Part 30 (1/2)

[169] As above, pp. 255, 256. The italics are mine.

[170] Ibid. p. 443.

[171] Ibid. p. 441. The italics are mine.

[172] Ibid. p. 236. The italics are mine.

[173] Ibid. p. 237.

[174] Ibid. p. 239. The italics are here also mine.

[175] ”The Pathology of Mind,” 102 _et seq._

[176] In this general and limited sense, but only in this general and limited sense, does Spencer's a.s.sertion that more moral conduct shows a greater adjustment of means to ends, correspond to the facts.

[177] See ”The Science of Ethics,” p. 62.

[178] ”The Science of Ethics,” pp. 375, 376.

[179] ”The Science of Ethics,” p. 300.

[180] ”The Science of Ethics,” p. 301.

[181] See Part I, this book, p. 117.

[182] ”The Science of Ethics,” p. 310.

CHAPTER VII

THE MORAL PROGRESS OF THE RACE AS SHOWN BY HISTORY

The necessity of the constant a.s.similation of savage tribes, of the peopling of thinly inhabited areas, renders social evolution as a whole exceedingly slow. Nor can there be, even in isolated peoples, any sudden leap from savagery to civilization; in other words the term ”civilization” is not of absolute but of comparative, progressive, import. Nor can we suppose the social evolution to have been only outward; we cannot suppose that our cave-dwelling, man-eating, rude ancestors, if they could have been suddenly transported, in infancy even, into the midst of modern civilization by means of a Carlylean wis.h.i.+ng-cap, or by some method of projection in time similar to that by which men promise to ”knock each other into the middle of next week,”

would have been able to equal modern men in mental and moral attainment.

We may gain some idea of the gentle manners and moral character of our early progenitors from the customs of savage peoples of the present day; although a very large number of these stand upon a higher plane than did the ancient savages known to geology. I insert a few extracts from Lubbock:--

”Mr. Galbraith, who lived for many years, as Indian agent, among the Sioux (North America), thus describes them: 'They are bigoted, barbarous, and exceedingly superst.i.tious. They regard most of the vices as virtues. Theft, arson, rape, and murder, are among them regarded as the means of distinction; and the young Indian from childhood is taught to regard killing as the highest of virtues. In their dances and at their feasts, the warriors recite their deeds of theft, pillage, and slaughter, as precious things; and the highest, indeed the only, ambition of a young brave is to secure ”the feather,” which is but a record of his having murdered or partic.i.p.ated in the murder, of some human being--whether man, woman, or child, it is immaterial; and after he has secured his first ”feather,” appet.i.te is whetted to increase the number in his cap, as an Indian brave is estimated by the number of his feathers.'”[183]

”'Conscience,' says Burton, 'does not exist in Eastern Africa, and ”repentance” expresses regret for missed opportunities of mortal crime.

Robbery const.i.tutes an honorable man; murder--the more atrocious the midnight crime the better--makes the hero.'”[184]

”In Tahiti, the missionaries considered that 'not less than two-thirds of the children were murdered by their parents.' Mr. Ellis adds, 'I do not recollect having met with a female in the islands, during the whole period of my residence there, who had been a mother while idolatry prevailed, who had not imbrued her hands in the blood of her offspring.'

Mr. Nott also makes the same a.s.sertion. Girls were more often killed than boys, because they were of less use in fis.h.i.+ng and in war.”[185]

”Williams tells us that 'offences, in Fijian estimation, are light or grave according to the rank of the offender. Murder by a chief is less heinous than a petty larceny committed by a man of low rank.'”[186]

”Among the Khonds of Central India, human sacrifices prevailed until quite lately. 'A stout stake is driven into the soil and to it the victim is fastened, seated, and anointed with ghee, oil, and turmeric, decorated with flowers, and _wors.h.i.+pped_ during the day by the a.s.sembly.

At nightfall the licentious revelry is resumed, and on the third morning the victim gets some milk to drink, when the presiding priest implores the G.o.ddess to shower her blessings on the people. After the mock ceremony, nevertheless, the victim is taken to the grove where the sacrifice is to be carried out; and to prevent resistance, the bones of the arms and legs are broken, or the victim drugged with opium or datura, when the janni wounds his victim with the axe. This act is followed up by the crowd. A number now press forward to obtain a piece of his flesh, and in a moment he is stripped to the bones.'

”An almost identical custom prevails among the Marimos, a tribe of South Africa much resembling the Bechuanas.... Schoolcraft mentions a...

sacrifice to the 'Spirit of Corn' among the p.a.w.nees. The victim was first tortured by being suspended over a fire. 'At a given signal, a hundred arrows were let fly, and her whole body was pierced. These were immediately withdrawn, and her flesh cut from her bones in small pieces which were put into baskets and carried into the cornfield, where the grain was being planted, and the blood squeezed out on each hill.'”[187]