Tolstoy, 134
Turner, 233, 254
Tylor, 151, 152, 153, 155, 172, 219, 285
Vancouver, 233
Van Dyke, 139
Van Ende, 84, 198
Varigny, 161
Vernon Lee, 76, 91, 97
Vischer, Fr. Th., 6, 23, 118
Vischer, Robert, 75
Vodskov, 259
Wagner, 70, 124
Waitz, 217
Walhouse, 291
Walkley, 59
Wallace, 12, 26, 189, 190, 191, 192, 198
Wallaschek, 12, 87, 106, 230, 261, 263
Ward, 183, 226
Weddel, 79
Welcker, 59
Westermarck, 190, 193, 205, 209, 212, 215, 216, 220, 227
Weston, 283
Wilken, 216, 222
Williams, 165, 262, 283
Wilson and Felkin, 158
Winterbottom, 254, 285
Wissman, 254
Woldt, 287
Wood, 152, 265, 268, 269, 270, 271
Woods, 159, 160, 224, 233, 251, 262, 279, 283
Wundt, 62, 221
Wuttke, 222, 223, 224, 226, 271
Wzn, 291
Zacher, 284
Ziegler, 200
Zoysa, de, 237
INDEX OF SUBJECTS
Acquired pleasure-gettings, 57
Acting, psychology of, 52, 53
Activity and feeling, 32-35;
activity involved in _dolce far niente_, 37
Æsthetic, its position as a science, 1, 2, 4, 5;
its development 1-3;
its methods, 5, 6
feelings, 141
judgment, presupposing some degree of intellectual and moral
development, 188
of the hen, 187;
its development in apparent conflict with natural selection, 189
Agricultural rites, 287
Anæsthesia and self-woundings, 61-65
Ancestor worship, 175
Anger, 47, 48, 54, 62
Animal display, 186-202
Animating idols, means of, 291
Aphasia, 151
Apolline serenity _versus_ Dionysiac rapture, 105
Architecture, the, of the Dyaks, 274;
of the Maoris, 275
Art, as explained by supernatural causes, 12;
as excitement and sedative, 70, 71;
as connected with sexual selection, 203-213;
its higher and lower forms, 140
the, of animals, 202
the reliever, 102-110
Art-impulse, the, 15, 18-29, 84, 85, 100, 101, 303;
a racial possession of mankind, 21, 22;
intellectualistic definitions, 23
Art-sense, the conditions of its development, 141, 142
Artistic intuition, 125
Association between pleasure and activity, 33
Attract by pleasing, impulse to, 24, 25, 186, 187, 214, 215, 233 _sq._
“Attractive” qualities of the work of art, 99
Autotelic activities outside the department of art, 19, 20;
character of art, 7-15, 88, 304
“Balls on sockets,” 193
Bird-shaped amulets, 287
Boasting adornments, 222
Boating-songs and dances, 259, 260
Brilliancy, the physiological effects created by, 194-197
Choral dances, 261
Chorus, the, in the ancient drama, 94
Classification of instances of erotic art, 231-238
Clothing, the origin of, 204-206, 215-220
_Cognitio sensitiva_, 2
Collective feeling, 81, 82
psychology, 74-85
Consciousness of self, 62-64
Contempt, expression of, its importance in primitive tactics, 268, 269
Couvade, 280
Coyness of the female, 197, 198
Creation, artistic, involved in artistic enjoyment, 18, 19
Criterion of art, the, 7 _sq._
Crying feasts and ceremonial wailings, 59
Cure, medical, of restoring people by pulling them through a narrow
opening, 285, 286
Dance, 87, 89, 92, 230
Dances, choral, 262;
common to both sexes or separate, 230, 231;
connected with sexual selection, 233-235;
with war, 266, 267;
with work, 251, 253, 254
Dance-pantomimes, obscene, 233, 245
Dancing girdles, 215
Deaf-mutes, their language, 151, 155
Death and resurrection represented in primitive drama, 182-184
Decoration, bodily, subserving a commemorative purpose, 223;
used as a means of frightening, 272;
as a means of individual and tribal identification, 225-227;
as magical protection, 218, 224;
denotes civic majority, 220;
executed in order to protect the skin, 224;
denoting rank or wealth, 222
Decorative art, the, of military tribes, 277
Demon-shields of the Dyaks, 272-274
Dignity, 116
Dionysiac state, the, 64, 65, 105, 109, 112, 113
Dionysos, god of art and music, 110
Disinterestedness, the, of artistic activity. _See_ Autotelic
Character of Art
Drama, the earliest of imitative arts, 149, 150
Dramatic element, the, of art, 95-98
“Einhaltsstreben,” 150
Emanations, magic theory of, 281, 293
Emotional element, the, in art, 137-139, 303
Emotions, the psychology of, 42-55;
connection between emotions and movement-sensations, 44-47
Enjoyment of pain, 55, 56-71
Enlistment, dances of, 266
Ephemeral character of primitive art, 161
Epic element, the, in art, 98, 99
Epidemics, mental, 69, 81
Erotic art, 238-248;
dearth of information on, 229, 244;
spurious instances of, 245
gestures and pantomimes used as expressions of joy, 243, 244
pantomimes and dances performed with a moral intention, 247, 248
poems, 235, 236, 246
propitiation, 234-236
Etiological myths, 171, 172
Euhemerism, 168, 169
Europeans as subjects of primitive art, 160, 166, 167, 178
Experimentation, plays of, 145
Expression of feeling, 41, 42, 47-54;
primary and secondary forms of expression, 42, 47, 52, 68, 69, 199;
expression as a mythogenic factor, 93, 94
“Expressive qualities,” the, of nature, 98
Extempore design, 156, 161
“Faculté maîtresse,” 118-120, 126
Fandango, apologue concerning the, 89
Fascination, 103
Fear, 52, 54, 103
Feeling-tone of sensation, 30-42;
experiments on sensation, feeling and movement, 31;
dynamic conditions of feeling, 32-35;
static conditions of feeling, 35;
association between pleasure and movement, 33;
pains of restriction, 38;
pain as motor incitement, 40, 66, 253;
relative character of pleasure and pain, 56, 57;
acquired pleasure-gettings, 57;
the philosophical importance of pain, 63, 64
Festal development of art, 111
“Foreign” purposes, the, in art, 10-12, 15-17, 127, 147, 148, 301,
304-306
Form and content, 139
French and English art, difference between, 131
Funeral ceremonies and art, 300
dances of obscene character, 217
Garrick, the contagious power of his acting, 96
Gesture-language, 151-154
Gracefulness, 116, 275, 276
Grief, 50
Grimacing, its importance for primitive tactics, 270
“Gymnastic” dances, 92
“Happiness” of the unconscious, 69, 70
Higher and lower forms of art, distinction between, 140
Historical art, 164-182, 223
and psychological methods, distinction between, 16, 112, 148, 301
poems used in magical ceremonies, 173
History born of pride, 181
Histrionic factor in literature, 96;
in formative arts, 96, 97
“Homo sapiens ferus,” 151
Humiliation, 46, 50
Hunting and fishing rites, 285, 287
Idea, the, its place in German-æsthetic systems, 23, 118
Ideal of beauty, the, and sexual selection, 202, 213, 241, 242
Idealistic schools of art, 132
Idols, 174, 288, 291
“Illusions particulières” _versus_ essential qualities, 128, 129
Imitation, impulse to, 24;
connected with the instincts, 75
sympathetic, 59, 74-85, 96
_See_ Internal Imitation, Pathologic Imitation
Impregnation by wind, rain, or sunshine, 219
Indispensability of accustomed sensations, 58
_In effigie_ sentences, 287
Information and art, 149-163, 184, 185
Instantaneous muscular exertion, power of, 252, 253
Insular life, its influence on art, 259
Intellectual elements of the artistic activity;
their influence on the mental state of the artist, 102-107
Invention in primitive art, 160, 161
Jakalele dance in Ceram, 266, 267
Joy, 48;
distinguished from the sense of comic, 48, 49;
pantomimic expression of, 92-94, 244
“Kina” (Fuegian drama), 165
Limited amount of energy, 36, 37
Lustre. _See_ Brilliancy
Luxury of sentimental sorrow, 51.
_See also_ Enjoyment of Pain
Lyre and flute, allegory of, 107
Maenads, 65, 108-110, 112
Magic and art, 278-297
two classes of, 278, 279;
by connection, 279-282, 291-294;
by likeness, 282-290;
expedients for acquiring courage in war, 265;
power of the obscene, 217;
pantomimes, 11;
songs, 288, 295
Masses, psychology of. _See_ Collective Psychology
Means of attraction, 203-213
Medical rites, 284, 287
Military dances, 265, 266;
used as salutation, 92, 93;
performed before female spectators, 229
dresses and uniforms, 270;
ensigns, 271;
signals, 263
Modesty and clothing, 216-218
Moko tattooing used as a means of identification, 175, 225
Moods of sadness deliberately enhanced, 51
Moral influence of art, 108
Movement-perception, the dynamogenic influence of, 257
Music, 87
Narrative art, its simplest forms, 157-161
Novelty, predilection for, 208
“Opisthotonos,” 109
Ornament, concealed meaning of, 10
and mimetic transmission of feeling, 98
and rhythm, 91
Ornaments, the, of the Dyaks, 272-274;
of the Maoris, 275, 276
Pain, pantomimic expression of, 39, 40, 93, 94. _See also_ Feeling-tone
Pantomimics, erotic, 233-235, 245-248;
magic, 11, 283, 284;
military, 265, 266;
narrative, 152-155;
representing work, 250-252, 257
Parnassians, 136, 137
Pathologic imitation, 79
Petroglyphs, 175, 176
Phallic amulets, 217;
rites, 284, 287
Phallocrypts, 215, 216
Pictographs, 149, 155-157, 161
Pictorial art, the, of the Bushmen, 237;
prayers, 285
Play, as connected with art, 29;
with exercise, 250, 251;
with the instincts, 27
Play-impulse, 26-28, 145, 146, 250
Please, impulse to, 24, 25
Pleasure. _See_ Feeling-tone
Political propitiation and art, 299
Portraiture, commemorative, 174, 175
Practical motives for clothing and self-decoration, 216, 224
Præsul, 257
Preliminary movements, their dynamogenic influence, 256
Pride, 46, 137, 181, 222, 268
Proportion, 117
Rain-making and rain-preventing, 283, 284
Realism and magic, 289-290
Realistic movement in literature, 117, 118
Recognition marks, 190
Religious doctrines influencing erotic art, 246
Repugnance for qualities deviating from the tribal type, 209, 210
Retroaction from sympathisers, craving for, 84
Rhetoric, primitive, 154
Rhythm, 87-91, 258-260
Salutation dances, 92
Sand paintings, the, of the Navajos, 292
Scarification, 61, 66, 67
Scars of the Australians explained by Koeler as means of
identification, 225
Science as an end in itself, 19, 20
Secondary sexual characters, 190-192;
activities, 191
Selbstzweck. _See_ Autotelic Character of Art
Self-exhibiting impulse, 25
Self-woundings, 61, 66, 67
Sentimentalism, 136, 137
Sex-distinction, marks for accentuating, 192, 209
Sexual ideal, 204, 213, 242
Social conditions influencing erotic art, 238-242;
expression, 72-85, esp. 83-85
Solidarity of suffering between members of the same family, 279
Songs, ephemeral, 159, 160;
erotic, 235, 236, 246;
exhorting to work, 254, 255, 259;
magic, 255, 256, 288, 295;
military, 267-269
Sport as end in itself, 20, 21
Storage of nutritive supply, 36, 37
Sucking cure, 285
Sun-rituals, 284
Superstitious motives for clothing, 217-219, 224
Surplus of vigour, 26, 198
Symmetry, 117
Sympathetic imitation, 59, 74-85, 154, 155;
magic. _See_ Magic
Tangi, 59
Technical medium, the, of art, 145;
perfection in art, 135, 139, 303
Technique, its influence on decorative art, 146, 147
Theatrical management and _régie_ among the Australians, 237
Theurgic rites, 284, 288
Time-sense, its high development among primitive tribes, 262
Trade-dances, 252
Traditions, primitive, preserving the memory of European visitors,
166, 167, 178
Tragedy, enjoyment of, 59
Transference of energy, 36, 37
Travels described in primitive art, 158-160, 178
Trophies, 221
Universal ideas, their importance in æsthetic systems, 130;
their place in primitive philosophy, 296
Vehicles of emotional transmission, 120-124
Vital sensation and pain, 60-65
Volts, 286
War, its social influence, 261;
its influence on art, 261-277;
on plastic beauty, 276;
on decorative art, 275-277;
a prominent subject in history and narrative art, 178-180;
the need of stimulation for, 263
Werther, 104, 105
Witches, Bacchantes, and hysteric patients, 109
Wordless tribes, stories about, 152
Work, stimulation to, 252-257;
regulation of, 88, 257-260;
and art, 12, 88, 249-260
THE END
_Printed by_ R. & R. CLARK, LIMITED, _Edinburgh_.
FOOTNOTES:
[1] _Förstudier till en konstfilosofi_, Helsingfors, 1896. A summary
in German of this book can be read in _Zeitschrift für Psychologie und
Physiologie der Sinnesorgane_, Bd. xvi. pp. 233-235.
[2] Baumgarten, _Aesthetica_, pp. 1, 3, 6 _sq._
[3] Bosanquet, _History of Æsthetic_, pp. 173, 187.
[4] Cf. _e.g._ Hanslick, _Vom musikalisch Schönen_, p. 3.
[5] Kant, _Kritik der Urtheilskraft_, p. 147, to be compared with
Kant’s chapters on beauty.
[6] Schiller, _Über die ästhetische Erziehung des Menschen_, _passim_.
[7] Spencer, _Principles of Psychology_, ii. pp. 628, 632. Cf. also the
extracts from a letter written by Mr. Spencer to M. Guyau, quoted in
_Les problèmes de l’esthétique contemporaine_, p. 18.
[8] Hennequin, _La critique scientifique_, pp. 26-28.
[9] Grosse, _Die Anfänge der Kunst_, pp. 46, 47.
[10] Grant Allen, _Physiological Æsthetics_, pp. 32, 33.
[11] Cf. Kant, _l.c._ p. 66.
[12] Guyau, _Les problèmes de l’esthétique contemporaine_, livre i.
[13] Cf. Stolpe, _Utvecklingsföreteelser i naturfolkens ornamentik_,
i.-ii. in Ymer, 1890-1891. An English translation by Mrs. H. C. March
is published in _Transactions of the Rochdale Literary and Scientific
Society_, 1891. Read, “On the Origin, etc., of Certain Ornaments of
the S. E. Pacific,” in _Journ. Anthr. Inst._ xxi. Cf. also March,
“Polynesian Ornament, a Mythography,” in _Journ. Anthr. Inst._ xxii.
[14] Catlin, _Illustrations_, etc., i. pp. 127, 128, Mandan buffalo
dance. A similar dance among the Iroquois has been described by Morgan
(_Iroquois_, p. 287), who does not, however, speak of any magical
purpose. Although somewhat differently explained by Catlin, the Sioux
bear dance (_l.c._ i. p. 245) is no doubt as magical in its intention
as the buffalo dance. The same interpretation holds good also, we
believe, with regard to the gorilla dance of the Negroes (Reade,
_Savage Africa_, pp. 195, 196) and the hunting pantomimics of the
Koossa Kaffirs (Lichtenstein, _Travels_, i. p. 269).
[15] Wallace, _Darwinism_, pp. 467, 468.
[16] For a direct opposition to Mr. Wallace’s views on this point
see Wallaschek, _Primitive Music_, pp. 278, 279. Cf. also Ritchie,
_Darwinism and Politics_, pp. 110-114.
[17] Cf. Guyau, _Les problèmes de l’esthétique contemporaine_, pp. 15,
24.
[18] For this characteristic term I am indebted to Professor J. M.
Baldwin.
[19] Cf. chap. ix. in the sequel.
[20] Some brilliant and suggestive remarks on this point may be found
in Guyau, _Les problèmes de l’esthétique contemporaine_, p. 12; and in
Havelock Ellis, _The New Spirit_, pp. 234-236.
[21] Groos, _Die Spiele der Menschen_, pp. 508, 509.
[22] Spencer, _Principles of Sociology_, vol. iii. pp. 201-231.
[23] This view, viz. that the æsthetic cravings are a “racial”
possession of mankind, has been clearly and consistently maintained
by Marshall, cf. _Æsthetic Principles_, p. 70; _Pain, Pleasure and
Æsthetics_, pp. 100, 101.
[24] Vischer, _Ästhetik_, vol. i. p. 53; vol. iii. pp. 3-10.
[25] Taine, _Philosophie de l’art_, pp. 57-70.
[26] Engel, _Ideen zu einer Mimik_, i. p. 97.
[27] Cf. as to the significance of this process, and its connection
with the imitative process, Baldwin, _Mental Development_, p. 264.
[28] Marshall, _Æsthetic Principles_, p. 62; cf. _Pain, Pleasure, and
Æsthetics_, p. 104.
[29] Cf. chapters xiv.-xvi. in the sequel.
[30] Cf. Marshall, _Pain, Pleasure, and Æsthetics_, p. 104. (“Nor can
we with Kant and Schiller hold that the ‘art-impulse’ is especially
connected with the ‘play-impulse’ through lack of end, if I am right
that an end for art-work is discernible in _attraction through the
pleasing of others_.”)
[31] Baldwin, _Social and Ethical Interpretations_, p. 151; cf. pp.
150, 152.
[32] Schiller, _Über die ästhetische Erziehung des Menschen_, esp.
Brief 15.
[33] _Ibid._ Brief 27, quoted in Groos, _The Play of Animals_, p. 2.
[34] Spencer, _Principles of Psychology_, vol. ii. pp. 629, 630.
[35] Spencer, “The Origin of Music,” in _Mind_, xv. 452, 453;
reprinted in the last edition of _Essays_, ii. pp. 430, 431; Wallace,
_Darwinism_, pp. 281, 284, 287, 292; Hudson, _The Naturalist in La
Plata_, pp. 280-286.
[36] Wallaschek, “Natural Selection and Music” in _International
Congress of Experimental Psychology_, second session, 1892, p. 74;
_Primitive Music_, pp. 271, 272. These utterances of Wallaschek ought
to be quoted as expressing his views, and not the earlier passage in
Mind, 1891, p. 376, from which Groos concludes that Wallaschek agrees
with Spencer. Cf. Groos, _The Play of Animals_, p. 6. As early as
1891, Wallaschek pointed out the importance of music and dances as
preparations and not only representations of the most important actions
in life. Cf. _l.c._ p. 74.
[37] Groos, _The Play of Animals_, pp. 18-24.
[38] Groos, _l.c._ p. 21.
[39] Groos, _Die Spiele der Menschen_, pp. 216-356.
[40] Guyau, _Les problèmes de l’esthétique contemporaine_, p. 9: “On
pourrait donc, en continuant la pensée de M. Spencer, aller jusqu’à
dire que l’art, cette espèce de jeu raffiné a son origine ou du moins
sa première manifestation dans l’instinct de la lutte, soit contre la
nature, soit contre les hommes.” Cf. also Guyau, _L’art au point de
vue sociologique_, p. 14, where Guyau in a brilliant passage shows
how an element of passionate struggle and conquest enters even in the
most abstract reasoning. To be compared with the chapters of Groos on
_Kampfspiele_.
[41] Féré, _Sensation et mouvement_, pp. 34, 64; cf. _The Pathology of
Emotions_, p. 206.
[42] Lehmann, _Hauptgesetze des menschlichen Gefühlslebens_, pp. 89, 95.
[43] Féré, _Sensation et mouvement_, p. 64.
[44] Gratiolet, _De la physionomie_, pp. 47, 53; Darwin, _The
Expression of the Emotions_, pp. 80, 207; Bain, _The Emotions and the
Will_, pp. 11, 12; Bouillier, _Du plaisir et de la douleur_, pp. 50,
51; Mantegazza, _Physiognomy and Expression_, pp. 114, 115.
[45] Amiel, _Journal_, i. p. 208.
[46] Darwin, _The Expression of the Emotions_, p. 81.
[47] Lehmann, _Hauptgesetze_, pp. 298-301.
[48] Lehmann, _Hauptgesetze_, p. 214.
[49] Marshall, _Pain, Pleasure, and Æsthetics_, pp. 222, 223.
[50] Dumont, _Théorie scientifique de la sensibilité_, pp. 67, 68;
Delbœuf, _Éléments de psychophysique_, pp. 182, 191.
[51] Marshall, _l.c._ p. 174.
[52] Cf. Stout, _Manual of Psychology_, pp. 236-239.
[53] Cf. Spencer, _Principles of Psychology_, i. p. 273.
[54] Hamilton, _Lectures_, ii. p. 478; cf. also Bouillier, _Du plaisir
et de la douleur_, pp. 52-62.
[55] Marshall, _Pain, Pleasure, and Æsthetics_, p. 213; cf. Dr. Stout’s
keen criticism of this explanation, _Analytic Psychology_, ii. pp. 294,
295.
[56] Féré, _The Pathology of Emotions_, pp. 275, 276; Lombroso, _The
Man of Genius_, pp. 151, 152; Ribot, _The Psychology of the Emotions_,
p. 46 (“Observations on the beneficial effects created on melancholic
patients by physical pain”).
[57] _Goncourt, Journal des_, ii. p. 250.
[58] Cf. Fechner, _Vorschule der Aesthetik_, ii. p. 265; cf. also
Marshall, _Pain, Pleasure, and Æsthetics_, p. 187.
[59] Bain, _The Emotions and the Will_, pp. 5, 6; cf. also _The Senses
and the Intellect_, p. 290; Ribot, _The Psychology of the Emotions_,
pp. 97, 112; Féré, _The Pathology of Emotions_, p. 44; Paulhan, _Les
phénomènes affectifs_, p. 37; Godfernaux, _Le sentiment et la pensée_,
p. 66.
[60] Stout, _Manual of Psychology_, p. 296.
[61] A treatment in detail of this point has been given in my
_Förstudier till en konstfilosofi_, pp. 57-59.
[62] Lehmann, _Hauptgesetze_, pp. 308, 309.
[63] Spencer, _Essays_, ii. p. 457.
[64] Cf. James, _Principles of Psychology_, ii. p. 466; Darwin, _The
Expression of the Emotions_, p. 76.
[65] Spencer, _l.c._ ii. pp. 456, 457.
[66] For the convenience of treatment we here restrict our attention to
those emotional processes the initial stages of which are accompanied
by changes of activity in the voluntary muscles.
[67] These linguistic facts might have afforded Professor Mantegazza
a further argument in favour of his physiognomical thesis that the
expression of injured self-esteem is similar to that of gustatory pain.
Cf. Mantegazza, _Physiognomy and Expression_, p. 130.
[68] James, _Principles of Psychology_, ii. p. 463: “Sit all day in a
moping posture, sigh, and reply to everything in a dismal voice, and
your melancholy lingers.”
[69] Spencer, _Principles of Psychology_, ii. pp. 590, 591. Cf. also
with regard to the enjoyment which can by reflection be derived from
sorrow, fear, and other pain-emotions, Paulhan, _Les phénomènes
affectifs_, pp. 119, 120; Hamilton, _Lectures_, ii. pp. 481-484;
Bouillier, _Du plaisir et de la douleur_, pp. 62-72.
[70] Spencer, _l.c._ ii. pp. 623-626.
[71] James, _Principles of Psychology_, ii. pp. 462, 463.
[72] James, _l.c._ pp. 444, 445. It is to be remarked, however, that in
the more elaborate statement of his theory, which Professor James has
given in _The Psychological Review_, 1894, he pays due attention to the
influence by which “expression” may change the tone of an emotion. Cf.
especially p. 519 about fear: “when the running has actually commenced,
it gives rise to _exhilaration_ by its effects on breathing and pulse,
etc., in this case, and not to fear.”
[73] The interesting contributions to the psychology of acting, which
have been brought together by Mr. William Archer in his _Masks or
Faces_, do not give us much reliable information as to the part which
the “expressional movements” play in a deliberate stirring up of an
emotion. Even if we were to accept all the testimonies of actors and
actresses as a testable evidence, we could scarcely decide whether the
emotional state of an actor who plays his part in perfect sincerity is
chiefly a result of his losing himself in the fictitious situation, or
whether this state follows as a retroaction exercised by the artificial
performance of weeping, laughing, sobbing, etc. Cf. Archer, _Masks or
Faces_, pp. 133-136. Some interesting remarks on this point can also
be found in Dugald Stewart’s _Elements of the Philosophy of the Human
Mind_, iii. pp. 168, 185.
[74] James, _Principles of Psychology_, ii. p. 444.
[75] Cf. Lehmann, _Hauptgesetze_, pp. 107-111, where the pain-element
of anger is emphasised in opposition to Professor Lange’s description
of this emotion.
[76] A detailed account of the various stages of anger has been
given by me in _Förstudier till en konstfilosofi_, pp. 73-77. Cf.
also Lange, _Nydelsernes fysiologi_, pp. 16-19, and Lange, _Ueber
Gemuethsbewegungen_, pp. 28-35.
[77] Cf. Marshall, _Pain, Pleasure, and Æsthetics_, p. 246; Sully, _The
Human Mind_, ii. p. 91; Hamilton, _Lectures_, ii. p. 483. It cannot be
denied, however, that terror often becomes intensified as a painful
feeling in proportion as the heart-beatings, the quiverings, and all
the other active manifestations increase.
[78] Marshall, _Pain, Pleasure, and Æsthetics_, p. 226; cf. Sully, _The
Human Mind_, ii. p. 34.
[79] Lehmann, _Hauptgesetze_, pp. 195, 196.
[80] Taylor, _Te Ika A Maui_, p. 175, on the Tangi feasts in New
Zealand; Welcker, _Kleine Schriften_, i. pp. 26-31; Sittl, _Gesch. d.
griech. Literatur_, i. p. 24. For a sympathetic interpretation of such
feasts of sorrow see Réclus, _Les primitifs_, pp. 239, 240. Cf. also
the remarks of Lobeck, _Aglaophamus_, i. pp. 688-690, and Groos, _Die
Spiele der Menschen_, p. 38.
The above adduced instances show us that even the art of primitive
man does not bear out the views recently brought into prominence by
Herckenrath and Faguet (Faguet, _Drame ancien, drame moderne_, pp.
2, 7, 12), and so ably stated by Mr. Walkley (_Frames of Mind_, pp.
1-7), according to which the enjoyment of tragedy as well as that of
comedy can be reduced to a malevolently pleasurable consciousness of
our own security in contrast to the sufferings of others. Comparative
psychology tends far more to support those authors who contend that
in tragedy we enjoy that pleasure which inherently exists in sorrow
itself. Cf. Shelley, _A Defence of Poetry_, p. 35.
[81] Lobeck, _Aglaophamus_, i. p. 688. “De hoc universo genere
dicere licet id quod res habet, hominis naturae quodam instinctu ut
laetandi ita lugendi causas sibi fingere; unde est, quod aliena funera
sequuntur, quod ignotis sepulchris adsident, quod praeteritorum malorum
memoriam refricant.”
[82] Lessing, _Gelehrter Briefwechsel_, pp. 145, 146, quoted in
Bernays’ _Zwei Abhandlungen_, p. 144. Cf. also Scherer, _Poetik_, p.
112. Scherer, who thinks that the phrase “Bewusstsein unserer Realität”
is too abstract in its wording, proposes in its place “Freude an uns
selbst” (delight in ourselves).
[83] Helvetius, _De l’esprit_, discours iii. ch. v.
[84] Jefferies, _The Story of My Heart_, especially p. 128;
Bashkirtseff, _Journal_, ii. pp. 126, 531, 532; cf. also i. pp. 66, 67;
ii. pp. 115, 290.
[85] The purely pathological motives of the self-woundings of Christian
fanatics appear with unmistakable clearness from the instances that
have been collected in medical literature, cf. especially Calmeil, _De
la folie_, ii. pp. 327, 328, 375-380, 384, 404, 405; Figuier, _Hist.
du merveilleux_, i. pp. 372, 373, 376, 379; Stoll, _Suggestion und
Hypnotismus_, pp. 362-365. We need not dwell in this connection upon
the sexually exciting effects which may be created by flagellation.
This point has been sufficiently elucidated by the above-mentioned
authors.
[86] Lange, _Gemüthsbewegungen_, pp. 33, 34.
[87] Wundt, _Philosophische Studien_, vi. pp. 351, 352 (Zur Lehre von
Gemüthsbewegungen).
[88] Brinton, _The Pursuit of Happiness_, p. 18.
[89] Kierkegaard, _Enten Eller_, i. pp. 23, 24.
[90] Ribot, _The Psychology of the Emotions_, p. 376.
[91] On the self-woundings of the Maenads cf. Preller, _Griechische
Mythologie_, i. 2. p. 656; Lobeck, _Aglaophamus_, i. p. 672.
[92] Cf. Marshall, _Pain, Pleasure, and Æsthetics_, p. 259.
[93] For a copious collection of instances see Joest, _Tätowiren_, pp.
34, 35; Schneider, _Die Naturvölker_, i. pp. 111-113; cf. also Smyth,
_Victoria_, i. p. 112 (The Narrinyeri); Cranz, _Historie von Grönland_,
ii. p. 331; Dall, _Alaska_, p. 417 (The Kygani); Schoolcraft,
_Information_, iv. p. 66 (Dacotas); v. p. 168 (Kenistenos); Ellis,
_Polynesian Researches_, i. p. 410 (Tahiti); Cook. (1st) _Voyage_, p.
104 (Tahiti); Taylor, _Te Ika A Maui_, p. 102 (Maoris).
[94] It cannot be denied, however, that in many cases the self-wounding
is executed as a traditional, superstitious, or sacrificial rite. The
Maori funeral ceremonies, in which the apparently impulsive and exalted
cutting is “done with considerable method and regularity, so as to
make the scars ornamental rather than otherwise,” can thus scarcely
be adduced as a genuine instance of emotional expression. Cf. Robley,
_Moko_, p. 46. Still less are we entitled to speak in this connection
of those Polynesian funeral ceremonies in which the survivors lacerate
themselves and allow the blood to drop on the face of the corpse or
under its bier. Cf. the instances of such superstitious self-woundings
collected in Hartland, _The Legend of Perseus_, ii. pp. 241, 321-325.
[95] On woundings in medical cures, cf. esp. Bartels, _Medicin der
Naturvölker_, pp. 267-271; Curr, _The Australian Race_, ii. pp.
69, 70 (The Dieyerie Tribe, by Gason); Ling Roth, _Tasmania_, pp.
75, 76; Man, _Journ. Anthr. Inst._ xii. p. 85 (Andamanese); Mouat,
_Andaman Islands_, p. 307; Bourke, _Rep. Bur. Ethn._, 1887-88, p. 471
(Medicine-men of the Apache. Scarification resorted to in order to
relieve exhaustion); Keating, _Narrative of an Expedition_, i. p. 226,
quotes the interesting conceptions entertained by the Sauks and Foxes
as to the result of lacerations. The wounds are inflicted at funerals,
“not for the purpose of mortification, or to create a pain, which
shall, by dividing their attention, efface the recollection of their
loss, but entirely from a belief that their grief is internal, and that
the only way of dispelling it is to give it a vent through which to
escape.” There seems to be no doubt that similar notions have led to
the curing of bodily pain by bleeding.
As to laceration as a means of overcoming humiliation see Curr, _l.c._
ii. p. 70 (Dieyerie). Even joy, when abnormally strong, seems often
to express itself in this way. Ellis, _Pol. Res._ i. p. 410 (Tahiti);
Pritchard, _Pol. Rem._ p. 138 (Samoa); Péron, _Voyage_, i. p. 227
(Tasmanians, who scratch themselves in the face and tear the hair in
their enthusiasm, when hearing the Marseillaise performed); Bernier,
_L’art du comédien_, p. 310.
As connected with the emotion of joy we may also explain the
occurrences of self-woundings at meetings between friends. Cf. esp.
Lumholtz, _Among Cannibals_, pp. 224, 225. It is not to be overlooked
that in many tribes friends express their delight at meetings by
a ceremonial weeping and wailing. Cf. Man, _Journ. Anthr. Inst._
xii. p. 147; Day, _Proc. As. Soc. Bengal_, 1870, p. 157, both on
the Andamanese; Batchelor, _The Ainu_, p. 105; Taylor, _Te Ika A
Maui_, p. 103; Angas, _Savage Life_, ii. pp. 32, 73, 109, all on New
Zealand; Freycinet, _Voyage_, ii. p. 589 (The Sandwich Islands);
Lander, _Journal_, i. pp. 148, 149 (Yoruba Country); and the instances
quoted in Spencer, _Principles of Sociology_, ii. pp. 20, 70, 71.
As this apparently paradoxical expression can be explained in many
cases as a conventional ceremony, which is not accompanied by any
genuine feeling, so the self-wounding may often be a purely ritual
observance. But although some of the above adduced instances can thus
be considered as spurious, we nevertheless feel right in assuming that
an impulsive creation of pain is generally to be derived from the
psychical conditions accompanying high-strung emotion. This is also the
conclusion at which Mr. Brinton and Mr. Andrew Lang have arrived. Cf.
Brinton, _Religion of Primitive Peoples_, p. 213; Lang, _The Making of
Religion_, p. 310.
[96] We need only refer to such periods as the fifteenth century and
the time of the great revolution. As to the abnormally exaggerated
craving for amusement during these unhappy times, cf. especially
the remarks of Michelet, _Histoire de France_, iv. pp. 406, 407;
Champfleury, _Hist. de la caricature sous la république_, pp. 275, 279;
Hecker, _Volkskrankheiten_, pp. 152, 153; _Goncourt, Journal des_, ii.
pp. 180, 181; and the Introduction to Boccaccio’s _Decamerone_.
[97] Smith, _Theory of Moral Sentiments_, pp. 4, 5. Cf. the important
elaboration of this theory in Dugald Stewart, _Philosophy of the Human
Mind_, iii. pp. 171, 174.
[98] Cf. especially the works of Tarde, Schmidkunz, Baldwin.
[99] Cf. Groos, _The Play of Animals_, pp. 72, 76 _sq._ 182.
[100] There can be no question, in this connection, of entering
upon the debate between the adherents of Robert Vischer, Groos, and
others, and the associationists, Lipps and Stern, who wish to put
other notions, such as recognition or “Verschmelzung” instead of
the imitation. Whatever reason Dr. Stern may have to criticise the
_formulation_ of the German æsthetic theories of visual intuition, we
do not see that he has been able to refute them in their _fundamental_
points. Cf. Stern, _Einfühlung und Association_, passim.
[101] Jouffroy, _Cours d’esthétique_, pp. 29, 256, 259, 261.
[102] Vernon Lee and Anstruther Thompson, “Beauty and Ugliness,” in the
_Contemporary Review_, vol. xxii. 1897; cf. especially pp. 357, 544,
548, 550, 554.
[103] Home, _Elements of Criticism_, i. pp. 178-181.
[104] Cf. Hogarth, _Analysis of Beauty_, pp. 26-28.
[105] Dugald Stewart, _Philosophical Essays_, pp. 402-404, 408 (“On the
Sublime”).
[106] Spencer, _Essays_, ii. p. 386 (“Gracefulness”).
[107] Cf. Vernon Lee and Anstruther Thompson, _l.c._ pp. 550, 686, 687;
cf. also Fouillée, _Psychologie des idées-forces_, ii. pp. 59-64.
[108] Prof. Lipps, who does not believe in an “internal imitation,”
says that the anthropomorphic interpretation of outward reality “rückt
uns die Dinge näher, macht sie uns vertrauter und damit zugleich
vermeintlich verständlicher” (“brings the things nearer to us, makes
them more familiar, and thereby produces an illusion that they are more
comprehensible”). According to the view which we have adopted above,
the gain in comprehensibility is real, and not only illusory. Cf.
Lipps, _Raumaesthetik_, p. 6.
[109] Cf. with regard to the above argument the chapter on
movement-perception in Stricker’s _Die Bewegungsvorstellungen_,
especially pp. 20, 21. Cf. also the remarks in Dugald Stewart,
_Philosophy of the Human Mind_, iii. pp. 10, 11, 157.
[110] Cf. the often-quoted story of Campanella’s device to divine
the thoughts of people by imitating their behaviour, as told, for
example, in Burke’s _The Sublime and the Beautiful_, pp. 98, 99. Mr.
Stanley quotes one of Poe’s tales, in which the same trick is used by a
detective (_Evolutionary Psychology of Feeling_, p. 364).
[111] Cf. Groos, _Die Spiele der Menschen_, p. 430.
[112] An almost simian tendency to imitation has been noticed among
several primitive races, such as the Australians (Spencer, _Descr.
Soc._ Div. i. No. 3, p. 5, quoting Sturt) and the Fuegians (Spencer,
_ibid._ quoting Weddel).
As is well known, imitation is in tribes of a hysterical disposition,
such as the Malays and the Lapps, apt to become an endemic disease. Cf.
with regard to the Malays, Swettenham, _Malay Sketches_, pp. 70-82;
Stoll, _Suggestion und Hypnotismus_, p. 74; with regard to the Lapps,
Düben, _Lappland_, p. 192; Schmidkunz, _Psychologie der Suggestion_, p.
199. Instances of contagious mental diseases and pathological imitation
among civilised nations are too familiar to be enumerated.
[113] Cf. Baldwin, _Mental Development_, p. 403.
[114] Preyer, _Die Seele des Kindes_, p. 228; cf. Harless, _Lehrb. d.
plast. Anatomie_, p. 125, and Dugald Stewart, _Philosophy of the Human
Mind_, iii. pp. 6, 7, 193, 194.
[115] _Goncourt, Journal des_, i. p. 281:—Hier j’étais à un bout de la
grande table du château. Edmond à l’autre bout causait avec Thérèse. Je
n’entendais rien, mais quand il souriait, je souriais involontairement
et dans la même pose de tête.... Jamais âme pareille n’a été mise en
deux corps.
[116] Cf. especially Binet, _Le fétichisme dans l’amour_, p. 248.
[117] For a treatment of the interindividual transmission of feeling,
in which the chief points of modern theories on mob-mind are
anticipated, see Dugald Stewart, _Philosophy of the Human Mind_, iii.
pp. 208-211.
[118] Féré, _The Pathology of Emotions_, p. 212.
[119] _Lancet_, 1886, i. pp. 312, 313, quoted in Aubry, _La contagion
du meurtre_, pp. 220-223; Le Bon, _Psychologie des foules_, p. 46.
[120] We need scarcely remark, in this connection, that every unhappy
experience awakens the craving for assistance and consolation, and
therefore indirectly gives rise to an effort to create sympathy.
This point must, however, be passed over when treating of impulsive,
purely emotional manifestations. As to the pleasures and consolations
of mutual sympathy, compare, moreover, Smith, _Theory of Moral
Sentiments_, pp. 10-13, especially p. 12.
[121] Espinas, _Des sociétiés animales_, p. 328.
[122] Brehm, _Thierleben_, i. pp. 204, 205, 208.
[123] Van Ende, _Hist. nat. de la croyance_, I. L’animal, p. 218;
Brehm, _l.c._ p. 87.
[124] Wallaschek, _Primitive Music_, pp. 230, 231; Grosse, _Die Anfänge
der Kunst_, p. 219. Cf. also Schlegel, A. W., _Sämmtl. Werke_, vii.
pp. 149, 150 (_Briefe über Poesie, Silbenmasz und Sprache_), where a
similar theory is advanced.
[125] Bücher, _Arbeit und Rhythmus_, passim.
[126] Bücher, _l.c. passim_. Compare, however, p. 306 as to the
difference between labour in the modern sense and the working activity
of primitive man.
[127] Cf. Souriau, _L’esthétique du mouvement_, p. 70.
[128] Bourgoing, _Modern State of Spain_, ii. pp. 299, 300.
[129] Vernon Lee and Anstrather Thompson, “Beauty and Ugliness,” in the
_Contemporary Review_, vol. lxxii. 1897, p. 559: “To this quality of
mere complexity of surface, pattern adds by its regularity the power
of compelling the eye and breath to move at an even and unbroken pace.
Even the simplest, therefore, of the patterns ever used have a power
akin to that of march music, for they compel our organism to a regular
rhythmical mode of being.”
[130] The expression “gymnastic,” as distinguished from pantomimic
dance, is borrowed from Grosse, _Die Anfänge der Kunst_.
[131] That the dances of salutation and homage in most cases really are
to be derived from the expression of joy has been shown by Spencer,
_Principles of Sociology_, iii. p. 201, and might be corroborated by
instances referring to all the details of complimentary ceremonialism.
[132] Carver, _Travels_, pp. 180-182 (Lake Pepin); Martin, _Molukken_,
p. 57 (Lectimor); Polack, _The New Zealanders_, i. p. 88 (Maoris). Cf.
also Rienzi, _Océanie_, iii. p. 170, on the frequent quarrels between
Europeans and Maoris that have arisen from a misunderstanding of these
kinds of salutation. Johnstone, _Maoria_, p. 49: “The war dance was
practised both as a martial exercise and as an amusement, and was
considered equally adapted to give honourable reception to friendly
visitors or to intimidate an enemy on the field of battle.”
[133] Cf. the instances collected by Féré, _Pathology of Emotions_, pp.
360-390; and Godfernaux, _Le sentiment et la pensée_, pp. 65 _sq._ A
powerful description of the mythogenic justifications by which anxiety
creates to itself a reason is given in Maupassant’s poem “Terreur” in
_Des Vers_, pp. 19, 20.
[134] Cf. on the infectious influence of dramatic performances,
Cahusac, _La danse_, i. pp. 166, 167; ii. pp. 61, 62; Jacobowski,
_Anfänge der Poesie_, pp. 127-129; Tarde, “Foules et sectes,” in _Revue
des deux Mondes_, vol. cxx. (1893), especially p. 368. It is scarcely
necessary to point out to how great an extent the emotional conveyance
by means of dramatic action must have been strengthened by the chorus,
which, by its laughter or wailing, affords a kind of model expression
to the spectator. Possibly, indeed, the Greek chorus developed from
a ceremonial in which chorus and audience were not distinct but
identical—a ritual of wailings or rejoicings provoked by the recital of
a traditional story. This view, curiously in advance of his times, is
suggested by Brown, an eighteenth century philosopher (_History of the
Rise of Poetry_, pp. 126-128): “How came it to pass that in the more
barbarous periods the number [of the chorus] should be so much greater?
Manifestly because that rude age bordered on the savage times, when
the _whole audience_ had _sympathised_ with the _narrative actor_, and
became as one general choir.”
[135] Engel, _Ideen zu einer Mimic_, i. pp. 86-88; cf. also
Seckendorff, _Vorlesungen über Declamation und Mimik_, ii. p. 5;
Sully-Prudhomme, _L’expression dans les-beaux arts_, pp. 96, 97.
[136] Lichtenberg, _Briefe aus England, Vermischte Schriften_, iii. p.
262.
[137] Lange, _Nydelsernes fysiologi_, pp. 168, 169. As to the
importance of imitative reaction for our enjoyment of sculpture, cf.
Vernon Lee and Anstruther Thompson, _The Contemporary Review_, vol.
lxxii., pp. 677-679.
[138] Sully-Prudhomme, _L’expression dans les beaux-arts_, pp. 4, 5.
[139] Nietzsche, _Die Geburt der Tragödie_, p. 8.
[140] Goethe, _Dichtung und Wahrheit_, iii. p. 132. This instance has
been adduced by Professor Julius Lange in support of his emotionalistic
art-theory; _Om Kunstvœrdi_, pp. 72-84.
[141] Wallaschek, _Mind_, N.S. iv. p. 34, “On the Difference of Time
and Rhythm in Music;” Bücher, _Arbeit und Rhythmus_, p. 306.
[142] Cf. Emmanuel, _La danse grecque antique_, p. 127.
[143] Cf. Creuzer, _Symbolik und Mythologie_, iii. p. 155; Ruskin
avails himself of the same allegory in _The Queen of the Air_, pp.
66-70.
[144] _Revue Critique_, 1896, ii. pp. 386, 387; cf. also Groos, _Die
Spiele der Menschen_, pp. 110, 476.
[145] Spencer, _Essays_, ii. 460.
[146] Cf. Charcot and Richer, _Les démoniaques dans l’art_, p. 37;
Emmanuel, _La danse grecque antique_, pp. 102, 196-198, 302, 303.
[147] Michelet, _La Sorcière_, p. 80.
[148] Cf. for example, Dyer, _Gods in Greece_, pp. 114-117.
[149] Cf. Brown, _The Fine Arts_, pp. 22-35, 41-70; and Hill in _Pop.
Sc. Monthly_, vol. xlii. pp. 734-749.
[150] Rapp, _Rheinisches Museum_, xxvii. p. 2 (“Die Mänade im
griechischen Cultus”).
[151] Rohde, _Psyche_, pp. 331, 343.
[152] Nietzsche, _Die Geburt der Tragödie_, pp. 6, 7.
[153] A detailed treatment of gracefulness in art and life has been
given by the author in _Förstudier till en konstfilosofi_, pp. 132-147.
[154] Cf. Holz, _Die Kunst_, p. 117. It is only fair to add that in
their own novels the authors of this school have involuntarily failed
to support their theoretical principles.
[155] Cf. chap. i.
[156] Cf. Taine, _Philosophie de l’art_, pp. 72, 73.
[157] _Ibid._ pp. 52, 53.
[158] Hemsterhuis, _Œuvres_, i. pp. 14-18, 24, 66 (Lettre sur la
sculpture, Lettre sur les désirs). A similar thought was applied by Poe
to the fundamental principles in poetic composition and has exercised a
great influence on recent literary movements. Cf. Poe, _Works_, vi. pp.
3-6 (The poetic principle). For a further elaboration of this notion
cf. Bourget, _Études et portraits_, i. pp. 225, 226; Hansson, _Kåserier
i mystik_, pp. 140, 141; Symons, _The Symbolist Movement_, p. 137
(Stéphane Mallarmé).
[159] Carlyle, _Sartor Resartus_, p. 180.
[160] Wagner, _Ges. Schriften_, iv. p. 39 (Oper und Drama).
[161] Cf. chap. ii. in the preceding.
[162] Cf. the quotations adduced by Harnack, _Die klassische Ästhetik_,
pp. 124, 143, 161, 164, 165. Cf. also von Stein, _Goethe und Schiller,
Ästhetik der deutschen Klassiker_, pp. 25, 27.
[163] Taine, _De l’idéal dans l’art_, pp. 19, 50, 130, 175.
[164] For an interesting comparison between French and English ideals
of art, compare the aphorisms of Mr. Quilter in _Sententiæ Artis_, pp.
7, 121, with the views of Taine, as expressed, for example, in _L’idéal
dans l’art_, p. 148.
[165] Cf. Ruskin, _Modern Painters_, 1, i. ii. § 8; iii. iv. 3, §§ 21,
24, 28.
[166] Tolstoy, _What is Art?_ Julius Lange, _Om Kunstværdi_. Cf.
also the remarks in Carpenter, _Angels’ Wings_, the poetic theory of
Holmes, as set forth in _What is Poetry?_ and the definition of March,
“Evolution and Psychology in Art,” _Mind_, N.S. v. p. 442.
[167] Taine, _Philosophie de l’art_, p. 50. For a just appreciation of
the part of feeling in art see also _De l’idéal dans l’art_, p. 152;
Ruskin, _The Laws of Fésole_, chap. i. pp. 1-7; _Modern Painters_, iii.
iv. i. §§ 13, 14; _Lectures on Art_, pp. 80, 81.
[168] Hirth, _Aufgaben der Kunstphysiologie_, pp. 14-16.
[169] Cf. von Stein, _Goethe und Schiller, Ästhetik der deutschen
Klassiker_, p. 32.
[170] Cf. the quotations from Schiller’s letters to Goethe, adduced by
Harnack in _Die klassische Ästhetik der Deutschen_, pp. 89-92.
[171] Leconte de Lisle, _Poèmes barbares_, p. 221.
[172] Van Dyke, _Principles of Art_, p. 281.
[173] Groos, _The Play of Animals_, pp. 327, 328.
[174] Cf. especially March, “Evolution and Psychology in Art,” in
_Mind_, N.S. v. (1896); Balfour, _The Evolution of Decorative Art_;
Haddon, _Evolution in Art_, and the papers of Holmes in _Rep. Bur.
Ethn._ iii. iv. vi., and in _The American Anthropologist_, iii.
[175] For a recent defence of this theory see Tarde, _La logique
sociale_, pp. 445, 446.
[176] Cf. chap. vi. in the preceding.
[177] Cf. Mallery in _Rep. Bur. Ethn._ i. pp. 283, 284, 347; Sayce,
_Introd. to the Science of Language_, i. pp. 92-94, 105-107; ii. pp.
306-308. It is to be remarked that in maintaining the priority of
pantomimic language Mr. Mallery always emphasises the “instinctive”
character of this means of communication. Cp. _Rep. Bur._ i. pp. 340,
347. Professor Sayce seems to conceive gesture-language as consisting
only of dramatically imitating “moves” or sounds, (_l.c._ i. p. 107).
Professor Tylor, on the other hand, who takes up a critical position
with regard to the theory of gesture-language as an intermediate stage
of evolution, speaks of gesture-language as made up by delineations and
indications (_Early Hist. of Mankind_, pp. 15, 16). In a theoretical
discussion it is evidently necessary to maintain a strict distinction
between these different kinds of pantomimic thought-conveyance, which
are no doubt accompanied by different degrees of intention. Cp.
Romanes, _Mental Evol. in Man_, pp. 86, 103.
[178] Cf. Kussmaul in Ziemssen’s _Cyclopædia_, p. 14, esp. p. 587
(Disturbances of Speech.)
[179] Cf. Romanes, _l.c._ pp. 113, 148, 149, on the influence exercised
by the constructions of spoken language on the gesture-language of
deaf-mutes.
[180] Cf. Tylor, _l.c._ pp. 74-79, on the improbability of the stories
about tribes who cannot make themselves understood by each other
without the help of gestures. Dr. Tylor’s criticism of Captain Burton’s
statement that the Aropahos “can hardly converse with one another in
the dark” has been amply confirmed by the subsequent researches of
Mallery. Cf. _Rep. Bur. Ethn._ i. pp. 314, 315. Naturally, therefore,
one feels inclined to adopt a sceptical attitude with regard to Miss
Kingsley’s assertion that the language of the Bubis “depends so much
on gesture that they cannot talk in it to each other in the dark”
(_Travels in West Africa_, p. 439). Cf., however, with regard to the
element of gesture in West African languages, Kingsley, _West African
Studies_, p. 237.
[181] Wood, _Nat. Hist. of Man_, i. p. 266 (Bushmen); Cranz, _Historie
von Grönland_, i. p. 279. As to the Australians the statements are
somewhat contradictory. Mr. Curr (_The Australian Race_, i. p. 93)
says that “some tribes express a few things by signs made with their
hands; but, on the whole, the Australian is very little given to
gesticulation.” This statement, however, has been expressly encountered
by Mr. Stirling, who describes a very extensive system of signs. _Rep.
Horn Exped._ iv. Anthropology, pp. 111-125. Cf. also Spencer and
Gillen, _Native Tribes_, p. 500.
[182] Stirling, _l.c._ p. 112.
[183] Roth, W. E., _N.W.C. Queensland Aborigines_, pp. 71 _sq._
[184] Fraser, _Aborigines of New South Wales_, p. 25.
[185] Roth, W. E., _N.W.C. Queensland_, p. 71. Cf. a remark in the same
direction by Mallery, _Rep. Bur. Ethn._ i. p. 312.
[186] See Tylor, _Primitive Culture_, i. p. 187; Mallery, _l.c._ pp.
295, 307; Sayce, _Introd. Science of Lang._ i. p. 93. Compare also the
classic instance of Sicily, meeting-ground of so many peoples.
[187] Fraser, _Aborigines of New South Wales_, p. 25; Roth, _l.c._ p.
71.
[188] Steinen, _Unter den Naturvölkern Central-Brasiliens_, p. 72;
Mallery, _l.c._ p. 307.
[189] Mallery, _l.c._ pp. 311, 312. That the gesture-language of the
North American Indians is to be explained as a result of peculiar
geographical conditions was remarked already by Dugald Stewart,
_Elements of the Philosophy of the Human Mind_, iii. pp. 19-22.
[190] Cf. the interesting descriptions of Maori political meetings
in Earle, _New Zealand_, p. 91; Shortland, _Traditions of the New
Zealanders_, p. 171.
[191] Home, _Elements of Criticism_, i. p. 435.
[192] For an appreciation of pantomimic action as means of conveying
religious feelings see Mr. Tylor’s description of the service in the
deaf-dumb institution of Berlin, _Early History of Mankind_, p. 33.
[193] Mallery in _Rep. Bur. Ethnol._ i. p. 370.
[194] Von den Steinen, _Unter den Naturvölkern Central-Brasiliens_, p.
244.
[195] Mallery in _Rep. Bur. Ethnol._ i. p. 370. Cf. also Mallery,
_l.c._ x. (1888-89), (Picture-writing of the N.A. Indians). That the
pictographic elements to a large extent have been influenced by the
manual signs was remarked already in 1836 by Rafinesque. Cf. Brinton,
_The Lenape_, p. 152, where the merits and the priority of this
peculiar author are vindicated.
[196] Groos, _Die Spiele der Menschen_, p. 406.
[197] For examples of pictorial art subservient to such purely
practical purposes see Mallery, _l.c._ x. pp. 329-375.
[198] Im Thurn, _Primitive Games_, pp. 273, 275.
[199] Roth, _N.W.C. Queensland Aborigines_, pp. 117, 118. Oldfield
(“The Aborigines of Australia,” in _Trans. Ethnol. Soc._ N.S. iii. p.
257) describes a Watchandie pantomime, imitating the proceedings of the
white man in hunting whales, and composed by an old native who had some
time before visited the coast.
[200] Wilson and Felkin, _Uganda_, ii. p. 45. For imitations of the
white man in dramatic dances see also Lander, _Clapperton’s Last
Expedition_, i. pp. 120, 121; Cook, _Voyage Towards the South Pole_ (2
Voy.), i. p. 368.
[201] Cook, _Voyage Towards the South Pole_ (2 Voy.), i. p. 356
(Huaheine).
[202] Levertin, _Fars och farsörer_, p. 78, especially the quotation
from Chappuy’s “L’avare cornu” (1580).
[203] For songs describing the incidents in a travel see Batchelor,
_The Ainu_, pp. 123, 124; Chamisso, in Kotzebue’s _Reisen_, iii.
p. 67 (Radack); Woods, _Native Tribes_, pp. 38, 39 (Taplin, “The
Narrinyeri”); Grey, _Journals_, ii. p. 253; Polack, _New Zealanders_,
ii. pp. 167, 168. On current events as subjects of primitive poetry
cf. Bonwick, _Tasmanians_, p. 29; Kingsley, _Travels_, p. 66, (Bubis);
Curr, _Australian Race_, iii. p. 169 (Mathew, _Mary River Natives_);
Metz, _Neilgherry Hills_, p. 30 (Todas); Ahlqvist, _Acta Soc. Scient.
Fenn._ xiv. (“Wogulen und Ostjaken”); Day, _Proceedings of the
As. Soc._ 1870, p. 157 (Observ. on the Andamanese); Ehrenreich in
_Zeitschrift für Ethnologie_, xix. p. 32 (Botokudos); Erman, _Travels
in Siberia_, ii. pp. 42, 43 (Ostyak songs and pantomimes).
[204] Cf. Bonwick, _Daily Life and Origin of the Tasmanians_, p. 29;
Lenz, _Skizzen aus West Afrika_, pp. 110, 111 (Abongos); Schneider,
_Die Naturvölker_, ii. p. 235, 236 (Interior Africa).
[205] Cf. Eyre, _Expeditions into Central Australia_, ii. p. 240;
Cruickshank, _Eighteen Years on the Gold Coast_, ii. p. 266.
[206] St. John, _Far East_, i. p. 114 (Kayans of Baram); Petherick,
_Egypt_, p. 130 (Hassanyeh Arabs); Mollien, _Travels_, p. 74 (Joloffs).
[207] Woods, _l.c._ pp. 38, 39 (Taplin, “The Narrinyeri”). Cf. the
solos in the Atiu canoe-song, describing the guns of Captain Cook.
Gill, _From Darkness to Light_, p. 263. On the song of the Marshall
Islanders describing the ships of the Russian expedition, the dresses
of the sailors, etc., see Rienzi, _Océanie_, ii. p. 196.
[208] Varigny, _Quatorze ans aux Iles Sandwich_, pp. 18-23,
particularly p. 19. A short reference to the same song can be found in
Fornander, _The Polynesian Race_, ii. p. 171.
[209] Steinen, _Unter den Naturvölkern_, pp. 244 _sq._, 248, 249.
[210] Hyades, in _Mission scientifique du Cap Horn_, vii. p. 253.
[211] Martial, _ibid._ i. p. 214.
[212] Mr. Bridges’ unpublished work, quoted by Hyades, _l.c._ vii. p.
377.
[213] Cranz, _Historie von Grönland_, i. p. 292.
[214] Cranz, _l.c._ p. 229.
[215] Codrington, _The Melanesians_, pp. 47, 48; cf. Romilly, _My
Verandah in New Guinea_, p. 87.
[216] Kleinschmidt, in _Journal des Museum Godeffroy_, xiv. 1879, p.
268. (“Reisen auf den Viti Inseln. Insel Vatu Lele”). Williams, _Fiji_,
pp. 99, 142; Spencer, _Descriptive Sociology_, Division I. Nr. iii. p.
60.
[217] Letherman, in _Smithsonian Report_, 1855, pp. 295, 296 (The
Navajo tribe).
[218] Cf. Matthews, _Navaho Legends_, pp. 22-26, where the assertions
of Dr. Letherman are quoted and opposed.
[219] Cook. (1st) _Voyage_, p. 388; Lubbock, _Prehistoric Times_, p.
426; Spencer, _Principles of Sociology_, iii. p. 78.
[220] Schoolcraft, _Indian Tribes_, ii. p. xii.
[221] Schoolcraft, _l.c._ i. p. 18.
[222] Lubbock, _l.c._ p. 426.
[223] Kane, _Wanderings_, p. 179.
[224] See _infra_, p. 175.
[225] With regard to the traditional art of the Australian natives
compare Spencer and Gillen, _Native Tribes_, pp. 220 _sq._ 473, 485;
Lloyd, _Tasmania and Victoria_, p. 466.
[226] Cf. _e.g._ Steinen, _Durch Central Brasilien_, pp. 266, 267, on a
Yuruna dance.
[227] Cf. Bourke, _Scatologic Rites_, p. 25.
[228] Bourke, “The Medicine-men of the Apache,” in _Rep. Bur. Ethnol._
ix. 1887-88.
[229] Cf. Bourke, _Scatologic Rites_, pp. 6, 7, 64, and the author’s
_Förstudier till en konstfilosofi_, pp. 114, 119.
[230] Bourke, _The Snake-Dance of the Moquis_, pp. 178, 179.
[231] Cf. the author’s _Skildringar ur Pueblo folkens konstlif_ (The
Art-life of the Pueblo-Indians), _passim_.
[232] Cf. Spencer, _Principles of Sociology_, i. p. 797.
[233] Cf. especially Fewkes, “The Snake Ceremonials at Walpi,” in
_Journ. American Ethnology and Archæology_, vol. iv., especially pp.
119, 124.
[234] A detailed account of these prayers has been given in _Pueblo
folkens konstlif_, passim.
[235] Cf. Tylor, _Prim. Culture_, i. pp. 392 _sq._
[236] Mooney, in _The American Anthropologist_, iii. pp. 108, 109 (“The
Cherokee Ball-Play”).
[237] Groos, _Die Spiele der Menschen_, pp. 246, 247.
[238] Réclus, _Les Primitifs_, p. 356. For some unmistakable examples
of myths secondary to the corresponding rites see Spencer and Gillen,
_Native Tribes of Central Australia_, p. 443.
[239] Cf. Abercromby, _Pre-and Proto-historic Finns_, i. pp. 358, 359,
ii. p. 41.
[240] Erman, _Travels_, ii. pp. 50, 51.
[241] Lubbock, _Origin of Civilisation_, pp. 356 _sq._
[242] Cf. Kingsley, _Travels_, p. 473. On the difficulty of deciding
whether a given piece of sculpture is to be interpreted as an idol
or as a merely memorial portrait, see Brinton, _Report upon the
Collections_, etc., p. 33.
[243] Schweinfurth, _Artes Africanæ_, pl. viii. f. 5; Cruickshank,
_Eighteen Years on the Gold Coast_, ii. pp. 270, 271; Schmeltz,
_Ethnol. Abtheil. des Mus. Godeffroy_, p. 241.
[244] Codrington, _The Melanesians_, pp. 173, 174. The same views have
been expressed by Finsch, _Ethnologische Erfahrungen_, pp. 255-257;
_Samoafahrten_, pp. 47-49, 75, 175.
[245] Polack, _New Zealand_, i. pp. 115, 116, 236, 237; Robley, _Moko_,
pp. 88 _sq._ Cf. about “Moko”-tattooing as a means of recognising
individuals, living or dead, Robley, _l.c._ pp. 131, 146, 147, 159.
[246] Andree, _Ethnographische Parallelen_, i. pp. 258-261. The remarks
of Herr Andree have been emphatically supported by von den Steinen,
_Unter den Naturvölkern Central Brasiliens_, p. 244; cf. also Hoffman,
_Ethnographic Observations_, in U.S. Geol. and Geogr. Survey, 1876,
especially p. 475.
[247] Im Thurn, _Indians of Guiana_, pp. 403-410. On similar grounds
the application of Herr Andree’s theory to the North American
Petroglyphs has been opposed by Mallery, in _Rep. Bur. Ethnol._ x. pp.
28, 29 (“Picture-writing of the American Indians”).
[248] Svoboda, in _Archiv für Ethnographie_, v. pp. 162, 163. Cf. also
Meyer, _Bilderschriften des Ostindischen Archipels_, p. 1.
[249] Cf. Grey, _Journals_, ii. p. 310.
[250] As typical illustrations of this class of legends we may instance
the Polynesian poems quoted by Fornander, _The Polynesian Race_, ii.
12-19, 284-286.
[251] Cf. pp. 160, 161, in the preceding, and Gill, _From Darkness to
Light_, pp. 248-264.
[252] See Ellis, _Polynesian Researches_, i. p. 286; iv. pp. 79, 101,
105; Pritchard, _Polynesian Reminiscences_, p. 125; Polack, _New
Zealanders_, ii. p. 167; and, above all, the collection of traditional
war-poetry from the Hervey Group, published by Gill in _From Darkness
to Light_.
[253] Cf. above, p. 165.
[254] Oviedo, _Histoire des Indes_, pp. 69, 70; Markham, in the
Introduction to his translation of _Ollanta_, pp. 1, 2; Spencer,
_Descr. Soc._ ii. pp. 13, 68, 70, 71; Forbes, _Dahomey_, ii. p. 13. On
historical songs among the military tribes of Africa cf. also Shooter,
_The Kafirs_, p. 268; Burton, _Lake Regions_, i. p. 263 (Wagogos).
As regards the influence of war on early Arab poetry see Posnett,
_Comparative Literature_, p. 133.
[255] Cf. _e.g._ the humble traditions of the Kubus, as quoted by
Forbes, _Wanderings_, p. 243.
[256] Laing, _Travels_, p. 186 (Village Kamia); Dobrizhoffer, _The
Abipones_, ii. pp. 430, 431.
[257] Parker, _Aborigines of Australia_, pp. 25, 26; Howitt in _Journ.
Anthr. Inst._ xiii. pp. 453, 454 (Australian ceremonies of initiation),
and Cameron in the same journal, xiv. p. 358 (Tribes of N.S. Wales);
the last two instances quoted in Frazer, _Totemism_, p. 47. See also
Fison, “The Nanga,” in _J. A. I._ xiv., esp. p. 22, on an initiation
ceremony in Fiji, representing the ancestors lying dead and coming
to life again, which curiously resembles Collins’s description and
pictures of an Australian initiation (Collins, _N.S. Wales_, i. p.
575). For a somewhat analogous drama in East Africa see Dale, _Journ.
Anthr. Inst._ xxv. p. 189 (Bondi country). For interpretation of all
these rites see Frazer, _Totemism_, p. 47; and _The Golden Bough_, ii.
pp. 343-359.
[258] Carver, _Travels_, pp. 175-180; Schoolcraft, _Information_, v.
pp. 428 _sq._ Both quoted by Frazer. To be compared with the initiation
into the Secret Society of Nkimba—Ward in _Journ. Anthr. Inst._ xxiv.
pp. 288, 289 (Congo tribes).
[259] Crane, _Bases of Design_, p. 189.
[260] Cf. Haddon, _Evolution in Art_, pp. 220, 221.
[261] Brown, _Hist. of the Origin and Rise of Poetry_, pp. 49, 50.
[262] Darwin, _The Descent of Man_, ii. pp. 103, 124, 125; cf. also ii.
pp. 436, 437, and _The Origin of Species_, i. p. 109.
[263] Ribot, _Psychologie de l’attention_, pp. 44, 45.
[264] Espinas, _Des sociétés animales_, p. 284.
[265] Brehm, _Thierleben_, v. pp. 601, 602; cf. also Wallace, _Tropical
Nature_, p. 199.
[266] Nilsson, _Foglarna_, ii. p. 56; Lloyd, _Game Birds and Wild
Fowl_, p. 81.
[267] Geddes and Thomson, _The Evolution of Sex_, p. 28.
[268] Darwin, _The Descent of Man_, ii. pp. 107-109, 252.
[269] Cf. Wallace, _Tropical Nature_, pp. 196-198, _Darwinism_, p. 284;
Westermarck, _Human Marriage_, pp. 244, 250.
[270] Wallace, _Tropical Nature_, pp. 193, 209, 210, 213; _Darwinism_,
pp. 284, 287, 292, 294.
[271] Darwin, _The Descent of Man_, ii. p. 103.
[272] Cf. Wallace, _Darwinism_, p. 293; _Tropical Nature_, p. 199.
[273] Cf. Schneider, _Der Thierische Wille_, p. 367.
[274] Cf. about the relation between sexual ripening and the
development of the vocal organs, Buffon, _Hist. nat. des oiseaux_, i.
pp. 21, 22.
[275] For some suggestive remarks in this direction see Espinas, _Des
sociétés animales_, p. 313; and the anonymous paper on “The Descent of
Man” in _The Quarterly Review_, 1871, vol. cxiii. p. 62.
[276] Westermarck, _Human Marriage_, pp. 245, 249.
[277] Lindsay, _Mind in the Lower Animals_, i. p. 252, 253; ii. pp.
126, 219, 220; Grant Allen, _The Colour Sense_, pp. 119, 157, 167;
Romanes, _Animal Intelligence_, p. 247.
[278] Darwin, _The Descent of Man_, ii. pp. 123-125; Nilsson,
_Foglarna_, i. pp. 202, 206; Lindsay, _Mind in the Lower Animals_, ii.
p. 152; Cornish, _Life at the Zoo_, pp. 101-103, 105, 106.
[279] Romanes, _Darwin_, i. p. 381; Büchner, _Liebe und Liebes-Leben_,
p. 52.
[280] Beccari, “Le capanne dell’ Amblyornis inornata,” in _Annali del
museo civico di storia naturale di Genova_, ix. pp. 382-391.
[281] Darwin, _The Descent of Man_, ii. p. 77.
[282] Cf. especially the dresses of _Homophania insectivora_,
_Petasophora cyanotis_, and _Steganura underwoodi_, as depicted in
Mulsant, _Hist. nat. des oiseaux-mouches_, Pl. 62, 91a, 110.
[283] Binet, _Le fétichisme dans l’amour_, etc., pp. 257 _sq._
(_L’intensité des images mentales_).
[284] Groos, _The Play of Animals_, pp. 243, 283; cf. also Hellwald,
_Die menschliche Familie_, pp. 14-16; Van Ende, _Hist. nat. de la
croyance_, I. _L’animal_, p. 238.
[285] Darwin, _The Descent of Man_, ii. pp. 106, 107.
[286] Wallace, _Darwinism_, pp. 284, 287, 292, 294.
[287] Spencer, _Essays_, ii. pp. 427, 430, 431. Some of the arguments
of Spencer had been adduced by Barrington in his polemic against
Buffon. Cf. _Philosophical Transactions_, 1773, pp. 262, 263
(Experiments on the singing of birds).
[288] Hudson, _The Naturalist in La Plata_, pp. 280 _sq._
[289] A more detailed account of this question has been given in the
author’s _Förstudier till en konstfilosofi_, pp. 29, 30.
[290] Espinas, _Des sociétés animales_, p. 328.
[291] For experiments proving the invigorating effects of
colour-impression upon the animal organism, particularly upon insects,
see Féré, _Pathology of Emotions_, p. 23.
[292] Brehm, _Thierleben_, iv. p. 20; cf. also Schneider, _Der
thierische Wille_, p. 172; Espinas, _l.c._ p. 286; Groos, _The Play of
Animals_, pp. 242-244.
[293] Groos, _l.c._ p. 242.
[294] Groos, _The Play of Animals_, pp. 244, 245; _Die Spiele der
Menschen_, pp. 329-340.
[295] Darwin, _The Descent of Man_, ii. pp. 18, 94, 110, 137.
[296] _Ibid._ ii. p. 251. When advocating the Darwinian theory of
sexual selection, Professor Poulton seems to use the notion “æsthetic
appreciation” in this wide sense. Cf. _Colours of Animals_, p. 286.
[297] Cf. Darwin, _The Descent of Man_, ii. pp. 67, 74.
[298] _Ibid._ ii. p. 67.
[299] Nilsson, _Foglarna_, ii. p. 185.
[300] _Ibid._ ii. p. 8; i. p. 509.
[301] Westermarck, _Human Marriage_, pp. 200, 201, 212.
[302] _Ibid._ pp. 196, 198.
[303] Schurtz, _Grundzüge einer Philosophie der Tracht_, pp. 21, 57,
77, 80.
[304] As regards these various means of “embellishment” see the
collection of instances in Magitot, “Les mutilations ethniques,” in
_Congrès d’anthropologie_, 1880.
[305] Cf. Westermarck, _Human Marriage_, pp. 265, 266; Lippert,
_Kulturgeschichte_, i. pp. 368, 369.
[306] Cf. Brinton, _Races and Peoples_, p. 43.
[307] Ahlqvist, _Muistelmia_, p. 11.
[308] Humboldt, _Travels_, iii. p. 236; cf. Joest, _Tätowiren_, pp. 14,
15; Brinton, _Races and Peoples_, p. 42.
[309] Westermarck, _Human Marriage_, p. 263; Lippert,
_Kulturgeschichte_, i. pp. 402-405.
[310] Cf. Westermarck, _Human Marriage_, pp. 195, 200, 201.
[311] Westermarck, _l.c._ pp. 196-198; cf. also Finsch, _Ethnologische
Erfahrungen_, p. 44 (New Zealand).
[312] Fritsch, _Die Eingeborenen Süd-Afrikas_, pp. 58, 59; Steinen,
_Under den Naturvölkern_, pp. 191, 192; Lisiansky, _Voyage_, p. 86;
Moseley in _Journ. Anthr. Inst._ vi. p. 398; Finsch, _l.c._ pp. 64,
85, 225; Roth, W. E., _N.W.C. Queensland Aborigines_, p. 113; Wilken,
_Nederlandsch-Indië_, pp. 37, 38; _Führer durch das Museum für
Völkerkunde_, p. 87.
[313] Roth, _l.c._ p. 114.
[314] Wilken, _l.c._ p. 38; cf. also Steinen, _l.c._ pp. 195, 196.
[315] Westermarck, _Human Marriage_, p. 209.
[316] For some curious superstitions of this kind see Schneider, _Die
Naturvölker_, i. p. 269.
[317] Somerville, in _Journ. Anthr. Inst._ xxiii. p. 368 (Notes on the
New Hebrides).
[318] Elworthy, _The Evil Eye_, pp. 16, 148-154; Schurtz, in _Archiv
für Anthropologie_, xxii. p. 60 (Amulette und Zaubermittel); Svoboda,
_Geschichte der Ideale_, i. pp. 294-296, on obscene amulets in
classical art. It may be remarked that ithyphallic talismans are
especially numerous in and about New Guinea. Cf. Schmeltz in De Clercq,
_Nederlandsch Nieuw-Guinea_, p. 244.
[319] Kleinpaul, _Sprache ohne Worte_, p. 275. Cf. also the obscene and
indecent character of the devil dances on Ceylon—Sirr, _Ceylon_, ii.
p. 52. To the same superstitious motives we may perhaps also ascribe
the occurrence of improper dances and pantomimes at funerals, _i.e._
at an occasion when there is especial reason to fear the influence
of malignant spirits. For instances of such funeral ceremonies see
Laing, _Travels_, p. 368 (Soolimas); Metz, _Neilgherry Hills_, pp.
77, 78 (Badagas); Waitz, _Anthropologie der Naturvölker_, vi. p. 407
(Polynesia). The interpretation of these peculiar rites must, however,
necessarily be only hypothetical. For other explanations of them see
Réclus, _Les Primitifs_, p. 242, and Svoboda, _l.c._ i. p. 557.
[320] On exposure as an offence cf. the instructive instances quoted in
Ellis, _Man and Woman_, p. 61.
[321] Ratzel, _Völkerkunde_, i. p. 64. On superstitious motives for
covering the organs of generation cf. also Crawley in _Journ. Anthr.
Inst._ xxiv., especially pp. 441, 442 (Sexual Taboo). The Bible
text (Genesis ix. 21-25), which has been interpreted by Schurtz
(_Philosophie der Tracht_, p. 56) as a case of modesty, is undoubtedly
to be explained by reference to phallic superstitions.
[322] Spencer and Gillen, _Native Tribes_, p. 125. On somewhat similar
notions entertained by the North American Indians, cf. the instances
quoted in Tylor, _Primitive Culture_, ii. p. 24.
[323] Hartland, _Legend of Perseus_, i. pp. 179, 180; cf. also Marsden,
_Sumatra_, p. 297 (Lampongs).
[324] Hartland, _l.c._ i. p. 170.
[325] _Ibid._ i. p. 170; Frazer, _The Golden Bough_, ii. p. 237.
[326] Cf. Westermarck, _Human Marriage_, pp. 173 sq.; Joest,
_Tätowiren_, p. 56.
[327] Cf. Tetens and Kubary in _Journal des Museum Godeffroy_, ii.
p. 16 (Yap); Kubary, _l.c._ viii. p. 133 (Pelew Islands: Gems and
bracelets as badges and class distinctions); Angas, _Polynesia_,
pp. 293, 297 (Tahiti: different ranks among the Areoi distinguished
by different tattooings); Schmeltz, _Ethnol. Abtheilung des Museum
Godeffroy_, pp. 182 _sq._, 259-261, 478 _sq._ (Fiji; Marquesas Islands;
Samoa: tattooings as connected with distinctions of rank). These facts
are, as Schmeltz remarks, in direct opposition to the statements of
Finsch in _Verhandlungen d. Berlin Anthropol. Gesellschaft_, 1879, p.
414.—Lütke does not himself think that the richness of tattoo patterns
on the Caroline Islands stands in any relation to the rank of the
tattooed individual; but he admits that some members of his expedition
had got such an impression, _Voyage_, i. pp. 359, 360. The belief of
the Fijians, to which so curious an analogy has been found among the
Eskimos (Lubbock, _Prehist. Times_, p. 565; Hall, _Arctic Researches_,
p. 570), that only tattooed people are entitled to happiness after
death may perhaps be connected with notions of an Elysium reserved for
individuals of a certain rank. Cf. also _Ymer_, iv. p. 317, on the
views of the Pelew islanders as to nose ornaments as a condition for
entering the realm of spirits, and Finsch, _Ethnol. Erfahrungen_, p.
316, quoting, with reservation, Kirby on a Gilbert’s Island paradise,
open only to the spirits of tattooed people. With regard to the African
tribes we are unable to adduce any unambiguous instances of scars as
denoting rank and status. See, however, Ellis, _Eẃe-speaking Peoples_,
p. 146.
[328] Wundt, _Ethik._ p. 152.
[329] Kubary, _Journal des Museum Godeffroy_, viii. p. 133 (Pelew and
Ponape Islanders).
[330] Spencer, _Principles of Sociology_, ii. pp. 75, 174 _sq._, 184
_sq._; Steinen, _Unter den Naturvölkern_, p. 179.
[331] With regard to the later developments of such triumphal signs
compare _e.g._ Wuttke, _Geschichte d. Schrift_, i. pp. 108 _sq._;
Wilken, _Nederlandsch-Indië_, pp. 36, 37; Joest, _Welt-Fahrten_, ii. p.
301 (Formosa); Burchell, _Travels_, ii. p. 535 (Bachapins).
[332] Schneider, _Die Naturvölker_, i. pp. 109, 110; Robley, _Moko_,
p. 46; Godden in _Journ. Anthr. Inst._ xxvi. p. 185 (Nagas); Man,
_Journ. Anthr. Inst._ xii. p. 35, thinks that the Andamanese tattooing
is executed “primarily as ornamental, and secondarily as proving the
courage of the individual and his (or her) power of enduring pain.”
[333] Schneider, _l.c._ i. p. 107.
[334] On tattooing as a pictography compare Wuttke, _Geschichte der
Schrift_, i. pp. 97-99, 102.
[335] Stolpe, _Tätowirung der Oster-Insulaner_, p. 8.
[336] Cf. Sarasin, _Forschungen auf Ceylon_, iii. p. 511 (Magical
cords worn by the Veddas: the custom considered to be of Singhalese
origin); Man, _Journ. Anthr. Inst._ xii. p. 86 (Bone necklaces worn by
the Andamanese as a cure for sickness); _Ibid._ p. 170 (Superstitious
notions of the Andamanese with regard to tattooing); Stevens, “Wilde
Stämme Malâkas,” in _Veröff. d. Mus. Völkerkunde_, ii. p. 145 (Amulet
collars); Marshall, _Todas_, p. 49 (Rings and bracelets as charms);
Elliot, _Memoirs on the Races of the N. W. Provinces of India_, i.
p. 240 (Black “mouches” worn on the face for averting evil eye);
Bock, _Temples and Elephants_, p. 170 (Superstitious tattooings
among Burmese and Ngious); Smyth, _Victoria_, i. p. 112; and Taplin,
“The Narrinyeri,” in Woods, _Native Tribes_, p. 21 (Hair of deceased
worn around the head in order to make “the eyes large and the sight
keen”); Roth, _Tasmania_, p. 76 (Bones of deceased worn as amulets);
Kingsley, _Travels_, p. 448 (Charm-gems in W. Africa); Ellis, _W.
African Sketches_, p. 9 (Bodily painting as medical cure among Fantis),
pp. 191, 192 (Tattooing supposed to strengthen a child). For further
interesting instances see Wuttke, _Geschichte der Schrift_, i. p. 77;
cf. also the facts about laceration as medical cure collected on p. 67
in the preceding.
[337] Steinen, _Unter den Naturvölkern_, p. 184.
[338] _Ibid._ _l.c._ pp. 173, 186; cf. the assertions of Burton, _Lake
Regions_, ii. p. 63 (Wajiji Tribe: Tattooing explained as a protection
against the humid atmosphere); Roth, _Tasmania_, pp. 139-141.
[339] Lippert, _Kulturgeschichte_, i. pp. 18, 365, 366.
[340] Cf. Haddon, _Evolution in Art_, p. 203; Grosse, _Anfänge der
Kunst_, pp. 130-133.
[341] Robley, _Moko_, pp. 10-16. Cf., however, Shortland (_New
Zealand_, pp. 16, 17), who explains Moko as being only a “fashionable
mode of adornment,” and Dieffenbach (_New Zealand_, ii. p. 34), who
thinks that the use of Moko for signatures is a modern invention.
Tattooings which serve as individual marks of recognition are
mentioned by Heriot, _Travels through the Canadas_, p. 293; Fraser,
_Aborigines of New South Wales_, p. 45; Herr Koeler (_Monatsberichte
der Gesellschaft für Erdkunde_, iii. p. 51) thinks that the scars of
the Australians—“these genealogical indices”—may to some extent make up
for the want of proper names.
[342] With regard to marks of tribal distinction compare the facts
collected by Spencer, _Principles of Sociology_, ii. pp. 72-75; Frazer,
_Totemism_, pp. 26-30. Even those who do not believe in Mr. Frazer’s
assertion that the paintings, coiffures, tattooings, etc., aim at an
imitation of the totem animal, will be compelled to admit that they
often serve as means of distinguishing members of the same totem group.
Buckland, _Anthropological Studies_, pp. 224, 225, 231 (On tattooing);
Starcke, _The Primitive Family_, pp. 42, 62; Wuttke, _Geschichte der
Schrift_, i. pp. 80 _sq._
Further instances, unmentioned by these authors, are to be found in
Godden, _Journ. Anthr. Inst._ xxvi. pp. 184, 185 (Nagas and other
Frontier Tribes of North-East India); Fytche, _Burma_, i. pp. 351, 352
(Khyengs said to tattoo their women in order to prevent their being
carried off by neighbouring tribes); Im Thurn, _Indians of Guiana_,
pp. 196, 305; Dobrizhoffer, _The Abipones_, ii. p. 19; Steinen, _Unter
den Naturvölkern Central Brasiliens_, pp. 179, 180, 190; Kingsley,
_Travels in West Africa_, pp. 530, 531; Ellis, _West African Sketches_,
p. 191; _Eẃe-speaking Peoples_, p. 146; Lander, _Journal_, iii. p.
61 (Kacundas); Johnston, _British Central Africa_, pp. 422-424; Ward
in _Journ. Anthr. Inst._ xxiv. p. 294 (Congo Tribes); Wissman, _Im
Inneren Afrikas_, p. 246 (Bacubas). In his account of the Niger tribes
M. Binger has succeeded in minutely classifying the tattoo patterns
according to tribes and families (Binger, _Du Niger_, etc., ii. pp.
408-411). It is evidently impossible to decide to how great a degree
the uniformity in the decorative systems of the several tribes has
its origin in an intentional endeavour to develop a distinct tribal
appearance. It may in many cases be merely a result of limited powers
of invention.
As to the scarification of the Australian natives the evidence seems
to be contradictory. If we are to believe Mr. Taplin’s informer,
incisions on the body would have been used by the Noocoonas in order
to distinguish tribes “before whites came” (Taplin, _Folklore of S.
Australia_, p. 65). These assertions have, however, been called in
question by the informers of Curr (_Australian Race_, ii. pp. 468,
475), by Spencer and Gillen (_Native Tribes_, pp. 42-44), and by
Stirling (_Rep. Horn Exp. IV. Anthropology_, p. 24); cf. also Roth, _N.
W. C. Queensland_, pp. 110, 115.
[343] For some further instances illustrating the use of “decoration”
for purely practical purposes see Mallery, in _Rep. Bur. Ethnol._ x. p.
418; Westermarck, _Human Marriage_, p. 176.
[344] Finsch, _Ethnologische Erfahrungen_, pp. 283, 284 (Mikronesia);
in _Verhandlungen d. Berlin Anthropol. Gesellschaft_, 1879, p. 414
(Markesas Islands); and in _Zeitschrift für Ethnologie_, xii. p. 308
(Ponape); Stirling in _Rep. Horn Exp._ iv. p. 31 (Central Australia);
Stokes, _Discoveries_, i. pp. 58, 59 (South-Western Australia); Bock,
_Temples and Elephants_, pp. 170-172 (Laos).
[345] Spencer, _Essays_, ii. pp. 433-435 (The Origin of Music).
[346] On the stimulating influence which women may exercise on
warriors, and on the sensitiveness of warriors to female appreciation
or criticism, see for example Spencer, _Descr. Soc._ Div. I. Nr. iii.
p. 60 (Tasmanians); Nr. v. p. 3 (Bedouins); Mantegazza, _Physiologie
des Hasses_, pp. 143-145.
[347] Gurney, _Power of Sound_, p. 159, quoted by Wallaschek,
_Primitive Music_, p. 211.
[348] Wallaschek, _l.c._ pp. 210-213.
[349] Hudson, _The Naturalist in La Plata_, p. 279.
[350] Groos, _The Play of Animals_, pp. 244, 245.
[351] Darwin, _The Descent of Man_, ii. pp. 387-409.
[352] Berchon, “Le tatouage,” in _Actes de l’Académie de Bordeaux_,
1885, pp. 806, 807. Cf. also Joest, _Tätowiren_, pp. 29, 53-55, 60-65.
Although Berchon himself remarks (p. 811) that in Polynesia the
reverence for tattooing is dying out, he has not happened to think
that this circumstance may have been the cause of the laxity in tattoo
composition.
[353] Cf. Cook, (1st) _Voyage_, pp. 206-208; cf. p. 265 (Tahiti). For
other Polynesian erotic dances see Marques in _Boletim da Sociedade de
Geographia de Lisboa_, viii. p. 60 (Samoa); Turner, _Samoa_, p. 125;
Gill, _South. Pacific_, p. 20 (Hervey Islands); Rienzi, _Océanie_,
iii. p. 160 (Maori Slave Girls). On Polynesian dance parties, arranged
in order to bring into notice the daughters of the chiefs and nobles,
cf. Gill, _From Darkness to Light_, pp. 29, 253 (Mangaia); Ellis,
_Pol. Res._ i. pp. 215-217 (Tahiti); Vancouver, _Voyage_, i. p. 119.
(Tahiti). Examples of similar dances and pantomimes, often in plain
connection with sexual orgies, can be found among Australians and
Melanesians. Cf. especially Eyre, _Expeditions into Central Australia_,
ii. p. 235; Mathew in Curr, _Australian Race_, iii. pp. 168, 169 (Mary
River Natives). Koeler in his list of Australian words describes
“Korrobbora” as an obscene dance-pantomime performed by men before the
women; _Monatsber. d. Ges. für Erdkunde zu Berlin_, iii. p. 53; Mathews
in _Journ. Anthr. Inst._ xxv. pp. 226-228 (Kamilaroi); Woods, _Native
Tribes_, p. 38 (Taplin, “The Narrinyeri”), p. 243 (Schürmann, “Port
Lincoln Tribe,” men and women dancing some rounds together); Spencer
and Gillen, _Native Tribes_, p. 381. Few of these facts, however,
entitle us to assume a simple purpose of _pleasing_ the opposite sex.
[354] Burton, _Zanzibar_, i. pp. 430, 431; Ellis, _West African
Sketches_, p. 226 (Country Dance in Mankessin); Laing, _Travels_, pp.
104, 105 (Timannees); Nachtigal, _Sahărâ und Sûdân_, i. pp. 101, 102
(Murzuk, Fezzân); Sparrman, _Resa_, i. p. 421 (Hottentots). For general
descriptions of this kind of dancing see Fr. Müller, _Allgemeine
Ethnographie_, p. 172.
[355] Marsden, _Sumatra_, p. 298 (Lampong Country); Brenner, _Besuch
bei den Kannibalen_, p. 331 (Sumatra); Joest, _Weltfahrten_, ii. pp.
159, 160 (Seram); Blumentritt, _Filippinen_, p. 17 (Tagals), p. 41
(Catalangaus).
[356] Dalton, _Ethnology of Bengal_, pp. 196-198 (Hos and Mundaris);
Lewin, _Wild Races_, pp. 123-125 (Khyoungtha Love Songs), p. 188
(Chukma Songs); Müller, _l.c._ p. 471 (Kolh Dances).
[357] Dalton, _l.c._ pp. 142-144 (Bhuiyas).
[358] _Ibid._ pp. 135, 149, 300.
[359] _Ibid._ p. 196.
[360] Lewin, _Wild Races_, pp. 123-125.
[361] _Ibid._ p. 188.
[362] Selenka, _Sonnige Welten_, pp. 349-352; Brenner, _Besuch bei den
Kannibalen_, pp. 328 _sq._ (Bataks); Forbes, _Wanderings_, p. 149;
Marsden, _Sumatra_, pp. 197, 198, 267; Rienzi, _Océanie_, i. pp. 134,
135, all on poetry from Sumatra; Blumentritt, _Filippinen_, p. 17;
Jagor, _Filippinen_, p. 236 (Bisayas); Martin, _Mollukken_, pp. 292,
293; Hickson, _Celebes_, pp. 272-274, 301-304.
[363] Curr, _Australian Race_, iii. pp. 168, 169.
[364] Cf. on the erotic poetry in Tahiti, Cook, (3rd) _Voyage_, ii. p.
149; on Maori erotic poetry, Dieffenbach, _New Zealand_, ii. p. 57.
[365] Morgan, _Iroquois_, pp. 260, 284-287; Baker, _Musik der
Nordamerikanischen Wilden_, p. 56.
[366] Cf. Brinton, _Essays_, pp. 293-297; Markham, _Ollanta_, pp. 1, 2.
[367] Hyades, _Mission Scientifique_, vii. p. 377; cf. p. 239.
[368] Bailey, _Trans. Ethnol. Soc._ N. S. ii. p. 301; Davy, _Ceylon_,
p. 118; Deschamps, _Au pays des Veddas_, pp. 386-389; Emerson Tennent,
_Ceylon_, ii. p. 450; Hoffmeister, _Travels_, p. 164; Sarasin,
_Ergebnisse_, iii. pp. 512-518, 546; Schmidt, _Ceylon_, pp. 73, 74; De
Zoysa, _Journ. Ceylon Br. R. A. S._ 1881, p. 114,—all on Vedda dancing.
Sarasin, _l.c._ pp. 510, 519-523; Bailey, _l.c._ p. 289; Deschamps,
_l.c._ pp. 386 _sq._; Nevill in _The Taprobanian_, ii. pp. 121-127; De
Zoysa, _l.c._ pp. 98-115,—all on Vedda poetry.
[369] See Fritsch, _Eingeborenen Süd-Afrikas_, pp. 425, 426; Holub,
_Süd-Afrika_, ii. pp. 465, 469, 470; and the interesting communication
in _The Academy_, 1878, p. 463.
[370] Roth, W. E., _N. W. C. Queensland Aborigines_, pp. 119, 120,
131; Spencer and Gillen, _Native Tribes_, passim (On the elaborate
decorations and paraphernalia used in the dramatic rites of
initiation); Hill and Thornton, _Aborigines of New South Wales_, pp. 7,
8; Lang, _Australia_, pp. 28, 29.
[371] Cf. Darwin, _The Descent of Man_, ii. pp. 400, 401, 418.
[372] Scott, “Sex and Art,” in _American Journal of Psychology_, vii.,
especially p. 183.
[373] Cf. Büchner, _Liebe und Liebes-Leben_, p. 53.
[374] Savage, _New Zealand_, pp. 84, 85; Ellis, _Polynesian Res._ i. p.
217 (Tahiti); Gill, _The South. Pacific_, p. 20; Romilly, _My Verandah
in New Guinea_, p. 88.
[375] Sarasin, _Ergebnisse_, iii. p. 518.
[376] Cf. _e.g._ Johnston, _British Central Africa_, p. 408; Crawley,
“Sexual Taboo,” _passim_, in _Journ. Anthr. Inst._ xxiv.
[377] Cf. _e.g._ Lütke, _Voyage_, ii. pp. 276, 277, on Tschuktschi
dance; Cook, (3rd) _Voyage_, i. p. 251, on the dance of the Hapaee
women, some of the motions in which would, by a European, be thought
rather indecent, though perhaps they meant only to display the
astonishing variety of their movements.
[378] Reeves, _Brown Men and Women_, p. 160.
[379] Curr, _Austr. Race_, iii. p. 169 (Mathew, Mary River), on songs
describing the charms of a sweetheart. “Such songs are only known to a
few individuals, and are sung in private.”
[380] Cook. (3rd) _Voyage_, ii. p. 149.
[381] Spencer, _Descr. Soc._ Division I. Nr. v. p. 30.
[382] Cf. Johnston, _British Central Africa_, p. 408.
[383] Schurtz, _Das Augenornament_, pp. 49, 54.
[384] Cf. p. 217 in the preceding.
[385] Mathews in _Journ. Anthr. Inst._ xxiv. p. 424.
[386] Fritsch, _Die Eingeborenen Süd-Afrikas_, p. 140.
[387] Johnston, _British Central Africa_, p. 408.
[388] Kidd, _Social Evolution_, p. 279; cf. Spencer, _Principles of
Sociology_, i. pp. 88, 89.
[389] Johnstone, _Maoria_, p. 43.
[390] Cf. Burton, _Mission to Gelele_, i. pp. 46, 51, 210, 267, 382;
ii. p. 10; Forbes, _Dahomey_, i. p. 24.
[391] Woods, _Native Tribes_, p. 37 (Taplin, “The Narrinyeri”).
[392] Burton, _Mission to Gelele_, i. pp. 149, 150; Acosta, _History of
the Indies_, ii. p. 444. For European trade dances see, _e.g._, Böhme,
_Tanz in Deutschland_, i. pp. 63 _sq._, 209.
[393] Féré, _Sensation et mouvement_, p. 4.
[394] Cf. Spencer, _Principles of Sociology_, i. p. 48.
[395] Rengger, _Saeugethiere von Paraguay_, p. 12.
[396] Cf. the facts adduced by Rengger, _l.c._ p. 11.
[397] Salvado, _Voyage en Australie_, pp. 182, 183.
[398] As regards the general psychology of musical and poetical
exhortation to work cf. Chardin, _Voyages_, i. p. 160, quoted in
Bücher’s _Arbeit und Rhythmus_, pp. 48, 367. For typical instances
see Reade, _The African Sketch Book_, ii. p. 313 (Krumen); Wissman,
_Unter deutschen Flagge_, p. 43 (West African Carriers); Burton,
_Lake Regions_, ii. p. 291 (East Africa); Grove, _Dancing_, p. 16
(Egypt); Turner, _Nineteen Years in Polynesia_, pp. 317, 345; Lewin,
_Wild Races_, p. 271 (Lhoosai); Thomson, _New Zealand_, i. p. 167;
Dieffenbach, _New Zealand_, ii. p. 57.
[399] Cf. The satirical and erotic boat songs of the Gold Coast
Negroes—Winterbottom, _Africans of Sierra Leone_, i. p. 112, and the
historical and erotic ploughing songs of the ancient Peruvians—Markham,
_Ollanta_, pp. 1, 2.
[400] A collection of such working songs from among various civilised
nations has been brought together by Professor Bücher in his _Arbeit
und Rhythmus_.
[401] Cf. _e.g._ the interesting chapter on mill songs in Bücher’s
above-mentioned work. As an addendum to this collection we may adduce
the corn-grinding song of the Mapuché women—Smith, _The Araucanians_,
p. 306.
[402] Noiré, _Der Ursprung der Sprache_, pp. 331 _sq._
[403] Cf. _e.g._ Lenz, _Skizzen aus Westafrica_, pp. 198, 199, on the
exciting effects exercised by tam-tam music on the Okandes.
[404] See the boat-building songs of the Hervey Islanders (Gill, _South
Pacific_, p. 22), which form so striking an analogy to the magical
“Runos” of the old Finns. Cf. also Mason, _Origins of Invention_, p.
150 (Maoris).
[405] Lagrange, _Physiologie des exercises du corps_, pp. 32-35;
Souriau, _L’esthétique du movement_, pp. 58, 59.
[406] Féré, _Sensation et mouvement_, p. 12.
[407] Cf. the dynamogenic experiments of Féré, _Sensation et
mouvement_, pp. 13, 14, and the remarks of Schmidkunz, _Psychologie der
Suggestion_, p. 222.
[408] Bücher, _Arbeit und Rhythmus_, p. 261; Polack, _New Zealanders_,
i. p. 222; ii. pp. 31-32 (on the chiefs who, standing up in the canoes,
direct the rowing with help of their spear-truncheons); Kollman, _The
Victoria Nyanza_, p. 164 (Ussukuma).
[409] Cf. pp. 87-91 in the preceding.
[410] Spencer, _Principles of Sociology_, ii. pp. 271, 272.
[411] Laing, _Travels_, pp. 252, 253; Brenner, _Kannibalen Sumatras_,
p. 258; Shortland, _Traditions and Superstitions of the New
Zealanders_, pp. 140, 144, 145, 150.
[412] Vodskov, _Sjæledyrkelse og Naturdyrkelse_, pp. lxxix.-lxxxi.;
Ratzel, _Völkerkunde, I. Einleitung_, p. 89.
[413] On songs and dances connected with boating see Muller, _Industrie
des Cafres_, p. 47; Burton, _Gorilla Land_, i. pp. 166, 167; Spencer,
_Descr. Soc._ Div. i. Nr. 3, p. 62 (Javanese); Angas, _Savage Life_, i.
p. 102 (Australia, canoe dance of the Rufus); Smyth, _Victoria_, i. pp.
174, 175 (Australian canoe dance); Rienzi, _Océanie_, iii. p. 159 (New
Zealand), and the facts collected by Bücher, _Arbeit und Rhythmus_, pp.
180-191.
[414] Bücher, _l.c._ pp. 200-202.
[415] Spencer, _Principles of Sociology_, i. pp. 553-555, 567-574.
[416] Mitchell, _The Past in the Present_, p. 192; Groos, _Die Spiele
der Menschen_, pp. 435, 437.
[417] Cf. Wallaschek in _International Congress of Psychology_, 2nd
Session, p. 75.
[418] Cf. _e.g._ Lafitau, _Mœurs des sauvages_, i. p. 522 (“Les
Iroquois, et les autres sauvages leurs voisins”); Powers, _Tribes of
California_, p. 29 (Karok).
[419] Cf. Forbes, _Dahomey_, ii. p. 61. Mr. Forbes’s admiration for
the discipline and order displayed in the mass movements will be well
understood by all who witnessed the Dahomeyan dances performed at the
Crystal Palace in the summer season 1893.
[420] Thomson, _New Zealand_, i. pp. 126, 127; Earle, _New Zealand_,
p. 70; Mundy, _Our Antipodes_, pp. 129, 183; Shortland, _Trad. and
Superst. of the New Zealanders_, pp. 150-152.
[421] Cruise, _New Zealand_, pp. 30, 31.
[422] Bidwill, _Rambles in New Zealand_, pp. 81, 82.
[423] On ensemble and exact time in dancing cf. Cook, (1st) _Voyage_,
pp. 206-208 (Tahiti); (3rd) _Voyage_, i. p. 188 (Wateoo), pp. 247, 248,
255 (Hapaee); Ellis, _Pol. Res._ i. p. 215; Marques in _Boletim_, etc.,
viii. p. 59 (Samoa); Reeves, _Brown Men and Women_, p. 158 (Samoa);
Williams, _Fiji_, p. 142; Kleinschmidt in _Journ. d. Mus. Godeffroy_,
xiv. p. 268 (Fiji); Lütke, _Voyage_, i. p. 383 (Ualan. Caroline
Islands); Tetens and Kubary in _Journ. d. Mus. Godeffroy_, ii. p. 23
(Yap, Caroline Islands); Hernsheim, _Sudsee-Erinnerungen_, p. 34 (Yap).
The same virtues have also been admired in Australian dancing. See
_e.g._ Fraser, _Aborigines of N.S. Wales_, p. 66; Smyth, _Victoria_, i.
p. 168; ii. p. 294; Woods, _Native Tribes_, pp. xxxii., xxxiii., 272.
Cf. also Dalton, _Ethnology of Bengal_, pp. 254, 255 (Oráons); Lewin,
_Wild Races_, p. 227 (Kumis); p. 313 (Shendoos).
[424] Fritsch, _Eingeborenen Süd-Afrikas_, p. 91 (Ama Xosa); Casalis,
_The Basutos_, p. 147 (Kaffir and Basuto dance).
[425] Fritsch, _l.c._ p. 328. The authority of Herr Fritsch gives
sufficient credit to this assertion, although it is in direct
opposition to the statement of Kolbe, _Reise_, pp. 530, 531. Herr
Fritsch’s account of Hottentot dancing is, moreover, in substantial
agreement with Sparrman’s description, _Resa_, i. pp. 375, 376.
[426] Cf. with regard to the employment of horns, drums, pipes, etc.,
as military signals, Wallaschek, _Primitive Music_, pp. 88, 99, 100,
104, 111-113.
[427] See, for instance, the descriptions of Khond warfare in Spencer,
_Descriptive Sociology_, Division I. Nr. 5, p. 17 (quoting Campbell,
_Khondistan_, p. 42), and the reflections of Mr. Bidwill on Maori
courage as dependent upon musical and saltatory stimulation, _Rambles
in New Zealand_, pp. 82, 83. As these instances refer to tribes which
have been noted for the personal bravery which they develop when
excited, the need of artificial excitement must be far stronger among
timid tribes.
[428] Cf. the acute reflections of Cook, (1st) _Voyage_, p. 344.
[429] Beecham, _Ashanti_, p. 211; Schoolcraft, _Information_, i. pp.
79, 80 (Dacotas); Wood, _Nat. Hist. of Man_, i. p. 116 (Kaffir war
medicine).
[430] Kubary on Micronesian war tattooings in Joest, _Tätowiren_, p. 80.
[431] Mann in _Trans. Ethn. Soc._ N. S. v. p. 295 (Kaffirs);
Livingstone, _Miss. Travels_, pp. 198, 199 (Makololo dance
demonstration as a preparation to an intended fight); Schoolcraft,
_Information_, iv. p. 62 (Dacotas dance when they come in the
neighbourhood of the enemy’s country); Schomburgk, _Guiana_, ii.
(Macusis); Cook, (1st) _Voyage_, pp. 467, 468, and Angas, _Savage
Life_, i. pp. 328, 329 (Maoris); Cahusac, _La danse_, i. p. 108, on the
ancient Ethiopians, quoting Lukianos.
Ethnological literature affords numberless descriptions of dances
performed as an exercise to battle. As in the present connection we
have only to deal with means of stimulation, which immediately precede
the real action, all these instances are not to the point.
[432] Carver, _Travels_, pp. 174, 175; Schoolcraft, _Information_, iii.
p. 187, quoting Colden (of 1747) on the Iroquois; Acosta, _History
of the Indies_, ii. p. 444 (Peru); cf. also Lang, _Australia_, p.
29; Blumentritt, _Filippinen_, p. 16 (Tagal excitement during the
performance of war-pantomimes).
[433] Heckewelder, _Hist. of the Indian Nations_, p. 209; Schoolcraft,
_Information_ ii. p. 59 (N.A. Indians in general); v. pp. 526, 684
(Chippewas and Comanches); Morgan, _Iroquois_, pp. 268, 339; Burton,
_City of the Saints_, p. 177 (Prairie Indians); Casalis, _The Basutos_,
pp. 334, 335; Czervinski, _Geschichte des Tanzes_, pp. 251, 252
(Hungary).
[434] Joest, _Weltfahrten_, ii. pp. 160, 161. On a similar institution
among the Negroes see Mantegazza, _Physiologie des Hasses_, p. 318.
[435] Grey, _Journals_, ii. p. 303; cf. also Calvert, _Western
Australia_, p. 32; Salvado, _Voyage_, p. 182.
[436] Sproat, _Scenes and Studies_, p. 190.
[437] Cf. especially the quotations from Dupuis in Spencer, _Descr.
Soc._ Division I. Nr. 4, p. 47 (Ashantis); Ellis, _Pol. Res._ i. p. 287
(Tahiti); Cook, (1st) _Voyage_, p. 344 (New Zealand).
[438] Dobrizhoffer, _The Abipones_, ii. pp. 366, 367, 422-424, 427;
Thomson, _New Zealand_, i. pp. 126, 169.
[439] Dobrizhoffer, _l.c._ pages adduced above; Steinen, _Durch
Central-Brazilien_, p. 175, cf. also p. 165.
[440] Cf. Dobrizhoffer, _l.c._ ii. pp. 376, 385 _sq._
[441] Cf. Ellis, _Pol. Res._ i. p. 286 (Tahiti); Spencer, _Descr. Soc._
Division I. Nr. 3, p. 15 (Fiji); Thomson, _New Zealand_, i. p. 128;
Pritchard, _Pol. Rem._ p. 56; Wood, _Nat. Hist. of Man_, ii. pp. 58,
59, 280, 356 (Australia, Fiji, Samoa).
How great a part of the boastful expressions of contempt for the enemy
plays in the warfare of the American tribes can be seen from Heriot,
_Travels_, p. 449 (Iroquois). Cf. also Eyre, _Expeditions into Central
Australia_, ii. p. 224; Schweinfurth, _Im Herzen von Afrika_, ii. p. 25
(Niam Niam); Shooter, _The Kafirs_, pp. 197-199; Wood, _Nat. Hist. of
Man_, i. p. 581 (Cammas).
[442] Wood, _Nat. Hist. of Man_, i. p. 581. A typical and instructive
example of undangerous warfare on the Marshall Islands is described by
Finsch in _Ethnologische Erfahrungen_, p. 392.
[443] Bidwill, _Rambles in New Zealand_, p. 81; cf. Cook, (3rd)
_Voyage_, pp. 161, 162.
[444] (Maning), _Old New Zealand_, p. 49; Polack, _New Zealanders_, i.
p. 88; ii. pp, 166, 167.
[445] Polack, _l.c._ i. p. 28.
[446] Richardson, _Arctic Expedition_, i. p. 356; Bancroft, _Native
Races_, i. p. 68.
[447] Angas, _Savage Life_, ii. pp. 149, 150; Wood, _Nat. Hist. of
Man_, ii. pp. 161, 162.
[448] Macpherson, _Memorials of Service in India_, p. 79.
[449] Cf. Grosse, _Anfänge der Kunst_, pp. 58-60.
[450] Wuttke, _Geschichte der Schrift_, p. 74, quoting Silius Italicus,
Aelianus, and Valerius Maximus. Further quotations adduced in Farrer,
_Military Manners and Customs_, pp. 222-224. Cf. also Letourneau, _La
guerre_, p. 153.
[451] Cf. the remarks of Wood in _Nat. Hist. of Man_, ii. p. 599.
[452] Clavigero, _The History of Mexico_, i. p. 371.
[453] As to magical paintings on banners, standards, and shields, see
Hein, _Die bildenden Künste bei den Dayaks auf Borneo_, pp. 71, 72. Cf.
also the old Slavonic traditions related by Nagele in _Zeitschrift für
Völkerpsychologie_, xvii. p. 278 (Der Schlangen-Cultus).
[454] Joest, _Tätowiren_, p. 20; Polack, _New Zealanders_, i. p. 28
(Tahiti deformations of the skull).
[455] Bancroft, _Native Races_, i. pp. 101, 105 (Thlinkeets).
[456] Romilly, _My Verandah_, p. 42; Finsch, _Samoafahrten_, p.
91, Atlas, Tafel xxii.; _Ethnologische Erfahrungen_, p. 99 (Motu,
New Guinea), p. 243 (Kaiser Wilhelms Land, New Guinea), p. 630
(Bismarck-Archipel). Some fine specimens to be seen in the British
Museum.
[457] In later times, however, the Dyaks have begun to avail themselves
for this purpose of the hair of their deceased. Cf. Hein, _Die
Bildenden Künste bei den Dayaks_, p. 74.
[458] Hein, _Die Bildenden Künste bei den Dayaks auf Borneo_, p. 85.
[459] Marryat, _Borneo_, pp. 14, 15, 74-76; Selenka, _Sonnige Welten_,
pp. 80, 81.
[460] Hein, _l.c._ p. 19.
[461] For detailed arguments on this point see the author’s _Förstudier
till en konstfilosofi_, chap, iv., “On Gracefulness.”
[462] Cf. the illustrations in Hamilton’s _The Art Workmanship of the
Maori Race_.
[463] Earle, _New Zealand_, pp. 160, 161; cf. also Johnstone, _Maoria_,
p. 50.
[464] Cf. especially the specimens translated in Schoolcraft,
_Information_, ii. pp. 59 _sq._
[465] See the specimens of leather, bone, and textile works preserved
in ethnological collections, especially in Musée de Trocadéro, Paris.
[466] Cf. Posnett, _Comparative Literature_, p. 133.
[467] Spencer, _Principles of Sociology_, vol. i. p. 102; Lang, _Myth,
Ritual, and Religion_, i. pp. 94-100; Frazer, _The Golden Bough_, i.
pp. 9-12, 193-206. For further instructive instances see Ellis, _Eẃe
Peoples_, pp. 98, 99; _Tshi Peoples_, pp. 108, 109; Curr, _Australian
Race_, i. pp. 45-48; Woods, _Native Tribes_, pp. 23-26 (Facts referring
to Polynesia and Australia); Kotzebue, _Entdeckungsreise_, ii. p. 20
(Hawaji); Dieffenbach, _New Zealand_, ii. p. 59; Musters, _Patagonia_,
p. 12 (Tehuelches).
[468] See literature on the Couvade, and on the precautions to be
observed by men who expect to become fathers. We cannot here dwell on
the interesting theories, according to which totemistic doctrines and
regulations ought to be interpreted as based upon the conception of
a quite material substratum, connecting for eternity with each other
all individuals and generations of the same family. However fantastic
they may have appeared, the probability of these views has undeniably
been increased by the publication of those hitherto unknown details of
Australian ceremonialism that have been brought to light by Messrs.
Spencer and Gillen. But in questions like these it seems almost
impossible to discriminate between symbolical ideas and actions on the
one hand, and magical practices based on a real belief on the other.
[469] Cf. Andree, _Ethnographische Parallelen_, Neue Folge, p. 46;
Hartland, _The Legend of Perseus_, ii. p. 267.
[470] Cf. Rochas, _L’extériorisation de la sensibilité_, pp. 117-139.
[471] _Ibid._ p. 72.
[472] For the most illustrious and at the same time most lucid
statement of this analogy see the remarks of Milton in the preface to
_Samson Agonistes_.
[473] Cf. the curious instances and interpretations in Brière, _Essai
sur le symbolisme_, pp. 38-41.
[474] For dramatic elements in the ceremonies of rain-making, see
Frazer, _The Golden Bough_, i. pp. 13-18, 20; Bérenger-Féraud,
_Superstitions et survivances_, i. chap. viii.; iii. pp. 177-207;
Grimm, _Teutonic Mythology_, pp. 593-595 (vol. ii.); Lang, _Myth,
Ritual, and Religion_, i. pp. 97, 98; ii. p. 78. Further instances in
Roth, _N. W. C. Queensland_, pp. 167, 168; Woods, _Native Tribes_, pp.
276-278 (Gason, “Dieyerie Tribe”); Williams, _Fiji_, p. 194; Dalton,
_Ethnology of Bengal_, p. 261 (Oraons); Skeat, _Malay Magic_, p. 108;
Weston in _Journ. Anthr. Inst._ xxvi. p. 30 (Highlands of Central
Japan); Stevenson in _Rep. Bur. Ethn._ 1889-90, pp. 80, 94, 110, 111,
115, 116 (The Sia); Ralston, _Songs of the Russian People_, pp. 227,
228; Bonghi, _Römische Feste_, p. 181. Equally interesting is the
curious kind of negative magic that is practised by the Javanese “rain
preventers.” See _Glimpses of the Eastern Archipelago_, pp. 68-70 (J.
Kreemer, “Rain Preventers”).
[475] Frazer, _The Golden Bough_, i. pp. 22, 23; Grove, _Dancing_, p.
85; Ralston, _Songs of the Russian People_, pp. 186-188, 243 _sq._
[476] Grimm, _Teutonic Mythology_, pp. 764-772 (vol. ii.); Ralston,
_l.c._ pp. 210, 244-246; Zacher, “Kampf des Sommers und Winters,” in
_Globus_, xxxi. pp. 266-269, 284-286.
[477] Bérenger-Féraud, _l.c._ v. pp. 177-266; Hartland, _The Legend of
Perseus_, i. pp. 173, 174; Soldi, _La langue sacrée_, p. 317 (France);
Powers, _Tribes of California_, p. 169 (The Senel).
[478] Selenka, _Sonnige Welten_, pp. 429-431 (Sinhalese); Fraser,
_Aborigines of New South Wales_, p. 65.
[479] That the priests who in dance and drama impersonate a god are
considered—and perhaps also consider themselves—as embodiments of this
god is a view the probability of which is borne out by many details
of religious ritualism. If definite proofs are wanted we need only
refer to the express statements of the Zuñi Indians as related by Mrs.
Stevenson, _Rep. Bur. Ethn._ 1889-90, p. 116 (Stevenson, “The Sia”);
1883-84, p. 549 (Stevenson, “Religious Life of the Zuñi Child”).
[480] Fairer, _Primitive Manners and Customs_, pp. 65, 66. This view
may of course also be applied to the interpretation of “pictorial
prayers,” such as _e.g._ the wonderful sand-mosaics of the Pueblo
Indians.
[481] Collins, _The English Colony of N.S. Wales_, i. p. 367.
[482] As regards this almost universal practice see the collection
of instances in Tylor, _Early History_, pp. 277-279; and _Primitive
Culture_, ii. p. 146; Peschel, _Völkerkunde_, p. 274; Stoll,
_Suggestion und Hypnotismus_, pp. 166, 167. Further instructive
instances in Brinton, _Nagualism_, p. 11 (Modern Mexico); Castréu,
_Nordiska Resor._ i. p. 137 (Russian Lapps); Casalis, _The Basutos_,
p. 280; Lumholtz, _Among Cannibals_, p. 281 (Australia). Winterbottom,
_Native Africans of Sierra Leone_, i. pp. 252, 253, adduces some
ethnological examples, and refers for comparison to Paracelsus.
[483] Bérenger-Féraud, _Superst. et surviv._ i. pp. 523-540; cf. also
Gaidoz, _Un vieux rite medical_, pp. 73-84.
[484] Nyrop, “Kludetraedet” in _Dania_, i., particularly pp. 21-23; cf.
also _Dania_, i. p. 310; iii. pp. 139-141.
[485] Lenormant, _Magie und Wahrsagekunst der Chaldäer_, p. 73; Rochas,
_L’extériorisation de la sensibilité_, pp. 74-113 (rich collection of
instances referring to savage tribes, to mediæval Europe, and to modern
folklore); further instances in Skeat, _Malay Magic_, pp. 569-574;
Romilly, _Western Pacific_, p. 35 (New Britain); Selenka, _Sonnige
Welten_, p. 215 (Japan). That this crude superstition has been at
the bottom of many ceremonies which, from our point of view, appear
purely symbolical is shown by the curious death-sentences on absent
criminals—to be executed in effigy, “jusqu’à mort s’en suive”—which M.
Tarde has unearthed from among the old law-proceeds of Périgord. Tarde,
_Études pénales et sociales_, p. 241.
[486] Cf. as to dolls representing the corn spirits, Frazer, _The
Golden Bough_, i. pp. 332-346.
[487] Haddon in _Journ. Anthr. Inst._ xix. p. 427 (Tribe of Torres
Strait; Models of Dugong used as charms to attract the fishes); Woldt
in _Arch, für Ethnographie_, i. p. 106 (Kultusgegenstände der Golden
und Giljaken; sculptures of fishes used for the same purpose by the
Golds); Spencer, quoting Motolinia, _Descr. Soc._ Div. ii. Nr. 2, p. 39
(similar customs among the old Azteks).
[488] Cf. especially the Sinhalese masks representing the symptoms of
various diseases as exhibited in the Museum für Völkerkunde in Berlin.
[489] On images of children worn by barren women in order to remove
sterility see Binger, _Du Niger_, ii. p. 230 (Agnis, Wolofs); Casalis,
_The Basutos_, p. 251; Taylor, _Te Ika a Maui_, p. 213; Powers, _Tribes
of California_, p. 318 (Nishinam). In this connection we may also refer
to the bird-shaped amulets of the North American Indians, which by some
authors have been explained as emblematic of maternity. Cf. Abbott,
_Primitive Industry_, p. 370. Whether they also have been thought of as
possessing a magical efficacy is, however, impossible to decide.
[490] Guaita, _Sciences maudites_, ii., i. p. 185.
[491] Raffles, _History of Java_, i. pp. 375, 376. For a similar
reasoning cf. Skeat, _Malay Magic_, pp. 23, 24.
[492] Bock, _Temples and Elephants_, p. 245.
[493] Rochas, _L’extériorisation de la sensibilité_, p, 101.
[494] Cf. _e.g._ Gooneratne in _Journ. Ceylon Branch R. Asiatic Soc._
1865, 1866, p. 71 (Demonology in Ceylon); Skeat, _Malay Magic_, pp. 45,
571. The same combination of the two classes of magic, as applied to a
medical cure, is instanced by Walhouse in _Journ. Anthr. Inst._ iv. p.
372 (Account of a leaf-wearing tribe).
[495] Cf. Ellis, _Yoruba Peoples_, pp. 99, 278; _Tshi Peoples_, pp. 98,
101, 176, 195.
[496] Schurtz in _Abhandlungen d. Sächs. Ges. d. Wissensch._ Ph. Cl.
xv. p. 52, quoting De Clercq en Schmeltz, _Nieuw Guinea_, p. 185. For
an interesting analogy see De Landa, _Relation des causes de Yucatan_,
p. 199.
[497] Schurtz, _l.c._ p. 47. Cf. with regard to other means of
animating idols by contact, Brenner, _Kannibalen Sumatras_, pp. 225,
226; Pleyte Wzn in _Globus_, lx. p. 289 (Religiöse Anschaungen der
Bataks).
[498] Matthews, The Mountain Chant, in _Rep. Bur. Ethn._ 1883, 1884,
especially pp. 426, 427.
[499] Cf. the Kalmuck tales quoted in Stoll, _Suggestion und
Hypnotismus_, p. 31.
[500] Cf. Lucretius, _De rerum natura_, iv. vv. 1-1035.
[501] Cf. the facts collected by Réclus in his pamphlet, _L’âme comme
souffle, ombre et reflet_, and by Frazer in _The Golden Bough_, i. pp.
143-149.
[502] Rochas, _L’extériorisation de la sensibilité_, p. 103.
[503] Andree, _Ethnographische Parallelen_, Neue Folge, p. 19.
[504] Cf. Ellis, _Eẃe-speaking Peoples_, p. 98.
[505] Cf. as the perhaps most typical example, Matthews, “The Prayer of
a Navajo Shaman,” in _The American Anthropologist_, i. (1888).
[506] Cf. _e.g._ Svoboda, _Gesch. d. Ideale_, i. pp. 495, 496.
[507] Cf. the theories of Réclus and Svoboda referred to in p. 217,
note 4, of the preceding.
[508] Cf. _e.g._ the typical instances of Naga funeral ceremonies
described by Dalton in _Ethnology of Bengal_, p. 40.
[509] This interpretation seems to be indicated _e.g._ in the case of
the rope-pulling at Chukma funerals (Lewin, _Wild Races_, p. 185).
As to the use of tugs of war for purposes of agricultural magic cf.
Haddon, _The Study of Man_, pp. 270-276.