suspended, p. 610.-Supernatural beings believed to be subject to human
needs, p. 610 sq.-To require offerings, p. 611 sq.-Sacrificial gifts offered to
supernatural beings with a view to averting evils, pp. 612-614.-With a view
to securing positive benefits, pp. 614-616.—Thank-offerings, p. 615 sq.-
Sacrificial victims intended to serve as substitutes for other individuals, whose
lives are in danger, pp. 616-618.-Occasionally regarded as messengers, p.
618.-Sacrifices offered for the purpose of transferring curses, pp. 618-624.-
The covenant sacrifice, pp. 622-624.-The sacrificial victim or offered article
a vehicle for transferring benign virtue to him who offered it or to other
persons, p. 624 sq.—Sacrifice becomes a symbol of humility and reverence, p.
625 sq.-Sacrifice as a duty, p. 626.-Supernatural beings possess property,
and this must not be interfered with, p. 626 sq.-Sacred objects must not be
appropriated for ordinary purposes, p. 627 sq.-The right of sanctuary, pp.
628-638.-Its prevalence, pp. 628–634.—Explanation of this right, pp. 634-
638.
Supernatural beings sensitive to insults and disrespect, p. 639 sq.-Irreverence to
gods punished by men, ibid.-The names of supernatural beings tabooed, pp.
640-643.-Explanation of these taboos, p. 642 sq.-Atheism, p. 643 sq.-
Unbelief, pp. 644-646.-Heresy, p. 646 sq.-Polytheism by nature tolerant,
pp. 647-649.-The difference in toleration between monotheistic and poly-
theistic religions shows itself in their different attitudes towards witchcraft,
pp. 649-652.—The highest stage of religion free from intolerance, p. 652 sq
Prayer a tribute to the self-regarding pride of the god to whom it is
addressed, pp. 653-655.--Prayers connected with offerings, p. 655 sq.-Magic
efficacy ascribed to prayer, pp. 656-659.—Gods demand obedience, p. 659.
-The influence of this demand upon the history of morals, p. 659 sq.-
Explanation of the obligatory character attached to men's conduct towards
their gods, pp. 660-662.
The supernatural beings of savage belief frequently described as utterly indifferent
to all questions of worldly morality, pp. 603–665.—The gods of many savages
mostly intent on doing harm to mankind, pp. 665-667.-Adoration of
supernatural beings which are considered at least occasionally beneficent
also very prevalent among uncivilised peoples, pp. 667-669.-Their
benevolence, however, does not prove that they take an active interest in
morality at large, p. 669.—Instances in which savage gods are supposed to
punish the transgression of rules relating to worldly morality, pp. 669-687.-
Savages represented as believing in the existence of a supreme being who is a
moral law-giver or judge, pp. 670-687.-The prevalence of such a belief in
Australia, pp. 670-675.-In Polynesia and Melanesia, p. 675.-In the
Malay Archipelago, p. 675 sq.-In the Andaman Islands, p. 676.-Among the
Karens of Burma, p. 677.-In India, p. 677 sq.-Among the Ainu of Japan,
p. 678.-Among the Samoyedes, ibid.-Among the Greenlanders, ibid.
Among the North American Indians, pp. 679-681.-Among the South
American Indians, p. 681 sq.—In Africa, pp. 682–685.-Explanation of this
belief, pp. 685-687.-The supreme beings of savages invoked in curses or
oaths, p. 686 sq.-The oath and ordeal do not involve a belief in the gods as
vindicators of truth and justice, pp. 687-690.-The ordeal essentially a
magical ceremony, ibid.-Ordeals which have a different origin, p. 690.-
The belief in a moral retribution after death among savages, pp. 690-695.-
The sources to which it may be traced, pp. 691-695.-The influence of
religion upon the moral consciousness of savages, p. 695 sq.
GODS AS GUARDIANS OF MORALITY (continued)
The attitude of religion towards matters of worldly morality in ancient Mexico,
p. 697 sq.-In ancient Peru, p. 698.-In ancient Egypt, pp. 698-701.--In
ancient Chaldea, pp. 701-704.-In Zoroastrianism, pp. 704-706.-Among
the Vedic people, pp. 706-709.-In post-Vedic times in India, pp. 709-711.
-In Buddhism, p. 711 sq.-In China, p. 712 sq.-In ancient Greece, pp.
713-716.-In ancient Rome, p. 716 sq.-Among the Hebrews, p. 717 sq.—
Christian doctrines of salvation and the future life, pp. 718-725.-The
attitude of Muhammedanism towards matters of worldly morality and its
doctrine of the future life, pp. 725-727.
GODS AS GUARDIANS OF MORALITY (concluded)
Explanation of the malevolence of savage gods, p. 728 sq.-Of the growing
tendency to attribute more amiable qualities to the gods, pp. 729-731.-Men
selecting their gods, p. 729 sq.-The good qualities of gods magnified by
their worshippers, p. 730 sq.-How various departments of social morality
have come to be placed under the supervision of gods, p. 731 sq.-How the
guardianship of gods has been extended to the whole sphere of justice, p. 732.
-How gods have become guardians of morality at large, p. 733 sq.-The
influence of the religious sanction of morality, p. 734 sq.-Religious devotion
frequently accompanied by great laxity of morals, pp. 735-737.-Greater
importance attached to ceremonies or the niceties of belief than to good
behaviour towards fellow men, p. 736 sq.-The religious sanction of moral
rules often leads to an external observance of these rules from purely selfish
motives, p. 737.-The moral influence of Christianity, ibid.
Recapitulation of the theory of the moral consciousness set forth in vol. I., pp.
738-741.-This theory supported by the fact that not only moral emotions
but non-moral retributive emotions are felt with reference to phenomena
exactly similar in their general nature to those on which moral judgments
are passed, p. 741.-As also by the circumstance that the very acts, for-
bearances, and omissions which are condemned as wrong are also apt to call
forth anger and revenge, and that the acts and forbearances which are praised
as morally good are apt to call forth gratitude, p. 741 sq.—The variations of the
moral ideas partly due to different external conditions, p. 742.-But chiefly
to psychical causes, pp. 742-746.-The duties to neighbours have gradually
become more expansive owing to the expansion of the altruistic sentiment,
P. 743 sq.-The influence of reflection upon moral judgments has been
increasing, p. 744 sq.-The influence of sentimental antipathies and likings has
been decreasing, ibid.—The influence which the belief in supernatural
forces or beings or in a future state has exercised upon the moral ideas of
mankind, p. 745 sq.-Remarks as to the future development of the moral
ideas, p. 746.
THE ORIGIN AND DEVELOPMENT
THE right of property implies that a certain person or certain persons are recognised as having a right to the exclusive disposal of a certain thing. The owner is not necessarily allowed to do with his property whatever he likes; but whether absolute or limited, his right to disposal is not shared by anybody else, save under very exceptional circumstances, as in the case of "compulsion by necessity." Property in a thing thus means not only that the owner of it is allowed, at least within certain limits, to use or deal with it at his discretion, but also that other persons are forbidden to prevent him from using or dealing with it in any manner he is entitled to.
The most common offence against property is illicit appropriation of other persons' belongings. Not the mere fact that individuals are in actual possession of certain objects, but the public disapproval of acts by which they are deprived of such possession, shows that they have proprietary rights over those objects. Hence the universal condemnation of what we call theft or robbery proves that the right of property exists among all races of men known
Travellers often accuse savages of thievishness.' But then their judgments are commonly based upon the treatment to which they have been subject themselves, and from this no conclusions must be drawn as regards intratribal morality. Nor can races who have had much to do with foreigners be taken as fair representatives of savage honesty, as such contact has proved the origin of thievish propensities. In the majority of cases uncivilised peoples seem to respect proprietary rights within their own communities, and not infrequently even in their dealings with strangers. Many of them are expressly said to con
1 Beni, Notizie sopra gli indigeni di Mexico,' in Archivio per l'antropologia e la etnologia, xii. 15 (Apaches). Burton, City of the Saints, p. 125 (Dacotahs and Prairie Indians). Powers, Tribes of California, p. 127 (Yuki). Macfie, Vancouver Island and British Columbia, p. 468. Heriot, Travels through the Canadas, p. 22 (Newfoundland Eskimo). Coxe, Russian Discoveries between Asia and America, p. 300 (Kinaighi). Georgi, Russia, iv. 22 (Kalmucks), 133 (Buriats). Scott Robertson, Káfirs of the Hindu-Kush, p. 193 sq. Modigliani, Viaggio a Nias, p. 468. Powell, Wanderings in a Wild Country, p. 23 (South Sea Islanders). Romilly, From my Verandah in New Guinea, p. 50; Comrie, 'Anthropological Notes on New Guinea,' in Jour. Anthr. Inst. vi. 109 sq. de Labillardière, Voyage in Search of La Pérouse, i. 275; Moseley, Notes by a Naturalist on the "Challenger," p. 391 (Admiralty Islanders). Brenchley, Jottings during the Cruise of H.M.S. Curaçoa, p. 58 (natives of Tutuila). Lisiansky, Voyage round the World, p. 88 sq. (Nukahivans). Williams, Missionary Enterprises in the South Sea Islands, p. 126 (natives of Rarotonga). Cooke, Journal of a Voyage round the World, p. 40; Montgomery, Journal of Voyages and Travels by Tyerman and Bennet, ii. 11 (Society Islanders). Barrington, History of New South Wales, p. 22; Breton, Excursions in New South Wales, p. 221; Collins, Account of the English Colony in New South Wales, i. 599 sq.; Hodgson, Reminiscences of Australia,
p. 79; Mitchell, Expeditions into the Interior of Eastern Australia, i. 264, 304; Lumholtz, Among Cannibals, p. 71 sq. (Australian tribes). Reade, Savage Africa, p. 579 (West African Negroes). Bosman, Description of the Coast of Guinea, p. 324 sq. (Negroes of Fida and the Gold Coast). Caillié, Travels through Central Africa, i. 353 (Mandingoes). Beltrame, I Fiume Bianco, p. 83 (Shilluk). Wilson and Felkin, Uganda and the Egyptian Soudan, ii. 310 (Gowane people of Kordofan). Krapf, Travels, Researches, and Missionary Labours in Eastern Africa, p. 355 (Wakamba). Burton, Zanzibar, ii. 92 (Wanika). Bonfanti, 'L'incivilimento dei negri nell' Africa intertropicale,' in Archivio per l'antropologia e la etnologia, xv. 133 (Bantu races). Arbousset and Daumas, Exploratory Tour to the North-East of the Colony of the Cape of Good Hope, p. 323 (Bechuanas). Andersson, Lake Ngami, pp. 468 sq. (Bechuanas), 499 (Bayeye). Leslie, Among the Zulus and Amatongas, p. 256. Fritsch, Die Eingeborenen Süd-Afrika's, pp. 53 (Kafirs), 372, 419 (Hottentots and Bushmans).
2 Domenech, Great Deserts of North America, ii. 321. Mackenzie, Voyages to the Frozen and Pacific Oceans, p. xcvi. note (Crees). Burton, Highlands of the Brazil, i. 403 sq. Moorcroft and Trebeck, Travels in the Himalayan Provinces, i. 321 (Ladakhis). Anderson, Mandalay to Momien,p.151 (Kakhyens). Earl, Papuans, p. 8o. Tyler, Forty Years among the Zulus, p. 192.
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