768.D’Orbigny,‘L’Homme Américain,’vol.i.p.196;vol.ii.pp.23, 78; Falkner, ‘Patagonia,’p.118; Musters, ‘Patagonians,’p.178.
768.D’Orbigny,‘L’Homme Américain,’vol.i.p.196;vol.ii.pp.23, 78; Falkner, ‘Patagonia,’p.118; Musters, ‘Patagonians,’p.178.
769.Egede, ‘Greenland,’p.152; Cranz,p.301: sec Nilsson,p.140. Torquemada, ‘Monarquia Indiana,’xiii.ch.47; Clavigero, ‘Messico,’vol.ii.pp.94-6.
769.Egede, ‘Greenland,’p.152; Cranz,p.301: sec Nilsson,p.140. Torquemada, ‘Monarquia Indiana,’xiii.ch.47; Clavigero, ‘Messico,’vol.ii.pp.94-6.
770.Georgi, ‘Reise im Russ.R.’vol.i.p.312.
770.Georgi, ‘Reise im Russ.R.’vol.i.p.312.
771.Baron, ‘Tonquin,’ in Pinkerton,vol.ix.p.704.
771.Baron, ‘Tonquin,’ in Pinkerton,vol.ix.p.704.
772.W. G.Palgrave, ‘Arabia,’vol.i.p.10; Bastian, ‘Mensch,’vol.ii.p.334; Waitz,vol.ii.p.519 (Gallas).
772.W. G.Palgrave, ‘Arabia,’vol.i.p.10; Bastian, ‘Mensch,’vol.ii.p.334; Waitz,vol.ii.p.519 (Gallas).
773.Grimm,‘Verbrennen der Leichen.’A curious correspondence in the practice of cutting off a fowl’s head as a funeral rite is to be noticed among the Yorubas ofW.Africa (Burton, ‘W.andW.’p.220), Chuwashes of Siberia (Castrén, ‘Finn. Myth.’p.120), old Russians (Grimm, ‘Verbrennen,’p.254).
773.Grimm,‘Verbrennen der Leichen.’A curious correspondence in the practice of cutting off a fowl’s head as a funeral rite is to be noticed among the Yorubas ofW.Africa (Burton, ‘W.andW.’p.220), Chuwashes of Siberia (Castrén, ‘Finn. Myth.’p.120), old Russians (Grimm, ‘Verbrennen,’p.254).
774.Bastian, ‘Mensch,’vol.ii.p.335.
774.Bastian, ‘Mensch,’vol.ii.p.335.
775.Colebrooke, ‘Essays,’vol.i.p.177; Ward, ‘Hindoos,’vol.ii.pp.62, 284, 331.
775.Colebrooke, ‘Essays,’vol.i.p.177; Ward, ‘Hindoos,’vol.ii.pp.62, 284, 331.
776.Mannhardt,‘Götterwelt der Deutschen, &c.’vol.i.p.319.
776.Mannhardt,‘Götterwelt der Deutschen, &c.’vol.i.p.319.
777.Saint-Foix, ‘Œuvres,’ Maestricht, 1778,vol.iv.p.150.
777.Saint-Foix, ‘Œuvres,’ Maestricht, 1778,vol.iv.p.150.
778.Chr. von Stramberg, ‘Rheinischer Antiquarius,’i.vol.i., Coblence, 1851,p.203;J. M.Kemble, ‘Horæ Ferales,’p.66.
778.Chr. von Stramberg, ‘Rheinischer Antiquarius,’i.vol.i., Coblence, 1851,p.203;J. M.Kemble, ‘Horæ Ferales,’p.66.
779.Moerenhout,‘Voy. Aux Iles du Grand Océan,’vol.i.p.430.
779.Moerenhout,‘Voy. Aux Iles du Grand Océan,’vol.i.p.430.
780.St.John ‘Far East,’vol.i.p.187.
780.St.John ‘Far East,’vol.i.p.187.
781.Mason, ‘Karens,’ in ‘Journ.As.Soc.Bengal,’ 1865, partii.p.202; Cross in ‘Journ.Amer.OrientalSoc.’vol.iv.p.309. See comparison of Siamese and Malay ideas; Low in ‘Journ.Ind. Archip.’vol.i.p.340.
781.Mason, ‘Karens,’ in ‘Journ.As.Soc.Bengal,’ 1865, partii.p.202; Cross in ‘Journ.Amer.OrientalSoc.’vol.iv.p.309. See comparison of Siamese and Malay ideas; Low in ‘Journ.Ind. Archip.’vol.i.p.340.
782.Hardy, ‘Manual of Budhism,’pp.291, 443; Bastian, ‘Oestl. Asien,’vol.ii.p.184; Marco Polo, bookiii.ch.xxii.(compare various readings); Meiners,vol.i.p.215;vol.ii.p.799.
782.Hardy, ‘Manual of Budhism,’pp.291, 443; Bastian, ‘Oestl. Asien,’vol.ii.p.184; Marco Polo, bookiii.ch.xxii.(compare various readings); Meiners,vol.i.p.215;vol.ii.p.799.
783.Malay evidence has since been noticed by Wilken, ‘Het Animisme bij den Volken van den Indischen Archipel.’p.104. (Note to3rdedition.)
783.Malay evidence has since been noticed by Wilken, ‘Het Animisme bij den Volken van den Indischen Archipel.’p.104. (Note to3rdedition.)
784.Hume, ‘Nat.Hist.of Rel.’sec.ii.; Comte, ‘Philosophie Positive,’vol.v.p.30.
784.Hume, ‘Nat.Hist.of Rel.’sec.ii.; Comte, ‘Philosophie Positive,’vol.v.p.30.
785.Charlevoix,vol.vi.p.74; Keating, ‘Long’s Exp.’vol.ii.p.154; Le Jeune,‘Nouvelle France,’p.59; also Waitz,vol.iii.p.199; Gregg, ‘Commerce of Prairies,’vol.ii.p.244; see Addison’sNo.56 of the ‘Spectator.’
785.Charlevoix,vol.vi.p.74; Keating, ‘Long’s Exp.’vol.ii.p.154; Le Jeune,‘Nouvelle France,’p.59; also Waitz,vol.iii.p.199; Gregg, ‘Commerce of Prairies,’vol.ii.p.244; see Addison’sNo.56 of the ‘Spectator.’
786.Mariner, ‘Tonga Is.’vol.ii.p.129; Williams, ‘Fiji,’vol.i.p.242. Similar ideas in Tahiti, Cook’s3rdVoy.vol.ii.p.166.
786.Mariner, ‘Tonga Is.’vol.ii.p.129; Williams, ‘Fiji,’vol.i.p.242. Similar ideas in Tahiti, Cook’s3rdVoy.vol.ii.p.166.
787.Cross,l.c.pp.309, 313; Mason,l.c.p.202. Compare Meiners,vol.i.p.144; Castrén, ‘Finn. Myth.’pp.161-3.
787.Cross,l.c.pp.309, 313; Mason,l.c.p.202. Compare Meiners,vol.i.p.144; Castrén, ‘Finn. Myth.’pp.161-3.
788.Schoolcraft, ‘Indian Tribes,’ partii.p.68; ‘Algec Res.’vol.ii.p.128; Lallemant in‘Rel. des Jésuites dans la Nouvelle France,’1626,p.3.
788.Schoolcraft, ‘Indian Tribes,’ partii.p.68; ‘Algec Res.’vol.ii.p.128; Lallemant in‘Rel. des Jésuites dans la Nouvelle France,’1626,p.3.
789.Williams, ‘Fiji,’vol.i.pp.188, 243, 246; Alger,p.82; Seemann, ‘Viti,’p.229.
789.Williams, ‘Fiji,’vol.i.pp.188, 243, 246; Alger,p.82; Seemann, ‘Viti,’p.229.
790.‘Journ.Ind. Archip.’ new series,vol.ii.p.421.
790.‘Journ.Ind. Archip.’ new series,vol.ii.p.421.
791.For some cases in which horror or abnegation are assigned as motives for abandonment of the dead man’s property, see Humboldt and Bonpland,vol.v.p.626; Dalton in ‘Journ.As.Soc.Bengal,’ 1866, partii.p.191, &c.; Earl, ‘Papuans,’p.108; Callaway, ‘Rel. of Amazulu,’p.13; Egede, ‘Greenland,’p.151; Cranz,p.301; Loskiel, ‘Ind.N. A.’ parti.p.64, but seep.76. The destruction or abandonment of the whole property of the dead may plausibly, whether justly or not, be explained by horror or abnegation; but these motives do not generally apply to cases where only part of the property is sacrificed, or new objects are provided expressly, and here the service of the dead seems the reasonable motive. Thus, at the funeral of a Garo girl, earthen vessels were broken as they were thrown in above the buried ashes. ‘They said, the spirit of the girl would not benefit by them if they were given unbroken, but for her the fragments would unite again.’ (Dalton, ‘Descriptive Ethnology of Bengal,’p.67.) The mere fact of breaking or destruction of objects at funerals does not carry its own explanation, for it is equally applicable to sentimental abandonment and to practical transmission of the spirit of the object, as a man is killed to liberate his soul. For good cases of the breaking of vessels and utensils given to the dead, see ‘Journ.Ind. Archip.’vol.i.p.325 (Mintira); Grey, ‘Australia,’vol.i.p.322;G. F.Moore, ‘Vocab.W.Australia,’p.13 (Australians); Markham in ‘Tr. Eth.Soc.’vol.iii.p.188 (Ticunas);St.John,vol.i.p.68 (Dayaks); Ellis, ‘Madagascar,’vol.i.p.254; Schoolcraft, ‘Indian Tribes,’ parti.p.84 (Appalachicola);D.Wilson, ‘Prehistoric Man,’vol.ii.p.196 (N. A. I.and ancient graves in England). Cases of formal sacrifice where objects are offered to the dead and taken away again, are generally doubtful as to motive; see Spix and Martius,vol.i.p.383; Martius,vol.i.p.485 (Brazilian Tribes); Moffat, ‘S.Africa,’p.308 (Bechuanas); ‘Journ.Ind. Archip.’vol.iii.p.149 (Kayans).
791.For some cases in which horror or abnegation are assigned as motives for abandonment of the dead man’s property, see Humboldt and Bonpland,vol.v.p.626; Dalton in ‘Journ.As.Soc.Bengal,’ 1866, partii.p.191, &c.; Earl, ‘Papuans,’p.108; Callaway, ‘Rel. of Amazulu,’p.13; Egede, ‘Greenland,’p.151; Cranz,p.301; Loskiel, ‘Ind.N. A.’ parti.p.64, but seep.76. The destruction or abandonment of the whole property of the dead may plausibly, whether justly or not, be explained by horror or abnegation; but these motives do not generally apply to cases where only part of the property is sacrificed, or new objects are provided expressly, and here the service of the dead seems the reasonable motive. Thus, at the funeral of a Garo girl, earthen vessels were broken as they were thrown in above the buried ashes. ‘They said, the spirit of the girl would not benefit by them if they were given unbroken, but for her the fragments would unite again.’ (Dalton, ‘Descriptive Ethnology of Bengal,’p.67.) The mere fact of breaking or destruction of objects at funerals does not carry its own explanation, for it is equally applicable to sentimental abandonment and to practical transmission of the spirit of the object, as a man is killed to liberate his soul. For good cases of the breaking of vessels and utensils given to the dead, see ‘Journ.Ind. Archip.’vol.i.p.325 (Mintira); Grey, ‘Australia,’vol.i.p.322;G. F.Moore, ‘Vocab.W.Australia,’p.13 (Australians); Markham in ‘Tr. Eth.Soc.’vol.iii.p.188 (Ticunas);St.John,vol.i.p.68 (Dayaks); Ellis, ‘Madagascar,’vol.i.p.254; Schoolcraft, ‘Indian Tribes,’ parti.p.84 (Appalachicola);D.Wilson, ‘Prehistoric Man,’vol.ii.p.196 (N. A. I.and ancient graves in England). Cases of formal sacrifice where objects are offered to the dead and taken away again, are generally doubtful as to motive; see Spix and Martius,vol.i.p.383; Martius,vol.i.p.485 (Brazilian Tribes); Moffat, ‘S.Africa,’p.308 (Bechuanas); ‘Journ.Ind. Archip.’vol.iii.p.149 (Kayans).
792.Alger, ‘Future Life,’p.81. He treats, however (p.76), as intentionally symbolic the rite of the Winnebagos, who light fires on the grave to provide night after night camp-fires for the soul on its far journey (Schoolcraft, ‘Ind. Tr.’vol.iv.p.55; the idea is introduced in Longfellow’s ‘Hiawatha,’xix.). I agree with Dr. Brinton (‘Myths of New World,’p.241) that to look for recondite symbolic meaning in these simple childish rites is unreasonable. There was a similar Aztec rite (Clavigero,vol.ii.p.94). The Mintira light fires on the grave for the spirit to warm itself at (‘Journ.Ind. Archip.’vol.i.p.325, seep.271, and compare Martius,vol.i.p.491). So Australians will light a fire near their camp at night for the ghost of some lately dead relative to sit by (Millett, ‘Australian Parsonage,’p.76.)
792.Alger, ‘Future Life,’p.81. He treats, however (p.76), as intentionally symbolic the rite of the Winnebagos, who light fires on the grave to provide night after night camp-fires for the soul on its far journey (Schoolcraft, ‘Ind. Tr.’vol.iv.p.55; the idea is introduced in Longfellow’s ‘Hiawatha,’xix.). I agree with Dr. Brinton (‘Myths of New World,’p.241) that to look for recondite symbolic meaning in these simple childish rites is unreasonable. There was a similar Aztec rite (Clavigero,vol.ii.p.94). The Mintira light fires on the grave for the spirit to warm itself at (‘Journ.Ind. Archip.’vol.i.p.325, seep.271, and compare Martius,vol.i.p.491). So Australians will light a fire near their camp at night for the ghost of some lately dead relative to sit by (Millett, ‘Australian Parsonage,’p.76.)
793.J. G.Müller, ‘Amer.Urrelig.’p.222, see 420.
793.J. G.Müller, ‘Amer.Urrelig.’p.222, see 420.
794.Bosman, ‘Guinea,’ in Pinkerton,vol.xvi.p.430.
794.Bosman, ‘Guinea,’ in Pinkerton,vol.xvi.p.430.
795.Polack, ‘M.of New Zealanders,’vol.ii.pp.66, 78, 116, 127.
795.Polack, ‘M.of New Zealanders,’vol.ii.pp.66, 78, 116, 127.
796.Georgi, ‘Russ.R.’vol.i.p.266; Herodot.iv.71, see note in Rawlinson’s Tr. &c. &c.
796.Georgi, ‘Russ.R.’vol.i.p.266; Herodot.iv.71, see note in Rawlinson’s Tr. &c. &c.
797.Oldfield in ‘Tr. Eth.Soc.’vol.iii.pp.228, 245.
797.Oldfield in ‘Tr. Eth.Soc.’vol.iii.pp.228, 245.
798.Bonwick, ‘Tasmanians,’p.97.
798.Bonwick, ‘Tasmanians,’p.97.
799.Cranz, ‘Grönland,’pp.263, 301.
799.Cranz, ‘Grönland,’pp.263, 301.
800.Schoolcraft, ‘Indian Tribes,’ partiv.pp.55, 65;J. G.Müller, ‘Amer.Urrel.’pp.88, 287.
800.Schoolcraft, ‘Indian Tribes,’ partiv.pp.55, 65;J. G.Müller, ‘Amer.Urrel.’pp.88, 287.
801.Sahagun, bookiii.App. in Kingsborough, ‘Antiquities of Mexico,’vol.vii.; Clavigero,vol.ii.p.94; Brasseur,vol.iii.pp.497, 569.
801.Sahagun, bookiii.App. in Kingsborough, ‘Antiquities of Mexico,’vol.vii.; Clavigero,vol.ii.p.94; Brasseur,vol.iii.pp.497, 569.
802.Cieza de Leon,p.161; Rivero and Tschudi, ‘Peruvian Antiquities,’pp.186, 200.
802.Cieza de Leon,p.161; Rivero and Tschudi, ‘Peruvian Antiquities,’pp.186, 200.
803.Ellis, ‘Hist, of Madagascar,’vol.i.pp.254, 429; see Flacourt,p.60.
803.Ellis, ‘Hist, of Madagascar,’vol.i.pp.254, 429; see Flacourt,p.60.
804.Castrén, ‘Finn. Myth,’p.118;J.Billings, ‘Exp. toN.Russia,’p.129; see ‘Samoiedia’ in Pinkerton,vol.i.p.532, and Leems, ‘Lapland,’ ibid.p.484.
804.Castrén, ‘Finn. Myth,’p.118;J.Billings, ‘Exp. toN.Russia,’p.129; see ‘Samoiedia’ in Pinkerton,vol.i.p.532, and Leems, ‘Lapland,’ ibid.p.484.
805.Boecler,‘Ehsten Gebraüche,’p.69.
805.Boecler,‘Ehsten Gebraüche,’p.69.
806.‘Journ.Ind. Archip.’vol.ii.p.691; seevol.i.pp.297, 349.
806.‘Journ.Ind. Archip.’vol.ii.p.691; seevol.i.pp.297, 349.
807.Bastian, ‘Psychologie,’p.89; ‘Journ.Ind. Archip.’vol.iii.p.337. For other instances, see Bastian, ‘Mensch,’vol.ii.p.332, &c.; Alger, ‘Future Life,’ partii.
807.Bastian, ‘Psychologie,’p.89; ‘Journ.Ind. Archip.’vol.iii.p.337. For other instances, see Bastian, ‘Mensch,’vol.ii.p.332, &c.; Alger, ‘Future Life,’ partii.
808.Klemm, ‘C. G.’vol.iv.p.159;Ezek.xxxii.27.
808.Klemm, ‘C. G.’vol.iv.p.159;Ezek.xxxii.27.
809.Max Müller,‘Todtenbestattung der Brahmanen,’inD. M. Z.vol.ix.pp.vii.-xiv.
809.Max Müller,‘Todtenbestattung der Brahmanen,’inD. M. Z.vol.ix.pp.vii.-xiv.
810.Lucian. De Luctu, 9, &c.; Philopseudes, 27; Strabo,viii.6, 12; Herodot.v.92; Smith’s ‘Dic.Gr.and Rom. Ant.’art.‘funus.’
810.Lucian. De Luctu, 9, &c.; Philopseudes, 27; Strabo,viii.6, 12; Herodot.v.92; Smith’s ‘Dic.Gr.and Rom. Ant.’art.‘funus.’
811.Valer. Max.ii.; Mela,iii.2. Froius (1565) in Maffei, ‘Histor. Indicarum,’lib.iv.
811.Valer. Max.ii.; Mela,iii.2. Froius (1565) in Maffei, ‘Histor. Indicarum,’lib.iv.
812.Grimm,‘Verbrennen der Leichen,’pp.232, &c., 247, &c.; ‘Deutsche Myth.’pp.795-800.
812.Grimm,‘Verbrennen der Leichen,’pp.232, &c., 247, &c.; ‘Deutsche Myth.’pp.795-800.
813.Dusburg, ‘Chronicon Prussiæ,’iii.c.v.; Hanusch, ‘Slaw. Myth.’pp.898, 415 (Anafielas is the glass-mountain of Slavonic and German myth, see Grimm, ‘D. M.’p.796). Compare statement inSt.Clair and Brophy, ‘Bulgaria,’p.61; as to food transmitted to dead in other world, with more probable explanation,p.77.
813.Dusburg, ‘Chronicon Prussiæ,’iii.c.v.; Hanusch, ‘Slaw. Myth.’pp.898, 415 (Anafielas is the glass-mountain of Slavonic and German myth, see Grimm, ‘D. M.’p.796). Compare statement inSt.Clair and Brophy, ‘Bulgaria,’p.61; as to food transmitted to dead in other world, with more probable explanation,p.77.
814.St.John, ‘Far East,’vol.i.pp.54, 68. Compare Bosman, ‘Guinea,’ in Pinkerton,vol.xvi.p.430.
814.St.John, ‘Far East,’vol.i.pp.54, 68. Compare Bosman, ‘Guinea,’ in Pinkerton,vol.xvi.p.430.
815.Schoolcraft, ‘Indian Tribes,’ partiv.p.54.
815.Schoolcraft, ‘Indian Tribes,’ partiv.p.54.
816.Hunter, ‘Rural Bengal,’p.210.
816.Hunter, ‘Rural Bengal,’p.210.
817.Davis, ‘Chinese,’vol.i.p.276; Doolittle,vol.i.p.193;vol.ii.p.275; Bastian, ‘Mensch,’vol.ii.p.334; see Marco Polo, bookii.ch.lxviii.
817.Davis, ‘Chinese,’vol.i.p.276; Doolittle,vol.i.p.193;vol.ii.p.275; Bastian, ‘Mensch,’vol.ii.p.334; see Marco Polo, bookii.ch.lxviii.
818.Colebrooke, ‘Essays,’vol.i.pp.161, 169.
818.Colebrooke, ‘Essays,’vol.i.pp.161, 169.
819.Lubbock, ‘Prehistoric Times,’p.142; Wilkinson, ‘Ancient Eg.’vol.ii.p.319.
819.Lubbock, ‘Prehistoric Times,’p.142; Wilkinson, ‘Ancient Eg.’vol.ii.p.319.
820.Beeckmann, ‘Voy. to Borneo,’ in Pinkerton,vol.xi.p.110.
820.Beeckmann, ‘Voy. to Borneo,’ in Pinkerton,vol.xi.p.110.
821.Politis, ‘Neohellen. Mythologia,’vol.i.parti.p.266; Hartknoch,‘Alt. und Neues Preussen,’parti.p.181; Grimm, ‘D. M.’pp.791-5; Wuttke,‘Deutsche Volksaberglaube,’p.212; Rochholz,‘Deutscher Glaube,’&c.vol.i.p.187, &c.; Maury, ‘Magie,’ &c.p.158 (France).
821.Politis, ‘Neohellen. Mythologia,’vol.i.parti.p.266; Hartknoch,‘Alt. und Neues Preussen,’parti.p.181; Grimm, ‘D. M.’pp.791-5; Wuttke,‘Deutsche Volksaberglaube,’p.212; Rochholz,‘Deutscher Glaube,’&c.vol.i.p.187, &c.; Maury, ‘Magie,’ &c.p.158 (France).
822.Maitland, ‘Church in the Catacombs,’p.137; Forbes Leslie,vol.ii.p.502; Meiners,vol.ii.p.750; Brand, ‘Pop. Ant.’,vol.ii.p.307.
822.Maitland, ‘Church in the Catacombs,’p.137; Forbes Leslie,vol.ii.p.502; Meiners,vol.ii.p.750; Brand, ‘Pop. Ant.’,vol.ii.p.307.
823.Ward, ‘Hindoos,’vol.ii.p.284.
823.Ward, ‘Hindoos,’vol.ii.p.284.
824.From the collated and annotated text inJ. C.Atkinson, ‘Glossary of Cleveland Dialect,’p.595 (a = one, neean = none, beean = bone). Other versions in Scott, ‘Minstrelsy of the Scottish Border,’vol.ii.p.367; Kelly, ‘Indo-European Folk-lore,’p.115; Brand, ‘Pop. Ant.’vol.ii.p.275. Two verses have perhaps been lost between the fifth and sixth.J. C. A.reads ‘meate’ invv.7 and 8; the usual reading ‘milke’ is retained here. The sense of these two verses may be that the liquor sacrificed in life will quench the fire: an idea parallel to that known to folklore, that he who gave bread in his lifetime will find it after death ready for him to cast into the hellhound’s jaws (Mannhardt,‘Götterwelt der Deutschen und Nordischen Völker,’p.319), a sop to Cerberus.
824.From the collated and annotated text inJ. C.Atkinson, ‘Glossary of Cleveland Dialect,’p.595 (a = one, neean = none, beean = bone). Other versions in Scott, ‘Minstrelsy of the Scottish Border,’vol.ii.p.367; Kelly, ‘Indo-European Folk-lore,’p.115; Brand, ‘Pop. Ant.’vol.ii.p.275. Two verses have perhaps been lost between the fifth and sixth.J. C. A.reads ‘meate’ invv.7 and 8; the usual reading ‘milke’ is retained here. The sense of these two verses may be that the liquor sacrificed in life will quench the fire: an idea parallel to that known to folklore, that he who gave bread in his lifetime will find it after death ready for him to cast into the hellhound’s jaws (Mannhardt,‘Götterwelt der Deutschen und Nordischen Völker,’p.319), a sop to Cerberus.
825.Lewes, ‘Biographical History of Philosophy,’ Democritus (and see his remarks on Reid); Lucretius,lib.iv.; ‘EarlyHist.of Mankind,’p.8; Stewart, ‘Philosophy of Human Mind,’vol.i.chap.i.sec.2; Reid, ‘Essays,’ii.chaps.iv.xiv.; see Thos. Browne, ‘Philosophy of the Mind,’lect.27.
825.Lewes, ‘Biographical History of Philosophy,’ Democritus (and see his remarks on Reid); Lucretius,lib.iv.; ‘EarlyHist.of Mankind,’p.8; Stewart, ‘Philosophy of Human Mind,’vol.i.chap.i.sec.2; Reid, ‘Essays,’ii.chaps.iv.xiv.; see Thos. Browne, ‘Philosophy of the Mind,’lect.27.
Transcriber’s Notes:Footnotes have been collected at the end of the text, and are linked for ease of reference.