the ideas which go to make up the notion of morality. When referring to motive, disposition, or feelings, the North-West-Coast Americans always use the word "heart," and they probably speak of a man having a bad heart; but judging from their actions, we must believe that, if any moral idea is associated with the expression, it is of the most indefinite character. This is consistent with Com' Mayne's opinion, that the inland tribes of British Columbia, who were said to be more virtuous than the coast tribes, were so "owing to force of circumstances rather than to any fixed principle." Among the wild Indians of Guiana, to say that a man is bad, is almost equivalent to a curse, but the expression would seem to be used when one person simply offends another, showing that it has little moral significance. Even the Christian Aymaras have so indefinite a notion of right and wrong, that they think any crime but murder may be committed with impunity on Good Friday, because God is dead on that day, and therefore cannot know what is then done! 4 3 4 The negro peoples of Africa differ little from races in a similar state of civilization in their ideas as to moral responsibility. Mr Wilson says, in relation to the Mpongwe of the Gaboon, that certain words in their language have great latitude of meaning, "in consequence of the defective views that are entertained by the people on the subject of morals, as well as their want of discrimination in metaphysical science." Thus the term mbia is used indiscriminately for good, handsome, kind, generous, just, benevolent, lenient, and whatever conveys a pleasing impression to the mind; while the term mbe is used to express bad, severe, unrelenting, vengeful, 1 Mayne's "Four Years in British Columbia," p. 281. 2 Do., p. 300. 4 Supra, p. 219. 3 3 Brett, op. cit., p. 103. unfortunate, ugly, malignant, mischievous, and whatever else conveys the idea of unpleasantness. If we examine the proverbs of the West African, we find no more definite notion of morality. Except among the tribes who have been brought under Moslem influence, there is little reference to the necessity of right conduct in the popular proverbs. Captain Burton says that the natives of the Gold Coast have even borrowed many of their sayings from Europeans.2 The Yoruba proverbs are the most advanced, but many of them are referred by Captain Burton to a Mohammedan source. Thus they say3 A contemptuous action should not be done to our fellow-man. He who injures (or despises) another, injures (or He who forgives gains the victory in the dispute. The evil doer is ever anxious. Certain sayings which counsel truthfulness and patience are probably native ones, since they appear to be found among most of the tribes. Thus, the Yoruba proverb says, "A long time may pass, before one is caught in a lie," and, "A witness speaks the truth; a witness does not take (the liar's) part." The Wolof saying is, "Liars, however numerous, will be caught by truth when it rises up," and "No good without truth." The Kanuri proverb declares that "it is forbidden to tell anything that has no foundation." Captain Burton explains the existence of the Yoruba proverb by the fact 1 "Grammar of the Mpongwe Language" (1847), p. 51. According to Du Chaillu, the natives of Western Equatorial Africa have no religious belief, and do not believe in the continued existence of the soul for any considerable time after death (op. cit., p. 335). 2" Wit and Wisdom from West Africa," p. 136. 3 Do., p. 198, note. that the people are such "awful liars," and the Efik or Old Calabar saying, "many destroy themselves by falsehood," would seem to support that notion. Again, while the Wolof proverb declares that "patience is good," the Kanuri saying is, "at the bottom of patience there is heaven." The Yorubas say, anger does nobody good patience is the father of dispositions," showing doubtless that this quality is far from common among the West Africans. The proverbs, "it is the heart that carries one to hell or heaven," and, "if one does good, Allah will interpret it to him for good,2 are evidently due to Moslem influence. Probably the ordinary moral phase of the West African cannot be better exhibited than in the Ashanti proverbs, which are of a very simple character. Thus, a poor man has no friend,"" if the child does not honour the aged, it will call a palm branch haha,"" i.e., will be guilty of any absurdity," though you dislike your relation, you will not deliver him to the army (of the enemy). "3 Some of the South African tribes would appear to have advanced further in morality than the inhabitants of the Western Coast. Livingstone says, Livingstone says, that "on questioning intelligent men among the Bakwains as to their former knowledge of good and evil, of God, and the future state, they have scouted the idea of any of them ever having been without a tolerably clear conception on all these subjects. Respecting their sense of right and wrong, they profess that nothing we indicate as sin appeared to them as otherwise, except the statement that it was wrong to have more wives than one." 4 He adds, that "the want of any form of public worship, or of idols, or of formal prayers or sacrifices, make both Cafres and Bechuanas appear as amongst the most 1" Wit and Wisdom from West Africa," p. 265, note. 2 Do., p. 46-7. 3 Do., p. 67, seq. Missionary Travels," p. 158. 4 66 godless races of mortals known anywhere." It is very questionable, indeed, whether the Bakwains had really any very definite notion of what we understand by "morality." Uncivilized peoples are always prone to appropriate the ideas which they have derived from others, and to return them as their own. It is difficult to understand how, in the absence of any notion of retribution, other than that arising from the action of his fellow-men, in return for injury he has inflicted, the Bakwain could have any real sense of moral obligation. Casalis, than whom no one could better judge of the native character, declares that, although the Kafir or Mochuana who has a bad thought knows perfectly well that the thought is bad, yet that he does not at all reproach himself for it so long as it is not acted on. It is doubtful, indeed, whether he experiences remorse, such as follows from an immoral act which does not advance his interests or his reputation. Casalis adds that the Kafirs and Bechuanas do not deny that actions are wrong in themselves, but, seeing that the doer of them easily forgives himself, the feeling of remorse (if it can be so called) which ensues cannot be very definite.1 It is evident that the moral element would not weigh with the Kafir if he had to determine on a line of conduct. The effect on his interests would be the real point for consideration, and what decision he should come to would be wholly a question of expediency. Casalis' opinion agrees substantially with that of Mr Moffat, who says of the Bechuanas, that when the missionaries "attempted to convince them of their state as sinners, they would boldly affirm, with full belief in their innate rectitude, that there was not a sinner in the tribe, referring us to other nations whom they dreaded, or with whom they were at war; and especially 1 "Les Bassoutos," p. 316. the poor, despised Bushmen. That they are less ferocious than some tribes [the Zulus] we admit ; but this is saying little in commendation of those who could with impunity rob, murder, lie, and exchange wives. No matter how disgraceful the action might be, or what deceit, prevarication, duplicity, and oaths, were required to support it, success made them perfectly happy in a practice in which most were adepts.' It is somewhat amusing to hear that the brighter Bechuanas, after making various speculations as to the reason why the missionaries settled in South Africa, came to the conclusion that it must be because they had run away from their own country to escape punishment for some crime of which they had been guilty.2 " 1 The remark made by Mr Wood, that "a religion which conveys any sense of moral responsibility, seems to be incomprehensible to the ordinary Kaffir, and even his naturally logical mind inclines him to practical atheism," 3 appears to express the truth. The like remark might be made as to the Madecasses described by Drury, who agree curiously with the Kafirs in that respect. This is quite consistent, however, with the existence of an indefinite moral sense, such as we have seen the Australians to evidence when they spoke of certain actions as being good or bad. The coast tribes of Madagascar described by Drury, notwithstanding their many failings, were not without such a general sense of moral propriety.5 The Hovas, judging from the proverbs current among them, would seem to have the moral sense more fully developed. Thus they say, "God beholds from on high, and sees that which is con 1 Op. cit., 254. p. 2 Do., P 297. 3 Op. cit., vol. i., p. 183. See this subject discussed by Mr Moffat (op. cit., p. 257, seq.). Drury's" Adventures in Madagascar " (Ed. 1807), p. 183. |