We meet here an object of trade, exchangeable even without “international division of labor.” And it appears as though the _exchange of women_ had, in many ways, smoothed the way for the traffic in merchandise, as though it had been the first step toward the _peaceable_ integration of tribes, which accompanied the _warlike_ integration of the formation of the State. Lippert, however, believes that the peaceful _exchange of fire_ antedates this barter.[73] Conceding that this custom is very ancient, he can nevertheless trace it only from rudiments of observances and of law; and since proof is no longer accessible, we shall not pursue the question further in this place. On the other hand, the exchange of women is observed universally, and doubtless exerts an extraordinarily strong influence in the development of peaceable intercourse between neighboring tribes, and in the preparation for barter of merchandise. The story of the Sabine women, who threw themselves between their brothers and their husbands, as these were about to engage in battle, must have been an actuality in a thousand instances in the course of the development of the human race. All over the world, the marriage of near relatives is considered an outrage, as “incest,” for reasons not within the scope of this book.[74] This directs the sexual longing toward the women of neighboring tribes, and thus makes the loot of women a part of the primary intertribal relations; and in nearly all cases, unless strong feelings of race counteract it, the violent carrying off of women is gradually commuted to barter and purchase, the custom resulting from the relative undesirability of the women of one’s own blood in comparison to the wives to be had from other tribes.[75]* Where division of labor made at all possible the exchange of goods, the relations among the various tribes would thereafter be made serviceable to it; the exogamic groups gradually become accustomed regularly to meet on a peaceful basis. The peace, originally protecting the horde of blood relations, thereafter comes to be extended over a wider circle. One example from numberless instances: “Each of the two Camerun tribes has its own ‘bush countries,’ places where its own tribesmen trade, and where, by intermarriage, they have relatives. Here also exogamy shows its tribe-linking power.” These are the principal lines of growth of peaceful barter and traffic; from the right to hospitality and the exchange of women, perhaps also from the exchange of fire, to the trade in commodities. In addition to this, markets and fairs, and perhaps also traders, were almost uniformly regarded as being under the protection of a god who preserved peace and avenged its violation. Thus we have brought the fundamentals of this most important sociological factor to the point where the political means enters as a cause to disturb, rearrange, and then to develop and affect the creations of the economic means. (b) TRADE AND THE PRIMITIVE STATE