Abstract

The evolutionist theories of Bachofen on the priority of matriarchy are today no more than one of the most unusual pieces of the historical museum of anthropology. The wealth and diversity of historical and literary sources therein are juxtaposed with the construction of a conjectural chronology organizing the relationship between the sexes in a progressive mode and in accordance with an immanent finality. But it is also necessary to distinguish, on the one hand, Bachofen's historicism as an expression of the evolutionist tendencies of that time, based on natural sciences and the results of Darwin's work, and, on the other, interest in the inter-sexual relationship within the social institution. For the invention of successive stages in order to propose a social history of sexuality is based as much on evolutionism as on constitutive psychic representations of the individual. By projecting these representations into a pseudo-historical period and by ordering them, at each level, in terms of the two parameters of domination / subjection and collectivity / individuality, Bachofen assigned semantics to history and an evolutionary sense to transformations in marriage and the family. And by conferring historical validity on the myths of Antiquity, he set forth an implicit denial both of the work of the imagination (not to say sub-conscious, which would be an anachronism for this pre-Freudian period) as well as of ideological ruses in the political field. Bachovian evolutionism thus developed a new myth out of the ancient myths, false witnesses of the past but authentic representatives of the ahistorical present of the psyche, endowing with scientific color the image of humanity progressing from dominance of the mother and collectivism to the triumph of the father and individualism. The idea of “matriarchy” (Mutterrecht) in Bachofen is indeed to be taken in the sense of “maternal dominance” (as the German expression better suggests), and not that of political power of women.