THE DESCENT OB ORIGIN OF MAN 151 



drowning man, thougli a stranger. In this case man is im- 

 pelled by the same instinctive motive which made the heroic 

 little American monkey, formerly described, save his keeper, 

 by attacking the great and dreaded baboon. Such actions 

 as the above appear to be the simple result of the greater 

 strength of the social or maternal instincts than that of any 

 other instinct or motive; for they are performed too instan- 

 taneously for reflection, or for pleasure or pain to be felt at 

 the time; though, if prevented by any cause, distress or 

 even misery might be felt. In a timid man, on the other 

 hand, the instinct of self-preservation might be so strong 

 that he would be unable to force himself to run any such 

 risk, perhaps not even for his own child. 



I am aware that some persons maintain that actions per- 

 formed impulsively, as in the above cases, do not come 

 under the dominion of the moral sense, and cannot be called 

 moral. They confine this term to actions done deliberately, 

 after a victory over opposing desires, or when prompted by 

 some exalted motive. But it appears scarcely possible to 

 draw any clear line of distinction of this kind." As far as 

 exalted motives are concerned, many instances have been 

 recorded of savages, destitute of any feeling of general be- 

 nevolence toward mankind, and not guided by any religious 

 motive, who have deliberately sacrificed their lives as pris- 

 oners," rather than betray their comrades; and surely their 

 conduct ought to be considered as moral. As far as deliber- 

 ation and the victory over opposing motives are concerned, 

 animals may be seen doubting between opposed instincts, in 

 rescuing their offspring or comrades from danger; yet their 

 actions, though done for the good of others, are not called 



" I refer here to the distinction between what has been called material and 

 formal morality. I am glad to find that Prof. Huxley ("Critiques and Ad- 

 dresses," 1873, p. 287) takes the same view on this subject as I do. Mr. Leslie 

 Stephen remarks ("Essays on Free-thinlring and Plain Spealring," 1873, p. 83), 

 "The metaphysical distinction between material and formal morality is as 

 irrelevant as other such distinctions." 



" I have given one such case, namely, of three Patagonian Indians who 

 preferred being shot, one after the other, to betraying the plans of their com- 

 panions in war ("Journal of Eesearches," 1845, p. 103). 



