Читать книгу Woman and Socialism - August Bebel - Страница 15

With the rise of the feudal state the position of a great many commoners became considerably worse. The victorious leaders of the army abused their power by taking possession of large tracts of land. They considered themselves entitled to the common property, and did not hesitate to distribute it among their followers, slaves, serfs or freed men, either for temporary use or with the right of inheritance. Thereby they created for themselves a court and military nobility, devoted to them in all things. The establishment of a large realm of the Franks destroyed the last traces of gentile organization. The council of the chiefs was replaced by the leaders of the army and the newly created nobility.

Gradually the great mass of the commoners were driven into a condition of exhaustion and pauperism, as a result of the continuous wars of conquest and the disputes of their rulers, for which they had to bear the heaviest burdens. They could no longer serve in the militia. In their place the lords and noblemen recruited vassals, and the peasants placed themselves and their possessions under the protection of a worldly or spiritual lord—for the church had succeeded in becoming a great power within a few centuries—in return for which they paid rent and taxes. Thus the free farms were transformed into leased property, and as time went by new duties were constantly imposed. Having once come into this dependent position, it was not long before the peasants were deprived of their personal liberty as well. Bondage and serfdom expanded more and more. The feudal lord held almost unrestricted sway over his serfs. His was the right to compel any man who had attained the eighteenth and any girl who had attained the fourteenth year, to become married. He could prescribe to both men and women whom they were to marry, even in the case of widows and widowers. As lord of his subjects, he considered himself entitled to sexual intercourse with his female serfs, and his power was expressed in the “jus primae noctis” (the right of the first night). This right might also be practiced by his representative (major domo) unless the right were waived upon payment of a tax. The terms “bed-tribute,” “virgin’s tribute,” etc., betray the nature of these taxes.

It has frequently been denied that this right of the first night existed. The knowledge of its existence is uncomfortable to some people, because it was still practiced at a time that they like to represent as a model for virtuousness and piety. We have already shown that this right of the first night was a custom which had its origin in the time of the matriarchate. When the old gentile organization disappeared, the custom of surrendering the bride in the bridal night to the members of her kinship was still maintained. But in the course of time the right was restricted and finally practiced only by the chief or priest. It was transferred upon the feudal lord as a result of his power over the people who lived upon the land owned by him, and he might practice this right if he so chose, or waive it in return for a payment in kind or in money. How real was this right of the first night may be seen by the following passage from a tale by Jacob Grimm: “The groom shall invite the manager of the estate to the wedding and he shall also invite the manager’s wife. The manager shall bring a cartload of wood to the wedding, and his wife shall bring a quarter of a roasted pig. When the wedding is over, the groom shall let the manager lie with his wife for the first night, or he shall redeem her with five shillings and six pence.”

Sugenheim[32] holds the opinion that the right of the first night was given to the feudal lord because his serfs, in order to marry, needed his consent. In Béarn this practice led to the custom that all first-born children of marriages in which the “jus primae noctis” had been practiced, were regarded as of free estate. Later on this right was generally redeemable by the payment of a tax. According to Sugenheim, the bishops of Amiens stubbornly maintained this tax until the beginning of the fifteenth century. In Scotland the right of the first night was declared redeemable by payment of a tax by King Malcolm III at the close of the eleventh century. In Germany it existed much longer. According to the records of the Swabian monastery Adelberg of the year 1496, the serfs living in the community of Boertlingen, could redeem the right if the groom gave a bag of salt and the bride gave 1 lb 7 shillings in a dish “large enough that she might sit in it.” In other localities the brides might redeem it by giving the feudal lord so much butter or cheese “as was the size of their seat.” Elsewhere they had to give a dainty leather chair “in which they just fitted.” According to a description of the Bavarian judge of the court of appeals, Mr. Welsh, a tax for redeeming the jus primae noctis still existed in Bavaria in the eighteenth century. Engels furthermore reports that among the Scots and Welsh the jus primae noctis was maintained thruout the middle age, but since here the gentile organization continued to exist, it was not the feudal lord or his representative who practiced this right, but the chieftain of the clan, and by him it was practiced as representative of all the husbands unless a tribute was paid.

So there can be no doubt as to the existence of the right of the first night, not only in medieval days, but even down to modern times, and that it held a place in the feudal code of laws. In Poland noblemen arrogated the right to deflour any maiden who chanced to please them, and if someone protested against this usage, they condemned him to receive one hundred blows with a cane. Land-lords and their employees still consider the sacrifice of virginal honor to their lust a matter of course, not only in Germany, but in the entire southern and south eastern portion of Europe, as is asserted by those who are acquainted with the land and the people.

During feudalism it was in the interest of the feudal lord that his serfs should become married, for the children became his serfs also, adding to the number of his workers and increasing his income. Therefore both worldly and spiritual masters encouraged marriage among their subjects. The question assumed a different aspect tho as far as the church was concerned, when an unmarried person was likely to will his property to the church. But this only applied to free men of low estate, whose conditions grew steadily worse as a result of the conditions described herein, and who gave over their possessions to the church to seek protection and peace within the walls of the monasteries. Others again placed themselves under the protection of the church by paying a tax or by rendering services. But in this way the fate they had sought to escape frequently befell their descendants; they gradually came into bondage or were made novices for the monasteries.

[32] History of the abolition of serfdom in Europe until the middle of the nineteenth century.