al retribution hereafter could
take place only in communities in which earthly life was organized on a
moral basis. The beginning of the movement is seen in certain savage
tribes. Savages have their codes, which generally recognize some ethical
virtues among the tribal obligations. Stealing, lying, failure in
hospitality, cowardice, violation of marital rights--in general, all the
acts that affect injuriously the communal life--are, as a rule,
condemned by the common sense of the lowest peoples, and the moral
character of the gods reflects that of their worshipers. By reason of
the sense of solidarity the faults of individuals affect not only
themselves but also their communities, and the gods care for communities
as well as for individuals. Whenever, then, there is an inquest in the
other world, these faults, it is likely, will be punished. On account of
the paucity of our information, it is not possible to make a general
statement on this point, but examples of future moral control occur in
many savage creeds.[161] In such systems the nature of the life beyond
the grave is variously conceived: sometimes as cheerless and gloomy (as
in Finland), sometimes as pleasant (as in Samoa, New Guinea, New
Caledonia, Bowditch Islands, some North American tribes, Brazil).[162]

+77+. In tracing the growth of the conception of distinctions in the
other world,[163] we find first a vague opinion that those who do badly
in this life are left to shift for themselves hereafter;[164] that is,
there is no authority controlling the lives of men below. In the
majority of cases, however, distinctions are made, but these, as is
remarked above, are based on various nonmoral considerations, and have
small cultural value.[165]

+78+. In the published reports of savage beliefs there is not always
mention of a formal examination of the character of the dead, and
probably nothing of the sort was imagined by the lowest tribes. It
appears, however, in such relatively advanced peoples as the
Fijians[166] and the Khonds.[167]

+79+. Moral retribution proper is found only in great civilized nations
and not in all of them; the early Semites appear to have retained the
old conception of punishment for ritual faults or failures, and for
offenses against the national welfare. For the Hebrews the proof is
found in the Old Testament passim; in the Babylonian and Assyrian
literature, as far as published, there is one sign of departure from the
scheme sketch