Instances of great kindness displayed by savages towards persons of a foreign race, pp. [570]–572.—Hospitality a universal custom among the lower races and among the peoples of culture at the earlier stages of their civilisation, pp. [572]–574.—The stranger treated with special marks of honour, and enjoying extraordinary privileges as a guest, pp. [574]–576.—Custom may require that hospitality should be shown even to an enemy, p. [576] sq.—To protect a guest looked upon as a most stringent duty, p. [577] sq.—Hospitality in a remarkable degree associated with religion, pp. [578]–580.—The rules of hospitality in the main based on egoistic considerations, p. [581].—The stranger, supposed to bring with him good luck or blessings, pp. [581]–583.—The blessings of a stranger considered exceptionally powerful, p. [583] sq.—The visiting stranger regarded as a potential source of evil, p. [584].—His evil wishes and curses greatly feared, owing partly to his quasi-supernatural character, partly to the close contact in which he comes with the host and his belongings, pp. [584]–590.—Precautions taken against the visiting stranger, pp. [590]–593.—Why no payment is received from a guest, p. [593] sq.—The duty of hospitality limited by time, p. [594] sq.—The cause of this, p. [595] sq.—The decline of hospitality in progressive communities, p. [596].
[CHAPTER XXV]
THE SUBJECTION OF CHILDREN
The right of personal freedom never absolute, p. [597].—Among some savages a man’s children are in the power of the head of their mother’s family or of their maternal uncle, p. [597] sq.—Among the great bulk of existing savages children are in the power of their father, though he may to some extent have to share his authority with the mother, p. [598] sq.—The extent of the father’s power subject to great variations, p. [599].—Among some savages the father’s authority practically very slight, p. [599] sq.—Other savages by no means deficient in filial piety, p. [600] sq.—The period during which the paternal authority lasts, p. [601] sq.—Old age commands respect and gives authority, pp. [603]–605.—Superiority of age also gives a certain amount of power, p. [605] sq.—The reverence for old age may cease when the grey-head becomes an incumbrance to those around him, and imbecility may put an end to the father’s authority over his family, p. [606] sq.—Paternal, or parental, authority and filial reverence at their height among peoples of archaic culture, pp. [607]–613.—Among these peoples we also meet with reverence for the elder brother, for persons of a superior age generally, and especially for the aged, p. [614] sq.—Decline of the paternal authority in Europe, p. [615] sq.—Christianity not unfavourable to the emancipation of children, though obedience to parents was enjoined as a Christian duty, p. [616] sq.—The Roman notions of paternal rights and filial duties have to some extent survived in Latin countries, p. [617] sq.—Sources of the parental authority, p. [618] sq.—Among savages, in particular, filial regard is largely regard for one’s elders or the aged, p. [619].—Causes of the regard for old age, pp. [619]–621.—The chief cause of the connection between filial submissiveness and religious beliefs the extreme importance attached to parental curses and blessings, pp. [621]–626.—Why the blessings and curses of parents are supposed to possess an unusual power, p. [626] sq.—Explanation of the extraordinary development of the paternal authority in the archaic State, p. [627] sq.—Causes of the downfall of the paternal power, p. [628].
[CHAPTER XXVI]
THE SUBJECTION OF WIVES
Among the lower races the wife frequently said to be the property or slave of her husband, p. [629] sq.—Yet even in such cases custom has not left her entirely destitute of rights, p. [630] sq.—The so-called absolute authority of husbands over their wives not to be taken too literally, p. [631] sq.—The bride-price does not eo ipso confer on the husband absolute rights over her, p. [632] sq.—The hardest drudgeries of life often said to be imposed on the women, p. [633] sq.—In early society each sex has its own pursuits, p. [634].—The rules according to which the various occupations of life are divided between the sexes are on the whole in conformity with the indications given by nature, p. [635] sq.—This division of labour emphasised by custom and superstition, p. [636] sq.—It is apt to mislead the travelling stranger, p. [637].—It gives the wife authority within the circle which is exclusively her own, [ibid.]—Rejection of the broad statement that the lower races in general hold their women in a state of almost complete subjection, pp. [638]–646.—The opinion that a people’s civilisation may be measured by the position held by the women not correct, at least so far as the earlier stages of culture are concerned, p. [646] sq.—The position of woman among the peoples of archaic civilisation, pp. [647]–653.—Christianity tended to narrow the remarkable liberty granted to married women under the Roman Empire, p. [653] sq.—Christian orthodoxy opposed to the doctrine that marriage should be a contract on the footing of perfect equality between husband and wife, p. [654] sq.—Criticism of the hypothesis that the social status of women is connected with the system of tracing descent, p. [655] sq.—The authority of a husband who lives with his wife in the house or community of her father, p. [656] sq.—Wives’ subjection to their husbands in the first place due to the men’s instinctive desire to exert power, and to the natural inferiority of women in such qualities of body and mind as are essential for personal independence, p. [657].—Elements in the sexual impulse which lead to domination on the part of the man and to submission on the part of the woman, p. [657] sq.—But if the man’s domination is carried beyond the limits of female love, the woman feels it as a burden, p. [658] sq.—In extreme cases of oppression, at any rate, the community at large would sympathise with her, and the public resentment against the oppressor would result in customs or laws limiting the husband’s rights, p. [659].—The offended woman may count upon the support of her fellow-sisters, [ibid.]—The children’s affection and regard for their mother gives her power, [ibid.]—The influence which economic conditions exercise on the position of woman, pp. [659]–661.—The status of wives connected with the ideas held about the female sex in general, p. [661].—Woman regarded as intellectually and morally vastly inferior to man, especially among nations more advanced in culture, pp. [661]–663.—Progress in civilisation has exercised an unfavourable influence on the position of woman by widening the gulf between the sexes, p. [663].—Religion has contributed to her degradation by regarding her as unclean, p. [663] sq.—Women excluded from religious worship and sacred functions, pp. [664]–666.—The notion that woman is unclean, however, gives her a secret power over her husband, as women are supposed to be better versed in magic than men, pp. [666]–668.—The curses of women greatly feared, p. [668].—Woman as an asylum, p. [668] sq.—In archaic civilisation the status of married women was affected by the fact that the house-father was invested with some part of the power which formerly belonged to the clan, p. [669].—Causes of the decrease of the husband’s authority over his wife in modern civilisation, [ibid.]
[CHAPTER XXVII]
SLAVERY
Definition of slavery, p. [670] sq.—The distribution of slavery and its causes among savages, pp. [671]–674.—The earliest source of slavery was probably war or conquest, p. [674] sq.—Intra-tribal slavery among savages, p. [675] sq.—The master’s power over his slave among slave-holding savages, pp. [676]–678.—Among the lower races slaves are generally treated kindly, pp. [678]–680.—Intra-tribal slaves, especially such as are born in the house, generally treated better than extra-tribal or purchased slaves, p. [680] sq.—Slavery among the nations of archaic culture, pp. [681]–693.—The attitude of Christianity towards slavery, pp. [693]–700.—The supposed causes of the extinction of slavery in Europe, pp. [697]–701.—The chief cause the transformation of slavery into serfdom, p. [701].—Serfdom only a transitory condition leading up to a state of entire liberty, pp. [701]–703.—The attitude of the Church towards serfdom, p. [703] sq.—The negro slavery in the colonies of European countries and the Southern States of America, and the legislation relating to it, pp. [704]–711.—The support given to it by the clergy, pp. [711]–713.—The want of sympathy for, or positive antipathy to, the coloured race, p. [713] sq.—The opinions regarding slavery and the condition of slaves influenced by altruistic considerations, p. [714] sq.—The condition of slaves influenced by the selfish considerations of their masters, p. [715] sq.