the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him."[277] [Footnote 270: _Atharva-Veda_, v. 30. 4. _Cf._ Macdonell, _Vedic Mythology_, p. 98.] [Footnote 271: Theognis, 743 _sqq._] [Footnote 272: Plutarch, _De sera numinis vindicta_ 19. _Cf._ _ibid._ 12; Cicero, _De natura Deorum_, iii. 38.] [Footnote 273: Farnell, _op. cit._ i. 77. Maine, _Ancient Law_, p. 127.] [Footnote 274: Dionysius of Halicarnassus, _op. cit._ viii. 80.] [Footnote 275: _Cf._ Montefiore, _op. cit._ p. 220; Kuenen, _op. cit._ ii. 35 _sq._] [Footnote 276: _Jeremiah_, xxxi. 30.] [Footnote 277: _Ezekiel_, xviii. 20. For Talmudic views, see Deutsch, _Literary Remains_, p. 52.] CHAPTER III THE NATURE OF THE MORAL EMOTIONS (_continued_) IT was said in the last chapter that moral disapproval is a sub-species of resentment, and that resentment is, in its essence, an aggressive attitude of mind towards an assumed cause of pain. It was shown that, in the course of mental evolution, the true direction of the hostile reaction involved in moral disapproval has become more apparent. We shall now see that, at the same time, its aggressive character has become more disguised. This is evidenced by the changed opinion about anger and revenge which we meet at the higher stages of moral development. Retaliation is condemned, and forgiveness of injuries is laid down as a duty. The rule that a person should be forbearing and kind to his enemy has no place in early ethics.