[169]. For a detailed study of this question see Espinas, Les Sociétés Animales (2nd ed.), pp. 334 et seq., 411 et seq., 444 et seq.
[170]. Bain, The Emotions, p. 140.
[171]. Espinas, Les Sociétés Animales, pp. 444 et seq.
[172]. For the theories on this matter see Espinas, pp. 401 et seq.
[173]. Descent of Man, chap. iii. See also Espinas, op. cit., sec. iv.
[174]. Herbert Spencer, Psychology, ii. § 503 et seq.
[175]. Houssay, Revue philosophique, May 1893, p. 487.
[176]. Mutterrecht, pp. 17-19. See also his interpretation of the myths of Orestes and Bellerophon as expressing the triumph of the patriarchate, p. 85.
[177]. Starcke, La famille primitive, p. 116.
[178]. “The Australians attribute the death of their friends to spells cast by some neighbouring tribe; for this reason they consider it a sacred obligation to avenge the death of a relative by killing a member of the tribe in question. A native having lost one of his wives, announced his intention of going to kill a woman belonging to a distant tribe. The magistrate told him that if he committed this act, he would be confined in prison for the rest of his life. He therefore did not start on his journey; but, month by month, he wasted away: remorse preyed on his mind, he could neither sleep nor eat; the ghost of his wife haunted him, reproaching him with his negligence. One day he disappeared; a year later he came back, having accomplished his duty” (Guyau, Esquisse d’une Morale, etc., p. 109). Here we have an example of instinctive morality and rational immorality. It should be noted that in this work Guyau has returned to the view of the moral instinct, adopted by him, after having previously criticised it, in his Morale Anglaise (III. chap. iv.).