, XII, 290.

[1303] _Ethnol. App. Census of India_, 1901, 74-75.

[1304] Keller, _Homeric Society_, 227; _Iliad_, XXII, 477; V,
389.

[1305] Diodorus Siculus, XII, 12.

[1306] Becker-Hermann, _Charikles_, III, 289.

[1307] Lecky, _Eur. Morals_, II, 316.

[1308] Friedlaender, _Sittengesch._, I, 411.

[1309] Athenagoras, _Apolog._, 28; _Constit. Apost._, III, 2.

[1310] Lea, _Sacerd. Celibacy_, 35.

[1311] Wellhausen, _Ehe bei den Arabern_, 433, 455.

[1312] Jolly, _Seconds Mariages_, 194.

[1313] _Ibid._, 177.

[1314] _Ibid._, 193.

[1315] Lea, _Sacerd. Celib._, 283.

[1316] Jolly, _Seconds Mariages_, 193.

[1317] Tacitus, _Germ._, 19.

[1318] Stammler, _Stellung der Frauen im alten Deutschen Recht_,
37.

[1319] _Dialog. of the Exchequer, B_ 2, XVIII.

[1320] Pike, _Crime in England_, I, 428.

[1321] Jolly, _Seconds Mariages_, 202.

[1322] Jolly, _Recht und Sitte der Indo-Arier_, 59; Hopkins,
_Religions of India_, 541; Kohler, _Urgesch. der Ehe_, 28.

[1323] Hearn, _Japan_, 393 ff.

CHAPTER X

THE MARRIAGE INSTITUTION

Mores lead to institutions.--Aleatory interest in marriage and
the function of religion.--Chaldean demonism and marriage.--
Hebrew marriage before the exile.--Jewish marriage after the
exile.--Marriage in the New Testament.--The merit of
celibacy.--Marriage in early Christianity.--Marriage in the
Roman law.--Roman "free marriage."--Free marriage.--Transition
from Roman to Christian marriage.--Ancient German marriage.--
Early mediaeval usage.--The place of religious ceremony.--The
mode of expressing consensus.--Marriage at the church door.--
Marriage in Germany, twelfth century.--The canon law.--Mediaeval
marriage.--Conflict of the mores with the church programme.--
Church marriage; concubines.--The church elevated the notion of
marriage.--The decrees of Trent about marriage.--Puritan
marriage.

+413. Mores lead to institutions.+ We have seen in Chapter IX that the
sex mores control and fashion all the relations of the sexes to each
other. Marriage, under any of its forms (polygamy, polyandry, etc.), is
only a crystallization of a set of these mores into an imperfect
institution, because the relation of a woman, or of women, to a husband
becomes more or less enduring, and so the mores which constitute t