THE DUEL
Duelling resorted to as a means of bringing to an end hostilities between different groups of people, p. [497] sq.—Duels fought for the purpose of settling disputes between individuals, either by conferring on the victor the right of possessing the object of the strife, or by gratifying a craving for revenge and wiping off the affront, pp. [498]–502.—The circumstances to which these customs are due, p. [503] sq.—The duel as an ordeal or “judgment of God,” p. [504] sq.—The judicial duel fundamentally derived its efficacy as a means of ascertaining the truth from its connection with an oath, p. [505] sq. How it came to be regarded as an appeal to the justice of God, p. [506] sq.—The decline and disappearance of the judicial duel, p. [507].—The modern duel of honour, pp. [507]–509.—Its causes, p. [509].—Arguments adduced in support of it, p. [509] sq.
[CHAPTER XXII]
BODILY INJURIES
In the case of bodily injuries the magnitude of the offence, other things being equal, proportionate to the harm inflicted, pp. [511]–513.—The degree of the offence also depends on the station of the parties concerned, and in some cases the infliction of pain held allowable or even a duty, p. [513].—Children using violence against their parents, [ibid.]—Parents’ right to inflict corporal punishment on their children, p. [513] sq.—The husband’s right to chastise his wife, pp. [514]–516.—The master’s right to inflict corporal punishment on his slave, p. [516] sq.—The maltreatment of another person’s slave regarded as an injury done to the master, rather than to the slave, p. [517].—Slaves severely punished for inflicting bodily injuries on freemen, p. [510].—The penalties or fines for bodily injuries influenced by the class or rank of the parties when both of them are freemen, p. [518] sq.—Distinction between compatriots and aliens with reference to bodily injuries, p. [519].—The infliction of sufferings on vanquished enemies, p. [519] sq.—The right to bodily integrity influenced by religious differences, p. [520]—Forfeited by the commission of a crime, p. [520] sq.—Amputation or mutilation of the offending member has particularly been in vogue among peoples of culture, p. [521] sq.—The disappearance of corporal punishment in Europe, p. [522].—Corporal punishment has been by preference a punishment for poor and common people or slaves, p. [522] sq.—The status of a person influencing his right to bodily integrity with reference to judicial torture, p. [523] sq.—Explanation of the moral notions regarding the infliction of bodily injuries, p. [524].—The notions that an act of bodily violence involves a gross insult, and that corporal punishment disgraces the criminal more than any other form of penalty, p. [524] sq.
[CHAPTER XXIII]
CHARITY AND GENEROSITY
The mother’s duty to rear her children, p. [526].—The husband’s and father’s duty to protect and support his family, pp. [526]–529.—The parents’ duty of taking care of their offspring in the first place based on the sentiment of parental affection, p. [529].—The universality not only of the maternal, but of the paternal, sentiment in mankind, pp. [529]–532.—Marital affection among savages, p. [532].—Explanation of the simplest paternal and marital duties, p. [533]—Children’s duty of supporting their aged parents, pp. [533]–538. The duty of assisting brothers and sisters, p. [538].—Of assisting more distant relatives, pp. [538]–540.—Uncivilised peoples as a rule described as kind towards members of their own community or tribe, enjoin charity between themselves as a duty, and praise generosity as a virtue, pp. [540]–546.—Among many savages the old people, in particular, have a claim to support and assistance, p. [546].—The sick often carefully attended to, pp. [546]–548.—Accounts of uncharitable savages, p. [548] sq.—Among semi-civilised and civilised nations charity universally regarded as a duty, and often strenuously enjoined by their religions, pp. [549]–556.—In the course of progressing civilisation the obligation of assisting the needy has been extended to wider and wider circles of men, pp. [556]–558.—The duty of tending wounded enemies in war, p. [558].—Explanation of the gradual expansion of the duty of charity, p. [559].—This duty in the first place based on the altruistic sentiment, p. [559] sq.—Egoistic motives for the doing of good to fellow-creatures, p. [560].—By niggardliness a person may expose himself to supernatural dangers, pp. [560]–562.—Liberality may entail supernatural reward, p. [562] sq.—The curses and blessings of the poor partly account for the fact that charity has come to be regarded as a religious duty, pp. [563]–565.—The chief cause of the extraordinary stress which the higher religions put on the duty of charity seems to lie in the connection between almsgiving and sacrifice, the poor becoming the natural heirs of the god, p. [565].—Instances of sacrificial food being left for, or distributed among, the poor, p. [565] sq.—Almsgiving itself regarded as a form of sacrifice, or taking the place of it, pp. [566]–569.