The origin and development of the moral ideas

The supernatural beings of savage belief frequently described as utterly indifferent to all questions of worldly morality, pp. 663–665.—The gods of many savages mostly intent on doing harm to mankind, pp. 665–667.—Adoration of supernatural beings which are considered at least occasionally beneficent also very prevalent among uncivilised peoples, pp. 667–669.—Their benevolence, however, does not prove that they take an active interest in morality at large, p. 669.—Instances in which savage gods are supposed to punish the transgression of rules relating to worldly morality, pp. 669–687.—Savages represented as believing in the existence of a supreme being who is a moral law-giver or judge, pp. 670–687.—The prevalence of such a belief in Australia, pp. 670–675.—In Polynesia and Melanesia, p. 675.—In the Malay Archipelago, p. 675 sq.—In the Andaman Islands, p. 676.—Among the Karens of Burma, p. 677.—In India, p. 677 sq.—Among the Ainu of Japan, p. 678.—Among the Samoyedes, ibid.—Among the Greenlanders, ibid.—Among the North American Indians, pp. 679–681.—Among the South American Indians, p. 681 sq.—In Africa, pp. 682–685.—Explanation of this belief, pp. 685–687.—The supreme beings of savages invoked in curses or oaths, p. 686 sq.—The oath and ordeal do not involve a belief in the gods as vindicators of truth and justice, pp. 687–690.—The ordeal essentially a magical ceremony, ibid.—Ordeals which have a different origin, p. 690.—The belief in a moral retribution after death among savages, pp. 690–695.—The sources to which it may be traced, pp. 691–695.—The influence of religion