using violence against their parents, ibid.—Parents’ right to inflict corporal punishment on their children, p. 513 sq.—The husband’s right to chastise his wife, pp. 514–516.—The master’s right to inflict corporal punishment on his slave, p. 516 sq.—The maltreatment of another person’s slave regarded as an injury done to the master, rather than to the slave, p. 517.—Slaves severely punished for inflicting bodily injuries on freemen, p. 510.—The penalties or fines for bodily injuries influenced by the class or rank of the parties when both of them are freemen, p. 518 sq.—Distinction between compatriots and aliens with reference to bodily injuries, p. 519.—The infliction of sufferings on vanquished enemies, p. 519 sq.—The right to bodily integrity influenced by religious differences, p. 520—Forfeited by the commission of a crime, p. 520 sq.—Amputation or mutilation of the offending member has particularly been in vogue among peoples of culture, p. 521 sq.—The disappearance of corporal punishment in Europe, p. 522.—Corporal punishment has been by preference a punishment for poor and common people or slaves, p. 522 sq.—The status of a person influencing his right to bodily integrity with reference to judicial torture, p. 523 sq.—Explanation of the moral notions regarding the infliction of bodily injuries, p. 524.—The notions that an act of bodily violence involves a gross insult, and that corporal punishment disgraces the criminal more than any other form of penalty, p. 524 sq.
CHARITY AND GENEROSITY
The mother’s duty to rear her children, p. 526.—The husband’s and father’s duty to protect and support his family, pp. 526–529.—The parents’ duty of taking care of their offspring in the first place based on the sentiment of parental affection, p. 529.—The universality not only of the maternal, but of the paternal, sentiment in mankind, pp. 529–532.—Marital affection among savages, p. 532.—Explanation of the simplest paternal and marital duties, p. 533—Children’s duty of supporting their aged parents, pp. 533–538. The duty of assisting brothers and sisters, p. 538.—Of assisting more distant relatives, pp. 538–540.—Uncivilised peoples as a rule described as kind towards members of their own community or tribe, enjoin charity between themselves as a duty, and praise generosity as a virtue, pp. 540–546.—Among many savages the old people, in particular, have a claim to support and assistance, p. 546.—The sick often carefully attended to, pp. 546–548.—Accounts of uncharitable savages, p. 548 sq.—Among semi-civilised and civilised nations charity universally regarded as a duty, and often strenuously enjoined by their religions, pp. 549–556.—In the course of progressing civilisation the obligation of assisting the needy has been extended to wider and wider circles of men, pp. 556–558.—The duty of tending wounded enemies in war, p. 558.—Explanation of the gradual expansion of the duty of charity, p. 559.—This duty in the first place based on the altruistic sentiment, p. 559 sq.—Egoistic motives for the doing of good to fellow-creatures, p. 560.—By niggardliness a person may expose himself to supernatural dangers, pp. 560–562.—Liberality may entail supernatural reward, p. 562 sq.—The curses and blessings of the poor partly account for the fact that charity has come to be regarded as a religious duty, pp. 563–565.—The chief cause of the extraordinary stress which the higher religions put on the duty of charity seems to lie in the connection between almsgiving and sacrifice, the poor becoming the natural heirs of the god, p. 565.—Instances of sacrificial food being left for, or distributed among, the poor, p. 565 sq.—Almsgiving itself regarded as a form of sacrifice, or taking the place of it, pp. 566–569.
HOSPITALITY
Instances of great kindness displayed by savages towards persons of a foreign race, pp. 570–572.—Hospitality a universal custom among the lower races and among the peoples of culture at the earlier stages of their civilisation, pp. 572–574.—The stranger treated with special marks of honour, and enjoying extraordinary privileges as a guest, pp. 574–576.—Custom may require that hospitality should be shown even to an enemy, p. 576 sq.—To protect a guest looked upon as a most stringent duty, p. 577 sq.—Hospitality in a remarkable degree associated with religion, pp. 578–580.—The rules of hospitality in the main based on egoistic considerations, p. 581.—The stranger, supposed to bring with him good luck or blessings, pp. 581–583.—The blessings of a stranger considered exceptionally powerful, p. 583 sq.—The visiting stranger regarded as a potential source of evil, p. 584.—His evil wishes and curses greatly feared, owing partly to his quasi-supernatural character, partly to the close contact in which he comes with the host and his belongings, pp. 584–590.—Precautions taken against the visiting stranger, pp. 590–593.—Why no payment is received from a guest, p. 593 sq.—The duty of hospitality limited by time, p. 594 sq.—The cause of this, p. 595 sq.—The decline of hospitality in progressive communities, p. 596.
THE SUBJECTION OF CHILDREN
The right of personal freedom never absolute, p. 597.—Among some savages a man’s children are in the power of the head of their mother’s family or of their maternal uncle, p. 597 sq.—Among the great bulk of existing savages children are in the power of their father, though he may to some extent have to share his authority with the mother, p. 598 sq.—The extent of the father’s power subject to great variations, p. 599.—Among some savages the father’s authority practically very slight, p. 599 sq.—Other savages by no means deficient in filial piety, p. 600 sq.—The period during which the paternal authority lasts, p. 601 sq.—Old age commands respect and gives authority, pp. 603–605.—Superiority of age also gives a certain amount of power, p. 605 sq.—The reverence for old age may cease when the grey-head becomes an incumbrance to those around him, and imbecility may put an end to the father’s authority over his family, p. 606 sq.—Paternal, or parental, authority and filial reverence at their height among peoples of archaic culture, pp. 607–613.—Among these peoples we also meet with reverence for the elder brother, for persons of a superior age generally, and especially for the aged, p. 614 sq.—Decline of the paternal authority in Europe, p. 615 sq.—Christianity not unfavourable to the emancipation of children, though obedience to parents was enjoined as a Christian duty, p. 616 sq.—The Roman notions of paternal rights and filial duties have to some extent survived in Latin countries, p. 617 sq.—Sources of the parental authority, p. 618 sq.—Among