and spiritual principle he breaks through the bonds of tellurism and looks upward to the higher regions of the cosmos. Victorious fatherhood thus becomes as distinctly connected with the heavenly light as prolific motherhood is with the teeming earth."[106] "All the stages of sexual life, from aphrodistic hetairism to the apollonistic purity of fatherhood, have their corresponding type in the stages of natural life, from the wild vegetation of the morass, the prototype of conjugal motherhood, to the harmonic law of the Uranian world, to the heavenly light which, as the _flamma non urens_, corresponds to the eternal youth of fatherhood. The connection is so completely in accordance with law, that the form taken by the sexual relations of life may be inferred from the predominance of one or the other of these universal substances in worship."[107] [102] _Ibid._, xxiv. [103] STARCKE, _Primitive Family_, 246. On the Amazon myth see BACHOFEN, _Das Mutterrecht_, xxiv ff., 85. For many examples of amazonism noticed in the work see Index at "Amazonen;" and compare GIRAUD-TEULON, _Mariage et la famille_, 302-28, who accepts the view of Bachofen and gives an elaborate discussion. According to KOVALEVSKY, _Mod. Customs and Ancient Laws of Russia_, 16 ff., there are evidences of amazonism found among the Slavs. Compare STRICKER, "Untersuchungen über die kriegerischen Weiber," _Archiv für Anthropologie_, V; and his _Amazonen in Sage und Geschichte_. [104] _Das Mutterrecht_, xiii, xiv. See STARCKE'S fine translation of these passages, _op. cit._, 243-45. [105] _Das Mutterrecht_, 19; _cf._ STARCKE, 245. [106] STARCKE'S summary, _op. cit._, 244; BACHOFEN, xxvii. [107] STARCKE'S summary, _op. cit._, 244, 245; BACHOFEN, xxix. The theories of Bachofen have given rise to luxurious speculation. With slight modification his conclusions have been accepted by a host of faithful disciples. By others they have been criticised or abandoned. Various schemes have been constructed in the attempt to explain the sequence in which the forms of marriage and the phases of the family have historically appeared. With the literature of this speculation, so far as primitive communism is assumed, the present chapter is concerned. As a rule, only the incidental or negative results of criticism will be noticed, leaving for the following two chapters the criticism originating in a wholly different view of social evolution.