatory, being intended to burn and destroy all harmful influences.

This is the view of Dr. Edward Westermarck and apparently of Professor Eugen Mogk.[800]