GODS AS GUARDIANS OF MORALITY
The supernatural beings of savage belief frequently described as
utterly indifferent to all questions of worldly morality, pp.
663-665.--The gods of many savages mostly intent on doing harm to
mankind, pp. 665-667.--Adoration of supernatural beings which are
considered at least occasionally beneficent also very prevalent
among uncivilised peoples, {xviii} pp. 667-669.--Their
benevolence, however, does not prove that they take an active
interest in morality at large, p. 669.--Instances in which savage
gods are supposed to punish the transgression of rules relating
to worldly morality, pp. 669-687.--Savages represented as
believing in the existence of a supreme being who is a moral
law-giver or judge, pp. 670-687.--The prevalence of such a belief
in Australia, pp. 670-675.--In Polynesia and Melanesia,
p. 675.--In the Malay Archipelago, p. 675 _sq._--In the Andaman
Islands, p. 676.--Among the Karens of Burma, p. 677.--In India,
p. 677 _sq._--Among the Ainu of Japan, p. 678.--Among the
Samoyedes, _ibid._--Among the Greenlanders, _ibid._--Among the
North American Indians, pp. 679-681.--Among the South American
Indians, p. 681 _sq._--In Africa, pp. 682-685.--Explanation of
this belief, pp. 685-687.--The supreme beings of savages invoked
in curses or oaths, p. 686 _sq._--The oath and ordeal do not
involve a belief in the gods as vindicators of truth and justice,
pp. 687-690.--The ordeal essentially a magical ceremony,
_ibid._--Ordeals which have a different origin, p. 690.--The
belief in a moral retribution after death among savages,
pp. 690-695.--The sources to which it may be traced, pp. 691-695.
--The influence of religion upon the moral consciousness
of savages, p. 695 _sq._