HOMOSEXUAL LOVE
Homosexual practices among the lower animals, p. [456].—Among various races of men, pp. [456]–464.—Between women, p. [464] sq.—The causes of homosexual practices, pp. [465]–471.—Congenital sexual inversion, p. [465] sq.—Absence of the other sex or lack of accessible women, p. [466] sq.—Acquired inversion, pp. [467]–470.—Homosexuality in ancient Greece partly due to the methods of training the youth, p. [469] sq.—Partly due to the great gulf which mentally separated the sexes, p. [470] sq.—Causes of pederasty in China and Morocco, p. [471].—Moral ideas concerning homosexual practices, pp. [471]–489.—Among uncivilised peoples, pp. [471]–475.—Among the ancient Peruvians, p. [473] sq.—Among the ancient Mexicans, Mayas, and Chibchas, p. [474].—Among Muhammedans, p. [475] sq.—Among the Hindus, p. [476].—In China, p. [476] sq.—In Japan, p. [477].—Among the ancient Scandinavians, p. [477] sq.—In ancient Greece, p. [478] sq.—In Zoroastrianism, p. [479] sq.—Among the ancient Hebrews, p. [480].—In early Christianity, p. [480] sq.—In Pagan Rome, [ibid.]—In Christian Rome, p. [481].—European legislation regarding homosexual practices during the Middle Ages and later, p. [481] sq.—Modern legislation on the subject, p. [482] sq.—Moral ideas concerning it in present Europe, p. [483].—Why homosexual practices are frequently subject to censure, p. [483] sq.—Criticism of Dr. Havelock Ellis’s suggestion as to the popular attitude towards homosexuality, pp. [484]–486.—The excessive sinfulness attached to homosexual practices by Zoroastrianism, Hebrewism, and Christianity, due to the fact that such practices were intimately associated with unbelief, idolatry, or heresy, pp. [486]–489.
[CHAPTER XLIV]
REGARD FOR THE LOWER ANIMALS
Animals treated with deference for superstitious reasons, pp. [490]–493.—Butchers regarded as unclean, p. [493].—Many peoples averse from killing their cattle from economic motives, p. [493] sq.—Domestic animals treated kindly by savages out of sympathy, pp. [494]–496.—Savages who are said to be lacking in sympathy for the brute creation, p. [496].—Moral valuation of men’s conduct towards the lower animals among savages, p. [496] sq.—In Brahmanism, p. [497].—In Buddhism, pp. [497], 498, 500.—In Jainism, p. [498] sq.—In Taouism, p. [499].—In China, p. [499] sq.—In Japan, p. [500].—In Zoroastrianism, p. [501] sq.—In Muhammedanism, p. [502] sq.—In ancient Greece and Rome, pp. [503]–505.—In Hebrewism, p. [505] sq.—In Christianity, pp. [506]–508.—The views of modern philosophers, p. [508].—Of legislators, p. [508] sq.—Indifference to animal suffering a characteristic of public opinion in European countries up to quite modern times, p. [509] sq.—Laws against cruelty to animals, p. [510].—Humane feelings towards animals in Europe, pp. [510]–512.—The crusade against vivisection, pp. [512]–514.—Explanation of the increasing sympathy with animal suffering in Europe, p. [512] sq.—The influence of human thoughtlessness upon the treatment of the lower animals and upon the moral ideas relating to it, pp. [512]–514.
[CHAPTER XLV]
REGARD FOR THE DEAD
The belief in a future life, p. [515] sq.—Notions as regards the disembodied soul, p. [516].—The dead considered to have rights very similar to those they had whilst alive, pp. [516]–520.—The soul must not be killed or injured, p. [516] sq.—Its living friends must positively contribute to its comfort and subsistence, p. [517] sq.—The right of ownership does not cease with death, p. [518] sq.—Robbery or violation committed at a tomb severely condemned, [ibid.]—Respect must be shown for the honour and self-regarding pride of the dead, p. [519].—The dead demand obedience, p. [519] sq.—The sacredness attached to a will, p. [519].—The rigidity of ancestral custom, p. [519] sq.—Duties to the dead that arise from the fact of death itself, pp. [520]–524.—The funeral, the rites connected with it, and the mourning customs, largely regarded as duties to the dead, [ibid.]—The duties to the dead influenced by the relationship between the parties, p. [524] sq.—By the age and sex of the departed, pp. [525]–527.—By class distinctions, p. [527].—By moral distinctions, p. [527] sq.—The causes from which the duties to the dead have sprung, p. [528]–549.—These duties partly based on sympathetic resentment, p. [528].—The dead regarded as guardians of their descendants, p. [529] sq.—But the ancestral guardian spirit does not bestow his favours for nothing, p. [530] sq.—The dead more commonly regarded as enemies than friends, pp. [531]–534.—Explanation of the belief in the irritable or malevolent character of the dead, p. [534] sq.—The fear of death and the fear of the dead, pp. [535]–538.—The conduct of the survivors influenced by their beliefs regarding the character, activity, and polluting influence of the dead, pp. [538]–546.—The origin of funeral and mourning customs, pp. [541]–547.—Why practices connected with death which originally sprang from self-regarding motives have come to be enjoined as duties, p. [547] sq.—Why the duties to the dead are rarely extended to strangers, p. [548] sq.—Explanation of the differences in the treatment of the dead which depend upon age, sex, social position, and moral distinctions, p. [549].—The duties to the departed become less stringent as time goes on, p. [549] sq.—The duties to the dead affected by progress in intellectual culture, pp. [550]–552.—The funeral sacrifice continued as a mark of respect or affection, p. [550].—Offerings made to the dead become alms given to the poor, pp. [550]–552.