The origin and development of the moral ideas

Among the Tonga Islanders the sentiment of humanity, or a fellow-feeling for one another, is universally approved. They “are not only not selfish, but admire liberality, and are practically liberal.” When any one is about to eat, he always shares what he has with those about him without any hesitation, and not to do so would be considered exceedingly vile and selfish. So, also, “if one chief sees something in the possession of another, which he has a strong desire to have, he has only to ask him for it, and in all probability it is readily and liberally given.”114 Not even the Fijians, who took great pains to instil into the minds of their youth a contempt for compassionate impulses and an admiration for relentless cruelty,115 were destitute of humanity and friendly feelings.116 In Aneiteum, of the New Hebrides, the people believed that the sin which would be visited with the severest punishment in the land of the dead was stinginess or niggardliness in giving away food, and that the virtue which received the highest reward was a generous hospitality and a giving liberally at feasts.117 In Tana, another island belonging to the same group, “one man has only to ask anything from his neighbours, and he gets it.”118 Of the New Caledonians Mr.

Atkinson states that, among themselves, they are “of a generosity that seems to arise mainly from aversion to refuse any request.”119 The Dyaks are described as hospitable, kindly, and humane, “to a degree which well might shame ourselves”;120 whilst the practice of head-hunting is carried on by every tribe at the expense of its neighbour, the members of each community have strong feelings of sympathy for each other.121 Among the Sea Dyaks, says Grassland, “if any are sick or unable to work, the rest help; and there seems to me a much stronger bond of union amongst them than I have ever seen among the labouring classes in England.”122

The Santals are gentle and very obliging, and sociable to a fault among their own people.123 The Hos “are charitable to those deserving aid.”124 The Todas believe that, after death, the souls of good people will have enjoyment in heaven, whilst the souls of bad people will suffer punishment; “a good man is, in the Toda estimation, one who is given to deeds of charity, and a bad man one who is uncharitable (this in order of precedence), quarrelsome, thieving, &c.”125 Mr. Batchelor states that “a more kind, gentle, and sympathetic people than the Ainos of Japan would be very difficult to find”; anything given to them they always divide with their friends.126 The Samoyedes are ready to share their last morsel with their companions; and it is said that nobody can surpass the poor Ostyak in benevolence and other virtues of the heart.127 “The finest trait in the character of a Bedouin (next to good faith),” Burckhardt observes, “is his kindness, benevolence, and charity…. Among themselves, the Bedouins constitute a nation of brothers; often quarrelling, it must be owned, with each other, but ever ready, when at peace, to give mutual assistance.”128 Generosity is a virtue which always commands particular respect in the desert.129 The Arabs of the Soudan have a saying that “you must always put other people’s things on your head, and your own under your arm. Then, if there be danger of the things falling off your head, you must raise your arm, and let fall your own things to save those of others.”130

The Barea are a benevolent people, kind even to strangers.131 The Manganja, in the neighbourhood of Lake Nyassa, “are generous in the distribution of food,” and even when starving they share the last morsel with their friends.132 Sir H. Johnston says that he has never met with “a more kindly, sensible, considerate set of beings” than the Wa-taveita.133 The Eastern Central Africans, the Rev. D. Macdonald observes, “are not mere animals composed of greed and selfishness. They often shew great bravery and devotedness. I can point to one man who saved my life on three separate occasions at the risk of his own.”134 Among the Bechuanas a regard for the poor, for widows, and for orphans, is everywhere considered to be a sacred duty.135 Among all the virtues the Basutos appreciate none more than kindness. They have a saying that “one link only sounds because of another”—which implies that we cannot do without the help of our fellow-creatures,—and another saying that “one does not skin one’s game without showing it to one’s friends”—that is, when we have been successful in our undertakings, it becomes us to be generous. If any food is brought to them while they are in each other’s society, however small may be the quantity, every one must have a taste.136 The Kafirs are a kindly race;

Lichtenstein says that “whenever anyone kills an ox he must invite all his neighbours to partake of it, and they remain his guests till the whole is eaten.”137 Of the Hottentots Kolben states:—“They are certainly the most friendly, the most liberal, and the most benevolent people to one another that ever appear’d upon earth…. They are charmed with opportunities of obliging each other, and one of their greatest pleasures lies in interchanging gifts and good offices.”138 “A Hottentot,” says Barrow, “would share his last morsel with his companions.”139 Drury wrote of the people of Madagascar:—“They certainly treat one another with more humanity than we do. Here is no one miserable, if it is in the power of his neighbours to help him. Here is love, tenderness, and generosity which might shame us; and …. this is …. all over the island.”140 Ellis likewise observes that, in Madagascar, assisting in distress, and lending and borrowing property and money, are carried on much more commonly and freely than amongst neighbours or relatives in England, and that a kindness of heart in these things is always esteemed excellent.141