[404] Thus among the Swahili it is on the third day after marriage that the bridegroom is allowed, by custom, to complete defloration, according to Zache, Zeitschrift fuer Ethnologie, 1899, II-III, p. 84.

[405] De l’Amour, vol. ii, p. 57.

[406] Robert Michels, “Brautstandsmoral,” Geschlecht und Gesellschaft, Jahrgang I, Heft 12.

[407] I may refer once more to the facts brought together in volume iii of these Studies, “The Analysis of the Sexual Impulse.”

[408] This has been pointed out, for instance, by Rutgers, “Sexuelle Differenzierung,” Die Neue Generation, Dec., 1908.

[409] Thus, among the Eskimo, who practice temporary wife-exchange, Rasmussen states that “a man generally discovers that his own wife is, in spite of all, the best.”

[410] “I have always held with the late Professor Laycock,” remarks Clouston (Hygiene of Mind, p. 214), “who was a very subtle student of human nature, that a married couple need not be always together to be happy, and that in fact reasonable absences and partings tend towards ultimate and closer union.”  That the prolongation of passion is only compatible with absence scarcely needs pointing out; as Mary Wollstonecraft long since said (Rights of Woman, original ed., p. 61), it is only in absence or in misfortune that passion is durable.  It may be added, however, that in her love-letters to Imlay she wrote:  “I have ever declared that two people who mean to live together ought not to be long separated.”

[411] “Viewed broadly,” says Arnold L. Gesell, in his interesting study of “Jealousy” (American Journal of Psychology, Oct., 1906), “jealousy seems such a necessary psychological accompaniment to biological behavior, amidst competitive struggle, that one is tempted to consider it genetically among the oldest of the emotions, synonymous almost with the will to live, and to make it scarcely less fundamental than fear or anger.  In fact, jealousy readily passes into anger, and is itself a brand of fear....  In sociability and mutual aid we see the other side of the shield; but jealousy, however anti-social it may be, retains a function in zooelogical economy:  viz., to conserve the individual as against the group.  It is Nature’s great corrective for the purely social emotions.”

[412] Many illustrations are brought together in Gesell’s study of “Jealousy.”

[413] Jealousy among lower races may be disguised or modified by tribal customs.  Thus Rasmussen (People of the Polar North, p. 65) says in reference to the Eskimo custom of wife-exchange:  “A man once told me that he only beat his wife when she would not receive other men.  She would have nothing to do with anyone but him—­and that was her only failing!” Rasmussen elsewhere shows that the Eskimo are capable of extreme jealousy.

[414] See, e.g., Moll, Sexualleben des Kindes, p. 158; cf., Gesell’s “Study of Jealousy.”