[137] See preface, [p. ix]. above.
[138] Of all modes of livelihood the life of the hunter is undoubtedly most incompatible with a civilised condition of society. Because, to live by hunting, families must isolate themselves from their neighbours, soon becoming estranged and spread over widely scattered forests, to be before long on terms of hostility, since each requires a great deal of space to obtain food and raiment.
God’s command to Noah not to shed blood (I. Genesis, IX. 4-6)
[4. “But flesh with the life thereof, which is the blood thereof, shall ye not eat.
5. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man.
6. Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.”]
is frequently quoted, and was afterwards—in another connection it is true—made by the baptised Jews a condition to which Christians, newly converted from heathendom, had to conform. Cf. Acts XV. 20; XXI. 25. This command seems originally to have been nothing else than a prohibition of the life of the hunter; for here the possibility of eating raw flesh must often occur, and, in forbidding the one custom, we condemn the other.
[139] About 1000 English miles.
[140] The question might be put:—“If it is nature’s will that these Arctic shores should not remain unpopulated, what will become of their inhabitants, if, as is to be expected, at some time or other no more driftwood should be brought to them? For we may believe that, with the advance of civilisation, the inhabitants of temperate zones will utilise better the wood which grows on the banks of their rivers, and not let it fall into the stream and so be swept away.” I answer: the inhabitants of the shores of the River Obi, the Yenisei, the Lena will supply them with it through trade, and take in exchange the animal produce in which the seas of Arctic shores are so rich—that is, if nature has first of all brought about peace among them.
[141] Cf. Enc. Brit. (9th ed.), art. “Indians”, in which there is an allusion to “Fuegians, the Pescherais” of some writers. [Tr.]
[142] Rousseau uses these terms in speaking of democracy. (Cont. Soc., III. Ch. 4.) “If there were a nation of Gods, they might be governed by a democracy: but so perfect a government will not agree with men.”
But he writes elsewhere of republican governments (op. cit., II. Ch. 6):—“All lawful governments are republican.” And in a footnote to this passage:—“I do not by the word ‘republic’ mean an aristocracy or democracy only, but in general all governments directed by the public will which is the law. If a government is to be lawful, it must not be confused with the sovereign power, but be considered as the administrator of that power: and then monarchy itself is a republic.” This language has a close affinity with that used by Kant. (Cf. above, [p. 126].) [Tr.]