III. Among certain races and at certain times superstition has
strengthened the respect for marriage and has thereby contributed to a
stricter observance of the rules of sexual morality both among the
married and the unmarried.
IV. Among certain races and at certain times superstition has
strengthened the respect for human life and has thereby contributed to
the security of its enjoyment.
[Sidenote: Preliminary remarks.] Before proceeding to deal with
these four propositions separately, I wish to make two remarks, which
I beg you will bear in mind. First, in what I have to say I shall
confine myself to certain races of men and to certain ages of history,
because neither my time nor my knowledge permits me to speak of all
races of men and all ages of history. How far the limited conclusions
which I shall draw for some races and for some ages are applicable to
others must be left to future enquiries to determine. That is my first
remark. My second is this. If it can be proved that in certain races
and at certain times the institutions {5} in question have been based
partly on superstition, it by no means follows that even among these
races they have never been based on anything else. On the contrary, as
all the institutions which I shall consider have proved themselves
stable and permanent, there is a strong presumption that they rest
mainly on something much more solid than superstition. No institution
founded wholly on superstition, that is on falsehood, can be
permanent. If it does not answer to some real human need, if its
foundations are not laid broad and deep in the nature of things, it
must perish, and the sooner the better. That is my second remark.
II.
GOVERNMENT
{6}
[Sidenote: Superstition as a prop of government.] With these two
cautions I address myself to my first proposition, which is, that
among certain races and at certain times superstition has strengthened
the respect for government, especially monarchical government, and has
thereby contributed to the establishment and maintenance of civil
order.
Public-domain text, read in full here on John Shaqi.
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