147 
particular tribe, to understand its moral scheme. The lead¬ 
ing ideas to be borne in mind are especially the following :—- 
That every tribe makes a distinction between right and 
wrong, but hardly two tribes exactly agree on what acts are 
right and what wrong ; in fact, there is hardly any act con¬ 
sidered wicked and abominable by some men, that is not 
somewhere or other looked on as harmless or virtuous, e.q ., 
infanticide, treachery, &c. Next, that in all peoples, civilized 
or not, there exists an ideal high standard of morals, while 
public opinion tolerates or approves a lower practical stan¬ 
dard : it is desirable to obtain a definition of both. Also the 
moral standard varies from age to age, as our own has 
changed in the last thousand years ; all records of such 
variations are important. Lastly, the moral standard differs, 
as between members of a family, members of a nation, or 
tribe, or alliance, and aliens and enemies; among many 
nations it may be held right and even glorious to cheat, 
plunder, illuse, or even murder a stranger, or foreigner, or 
one of another religion, but wrong to act thus towards a kins¬ 
man, fellow-citizen, or co-religionist. 
1. What words are used to express right and wrong 
virtuous and vicious ? 2. Do terms such as good and bad 
also denote this distinction when a man is described as good 
or bad ? what characters correspond to this description ? 
3. Are there well-known precepts as to what acts are right 
or wrong ? are these taught to children, or inculcated in any 
ceremonial act by elders or priests ? 4. Do popular legends, 
&c., set up heroic ideals of virtue ? 5. What is the practical 
judgment of public opinion as to what conduct is admirable 
and glorious ? what is required of every man on pain of 
public disapprobation? and what conduct is held wicked, 
vile, despicable ? 6. What distinction is drawn between 
punishable crimes and wrong acts only to be visited by public 
reprobation ? 7. What acts of oppression or cruelty may be 
done by the farther in his family or the chief in his tribe, 
without its being any one’s place to condemn him ? 8. What 
acts are considered wrong when done against a tribesman, 
L 2 
