[154] Von Hasselt, in _Zeitschrift für Ethnologie_, Bd. viii., p. 196.
[155] J. G. Pfleiderer, _Die Genesis des Mythus der Indogermanischen
Völker_, p. 48.
[156] References in Pietschmann, _Zeitschrift für Ethnologie_, Bd. x., p.
159, who points out that fetishism should be, as a term, confined to the
cult and not applied to the content of a religion.
[157] Rialle, _La Mythologie Comparée_, ch. i.
[158] Prof. Granger remarks that “the influence of the fetish is
interpreted as a kind of life of which the fetish is the seat.”—_Worship
of the Romans_, p. 201. Bastian defines it as “an incorporation of a
subjective emotional state,” and his disciple Achelis recognises that it
is not a stadium of religious development. See his _Moderne Völkerkunde_,
p. 366.
[159] The insufficiency of animism as a theory of primitive religions has
been previously urged by Van Ende, _Histoire Naturelle de la Croyance_,
p. 21. Like fetishism and shamanism, animism should be regarded, not as a
form or stadium of religion, but, to use Castren’s excellent expression,
“nur ein Moment in der Götterlehre.” _Finnische Mythologie_, Einleitung.
[160] Dorsey, _Siouan Cults_, p. 433; the _Popol Vuh_, _passim_.
[161] Hale, _Ethnog. and Philol. of the U. S. Exploring Expd._, p. 55.
[162] E. T. Dalton, _Ethnology of Bengal_, p. 258.
[163] See remarks of W. W. Newell in his introduction to Fanny D. Bergen,
_Current Superstitions_ (_Mems. Amer. Folk-lore Society_, vol. iv.).
[164] Klemm, _Culturgeschichte_, Bd. ii., s. 316; Ling Roth, _Natives of
Sarawak_, vol. ii., App., p. cxcviii.; Brinton, _Myths of the New World_,
p. 154; Curr, _The Australian Race_, vol. ii., p. 48. The moon was sacred
to Tina, the chief god of the Etruscans. Müller, _Die Etrusker_, Bd. ii.,
p. 43. Ně dîdâ, better known as Dido, has been identified with the moon
as the leading deity of the Carthaginians and Phœnicians. Otto Meltzer,
_Geschichte der Karthager_, Bd. i., s. 128. Danu, the goddess who
presided over the Irish pantheon, the _tuatha de Danann_, was the moon
(from _daon_, to rise).
[165] Montesinos, _Ancien Perou_, p. 17; Venegas, _Hist of California_,
p. 107; Smyth, _Aborigines of Victoria_, vol. i., p. 459.
[166] Brincker in _Globus_, Bd. lxviii., p. 97.
[167] Martin de Leon, _Camino del Cielo_, fol. 101.
[168] Montesinos, _Ancien Perou_, pp. 14-16; Ximenes, _Origen de los
Indios de Guatemala_, p. 157.
[169] Sir George Grey, _Polynesian Mythology_, p. 5; Egede, _Nachrichten
von Grönland_, s. 137.
[170] _Zeitschrift für Ethnologie_, Bd. ix. The Eskimo called it _Sillam
Eipane_, winds-house. Egede, _u. s._
[171] The urn or vase was, in classical antiquity, the emblem of the
fecundating waters (Guigniaut, _Religions de l’Antiquité_, tom. i.,
p. 509). Vases full of water were interred with the dead in Peru to
symbolise the life beyond. Meyen, _Die Ureinwohner von Peru_, p. 29.
[172] _Kalewala_, Runa iv.
[173] Probably for this reason the ceremonial law of the Bushmen,
especially that relating to puberty and marriage, enjoins “to avoid the
wrath of the Water.” Bleek, _Bushman Folk-lore_, p. 18.
[174] Compare Klemm, _Culturgeschichte_, Bd. ii., s. 315 (after Steller),
with Man, in _Jour. Anthrop. Soc._, vol. xii., p. 163.
[175] The specific effect of certain colours on the sub-consciousness,
and thus on the religious emotions, is practically recognised in sacred
art; but so far as I know this has not been made a subject of study
by the experimental psychologist. Allowance must always be made for
association of ideas; as when the Mozambique negroes paint the images of
their bad spirits white, on account of their hatred of Europeans!
[176] Arnobius, _Adversus Gentes_, lib. vii., cap. 49.
[177] Fornander, _The Polynesian Race_, _u. s._; Hale, _Ethnog. and
Philol_., p. 25.
[178] Calloway, _Relig. System of the Amazulus_, p. 34; Hahn, _Tsuni
ǁGoam_, p. 91; Garcia, _Origen de los Indios_, lib. iv., cap. 26.
[179] _Jour. Anthrop. Inst._, vols. v., p. 412, x., p. 280.
[180] They were called _huacanqui_. Montesinos, _Mems. Hist. sur l’ancien
Perou_, p. 161.
[181] Garcia, _Origen de los Indios_, lib. iv., cap. 26; Torquemada,
_Monarquia Indiana_, lib. vi., cap. 41.
[182] Hale, _Ethnog. and Philol. of the U. S. Explor. Exped._, p. 97.
[183] Hopkins, _Religions of India_, p. 97.
[184] Clark, _Indian Sign Language_, p. 241; Matthews, _Ethnog. of the
Hidatsa_, p. 48, etc.
[185] See Frazer, _The Golden Bough_, _passim_.
[186] See, for illustrative examples, my _Primer of Mayan Hieroglyphics_,
p. 49, etc.; and comp. Keary, _Outlines of Primitive Belief_, p. 63, _sq._
[187] A. d’Orbigny, _L’Homme Américain_, tome ii., p. 365.
[188] Dorsey, _Siouan Cults_, pp. 390, 455; Alice C. Fletcher in _Proc.
Amer. Assoc. Adv. Science_, 1895 and 1896; Brinton, _Myths of New World_,
pp. 118, 119, and _Nagualism_, pp. 42, 47, 48.
[189] As suggested by E. Bonavia, _Flora of the Assyrian Monuments_
(1894). This is a more likely interpretation than that of Dr. Tylor, that
the conical object is the inflorescence of the male date palm; as it is
in some bas-reliefs shown presented toward a city gate, a person, etc.
[190] Fechner, _Nana, oder das Seelenleben der Pflanze_.
[191] Curr, _The Australian Race_, vol. ii., p. 199; Palmer in _Jour.
Anthrop. Inst._, vol. xiii., p. 292.
[192] A. d’Orbigny, _L’Homme Américain_, tom. i., p. 240.
[193] A careful discussion of “Höhencultus,” by Baron von Andrian, may be
found in the _Bericht der Deutschen Anthrop. Gesellschaft_, August, 1889.
He believes the earliest form to have been that of the individualised
height; later, that of its cosmic relations.
[194] On the Mexican cave-god, Oztoteotl, see my _Nagualism_, pp. 38-41.
[195] Walcott, _Sacred Archæology_, pp. 233, 236, etc.
[196] Dalton, _Ethnology of Bengal_, p. 59; Ling Roth, _Natives of
Sarawak_, vol. ii., App., p. clxx.
[197] M. d’Estrey, in _L’Anthropologie_, tom. iii., pp. 712, _sq._, has
made an interesting study of the lizard symbol in Polynesia, to which
much could be added from other fields of primitive life.
[198] As Keary well says: “The essence of primitive belief lies not in
any likeness to humanity, but in differences from it.” _Outlines of
Prim. Belief_, p. 26. The Neo-Platonic doctrine of “emanation” led to
the belief that a man might become so filled with the divine essence as
to become divine himself. This was the claim of Simon the Magician, who
“became confessedly a god to his silly followers,” says Hippolytus in his
_Refutation of all Heresies_, bk. vi., cap. 13.
[199] _Die Etrusker_, Bd. ii., s. 111.
[200] Speaking of Jupiter, this fiery preacher exclaims: “Nor is there
any kind of baseness in which you do not associate his name with
passionate lusts.”—_Adversus Gentes_, lib. v., cap. 22.
[201] Howitt, in _Jour. Anthrop. Inst._, vol. xiii., pp. 192, 194; vol.
xiv., p. 313.
[202] Robertson Smith, _Religion of the Semites_, p. 41; Herzog und
Plitt, _Real-Encyclopädie für Prot. Theologie_, _s. v._ Gebet, etc.
[203] Hopkins, _Religions of India_, p. 412.
[204] Calloway, _Religious System of the Amazulu_, p. 34.
[205] As examples, I may name Unkululu, among the Zulus (Calloway,
_Relig. System of the Amazulu_, pp. 40, 43); Singbonga, of the
Munga-Kohls (Jellinghaus, in _Zeit. für Ethnologie_, Bd. iii., p. 330);
the Hunahpu of the Quiches (_Popol Vuh_, p. 1); the Ahsonnuth of the
Navahoes (_8th Rep. Bur. Ethnol._, p. 275); etc. I have discussed the
psychic origin of androgynous deities in _The Religious Sentiment_, pp.
66, _sqq._ It was also strong in the early Christian Church, Origen and
others of the fathers teaching that the Holy Ghost was the feminine
principle in God (C. J. Wood, _Survivals in Christianity_, p. 63).
[206] These were frequent in quite primitive faiths. Some of the priests
of ancient Mexico, for example, wholly extirpated the genitalia.—Davila
Padilla, _Hist. de la Prov. de Mexico_, lib. ii., cap. 88. Comp.
Charlevoix, _Journal Historique_, p. 350.
[207] I have pointed out that in various American dialects, as the
Chipeway and Cree, the Maya, Quichua, etc., there are words of native
origin, which were used to convey the notion of the love of the gods
in pure and high senses. See the article on “The Conception of Love in
American Languages,” in _Essays of an Americanist_, pp. 416, 421, 428,
etc.
[208] Otto Gruppe, quoted by Schrader.
[209] _Religion of the Semites_, p. 18.
[210] The idea of mimicry survived long, and indeed still exists, in what
is called “sympathetic magic”; when, for instance, to produce blindness
in an enemy, an image is made of him and its eyes transfixed with thorns.
Compare Lenormant, _Chaldean Magic_, p. 12.
[211] _Myths of the New World_, p. 17.
[212] Curr, _The Australian Race_, vol. ii., pp. 66, 67.
[213] Cogolludo, _Historia de Yucatan_, lib. iv., cap. viii.
[214] Brinton, _Nagualism_, p. 53.
[215] Freihold, _Die Lebensgeschichte der Menschheit_, p. 134. His
expressions are: 1. Das Menschenwerden des Göttlichen; and, 2. Die
Vergötterung des Menschen.
[216] _Religion of the Semites_, p. 263. This statement will also be
considered in the sixth lecture of this series.
[217] Indeed, among the Patagonian Indians, according to a competent
observer, there are no fixed religious ceremonies whatever, except
those of a personal character, referring to births, marriages, deaths
etc.—George C. Musters, _Among the Patagonians_, chap. v.
[218] The anaphora, remarks the Rev. John M. Neale, in his _History of
the Holy Eastern Church_, vol. ii., chap, i., has always been “by far the
most important part” of the Christian liturgies. It recurs in nearly all
primitive worship.
[219] Granger, _Worship of the Romans_, pp. 272, 303, etc.
[220] Grimm, _Teutonic Mythology_, vol. i., p. 42; Robertson Smith,
_Religion of the Semites_, p. 260; Payne Knight, _Ancient Art_, p. 50.
[221] _Indian Sign Language_, pp. 167-70.
[222] _Teutonic Mythology_, vol. i., p. 42.
[223] Von Tschudi, _Beiträge zur Kenntniss des Alten Peru_, p. 156.
[224] See _Myths of the New World_, pp. 112, _sq._
[225] See Richard Andree’s remarks on “die Masken im Kultus,” in his
_Ethnographische Parallelen_, _Neue Folge_, p. 109, _sq._
[226] Jacob Grimm, _Teutonic Mythology_, vol. i., p. 48, _sq._
[227] A. B. Meyer, in _Globus_, Bd. lxvii., p. 334.
[228] The terms “honorific” and “piacular” were, I believe, first
suggested by Dr. W. Robertson Smith. They are very appropriate.
[229] Holtzmann, _Deutsche Mythologie_, p. 232.
[230] Oviedo, _Historia de las Indias_, lib. x., cap. xi.
[231] Balboa, _Histoire du Perou_, pp. 125-7.
[232] Frazer, _The Golden Bough_, vol. ii., p. 31.
[233] Sahagun, _Historia de la Nueva España_, lib. i.
[234] Mrs. M. C. Stevenson, in _An. Rep. Bureau of Ethnology_, vol. xi.,
p. 132.
[235] Dorsey, _Siouan Cults_, p. 511.
[236] A. d’Orbigny, _L’Homme Américain_, tom. i., p. 237.
[237] Examples in my _Native Calendar of Central America_, p. 18. It was
a favourite amulet among the Crees (Mackenzie, _Hist. of the Fur Trade_,
p. 86).
[238] Achelis, _Moderne Völkerkunde_, p. 370; Man, in _Jour. Anthrop.
Inst._, vol. xii., p. 172.
[239] Charlevoix, _Hist. de la Nouvelle France_, ch. vi. Sprinkling the
new-born child as a religious ceremony prevailed in New Zealand and
throughout Polynesia. (Fornander, _The Polynesian Race_, vol. i., p. 236.)
[240] Cogolludo, _Historia de Yucatan_, lib. iv., cap. vi. The same
belief prevailed in some African tribes; see Achelis, _Moderne
Völkerkunde_, p. 393.
[241] H. R. Schoolcraft, _Oneóta_, pp. 331, 456.
[242] _Notices of East Florida by a Recent Traveller_, p. 79.
[243] Gregg, _Commerce of the Prairies_, vol. ii., p. 271.
[244] Examples in E. S. Hartland’s _Science of Fairy Tales_, p. 309.
[245] R. Andree, _Ethnographische Parallelen_, p. 177.
[246] The _Bora_ has been often described, by no one better than Mr. A.
W. Howitt in _Jour. Anthrop. Inst._, vol. vii., p. 242, _sq._, and vol.
xiv., p. 306, _sq._
[247] J. G. Kohl, _Kitchi Gami_, p. 228.
[248] Captain Clark, _Indian Sign Language_, p. 254. D’Orbigny describes
the bloody ordeals through which girls in South American tribes were
obliged to pass. _L’Homme Américain_, tom. i., pp. 193, 237.
[249] Curr, _The Australian Race_ vol. i., pp. 45-50; Palmer, in _Jour.
Anthrop. Inst._, vol. xiii., p. 301.
[250] See Post, in _Globus_, B. lxvii., s. 274.
[251] Palmer, _ubi supra_, p. 301.
[252] Lafitau, _Mœurs des Sauvages Américains_, lib. ii., ch. vi.
[253] Musters asserts this positively of the Tehuelche and other tribes
(_Among the Patagonians_, chap. v.); Captain Clark, whose long experience
among our Western tribes constituted him an authority of the first rank,
takes pains to correct the notion that _among the natives_ wives are
bought, although they are by white men (_Indian Sign Language_, pp.
245-6). It would be easy to multiply references to the same effect.
[254] Bleek, _Bushman Folk-lore_, p. 13.
[255] _Worship of the Romans_, p. 67.
[256] This has been demonstrated beyond reasonable doubt by Dr. S. K.
Steinmetz in a remarkable study of “Endo-cannibalismus,” in the _Archiv
für Anthropologie_, 1896.
[257] Granger, _ubi supra_, p. 37. The word “burial” in ethnology is used
to denote all modes of disposal of the corpse. This is etymologically
correct. See Yarrow, _Mortuary Customs of the North American Indians_, p.
5.
[258] Navarrete, _Viages_, tom. iii., p. 401; Dumont, _Mems. Hist. sur la
Louisiane_, tom. i., p. 178; Gumilla, _Hist. del Orinoco_, p. 201. Coréal
says, the widows esteemed it a privilege to be buried with the corpse and
disputed among themselves for the honour, _Voiages_, tom. ii., pp. 93,
94. The Taenzas had the same customs as the Natchez, Tonty, _Mémoire_, in
French, _Hist. Colls. of Louisiana_, p. 61.
[259] Arthur J. Evans, in _Proc. Brit. Assoc. Adv. Science_, 1896, Sect.
H.
[260] Stephen Powers, _Indians of California_, pp. 181, 207. The
Tasmanians and Fuegians, probably the lowest of known tribes, burned
their dead. Hyades et Deniker, _Mission Scientifique_, p. 379; Fenton,
_History of Tasmania_, p. 95. Some tribes gave as a reason for burning
their dead that otherwise bears and wolves would eat the corpse, and the
soul would be obliged to take on their forms.—_Pres. Message and Ac.
Docs._, 1851, pt. iii., p. 506.
[261] Alonso de la Peña Montenegro, _Itinerario para Parrocos de Indios_,
p. 185 (Madrid, 1771).
[262] Clark, _Indian Sign Language_, p. 263.
[263] K. T. Preuss, in the _Bastian Festschrift_.
[264] _Anthropologie des Naturvölker_, Bd. i., p. 459.
[265] The application of the blood, observes Professor Granger, “bound
together in some way those who were present at the rite” (_Worship of the
Romans_, p. 210). This subject is fully discussed by Dr. H. C. Trumbull
in his works, _The Blood Covenant_, and _The Threshold Covenant_.
[266] Castren, in the Introduction to his _Finnische Mythologie_, has
some excellent remarks on the beneficial effects of shamanism. It is an
effort to free the human mind from the shackles of blind natural forces;
it recognises the dependence of the subjective on an objective will, etc.
[267] _Myth and Science_, p. 41.
[268] Hahn, _Tsuni ǁGoam_, p. 21.
[269] Ling Roth, _Natives of Sarawak_, vol. i., pp. 259, 271, 282; vol.
ii., App., p. clxxv.
[270] Walthouse, in _Jour. Anthrop. Inst._, vol. v., p. 415.
[271] Nuñez de la Vega, _Constituciones Diocesanas de Chiapas_, fol. 9.
[272] The locally famous Maria Candelaria. At the head of fifteen
thousand warriors, she defied the Spanish army for nearly a year, and,
though defeated, was never captured. Her story is scantily recorded by
Vicente Pineda, in his _Historia de las Sublevaciones Indigenas en el
Estado de Chiapas_, pp. 38-70.
[273] Otfried Müller, _Die Etrusker_, Bd. ii., ss. 77, 78.
[274] Compare Keary, _Outlines of Primitive Belief_, p. 60; and Maury,
_La Magie et Astrologie_, p. 386, _sq._
[275] Geo. Turner, _Samoa_, p. 9; Dr. Tautain, in _L’Anthropologie_, tome
vii., p. 548.
[276] On the ordeal, see Post, _Ethnologisches Jurisprudenz_, Bd. ii.,
ss. 459, _sq._, 479; Waitz, _Anthropologie der Naturvölker_, Bd. i.,
s. 461. The assertion by some writers that the ordeal was not known to
the American Indians is incorrect. For example, Captain Clark recounts
those to test the virtue of women who have been accused. _Indian Sign
Language_, pp. 45, 208.
[277] See S. K. Steinmetz on “Der Zweikampf als Ordal” in his
_Ethnologische Studien zur ersten Entwicklung der Strafe_, Bd. ii., s.
76, _sq._
[278] Post, _ubi supra_, Bd. ii., s. 478.
[279] Adair, _Hist. of the N. American Indians_, p. 158; Boscana, _Acc.
of the Indians of California_, p. 262.
[280] This is presented admirably and at length by M. Kulischer in an
article “Der Dualismus der Ethik bei den primitiven Völkern,” in the
_Zeitschrift für Ethnologie_, Bd. xvii., pp. 205, _sqq._ He also sees
clearly enough that the same principle, masked and denied though it be,
reigns to-day. The “categorical imperative” of Kant, is as far from
realisation as is “the golden rule.”
[281] There were, of course, some hobgoblins always ready to eat up or
injure man; but not for any moral or ethical reason. “They afflict men,
not out of anger or to punish sin, but because it is their nature to do
so,” as Dalton says of the devils of the Oraons. _Ethnology of Bengal_,
p. 256.
[282] This explains what Dr. Robertson Smith, in his _Religion of the
Semites_, p. 140, says is so difficult to grasp,—that the primitive idea
of holiness is apart from personal character, and even shameful wretches
could lay claim to it. Entirely parallel instances are found in the
history of Christian heresies, as the Anomians and Anabaptists, who were
so holy that they could commit no sin, and hence allowed themselves the
wildest licence.
[283] It is in this sense that Wilhelm von Humboldt wrote: “Wahre Tugend
ist unverträglich mit auf Autorität geglaubter Religion.” (_Gesammelte
Werke_, Bd. vii., p. 72.) This is a cardinal principle in studying the
history of ethics.
[284] Ling Roth, _Natives of Sarawak_, vol. i., p. 271; Hoffman, _Secret
Societies of the Ojibway_, _passim_.
[285] They were called the Abecedarians, because they distrusted even the
ABC. Some learned scholars actually threw away their books and joined
them.
[286] Bain, _The Senses and the Intellect_, p. 607.
[287] _The Descent of Man_, p. 581.
[288] As Wilhelm von Humboldt remarked: “Das Streben der Natur ist auf
etwas Unbeschränktes gerichtet.” The meaning of this profound observation
is ably discussed by Steinthal, _Die sprachphilosophischen Werke W. von
Humboldt’s_, p. 178.
[289] _Bull. Amer. Museum Nat. History_, vol. viii., p. 227.
[290] They were preserved in the original tongue by the first
missionaries, Sahagun, Olmos, Bautista, etc., and have, in part, been
published.
[291] This is further set forth in Rostock, _Das Religionswesen der
rohesten Naturvölker_, p. 145, sq.; and Curr, _The Australian Race_, vol.
i., pp. 51-54.
[292] Klemm, _Culturgeschichte_, Bd. ii., s. 309.
[293] Walthouse, in _Jour. Anthrop. Soc._, vol. xiv., p. 189.
[294] The _amok_ of the Malays, the _mali-mali_ of the Tagalese, etc., is
a maniacal religious psychosis in which the subject will rush violently
through a street, killing or wounding any one he meets. See Dr. Rasch’s
discussion of it in _Centralblatt für Anthropologie_, vol. i., p. 54, who
considers it a “suggestive influence.” Similar examples are common among
American Indians.
[295] Arnobius, _Adversus Gentes_, bk. ii., cap. 62.
[296] _Worship of the Romans_, p. 211. This was, of course, but one side
of it, though usually the most important.
[297] Professor Lazarus observes: “In der Religion zeigt sich der ganze
Mensch” (_Zeitschrift für Völkerpsychologie_, Bd. i., s. 47). That is,
that the individual in no other condition of mind realises and reveals
his full personality so completely as in that which is created by the
religious sentiment.
[298] _Judaism and Christianity_, pp. 5-7.
[299] The literature relating to these august characters in American
legendary literature is presented in my _American Hero-Myths_, _passim;_
also, _Myths of the New World_, pp. 336, 337.
[300] _Ancient Egyptian Religion_, Introduction.
THE END.
INDEX OF AUTHORITIES.
Achelis, Th., 134, 194, 195
Adair, J., 98, 226
Andree, R., 96, 126, 184, 197
Andrian, von, 155
Arnobius, 71, 100, 147, 166, 246
Augustine, St., 29
Bain, A., 233
Balboa, M. C., 190
Bastian, A., 9, 134
Bautista, J., 241
Bergen, Fanny D., 139
Bertonio, L., 67
Bleek, W. H., 57, 113, 144, 205
Bonavia, E., 152
Boscana, Y. de, 226
Bourke, J. G., 32
Brincker, H., 142
Broca, P., 46
Bruno, G., 136
Buchmann, Prof., 8
Bucke, M., 52
Buckle, 81
Calloway, Bishop, 31, 52, 57, 66, 82, 93, 147, 169
Castren, A., 14, 78, 83, 218
Chapman, J., 245
Charlevoix, P., 170, 195
Cicero, M. T., 180
Clark, W. P., 14, 70, 72, 76, 103, 181, 205, 213
Clodd, E., 21
Codrington, R. H., 63, 131
Cogolludo, P., 175, 195
Coleridge, S. T., 171
Comte, A., 133
Conant, L. L., 122
Coréal, F., 208
Cuoq, M., 20, 93
Curr, E. M., 13, 57, 58, 65, 90, 140, 174
Cushing, F. H., 125, 221
Dalton, E. F., 89, 137, 160, 230
Darwin, Ch., 36, 49, 110, 234
Davis, T. Rhys, 28
Disraeli, B., 87
Dolbear, Prof., 85
Dorsey, J. O., 136, 152, 193
Dyer, L., 62
Egede, P., 143
Ende, Van, M., 87, 136
Ephrem, Saint, 51, 100, 125
d’Estrey, M., 161
Evans, Arthur J., 209
Fechner, 153
Fenton, 210
Fewkes, J. W., 39
Fletcher, Alice, 60, 152
Flügel, Dr., 14
Fornander, A., 63, 77, 126
Frazer, J. G., 21, 108, 117, 151, 191
Freihold, F., 74, 175
Friedmann, Dr., 14
Garcia, G. de, 148
Gill, W. W., 59, 69, 74, 77, 87, 100
Gough, A. E., 51, 57, 68, 84
Granger, F., 6, 38, 66, 97, 134, 180, 206, 217, 247
Gregg, Capt., 196
Grey, George, 79, 91, 104
Grimm, J., 76, 96, 128, 180, 182, 186
Grimme, H., 40
Gruppe, Otto, 172
Guigniaut, 144
Gumilla, P., 208
Hahn, Th., 75, 77, 220
Hale, Horatio, 16, 63, 70, 95, 121, 125, 136, 149
Hartland, E. L., 8, 197
Hasselt, von, 132
Helmholtz, Prof., 85
Hervé, G., 46
Herzog and Plitt, 168
Hippolytus, 162
Hoernes, M., 35
Hoffman, W., 233
Holtzmann, 188
Holub, H., 97
Honegger, J. J., 9, 83
Hovelacque, A., 46
Hopkins, E. W., 79, 149, 168
Howitt, A. B., 72, 98, 168, 198
Humboldt, W. von, 230, 235
Hyades, Dr., 104
Jellinghaus, 169
Kalewala, the, 144
Kant, I., 228
Keary, C. F., 117, 151, 162, 223
Keil, Prof., 121
Klemm, K., 57, 65, 95, 109
Knight, P., 51, 180
Kohl, J. G., 199
Koran, the, 99, 225
Kuhn, Prof., 112, 115
Kulischer, M., 228
Lafitau, P., 204
Lang, A., 47
Lazarus, Prof., 247
Lenormant, F., 89, 91, 96, 173
Leon, Martin de, 142
Lubbock, Sir John, 27, 30
Mackenzie, A., 194
Maistre, J. de, 43
Man, E. W., 75, 110, 126, 145
Matthews, W., 50, 63, 106, 150
Maury, A., 66, 223
Meltzer, Otto, 140
Meyen, H., 144
Meyer, A. B., 187
Middendorf, Dr., 59
Mirandola, P. de, 92
Montenegro, A. de la P., 212
Montesinos, F., 141, 148
Morice, P., 116
Morris, J. B., 51, 100
Mortillet, G. de, 34, 35
Müller, F. Max, 115
Müller, O., 140, 164, 222
Musters, G. C., 77, 177, 205
Navarrete, M., 208
Neale, J. M., 5, 179
Nevins, Dr., 52
Newell, W. W., 139
Olmos, A. de, 241
d’Orbigny, A., 151, 155, 200
Oviedo, F., 190
Padilla, D., 170
Palmer, E., 17, 153, 202
Paulsen, F., 85
Peschel, O., 44
Petitot, E., 125
Pfleiderer, J. G., 28, 133
Pietschmann, R., 24, 133
Pinches, 62
Pineda, V., 222
Pinsero, Prof., 36
Popol Vuh, the, 91, 99, 136, 169
Post, A. H., 6, 203, 225, 226
Powers, Stephen, 210
Preuss, K. T., 213
Putnam, F. W., 119
Rasch, Dr., 246
Ratzel, F., 44
Reclus, E., 70
Rialle, G. de, 133
Ridley, W., 51
Romanes, G. J., 85
Roskoff, G., 28, 31, 244
Roth, H. Ling, 39, 67, 77, 94, 102, 140, 160
Sahagun, B., 68, 99, 106, 191
Sayce, Professor, 20, 49, 90, 99
Scherer, E., 112
Schoolcraft, H. H., 125, 196
Schrader, Prof., 22, 28, 70, 128
Schurtz, H., 44
Schwaner, Dr., 39
Schwartz, F. L. W., 80
Shelley, P. B., 42, 139
Smith, W. Robertson, 46, 112, 168, 172, 177, 180, 187, 230
Smyth, B. B., 52, 74, 80
Spencer, Herbert, 30, 42
Spinoza, B., 47, 136
Steinen, K. von den, 65, 72
Steinmetz, S. R., 71, 73, 206, 225
Steinthal, H., 235
Stevenson, Maria C., 193
Stoll, Otto, 56, 99, 101
Sully, James, 14