[7] Lun Yü, xii. i. 1.
[8] Douglas, Confucianism and Taouism, p. 192.
[9] Ameer Ali, Ethics of Islâm, p. 32.
[10] Sidgwick, Methods of Ethics, p. 383.
[11] Hutcheson, Essay on the Nature and Conduct of the Passions, &c. p. 312.
The idea that it is bad to cause harm to others and good or obligatory to promote their happiness, is in different ways influenced by the relationship between the parties; and to many cases it does not apply at all. We have previously noticed that according to early ethics an enemy is a proper object of hatred, not of love;[12] and according to more advanced ideas a person who treats us badly has at all events little claim upon our kindness. The very opposite is the case with a benefactor or friend. To requite a benefit, or to be grateful to him who bestows it, is probably everywhere, at least under certain circumstances, regarded as a duty. This is a subject which in the present connection calls for special consideration.
[12] Supra, [i. p. 73 sq.]
The duty of gratefulness presupposes a disposition for gratitude.[13] According to travellers’ accounts, this feeling is lacking in many uncivilised races.[14] Lyon writes of the Eskimo of Igloolik:—“Gratitude is not only rare, but absolutely unknown amongst them, either by action, word, or look, beyond the first outcry of satisfaction. Nursing their sick, burying the dead, clothing and feeding the whole tribe, furnishing the men with weapons, and the women and children with ornaments, are insufficient to awaken a grateful feeling, and the very people who relieved their distresses when starving are laughed at in time of plenty for the quantity and quality of the food which was bestowed in charity.”[15] Various other tribes in North America have been accused of ingratitude;[16] and of some South American savages we are told that they evinced no thankfulness for the presents which were given them.[17] The Fijians are described as utterly indifferent to their benefactors. The Rev. Th. Williams writes:—“If one of them, when sick, obtained medicine from me, he thought me bound to give him food; the reception of food he considered as giving him a claim on me for covering; and, that being secured, he deemed himself at liberty to beg anything he wanted, and abuse me if I refused his unreasonable request.”[18] Mr. Lumholtz had a similar experience with regard to the natives of Herbert River, Northern Queensland:—“If you give one thing to a black man, he finds ten other things to ask for, and he is not ashamed to ask for all that you have, and more too. He is never satisfied. Gratitude does not exist in his breast.”[19] In several languages there is no word expressive of what we term gratitude or no phrase corresponding to our “thank you”;[20] and on this fact much stress has been laid, the deficiency of language being regarded as an indication of a corresponding deficiency in feelings.
[13] For the definition of gratitude, see supra, [i. 93].
[14] Steller, Beschreibung von Kamischatka, p. 292. Bergmann, Nomadische Streifereien unter den Kalmüken, ii. 310, 316. Foreman, Philippine Islands, p. 183. Modigliani, Viaggio a Nías, p. 467. Selenka, Sonnige Welten, p. 286 (Malays). Marsden, History of Sumatra, p. 207 (Malays of Sumatra). Forbes, A Naturalist’s Wanderings in the Eastern Archipelago, p. 320 (natives of Timor-laut). Mrs. Forbes, Insulinde, p. 178 (natives of Ritabel). Hagen, Unter den Papua’s, p. 266 (Papuans of Bogadjim). Romilly, Western Pacific and New Guinea, p. 239. La Pérouse, Voyage round the World, ii. 109 (Samoans). Colenso, Maori Races of New Zealand, p. 48; Dieffenbach, Travels in New Zealand, ii. 110. Ling Roth, Aborigines of Tasmania, p. 63. Gason, ‘Manners and Customs of the Dieyerie Tribe,’ in Woods, Native Tribes of South Australia, p. 258. Baker, Albert N’yanza, i. 242 (Latukas), 289 (Negroes), von François, Nama und Damara, p. 191 (Herero).