Sympathetic resentment felt on account of the injury suffered by the victim a potent cause of the condemnation of homicide, p. 372 _sq._--No such resentment felt if the victim is a member of another group, p. 373.--Why extra-tribal homicide is approved of, _ibid._--Superstition an encouragement to extra-tribal homicide, _ibid._--The expansion of the altruistic sentiment largely explains why the prohibition of homicide has come to embrace more and more comprehensive circles of men, _ibid._--Homicide viewed as an injury inflicted upon the survivors, p. 373 _sq._--Conceived as a breach of the "King's peace," p. 374.--Stigmatised as a disturbance of public tranquillity and an outrage on public safety, _ibid._--Homicide disapproved of because the manslayer gives trouble to his own people, p. 374 _sq._--The idea that a manslayer is unclean, pp. 375-377.--The influence which this idea has exercised on the moral judgment of homicide, p. 377.--The disapproval of the deed easily enhanced by the spiritual danger attending on it, as also by the inconvenient restrictions laid on the tabooed manslayer and the ceremonies of purification to which he is subject, p. 377 _sq._--The notion of a persecuting ghost may be replaced by the notion of an avenging god, pp. 378-380.--The defilement resulting from homicide particularly shunned by gods, p. 380 _sq._--Priests forbidden to shed human blood, p. 381 _sq._--Reasons for Christianity's high regard for human life, p. 382. CHAPTER XVII THE KILLING OF PARENTS, SICK PERSONS, CHILDREN-FETICIDE