[75] Burton, First Footsteps in East Africa, p. 87 n. †. Cf. Paulitschke, Ethnographie Nordost-Afrikas, p. 263.
[76] von Haxthausen, Transcaucasia, p. 405.
In many instances, on the other hand, custom allows the acceptance of compensation as a perfectly justifiable alternative for blood-revenge, or even regards it as the proper method of settling the case. Among the Indians of Western Washington and North-Western Oregon the principle of life for life, though fully recognised, is sometimes abrogated in favour of material damages.[77] Among the Thlinkets “the murder of a relative can be atoned for by a certain number of blankets.”[78] Among the Californian Karok the murder of a man’s nearest relative may be compounded for by the payment of money.[79] The Kutchin demand blood-money for a slain kinsman, but avenge his death should such be denied.[80] Among the Kandhs the custom of blood-revenge was modified by the principle of money compensation, the acceptance of such compensation being in no case considered disgraceful.[81] In the Malay Archipelago, whilst the more ferocious tribes insist, in many situations, upon a literal compliance with the law of retaliation, other tribes constantly accept a pecuniary compensation.[82] Among the majority of the Bedawee tribes of Egypt compensation is generally taken in commutation for vengeance;[83] and the same is the case among the Aenezes, though it would reflect shame on the friends of the slain person if they were to make the first overture.[84] Among the Wadshagga, again, the acceptance of blood-money is obligatory.[85] The Vendîdâd forbids the followers of Zoroastrianism to refuse the compensation offered for a deed of bloodshed.[86] Among the Irish the public opinion of the village held that the quarrels between its members should be compromised in a certain manner. However, if the guilty party did not pay the amount awarded, the community did not compel him to do so, and the injured party was then at liberty to avenge his own wrongs by reprisals or levying of private war.[87] Among the Teutons the kindred of the slain might, in early times, choose between taking revenge or accepting compensation, just as they liked; but later on they were expected by public opinion, and finally required by public authority, not to pursue the feud if the proper composition was forthcoming, except in a few extreme cases.[88]
[77] Gibbs, ‘Tribes of Western Washington and Northwestern Oregon,’ in Contributions to North American Ethnology, i. 189.
[78] Petroff, loc. cit. p. 165.
[79] Powers, Tribes of California, p. 21.
[80] Richardson, Arctic Searching Expedition, i. 386.
[81] Hunter, Annals of Rural Bengal, ii. 76. Macpherson, Memorials of Service in India, p. 82.
[82] Crawfurd, History of the Indian Archipelago, iii. 111.
[83] Lane, Manners and Customs of the Modern Egyptians, p. 120.