60 JOURNAL OF RELIGIOUS PSYCHOLOGY 



meals as the Danish missionaries did, nor had they morning 

 and evening prayer. (19:98.) 

 We are told by Murdoch that 



&quot;there was seldom any difficulty in obtaining restitution of stolen articles, 

 as the thief s comrades would not attempt to shield him, but often volun 

 tarily betrayed him.&quot; (42: 41.) 



According to Holm, they informed about each other for fear 

 of themselves being apprehended. Some sought reward for 

 acting as informers. &quot;When a man was accused of stealing, 

 the first question was always who had reported him.&quot; (30: 

 177.) This is significant as indicating that, while stealing from 

 foreigners may not be condemned among them, on the other 

 hand the thief acts only in his individual capacity at his own 

 risk, not being able to claim the support or protection of his 

 fellows. 



There is evidence to show that this thieving habit is far 

 from universal. Murdoch says there were many who resisted 

 the temptation to steal. Other writers too speak very highly 

 of some natives, even whole tribes. Amundsen found the 

 Nechilli very trustworthy in this respect. He placed his depot 

 under their care. (1.1:281.) Beechey speaks of one group as 

 &quot;exceedingly honest.&quot; (4:378; cf. 391.) Cartwright, after 

 sixteen years among the Eskimo of Labrador, goes on record 

 that &quot;there is not a nation under the sun, with which I would 

 sooner trust my person and property.&quot; (12.) 



Still, it is doubtless true that a certain double standard with 

 respect to the appropriation of other men s goods is found among 

 the Eskimo. One cause is probably to be found in one phase 

 of their ethnocentrism. &quot; Says Nansen: 



&quot;We must remember that a foreigner is to him an indifferent object; it 

 matters little to him whether he can rely on the foreigner or not, since he 

 has not got to live with him. Thus he does not always find it inconsistent 

 with his interests to appropriate a little of the foreigner s property, if he 

 thinks it can be of use to him.&quot; (43: 159.) 



Another consideration which enters in to determine their ac 

 tions is the treatment the Eskimo, like other primitive peoples 

 have been subjected to by representatives of &quot;civilization.&quot; A 

 rehearsal of the records of injustice, robbery and fraud per 

 petrated on the Eskimo alone would stretch this discussion to 

 unwarranted length; besides it would not be a discussion of 



