Chap. V,] MORAL FACULTIES. 159 



which appeared to them to be for the general good, and 

 would reprobate that which appeared evil. To do good 

 unto others — to do unto others as ye would they should 

 do unto you — is the foundation-stone of morality. It is, 

 therefore, hardly possible to exaggerate the importance 

 during rude times of the love of praise and the dread of 

 blame. A man who was not impelled by any deep, in- 

 stinctive feeling, to sacrifice his life for the good of others, 

 yet was roused to such actions by a sense of glory, would 

 by his example excite the same wish for glory in other 

 men, and would strengthen by exercise the noble feeling 

 of admiration. He might thus do far more good to his 

 tribe than by begetting offspring with a tendency to in- 

 herit his own high character. 



"With increased experience and reason, man perceives 

 the more remote consequences of his actions, and the self- 

 regarding virtues, such as temperance, chastity, etc., 

 which during early times are, as we have before seen, 

 utterly disregarded, come to be highly esteemed or even 

 held sacred. I need not, however, repeat what I have 

 said on this head in the third chapter. Ultimately a 

 highly-complex sentiment, having its first origin in the 

 social instincts, largely guided by the approbation of our 

 fellow-men, ruled by reason, self-interest, and in later 

 times by deep religious feelings, confirmed by instruction 

 and habit, all combined, constitute our moral sense or con- 

 science. 



It must not be forgotten that, although a high stand- 

 ard of morality gives but a slight or no advantage to each 

 individual man and his children over the other men of the 

 same tribe, yet that an advancement in the standard of 

 morality and an increase in the number of well-endowed 

 men will certainly give an immense advantage to one 

 tribe over another. There can be no doubt that a tribe 

 including many members who, from possessing in a high 



