156Bosman,Description of the Coast of Guinea, p. 107.
156Bosman,Description of the Coast of Guinea, p. 107.
157Monrad,Skildring af Guinea-Kysten, p. 242.
157Monrad,Skildring af Guinea-Kysten, p. 242.
158Bancroft,op. cit.ii. 725.
158Bancroft,op. cit.ii. 725.
159Ibid.i. 555.
159Ibid.i. 555.
160Hislop,Aboriginal Tribes of the Central Provinces, p. 1. Campbell,Wild Tribes of Khondistan, p. 164sq.(Kandhs).
160Hislop,Aboriginal Tribes of the Central Provinces, p. 1. Campbell,Wild Tribes of Khondistan, p. 164sq.(Kandhs).
161Bird,Unbeaten Tracks in Japan, ii. 68, 96.Cf.Batchelor,Ainu of Japan, p. 31.
161Bird,Unbeaten Tracks in Japan, ii. 68, 96.Cf.Batchelor,Ainu of Japan, p. 31.
162Maurer,op. cit.ii. 200. Bartholinus,Antiquitates Danicæ, i. 8, p. 128sqq.Mallet,Northern Antiquities, p. 196.
162Maurer,op. cit.ii. 200. Bartholinus,Antiquitates Danicæ, i. 8, p. 128sqq.Mallet,Northern Antiquities, p. 196.
163Tacitus,Germania, 22.
163Tacitus,Germania, 22.
164Laws of Hlothhære and Eadric, 12sq.Thrupp,The Anglo-Saxon Home, p. 297.
164Laws of Hlothhære and Eadric, 12sq.Thrupp,The Anglo-Saxon Home, p. 297.
165Pœnitentiale Pseudo-Theodori, xxvi. 4 (Wasserschleben,Die Bussordnungen der abendländischen Kirche, p. 594).Pœnitentiale Egberti, xi. 7 (Wasserschleben, p. 242).
165Pœnitentiale Pseudo-Theodori, xxvi. 4 (Wasserschleben,Die Bussordnungen der abendländischen Kirche, p. 594).Pœnitentiale Egberti, xi. 7 (Wasserschleben, p. 242).
166Pœnitentiale Pseudo-Theodori, xxvi. 5 (Wasserschleben,op. cit.p. 594).Pœnitentiale Egberti, xi. 9 (Wasserschleben, p. 242).
166Pœnitentiale Pseudo-Theodori, xxvi. 5 (Wasserschleben,op. cit.p. 594).Pœnitentiale Egberti, xi. 9 (Wasserschleben, p. 242).
167Pœnitentiale Theodori, i. 1. 1 (Wasserschleben,op. cit.p. 184).Pœnitentiale Egberti, xi. 1 (Wasserschleben, p. 242).
167Pœnitentiale Theodori, i. 1. 1 (Wasserschleben,op. cit.p. 184).Pœnitentiale Egberti, xi. 1 (Wasserschleben, p. 242).
168Pœnitentiale Theodori, i. 1. 3 (Wasserschleben,op. cit.p. 184).Pœnitentiale Egberti, xi. 3 (Wasserschleben, p. 242).
168Pœnitentiale Theodori, i. 1. 3 (Wasserschleben,op. cit.p. 184).Pœnitentiale Egberti, xi. 3 (Wasserschleben, p. 242).
169Pœnitentiale Theodori, i. 1. 2 (Wasserschleben,op. cit.p. 184).Pœnitentiale Egberti, xi. 2 (Wasserschleben, p. 242).
169Pœnitentiale Theodori, i. 1. 2 (Wasserschleben,op. cit.p. 184).Pœnitentiale Egberti, xi. 2 (Wasserschleben, p. 242).
170Pœnitentiale Theodori, i. 1. 5 (Wasserschleben,op. cit.p. 184).
170Pœnitentiale Theodori, i. 1. 5 (Wasserschleben,op. cit.p. 184).
171Pœnitentiale Theodori, i. 1. 4 (Wasserschleben,op. cit.p. 184).
171Pœnitentiale Theodori, i. 1. 4 (Wasserschleben,op. cit.p. 184).
172Thrupp,op. cit.p. 299sqq.
172Thrupp,op. cit.p. 299sqq.
173Ibid.p. 301sq.
173Ibid.p. 301sq.
174Porter,Progress of the Nation, p. 239. Pike,History of Crime in England, ii. 587. Massey,History of England during the Reign of George III.ii. 60.
174Porter,Progress of the Nation, p. 239. Pike,History of Crime in England, ii. 587. Massey,History of England during the Reign of George III.ii. 60.
Though of late years drunkenness has been decreasing among those European nations who have been most addicted to it, and is nowadays generally recognised as a vice, our civilisation is still, as it has always been, the great source from which the poison of intoxication is pouring over the earth in all directions, infecting or killing races who previously knew nothing of alcohol or looked upon it with abhorrence. Eastern religions have emphatically insisted upon sobriety or even total abstinence from intoxicating liquors. In the sacred law-books of Brahmanism thirteen different kinds of alcoholic drinks are mentioned, all of which are forbidden to Brâhmanas and three to Kshatriyas and Vaisyas;175yet, though there be no sin in drinking spirituous liquor, “abstention brings greater reward.”176A twice-born man who drinks the liquor called Surâ commits a mortal sin, which will be punished both in this life and in the life to come;177the most proper penalty for such a person is to drink that liquor boiling-hot, and only when his body has been completely scalded by it is he freed from his guilt.178Among the modern Hindus drunkenness is said to be detested by all but the very lowest castes in the agricultural districts and some high caste people residing in the great towns, who have learned it from Europeans; it is supposed to be destructive of caste purity; hence a notorious drunkard is, or at leastused to be, expelled from his caste.179Buddhism interdicts altogether the use of alcohol;180“of the five crimes, the taking of life, theft, adultery, lying, and drinking, the last is the worst.”181Taouism condemns the love of wine.182In Zoroastrianism the holy Sraosha is represented as fighting against the demon of drunkenness,183and it is said that the sacred beings are not pleased with him who drinks wine more than moderately;184but it seems that the ancient Persians nevertheless were much addicted to intoxication.185According to classical writers, some of the Egyptian priests abstained entirely from wine, whilst others drank very little of it;186and before the reign of Psammetichus the kings neither drank wine, nor made libation of it as a thing acceptable to the gods.187The use of wine and other inebriating drinks is forbidden by Islam,188and was punished by Muhammed with flogging.189It may also be said of his followers that they for the most part have obeyed this command, at least in country districts,190and that the exceptions to the rule are directly or indirectly attributable to the influence of Christians.
175Institutes of Vishnu, xxii. 82, 84.Gautama, ii. 20.Laws of Manu, xi. 94sq.
175Institutes of Vishnu, xxii. 82, 84.Gautama, ii. 20.Laws of Manu, xi. 94sq.
176Laws of Manu, v. 56.
176Laws of Manu, v. 56.
177Ibid.ix. 235, 237; xi. 49, 55; xii. 56.
177Ibid.ix. 235, 237; xi. 49, 55; xii. 56.
178Ibid.xi. 91.
178Ibid.xi. 91.
179Caldwell,Tinnevelly Shanars, p. 38. Dubois,op. cit.p. 116. Samuelson,History of Drink, p. 46.
179Caldwell,Tinnevelly Shanars, p. 38. Dubois,op. cit.p. 116. Samuelson,History of Drink, p. 46.
180Oldenberg,Buddha, p. 290. Monier-Williams,Buddhism, p. 126.
180Oldenberg,Buddha, p. 290. Monier-Williams,Buddhism, p. 126.
181Hardy,Manual of Budhism, p. 491.
181Hardy,Manual of Budhism, p. 491.
182Douglas,Confucianism and Taouism, p. 266.
182Douglas,Confucianism and Taouism, p. 266.
183Vendîdâd, xix. 41.
183Vendîdâd, xix. 41.
184Dînâ-î Maînôg-î Khirad, xvi. 62.
184Dînâ-î Maînôg-î Khirad, xvi. 62.
185Herodotus, i. 133.
185Herodotus, i. 133.
186Porphyry,op. cit.iv. 6. Plutarch,De Iside et Osiride, 6.
186Porphyry,op. cit.iv. 6. Plutarch,De Iside et Osiride, 6.
187Plutarch,De Iside et Osiride, 6.
187Plutarch,De Iside et Osiride, 6.
188Koran, ii. 216.
188Koran, ii. 216.
189Lane,Modern Egyptians, p. 122.
189Lane,Modern Egyptians, p. 122.
190Burton,Pilgrimage to Al-Madinah and Meccah, ii. 118. Blunt,Bedouin Tribes of the Euphrates, ii. 213. Polak,Persien, ii. 268. Lane,Modern Egyptians, p. 298sq.Pool,Studies in Mohammedanism, p. 283.
190Burton,Pilgrimage to Al-Madinah and Meccah, ii. 118. Blunt,Bedouin Tribes of the Euphrates, ii. 213. Polak,Persien, ii. 268. Lane,Modern Egyptians, p. 298sq.Pool,Studies in Mohammedanism, p. 283.
The condemnation of drunkenness is, of course, in the first place due to its injurious consequences. The Basutos of South Africa say that “there is blood in the dregs”—that is, intoxication ends in bloody quarrels.191The Omaha Indians made drunkenness a crime punishable with flogging and loss of property, because it often led to murders.192Sahagun tells us of a Mexican king who severely admonished his people to abstain from intoxication, as being the cause of troubles and disorders in villages andkingdoms, of misery, sorrow, and poverty.193Of him who drinks immoderately it is said in one of the Pahlavi texts that infamy comes to his body and wickedness to his soul.194According to Ecclesiasticus, “drunkenness increaseth the rage of a fool till he offend: it diminisheth strength and maketh wounds.”195We read in the Talmud, “Drink not, and you will not sin.”196Muhammed said that in wine there is both sin and profit, but that the sin is greater than the profit.197Buddhism stigmatises drinking as the worst of crimes because it leads to all other sins; from the continued use of intoxicating drink six evil consequences are said to follow—namely, the loss of wealth; the arising of disputes that lead to blows and battles; the production of various diseases, as soreness of the eyes and others; the bringing of disgrace, from the rebuke of parents and superiors; the exposure to shame, from going hither and thither unclothed; the loss of the judgment required for the carrying on of the affairs of the world.198That drunkenness, in spite of the evils resulting from it, nevertheless so frequently escapes censure, is due partly to the pleasures connected with it, partly to lack of foresight,199and in a large measure to the influence of intemperate habits. Why such habits should have grown up in one country and not in another we are often unable to tell. The climate has no doubt something to do with it, although it is impossible to agree with the statement made by Montesquieu that the prevalence of intoxication in different parts of the earth is proportionate to the coldness and humidity of the air.200A gloomy temperament and a cheerless life are apt to induce people to resort to the artificial pleasures produced by drink. The dreariness of the Puritan Sunday has much to answer for; the evidence given by a spirit merchant before the Commission on the Forbes Mackenzie Act was “that there is a greatdemand for drink on Sunday,” and that “this demandmustbe supplied.”201Ennuiwas probably a cause of the prevailing inebriety in Europe in former days, when there was difficulty in passing the time not occupied in fighting or hunting;202and the monotony of life in the lower ranks of an industrial community still tends to produce a similar effect. Other causes of drunkenness are miserable homes and wretched cooking. Mr. Lecky is of opinion that if the wives of the poor in Great Britain and Ireland could cook as they can cook in France and in Holland, a much smaller proportion of the husbands would seek a refuge in the public-house.203
191Casalis,Basutos, p. 307.
191Casalis,Basutos, p. 307.
192Dorsey, ‘Omaha Sociology,’ inAnn. Rep. Bur. Ethn.iii. 370.
192Dorsey, ‘Omaha Sociology,’ inAnn. Rep. Bur. Ethn.iii. 370.
193Sahagun,Historia general de las cosas de Nueva España, ii. 94sqq.
193Sahagun,Historia general de las cosas de Nueva España, ii. 94sqq.
194Dînâ-î Maînôg-î Khirad, xvi. 63.
194Dînâ-î Maînôg-î Khirad, xvi. 63.
195Ecclesiasticus, xxxi. 30.
195Ecclesiasticus, xxxi. 30.
196Deutsch,Literary Remains, p. 58.
196Deutsch,Literary Remains, p. 58.
197Koran, ii. 216.
197Koran, ii. 216.
198Hardy,op. cit.p. 491sq.
198Hardy,op. cit.p. 491sq.
199Cf.supra,i. 281,309sq.
199Cf.supra,i. 281,309sq.
200Montesquieu,De l’esprit des lois, xiv. 10 (Œuvres, p. 303sq.).
200Montesquieu,De l’esprit des lois, xiv. 10 (Œuvres, p. 303sq.).
201Hessey,Sunday, p. 378.
201Hessey,Sunday, p. 378.
202Cf.Spencer,Principles of Ethics, i. 445.
202Cf.Spencer,Principles of Ethics, i. 445.
203Lecky,Democracy and Liberty, ii. 138.
203Lecky,Democracy and Liberty, ii. 138.
The evil consequences of intoxication have led not only to the condemnation of an immoderate use of alcoholic drink, but also to the demand for total abstinence, in consideration of the difficulty many people have in avoiding excess. But this hardly accounts in full for the religious prohibition of drink which we meet with in the East. Wine or spirituous liquor inspires mysterious fear. The abnormal mental state which it produces suggests the idea that there is something supernatural in it, that it contains a spirit, or is perhaps itself a spirit.204Moreover, the juice of the grape is conceived as the blood of the vine205—in Ecclesiasticus the wine which was poured out at the foot of the altar is even called “the blood of the grape”;206and in the blood is the soul. The law of Brahmanism not only prohibits the drinking of wine, but also commands that “one should carefully avoid red exudations from trees and juices flowing from incisions.”207That spirituous liquor is believed to contain baneful mysterious energy is obvious from the statement that if the Brahman (the Veda) which dwells in the body of a Brâhmana is even once deluged with it, his Brahmanhood forsakes him, and he becomes a Sûdra;208holy persons are, ofcourse, most easily affected by the mysterious drink, owing to the delicate nature of holiness. Muhammedans likewise regard wine as “unclean” and polluting;209some of them dread it so much that if a single drop were to fall upon a clean garment it would be rendered unfit to wear until washed.210In Morocco it is said that by drinking alcohol a Muhammedan loses thebaraka, or holiness, of “the faith” and a scribe the memory of the Koran, and that if a person who drinks alcohol has a charm on him, itsbarakais spoiled. The fact that wine was forbidden by the Prophet might perhaps by itself be a sufficient reason for the notion that it is unclean. But already in pre-Muhammedan times it seems to have been scrupulously avoided by some of the Arabs,211though among others it was much in use and was highly praised by their poets.212
204Seesupra,i. 278,281;infra, on theBelief in Supernatural Beings; Frazer,Golden Bough, i. 359.
204Seesupra,i. 278,281;infra, on theBelief in Supernatural Beings; Frazer,Golden Bough, i. 359.
205Frazer,op. cit.i. 358sq.
205Frazer,op. cit.i. 358sq.
206Ecclesiasticus, l. 15.
206Ecclesiasticus, l. 15.
207Laws of Manu, v. 6.
207Laws of Manu, v. 6.
208Ibid.xi. 98.
208Ibid.xi. 98.
209Lane,Modern Egyptians, p. 299.
209Lane,Modern Egyptians, p. 299.
210Winterbottom,Native Africans in the Neighbourhood of Sierra Leone, i. 72.
210Winterbottom,Native Africans in the Neighbourhood of Sierra Leone, i. 72.
211Diodorus Siculus,Bibliotheca historica, xix. 94. 3. Zöckler,Askese und Mönchtum, i. 93.
211Diodorus Siculus,Bibliotheca historica, xix. 94. 3. Zöckler,Askese und Mönchtum, i. 93.
212Goldziher,Muhammedanische Studien, i. 21sqq.
212Goldziher,Muhammedanische Studien, i. 21sqq.
As for the Muhammedan prohibition of wine, the suggestion has been made by Palgrave that it mainly arose from the Prophet’s antipathy to Christianity and his desire to broaden the line of demarcation between his followers and those of Christ. Wine was raised by the founder of Christianity to a dignity of the highest religious import. It became well-nigh typical of Christianity and in a manner its badge. To declare it “unclean,” an “abomination,” and “the work of the devil,” was to set up for the Faithful a counter-badge.213This view derives much probability from the fact that there are several unequivocal indications of the same bent of policy in Muhammed’s system, showing a distinct tendency to oppose Islam to other religions. But at the same time both a desire to prevent intoxication and the notion that wine is polluting may very well have been co-operating motives for the prohibition.
213Palgrave,Journey through Central and Eastern Arabia, i. 428sqq.
213Palgrave,Journey through Central and Eastern Arabia, i. 428sqq.
ITseems that man, like many other animals, is naturally endowed with a certain tendency to cleanliness or aversion to filth. Of Caspar Hauser—the boy who had been kept in a dungeon separated from all communication with the world from early childhood to about the age of seventeen—Feuerbach tells us that “uncleanliness, or whatever he considered as such, whether in his own person or in others, was an abomination to him.”1And the savage boy of Aveyron, though filthy at first, soon became so scrupulously clean in his habits that “he constantly threw away, in a pet, the contents of his plate, if any particle of dirt or dust had fallen upon it; and, after he had broken his walnuts under his feet, he took pains to clean them in the nicest and most delicate manner.”2
1Feuerbach,Caspar Hauser, p. 62.
1Feuerbach,Caspar Hauser, p. 62.
2Itard,Account of the Discovery and Education of a Savage Man, p. 58.
2Itard,Account of the Discovery and Education of a Savage Man, p. 58.
Many savages are praised for their cleanliness.3The Veddahs of Ceylon wash their bodies every few days, as opportunity occurs.4Among the South Sea Islandersbathing is a very common practice; the Tahitians bathe in fresh water once or twice a day,5and the natives of Ni-afu, in the Tonga Islands, are said to spend half their life in the water.6So, also, many Indian tribes both in North, Central, and South America are very fond of bathing.7The Omahas generally bathe every day in warm weather, early in the morning and at night, and some of them also at noon.8Among the Guiana Indians it is a custom for men and women to troop down together to the nearest water early in the morning and many times during the day.9The Tehuelches of Patagonia not only make morning ablutions and, when encamped near a river, enjoy bathing for hours, but are also scrupulously careful as to the cleanliness of their houses and utensils, and will, if they can obtain soap, wash up everything they may be possessed of.10The Moquis and Pueblos of New Mexico are remarkable both for their personal cleanliness and the neatness of their dwellings.11Cleanliness is a common characteristic of many natives of Africa.12The Negroes of the Gold Coast wash their whole persons once, if not oftener, during the day.13The Megé, a people subject to the Monbuttu, wash two or three times a day, and when engaged in work constantly adjourn to a neighbouring stream to cleanse themselves.14The Marutse-Mabundas, rather than lose their bath, are always readyto run the risk of being snapped up by crocodiles, and they are in the habit of keeping their materials in well-washed wooden or earthenware bowls or in suitable baskets or calabashes.15The cleanliness of the Dinka in every thing that concerns the preparation of food is said to be absolutely exemplary.16Among the Bari tribes the dwellings “are the perfection of cleanliness.”17So also the Bachapins, a Bechuana tribe, are remarkable for the cleanliness of their dwellings, showing the greatest carefulness to remove all rubbish and everything unsightly; but at the same time they are lacking in personal cleanliness.18
3Colquhoun,Amongst the Shans, p. 298sq.Man,Sonthalia and the Sonthals, p. 84. Foreman,Philippine Islands, p. 189 (domesticated natives). Boyle,Dyaks of Borneo, p. 242. Erskine,Cruise among the Islands of the Western Pacific, pp. 110 (Samoans;cf.Turner,Nineteen Years in Polynesia, p. 205), 262, 264 (Fijians). Percy Smith, ‘Futuna,’ inJour. Polynesian Soc.i. 35. Markham,Cruise of the“Rosario,” p. 136 (Polynesians).
3Colquhoun,Amongst the Shans, p. 298sq.Man,Sonthalia and the Sonthals, p. 84. Foreman,Philippine Islands, p. 189 (domesticated natives). Boyle,Dyaks of Borneo, p. 242. Erskine,Cruise among the Islands of the Western Pacific, pp. 110 (Samoans;cf.Turner,Nineteen Years in Polynesia, p. 205), 262, 264 (Fijians). Percy Smith, ‘Futuna,’ inJour. Polynesian Soc.i. 35. Markham,Cruise of the“Rosario,” p. 136 (Polynesians).
4Nevill, ‘Vaeddas of Ceylon,’ inTaprobanian, i. 187.
4Nevill, ‘Vaeddas of Ceylon,’ inTaprobanian, i. 187.
5Ellis,Polynesian Researches(ed. 1829), ii. 113sq.
5Ellis,Polynesian Researches(ed. 1829), ii. 113sq.
6Romilly,Western Pacific, p. 145.
6Romilly,Western Pacific, p. 145.
7Bancroft,Native Races of the Pacific States, i. 83, 696, 722, 760. Domenech,Seven Years Residence in the Great Deserts of North America, ii. 337. von Humboldt,Personal Narrative of Travels to the Equinoctial Regions of the New Continent, iii. 237 (Chaymas). von Martius,Beiträge zur Ethnographie Amerika’s, i. 600 (Uaupés), 643 (Macusís). Molina,History of Chili, ii. 118; Smith,Araucanians, p. 184. Dobrizhoffer,Account of the Abipones, ii. 53.
7Bancroft,Native Races of the Pacific States, i. 83, 696, 722, 760. Domenech,Seven Years Residence in the Great Deserts of North America, ii. 337. von Humboldt,Personal Narrative of Travels to the Equinoctial Regions of the New Continent, iii. 237 (Chaymas). von Martius,Beiträge zur Ethnographie Amerika’s, i. 600 (Uaupés), 643 (Macusís). Molina,History of Chili, ii. 118; Smith,Araucanians, p. 184. Dobrizhoffer,Account of the Abipones, ii. 53.
8Dorsey, ‘Omaha Sociology,’ inAnn. Rep. Bur. Ethn.iii. 269.
8Dorsey, ‘Omaha Sociology,’ inAnn. Rep. Bur. Ethn.iii. 269.
9Im Thurn,Among the Indians of Guiana, p. 191.
9Im Thurn,Among the Indians of Guiana, p. 191.
10Musters,At Home with the Patagonians, p. 173.
10Musters,At Home with the Patagonians, p. 173.
11Bancroft,op. cit.i. 540. See alsoibid.i. 267 (some Inland Columbians).
11Bancroft,op. cit.i. 540. See alsoibid.i. 267 (some Inland Columbians).
12Waitz,Anthropologie der Naturvölker, ii. 86 (Negroes of Accra, Krus), 464 (Western Fulahs). Torday and Joyce, ‘Ethnography of the Ba-Huana,’ inJour. Anthr. Inst.xxxvi. 292. Rowley,Africa Unveiled, p. 153. Ashe,Two Kings of Uganda, p. 305; Wilson and Felkin,Uganda, i. 184. Casati,Ten Years in Equatoria, i. 122 (Monbuttu). Holub,Seven Years in South Africa, ii. 208 (Manansas).
12Waitz,Anthropologie der Naturvölker, ii. 86 (Negroes of Accra, Krus), 464 (Western Fulahs). Torday and Joyce, ‘Ethnography of the Ba-Huana,’ inJour. Anthr. Inst.xxxvi. 292. Rowley,Africa Unveiled, p. 153. Ashe,Two Kings of Uganda, p. 305; Wilson and Felkin,Uganda, i. 184. Casati,Ten Years in Equatoria, i. 122 (Monbuttu). Holub,Seven Years in South Africa, ii. 208 (Manansas).
13Cruickshank,Eighteen Years on the Gold Coast, ii. 283sq.
13Cruickshank,Eighteen Years on the Gold Coast, ii. 283sq.
14Burrows,Land of the Pigmies, p. 119.
14Burrows,Land of the Pigmies, p. 119.
15Holub,op. cit.ii. 309.
15Holub,op. cit.ii. 309.
16Casati,op. cit.i. 44.
16Casati,op. cit.i. 44.
17Baker,Albert N’yanza, i. 89.
17Baker,Albert N’yanza, i. 89.
18Burchell,Travels in the Interior of Southern Africa, ii. 521, 553.
18Burchell,Travels in the Interior of Southern Africa, ii. 521, 553.
We commonly find that savages who are clean in certain respects are dirty in others. The Wanyoro bathe frequently and always wash their hands before and after eating, but their dwellings are very filthy and swarm with vermin.19The Nagas of India20and the natives of the interior of Sumatra,21though cleanly in their persons, are very dirty in their apparel. The Mayas of Central America make frequent use of cold water, but neither in their persons nor in their dwellings do they present an appearance of cleanliness.22So also the Californian Indians, whilst exceedingly fond of bathing, are unclean about their lodges and clothing.23The Aleuts, though they wash daily, allow dirt to be piled up close to their dwellings, prepare their food very carelessly, and never wash their household utensils.24The New Zealander, again, whilst not over-clean in his person, is very particular respecting his food and also keeps his dwelling in as much order as possible.25On the other hand there are very many uncivilised peoples who are described as generally filthy in their habits—for instance, the Fuegians,26manyIndian tribes in the Pacific States,27several Eskimo tribes,28various Siberian peoples,29the Ainu of Japan,30most hill tribes in India,31many Australian tribes,32the Bushmans,33and, generally, the dwarf races of Africa.34But although these peoples never or hardly ever wash their bodies, or do not change their dress until it is worn to pieces, or eat out of the same vessels as their dogs without cleaning them, or feed on disgusting substances, or regard vermin as a delicacy—we may assume that their toleration of filth is not absolutely boundless.