gipsies in England, and the funeral rites of the "civilised" still bear its traces: the Chinese burn paper models of what the dead possessed; and we lead the military chief's horse, and carry his sword and decorations, as far as the grave. The meaning of the institution is lost; only the form survives.
Far from professing contempt for human life, these primitive individuals had a horror of blood and murder. Shedding blood was considered a deed of such gravity that each drop of blood shed—not only the blood of men, but also that of certain animals—required that the aggressor should lose an equal quantity of blood. In fact, a murder within the tribe was a deed absolutely unknown; it is so to this day among the Inoïts or Esquimaux—those survivors of the Stone Age that inhabit the Arctic regions. But when tribes of different origin, color, or tongue met during their migrations, war was often the result. It is true that already men had tried to mitigate the effect of these shocks. Even thus early, as has been so well demonstrated by Maine, Post, and Nys, the tribes agreed upon and respected certain rules and limitations of war, which contained the germs of what was to become international law later on. For example, a village was not to be attacked without warning to the inhabitants; and no one would have dared to kill on a path trodden by women going to the well.
However, from that time forward one general law over-ruled all others: "Your people have killed or wounded one of ours, therefore we have the right to kill one of yours, or to inflict an absolutely similar wound on one of yours"—never mind which, as it is always the tribe that is responsible for every act of its members. The well-known biblical verses, "Blood for blood, an eye for an eye, a tooth for a tooth, a wound for a wound, a life for a life,"—but no more!—thence derive their origin, as was so well remarked by Koenigswarter. It was their conception of justice; and we have not much reason to boast, as the principle of "a life for a life" which prevails in our codes is but one of its numerous survivals.
As you see, a whole series of institutions, and many others
