[77] Schweinfurth, Heart of Africa, i. 169.
[78] Douglas, Confucianism and Taouism, p. 123.
The duty of assisting more distant relatives is much more variable. It may be said that, as a general rule, among savages and barbarians—with the exception, perhaps, of those who live in small family-groups—as also among the peoples of archaic culture, this duty is more prominent and extends further than amongst ourselves. The blood-tie has much greater strength, related families keep more closely together for mutual protection and aid. The Angmagsaliks of Eastern Greenland, says Lieutenant Holm, consider that the tie of blood imposes mutual assistance as a duty under all circumstances.[79] The Omahas maintain that “generosity cannot be exercised toward kindred, who have a natural right to our assistance.”[80] Among the natives of Madagascar “the claims of relationship are distinctly recognised by custom and law. If one branch of a family becomes poor, the members of the same family support him; if he be sold into slavery for debt, they often unite in furnishing the price of his redemption…. The laws facilitate and encourage, and sometimes even enforce, such acts of kindness.”[81] In his description of the Australian Bangerang, Mr. Curr observes, “Though their ways were different from ours, it always seemed to me that the bonds of friendship between blood relations were stronger, as a rule, with savages than amongst ourselves.”[82] Among the Philippine Islanders “families are very united, and claims for help and protection are admitted, however distant the relationship may be.”[83] Of the Burmans it is said, “No people can be more careful in preserving and acknowledging the bonds of family relationship to the remotest degrees, and not merely as a matter of form, but as involving the duty of mutual assistance.”[84] Among the ancient Hindus, Persians, Greeks, and Romans, persons belonging to the four generations of near relatives—the Sapindas, Syngeneis, Anchisteis, or Propinqui—were expected to assist each other whenever it was needed.[85] The Scandinavians considered him to be a bad man who did not help his kindred against strangers, even though there was enmity between the relatives.[86]
[79] Holm, in Meddelelser om Grönland, x. 87.
[80] Dorsey, ‘Omaha Sociology,’ in Ann. Rep. Bur. Ethn. iii. 274.
[81] Ellis, History of Madagascar, i. 138. Cf. Sibree, The Great African Island, p. 256 sq.
[82] Curr, Recollections of Squatting in Victoria, p. 274.
[83] Foreman, Philippine Islands, p. 186.
[84] Forbes, British Burma, p. 59.
[85] Leist, Alt-arisches Jus Civile, i. 47 sqq., 231 sqq.