Necessity of restricting the investigation to the more important modes of conduct with which the moral consciousness is concerned, p. [327] sq.—The six groups into which these modes of conduct may be divided, p. [328].—The most sacred duty which we owe to our fellow-creatures generally considered to be regard for their lives, [ibid.]—Among various uncivilised peoples human life said to be held very cheap, p. [328] sq.—Among others homicide or murder said to be hardly known, p. [329] sq.—In other instances homicide expressly said to be regarded as wrong, p. [330] sq.—In every society custom prohibits homicide within a certain circle of men, p. [331].—Savages distinguish between an act of homicide committed within their own community and one where the victim is a stranger, pp. [331]–333.—In various instances, however, the rule, “Thou shalt not kill,” applies even to foreigners, p. [333] sq.—Some uncivilised peoples said to have no wars, p. [334].—Savages’ recognition of intertribal rights in times of peace obvious from certain customs connected with their wars, p. [334] sq.—Savage custom does not always allow indiscriminate slaughter even in warfare, p. [335] sq.—The readiness with which savages engage in war, p. [337].—The old distinction between injuries committed against compatriots and harm done to foreigners remains among peoples more advanced in culture, p. [337] sq.—The readiness with which such peoples wage war on foreign nations, and the estimation in which the successful warrior is held, pp. [338]–340.—The life of a guest sacred, p. [340].—The commencement of international hostilities preceded by special ceremonies, [ibid.]—Warfare in some cases condemned, or a distinction made between just and unjust war, pp. [340]–342.—Even in war the killing of an enemy under certain circumstances prohibited, either by custom or by enlightened moral opinion, pp. [342]–344.
[CHAPTER XV]
HOMICIDE IN GENERAL (continued)
Homicide of any kind condemned by the early Christians, p. [345].—Their total condemnation of warfare, p. [345] sq.—This attitude towards war was soon given up, pp. [346]–348.—The feeling that a soldier scarcely could make a good Christian, p. [348].—Penance prescribed for those who had shed blood in war, p. [348] sq.—Wars forbidden by popes, p. [349].—The military Christianity of the Crusades, pp. [348]–352.—Chivalry, pp. [352]–354.—The intimate connection between chivalry and religion displayed in tournaments, p. [354] sq.—The practice of private war, p. [355] sq.—The attitude of the Church towards private war, p. [356].—The Truce of God, p. [357].—The main cause of the abolition of private war was the increase of the authority of emperors or kings, p. [357] sq.—War looked upon as a judgment of God, p. [358].—The attitude adopted by the great Christian congregations towards war one of sympathetic approval, pp. [359]–362.—Religious protests against war, pp. [362]–365.—Freethinkers’ opposition to war, pp. [365]–367.—The idea of a perpetual peace, p. [367].—The awakening spirit of nationalism, and the glorification of war, p. [367] sq.—Arguments against arbitration, p. [368].—The opposition against war rapidly increasing, p. [368] sq.—The prohibition of needless destruction in war, p. [369] sq.—The survival, in modern civilisation, of the old feeling that the life of a foreigner is not equally sacred with that of a countryman, p. [370].—The behaviour of European colonists towards coloured races, p. [370] sq.
[CHAPTER XVI]
HOMICIDE IN GENERAL (concluded)
Sympathetic resentment felt on account of the injury suffered by the victim a potent cause of the condemnation of homicide, p. [372] sq.—No such resentment felt if the victim is a member of another group, p. [373].—Why extra-tribal homicide is approved of, [ibid.]—Superstition an encouragement to extra-tribal homicide, [ibid.]—The expansion of the altruistic sentiment largely explains why the prohibition of homicide has come to embrace more and more comprehensive circles of men, [ibid.]—Homicide viewed as an injury inflicted upon the survivors, p. [373] sq.—Conceived as a breach of the “King’s peace,” p. [374].—Stigmatised as a disturbance of public tranquillity and an outrage on public safety, [ibid.]—Homicide disapproved of because the manslayer gives trouble to his own people, p. [374] sq.—The idea that a manslayer is unclean, pp. [375]–377.—The influence which this idea has exercised on the moral judgment of homicide, p. [377].—The disapproval of the deed easily enhanced by the spiritual danger attending on it, as also by the inconvenient restrictions laid on the tabooed manslayer and the ceremonies of purification to which he is subject, p. [377] sq.—The notion of a persecuting ghost may be replaced by the notion of an avenging god, pp. [378]–380.—The defilement resulting from homicide particularly shunned by gods, p. [380] sq.—Priests forbidden to shed human blood, p. [381] sq.—Reasons for Christianity’s high regard for human life, p. [382].
[CHAPTER XVII]
THE KILLING OF PARENTS, SICK PERSONS, CHILDREN—FETICIDE
Parricide the most aggravated form of murder, pp. [383]–386.—The custom of abandoning or killing parents who are worn out with age or disease, p. [386] sq.—Its causes, pp. [387]–390.—The custom of abandoning or killing persons suffering from some illness, p. [391] sq.—Its causes, p. [392] sq.—The father’s power of life and death over his children, p. [393] sq.—Infanticide among many savage races permitted or even enjoined by custom, pp. [394]–398.—The causes of infanticide, and how it has grown into a regular custom, pp. [398]–402.—Among many savages infanticide said to be unheard of or almost so, p. [402] sq.—The custom of infanticide not a survival of earliest savagery, but seems to have grown up under specific conditions in later stages of development, p. [403].—Savages who disapprove of infanticide, p. [403] sq.—The custom of infanticide in most cases requires that the child should be killed immediately or soon after its birth, p. [404] sq.—Infanticide among semi-civilised or civilised races, pp. [405]–411.—The practice of exposing new-born infants vehemently denounced by the early Fathers of the Church, p. [411].—Christian horror of infanticide, p. [411] sq.—The punishment of infanticide in Christian countries, p. [412] sq.—Feticide among savages, p. [413] sq.—Among more civilised nations, p. [414] sq.—According to Christian views, a form of murder, p. [415] sq.—Distinctions between an embryo informatus and an embryo formatus, p. [416] sq.—Modern legislation and opinion concerning feticide, p. [417].