Chapter XVIII (3)

[698] It must be borne in mind that the spirit of the Renaissance was at work long before the Renaissance.

[699] In this there is substantial agreement among historians of the Inquisition: consult Lea, _The Inquisition of the Middle Ages_ (1887), vol. i, pp. 236 ff.; Lecky, _History of European Morals_, 3d ed., vol. i, pp. 98, 395 f.; Pollock, _Essays in Jurisprudence and Ethics_ (1882), essay vi, “The Theory of Persecution”; _Catholic Encyclopedia_, vol. viii, article on “Inquisition.”

[700] “The case for theological persecution is unanswerable if we admit the fundamental supposition that one faith is known to be true and necessary for salvation.”--POLLOCK, _Essays in Jurisprudence and Ethics_ (1882), p. 155.

[701] _Catholic Encyclopedia_, vol. viii, under “Inquisition.”

[702] Besides the doctrine of the criminality of misbelief, Lecky finds a secondary cause of Christian persecution in the medieval teaching respecting hell. That vision of the awful and eternal torments prepared for misbelievers, he says, “chilled and deadened the sympathies and predisposed men to inflict suffering” (_Rationalism in Europe_, new ed. (1890), vol. i, p. 347).

[703] Lea, _History of the Inquisition in the Middle Ages_ (1887), vol. i, p. 234. “The representatives of the Church were children of their own age.... Theologians and canonists, the highest and the saintliest, stood by the code of their day and sought to explain and justify it” (_Catholic Encyclopedia_, vol. viii, under “Inquisition”).

[704] “It was strange that one almost swooning with pain should have said the gentlest-hearted and truest thing about human nature that has ever been said since the world began.”--GERALD STANLEY LEE, “Business, Goodness, and Imagination,” _Hibbert Journal_ for April, 1912, p. 651.

[705] On Machiavellism see _The Prince_, and introductions to different editions by Macaulay, Lord Acton, and Henry Morley; Figgis, _Studies of Political Thought from Gerson to Grotius_ (1907), pp. 81–107; John Morley, _Machiavelli_ (Romanes Lecture for 1897).

[706] It should be borne in mind that in Machiavelli’s age politics had been secularized, that is, divorced from theology, and this with the approval of most men. Machiavelli would now go farther and separate politics and morality. This is Lord Morley’s interpretation of _The Prince_. He thinks we shall best understand Machiavelli, yet without for a moment approving his teaching, “if we take him as following up the divorce of politics from theology, by a divorce from ethics also. He was laying down certain maxims of government as an art; the end of that art is the security and permanence of the ruling power; and the fundamental principle from which he silently started, without shadow of doubt or misgiving as to its soundness, was that the application of moral standards to this business is as little to the point as it would be in the navigation of a ship. The effect was fatal even for his own purpose, for what he put aside, whether for the sake of argument or because he thought them in substance irrelevant, were nothing less than the living forces by which societies subsist and governments are strong” (_Machiavelli_, Romanes Lecture for 1897).

[707] “Catherine de Medici, Philip II, Alva, Des Adrets, Tilly, Wallenstein were simply incarnations of the Machiavellian theories which ruled this period.”--ANDREW D. WHITE, _Seven Great Statesmen_ (1910), pp. 86 f.

[708] Castiglione, _The Book of the Courtier_ (1903), p. 22.

[709] _Ibid._ p. 25.

[710] Special emphasis was laid upon this virtue of courtesy in the ideal of courtliness. And rightly so, for, as has been well said, “To be courteous is just as much a duty as to be honest, for rudeness rouses more hatred and bitterness than good honest cheating.”

[711] In many lives of this period there was a combination of the ideal of the courtier and that of the monk. There is a fine portrayal of such a character in Shorthouse’s _John Inglesant_.

[712] See above, p. 276.

[713] The best authority on this subject is Lea, _Superstition and Force_, 4th ed., pp. 101–247.

[714] See above, p. 304.

[715] The last judicial duel in England was fought in 1492, but the practice was not abrogated in Russia till 1649.

[716] Ralph Barton Perry, _The Moral Economy_ (1909), p. 34. And so Thomas Cuming Hall: “The glory of Protestant ethics as founded by Luther and developed by Kant is the autonomous, democratic, unpriestly character stamped upon it” (_History of Ethics within Organized Christianity_ (1910), p. 527).

[717] _Culture and Anarchy_ (1875), p. 145.

[718] _History of European Morals_, 3d ed., vol. ii, p. 370.

[719] See below, p. 362.

[720] On this subject see Andrew D. White, _Seven Great Statesmen_ (1910), chapter on Thomasius.

[721] S. Alexander, _Moral Order and Progress_ (1889), p. 391.

[722] _History of Rationalism in Europe_ (1890), vol. ii, p. 220.

[723] _History of European Morals_, 3d ed., vol. i, p. 126.

[724] _The Approach to the Social Question_ (1909), p. 84.

[725] Muirhead, _The Elements of Ethics_ (1909), p. 232.

[726] _An Essay on Crimes and Punishments_, tr. Voltaire (1793), p. 157.

[727] See Sisson, “The State absorbing the Functions of the Church,” _International Journal of Ethics_ for April, 1907, p. 341.

[728] “It won’t do any longer to lay the blame for poverty wholly upon its victims. These cruel theories cannot face a growing suspicion that poverty is somehow involved in the ethics of distribution.”--LOUIS F. POST, in address; see _The Public_ for June 21, 1912, p. 593.

[729] Lloyd, _Man the Social Creator_ (1906), p. 135.

[730] The most practicable proposal for the undoing of this ancient and ever-augmenting wrong of private monopoly in land is that presented with singular force and clarity by Henry George in his epochal work, _Progress and Poverty_. His proposal is to exempt from taxation industry and all forms of property save land, and to lay upon land values, or, in other words, upon actual or potential ground rents, a tax that would reclaim practically the whole of these for society, and secure to the public all future increments in land values created by communal growth and enterprise. Since this tax is to take the place of all other forms of taxation it has become known as “the single tax.” Such a change in the tax system would inevitably create a hardship in a few cases, but a hardship almost infinitesimal as compared with that now inflicted upon the many by the preëmption of the earth by a class. The reform would undoubtedly, as claimed by its advocates, destroy private monopoly in land, the root which nourishes most other monopolies, and secure to all equal right of access to the earth and its resources.

[731] Dewey and Tufts, _Ethics_ (1908), p. 162.

[732] See Ira Woods Howerth, “Competition, Natural and Industrial,” _The International Journal of Ethics_ for July, 1912.

[733] “We may fairly ask whether there is a single moral question of any magnitude which intelligent and educated men would answer to-day in precisely the same fashion as they would have done before the publication of Darwin’s _Origin of Species_” (Taylor, _The Problem of Conduct_ (1901), pp. 57 f.). See also Huxley, _Evolution and Ethics_ (1899). Huxley maintains that the “cosmic process” is nonethical and in direct opposition to the ethical evolution going on in human society.

[734] “The best is wanting when selfishness begins to be deficient” (“The Twilight of the Gods,” _The Works of Friedrich Nietzsche_, ed. Alexander Tille, vol. xi, p. 191). “The weak and ill-constituted shall perish.... What is more injurious than any crime? Practical sympathy for all the ill-constituted and weak--Christianity” (“The Antichrist,” _ibid._ vol. xi, p. 238). This way of thinking and talking is by no means exclusively modern. Callicles, in Plato’s _Gorgias_, says to Socrates: “And therefore this seeking to have more than the many is conventionally said to be shameful and unjust, and is called injustice, whereas nature herself intimates that it is just for the better to have more than the worse, the more powerful than the weaker; and in many ways, among men as well as among animals, and indeed among whole cities and races, that justice consists in the superior ruling over and having more than the inferior” (Jowett’s _Dialogues of Plato_, vol. iii, p. 72).

[735] See Kropotkin, _Mutual Aid_.

[736] “The animal species in which individual struggle has been reduced to its narrowest limits, and the practice of mutual aid has attained the greatest development, are invariably the most numerous, the most prosperous, and the most open to further progress” (Kropotkin, _Mutual Aid_ (1909), p. 293). See also Bixby, _The Crisis in Morals_ (1891), p. 235.

[737] See Dewey, “Is Nature Good,” _Hibbert Journal_ for July, 1909.

[738] “‘Ye have compassion on one another’: this struck me much: Allah might have made you having no compassion on one another,--how had it been then? This is a great direct thought, a glance at first hand into the very fact of things” (Carlyle, _Heroes and Hero Worship_, “The Hero as Prophet”). The _Gâthas_ have the same thought: “Who, O Great Creator! is the inspirer of the good thoughts (within our souls)? Who ... hath made the son revering the father?” (Yasna xliv. 4, 7, Sacred Books of the East, vol. xxxi).

[739] “In the new way of looking at things, which came to the world from Darwin, there is hope and cheer, if we but take the matter aright. Only consider what his doctrine of the shaping power of environment is leading us to do in bettering the conditions of the poor, the defective, the prone to crime. His demonstration that circumstances may make or break a man, is a clarion call to humanitarian zeal. And his teaching of the infinite variability of species, and of the indefinite progress which man may make in the cultivation of humane and moral qualities, is one that looks distinctly to the perfectibility of the race.”--The New York _Nation_ for January 7, 1909, p. 7.

[740] On this subject see Evans, _Evolutional Ethics and Animal Psychology_ (1898).

[741] When in 1654 matches for cockfighting were forbidden in England the reason for the prohibition was not that it was cruel to the birds, but for the reason that the matches were “commonly accompanied with gaming, drinking, swearing, quarreling, and other dissolute practices” (Pike, _A History of Crime in England_ (1873), vol. ii, p. 186). Consult further, Lecky, _Rationalism in Europe_ (1890), vol. i, pp. 307 f.

[742] _Evolutional Ethics and Animal Psychology_ (1898), p. 18. Darwinism has without doubt also aided the vegetarians in their crusade against the use of animal flesh for food, and in conjunction with the influence of Eastern ideas and convictions may cause ultimately a great change in the ethical feelings of the Western peoples respecting this practice. They may come to regard it with the same deep moral reprobation as is now felt by Eastern moralists. “For my part,” says the Japanese writer Nitobé, “the surprising thing is that European ethics can be so atavistic as to stoop to a sort of cannibalism” (_Fifty Years of New Japan_ (1909), vol. ii, p. 462).

[743] See Frederic W. H. Myers, _Human Personality_ (1903), 2 vols.; Sir Oliver Lodge, _The Survival of Man_ (1909); James H. Hyslop, _Enigmas of Psychical Research_ (1906); W. F. Barrett, _Psychical Research_ (1912).

[744] _The Survival of Man_ (1909), p. 341.

[745] George William Knox, “Religion and Ethics,” _International Journal of Ethics_ for April, 1902.

[746] George Harris, _Moral Evolution_ (1896), p. 392.

[747] _Christian Ethics_ (1892), p. 11. Lecky makes a similar observation: “Generation after generation the power of the moral faculty becomes more absolute, the doctrines that oppose it wane and vanish, and the various elements of theology are absorbed and recast by its influence” (_History of Rationalism in Europe_ (1890), vol. i, pp. 351 f.).

[748] “It is because the ethical ideals of Christendom have become so wonderfully enlarged and perfected within the last half century that the character of God has taken on such new and glorious forms. The God whom Christian people generally believe in and worship is a very different being from the one they were thinking about and praying to when I began my ministry.”--WASHINGTON GLADDEN (in report of address).

[749] See above, pp. 35, 164 and 187.

[750] Cf. Borden Parker Bowne, _The Essence of Religion_ (1910), chap. iv, “Righteousness the Essence of Religion.”

[751] Westermarck, _The Origin and Development of the Moral Ideas_ (1908), vol. i, p. 72.

[752] See above, p. 18.

[753] “Along with the gloomy record of the two hundred fifty years of negro slavery we find the history of its abolition; perhaps the most impressive history on record of the origin and completion of a purification of the moral consciousness of peoples.”--CALDECOTT, _English Colonization and Empire_ (1891), p. 196.

[754] “In Elizabeth’s time Sir John Hawkins initiated the slave trade, and in commemoration of the achievement was allowed to put in his coat of arms ‘a demi-moor, proper bound with a cord’; the honorableness of his action being thus assumed by himself and recognized by Queen and public.”--SPENCER, _Principles of Ethics_ (1892), vol. i, p. 468.

[755] By a provision of the Peace of Utrecht (1714) England secured the contract known as the Assiento, which gave English subjects the sole right for thirty years of shipping annually 4800 African slaves to the Spanish colonies in America.

[756] In the Southern colonies the opposition to the further importation of negroes sprang in general from the fear of the insurrection of the slaves, should they become too numerous. The little opposition that existed in some of the Middle States was based almost wholly on economic grounds.

[757] The first abolition paper was established in 1821, but the movement it represented soon died out. The movement started anew with the appearance of _The Liberator_ in 1831. See Albert Bushnell Hart, _Slavery and Abolition_ (1906), pp. 173 ff.

[758] “When Garrison began his work, he thought nothing was more like the spirit of Christ ... than to bring a whole race of people out of sin and debasement, ... but he soon found that neither minister nor church anywhere in the lower South continued to protest against slavery; that the cloth in the North was arrayed against him, and that many northern divines entered the lists against abolition, especially Moses Stuart, Professor of Hebrew in Andover Theological Seminary, who justified slavery from the New Testament; President Lord of Dartmouth College, who held that slavery was an institution of God, according to natural law; and Hopkins, Episcopal bishop of Vermont, who came forward as a thick and thin defender of slavery. The positive opposition of churches soon followed” (Albert Bushnell Hart, _Slavery and Abolition_ (1906), p. 211). In 1832 took place the secession of students from Lane Seminary, Cincinnati, because the trustees and Dr. Lyman Beecher had forbidden them to discuss the slavery question. Four fifths of the student body withdrew.

[759] Cf. Henderson, _Dependents, Defectives, and Delinquents_ (1893); Zebulon R. Brockway, _Fifty Years of Prison Service_ (1912).

[760] The New York _Nation_ of March 19, 1908, p. 254.

[761] _The Century Magazine_ for September, 1912, p. 886.

[762] Pike, _A History of Crime in England_ (1876), vol. i, p. 50.

[763] Wines, _Punishment and Reformation_, 6th ed., p. 103.

[764] Pike, _A History of Crime in England_ (1876), vol. ii, p. 287.

[765] His _Essay on Crimes and Punishments_ appeared in 1764 and produced a profound impression. It did much to abolish torture in judicial proceedings.

[766] “In proportion as punishments become more cruel, the minds of men, as a fluid rises to the same height with that which surrounds it, grow hardened and insensible.”--BECCARIA, _An Essay on Crimes and Punishments_ (1793), p. 95.

[767] Wines, _Punishment and Reformation_, 6th ed., pp. 122 ff.

[768] The penitentiary system was inaugurated in 1704 by Pope Clement XI, who in that year established the Hospital of St. Michael at Rome. For the history of the penitentiary movement see Wines, _Punishment and Reformation_.

[769] “The whole conception and method of these courts suggests the religious spirit and almost startles us with its indication of the spiritualizing of the civil power.”--EDWARD O. SISSON, “The State absorbing the Functions of the Church,” _International Journal of Ethics_ for April, 1907, p. 344.

[770] The progressive purification of the social conscience may be traced further in the changed feeling in regard to dueling, lotteries, gambling, and the use of intoxicating liquors. Less than a century ago dueling was common among all the European peoples. To-day in all Anglo-Saxon lands the duel is condemned by the common conscience and prohibited by law. During the last few decades in the United States lotteries have been transferred “from the class of respectable to a class of criminal enterprises.” So too is it the growing moral disapproval of the use of alcoholic drinks that has caused drunkenness both in England and in our country to become much less common among the reputable members of society than it was only two or three generations ago.

[771] Thus formulated by the distinguished jurist James Brown Scott. Cf. _Report of the Seventeenth Annual Lake Mohonk Conference_ (1911), pp. 35 ff. Professor Scott here shows how the growth of juridical institutions between nations is similar to that within nations, only later and slower. The stages of this growth are self-redress, arbitration, courts of justice.

[772] See Sir Charles Bruce, “The Modern Conscience in Relation to the Treatment of Dependent Peoples and Communities,” _Papers on Inter-Racial Problems_ (1911), pp. 279 ff.

[773] _Papers on Inter-Racial Problems_ (1911), ed. G. Spiller, p. 286.

[774] For this subject viewed from a Chinese standpoint, see Edward Alsworth Ross, _The Changing Chinese_ (1911), p. 170.

[775] Grotius (Hugo de Groot), _The Rights of War and Peace_, tr. Campbell (1901–1903). On Grotius see Hill, _History of Diplomacy_ (1905–1906), vol. ii, pp. 569 ff.; Andrew D. White, _Seven Great Statesmen_ (1910), pp. 55 ff.; Dunning, _A History of Political Theories_ (1905), vol. ii, chap. v.

[776] Andrew D. White, _Seven Great Statesmen_ (1910), p. 79.

[777] See above, p. 240.

[778] James Bryce, _Studies in History and Jurisprudence_ (1901), vol. ii, p. 167.

[779] Hill, _History of Diplomacy_ (1905–1906), vol. ii, p. 573.

[780] _Seven Great Statesmen_ (1910), p. 73.

[781] We cannot concur with the author, Norman Angell, of _The Great Illusion_ in his contention that there will be no change in the practice of nations regarding war and preparations for war till there is a change in ideas respecting the economic advantage to be derived from successful war. Moral idealism, finding expression in revolutions and reforms, is constantly giving denial to the validity of the economic or materialistic interpretation of history when the economic motive is thus made the dominant motive in human action. War will become a thing of the past only when men can no longer fight with a good conscience.

[782] _Machiavelli_ (The Romanes Lecture for 1897).

[783] This archaic nature of the code is shown especially in its retention as a survival of the principle of collective responsibility, which, long outgrown by ordinary morality, still forms the very basis of the war system. Again, the true nature of the war code as a heritage from the low level of savagery is shown in its retention of the primitive rule that the one suffering an injury shall be the judge of his own cause and the avenger of his wrong, a principle of self-redress long since discarded by the private law of all civilized peoples.

[784] _Studies of Political Thought from Gerson to Grotius_ (1907), p. 94.

[785] Pike, _A History of Crime in England_ (1873), vol. i, p. 211; vol. ii, p. 414.

[786] _Studies of Political Thought from Gerson to Grotius_ (1907), p. 96.

[787] Telemachus was an Asiatic monk who journeyed to Rome for the purpose of making a protest against the bloody spectacles. “The Romans were provoked by the interruption of their pleasures; and the rash monk, who had descended into the arena to separate the gladiators, was overwhelmed under a shower of stones. But the madness of the people soon subsided; they respected the memory of Telemachus, who had deserved the honors of martyrdom; and they submitted without a murmur to the laws of Honorius, which abolished forever the human sacrifices of the amphitheatre” (Gibbon, _Decline and Fall of the Roman Empire_, chap. xxx).

INDEX

Ægospotami, slaughter of Athenian prisoners at, 194

Æschylus, 191

Ahriman, 124

Ahura Mazda, 124

Almsgiving, 281, 368

Altruism, Greek and Roman, 175, 215;
Christian, 279

Amélineau, 44

Amos, 145

Amphictyonic League, 194

Amusements, humanizing of, 369

Ancestor worship, as a moral force, 13;
in China, 54;
in Japan, 78

Angell, Norman, 376 n. 5

Animal ethics, Brahmanic, 103;
Buddhist, 119;
Zoroastrian, 129;
Mohammedan, 292;
Christian, 357;
influence of evolutionary science upon, 358

Aphrodite, 171

Aquinas, Thomas, 318, 325

Arbitration among the Greeks, 195

Arhat, the, 113

Aristotle, views of, on war against non-Greeks, 180;
ethical system of, 202–204;
views of, on slavery, 203

Asceticism, general fostering causes of, 267;
Christian fostering causes of, 268

Assur-natsir-pal, 51

Athleticism, Greek moral elements in, 177

Aurelius, Marcus, _Meditations_ of, 239, 247

Autolycus, 185

Bagehot, 287

Beccaria, 345, 370

Benevolence, Roman, 236

Blood feud, 20

Brahma, the impersonal, 96;
the personal, 96

Brahmans, the, 97, 101, 102

Breasted, Professor, 31, 39 n. 3

Buckle, Henry T., 1, 2

Buddha, 111;
ethical content of his message, 116

Buddhism, in Japan, 79;
the four truths of, 106;
the eightfold path of, 110;
influence of, on the military spirit, 120

Bury, J. B., 174

Bushido, ideal of, 79, 80–82;
influence of, 87;
in action, 88, 89

Cannibalism, 26;
celestial, 26 n. 3

Castes, Hindu, 97

Charity, Christian, 279–282;
Moslem, 296

Chinese cashiers in Japan, 90 n. 2

Christianity, doctrinal, ethical ideal of, 261;
limitations of the ideal of, 264

Chrysostom, Dion, 243

Cicero, 215;
contempt of, for manual labor and merchandizing, 224

City state, as the mold of Greek morality, 169;
Roman, 213;
effect of decay of, on Greek and Roman morals, 204, 221

Class morality, 344

Clemency, Roman virtue, 249

Clovis, Frankish chieftain, 303

Cluny, 313

Collective responsibility, 18–20;
doctrine of, repudiated by Hebrew prophets, 159;
principle of, as embodied in Church code rejected by the modern
conscience, 364;
a survival of, in modern war code, 378 n. 1

Competition, in primitive society, 14

Confucianism, 53

Confucius, 60

Conscience, new social, nurtured in the medieval towns, 330, 331;
purification in modern times, 364–371;
new international, 371–382

Constantine the Great, 302

Continuance theory, 35–37;
in the Greek moral evolution, 187

Corn, moral effects of free distribution of, at Rome, 224

Cosmopolitanism, growth of, in Hellenistic Age, 209;
in the Roman Empire, 236–240

Courage, altruistic element in, 22, 175

Courtier, ideal of the, 328–330

Criticism, higher, 335

Crusades, as ideal of knighthood in action, 309

Cuba, our dealings with, 373

Customary morality, 18

Cynics, 210

Darius I, inscriptions of, 134

Davids, Rhys, 109, 114, 120

Delphi, relation of, to Greek morality, 172

Democracy, effect of its incoming upon moral evolution, 340;
ethics of, 344–347

Demonax, 208

Demonism, Babylonian, 46;
Chinese, 55

_De Officiis_ of Cicero, 238

Deuteronomy, dual morality of, 151

Dionysus, 171

Double standard in morality, 22–24

Dualism, religious, Egyptian, 32;
Persian, 123

Duel, international, 332;
judicial, see _Wager of battle_

Education, in Japan, 91–93;
its relation to morality, 345;
transferred from Church to State, 346

Election, race, 174

Elijah, 143

Elis, consecrated to peace, 197

Elisha, 143

Elysian Fields, 187, 188

Envy of the gods, doctrine of, 189

Epictetus, 247, 248, 250

Epicureanism, 207

Evolution, disturbing effects of doctrine upon morals, 341;
egoistic tendencies of the doctrine, 354;
altruistic factor in, 350

Fabiola, 281

Fall of man, dogma of, 259

Family ethics, Greek, 181;
Roman, 212, 214;
Mohammedan, 291

Festivals, Hebrew, moralization of, 149

Figgis, J. Neville, 378, 380

Filial piety, Chinese virtue, 61

Filipinos, American treatment of, 373–375

Gambling, prohibited by the Koran, 291

Geneva Convention of 1864, 376

George, Henry, 350 n. 1

_Gesta Romanorum_, 310

Gladiatorial combats, demoralizing effects of, 225;
suppression of, 277;
the last in Colosseum, 381

Gladstone, William E., 360

Golden Rule, as stated by Confucius, 67

Green, T. H., 11

Gresham’s Law in morals, 378

Grotius, Hugo, 375

Group, kinship, 12

Guatama, see _Buddha_

Hades, gradual moralizing of, 187–189

Hammurabi, code of, 49

Hearn, Lafcadio, 84

Heresy, viewed as a contagion, 325

Higher criticism, 335

Hillel, 168

Holy Grail, 311

Holy Virgin, moral influence of veneration of, 311

Homeric Age, morals of, 185

Hopkins, Edward W., 114

Hosea, 146

Hospital, first Christian, 281

Hospitalers, the, 308

Hospitality, 24

Howard, John, 370

Howe, Julia Ward, 324

Humanitarianism, growth of, in Hellenistic Age, 208;
in pre-Christian, of Roman Empire, 234–236;
advance of, in modern times, 369–371

Ideal, moral, defined, 5;
causes which determine, 7–10

Ilus, prince of Ephyra, 172

Immortality, emergence of doctrine of, in Israel, 164–166;
its ethical value, 257

India, Government of India Act, 373

Industrial virtues, Persian, 128;
disesteemed by the Greeks and Romans, 182, 223;
cradled in the medieval towns, 330;
effects upon, of the dissolution of the monasteries, 337

Industrialism, modern, relation to morals, 341;
ethics of, 347–353;
modern, alliance of industry and science, 347;
divorce of industry and ethics, 348

Infanticide, in China, 73;
condemned by Christian teaching, 278;
in Greece, 181

Inheritance, limitation of, 351

Inquisition, 324–326

Insanity, regarded as demon possession, 282

Intellectual progress, relation of, to moral progress, 342

International law, relation of, to municipal law, 372

Intertribal morality, beginnings of, 22–29

Intolerance, Jewish, 163;
Christian, 265, 324;
Mohammedan, 294

Intoxicating liquors, use of, prohibited by Koran, 292, 296

Inventions, relation of, to moral progress, 341

Iona, 280

Iron virgin of Nuremberg, 381

Isaiah, 147;
the Second, 157, 161

Isis, worship of, in Roman Empire, 252

Ixion, 187

Jeremiah, 151

Jesus of Nazareth, relation of, to moral history of West, 260

Judgment of Dead, Egyptian, 36;
Persian, 130

Justice, Greek virtue of, 176

Juvenal, 235

_Karma_, 108

Ka-statues, 34

Kidd, Benjamin, 2

Knighthood, ideal of, 306–309;
contribution of, to moral heritage of Christendom, 311

Koran, ethics of, 289–292

Labarum, 302

Land values, property in, 349

Legge, James, 68, 69

Leonidas, 176

_Lex talionis_, 21

Lindisfarne, 280

Machiavelli, 326–328

Machiavellism in politics, 326–328;
in economics, 348

Malta, Knights of, 310

Mandarin morality, 69

Melians, 192

Mencius, 60

Mendicant Orders, 316–318

Micah, 148

Milvian Bridge, battle of, 302

Mithra, 125

Mithraism, propaganda of, in Roman Empire, 253

Mohammed, 288, 290

Mohammedanism, moral code of, 289–292

Monasteries, cradle of modern social conscience, 276;
dissolution of, 336

Monastic ideal, 270;
discredited by Protestant Reformation, 336

Monasticism, Buddhist, 118;
Christian, 267–287

Monopoly in land, 350

Monotheism, ethical, emergence of, in Israel, 158, 159

Morley, Lord, 377

Nature, Law of, 240

Negative Confession, 37

Nemesis, doctrine of, 190–192

Nietzsche, 355, 356

Nirvana, 109

Nonresistance, Christian teaching of, 301, 302

Occupation, influence of, on morals, 9

Oisin, 272 n.

Opium trade with China, 373

Ordeals, 304

Orphic doctrines, 174

Orthodoxy, regarded as saving virtue, 261

Osiris, myth of, 32

Pachomius, 44

_Patria potestas_, 212

Paulsen, Friedrich, 5 n. 1

Peace of God, 312

Peace, universal, an ideal of Hebrew prophets, 146, 147

Peloponnesian War, effects of, on Greek morality, 194, 195 n. 1

Penitential psalms, Babylonian, 47

Penitentiary system, 371

Persecution of Christians by pagan Roman emperors, 245

Pessimism, in Brahmanic system, 99;
in Buddhist, 107

Petrie, Flinders, 39

Philipson, David, 168 n. 1

Philo, 168

Pindar, 179, 186, 188

Plato, 200–202

Plutarch, 210, 249

Poisoned arrows, disuse of, 27, 172

Polygamy, accepted as ethical by Mohammed, 291

Private war, restrictions on, 312–314

Prophetism, Hebrew, different elements of, 142

Psychical research, import of, for morals, 359

Ptah-hotep, 40

Purgatory, effect of abolition of, upon morals, 337, 362

Pythagoras, 186

Pythagoreanism, 115

Ra, son-god, 31

Ransom of war captives, 315

Red Cross Society, 376

Reformation, Protestant, 333–339

Refuge, cities of, 154

Religion, relation of, to morals, 9, 14

Renaissance, influence of, on the moral evolution, 320, 322–324

Retribution theory, 35–37;
in Greek moral evolution, 188

Revenge, duty of, 20;
a Greek virtue, 183;
how regarded by Roman moralists, 249

Right belief regarded as a virtue, 334

Ritual morality, in India, 106;
in Israel, 151–154, 162

Ruth, the Moabitess, 156

Sabbath, 150, 260

Sacrifice, in Brahmanic system, 100;
in Israel, 138

St. Ambrose, 303

St. Augustine, 284, 303

St. Boniface, 280

St. Columba, 280

St. Dominic, 316, 317

St. Francis, 316, 317

St. Gall, 280

St. Patrick, 272

St. Wilfred, 280

_Saints, Lives of the_, 309

Samurai, 80, 82, 87–91

Sappho, 178

Schmidt, Nathaniel, 154 n. 2, 260 n. 1

Scholasticism, ethics of, 318

Science, ethics of, 353–360

Scott, James Brown, 372 n. 1

Self-redress, a survival of, in international law, 378 n. 1

Seneca, 239, 243, 247, 249, 250

Set, Egyptian god, 32

Shammai, 168

Sheol, 139

Shinto cult, 78

Single tax, 350 n. 1

Slave trade, suppression of, 364–366

Slavery, in ancient Egypt, 41;
among the Hebrews, 156;
in Greece, 180, 203;
Roman, 223;
ameliorations of, under pagan Roman emperors, 243;
influence of Christianity upon, 282;
under Islam, 290, 295;
prisoners of war sold as slaves, 314;
origin of word “slave,” 315;
abolition of African, 366

Smith, W. Robertson, 12

Social ethics, 364–371

Socialism, 352

Socrates, 197–200

Stoicism, 206, 209;
influence of, upon Roman government and law, 241–243;
as a moral force, 241;
teachings of, Christian in tone, 246–248;
insufficiency of, as guide to the masses, 251;
contrasted with Machiavellism, 328

Stoics, views of, on slavery, 203

Suicide, among the Japanese, 85;
among the Romans, 250;
condemned by Christianity, 279

Synagogue, 163, 164

Tantalus, 187

Taoism, 56

Telemachus, Christian monk, 381 n. 1

Temperance, Greek virtue of, 176

Templars, the, 308

Terence, 238

Theology, moralization of, 360, 361

Thirty Years’ War, 375

Thucydides, 192

Toleration, under Buddhism, 112, 120;
influence of doctrinal Christianity upon virtue of, 285;
how affected by the Protestant Reformation, 338

Towns, medieval, as molders of morals, 321, 330

Transmigration, 98

Truce of God, 312–314

Truthfulness, virtue of, Japanese lack of reverence for, 85;
highly esteemed by the Persians, 128, 132–134;
low estimation of, among Greeks, 184

Tyrannicide, among Japanese, 86;
views of Roman moralist on, 249

Ulfilas, bishop, 304

Unearned increment, 349

Universalism, ethical, pre-Christian, 236

Urban II, Pope, 305

Usury, 155

Veracity, fostered by science, 353

Vergil, 235

Vicarious suffering, doctrine of, 160

Wager of battle, 304;
disuse of, 331, 332

War, abolition of, a moral issue, 376;
abrogation of the ordinary moral code by, 377;
obsolescence of, as school of morals, 380

War ethics, as group morality, 20;
as survival from barbarism, 20;
beginning of rules of, 25–29;
Egyptian, 42;
Assyrian, 51;
Chinese, 65;
Brahmanic, 104;
Greek, 193–195;
Roman, 245 n. 1;
Mohammedan, 290, 294;
syncretism of pagan war ethics and Christian peace ethics, 300–306;
influence of martial ethics of Islam upon Christian ethics, 305;
progress in, in Middle Ages, 314–316;
progress in, in modern times, 375, 376;
atavistic character of war code, 378;
unfavorable reaction of, upon peace code, 378–380

Wealth, moral effects of unequal distribution of, 228

Wedgwood, Julia, 9

Wellhausen, 3

Wisdom, Greek virtue of, 176

World state, ethical basis of, 220

Wundt, Wilhelm, 5

Zarathustra, 126

Zeno, 206

Zoroaster, see _Zarathustra_

Transcriber’s Notes

Punctuation, hyphenation, and spelling were made consistent when a predominant preference was found in the original book; otherwise they were not changed.

Simple typographical errors were corrected; unbalanced quotation marks were remedied when the change was obvious, and otherwise left unbalanced.

Footnotes, originally at the bottoms of the pages that referenced them, have been collected, sequentially renumbered, and placed at the end of the main text, just before the Index.

The Index was not checked for proper alphabetization or correct page references.

Page 159: “the good Osiris” was printed that way, but may be a misprint for “the god Osiris”.