ority for this remarkable theory is sought, with great
ingenuity and patience, in the fragmentary accounts of barbarous
people, and in an exhaustive study of heroic stories and religious
myths. Bachofen argues powerfully for the acceptance of these myths.

"Every age unconsciously obeys, even in its poetry, the laws
of its individual life. A patriarchal age could not,
therefore, have invented the matriarchate, and the myths
which describe the latter may be regarded as trustworthy
witnesses of its historical existence. It may be taken for
granted that the myths did not refer to special persons and
occurrences, but only tell us of the social customs and
ideas which prevailed, or were endeavouring to prevail, in
several communities."[17]

[17] _Das Mutterrecht_, Intro., pp. vii.-viii.

This is true. It is the interpretation given to many of these myths
that one is compelled to question. Bachofen's way of applying mythical
tales has no scientific method; for one thing, abstract ideas are
added to primitive legends which could only arise from the thought of
civilised peoples. For instance, he accepts, without any doubt, the
existence of the Amazons; and believes that the myths which refer to
them record "a revolt for the elevation of the feminine sex, and
through them of mankind." It is on such insecure foundations he builds
up his matriarchal theory.

There is, however, an aspect of truth in Bachofen's position, which
becomes plain on a closer examination. To prove this, I must quote a
passage from _Das Mutterrecht_, as representing, or at least
suggesting, the opinions of those who have argued most strongly
against his theory. When recapitulating the facts and arguments in
favour of accepting the supremacy of women, he makes this suggestive
statement--

"The first state in all cases was that of _hetairism_. The
rule is based upon the right of procreation: since there is
no individual fatherhood, _all have only one father--the
tyrant whose sons and daughters they all are, and to whom
all the property belongs. From this condition in which the
man rules by means of his rude sexual needs, we rise to that
of gynaecocracy_, in which there is the dawn of marriage, of
which the strict observance is at first observed by the
woman, not by the man. Weary of always ministering to the
lusts of man, _the woman raises herself by the