CHAPTER XXX

THE REGARD FOR TRUTH AND GOOD FAITH

Definition of lying, p. 72.-Of good faith, ibid.—The regard for truth and good

faith among uncivilised races, pp. 72-88.– Foreigners visiting a savage tribe

apt to underrate its veracity, pp. 86-88.—The regard for truth varies according

as the person concerr.ed is a foreigner or a tribesman, p. 87 sq.-- The regard

for truth and good faith among the Chinese, p. 88 sq.- Among the Japanese,

Burmese, and Siamese, p. 89. -Among the Hindus, pp. 89-92.-In Buddhism,

p. 92.-Among the ancient Persians, p. 93 sq. -Among Muhammedan

peoples, p. 94.-In ancient Greece, pp. 94-96.-In ancient Rome, p. 96. –

Among the ancient Scandinavians, p. 96 sq.-Among the ancient Irish, p. 97.

-Among the ancient Hebrews, pp. 97-99.-- In Christianity, pp. 99-101.-

In the code of Chivalry, p. 101 sq.- In the Middle Ages and later, p. 102 sq.

-In modern Europe, pp. 103-106. —The views of philosophers, ibid.-Deceit

in the relations between different states, in peace and war, pp. 106-108.

CHAPTER XXXI

THE REGARD FOR TRUTH AND GOOD FAITH (concluded)

Explanation of the moral ideas concerning truthfulness and good faith, pp. 109

-131.--When detected a deception implies a conflict between two irreconcil.

able ideas, which causes pain, p. 109.-Men like to know the truth, p. 109. sq.

- The importance of knowing the truth, p. 110.-Deception humiliating,

ibid. -A lie or breach of faith held more condemnable in proportion to the

magnitude of the harm caused by it, ibid.—The importance of truthfulness and

fidelity even in apparently trifling cases, p. 110 sq.--Deceit held permis-

sible or obligatory when promoting the true interest of the person subject to it,

p. 111.—The moral valuation of an act of falsehood influenced by its motive,

p. 111 sq.-The opinion that no motive can justify an act of falsehood, p. 112.

-Why falsehood is held permissible, or praiseworthy, or obligatory, when

directed against a stranger, ibid. ---Deceit condemned as cowardly, p. 113. —

A clever lie admired or approved of, p. 114.-The duties of sincerity and good

faith to some extent founded on prudential considerations, pp. 114-124.-

Lying attended with supernatural danger, ibid.-A mystic efficacy ascribed

to the untrue word, pp. 116-118.-The efficacy of oaths and the methods of

charging them with supernatural energy, pp. 118-122.-Oaths containing

appeals to supernatural beings, pp. 120-122.- By being frequently appealed

to in oaths a god may come to be looked upon as a guardian of veracity

and good faith, P: 123.-— The influence of oath-taking upon veracity,

p. 123 sq.—The influence of education upon the regard for truth, p. 124. -

The influence of habit upon the regard for truth, p. 125.–Natural to speak

the truth, p. 125 sq.-Intercourse with strangers destructive to savage veracity,

pp. 126-129. - Social incoherence apt to lead to deceitful habits, p. 129. —

Social differentiation a cause of deception, p. 129 sq.--Oppression an induce-

ment to falsehood, p. 130 sq.— The duty of informing other persons of the

truth, p. 131.—The regard for knowledge, pp. 131-136.

CHAPTER XXXII

THE

RESPECT

SELF-REGARDING PRIDE-

FOR OTHER MEN'S HONOUR AND

POLITENESS

Definition of "honour,” p. 137.-The feeling of self-regarding pride in animals,

p. 137 sq.-In savages, pp. 138-140.--The moral disapproval of insults, pp.

140-142.- The condemnation of an insult influenced by the status of, or the
relations between, the parties concerned, p. 142 sq.--Pride disapproved or and

humility praised as a virtue or enjoined as a duty, p. 144 sq.-Humility an

object of censure, p. 145 sq.--Deviation from what is usual arouses a suspicion

of arrogance, p. 146.--Politeness a duty rather than a virtue, ibid. - Many

savages conspicuous for their civility, p. 146 sq.-Politeness a characteristic of

all the great nations of the East, p. 147 sq.—The courtesies of Chivalry, p. 148.

-The demands of politeness refer to all sorts of social intercourse and vary
indefinitely in detail, p. 148 sq.-Salutations, pp. 149–151.—The rule of polite-
ness most exacting in relation to superiors, p. 151 sq.--Politeness shown by
men to women, p. 152. — Politeness shown to strangers, ibid.

CHAPTER XXXIII

OTHER PERSONS HAPPINESS IN GENERAL-GRATITUDE-

PATRIOTISM AND COSMOPOLITANISM

The regard for other persons' happiness in general, p. 153 89.-The moral ideas

concerning conduct which affects other persons welfare influenced by the
relationship between the parties, pp. 154–166. —The feeling of gratitude said
to be lacking in many uncivilised races, pp. 155-157.--Criticism of statements
to this effect, pp. 157-161.–Savages described as grateful for benefits bestowed
on them, pp. 161-165.-Gratitude represented as an object of praise or its
absence as an object of disapproval, p. 165 sq.- Why ungratefulness is
disapproved of, p. 166.—The patriotic sentiment defined, p. 167. — Though
hardly to be found among the lower savages, it seems to be far from unknown
among uncultured peoples of a higher type, p. 167 sq.--- Many of the elements
out of which patriotism proper has grown clearly distinguishable among savages,
even the lowest, pp. 168-172.-National conceit, pp. 170-174. —The relation
between the national feeling and the religious feeling, p. 174 sq.--The
patriotism of ancient Greece and Rome, p. 175 sq.—The moral valuation of
patriotism, p. 176. --- Duties to mankind at large, pp. 176-179.—The ideal of
patriotism rejected by Greek and Roman philosophers, p. 177 59:- By

Christianity, p. 178 sq.-The lack of patriotism and national feeling during

the Middle Ages, pp. 179-181.-The development of the national feeling in

England, p. 181 sq.- In France, p. 182.—The cosmopolitanism of the

eighteenth century, p. 182 sq.-European patriotism after the French revolu.

tion, p. 183 sq. — The theory of nationalism, p. 184.—The cosmopolitan

spirit, p. 184 sq.

CHAPTER XXXIV

THE ORIGIN AND DEVELOPMENT OF THE ALTRUISTIC SENTIMENT

Maternal affection, pp. 186-189.-Prof. Espinas's theory, p. 186 sq.-Prof.

Bain's theory, p. 187 sq.-Mr. Spencer's theory, p. 188. -Distinction between

maternal love and the mere love of the helpless, p. 188 sq.— The paternal

instinct, p. 189 sq.-Conjugal attachment, pp. 190–192. — The duration of

conjugal attachment, p. 192 sq.-The duration of parental affection, p. 193. –

Filial affection, p. 194. ---Man originally, as it seems, not a gregarious animal,

p. 195 sq.- How he became gregarious, p. 196 sq.—The gregarious instinct,

p. 197.-Social affection, p. 197 sq.—The evolution of social aggregates in-

Huenced by economic conditions, pp. 198-201.-The social aggregates of

savages who know neither cattle-rearing nor agriculture, pp. 198-200.-01

pastoral peoples, p. 201.-Of peoples subsisting on agriculture, ibid. --Social

units based on marriage or a common descent, p. 201 sq.—The social force

in kinship, pp. 202-204.-Mr. Hartland's theory, pp. 204-206. — The blood-

covenant, pp. 206–209. — The social influence of a common cult among

savages, pp. 209-213. - The "four generations ” of the Chinese, p. 213.

Traces of a clan organisation in China, p. 213 sq.- The joint family among

so-called Aryan peoples, pp. 214-216.- Village communities, clans, phratıies,
and tribes among these peoples, pp. 216–220.The prevalence of the paternal
system of descent among the peoples of archaic culture, p. 220.--Associations
of tribes among uncivilised races, p. 220 sq.---Civilisation only thrives in states,
p. 221 sq.-The origin of states, p. 222. — The influence of the State upon the
smaller units of which it is composed, p. 222 sq.—The State and the notion
of a common descent, pp. 223-225.—The archaic State not only a political
but a religious community, p. 225 sq.-The national importance of a common
religion, p. 226.—The influence of social development upon the altruistic senti-
ment, p. 226 sq.—The altruistic sentiment has not necessarily reference only
to individuals belonging to the same social unit, p. 227 sq.—The expansion
of altruism in mankind, p. 228.

Suicide and civilisation, p. 229.-Suicide said to be unknown among several un.

civilised races, p. 229 sq.—The prevalence of suicide among savages and

barbarians, pp. 230-232.—The causes of suicide among savages, pp. 232-

235.—The moral valuation of suicide among savages, pp. 235-241.-The fate

of self-niurderers after death, pp. 235-239. — The treatment of the bodies of

suicides among uncivilised races, pp. 238-240. — The opinions as to suicide in

China, pp. 241-243.-In Japan, p. 243 sq.- Among the Hindus, pp. 244-246.

-Among Buddhists, p. 246.-

Among the Hebrews, p. 246 sq.- Among

Muhammedans, p. 247.-In ancient Greece, pp. 247-249.-Among classical

philosophers, pp. 248–250.-In ancient Rome, p. 250 sq.-Among the

Christians, pp. 251-254.--Why suicide was condemned by the Church, pp.

252--254. -The secular legislation influenced by the doctrine of the Church, p.

254. — The treatment of suicides' bodies in Europe, pp. 254-257.-More

humane feelings towards suicides in the Middle Ages, p. 257 sq.-Attacks

upon the views of the Church and upon the laws of the State concerning

suicide, pp. 258–260.- Modern philosophers' arguments against suicide, p.

260 sq. — The legislation on the subject changed, p. 261.-Explanation of

the moral ideas concerning suicide, pp. 26.-263. ---Criticism of Prof. Durk-

heim's opinion as to the moral valuation of suicide in the future, p. 263 sq.

CHAPTER XXXVI

SELF-REGARDING DUTIES AND VIRTUES--INDUSTRY-REST

General statements referring to the nature and origin of self-regarding duties and

virtues, pp. 265-268.- Man naturally inclined to idleness, pp. 268,271.–

Among savages either necessity or compulsion almost the sole inducement to
industry, ibid. - Savages who enjoin work as a duty or regard industry as a
virtue, p. 271 sq.-Industrial activity looked down upon as disreputable for a
free man, p. 272 sq.-Contempt for trade, p. 274.- Progress in civilisation
implies an increase of industry and leads to condemnation of idleness, ibid. -
Idleness prohibited by law in ancient Peru, p. 274 sq.-Industry enjoined in
ancient Persia, p. 275 sq.-In ancient Egypt, p. 276.- In ancient Greece,
p. 276 sq.-Greek views on agriculture, p. 277.-On trade and handicrafts,
p. 278 sq.-The Roman views on labour, p. 279 sq.— The Christian doctrine
on the subject, pp. 280-282.- Not applicable to laymen, p. 282.- Modern
views on labour, p. 282 sq.—Rest regarded as a duty, p. 283. -Work
suspended after a death, p. 283 sq.-On certain other occasions, especially in
connection with changes in the moon, pp. 284-286. --Tabooed days among
the peoples of Semitic stock, pp. 286,288.— The Jewish Sabbath, p. 286 sq.-
The seventh day among the Assyrians and Babylonians, p. 287 sq.-The
Christian Sunday, p. 288 sq.

CHAPTER XXXVII

RESTRICTIONS IN DIET

The gluttony of savages and their views on it, p. 290 sq.-At higher stages of

culture intemperance often subject to censure, p. 291. – Views on pleasures of

the table, p. 291 sq.- Fasting as a means of having supernatural converse or

acquiring supernatural powers, p. 292 sq.-Abstinence from food before or

in connection with the performance of a magical or religious ceremony,

pp. 293–298.–Fasting prevents pollution, pp. 294–296.-Sacrificial victims

should be clean, and may therefore have to fast, p. 295 sq:-Fasting before

the performance of a sacrifice may be due to the idea that it is dangerous or

improper for the worshipper to partake of food before the god has had his

share, pp. 296–298.- Fasting after a death, pp. 298–308.-Observed only in

the daytime, p. 299 sq.-Abstinence from certain victuals only, pp. 300-302.

- Various attempts to explain the custom of fasting after a death, p. 302 sq.-

Mourners fast for fear of being polluted by the food, pp. 303-306.--Or

because they, by eating a piece of food, might pollute all victuals belonging

to the same species, p. 306 sq.-Or because they are supposed to be in a

delicate condition imposing upon them restrictions in their diet, p. 307 sq.-

Or because grief is accompanied by a loss of appetite, p. 308.—The Lent fast,

P: 308 sq.- Fasts connected with astronomical changes, pp. 309–315.-Among

the Jews, pp. 310-312.- Among the Harranians and Manichæans, p. 312 sq.–

The Muhammedan fast of Ramadân, pp. 313-315.-Fasting as a form of

penance, pp. 315-318. -As a survival of an expiatory sacrifice, pp. 316-318. -

Fasting and almsgiving, ibid. - Fasting “the beginning of chastity," p. 318.

CHAPTER XXXVIII

RESTRICTIONS IN DIET (concluded)

Certain kinds of food forbidden to certain classes of persons, pp. 319-324. —

To young persons, p. 319 sq.—To women, p. 320 59.--To men, p. 321 sq:

-To priests or magicians, p. 322.- Restrictions in diet connected with

totemism, p. 323 sq.-Abstinence from animals which excite disgust by their

appearance, p. 324 sq.-From reptiles, p. 324.-From fish, p. 324 sq.–From
fowl, p. 325.– From eggs, p. 325 sq.–From milk, ibid.— From animals which

are regarded with disgust on account of their filthy habits or the nasty food

on which they live, pp. 326-328.– From pork, ibid.–From foreign animals,

P: 327.- From animals which are supposed to be metamorphosed ancestors or

which resemble inen, p. 328 sq.- From animals which excite sympathy, pp.

329-331.- From beef, p. 330 sq.-Restrictions in diet due to the disinclina-

tion to kill certain animals for food or, generally, to reduce the supply of a

certain kind of victuals, pp. 330-332. —Abstinence from domestic animals

which are regarded as sacred, p. 331 sq.—From food which is believed to

injure him who partakes of it, pp. 332-334.-The sources to which the

general avoidance of certain kinds of food may be traced, p. 334 sq.---The

moral disapproval of eating certain kinds of food, p. 335.—The moral prohibi.

tion sanctioned by religion, ibid. — Vegetarianism, pp. 335-338.—Among many

peoples drunkenness so common that it can hardly be looked upon as a vice,

pp. 338-341.-Sobriety or total abstinence from intoxicating liquors insisted

upon by Eastern religions, p. 341 sq.-Explanation of the moral ideas con.

cerning drunkenness and the use of alcoholic drink, pp. 342-345. —Wine or

spirituous liquor inspires mysterious fear, p. 344 sq.—The Muhammedan

prohibition of wine, p. 345.

Man naturally feeling some aversion to filth, p. 346.–Savages who are praised

for their cleanliness, pp. 346-348.–Savages who are clean in certain respects

but dirty in others, p. 348. --- Savages who are described as generally filthy

in their habits, p. 348 sq.- Various circumstances which may account for

the prevalence of cleanly or dirty habits among a certain people, pp. 349-

351. -The moral valuation of cleanliness, p. 351 sq.--Cleanliness practised

and enjoined from religious or superstitious motives, pp. 352–354.-In other

instances religious or superstitious beliefs have led to uncleanliness, pp. 354-356,

- Uncleanliness as a form of asceticism, p: 355 59:-Ascetic practices, p. 356

sq.— The idea underlying religious asceticism derived from several different

sources, pp. 357–363. --Certain ascetic practices originally performed for another

purpose, p. 358 sq.-An ascetic practice may be the survival of an earlier

sacrifice, p. 359.- Ascetic practices due to the idea of expiation, pp. 359-361.

Self-mortification intended to excite divine compassion, p. 361. -Suffering

voluntarily endured with a view to preventing the commission of sin,

pp. 361–363.-- The gratification of earthly desires deemed sinful or disapproved

of, ibid.

CHAPTER XL

MARRIAGE

Definition of the term “marriage,” p. 364.—The horror of incest well-nigh

universal in the human race, pp. 364-366.-

The prohibited degrees as a

rule more numerous among peoples unaffected by modern civilisation than in

more advanced communities, p. 366.—The violation of the prohibitory rules

regarded by savages as a most heinous crime, p. 366 sq.-The horror of incest

among nations that have passed beyond savagery and barbarism, p. 367 sq.-

Attempt to explain the prohibition of marriage between near.kin, pp. 368–

371.-Refutation of various objections raised against the author's theory, pp.

371-378. - Incestuous unions stigmatised by religion, p. 375 sq.- Endoga-

mous rules of various kinds, pp. 378–382.---Marriage by capture, p. 382.

Marriage by purchase, pp. 382-384.- The disappearance of marriage by

purchase, p. 384 sq.—The morning gift, p. 385.—The marriage portion, p. 385

$9.-The form of marriage influenced by the numerical proportion between

the sexes, p. 387 sq.-Polyandry, p. 387.-Group marriage of the Toda

type, ibid. — The causes of polygyny, pp. 387-389.--Of monogamy, p. 389. –

Polygyny less prevalent at the lowest stages of civilisation than at somewhat

higher stages, pp. 389-391.-Civilisation in its higher forms leads to mono-

gamy, p. 391.–The moral valuation of the various forms of marriage, p. 392. —

The assumed prevalence of group marriage in Australia, pp. 392–396. – The

duration of marriage and the laws of divorce, pp. 396 398.

CHAPTER XLI

CELIBACY

Marriage considered indispensable among savage and barbarous races of men, p.

399.-Celibacy a great exception and marriage regarded as a duty among

peoples of archaic culture, pp. 399-403.—Why celibacy is disapproved of, p.

403 sq.--Modern views on celibacy, p. 404 59:--Celibacy of persons whose

function it is to perform religious or magical rites, pp. 405-412. — Marriage

looked down upon by the Essenes, p. 410.-By the Christians, pp. 410-412,

--- Religious celibacy due to the idea that the priestess is married to the god