Chapter XVII: ANIMISM (continued) (3)

Before now bringing these researches to a close, it will be well to state compactly the reasons for treating the animism of the modern savage world as more or less representing the animism of remotely ancient races of mankind. Savage animism, founded on a doctrine of souls carried to an extent far beyond its limits in the cultivated world, and thence expanding to a yet wider doctrine of spiritual beings animating and controlling the universe in all its parts, becomes a theory of personal causes developed into a general philosophy of man and nature. As such, it may be reasonably accounted for as the direct product of natural religion, using this term according to the sense of its definition by Bishop Wilkins: ‘I call that Natural Religion, which men might know, and should be obliged unto, by the meer principles of Reason, improved by Consideration and Experience, without the help of Revelation.’[843] It will scarcely be argued by theologians familiar with the religions of savage tribes, that they are direct or nearly direct products of revelation, for the theology of our time would abolish or modify their details till scarce one was left intact. The main issue of the problem is this, whether savage animism is a primary formation belonging to the lower culture, or whether it consists, mostly or entirely, of beliefs originating in some higher culture, and conveyed by adoption or degradation into the lower. The evidence for the first alternative, though not amounting to complete demonstration, seems reasonably strong, and not met by contrary evidence approaching it in force. The animism of the lower tribes, self-contained and self-supporting, maintained in close contact with that direct evidence of the senses on which it appears to be originally based, is a system which might quite reasonably exist among mankind, had they never anywhere risen above the savage condition. Now it does not seem that the animism of the higher nations stands in a connexion so direct and complete with their mental state. It is by no means so closely limited to doctrines evidenced by simple contemplation of nature. The doctrines of the lower animism appear in the higher often more and more modified, to bring them into accordance with an advancing intellectual condition, to adapt them at once to the limits of stricter science and the needs of higher faith; and in the higher animism these doctrines are retained side by side with other and special beliefs, of which the religions of the lower world show scarce a germ. In tracing the course of animistic thought from stage to stage of history, instruction is to be gained alike from the immensity of change and from the intensity of permanence. Savage animism, both by what it has and by what it wants, seems to represent the earlier system in which began the age-long course of the education of the world. Especially is it to be noticed that various beliefs and practices, which in the lower animism stand firm upon their grounds as if they grew there, in the higher animism belong rather to peasants than philosophers, exist rather as ancestral relics than as products belonging to their age, are falling from full life into survival. Thus it is that savage religion can frequently explain doctrines and rites of civilized religion. The converse is far less often the case. Now this is a state of things which appears to carry a historical as well as a practical meaning. The degradation-theory would expect savages to hold beliefs and customs intelligible as broken-down relics of former higher civilization. The development-theory would expect civilized men to keep up beliefs and customs which have their reasonable meaning in less cultured states of society. So far as the study of survival enables us to judge between the two theories, it is seen that what is intelligible religion in the lower culture is often meaningless superstition in the higher, and thus the development-theory has the upper hand. Moreover, this evidence fits with the teaching of prehistoric archæology. Savage life, carrying on into our own day the life of the Stone Age, may be legitimately claimed as representing remotely ancient conditions of mankind, intellectual and moral as well as material. If so, a low but progressive state of animistic religion occupies a like ground in savage and in primitive culture.

Lastly, a few words of explanation may be offered as to the topics which this survey has included and excluded. To those who have been accustomed to find theological subjects dealt with on a dogmatic, emotional, and ethical, rather than an ethnographic scheme, the present investigation may seem misleading, because one-sided. This one-sided treatment, however, has been adopted with full consideration. Thus, though the doctrines here examined bear not only on the development but the actual truth of religious systems, I have felt neither able nor willing to enter into this great argument fully and satisfactorily, while experience has shown that to dispose of such questions by an occasional dictatorial phrase is one of the most serious of errors. The scientific value of descriptions of savage and barbarous religions, drawn up by travellers and especially by missionaries, is often lowered by their controversial tone, and by the affectation of infallibility with which their relation to the absolutely true is settled. There is something pathetic in the simplicity with which a narrow student will judge the doctrines of a foreign religion by their antagonism or conformity to his own orthodoxy, on points where utter difference of opinion exists among the most learned and enlightened scholars. The systematization of the lower religions, the reduction of their multifarious details to the few and simple ideas of primitive philosophy which form the common groundwork of them all, appeared to me an urgently needed contribution to the science of religion. This work I have carried out to the utmost of my power, and I can now only leave the result in the hands of other students, whose province it is to deal with such evidence in wider schemes of argument. Again, the intellectual rather than the emotional side of religion has here been kept in view. Even in the life of the rudest savage, religious belief is associated with intense emotion, with awful reverence, with agonizing terror, with rapt ecstasy when sense and thought utterly transcend the common level of daily life. How much the more in faiths where not only does the believer experience such enthusiasm, but where his utmost feelings of love and hope, of justice and mercy, of fortitude and tenderness and self-sacrificing devotion, of unutterable misery and dazzling happiness, twine and clasp round the fabric of religion. Language, dropping at times from such words as soul and spirit their mere philosophic meaning, can use them in full conformity with this tendency of the religious mind, as phrases to convey a mystic sense of transcendent emotion. Yet of all this religion, the religion of vision and of passion, little indeed has been said in these pages, and even that little rather in incidental touches than with purpose. Those to whom religion means above all things religious feeling, may say of my argument that I have written soullessly of the soul, and unspiritually of spiritual things. Be it so: I accept the phrase not as needing an apology, but as expressing a plan. Scientific progress is at times most furthered by working along a distinct intellectual line, without being tempted to diverge from the main object to what lies beyond, in however intimate connexion. The anatomist does well to discuss bodily structure independently of the world of happiness and misery which depends upon it. It would be thought a mere impertinence for a strategist to preface a dissertation on the science of war, by an enquiry how far it is lawful for a Christian man to bear weapons and serve in the wars. My task has been here not to discuss Religion in all its bearings, but to portray in outline the great doctrine of Animism, as found in what I conceive to be its earliest stages among the lower races of mankind, and to show its transmission along the lines of religious thought.

The almost entire exclusion of ethical questions from this investigation has more than a mere reason of arrangement. It is due to the very nature of the subject. To some the statement may seem startling, yet the evidence seems to justify it, that the relation of morality to religion is one that only belongs in its rudiments, or not at all, to rudimentary civilization. The comparison of savage and civilized religions bring into view, by the side of a deep-lying resemblance in their philosophy, a deep-lying contrast in their practical action on human life. So far as savage religion can stand as representing natural religion, the popular idea that the moral government of the universe is an essential tenet of natural religion simply falls to the ground. Savage animism is almost devoid of that ethical element which to the educated modern mind is the very mainspring of practical religion. Not, as I have said, that morality is absent from the life of the lower races. Without a code of morals, the very existence of the rudest tribe would be impossible; and indeed the moral standards of even savage races are to no small extent well-defined and praiseworthy. But these ethical laws stand on their own ground of tradition and public opinion, comparatively independent of the animistic belief and rites which exist beside them. The lower animism is not immoral, it is unmoral. For this plain reason, it has seemed desirable to keep the discussion of animism, as far as might be, separate from that of ethics. The general problem of the relation of morality to religion is difficult, intricate, and requiring immense array of evidence, and may be perhaps more profitably discussed in connexion with the ethnography of morals. To justify their present separation, it will be enough to refer in general terms to the accounts of savage tribes whose ideas have been little affected by civilized intercourse; proper caution being used not to trust vague statements about good and evil, but to ascertain whether these are what philosophic moralists would call virtue and vice, righteousness and wickedness, or whether they are mere personal advantage and disadvantage. The essential connexion of theology and morality is a fixed idea in many minds. But it is one of the lessons of history that subjects may maintain themselves independently for ages, till the event of coalescence takes place. In the course of history, religion has in various ways attached to itself matters small and great outside its central scheme, such as prohibition of special meats, observance of special days, regulation of marriage as to kinship, division of society into castes, ordinance of social law and civil government. Looking at religion from a political point of view, as a practical influence on human society, it is clear that among its greatest powers have been its divine sanction of ethical laws, its theological enforcement of morality, its teaching of moral government of the universe, its supplanting the ‘continuance-doctrine’ of a future life by the ‘retribution-doctrine’ supplying moral motive in the present. But such alliance belongs almost or wholly to religions above the savage level, not to the earlier and lower creeds. It will aid us to see how much more the fruit of religion belongs to ethical influence than to philosophical dogma, if we consider how the introduction of the moral element separates the religions of the world, united as they are throughout by one animistic principle, into two great classes, those lower systems whose best result is to supply a crude childlike natural philosophy, and those higher faiths which implant on this the law of righteousness and of holiness, the inspiration of duty and of love.

Footnote 743:

Herrera, ‘Indias Occidentales,’ Dec. i. 3, 3; J. G. Müller, ‘Amer.
Urrel.’ pp. 175, 221.

Footnote 744:

Turner, ‘Polynesia,’ p. 174.

Footnote 745:

Rivero and Tschudi, ‘Peru,’ p. 160.

Footnote 746:

Kingsborough, ‘Mexico,’ vol. v. p. 179.

Footnote 747:

Castrén, ‘Finn. Myth.’ p. 89.

Footnote 748:

Welcker, ‘Griech. Götterl.’ vol. i. p. 371.

Footnote 749:

Ovid. Fast. ii. 449.

Footnote 750:

Doolittle, ‘Chinese,’ vol. i. p. 264.

Footnote 751:

Morgan, ‘Iroquois,’ p. 158.

Footnote 752:

De Laet, ‘Novus Orbis,’ xv. 2; Waitz, vol. iii. p. 417; Brinson, pp.
152, 185; J. G. Müller, p. 271, &c.

Footnote 753:

D’Orbigny, ‘L’Homme Américain,’ vol. ii. p. 319.

Footnote 754:

Clavigero, ‘Messico,’ vol. ii. pp. 16, 68, 75.

Footnote 755:

Ellis, ‘Polyn. Res.’ vol. i. p. 333. Mariner, ‘Tonga Is.’ vol. ii. p.
115.

Footnote 756:

Cross, in ‘Journ. Amer. Oriental Soc.’ vol. iv. p. 316; Mason, p. 215.

Footnote 757:

Macpherson, ‘India,’ pp. 91, 355.

Footnote 758:

Castrén, ‘Finn. Myth.’ p. 89.

Footnote 759:

Welcker, ‘Griech. Götterl.’ vol. ii. p. 467. Cox, ‘Mythology of Aryan
Nations,’ vol. ii. p. 308.

Footnote 760:

J. G. Müller, ‘Amer. Urrel.’ pp. 141, 271, 274, 591, &c.

Footnote 761:

Dobrizhoffer, ‘Abipones,’ vol. ii. p. 90.

Footnote 762:

Clavigero, ‘Messico,’ vol. ii. pp. 17, 81.

Footnote 763:

Ellis, ‘Polyn. Res.’ vol. i. p. 326; vol. iv. p. 158. See also
Mariner, ‘Tonga Is.’ vol. ii. p. 112; Williams, ‘Fiji,’ vol. i. p.
218.

Footnote 764:

Macpherson, ‘India,’ pp. 90, 360.

Footnote 765:

Doolittle, ‘Chinese,’ vol. i. p. 267.

Footnote 766:

Welcker, ‘Griech. Götterl.’ vol. i. p. 413. Cox, ‘Myth. of Aryan N.,’
vol. ii. pp. 254, 311.

Footnote 767:

J. G. Müller, ‘Amer. Urrel.’ pp. 137, &c., 272, 286, &c., 500, &c. See
Sproat, p. 213 (Ahts), cited ante, p. 85. Chay-her signifies not only
the world below, but Death personified as a boneless greybeard who
wanders at night stealing men’s souls away.

Footnote 768:

Lery, ‘Bresil,’ p. 234.

Footnote 769:

Clavigero, vol. ii. pp. 14, 17; Brasseur, ‘Mexique,’ vol. iii. p. 495.

Footnote 770:

‘Rites and Laws of Yncas,’ tr. and ed. by C. R. Markham, pp. 32, 48
(prayer from MS. communication by C. R. M.); Garcilaso de la Vega,
lib. ii. c. 2, 7; Brinton, ‘Myths of New World,’ p. 251.

Footnote 771:

Turner, ‘Polynesia,’ p. 237; Farmer, ‘Tonga,’ p. 126. Yate, ‘New
Zealand,’ p. 140; J. Williams, ‘Missionary Enterprise,’ p. 145. See
Schirren, ‘Wandersagen der Neuseeländer,’ p. 89; Williams, ‘Fiji,’
vol. i. p. 246.

Footnote 772:

Castrén, ‘Finn. Myth.’ pp. 128, 147, 155; Waitz, vol. ii. p. 171
(Africa).

Footnote 773:

Welcker, ‘Griech. Götterl.’ vol. i. p. 395; Roscher, s.v. ‘Hades.’
Grimm, ‘Deutsch. Myth.’ p. 288.

Footnote 774:

Brugsch, ‘Religion der alten Aegypter’; ‘Book of Dead.’

Footnote 775:

Pr. Max. v. Wied, ‘N. Amerika,’ vol. ii. p. 157.

Footnote 776:

J. G. Müller, ‘Amer. Urrel.’ pp. 133, &c., 228, 255. Catlin, ‘N. A.
Ind.’ vol. i. pp. 159, 177; Pr. Max v. Wied, vol. ii. pp. 149, &c.
Compare Sproat, ‘Savage Life,’ p. 179 (Quawteaht the Great Spirit is
also First Man).

Footnote 777:

D’Orbigny, ‘L’Homme Américain,’ vol. ii. p. 319.

Footnote 778:

Schirren, ‘Wandersagen der Neuseeländer,’ p. 64, &c., 88, &c. Ellis,
‘Polyn. Res.’ vol. i. p. 111, vol. iv. pp. 145, 366.

Footnote 779:

Steller, ‘Kamtschatka,’ p. 271.

Footnote 780:

Callaway, ‘Religion of Amazulu,’ pp. 1-104.

Footnote 781:

‘Rig-Veda,’ x. ‘Atharva-Veda,’ xviii. Max Müller, ‘Lectures,’ 2nd Ser.
p. 514. Muir, ‘Yama,’ &c., in ‘Journ. As. Soc. N. S.’ vol. i. 1865.
Roth in ‘Ztschr. Deutsch. Morgenl. G.’ vol. iv. p. 426. Ward,
‘Hindoos,’ vol. ii. p. 60. Avesta: ‘Vendidad,’ ii. Pictet, ‘Origines
Indo-Europ.’ part ii. p. 621.

Footnote 782:

Eisenmenger, part i. p. 365.

Footnote 783:

Koran, ii. 28, vii. 10, &c.

Footnote 784:

Neander, ‘Hist. of Chr.’ vol. ii. pp. 81, 109, 174.

Footnote 785:

Oldfield in ‘Tr. Eth. Soc.’ vol. iii. p. 228. See also Eyre, vol. ii.
p. 356; Lang, ‘Queensland,’ p. 444.

Footnote 786:

Loskiel, ‘Gesch. der Mission unter den Ind. in Nord-Amer.’ part i. ch.
3.

Footnote 787:

Callaway, ‘Rel. of Amazulu,’ p. 348.

Footnote 788:

Rochefort, ‘Iles Antilles,’ p. 416. See J. G. Müller, p. 207.

Footnote 789:

Schoolcraft, ‘Indian Tribes,’ part v. p. 632; see part i. p. 316, part
vi. p. 166; ‘Iroquois,’ p. 36, see 237; Brinton, ‘Myths of New World,’
p. 63.

Footnote 790:

Brebeuf in ‘Rel. des Jésuites dans la Nouvelle France,’ 1635, p. 34,
1636, p. 100. Sagard, ‘Histoire du Canada,’ Paris, 1636, p. 490. L. H.
Morgan, ‘Iroquois,’ p. 156. See ante, vol. i. pp. 288, 349.

Footnote 791:

Waitz, ‘Anthropologie,’ vol. iii. pp. 182, 330, 335, 345; Le Jeune in
‘Rel. des Jés.’ 1637, p. 49; La Potherie, ‘Hist. de l’Amér.
Septentrionale,’ Paris, 1722, vol. i. p. 121; J. G. Müller, p. 149,
&c. Schoolcraft, ‘Indian Tribes,’ part i. p. 35, &c., 320, 412;
Catlin, vol. i. p. 156; Cranz, ‘Grönland,’ p. 263.

Footnote 792:

Martius, ‘Ethnog. Amer.’ vol. i. pp. 327, 485, 583, 645, see 247, 393,
427, 696. See also J. G. Müller, ‘Amer. Urrelig.’ pp. 259, &c., 403,
423; D’Orbigny, ‘L’Homme Américain,’ vol. i. p. 405, vol. ii. p. 257;
Falkner, ‘Patagonia,’ p. 114; Musters, ‘Patagonians,’ p. 179; Fitzroy,
‘Voy. of Adventure and Beagle,’ vol. i. pp. 180, 190.

Footnote 793:

Piedrahita, ‘Hist. de Neuv. Granada,’ part i. book i. ch. 3.

Footnote 794:

Molina, ‘Hist. of Chili,’ vol. ii. p. 84; Febres, ‘Diccionario
Chileño,’ s.v.

Footnote 795:

Proyart, ‘Loango,’ in Pinkerton, vol. xvi. p. 504. Bastian, ‘Mensch,’
vol. ii. p. 109. See Kolbe, ‘Kaap de Goede Hoop,’ part i. xxix.:
Waitz, vol. ii. p. 342 (Hottentots).

Footnote 796:

J. L. Wilson, ‘W. Afr.’ pp. 217, 387. Waitz, vol. ii. p. 173.

Footnote 797:

Birch, in Bunsen, vol. v. p. 136. Wilkinson, ‘Ancient Eg.’ &c.

Footnote 798:

Macpherson, ‘India,’ p. 84.

Footnote 799:

Avesta, tr. by Spiegel. Vendidad, i.; ‘Khorda-Avesta.’ xlv. xlvi. Max
Müller, ‘Lectures,’ 1st Ser. p. 208.

Footnote 800:

Layard, ‘Nineveh,’ vol. i. p. 297; Ainsworth, ‘Izedis,’ in ‘Tr. Eth.
Soc.’ vol. i. p. 11.

Footnote 801:

Beausobre, ‘Hist. de Manichée,’ &c. Neander, ‘Hist. of Christian
Religion,’ vol. ii. p. 157, &c.

Footnote 802:

Castrén, ‘Finn. Myth.’ p. 155.

Footnote 803:

Klemm, ‘Cultur-Gesch.’ vol. vi. p. 85.

Footnote 804:

‘Études Philologiques sur quelques Langues Sauvages de l’Amérique,’
par N. O. (J. A. Cuoq.) Montreal, 1866, p. 14. Brinton, ‘Myths of New
World,’ p. 53. Schoolcraft, ‘Iroquois,’ p. 33.

Footnote 805:

De la Borde, ‘Caraibes,’ p. 524. J. G. Müller, ‘Amer. Urrel.’ p. 228.

Footnote 806:

Dobrizhoffer, ‘Abipones,’ vol. ii. p. 89.

Footnote 807:

Hutchinson, ‘Chaco Ind.’ in ‘Tr. Eth. Soc.’ vol. iii. p. 327.

Footnote 808:

D’Orbigny, ‘L’Homme Américain,’ vol. ii. p. 319.

Footnote 809:

Molina, ‘Hist. of Chili,’ vol. ii. p. 84, &c. Compare Febres,
‘Diccionario Chileño.’

Footnote 810:

Rochefort, ‘Iles Antilles,’ p. 415. Musters, ‘Patagonians,’ p. 179.

Footnote 811:

‘Narratives of the Rites and Laws of the Yncas,’ trans. from the
original Spanish MSS., and ed. by C. R. Markham, Hakluyt Soc. 1873, p.
ix. 5, 16, 30, 76, 84, 154, &c. The above remarks are based on the
early evidence here printed for the first time, and on private
suggestions for which I am also indebted to Mr. Markham. The title
Pachacamac has been also considered to mean Animator or Soul of the
World, camani = I create, camac = creator, cama = soul (note to 2nd
ed.). Garcilaso de la Vega, lib. i., ii. c. 2, iii. c. 20; Herrera,
dec. v. 4; Brinton, ‘Myths of New World,’ p. 177, see 142; Rivero and
Tschudi, ‘Peruvian Antiquities,’ ch. vii.; Waitz, vol. iv. p. 447; J.
G. Müller, p. 317, &c.

Footnote 812:

Sagard, ‘Hist. du Canada,’ p. 490. Hennepin, ‘Voy. dans l’Amérique,’
p. 302. Gregg, ‘Commerce of Prairies,’ vol. ii. p. 237.

Footnote 813:

Le Jeune, ‘Rel. des Jés.’ 1637, p. 49; Brinton, p. 52; Lafitau, ‘Mœurs
des Sauvages Amériquains,’ vol. i. pp. 126, 145 (note to 3rd ed.).

Footnote 814:

Egede, ‘Descr. of Greenland,’ ch. xviii.; Cranz, ‘Grönland,’ p. 263;
Rink, ‘Eskimoiske Eventyr,’ &c., p. 28.

Footnote 815:

Le Jeune, 1633, p. 16; 1634, p. 13.

Footnote 816:

Schoolcraft, ‘Indian Tribes,’ part i. p. 15.

Footnote 817:

Cartier, ‘Relation;’ Hakluyt, vol. iii. p. 212; Lescarbot, ‘Nouvelle
France,’ p. 613. Thevet, ‘Singularitez de la France Antarctique,’
Paris, 1558, ch. 77. See also J. G. Müller, p. 102. Andouagni is
perhaps a miscopied form of Cudouagni. Other forms, Cudruagni, &c.,
occur.

Footnote 818:

Smith, ‘Hist. of Virginia,’ London, 1632, in Pinkerton, ‘Voyages,’
vol. xiii. pp. 13, 18, 244 (New Eng.); see Arber’s edition. Priority
has been claimed for E. Strachey (see Lang, ‘Making of Religion,’ p.
254), but this copyist seems only to have copied Capt. Smith’s ‘Map of
Virginia’ (1608). Brinton, p. 58; Waitz, vol. iii. p. 177, &c. J. G.
Müller, pp. 99, &c.; Loskiel, part i. pp. 33, 43.

Footnote 819:

Brebeuf in ‘Rel. des Jés.’ 1636, p. 107; see above, p. 255. Sagard, p.
494; Cuoq, p. 176; J. G. Müller, p. 103. For other mention of a
Supreme Deity among North American tribes see Joutel, ‘Journal du
Voyage,’ &c., Paris, 1713, p. 224 (Louisiana); Sproat in ‘Tr. Eth.
Soc.’ vol. v. p. 253 (Vancouver’s I.).

Footnote 820:

Lafitau, ‘Mœurs des Sauvages Amériquains,’ 1724, vol. i. pp. 124-6.

Footnote 821:

Bartram in ‘Tr. Amer. Eth. Soc.’ vol. iii. pp. 20, 26.

Footnote 822:

Schoolcraft, ‘Ind. Tribes,’ part ii. p. 127.

Footnote 823:

Prescott, ‘Mexico,’ book i. ch. vi. Sahagun, ‘Hist. de Nueva España,’
lib. vi. in Kingsborough, vol. v.; Torquemada, ‘Monarq. Ind.’ lib. x.
c. 14. Waitz, vol. iv. p. 136; J. G. Müller, p. 621, &c.

Footnote 824:

Moerenhout, ‘Voy. aux Iles du Grand Océan,’ vol. i. pp. 419, 437.
Ellis, ‘Polyn. Res.’ vol. i. p. 321, &c. J. R. Forster, ‘Voyage round
the World,’ pp. 540, 567. Grey, ‘Polyn. Myth.’ p. 6. Taylor, ‘New
Zealand,’ p. 118; see above, vol. i. p. 322. Turner, ‘Polynesia,’ p.
244. Mariner, ‘Tonga Is.’ vol. ii. pp. 116, 121. Schirren,
‘Wandersagen der Neuseeländer,’ pp. 68, 89.

Footnote 825:

Williams, ‘Fiji,’ vol. i. p. 217.

Footnote 826:

Callaway, ‘Religion of Amazulu,’ part i. See ante, pp. 116, 313.

Footnote 827:

See especially Waitz, vol. ii. p. 167, &c.; J. L. Wilson, ‘W. Afr.’
pp. 209, 387; Bosman, Mungo Park, &c. Comp. Ellis, ‘Madagascar,’ vol.
i. p. 390.

Footnote 828:

Steinhauser, ‘Religion des Negers,’ in ‘Mag. der Miss.’ Basel, 1856.
No. 2, p. 128. J. L. Wilson, ‘W. Afr.’ pp. 92, 209; Römer, ‘Guinea,’
p. 42. See also Waitz, vol. ii. pp. 171, 419.

Footnote 829:

Magyar, ‘Reisen in Süd-Afrika,’ pp. 125, 335.

Footnote 830:

Bowen, ‘Gr. and Dic. of Yoruba,’ p. xvi. in ‘Smithsonian Contr.’ vol.
i.

Footnote 831:

Macpherson, ‘India,’ p. 84, &c.

Footnote 832:

Dalton, ‘Kols,’ in ‘Tr. Eth. Soc.’ vol. vi. p. 32. Hunter, ‘Rural
Bengal,’ p. 184.

Footnote 833:

Siebold, ‘Nippon.’ Kaempfer, ‘Hist. of Japan,’ 1727, book I. ch. I,
IV. For accurate modern information, see papers of Chamberlain and
Satow in ‘Tr. As. Soc. Japan,’ and Murray’s Handbook (note to 3rd
ed.).

Footnote 834:

Castrén, ‘Finn. Myth.’ p. 1, &c. Klemm, ‘Cultur-Gesch.’ vol. iii. p.
101. ‘Samoiedia,’ in Pinkerton, vol. i. p. 531. ‘Georgi, Reise im
Russ. Reich.’ vol. i. p. 275.

Footnote 835:

Plath, ‘Rel. der Alten Chinesen,’ part i. p. 18, &c. See Max Müller,
‘Lectures on Science of Religion,’ No. III. in ‘Fraser’s Mag.’ 1870.
Legge, ‘Confucius,’ p. 100.

Footnote 836:

See Colebrooke, ‘Essays,’ vol. ii. Wuttke, ‘Heidenthum,’ part i. p.
254. Ward, ‘Hindoos,’ vol. i. p. xxi. vol. ii. p. 1.

Footnote 837:

Comte, ‘Philosophie Positive.’ Cf. Bp. Berkeley’s ‘Siris’; and for a
modern dissertation on the universal æther as the divine soul of the
world, see Phil. Spiller, ‘Gott im Lichte der Naturwissenschaften,’
Berlin, 1873 (note to 2nd ed.).

Footnote 838:

‘Rig-Veda,’ i. 164, 46. Max Müller, ‘Chips,’ vol. i. pp. 27, 241.

Footnote 839:

See Welcker, ‘Griech. Götterlehre,’ pp. 143, 175.

Footnote 840:

Avesta; trans. by Spiegel, ‘Ormazd-Yasht.’ 12.

Footnote 841:

Wilkinson, ‘Ancient Eg.’ vol. iv. ch. xii.; Bunsen, ‘Egypt,’ vol. iv.
p. 325.

Footnote 842:

Movers, ‘Phönizier,’ vol. i. p. 169, &c.

Footnote 843:

‘Of the Principles and Duties of Natural Religion,’ London, 1678, book
i. ch. vi. Johnson’s Dictionary, s.v. The term ‘natural religion’ is
used in various and even incompatible senses. Thus Butler in his
‘Analogy of Religion, Natural and Revealed, to the Constitution and
Course of Nature,’ signifies by ‘natural religion’ a primæval system
which he expressly argues to have been not reasoned out, but taught
first by revelation. This system, of which the main tenets are the
belief in one God, the Creator and Moral Governor of the World, and in
a future state of moral retribution, differs in the extreme from the
actual religions of the lower races.