[934] The moral perfection of the individual is an ideal that has arisen out of social relations; it is demanded by the deity because the moral standard of a deity is that of his human society.
[935] In international relations this tendency appears in the demand for arbitration.
[936] N. W. Thomas, article "Taboo" in Encyclopædia Britannica, 11th ed.; Codrington, The Melanesians; Thomson, Story of New Zealand; A. van Gennep, Tabou et totémisme à Madagascar; Wallace, Malay Archipelago, p. 149 f.; J. G. Frazer, Early History of the Kingship; Marett, "Is Taboo a Negative Magic?" (in Anthropological Essays presented to E. B. Tylor).
[937] Cf. the Chickasa hullo, said to mean 'mysterious' (Speck, in Journal of American Folklore, xx, 57).
[938] The danger from such objects is referred to a supernatural presence, whose attitude toward human beings may be doubtful; only, when the phenomenon observed is thought to be nonnatural and is afflictive (as in the case of death, for example), this attitude is judged to be hostile.
[939] Purely economic and other social considerations are sometimes combined with the mana conception.
[940] The physical unity produced by contact may be brought about, according to savage philosophy, in other ways.
[941] Ploss-Bartels, Das Weib, i, 591; cf. E. S. Hartland, Primitive Paternity; Avesta, Vendidad, xv, 8.
[942] Article "Birth" in Hastings, Encyclopædia of Religion and Ethics.
[943] Ploss-Bartels, Das Weib, ii, 345 ff.