CONCLUSION.
Practical results of the study of Primitive Culture—Its bearing
least upon Positive Science, greatest upon Intellectual, Moral,
Social, and Political Philosophy—Language—Mythology—Ethics and
Law—Religion—Action of the Science of Culture, as a means of
furthering progress and removing hindrance, effective in the course
of Civilization.
It now remains, in bringing to a close these investigations on the
relation of primitive to modern civilization, to urge the practical
import of the considerations raised in their course. Granted that
archæology, leading the student’s mind back to remotest known conditions
of human life, shows such life to have been of unequivocally savage
type; granted that the rough-hewn flint hatchet, dug out from amidst the
bones of mammoths in a drift gravel-bed to lie on an ethnologist’s
writing-table, is to him a very type of primitive culture, simple yet
crafty, clumsy yet purposeful, low in artistic level yet fairly started
on the ascent toward highest development—what then? Of course the
history and præ-history of man take their proper places in the general
scheme of knowledge. Of course the doctrine of the world-long evolution
of civilization is one which philosophic minds will take up with eager
interest, as a theme of abstract science. But beyond this, such research
has its practical side, as a source of power destined to influence the
course of modern ideas and actions. To establish a connexion between
what uncultured ancient men thought and did, and what cultured modern
men think and do, is not a matter of inapplicable theoretic knowledge,
for it raises the issue, how far are modern opinion and conduct based on
the strong ground of soundest modern knowledge, or how far only on such
knowledge as was available in the earlier and ruder stages of culture
where their types were shaped. It has to be maintained that the early
history of man has its bearing, almost ignored as that bearing has been
by those whom it ought most stringently to affect, on some of the
deepest and most vital points of our intellectual, industrial, and
social state.
Even in advanced sciences, such as relate to measure and force and
structure in the inorganic and organic world, it is at once a common and
a serious error to adopt the principle of letting bygones be bygones.
Were scientific systems the oracular revelations they sometimes all but
pretend to be, it might be justifiable to take no note of the condition
of mere opinion or fancy that preceded them. But the investigator who
turns from his modern text-books to the antiquated dissertations of the
great thinkers of the past, gains from the history of his own craft a
truer view of the relation of theory to fact, learns from the course of
growth in each current hypothesis to appreciate its raison d’être and
full significance, and even finds that a return to older starting-points
may enable him to find new paths, where the modern track seems stopped
by impassable barriers. It is true that rudimentary conditions of arts
and sciences are often rather curious than practically instructive,
especially because the modern practitioner has kept up, as mere
elementary processes, the results of the ancient or savage man’s most
strenuous efforts. Perhaps our tool-makers may not gain more than a few
suggestive hints from a museum of savage implements, our physicians may
only be interested in savage recipes so far as they involve the use of
local drugs, our mathematicians may leave to the infant-school the
highest flights of savage arithmetic, our astronomers may only find in
the star-craft of the lower races an uninstructive combination of myth
and commonplace. But there are departments of knowledge, of not less
consequence than mechanics and medicine, arithmetic and astronomy, in
which the study of the lowest stages, as influencing the practical
acceptance of the higher, cannot be thus carelessly set aside.
If we survey the state of educated opinion, not within the limits of
some special school, but in the civilized world at large, on such
subjects especially as relate to Man, his intellectual and moral nature,
his place and function among his fellow-men and in the universe at
large, we see existing side by side, as if of equal right, opinions most
diverse in real authority. Some, vouched for by direct and positive
evidence, hold their ground as solid truths. Others, though founded on
crudest theories of the lower culture, have been so modified under the
influence of advancing knowledge, as to afford a satisfactory framework
for recognized facts; and positive science, mindful of the origin of its
own philosophic schemes, must admit the validity of such a title.
Others, lastly, are opinions belonging properly to lower intellectual
levels, which have held their place into the higher by mere force of
ancestral tradition; these are survivals. Now it is the practical office
of ethnography to make known to all whom it may concern the tenure of
opinions in the public mind, to show what is received on its own direct
evidence, what is ruder ancient doctrine reshaped to answer modern ends,
and what is but time-honoured superstition in the garb of modern
knowledge.
Topic after topic shows at a glimpse the way in which ethnography bears
on modern intellectual conditions. Language, appearing as an art in full
vigour among rude tribes, already displays the adaptation of childlike
devices in self-expressive sound and pictorial metaphor, to utter
thoughts as complex and abstruse as savage minds demand speech for. When
it is considered how far the development of knowledge depends on full
and exact means of expressing thought, is it not a pregnant
consideration that the language of civilized men is but the language of
savages, more or less improved in structure, a good deal extended in
vocabulary, made more precise in the dictionary definition of words? The
development of language between its savage and cultured stages has been
made in its details, scarcely in its principle. It is not too much to
say that half the vast defect of language as a method of utterance, and
half the vast defect of thought as determined by the influence of
language, are due to the fact that speech is a scheme worked out by the
rough and ready application of material metaphor and imperfect analogy,
in ways fitting rather the barbaric education of those who formed it,
than our own. Language is one of those intellectual departments in which
we have gone too little beyond the savage stage, but are still as it
were hacking with stone celts and twirling laborious friction-fire.
Metaphysical speculation, again, has been one of the potent influences
on human conduct, and although its rise, and one may almost say also its
decline and fall, belong to comparatively civilized ages, yet its
connexion with lower stages of intellectual history may to some extent
be discerned. For example, attention may be recalled to a special point
brought forward in this work, that one of the greatest metaphysical
doctrines is a transfer to the field of philosophy from the field of
religion, made when philosophers familiar with the conception of
object-phantoms used this to provide a doctrine of thought, thus giving
rise to the theory of ideas. Far more fully and distinctly, the study of
the savage and barbaric intellect opens to us the study of Mythology.
The evidence here brought together as to the relation of the savage to
the cultured mind in the matter of mythology has, I think, at any rate
justified this claim. With a consistency of action so general as to
amount to mental law, it is proved that among the lower races all over
the world the operation of outward events on the inward mind leads not
only to statement of fact, but to formation of myth. It gives no
unimportant clues to the student of mental history, to see by what
regular processes myths are generated, and how, growing by wear and
increasing in value at secondhand, they pass into pseudo-historic
legend. Poetry is full of myth, and he who will understand it
analytically will do well to study it ethnographically. In so far as
myth, seriously or sportively meant, is the subject of poetry, and in so
far as it is couched in language whose characteristic is that wild and
rambling metaphor which represents the habitual expression of savage
thought, the mental condition of the lower races is the key to
poetry—nor is it a small portion of the poetic realm which these
definitions cover. History, again, is an agent powerful, and becoming
more powerful, in shaping men’s minds, and through their minds their
actions in the world; now one of the most prominent faults of historians
is that, through want of familiarity with the principles of
myth-development, they cannot apply systematically to ancient legend the
appropriate test for separating chronicle from myth, but with few
exceptions are apt to treat the mingled mass of tradition partly with
undiscriminating credulity and partly with undiscriminating scepticism.
Even more injurious is the effect of such want of testing on that part
of traditional or documentary record which, among any section of
mankind, stands as sacred history. It is not merely that in turning to
the index of some book on savage tribes, one comes on such a suggestive
heading as this, ‘Religion—_see_ Mythology.’ It is that within the upper
half of the scale of civilization, among the great historic religions of
the world, we all know that between religion and religion, and even to
no small extent between sect and sect, the narratives which to one side
are sacred history, may seem to the other mythic legend. Among the
reasons which retard the progress of religious history in the modern
world, one of the most conspicuous is this, that so many of its approved
historians demand from the study of mythology always weapons to destroy
their adversaries’ structures, but never tools to clear and trim their
own. It is an indispensable qualification of the true historian that he
shall be able to look dispassionately on myth as a natural and regular
product of the human mind, acting on appropriate facts in a manner
suited to the intellectual state of the people producing it, and that he
shall treat it as an accretion to be deducted from professed history,
whenever it is recognized by the tests of being decidedly against
evidence as fact, and at the same time clearly explicable as myth. It is
from the ethnographic study of savage and barbaric races that the
knowledge of the general laws of myth-development, required for the
carrying out of this critical process, may be best or must necessarily
be gained.
The two vast united provinces of Morals and Law have been as yet too
imperfectly treated on a general ethnographic scheme, to warrant
distinct statement of results. Yet thus much may be confidently said,
that where the ground has been even superficially explored, every
glimpse reveals treasures of knowledge. It is already evident that
enquirers who systematically trace each department of moral and legal
institutions from the savage through the barbaric and into the civilized
condition of mankind, thereby introduce into the scientific
investigations of these subjects an indispensable element which merely
theoretical writers are apt unscrupulously to dispense with. The law or
maxim which a people at some particular stage of its history might have
made fresh, according to the information and circumstances of the
period, is one thing. The law or maxim which did in fact become current
among them by inheritance from an earlier stage, only more or less
modified to make it compatible with the new conditions, is another and
far different thing. Ethnography is required to bridge over the gap
between the two, a very chasm where the arguments of moralists and
legists are continually falling in, to crawl out maimed and helpless.
Within modern grades of civilization this historical method is now
becoming more and more accepted. It will not be denied that English law
has acquired, by modified inheritance from past ages, a theory of
primogeniture and a theory of real estate which are so far from being
products of our own times that we must go back to the middle ages for
anything like a satisfactory explanation of them; and as for more
absolute survival, did not Jewish disabilities stand practically, and
the wager of battle nominally, in our law of not many years back? But
the point to be pressed here is, that the development and survival of
law are processes that did not first come into action within the range
of written codes of comparatively cultured nations. Admitted that
civilized law requires its key from barbaric law; it must be borne in
mind that the barbarian lawgiver too was guided in judgment not so much
by first principles, as by a reverent and often stupidly reverent
adherence to the tradition of earlier and yet ruder ages.
Nor can these principles be set aside in the scientific study of moral
sentiment and usage. When the ethical systems of mankind, from the
lowest savagery upward, have been analyzed and arranged in their stages
of evolution, then ethical science, no longer vitiated by too exclusive
application to particular phases of morality taken unreasonably as
representing morality in general, will put its methods to fair trial on
the long and intricate world-history of right and wrong.
In concluding a work of which full half is occupied by evidence bearing
on the philosophy of religion, it may well be asked, how does all this
array of facts stand toward the theologian’s special province? That the
world sorely needs new evidence and method in theology, the state of
religion in our own land bears witness. Take English Protestantism as a
central district of opinion, draw an ideal line through its centre, and
English thought is seen to be divided as by a polarizing force extending
to the utmost limits of repulsion. On one side of the dividing line
stand such as keep firm hold on the results of the 16th century
reformation, or seek yet more original canons from the first Christian
ages; on the other side stand those who, refusing to be bound by the
doctrinal judgments of past centuries, but introducing modern science
and modern criticism as new factors in theological opinion, are eagerly
pressing toward a new reformation. Outside these narrower limits,
extremer partizans occupy more distant ground on either side. On the one
hand the Anglican blends gradually into the Roman scheme, a system so
interesting to the ethnologist for its maintenance of rites more
naturally belonging to barbaric culture; a system so hateful to the man
of science for its suppression of knowledge, and for that usurpation of
intellectual authority by a sacerdotal caste which has at last reached
its climax, now that an aged bishop can judge, by infallible
inspiration, the results of researches whose evidence and methods are
alike beyond his knowledge and his mental grasp. On the other hand,
intellect, here trampled under foot of dogma, takes full revenge
elsewhere, even within the domain of religion, in those theological
districts where reason takes more and more the command over hereditary
belief, like a mayor of the palace superseding a nominal king. In yet
farther ranges of opinion, religious authority is simply deposed and
banished, and the throne of absolute reason is set up without a rival
even in name; in secularism the feeling and imagination which in the
religious world are bound to theological belief, have to attach
themselves to a positive natural philosophy, and to a positive morality
which shall of its own force control the acts of men. Such, then, is the
boundless divergence of opinion among educated citizens of an
enlightened country, in an age scarcely approached by any former age in
the possession of actual knowledge and the strenuous pursuit of truth as
the guiding principle of life. Of the causes which have brought to pass
so perplexed a condition of public thought, in so momentous a matter as
theology, there is one, and that a weighty one, which demands mention
here. It is the partial and one-sided application of the historical
method of enquiry into theological doctrines, and the utter neglect of
the ethnographical method which carries back the historical into remoter
and more primitive regions of thought. Looking at each doctrine by
itself and for itself, as in the abstract true or untrue, theologians
close their eyes to the instances which history is ever holding up
before them, that one phase of a religious belief is the outcome of
another, that in all times religion has included within its limits a
system of philosophy, expressing its more or less transcendental
conceptions in doctrines which form in any age their fittest
representatives, but which doctrines are liable to modification in the
general course of intellectual change, whether the ancient formulas
still hold their authority with altered meaning, or are themselves
reformed or replaced. Christendom furnishes evidence to establish this
principle, if for example we will but candidly compare the educated
opinion of Rome in the 5th with that of London in the 19th century, on
such subjects as the nature and functions of soul, spirit, deity, and
judge by the comparison in what important respects the philosophy of
religion has come to differ even among men who represent in different
ages the same great principles of faith. The general study of the
ethnography of religion, through all its immensity of range, seems to
countenance the theory of evolution in its highest and widest sense. In
the treatment of some of its topics here, I have propounded special
hypotheses as to the order in which various stages of doctrine and rite
have succeeded one another in the history of religion. Yet how far these
particular theories may hold good, seems even to myself a minor matter.
The essential part of the ethnographic method in theology lies in
admitting as relevant the compared evidence of religion in all stages of
culture. The action of such evidence on theology proper is in this wise,
that a vast proportion of doctrines and rites known among mankind are
not to be judged as direct products of the particular religious systems
which give them sanction, for they are in fact more or less modified
results adopted from previous systems. The theologian, as he comes to
deal with each element of belief and worship, ought to ascertain its
place in the general scheme of religion. Should the doctrine or rite in
question appear to have been transmitted from an earlier to a later
stage of religious thought, then it should be tested, like any other
point of culture, as to its place in development. The question has to be
raised, to which of these three categories it belongs:—is it a product
of the earlier theology, yet sound enough to maintain a rightful place
in the later?—is it derived from a cruder original, yet so modified as
to become a proper representative of more advanced views?—is it a
survival from a lower stage of thought, imposing on the credit of the
higher by virtue not of inherent truth but of ancestral belief? These
are queries the very asking of which starts trains of thought which
candid minds should be encouraged to pursue, leading as they do toward
the attainment of such measure of truth as the intellectual condition of
our age fits us to assimilate. In the scientific study of religion,
which now shows signs of becoming for many a year an engrossing subject
of the world’s thought, the decision must not rest with a council in
which the theologian, the metaphysician, the biologist, the physicist,
exclusively take part. The historian and the ethnographer must be called
upon to show the hereditary standing of each opinion and practice, and
their enquiry must go back as far as antiquity or savagery can show a
vestige, for there seems no human thought so primitive as to have lost
its bearing on our own thought, nor so ancient as to have broken its
connection with our own life.
It is our happiness to live in one of those eventful periods of
intellectual and moral history, when the oft-closed gates of discovery
and reform stand open at their widest. How long these good days may
last, we cannot tell. It may be that the increasing power and range of
the scientific method, with its stringency of argument and constant
check of fact, may start the world on a more steady and continuous
course of progress than it has moved on heretofore. But if history is to
repeat itself according to precedent, we must look forward to stiffer
duller ages of traditionalists and commentators, when the great thinkers
of our time will be appealed to as authorities by men who slavishly
accept their tenets, yet cannot or dare not follow their methods through
better evidence to higher ends. In either case, it is for those among us
whose minds are set on the advancement of civilization, to make the most
of present opportunities, that even when in future years progress is
arrested, it may be arrested at the higher level. To the promoters of
what is sound and reformers of what is faulty in modern culture,
ethnography has double help to give. To impress men’s minds with a
doctrine of development, will lead them in all honour to their ancestors
to continue the progressive work of past ages, to continue it the more
vigorously because light has increased in the world, and where barbaric
hordes groped blindly, cultured men can often move onward with clear
view. It is a harsher, and at times even painful, office of ethnography
to expose the remains of crude old culture which have passed into
harmful superstition, and to mark these out for destruction. Yet this
work, if less genial, is not less urgently needful for the good of
mankind. Thus, active at once in aiding progress and in removing
hindrance, the science of culture is essentially a reformer’s science.
INDEX.
Abacus, i. 270.
Accent, i. 173.
Acephali, i. 390.
Achilles:—vulnerable spot, i. 358; dream, i. 444;
in Hades, ii. 81.
Acosta, on American archetypal deities, ii. 244.
Adam, ii. 312, 315.
Ælian, i. 372, ii. 423;
on Kynokephali, i. 389.
Æolus, i. 361, ii. 269.
Æsculapius:—incubation in temple, ii. 121;
serpents of, ii. 241.
Affirmative and negative particles, i. 192.
Afghans, race-genealogy of, i. 403.
Agni, ii. 281, 386.
Agreement in custom and opinion no proof of soundness, i. 13.
Agriculture, god of, ii. 305.
Ahriman, ii. 328.
Ahura-Mazda, ii. 283, 328, 355.
Alexander the Great, i. 395, ii. 138.
Alfonso di Liguori, St., bilocation of, i. 447.
Alger, W. R., i. 471, 484, ii. 83.
Algonquin languages, animate and inanimate genders, i. 302.
Ali as Thunder-god, ii. 264.
All Souls’, feast of dead, ii. 37.
Allegory, i. 277, 408.
Aloysius Gonzaga, St., letters to, ii. 122.
Alphabet, i. 171;
by raps, i. 145;
as numeral series, i. 258.
Amatongo, i. 443, ii. 115, 131, 313, 367, 387.
Amenti, Egyptian dead-land, ii. 67, 81, 96, 295, 311.
Amphidromia, ii. 439.
Analogy, myth product of, i. 297.
Ancestors, eponymic myths of, i. 398, ii. 234;
worship of divine, ii. 113, 311;
see Manes-worship, Totem-worship.
Ancestral names indicate re-birth of souls, ii. 5.
Ancestral tablet, Chinese, ii. 118, 152.
Andaman Islanders, mythic origin of, i. 369, 389.
Angang, omen from meeting animal, i., 120.
Angel, see Spirit;
of death, i. 295, ii. 196, 322.
Angelo, St., legend of, i. 295.
Anima, animus, i. 433, 470.
Animals:—omens from, i. 120;
calls to and cries of, 177;
imitative names from cries, &c., 206;
treated as human, i. 467, ii. 230;
souls of, i. 469;
future life and funeral sacrifice of, i. 469, ii. 75, &c.;
entry and transmigration of souls into and possession by spirits, ii.
7, 152, 161, 175, 231, 241, 378, &c.;
diseases transferred to, ii. 147;
see spirits invisible to men, ii. 196.
Animals, sacred, incarnations or representatives of deities, ii. 231;
receive and consume sacrifices, 378.
Animal-worship, i. 467, ii. 229, 378.
Animism:—defined, i. 23, 425;
is the philosophy of religion, i. 426, ii. 356;
is a primitive scientific system of man and nature based on the
conception of the human soul, i. 428, 499, ii. 108, 184, 356;
its stages of development, survival, and decline, i. 499, ii. 181,
356.
See Soul, Spirit, &c., &c.
Anra-Mainyu, ii. 328.
Antar, tumulus of, ii. 29.
Anthropomorphic conceptions of spirit and deity, ii. 110, 184, 247,
335.
Antipodes, i. 392.
Ape-men, i. 379;
apes degenerate men, 376;
can but will not talk, 379.
Apollo, ii. 294.
Apophis-serpent, ii. 241.
Apotheosis, ii. 120.
Apparitional soul, i. 428;
its likeness to body, 450.
Apparitions, i. 143, 440, 445, 478, ii. 24, 187, 410, &c.
Archetypal deities and ideas, ii. 243.
Ares, ii. 308.
Argos Panoptes, i. 320.
Argyll, Duke of, on primæval man, i. 60.
Arithmetic, see Counting.
Arriero, i. 191.
Arrows, magic, i. 345.
Artemidorus, on dream-omens, i. 122.
Artemis, ii. 302.
Aryan race:—no savage tribe among, i. 49;
antiquity of culture, i. 54.
Ascendant in horoscope, i. 129.
Ashera, worship of, ii. 166, 226.
Ashes strewn for spirit-footprints, i. 455. ii. 197.
Asmodeus, ii. 254.
Association of ideas, foundation of magic, i. 116.
Astrology, i. 128, 291.
Atahentsic, ii. 299, 309, 323.
Atahocan, ii. 323, 340.
Atavism, explained by transmigration, ii. 3.
Atheist, use of word, i. 420.
Augury, &c., i. 119. See ii. 179, 232.
Augustine, St., i. 199, 441, ii. 54, 427;
on dreams, i. 441;
on incubi, ii. 190.
Augustus, genius of, ii. 202.
Avatars, ii. 239.
Avernus, Lake, ii. 45.
Ayenbite of Inwyt, i. 456.
Baal-Shemesh, ii. 295.
Bacon, Lord, on allegory, i. 277.
Bætyls, animated stones, ii. 166.
Baku, burning wells of, ii. 281.
Baldr, i. 464.
Bale, Bishop, i. 384;
on witchcraft, i. 142.
Bands, clerical, i. 18.
Baptism, ii. 440;
orientation in, 427.
Baring-Gould, S., on werewolves, i. 314.
Bastian, Adolf, Mensch in der Geschichte, i. vi.; ii. 209, 222, 242,
280, &c.
Baudet, etymology of, i. 413.
Beal, ii. 252, 408.
Bear, Great, i. 359.
Beast-fables, i. 381, 409.
Bees, telling, i. 287.
Bel, ii. 293, 380, 384.
Berkeley, Bishop, on ideas, i. 499;
on force and matter, ii. 160.
Bewitching by objects, i. 116.
Bible and key, ordeal by, i. 128.
Bilocation, i. 447.
Bird, of thunder, i. 362;
bird conveys spirit, ii. 161, 175.
Blackstone’s Commentaries, i. 20.
Blemmyæ, headless men, i. 390.
Blood:—related to soul, i. 431;
revives ghosts, ii. 48;
offered to deities, 381;
substitute for life, 402.
Blood-red stain, myths to account for, i. 406.
Bloodsuckers, ii. 191.
Blow-tube, i. 67.
Bo tree, ii. 218.
Boar’s head, ii. 408.
Boats without iron, myth on, i. 374.
Bochica, i. 353, ii. 290.
Boehme, Jacob, on man’s primitive knowledge, ii. 185.
Bolotu, ii. 22, 62, 310.
Boni Homines, i. 77.
Book of Dead, Egyptian, ii. 13, 96.
Boomerang, i. 67.
Boreas, i. 362, ii. 268.
Bosjesman, etymology of word, i. 381.
Bow and Arrow, i. 7, 15, 64, 73.
Brahma, ii. 354, 425.
Brahmanism:—funeral rites, i. 465, &c.;
transmigration, ii. 9, 19, 97;
manes-worship, 119;
stone-worship, 164;
idolatry, 178;
animal-worship, 238;
sun-worship, 292;
orientation, 425;
lustration, 437.
Breath, its relation to soul, i. 432.
Bride-capture, game of, i. 72.
Bridge, first crossing, i. 106;
of dead, i. 495, ii. 50, 94, 100, &c.
Brinton, D. G., i. 53, 361, ii. 90, 340;
on dualistic myths, ii. 320.
Britain, eponymic kings of, i. 400;
voyage of souls to, ii. 64.
Brosses, C. de, on degeneration and development, i. 36;
origin of language, 161;
fetishism, ii. 144;
species-deities, 246.
Browne, Sir Thos., on magnetic mountain, i. 375.
Brutus, evil genius of, ii. 203.
Brynhild, i. 465.
Buck, buck, game of, i. 74.
Buddha, transmigrations of, i. 414, ii. 11.
Buddhism:—culture-tradition, i. 41;
saints rise in air, i. 149;
transmigration, ii. 11, 20, 97;
nirvana, ii. 79;
tree-worship, i. 476, ii. 217;
serpent-worship, 240;
religious formulas, 372.
Buildings, victim immured in foundation, i. 104, &c.;
mythic founders of, i. 394.
Bull, Bishop, on guardian angels, ii. 203.
Bura Pennu, ii. 327, 350, 368, 404.
Burial, ghost wanders till, ii. 27;
corpse laid east and west, 423.
Burning oats from straw, i. 44.
Burton, R. F., continuance-theory of future life, ii. 75;
disease-spirits, 150.
Burton, Anatomy of Melancholy, incubi, &c., ii. 191.
Buschmann, on nature-sound, i. 223.
Butler, Bishop, on natural religion, ii. 356.
Cacodæmon, ii. 138, 202.
Cæsar, on German deities, ii. 294.
Cagots, i. 115, 384.
Calls to animals, i. 177.
Calmet, on souls, i. 457;
on spirits, ii. 188, &c.
Calumet, i. 210.
Candles against demons, ii. 194.
Cant, myth on word, i. 397.
Cardinal numbers, i. 257.
Cards, Playing, i. 82, 126.
Cassava, i. 63.
Castrén, ii. 80, 155, 177, 245, 351, &c.
Cave-men, condition of, i. 59.
Ceremonies, religious, ii. 362, &c.
Ceres, ii. 306.
Chances, games of, their relation to arts of divination, i. 78.
Chanticleer, i. 413.
Charivari at eclipse, i. 329.
Charms:—objects, i. 118, ii. 148;
formulas, their relation to prayers, ii. 373.
Charon, i. 490, ii. 93.
Chesterfield, Lord, on customs, i. 95;
on omens, i. 118.
Chic, myth on word, i. 397.
Child-birth-goddess, ii. 305.
Children, numerical series of names for, i. 254;
suckled by wild beasts, i. 281;
receive ancestors’ souls and names, ii. 4;
sacrifice of, ii. 398, 403.
Children’s language, i. 223.
China, religion of:—funeral rites, i. 464, 493;
manes-worship, ii. 118;
cultus of heaven and earth, 257, 272, 352;
divine hierarchy, 352;
prayer, 370;
sacrifices, 385, 405.
Chinese culture-tradition, i. 40;
remains in Borneo, i. 57.
Chiromancy or palmistry, i. 125.
Chirp or twitter of ghosts, &c., i. 453.
Christmas, origin of, ii. 297.
Chronology, limits of ancient, i. 54.
Cicero, on dreams, i. 444;
sun-gods, ii. 294.
Civilization, see Culture.
Civilization-myths, i. 39, 353.
Civilized men adopt savage life, i. 45.
Clairvoyance, by objects, i. 116.
Clashing rocks, myth of, i. 347.
Clicks, i. 171, 192.
Cocoa-nut, divination by, i. 80.
Coin placed with dead, i. 490, 494.
Columba, St., legend of, i. 104.
Columbus, his quest of Earthly Paradise, ii. 61.
Common, right of, i. 20.
Comparative theology, ii. 251.
Comte, Auguste, i. 19;
fetishism, i. 477, ii. 144, 354;
species-deities, 242.
Confucius, i. 157;
funeral sacrifice, i. 464, ii. 42;
spirits, 206;
name of supreme deity, 352.
Consonants, i. 169.
Constellations, myths of, i. 290, 356.
Continuance-theory of future life, ii. 75.
Convulsions:—by demoniacal possession, ii. 130;
artificially produced, 416.
Convulsionnaires, ii. 420.
Copal incense, ii. 384.
Cord, magical connexion by, i. 117.
Corpse taken out by special opening in house, ii. 26;
soul remains near, ii. 29, 150.
Cortes, i. 319.
Costume, i. 18.
Counting, art of i. 22, 240, &c.;
on fingers and toes, 244;
by letters of alphabet, &c., 258;
derivation of numeral words, 247;
evidence of independent development of low tribes, 271.
Counting games, i. 75, 87.
Couvade, in South India, i. 84.
Cow, name of, i. 208;
purification by nirang, &c., ii. 438.
Cox, G. W., i. 341, 346, 362.
Creator, doctrine of, ii. 249, 312, 321, &c.
Credibility of tradition, i. 275, 370.
Crete, earth of, fatal to serpents, i. 372.
Cromlechs and menhirs objects of worship, ii. 164.
Culture:—
definition of, i. 1;
scale of, i. 26;
primitive, represented by modern savages, i. 21, 68, ii. 443, &c.;
development of, i. 21, &c., 62, &c., 237, 270, 417, &c., ii. 356,
445;
evidence of independent progress from low stages, i. 56, &c.;
survival in culture, 70, &c.;
evidence of early culture from language, 236;
art of counting, 270;
myth, 284;
religion, i. 500, ii. 102, 184, 356, &c.;
practical import of study of culture, 443.
Curtius, Marcus, leap of, ii. 378.
Curupa, cohoba, narcotic used in W. Ind. and S. Amer., ii. 416.
Customs, permanence of, i. 70, 156;
rational origin of, 94.
Customs of Dahome, i. 462.
Cyclops, i. 391.
Cyrus, i. 281, 286.
Dancing for religious excitement, ii. 133, 420.
Danse Macabre, myth on name, i. 397.
Dante, Divina Commedia, ii. 55, 220.
Daphne, ii. 220.
Dark, evil spirits in, ii. 194.
Darwin, Charles, i. vii., ii. 152, 223.
Dasent, G. W., i. 19.
Davenport Brothers, i. 152, 311.
Dawn, i. 338, &c.
Day, sun as eye of, i. 350.
Day and Night, myths of, i. 322, 337, &c., ii. 48, 323.
Dead, use objects sacrificed for them, i. 485;
feasts of, ii. 29;
region of future life of, ii. 59, 74, 244;
god and judge of, ii. 75, &c., 308.
Deaf and Dumb, counting, i. 244, 262;
their mythic ideas, i. 298, 413.
Death:—
ascribed to sorcery, i. 138;
omens of, i. 145, 449;
angel of, i. 295, ii. 196, 332;
personification and myths of, i. 295, 349, 355, ii. 46, &c., 309;
death and sunset, myths of, i. 335, ii. 48;
exit of soul at death, i. 448, ii. 1, &c.;
death of soul, ii. 22.
Death-watch, i. 146.
Decimal notation, i. 261.
Degeneration in culture, i. 35, &c.;
is a secondary action, i. 38, 69;
examples of, in Africa, North America, &c., i. 47.
Delphi, oracle of, i. 94, ii. 138.
Demeter, i. 328, ii. 273, 306.
Democritus, theory of ideas, i. 497.
Demons:—souls become, ii. 27, 111, &c.;
iron, charm against, i. 140;
pervade world, ii. 111, 137, 185, &c.;
disease-demons, 126, &c., 177, 192, 215;
water-demons, i. 109, ii. 209;
tree and forest demons, ii. 215, 222;
possession and obsession by demons, i. 98, 152, 309, ii. 111, 123,
&c., 179, 404;
expulsion of, i. 103, ii. 125, 199, 438;
answer in own name through patient or medium, ii. 124, &c., 182, 404.
Dendid, creation-poem of, ii. 21.
Deodand, origin of, i. 20, 287.
Destruction of objects sacrificed to dead, i. 483;
to deities, ii. 376, &c.
Development of culture, see Culture.
Development myths, men from apes, &c., i. 376.
Devil:—as satyr, i. 307;
devils’ tree, ii. 148;
devil-dancers, ii. 133;
devil-worshippers, ii. 329.
Dice, for divination and gambling, i. 82.
Dies Natalis, ii. 202, 297.
Differential words, phonetic expression of distance and sex, i. 220.
Dirge, Lyke-wake, i. 495; of Ho, ii. 32.
Disease:—personification and myths of, i. 295;
caused by exit of soul, i. 436;
by demoniacal possession, &c., i. 127, ii. 114, 123, 404;
disease-spirits, ii. 125, &c., 178, 215, 408;
embodied in objects or animals, 146, 178, &c., see Demons, Vampires.
Distance expressed by phonetic modification, i. 220.
Divination:—lots, i. 78;
symbolic processes, 81, 117;
augury, &c., 119;
dreams, 121;
haruspication, 124;
swinging ring, &c., 126;
astrology, 128;
possessed objects, i. 125, ii. 155.
Divining rod and pendulum, i. 127.
Doctrines borrowed by low from high races:—on future life, ii. 91;
dualism, 316;
supremacy, 333.
Dodona, oak of, ii. 219.
Dog-headed men, i. 389.
Dolmens, &c., myths suggested by, i. 387.
Domina Abundia, ii. 389.
Dook, ghost, i. 433.
D’Orbigny, on religion of low tribes, i. 419;
on sun-worship, ii. 286.
Dravidian languages, high and low gender, i. 302.
Dreams:—
omens by, i. 121;
by contraries, 122;
caused by exit of soul, i. 440;
by spiritual visit to soul, i. 442, 478;
evidence of future life, ii. 24, 49, 75;
oracular fasting for, 410;
narcotizing for, 416.
Drift, stone implements from, i. 58.
Drivers’ and Drovers’ words, i. 180.
Drowning, superstition against rescuing from, i. 107;
caused by spirits, 109, ii. 209.
Drugs used to produce morbid excitement, dreams, visions, &c., ii. 416.
Dual and plural numbers in primitive culture, i. 265.
Dualism:—good and evil spirits, ii. 186;
good and evil genius, 202;
good and evil deity, 316.
Dusii, ii. 190.
Dwarfs, myths of, i. 385.
Dyu, ii. 258.
Earth, myths of, i. 322, &c., 364, ii. 270, 320.
Earth-bearer, i. 364.
Earth-goddess and earth-worship, i. 322, &c., ii. 270, 306, 345.
Earth-mother, i. 326, &c., 365.
Earthquake, myths of, i. 364.
Earthly Paradise, ii. 57, &c.
Earthly resurrection, ii. 5.
East and West, burial of dead, turning to in worship, adjusting temples
toward, ii. 383, 422.
Easter fires and festivals, ii. 297.
Eclipse, myths of, i. 288, 329, 356;
driving off eclipse monster, i. 328.
Ecstasy, swoon, &c.:—
by exit of soul, i. 439:
by demoniacal possession, ii. 130;
induced by fasting, drugs, excitement, ii. 410, &c.
Edda, i. 84, ii. 77, &c.
Egypt, antiquity of culture, i. 54;
religion of, future life, ii. 13, 96;
animal worship, 238;
sun-worship, 295, 311;
dualism, 327;
polytheism and supremacy, 355.
El, ii. 355.
Elagabal, Elagabalus, Heliogabalus, ii. 295, 398.
Elements, worship of the four, ii. 303.
Elf-furrows, myth of, i. 393.
Elijah as thunder-god, ii. 264.
Elysium, ii. 97.
Embodiment of souls and spirits, ii. 3, 123, &c.
Emotional tone, i. 166, &c.
Emphasis, i. 173.
Endor, witch of, i. 446.
Energumens or demoniacs, ii. 139.
Englishman, Peruvian myth of, i. 354.
Enigmas, Greek, i. 93.
Enoch, Book of, i. 408.
Enthusiasm, changed signification of, ii. 183.
Epicurean theory of development of culture, i. 37, 60;
of soul, 456;
of ideas, 497.
Epileptic fits by demoniacal possession, ii. 130, 137;
induced, 419.
Eponymic ancestors, &c., myths of, i. 387, 398, &c., ii. 235.
Essence of food consumed by souls, ii. 39;
by deities, 381.
Ethereal substance of soul, i. 454;
of spirit, ii. 198.
Ethnological evidence from myths of monstrous tribes, i. 379, &c.;
from eponymic race-genealogies, 401.
Etiquette, significance of, i. 95.
Etymological myths:—
names of places, i. 395;
of persons, 396;
nations, cities, &c., traced to eponymic ancestors or founders, 398,
&c.
Euhemerism, i. 279.
Evans, Sir John, on stone implements, i. 65;
Sebastian, i. 106, 453.
Evil deity, ii. 316, &c.;
worshipped only, 320.
Excitement of convulsions, &c., for religious purposes, ii. 133, 419.
Exeter, myth on name of, i. 396.
Exorcism and expulsion of souls and spirits, i. 102, 454, ii. 26, 40,
125, &c., 146, 179, 199, 438.
Expression of feature causes corresponding tone, i. 165, 183.
Expressive sound modifies words, i. 215.
Ex-voto offering, ii. 406, 409.
Eye of day, of Odin, of Graiæ, i. 350.
Fables of animals, i. 381, 409.
Familiar spirits, ii. 199.
Fancy, in mythology, i. 315, 405.
Fasting for dreams and visions, i. 306, 445, ii. 410.
Fauns and satyrs, ii. 227.
Feasts of the dead, ii. 30;
sacrificial banquets, 395.
Feralia, ii. 42.
Fergusson, Jas., on tree-worship, ii. 218;
serpent-worship, 240.
Fetch or wraith, i. 448, 452.
Fetish, etymology of, ii. 143.
Fetishism:—defined, ii. 143;
doctrine of, i. 477, ii. 157, &c., 175, 205, 215, 270, &c.;
survival of, ii. 160;
its relation to philosophical theory of force, 160;
to nature-worship, 205; to animal-worship, 231;
transition to polytheism, 243;
to supremacy, 335;
to pantheism, 354.
Fiji and S. Africa, moon-myth common to, i. 355.
Finger-joints cut off as sacrifice, ii. 400.
Fingers and toes, counting on, i. 242.
Finns, as sorcerers, i. 84, 115.
Fire, passing through or over, i. 85, ii. 281, 429, &c.;
lighted on grave, i. 484;
drives off spirits, ii. 194;
new fire, ii. 278, 290, 297, 432;
perpetual fire, 278;
sacrifice by fire, 383, &c.
Fire-drill, i. 15, 50;
ceremonial and sportive survival of, 75, ii. 281.
Fire-god and fire-worship, ii. 277, 376, &c., 403.
Firmament, belief in existence of, i. 299, ii. 70.
First Cause, doctrine of, ii. 335.
Food offered to dead, i. 485, ii. 30, &c.;
to deities, ii. 397;
how consumed, ii. 39, 376.
Footprints of souls and spirits, ii. 197.
Forest-spirits, ii. 215, &c.
Formalism, ii. 363, 371.
Formulas:—prayers, ii. 371;
charms, 373.
Fortunate Isles, ii. 63.
Four winds, cardinal points, i. 361.
Frances, St., her guardian angels, ii. 203.
French numeral series in English, i. 268.
Fumigation, see Lustration.
Funeral procession:—
horse led in, i. 463, 474;
kill persons meeting, 464.
Funeral sacrifice:—
attendants and wives killed for service of dead, i. 458;
animals, 472;
objects deposited or destroyed, 481;
motives of, 458, 472, 483;
survival of, 463, 474, 492;
see Feast of Dead.
Future Life, i. 419, 469, 480, ii. 1, &c., 100;
transmigration of soul, ii. 2;
remaining on earth or departure to spirit-world, ii. 22;
whether races without belief in, 20;
connexion with evidence of senses in dreams and visions, 24, 49;
locality of region of departed souls, 44, 74;
visionary visits to, 46;
connexion of solar ideas with, 48, 74, 311, 422;
character of future life, 74;
continuance-theory, 75;
retribution-theory, 83;
introduction of moral element, 10, 83;
stages or doctrine of future life, 100;
its practical effect on mankind, 104;
god of the dead, 308.
Gambling numerals, i. 268.
Games:—
children’s games related to serious occupations, i. 72;
counting-games, 74;
games of chance related to arts of divination, 78.
Gataker, on lots, i. 79.
Gates of Hades, Night, Death, i. 347.
Gayatri, daily sun-prayer of Brahmans, ii. 292.
Genders, distinguished as male and female, animate and inanimate, &c.,
i. 301.
Genghis-Khan, worshipped, ii. 117.
Genius, patron or natal, ii. 199, 216;
good and evil, 203;
changed signification of word, 181.
German and Scandinavian mythology and religion:—
funeral sacrifice, i. 464, 491;
Walhalla, ii. 79, 88;
Hel, i. 347, ii. 88;
Odin, Woden, i. 351, 362, ii. 269;
Loki, i. 83, 365;
Thor, Thunder, ii. 266;
Sun and Moon, i. 289, ii. 294.
Gesture-language, and gesture accompanying language, i. 163;
effect of gesture on vocal tone, 165;
gesture-counting original method, i. 246.
Ghebers or Gours, fire-worshippers, ii. 282.
Gheel, treatment of lunatics at, ii. 143.
Ghost:—ghost-soul, i. 142, 428, 433, 445, 488;
seen in dreams and visions, 440, &c.;
voice of, 452;
substance and weight of, 453;
of men, animals, and objects, 429, 469, 479;
popular theory inconsistent and broken down from primitive, 479;
ghost as harmful and vengeful demons, ii. 27;
ghosts of unburied wander, ii. 28;
ghosts remain near corpse or dwelling, ii. 29, &c.;
laying ghosts, ii. 153, 194.
Giants, myths of, i. 386.
Gibbon, on development of culture, i. 33.
Glanvil, Saducismus Triumphatus, ii. 140.
Glass-mountain, Anafielas, i. 492.
Godless month, ii. 350.
Gods:—seen in vision, i. 306;
of waters, ii. 209;
of trees, groves, and forests, 215;
embodied in or represented by animals, 231;
gods of species, 242;
higher gods of polytheism, 247, &c.;
of dualism, 316;
gods of different religions compared, 250;
classified by common attributes, 254.
Gog and Magog, i. 386, &c.
Goguet, on degeneration and development, i. 32.
Gold, worshipped, ii. 154.
Good and evil, rudimentary distinction of, ii. 89, 318;
good and evil spirits and dualistic deities, 317.
Goodman’s croft, ii. 408.
Graiæ, eye of, i. 352.
Great Spirit, ii. 256, 324, 339, 343, 354, 365, 395.
Great-eared tribes, i. 388.
Greek mythology and religion:—nature-myths, i. 320, 328, 349;
funeral rites, 464, 490;
future life, ii. 53, 63, &c.;
nature-spirits and polytheism, 206, &c.;
Zeus, 258, &c., 355;
Demeter, 273, 306;
Nereus, Poseidon, 277;
Hephaistos, Hestia, 284;
Apollo, 294;
Hekate, Artemis, 302;
stone-worship, 165;
sacrifice, 386, 396;
orientation, 426;
lustration, 439.
Grey, Sir George, i. 322.
Grote, George, on mythology, i. 276, 400.
Grove-spirits, ii. 215.
Guarani, name of, i. 401.
Guardian spirits and angels, ii. 199.
Gulf of dead, ii. 62.
Gunthram, dream of i. 442.
Gypsies, i. 49, 115.
Hades, under-world of departed souls, i. 335, 340, ii. 65, &c., 81, 97,
309;
descent into, i. 340, 345, ii. 45, 54, 83;
personification of, i. 340, ii. 55, 309, 311.
Haetsh, Kamchadal, ii. 46, 313.
Hagiology, ii. 120, 261;
rising in air, i. 151;
miracles, i. 157, 371;
second-sight, i. 449;
hagiolatry, ii. 120.
Hair, lock of, as offering, ii. 401.
Half-men, tribes of, i. 391.
Haliburton, on sneezing-rite, i. 103.
Hamadryad, ii. 215.
Hand-numerals, from counting on fingers, &c., i. 246.
Hanuman, monkey-god, i. 378.
Harakari, i. 463.
Harmosios and Aristogeiton, ii. 63.
Harpies, ii. 269.
Harpocrates, ii. 295.
Haruspication, i. 123, ii. 179.
Harvest-deity, ii. 305, 364, 368.
Hashish, ii. 379.
Head-hunting, Dayak, i. 459.
Headless tribes, myths of, i. 390.
Healths, drinking, i. 96.
Heart, related to soul, i. 431, ii. 152.
Heaven, region of departed souls, ii. 70.
Heaven and earth, universal father and mother, i. 322, ii. 272, 345.
Heaven-god, and heaven-worship, i. 306, 322, ii. 255, &c., 337, &c.,
367, 395.
Hebrides, low culture in, i. 45.
Hekate, i. 150, ii. 302, 418.
Hel, death-goddess, i. 301, 347, ii. 88, 311.
Hell, ii. 56, 68, 97;
related to Hades, ii. 74, &c.;
as place of torment, not conception of savage religion, 103.
Hellenic race-genealogy, i. 402.
Hellshoon, i. 491.
Hephaistos, ii. 212, 280.
Hera, ii. 305.
Herakles, ii. 294;
and Hesione, i. 339.
Hermes Trismegistus, ii. 178.
Hermotimos, i. 439, ii. 13.
Hero-children suckled by beasts, i. 281.
Hesiod, Isles of Blest, ii. 63.
Hestia, ii. 284.
Hiawatha, poem of, i. 345, 361.
Hide-boiling, i. 44.
Hierarchy, polytheistic, ii. 248, 337, 349, &c.
Hissing, for silence, contempt, respect, i. 197.
History, relation of myth to, i. 278, 416, ii. 447;
criticism of, i. 280;
similarity of nature-myth to, 320.
Hole to let out soul, i. 453.
Holocaust, ii. 385, 396.
Holyoake, Holywood, &c., ii. 229.
Holy Sepulchre, Easter fire at, ii. 297.
Holy water, ii. 188, 439.
Holy wells, ii. 214.
Horne Tooke on interjections, i. 175.
Horse, sacrificed or led at funeral, i. 463, 473.
Horseshoes, against witches and demons, i. 140.
House abandoned to ghost, ii. 25.
Hucklesbones, i. 82.
Huitzilopochtli, ii. 254, 307.
Human sacrifice:—funerals, i. 458;
to deities, ii. 271, 385, 389, 398, 403.
Humbolt, W. v., on continuity, i. 19;
on language, 236;
on numerals, 253.
Hume, Natural History of religion, i. 477.
Huns, as giants, i. 386.
Hunting-calls, i. 181.
Hurricane, i. 363.
Hyades, i. 358.
Hysteria, &c., by possession, ii. 131, &c.;
induced, 419.
Iamblichus, i. 150, ii. 187.
Ideas:—Epicurean related to object-souls, i. 497;
Platonic related to species-deities, ii. 244.
Idiots, inspired, ii. 128.
Idol, see Image.
Idolatry as related to fetishism, ii. 168.
Images:—fallen from heaven, i. 157;
as substitutes in sacrifice, i. 463, ii. 405;
fed and treated as alive, ii. 170;
moving, weeping, sweating, &c., 171;
animated by spirits or deities, 172.
Imagination, based on experience, i. 273, 298, 304.
Imitative words, i. 200;
verbs, &c., of blowing, swelling, mumbling, spitting, sneezing,
eating, &c., 203, &c.;
names of animals, 206;
names of musical instruments, 208;
verbs, &c., of striking, cracking, clapping, falling, &c., 211;
prevalence of imitative words in savage language, 212;
imitative adaptation of words, 214.
Immateriality of soul, not conception of lower culture, i. 456, ii.
198.
Immortality of soul, not conception of lower culture, ii. 22.
Implements, inventions of, i. 64, &c.
Incas, myth of ancestry and civilization, i. 288, 354, ii. 290, 301.
Incense, ii. 383.
Incubi and succubi, ii. 189.
Indigenes of low culture, i. 50, &c.;
considered as sorcerers, 113;
myths of, as monsters, 376, &c.
Indo-Chinese languages, musical pitch of vowels, i. 169.
Indra, i. 320, ii. 265.
Infant, lustration of, ii. 430, &c.
Infernus, ii. 81.
Innocent VIII., bull against witchcraft, i. 139, ii. 190.
Inspiration, ii. 124, &c.
Inspired idiot, ii. 128.
Interjectional words:—verbs, &c. of wailing, laughing, insulting,
complaining, fearing, driving, &c., i. 187;
hushing, hissing, loathing, hating, &c., 197.
Interjections, i. 175;
sense-words used as, 176;
directly expressive sounds, 183.
Intoxicating liquor, absence of, i. 63.
Intoxication as a rite, ii. 417.
Inventions, development of, i. 14, 62;
myths of, 39, 392.
Iosco, Ioskeha and Tawiscara, myth of, i. 288, 348, ii. 323.
Ireland, low culture in, i. 44.
Iron, charm against witches, elves, &c., i. 140.
Islands, earth of, fatal to serpents, i. 372;
of Blest, ii. 57.
Italian numeral series in English, i. 268.
Jameson, Mrs., on parables, i. 414.
Januarius, St., blood of, i. 157.
Jerome, St., ii. 428.
Jew’s harp, vowels sounded with, i. 168.
John, St., Midsummer festival of, ii. 298.
Johnson, Dr., i. 6, ii. 24.
Jonah, i. 329.
Jones, Sir W., on nature deities, ii. 253, 286.
Joss-sticks, ii. 384.
Journey to spirit-world, region of dead, i. 481, ii. 44, &c.
Judge of dead, ii. 92, 314.
Julius Cæsar, i. 320.
Jupiter, i. 350, ii. 258, &c.
Kaaba, black stone of, ii. 166.
Kalewala, Finnish epic, ii. 46, 80, 93, 261.
Kali, ii. 425.
Kami-religion of Japan, ii. 117, 301, 350.
Kang-hi on magnetic needle, i. 375.
Kathenotheism, ii. 354.
Keltic counting by scores continued in French and English, i. 263.
Kepler on world-soul, ii. 354.
Kimmerian darkness, ii. 48.
Kissing, i. 63.
Kitchi Manitu and Matchi Manitu, Great and Evil Spirit, ii. 324.
Klemm, Gustav, on development of implements, i. 64.
Kobong, ii. 235.
Koran, i. 407, ii. 77, 296.
Kottabos, game of, i. 82.
Kronos swallowing children, i. 341.
Kynokephali, i. 389.
Lake-dwellers, i. 61.
Language:—i. 17, 236, ii. 445;
directly expressive element in, i. 160;
correspondence of this in different languages, 163;
interjectional forms, 175;
imitative forms, 200;
differential forms, 220;
children’s language, 223;
origin and development of language, 229;
relation of language to mythology, 299;
gender, 301;
language attributed to birds, &c., 19, 469;
place of language in development of culture, ii. 445.
Langue d’oc, &c., i. 193.
Last breath, inhaling, i. 433.
Laying ghosts, ii. 25, 153.
Legge, J., on Confucius, ii. 352.
Leibnitz, i. 2.
Lewes, G. H., i. 497.
Liebrecht, Felix, i. vii., 108, 177, 348-9, ii. 24, 164, 195, &c.
Life caused by soul, i. 436.
Light and darkness, analogy of good and evil, ii. 324.
Likeness of relatives accounted for by re-birth of soul, ii. 3.
Limbus Patrum, ii. 83.
Linnæus, name of, ii. 229.
Little Red Riding-hood, i. 341.
Loki, 83, 365.
Lots, divination and gambling by, i. 78.
Lubbock, Sir J.:—
evidence of metallurgy and pottery, against degeneration-theory, i.
57;
on low tribes described as without religious ideas, i. 421;
on water-worship, ii. 210;
on totemism, ii. 237.
Lucian, i. 149, ii. 13, 52, 67, 302, 426.
Lucina, ii. 302.
Lucretius, i. 40, 60, 498.
Lunatics, demoniacal possession of, ii. 124, &c.
Lustration, by water and fire, ii. 429, &c.;
of new-born children, 430;
of women, 432;
of those polluted by blood or corpse, 433;
general, 434, &c.
Luther, on witches, i. 137;
on guardian angels, ii. 203.
Lyell, Sir C., on degeneration-theory, i. 57.
Lying in state, of King of France, ii. 35.
Lyke-wake dirge, i. 495.
McLennan, J. F., theory of totemism, ii. 236.
Macrocosm, i. 350, ii. 354.
Madness and idiocy by possession, ii. 128, &c., 179.
Magic:—
origin and development, i. 112, 132;
belongs to low level of culture, 112;
attributed to low tribes, 113;
based on association of ideas, 116;
processes of divination, 78, 118;
relation to Stone Age, 127;
see Fetishism.
Magnetic Mountain, philosophical myth of, i. 374.
Maistre, Count de, on degeneration in culture, i. 35;
astrology, 128;
animation of stars, 291.
Makrokephali, i. 391.
Malleus Maleficarum, ii. 140, 191.
Man, primitive condition of, i. 21, ii. 443;
see Savage.
Man of the woods, bushman, orang-utan, i. 381.
Man swallowed by monster, nature-myth of, i. 335, &c.
Manco Capac, i. 354.
Manes and manes-worship, i. 98, 143, 434, ii. 8, 111, &c., 129, 162,
307, 364;
theory of, ii. 113, &c.;
divine ancestor or first man as great deity, 311, 347.
Manichæism, ii. 14, 330.
Manitu, ii. 249, 324, 339.
Manoa, golden city of, ii. 249.
Manu, laws of:—ordeal by water, i. 141;
pitris, ii. 119.
Marcus Curtius, leap of, ii. 378.
Margaret, St., i. 340.
Markham, C. R., i. vii., ii. 337, 366, 392, &c.
Marriages in May, i. 70.
Mars, ii. 308.
Martius, Dr. V., on dualism, ii. 325.
Maruts, Vedic, i. 362, ii. 268.
Mass, ii. 410.
Master of life or breath, ii. 339, 343, 365.
Materiality of soul, i. 453;
of spirit, ii. 198.
Maui, i. 335, 343, 360, ii. 253, 267, 279.
Maundevile, Sir John, i. 375, ii. 45.
Medicine, of N. A. Indians, ii. 154, 200, 233, 372, &c., 411.
Meiners, History of Religions, ii. 27, 48, &c.
Melissa, i. 491.
Men descended from apes, myths of, i. 376;
men with tails, 383.
Menander, guardian genius, ii. 201.
Merit and demerit, Buddhist, ii. 12, 98.
Messalians, i. 103.
Metaphor, i. 234, 297;
myths from, 405.
Metaphysics, relation of animism to, i. 497, ii. 242, 311.
Metempsychosis, i. 379, 409, 469, 476, ii. 2;
origin of, ii. 16.
Micare digitis, i. 75.
Middleton, Conyers, i. 157, ii. 121.
Midgard-snake, ii. 241.
Midsummer festival, ii. 298.
Milk and blood, sacrifices of, ii. 48;
see Blood.
Milky Way, myths of, i. 359, ii. 72.
Mill, J. S., on ideas of number, i. 240.
Milton, on eponymic kings of Britain, i. 400.
Minne, drinking, i. 96.
Minucius Felix, on spirits, &c., ii. 179.
Miracles, i. 276, 371, ii. 121.
Mithra, i. 351, ii. 293, 297.
Moa, legend of, ii. 50.
Mohammed, legend of, i. 407.
Moloch, ii. 403.
Money borrowed to be repaid in next life, i. 491.
Monkeys, preserved as dwarfs, i. 388;
see Apes.
Monotheism, ii. 331.
Monster, driven off at eclipse, i. 328;
hero or maiden devoured by, 335.
Monstrous mythic human tribes, ape-like, tailed, gigantic and dwarfish,
noseless, great-eared, dog-headed, &c., i. 376, &c.;
their ethnological significance, 379, &c.
Month’s mind, i. 83.
Moon:—
omens and influence by changes, i. 130;
myths of, 288, 354;
inconstant, 354;
changes typical of death and new life, i. 354, ii. 300;
moon-myths common to S. Africa and Fiji, i. 354, and to Bengal and
Malay Peninsula, 356;
moon abode of departed souls, ii. 70.
Moon-god and moon-worship, i. 289, ii. 299, &c., 323.
Moral and social condition of low tribes, i. 29, &c.
Moral element in culture, i. 28;
absent or scanty in lower religions, i. 247, ii. 361;
divides lower from higher religions, ii. 361;
introduced in funeral sacrifice, i. 495;
in transmigration, ii. 12;
in future life, 85, &c.;
in dualism, 316, &c.;
in prayer, 373;
in sacrifice, 386, &c.;
in lustration, 429.
Morals and law, ii. 448.
Morbid imagination related to myth, i. 305.
Morbid excitement for religious purposes, ii. 416, &c.
Morning and evening stars, myths of, i. 344, 350.
Morra, game of, in Europe and China, i. 75.
Morzine, demoniacal possessions at, i. 152, ii. 141.
Mound-builders, i. 56.
Mountain, abode of departed souls on, ii. 60;
ascending for rain, 260.
Mouth of Night and Death, myths of, i. 347.
Müller, J. G., on future life, ii. 90, &c.
Müller, Max:—on language and myth, i. 299;
funeral rites of Brahmans, 466;
heaven-god, ii. 258, 353;
sun-myth of Yama, 314;
Chinese Religion, 352;
kathenotheism, 354.
Mummies, ii. 19, 34, 151.
Musical instruments named from sound, i. 208.
Musical tone used in language, i. 168, 174.
Mutilation of soul with body, i. 451.
Mythology:—i. 23, 273, &c.;
formation and laws of, 273, &c.;
allegorical interpretation, 277;
mixture with history, 278;
rationalization, euhemerism, &c., 278;
classification and interpretation, 281, 317, &c.;
nature-myths, 284, 316, &c.;
personification and animation of nature, 285;
grammatical gender as related to, 301;
personal names of objects as related to, 303;
morbid delusion, 305;
similarity of nature-myths to real history, 319;
historical import of mythology, i. 416, ii. 446;
its place in culture, ii. 446;
philosophical myths, i. 366;
explanatory legends, 392;
etymological myths, 395;
eponymic myths, 399;
legends from fancy and metaphor, 405;
realized or pragmatic legends, 407;
allegory and parables, 408.
Myths:—myth-riddles, i. 93;
origin of sneezing-rite, 101;
foundation-sacrifice, 104;
heroes suckled by beasts, 281;
sun, moon, and stars, 288, &c.;
eclipse, 288;
waterspout, 292;
sand-pillar, 293;
rainbow, 293, 297;
waterfalls, rocks, &c., 295;
disease, death, pestilence, 295;
phenomena of nature, 297, 320;
heaven and earth, i. 322, ii. 345;
sunrise and sunset, day and night, death and life, i. 335, ii. 48,
62, 322;
moon, inconstant, typical of death, i. 353;
civilization-legends, 39, 353;
winds, i. 361, ii. 266;
thunder, i. 362, ii. 264;
men and apes, development and degeneration, i. 378;
ape-men, 379;
men with tails, 382;
giants and dwarfs, 385;
monstrous men, 389;
personal names introduced, 394;
race-genealogies of nations, 402;
beast-fables, 409;
visits to spirit-world, ii. 46, &c.;
giant with soul in egg, 153;
transformation into trees, 219;
dualistic myth of two brothers, 320.
Nagas, serpent-worshippers, ii. 218, 240.
Names:—
of children in numerical series, i. 254;
of objects as related to myth, 303;
of personal heroes introduced into myths, 394;
of places, tribes, countries, &c., myths formed from, 396;
ancestral names given to children, ii. 4;
name-giving ceremonials, ii. 429.
Natural religion, i. 427, ii. 103, 356.
Nature, conceived of as personal and animated, i. 285, 478, ii. 184.
Nature-deities, polytheistic, ii. 255, 376.
Nature-myths, i. 284, 316, &c., 326.
Nature-spirits, elves, nymphs, &c., ii. 184, 204, &c.
Necromancy, i. 143, 312, 446;
see Manes.
Negative and affirmative particles, i. 192.
Negroes re-born as whites, ii. 5.
Neo or Hawaneu, ii. 333.
Neptune, ii. 276.
Nereus, ii. 274, 277.
Neuri, i. 313.
New birth of soul, ii. 3.
Newton, Sir Isaac, on sensible species, i. 498.
Nicene Council, spirit-writing at, i. 148.
Nicodemus, Gospel of, ii. 54.
Niebuhr, on origin of culture, i. 41.
Night, myths of, i. 334, ii. 48, 61.
Nightmare-demon, ii. 189, 193.
Nilsson, Sven, on development of culture, i. 61, 64.
Nirvana, ii. 12, 79.
Nix, water-demon, i. 110, ii. 213.
Norns or Fates, i. 352.
Noseless tribes, i. 388.
Notation, arithmetical, quinary, decimal, vigesimal, i. 261.
Numerals:—low tribes only to 3 or 5, i. 242;
derivation of numerals from counting fingers and toes, 246;
from other significant objects, 251;
series of number-names of children, 254;
new formation of numerals, 255;
etymology of, 259, 270;
numerals borrowed from foreign languages, 266;
initials of numerals, used as figures, 269;
see Notation.
Nympholepsy, ii. 137.
Nymphs:—water-nymphs, ii. 212;
tree-nymphs, 219, 227.
Objectivity of dreams and visions, i. 442, 479;
abandoned, 500.
Objects treated as personal, i. 286, 477, ii. 205;
souls or phantoms of objects, i. 478, 497, ii. 9;
dispatched to dead by funeral sacrifice, i. 481.
Occult sciences, see Magic.
Odin, or Woden, as heaven-god, i. 351, 362, ii. 269;
one-eyed, i. 351.
Odysseus, unbinding of, i. 153;
descent to Hades, i. 346, ii. 48, 65.
Ohio, Ontario, i. 190.
Ojibwa, myth of, i. 345, ii. 46.
Oki, demon, ii. 208, 255, 342.
Old man of sea, ii. 277.
Omens, i. 97, 118, &c., 145, 449.
Omophore, Manichæan, i. 365.
One-eyed tribes, i. 391.
Oneiromancy, i. 121.
Opening to let out soul, i. 453.
Ophiolatry, see Serpent-worship.
Ophites, ii. 242.
Oracles, i. 94, ii. 411;
by inspiration or possession, ii. 124, &c., 179.
Orang-utan, i. 381.
Orcus, ii. 67, 80.
Ordeal by fire, i. 85;
by sieve and shears, 128;
by water, 140;
by bear’s head, ii. 231.
Ordinal numbers, i. 257.
Oregon, Orejones, i. 389.
Orientation, solar rite or symbolism, ii. 422.
Origin of language, i. 231;
numerals, 247.
Orion, i. 358, ii. 81.
Ormuzd, ii. 283, 328.
Orpheus and Eurydike, i. 346, ii. 48.
Osiris, ii. 67, 295;
and Isis, i. 289.
Otiose supreme deity, ii. 320, 336, &c.
Outcasts, distinct from savages, i. 43, 49.
Owain, Sir, visit to Purgatory, ii. 56.
Pachacamac, ii. 337, 366.
Pandora, myth of, i. 408.
Panotii, i. 389.
Pantheism, ii. 332, 341, 354.
Papa, mamma, &c., i. 223.
Paper figures substitutes in sacrifice, i. 464, 493, ii. 405.
Parables, i. 411.
Pars pro toto in sacrifice, ii. 399.
Parthenogenesis, ii. 190, 307.
Particles, affirmative and negative, i. 192;
of distance, 220.
Passage de l’Enfer, ii. 65.
Patrick, St., i. 372;
his Purgatory, i. 45, 55.
Patroklos, i. 444, 464.
Patron saints, ii. 120;
patron spirits, 199.
Pattern and matter, ii. 246.
Pennycomequick, i. 396.
Periander, i. 491.
Perkun, Perun, ii. 266.
Persephone, myth of, i. 321.
Perseus and Andromeda, i. 339.
Persian race-genealogy, i. 403.
Personal names, in mythology, i. 303, 394, 396.
Personification:—natural phenomena, i. 28, &c., 320, 477, ii. 205, 254;
disease, death, &c., i. 295;
ideas, 300;
tribes, cities, countries, &c., 339;
Hades, i. 339, ii. 55.
Pestilence, personification and myths of, i. 295.
Peter and Paul, Acts of, i. 372.
Petit bonhomme, game of, i. 77.
Petronius Arbiter, i. 75, ii. 261.
Philology, Generative, i. 198, 230.
Philosophical myths, i. 368.
Phrase-melody, i. 174.
Pillars of Hercules, i. 395.
Pipe, i. 208.
Pithecusæ, i. 377.
Places, myths from names of, i. 395.
Planchette, i. 147.
Plants, souls of, i. 474.
Plath, on Chinese religion, ii. 352, &c.
Plato, on transmigration, ii. 13;
Platonic ideas, 244.
Pleiades, i. 291, 358.
Pliny on magic, i. 133;
on eclipses, 334.
Plurality of souls, i. 433.
Plutarch, visits to spirit-world, ii. 53.
Pneuma, psyche, i. 433, &c.
Pointer-facts, i. 62.
Polytheism, ii. 247, &c.;
based on analogy of human society, ii. 248, 337, 349, 352;
classification of deities by attributes, 255;
heaven-god, 255, 334, &c.;
rain-god, 259;
thunder-god, 262;
wind-god, 266;
earth-god, 270;
water-god, 274;
sea-god, 275;
fire-god, 277;
sun-god, 286, 335, &c.;
moon-god, 299;
gods of childbirth, agriculture, war, &c., 304;
god and judge of dead, 308;
first man, divine ancestor, 311;
evil deity, 316;
supreme deity, 332;
relation of polytheism to monotheism, 331.
Popular rhymes, &c., i. 86;
sayings, i. 19, 83, 122, 313, ii. 268, 353.
Poseidon, i. 365, ii. 277, 378.
Possession and obsession, see Demons, Embodiment.
Pott, A. F., on reduplication, i. 219;
on numerals, 261.
Pottery, evidence from remains, i. 56;
absence of potter’s wheel, 45, 63.
Pozzuoli, myth of subsidence of, i. 372.
Pragmatic or realized myths, i. 407.
Prayer:—
doctrine of, ii. 364, &c.;
relation to nationality, 371;
introduction of moral element, 373;
prayers, i. 98, ii. 136, 208, 261, 280, 292, 329, 338, 364, &c., 435;
rosary, ii. 372;
prayer-mill and prayer-wheel, 372.
Prehistoric archæology, i. 55, &c.; ii. 443.
Priests consume sacrifices, ii. 379.
Prithivi, i. 327, ii. 258, 272.
Procopius, voyage of souls to Britain, ii. 64.
Progression in culture, i. 14, 32;
inventions, 62, &c.;
language, 236;
arithmetic, 270;
philosophy of religion, see Animism.
Prometheus, i. 365, ii. 400.
Proverbs, i. 84, &c.;
see Popular Sayings.
Psychology, i. 428.
Pupil of eye, related to soul, i. 431.
Purgatory, ii. 68, 92;
St. Patrick’s, 55.
Purification, see Lustration.
Puss, i. 178.
Pygmies, myths of, i. 385;
connected with dolmens, 387;
monkeys as, 388.
Pythagoras, metempsychosis, ii. 13.
Quaternary period, i. 58.
Quetelet, on social laws, i. 11.
Quinary numeration and notation, i. 261;
in Roman numeral letters, 263.
Races:—
distribution of culture among, i. 49;
culture of mixed races, Gauchos, &c., 46, 52;
ethnology in eponymic genealogies, 401;
moral condition of low races, 26;
considered as magicians, 113;
as monsters, 380.
Rahu and Ketu, eclipse-monsters, i. 379.
Rain-god, ii. 254, 259.
Rainbow, myths of, i. vii. 293, ii. 239.
Ralston, W. R., i. 342, ii. 245, &c.
Rangi and Papa, i. 322, ii. 345.
Rapping, omens and communications by, i. 144, ii. 221.
Rationalization of myths, i. 278.
Red Swan, myth of, i. 345.
Reduplication, i. 219.
Reid, Dr., on ideas, i. 499.
Relics, ii. 150.
Religion, i. 22, ii. 357, 449;
whether any tribes without, i. 417;
accounts misleading among low tribes, 419;
rudimentary definition of, 424;
adoption from foreign religions, future life, ii. 91;
ideas and names of deities, 254, 309, 331, 344;
dualism, 316, 322;
supreme deity, 333;
natural religion, i. 427, ii. 103, 356.
Resurrection, ii. 5, 18.
Retribution-theory of future life, ii. 83;
not conception of lower culture, 83.
Return and restoration of soul, i. 436.
Revival, in culture, i. 136, 141.
Revivals, morbid symptoms in religious, ii. 421.
Reynard the Fox, i. 412.
Riddles, i. 90.
Ring, divination by swinging, i. 126.
Rising in air, supernatural, i. 149, ii. 415.
Rites, religious, ii. 362, &c.
River of death, i. 473, 480, ii. 23, 29, 51, 94.
River-gods and river-worship, ii. 209.
River-spirits, i. 109, ii. 209, 407.
Rock, spirit of, ii. 207.
Roman mythology and religion:—funeral rites, ii. 42;
future life, 45, 67, 81;
nature-spirits, 220, 227;
polytheism, 251;
Jupiter, 258, 265;
Neptune, 277;
Vesta, 285;
Lucina, 302, &c.
Roman numeral letters, i. 263.
Romulus, patron deity of children, ii. 121;
and Remus, i. 281.
Rosary, ii. 372.
Sabæism, ii. 296.
Sacred springs, streams, &c., ii. 209;
trees and groves, 222;
animals, 234, 378.
Sacrifice:—origin and theory of, ii. 375, &c., 207, 269;
manner of consumption or reception by deity, 216, 376, &c., see 39;
motive of sacrificer, 393, &c.;
substitution, 399;
survival, i. 76, ii. 214, 228, 406.
Saint-Foix, i. 474, ii. 35.
Saints, worship of, ii. 120.
Samson’s riddle, i. 93.
Sanchoniathon, ii. 221.
Sand-pillar, myths of, i. 293.
Sanskrit roots, i. 197, 224.
Savage, man of woods, i. 382.
Savage culture as representative of primitive culture:—i. 21, ii. 443;
magic, witchcraft, and spiritualism, i. 112, &c.;
language, i. 236, ii. 445;
numerals, i. 242;
myth, 284, 324;
doctrine of souls, 499;
future life, ii. 102;
animistic theory of nature, i. 285, ii. 180, 356;
polytheism, 248;
dualism, 317;
supremacy, 334;
rites and ceremonies, 363, 375, 411, 421, 429.
Savitar, ii. 292.
Scalp, i. 460.
Scores, counting by, i. 263.
Sea, myths of, ii. 275.
Sea-god and sea-worship, ii. 275, 377.
Second death, ii. 22.
Second sight, i. 143, 447.
Semitic race, no savage tribe among, i. 49;
antiquity of culture, 54;
race-genealogy, 404.
Sennaar, i. 395.
Serpent emblem of immortality and eternity, ii. 241.
Serpent-worship, ii. 8, 239, 310, 347.
Sex distinguished by phonetic modification, i. 222.
Shadow related to soul, i. 430, 435;
shadowless men, 85, 430.
Shell-mounds, i. 61.
Sheol, ii. 68, 81;
gates of, i. 347.
Shingles, disease, i. 307.
Shoulder-blade, divination by, i. 124.
Sieve and shears, oracle by, i. 128.
Silver at new moon, ii. 302.
Sing-bonga, ii. 291, 350.
Skylla and Charybdis, ii. 208.
Slaves sacrificed to serve dead, i. 458.
Sling, i. 73.
Snakes, destroyed in Ireland, &c., i. 372.
Sneezing, salutation on, i. 97;
connected with spiritual influence, 97.
Social rank retained in future life, ii. 22, 84.
Sokrates, ii. 137, 294;
demon of 202;
prayer of, 373.
Soma, Haoma, ii. 418.
Soul, doctrine of, definition and general course in history, i. 428,
499;
cause of life, 428;
qualities as conceived by lower races, 428;
conception of, related to dreams and visions, i. 429, ii. 24, 410;
related to shadow, heart, blood, pupil of eye, breath, i. 430;
plurality or division of, 434;
exit of, i. 309, 438, &c., 448, ii. 50;
restoration of, i. 436, 475;
trance, ecstasy, 439;
dreams, 440;
visions, 445;
soul not visible to all, 446;
likeness to body, i. 450;
mutilated with body, 451;
voice, a whisper, chirp, &c., 452;
material substance of soul, i. 453, ii. 198;
ethereality not immateriality of, in lower culture, i. 456;
human souls transmitted by funeral sacrifice to future life, i. 458,
ii. 31;
souls of animals, i. 467, ii. 41;
their future life and transmission by funeral sacrifice, i. 469;
souls of plants, trees, &c., i. 474, ii. 10;
souls of objects, i. 476, ii. 9, 75, 153, &c.;
transmission by funeral sacrifice, i. 481;
conveyed or consumed in sacrifice to deities, ii. 216, 389;
object-souls related to ideas, i. 497;
existence of soul after death of body, i. 428, &c., ii. 1, &c.;
transmigration or metempsychosis, ii. 2;
new birth in human body, 3;
in animal body, plant, inert object, 9, &c.;
souls remain on earth among survivors, near dwelling, corpse, or
tomb, i. 148, 447, ii. 25, &c., 150;
souls called up by necromancer or medium, i. 143, 312, 446, ii. 136,
&c.;
food set out for, ii. 30, &c.;
region of departed souls, ii. 59, &c., 73, 244;
future life of, i. 458, &c., ii. 74, &c.;
relation of soul to spirit in general, ii. 109;
souls pass into demons, patron-spirits, deities, 111, 124, 192, 200,
364, 375;
manes-worship, 112, &c.;
souls embodied in men, animals, plants, objects, 147, 153, 192, 232;
mystic meaning of word soul, 359.
Soul of world, ii. 335, &c., 354.
Soul-mass cake, ii. 43.
Sound-words, i. 231.
Speaking machine, i. 170.
Spear-thrower, i. 66.
Species-deities, ii. 242.
Spencer and Gillen, ii. 236.
Sphinx, i. 90.
Spirit:—course of meaning of word, i. 433, ii. 181, 206, 359;
animism, doctrine of spirits, i. 424, ii. 108, 356;
doctrine of spirit founded on that of soul, ii. 109;
spirits connected and confounded with souls, ii. 109, 363;
spirits seen in dreams and visions, i. 306, 440, ii. 154, 189, 194,
411;
action of spirits, i. 125, ii. 111, &c.;
embodiment of spirits, ii. 123;
disease by attack of, 126;
oracular inspiration by, 130;
whistling, &c., voice of, i. 453, ii. 135;
act through fetishes, ii. 143, &c.;
through idols, 167;
spirits causes of nature, 185, 204, &c., 250;
good and evil spirits, 186, 319;
spirits swarm in dark, fire drives off, 194;
seen by animals, 196;
footprints of, i. 455, ii. 197;
ethereal-material substance of, ii. 198;
exclusion, expulsion, exorcism of, 125, 199;
patron, guardian, and familiar spirits, 199;
nature-spirits of volcanoes, whirlpools, rocks, &c., 207;
water-spirits and deities, 209, 407;
tree-spirits and deities, 215;
spirits subordinate to great polytheistic deities, 248, &c.;
spirits receive prayer, 363;
sacrifice, 75;
see Animism, &c.
Spirit, Great, ii. 256, 324, 339, &c., 354, 365, 395.
Spirit-footprints, i. 455, ii. 197.
Spiritualism, modern:—
its origin in savage culture, i. 141, 155, 426, ii. 25, 39;
spirit-rapping, i. 144, ii. 193, 221, 407;
spirit-writing, 147;
rising in air, 149;
supernatural unbinding, 153;
moving objects, &c., i. 439, ii. 156, 319, 441;
mediums, i. 146, 312, ii. 132, 410;
oracular possession, i. 148, ii. 135, 141.
Spirit-world, journey or visit to, by soul, i. 439, 481, ii. 44, &c.
Spitting, i. 103;
lustration with spittle, ii. 439, 441.
Standing-stones, objects of worship, ii. 164.
Stanley, A. P., ii. 387.
Stars, myths of, i. 288, 356;
souls of, i. 291.
Staunton, William, his visit to Purgatory, ii. 58.
Stock-and-stone-worship, ii. 161, &c., 254, 388.
Stone, myths of men turned to, i. 353;
stone-worship, ii. 160, &c., 254, 388.
Stone Age, i. 56, &c.;
magic as belonging to, 140;
myths of giants and dwarfs as belonging to, 385.
Storm, myths of, i. 322;
storm-god, i. 323, ii. 266.
Strut, i. 62.
Substitutes in sacrifice, i. 106, 463, ii. 399, &c.
Succubi, see Incubi.
Sucking cure, ii. 146.
Suicide, body of, staked down, ii. 29, 193.
Sun, myths of, i. 288, 319, 335, &c., ii. 48, 66, 323;
sunset, myths of, connected with death and future life, i. 335, 345,
ii. 48, &c., 311;
sun abode of departed souls, ii. 69.
Sun-god and sun-worship, i. 99, 288, 353, ii. 263, 285, 323, &c., 376,
&c., 408, 422, &c.;
sun and moon as good and evil deity, ii. 324, &c.
Superlative, triple, i. 265.
Superstition, case of survival, i. 16, 72, &c.
Supreme deity, ii. 332, 367;
heaven-god, &c., as, 255, 337, &c.;
sun-god as, 290, 337, &c.;
conception of, in manes-worship, 334;
as chief of divine hierarchy, 335, &c.;
first cause, 335.
Survival in culture, i. 16, &c., 70, &c., ii. 403;
children’s games, i. 72;
games of chance, &c., 78;
proverbs, 89;
riddles, 91;
sneezing-salutation, 98;
foundation-sacrifice, 104;
not save drowning, 108;
magic, witchcraft, &c., 112;
spiritualism, 141;
numeration, 262, 271;
deodand, 287;
were-wolves, 313;
eclipse-monster, 330;
animism, i. 500, ii. 356;
funeral sacrifice, i. 463, 474, 492;
feasts of dead, ii. 35, 41;
possession, 140;
fetishism, 159;
stone-worship, 168;
water-worship, 213;
fire-worship, 285;
sun-worship, 297;
moon-worship, 302;
heaven-worship, 353;
sacrifice, 406, &c.
Susurrus necromanticus, i. 453, ii. 135.
Suttee, i. 465.
Swedenborg, spiritualism of, i. 144, 450, ii. 18, 204.
Symbolic connexion in magic, &c., i. 116, &c., ii. 144;
symbolism in religious ceremony, ii. 362, &c.
Symplegades, i. 350.
Tabor, i. 209.
Tacitus, i. 333, ii. 228, 273.
Tailed men, i. 383.
Tangaroa, Taaroa, ii. 345.
Tari Pennu, ii. 271, 349, 368, 404.
Taronhiawagon, ii. 256, 309.
Tarots, i. 82.
Tartarus, ii. 97.
Tatar race, culture of, i. 51;
race-genealogy of, 404.
Tattooing, mythic origin of, i. 393.
Taylor, Jeremy, on lots, i. 79.
Teeth-defacing, mythic origin of, i. 393.
Temple, Jewish, ii. 426.
Tertullian, i. 456, ii. 188, 427.
Tezcatlipoca, ii. 197, 344, 391.
Theodorus, St., church of, ii. 121.
Theophrastus, ii. 165.
Theresa, St., her visions, ii. 415.
Thor, ii. 266.
Thought, conveyance of, by vocal tone, i. 166;
Epicurean theory of, 497;
savage conception of, ii. 311.
Thousand and One Nights:
—water-spout and sand-pillar, i. 292;
Magnetic Mountain, 374;
Abdallah of Sea and Abdallah of Land, ii. 106.
Thunder-bird, myths of, i. 363, ii. 262;
thunder-bolt, ii. 262.
Thunder-god, ii. 262, 305, 312, 337, &c.
Tien and Tu, ii. 257, 272, 352.
Tlaloc, Tlalocan, ii. 61, 274, 309.
Tobacco smoked as sacrifice or incense, ii. 287, 343, 383;
to cause morbid vision, &c., 417.
Torngarsuk, ii. 340.
Tortoise, World, i. 364.
Totem-ancestors, i. 402, ii. 235;
totemism, ii. 235.
Traditions, credibility of, i. 275, 280, 370;
of early culture, i. 39, 52.
Transformation-myths, i. 308, 377, ii. 10, 220.
Transmigration of souls, i. 379, 409, 469, 476, ii. 2, &c.;
theory of, ii. 16.
Trapezus, i. 396.
Trees, objects suspended to, ii. 150, 223.
Tree-souls, i. 475, ii. 10, 215;
tree-spirits, i. 476, ii. 148, 215.
Tribe-names, mythic ancestors, i. 398;
tribe-deities, ii. 234.
Tribes without religion, i. 417.
Tuckett, F. F., i. 373.
Tumuli, remains of funeral sacrifice in, i. 486.
Tupan, ii. 263, 305, 333.
Turks, race-genealogy of, i. 403.
Turnskins, i. 308, &c.
Twin brethren, N. A. dualistic myth, ii. 320, &c.
Two paths, allegory of, i. 409.
Uiracocha, ii. 338, 366.
Ukko, ii. 257, 261, 265.
Ulster, mythic etymology of, ii. 65.
Unbinding, supernatural, i. 153.
Under-world, sun and souls of dead descend to, ii. 66;
see Hades.
Unkulunkulu, ii. 116, 313, 347.
Vampires, ii. 191.
Vapour-bath, narcotic, of Scyths and N. A. Indians, ii. 417.
Vasilissa the Beautiful, i. 342.
Vatnsdæla Saga, i. 439.
Veda, i. 54, 351, 362, 465, ii. 72, 265, 281, 354, 371, 386.
Vegetal, sensitive, and rational souls, i. 435.
Ventriloquism, i. 453, ii. 132, 182.
Vergil, Polydore, ii. 409.
Versipelles, i. 308, &c.
Vesta, ii. 285.
Vigesimal notation, i. 261;
survival in French and English, 263.
Visions:—
mythic fancy in, i. 305;
are apparitions of spirits, 143, 445, 478, ii. 194, 410;
as evidence of future life, 24, 49;
fasting for, 410;
use of drugs to cause, 416.
Visits to spirit-world, i. 436, 481, ii. 46, &c.
Vitruvius, on orientation, ii. 427.
Vocal tone, i. 166, &c.
Voice of ghosts and other spirits, whisper, twitter, murmur, i. 452,
ii. 134.
Volcano, mouth of underworld, i. 344, 364, ii. 69;
caused by spirits, 207.
Vowels, i. 168.
Vulcan, ii. 280, 284.
Wainamoinen, ii. 46, 93.
Waitz, Theodor, Anthropologie der Naturvölker, i. vi.;
fetishism, ii. 157, 176.
Walhalla, i. 491, ii. 77, 88.
War-god, ii. 306.
Warriors, fate of souls of, ii. 87.
Wassail, i. 97, 101.
Water, spirits not cross, i. 442.
Waterfalls and waterspouts, myths, of, i. 292, 294.
Water-gods and water-worship, ii. 209, 274, 376, 407.
Water-spirits and water-monsters, i. 109, ii. 208, &c.
Watling Street, Milky Way, i. 360.
Weapons, i. 64, &c.;
personal names given to, 303.
Wedgwood, Hensleigh, on imitative language, i. 161.
Weight of soul, i. 455;
of spirit, ii. 198.
Well-worship, ii. 209, &c.
Werewolves, &c., doctrine of, i. 113, 308, &c., 435, ii. 193.
West, mythic conceptions of, as region of night and death, i. 337, 343,
ii. 48, 61, 66, 311, &c., 422, &c.;
see East and West.
Whately, Archbishop, on origin of culture, i. 38, 41.
Wheatstone, Sir C., i. 170.
Wheel-lock, i. 15.
Whirlpool, spirit of, ii. 207.
Widow-sacrifice, i. 458.
Wild Hunt, i. 362, ii. 269.
Wilson, Daniel, on dual and plural, i. 265.
Wind gods, ii. 266.
Winds, myths of, i. 360.
Witchcraft, i. 116, &c.;
origin in savage culture, 138;
mediæval revival, 138;
iron charm against, 140;
ordeal by water, 140;
rising in air, 152;
doctrine of werewolves, 312;
incubi and succubi, ii. 190;
witch ointment, 418.
Woden, see Odin.
Wolf of Night, i. 341.
Wong, ii. 176, 205, 348.
World pervaded by spirits, ii. 137, 180, 185, 205, 250.
Worship as related to belief, i. 427, ii. 362.
Wraith or fetch, i. 448, 451.
Wright, Thomas, ii. 56, 65.
Wuttke, Adolf, i. 456, &c.
Xerxes, i. 286, ii. 378.
Yama, ii. 54, 314.
Yawning, possession, i. 102.
Yezidism, ii. 329.
Zend-Avesta, i. 116, 351, ii. 98, 293, 328, 438.
Zeus, i. 328, 350, ii. 258, &c., 353.
Zingani, myth of name, i. 400.
Zoroastrism, ii. 20, 98, 282, 319, 328, 354, 374, 400, 438.
THE END.
● Transcriber’s Notes:
○ Text that was in italics is enclosed by underscores (_italics_).
○ Footnotes have been moved to follow the chapters in which they are
referenced.