FOOTNOTES:

FOOTNOTES:[1]This was suggested to me by Mr. G. A. Garfitt.[2]Development of ManEstimated duration of the Cainozoic Period, assuming that the thickness of the deposits is about 63,000 feet, and that deposits accumulate at the rate of 1 foot in 100 years. Drawn to the scale of 1 mm. to 100,000 years. The estimate is given and explained by Prof. Sollas in theQuarterly Journal of the Geological Society, LXV. (1909). The “tree” is based on that given by Dr. A. Keith inThe Antiquity of Man, p. 509.If we suppose the differentiation of theHominidæto have begun before the close of the Oligocene, about (say) 3,500,000 years are allowed for the evolution of the existing species of Man. All these reckonings are provisional.[3]That Man was from the first a hunter has been suggested by several authors; but the consequences of the assumption have never (as far as I know) been worked out. A. R. Wallace, inDarwinism(p. 459), has the following passage: “The anthropoid apes, as well as most of the monkey tribe, are essentially arboreal in their structure, whereas the great distinctive character of man is his special adaptation to terrestrial locomotion. We can hardly suppose, therefore, that he originated in a forest region, where fruits to be obtained by climbing are the chief vegetable food. It is more probable that he began his existence on the open plains on high plateaux of the temperate or subtropical zone, where the seeds of indigenous cereals, numerous herbivora, rodents, game-birds, with fishes and molluscs in the lakes and rivers and seas supplied him with an abundance of varied food. In such a region he would develop skill as a hunter, trapper or fisherman, and later as a herdsman and cultivator—a succession of which we find indications in the palæolithic and neolithic races of Europe.”Prof. MacBride, in his popular introduction toZoology(p. 84), also traces the specialisation of Man to the hunting life.My friend Mr. Thomas Whittaker has sent me the following extract from Comte’sPolitique Positive, I. pp. 604-5: “L’obligation de se nourrir d’une proie qu’il faut atteindre et vaincre, perfectionne à la fois tous les attributs animaux, tant intérieurs qu’extérieurs. Son influence envers les sens et les muscles est trop évidente pour exiger ici aucun examen. Par sa réaction habituelle sur les plus hautes fonctions du cerveau, elle développe également l’intelligence et l’activité, dont le premier essor lui est toujours dû, même chez notre espèce. A tous ces tîtres, cette nécessité modifie aussi les races qui en sont victimes, d’après les efforts moins énergiques, mais plus continus, qu’elle y provoque pour leur défense. Dans les deux cas, et surtout quant à l’attaque, elle détermine même les prémières habitudes de co-opération active, au moins temporaire. Bornées à la simple famille chez les espèces insociables, ces ligues peuvent ailleurs embrasser quelquefois de nombreuses troupes. Ainsi commencent, parmi les animaux, des impulsions et des aptitudes qui ne pouvaient se développer que d’après la continuité propre à la race la plus sociable et la plus intelligente. Enfin, la condition carnassière doit aussi être appreciée dans sa réaction organique. Une plus forte excitation, une digestion moins laborieuse et plus rapide, une assimilation plus complète produisant un sang plus stimulant: telles sont ses propriétés physiologiques. Toutes concourent à développer les fonctions supérieures, soit en augmentant l’énergie de leurs organes, soit en procurant plus de temps pour leur exercice.”[4]F. Wood Jones,Arboreal Man, pp. 117-22.[5]On these paragraphs—(3), (4), (5), (6), (7)—see Darwin’sDescent of Man, 2nd ed., pp. 49-54: whence, of course, I have freely borrowed.[6]Numerous references might be given, from which I select Hagenbeck,Beasts and Men, p. 63.[7]R. L. Garner,Gorillas and Chimpanzees, ch. vi.: where mention is made of such meanings as “food,” “calling to some one,” “affection,” “good” (said, I suppose, of food), “warning cries,” “cold or discomfort,” “drink,” “illness,” “dead”: the entire vocabulary, perhaps, not more than twenty signs. The value of Garner’s work is disputed.[8]Natural Selection, p. 193.[9]Avebury,Prehistoric Times, 7th ed., p. 578.[10]Spencer and Gillen,Northern Tribes of Central Australia, p. 619.[11]Turner’sSamoa, p. 285.[12]Op. cit., p. 579.[13]Primitive Marriage, ch. ii.[14]Descent of Man, 2nd ed., pp. 595-604.[15]Parerga and Paralipomena, B. II, Kap. 27.[16]A Naturalist in Nicaragua, ch. xi.[17]Op. cit., p. 57.[18]Natural Selection, pp. 195-7.[19]Naked races of dogs have also been reported to exist in China, Manila and South Africa; but I can learn no particulars of them.[20]W. E. Ling Roth,North Queensland Ethnology, Bulletin V. § 81.[21]A. Keith,The Antiquity of Man, p. 134.[22]M. A. Czaplicka,My Siberian Year, p. 230.[23]Ripley,The Races of Europe, pp. 76-7.[24]Darwin,Animals and Plants under Domestication, Pop. ed., II. p. 308.[25]The contents of this section lie outside my own studies, and have been taken from various books of Geology and Palæontology: I must especially mention Prof. Osborne’sAge of Mammals(1910) and Prof. Scott’sLand Mammals in the Western Hemisphere(1913). I have also profited by inspecting the Palæontological Gallery at South Kensington with the help of its excellent Guide-Book.[26]A. Keith,The Human Body, p. 58.[27]Travels and Researches in Western Africa, ch. vii.[28]SeeThe Antiquity of Man, by Arthur Keith.[29]Malay Archipelago, pp. 46-7.[30]According to R. L. Garner, however, both gorillas and chimpanzees are polygamous. SeeGorillas and Chimpanzees, pp. 54 and 214.[31]This view is not opposed to the suggestion I have somewhere seen that the collecting activities of women, whilst men hunted, may, at some stage, have led to property and domestication of plants and animals. Again, the pastoral and agricultural states are not necessarily successive: it depends upon local conditions. For an excellent survey of the gradual rise of primitive culture and the difficulties it encountered, see H. Spencer’sIndustrial Institutions, Principles of Sociology, Vol. III.[32]It is certainly believed by fox-hunters that a fox feeds his vixen when she is occupied with their family, and that “if the vixen is killed he will bring up the family by himself.”—Thomas F. Dale,The Fox, pp. 12, 13.Nothing incredible in this—nor of wolves. Can the vixen provide for herself and litter alone? If not, the dog must do it: else there could be no foxes or wolves.However, de Canteleu denies that the he-wolf takes any part in rearing the young (La Chasse du Loup, p. 30).[33]W. P. Pycraft, in his entertainingCourtship of Animals, after assuming that Man became a hunter for the sake of the excitement such a life afforded, goes on (p. 23): “A little later the advantages of neighbourliness were borne in on him, largely for the sake of the greater ease wherewith the animals of the chase could be captured by their combined efforts; but this begat comradeship and some of the graces that follow therefrom.”[34]Descent of Man, ch. xx.[35]See above, footnote on p. 32.[36]Avebury,Prehistoric Times, 7th ed., p. 580.[37]Inquiries into Human Faculty, p. 262.[38]Hunting Trips in North America, p. 349.[39]G. W. Stone,Native Races of South Africa, p. 91.[40]The Arctic Prairies, p. 20.[41]La Chasse du Loup, p. 21.[42]Life Histories of Northern Animals, p. 755.[43]Wild Beasts of India, pp. 275-6. Cf. Casserly,Life on an Indian Outpost, pp. 94-5. Brehm says, inThierleben, that in Russia wolves attack and kill the bear.[44]Life Histories of Northern Animals, p. 754.[45]Naturalist in La Plata, p. 346.[46]Outdoor Pastimes of an American Hunter, p. 70.[47]Op. cit., pp. 336-7.[48]Hiram S. Maxim,My Life, p. 57.[49]Spencer and Gillen,Across Australia, p. 388.[50]Op. cit., pp. 6-7.[51]Op. cit., p. 78.[52]Malay Archipelago, p. 43.[53]See theReport of the British Association, 1900, pp. 711-30. The author has since then revised his estimates, assigning much greater depth to the Pliocene and Miocene deposits and proportionally more time for their formation. See theQuarterly Journal of the Geological Society, LXV. (1909).[54]Dr. Smith Woodward’s reconstruction gives the skull of Eoanthropus a capacity of about 1300 c.c.[55]See Ray Lankester’sDescription of the Test-Specimen. R.A.I.,Occasional Papers, No. 4.[56]Book VII. chs. 69, 71, 74.[57]E. Thompson Seton,The Arctic Prairies, pp. 304 and 352.[58]Op. cit., pp. 151, 239, 476.[59]Antiquity of Man, p. 268.[60]A. Keith,op. cit., p. 408.[61]Op. cit., p. 452.[62]Op. cit., p. 414.[63]Cultes, Mythes et Religion, III. p. 430.[64]Primitive Marriage, ch. iii.[65]Life Histories of Northern Animals, p. 757.[66]See above, §3(4),footnote, p.37.[67]Spencer and Gillen,Across Australia, p. 198.[68]G. W. Stone,Native Races of South Africa, p. 33.[69]Descent of Man, ch. iii.[70]E. Thompson Seton,Life Histories of Northern Animals, p. 769.[71]E. Westermarck,Origin and Development of Moral Ideas, II. p. 52.[72]Spencer and Gillen,Native Tribes of Northern Territory of Australia, p. 27.[73]Royal Natural History, I. pp. 72-3.[74]Descent of Man, ch. iii.[75]Spencer and Gillen,Across Australia, p. 200.[76]Principles of Sociology, Vol. II.[77]Anthropoid Apes, pp. 294-5.[78]Descent of Man, ch. iv.[79]Sermons on Human Nature.[80]The Herd Instinct.[81]Tylor,Primitive Culture, II. p. 89.[82]A. Keith,op. cit., p. 429.[83]G. M. Theal,History and Ethnology of South Africa, p. 11.[84]G. W. Stone,Native Races of South Africa, p. 76.[85]Treatise of Human Nature, Part III. § 7. For the recent psychology of Belief see James Sully’sThe Human Mind, ch. xiii., and James Ward’sPsychological Principles, ch. xiv.[86]See below,ch. viii. § 5.[87]Logique des Sentiments, II. § 4.[88]Les Fonctions Mentales dans les Sociétés Inférieures, p. 40.[89]British Journal of Psychology, Vol. I. p. 393.[90]Northern Tribes of Central Australia, p. 462.[91]The Melanesians, p. 247.[92]Below,ch. viii. § 4.[93]Ch. iv. § 8.[94]In assuming that there are no magical powers I do not mean that the magician has no professional powers, but that such real powers as he has are not magical.[95]Czaplicka,My Siberian Year, p. 94. Other examples in Romanes,Mental Evolution in Man, pp. 351-3.[96]The Mind of Primitive Man, V. pp. 150-52.[97]Sociological Review, January 1910, p. 9.[98]Quoted by Frazer,Spirits of the Corn and of the Wild, I. p. 105.[99]W. Ellis,Polynesian Researches, II. p. 216[100]F. M. Cornford in Miss Jane Harrison’sThemis, ch. vii.[101]History of the Kingship, p. 38; cf. alsoThe Magic Art, I. p. 235, and footnote: “faith in magic is probably older than a belief in spirits.”[102]Skeat and Blagden,Pagan Races of the Malay Peninsula, I. p. 417.[103]In theAmerican Journal of Psychology, p. 83 (1919), E. S. Conkling has an instructive article onSuperstitious Belief and Practice among College Students. Of a large group examined 53 per cent. entertained some superstition (40 per cent. M., 66 per cent. F.). At some time, now or formerly, 82 per cent. had been so affected (73 per cent. M., 90 per cent. F.). Half assigned their former superstitions to the age from twelve to sixteen. Twenty-two per cent. attributed the disposition to the suggestion of elders, 47 per cent. to social suggestion, 15 per cent. to social inheritance, and 15 per cent. to emotions and feelings beyond the control of reason.[104]Among the Indians of Guiana, p. 354.[105]Quoted by Ames,Psychology of Religious Experience, p. 60.[106]Charms (and possibly rites and spells) are sometimes revealed in dreams (Howitt,The Native Tribes of South-East Australia, p. 378; and Hose and McDougall,Pagan Tribes of Borneo, I. p. 110). But this can only happen either where the belief in charms already exists (as in the cases cited), or by the coincidence of the dream with good or bad fortune. The connexion of events must first of all present itself as something observed: whether waking or dreaming is indifferent.For further illustrations of the influence of coincidences in establishing a belief in Magic, seech. viii. § 5.[107]R. R. Marett,Preanimistic Religion, Folk-Lore, 1900.[108]A. W. Howitt,The Native Tribes of South-East Australia, p. 371.[109]Northern Tribes of Central Australia, p. 472.[110]A. C. Haddon,Reports of the Cambridge Expedition to Torres Straits, V. p. 361.[111]Coddrington,The Melanesians, pp. 118-19.[112]For a comparison of these allied notions see E. S. Hartland’sRitual and Belief, pp. 36-51.[113]Spencer and Gillen,Native Tribes of Central Australia, p. 548.[114]W. McDougall,Reports of the Cambridge Expedition to Torres Straits, II. p. 199.[115]Vol. II. p. 2.[116]Vol. II. p. 124.[117]Weeks,Among Congo Cannibals, p. 311.[118]Thomas Williams,Fiji and the Fijians, p. 79.[119]Tends to beassimilated—for if the presentation have some special character of Animism, it will be assimilated to the animistic system; or if Animism be the more active and fashionable theory in a man’s social group.[120]It has been thought strange that such a thing as a whirlwind may excite in the savage either fear or anger. To explain this we must consider the nature of wonder: it is an imaginative expansion of surprise, temporary paralysis of the imagination, with emotional disturbance, but no progressive instinct of its own. It either subsides helplessly, or gives place to curiosity, or passes into some other emotion that is connected with an instinct. Accordingly, it usually passes into curiosity or else fear, but sometimes into anger: which of these emotions shall be aroused depends, partly, upon the character of the person who wonders, partly, upon circumstances.[121]Reports of the Cambridge Expedition to Torres Straits, VI. p. 321.[122]W. G. Aston,Shinto, p. 52.[123]One may trace this process in the interesting collection of spells in Skeat’sMalay Magic.[124]Howitt,The Native Tribes of South-East Australia, p. 397.[125]Seligman,Melanesians of British New Guinea, p. 376.[126]Turner,Samoa, p. 138. For further development of the spell, see (besides Skeat,op. cit.) the collected examples at the end of Sayce’sReligion of the Ancient Babylonians.[127]Parker,The Euahlayi, p. 26.[128]Seligman,The Melanesians of British New Guinea, pp. 173-5.[129]The Melanesians, pp. 118-19.[130]Turner,Ethnology of the Ungava District, Am. B. of Ethn., XI. p. 201; and Murdoch, Ethnology of Point Barrow,Am. B. of Ethn., IX. p. 434.[131]W.M. Newton, On Palæological Figures of Flint,Journ. of B. Arch. Ass., March 1913.[132]The Song of Roland, done into English by C. Scott Moncrieff, CLXXIII.[133]T. C. Hodson,The Naga Tribes of Manipur, p. 88.[134]Reports of the Cambridge Expedition to the Torres Straits, V. p. 271.[135]A. E. Crawley,J.A.I., XXIV. p. 123.[136]Development of Moral Ideas, I, c. 26.[137]Carl Lumholtz,New Trails in Mexico, p. 350.[138]Life of a South African Tribe, p. 528.[139]See the exhaustive treatment of this subject in Frazer’sTaboo and the Perils of the Soul.

[1]This was suggested to me by Mr. G. A. Garfitt.

[2]Development of ManEstimated duration of the Cainozoic Period, assuming that the thickness of the deposits is about 63,000 feet, and that deposits accumulate at the rate of 1 foot in 100 years. Drawn to the scale of 1 mm. to 100,000 years. The estimate is given and explained by Prof. Sollas in theQuarterly Journal of the Geological Society, LXV. (1909). The “tree” is based on that given by Dr. A. Keith inThe Antiquity of Man, p. 509.If we suppose the differentiation of theHominidæto have begun before the close of the Oligocene, about (say) 3,500,000 years are allowed for the evolution of the existing species of Man. All these reckonings are provisional.

[2]

Development of Man

Estimated duration of the Cainozoic Period, assuming that the thickness of the deposits is about 63,000 feet, and that deposits accumulate at the rate of 1 foot in 100 years. Drawn to the scale of 1 mm. to 100,000 years. The estimate is given and explained by Prof. Sollas in theQuarterly Journal of the Geological Society, LXV. (1909). The “tree” is based on that given by Dr. A. Keith inThe Antiquity of Man, p. 509.

If we suppose the differentiation of theHominidæto have begun before the close of the Oligocene, about (say) 3,500,000 years are allowed for the evolution of the existing species of Man. All these reckonings are provisional.

[3]That Man was from the first a hunter has been suggested by several authors; but the consequences of the assumption have never (as far as I know) been worked out. A. R. Wallace, inDarwinism(p. 459), has the following passage: “The anthropoid apes, as well as most of the monkey tribe, are essentially arboreal in their structure, whereas the great distinctive character of man is his special adaptation to terrestrial locomotion. We can hardly suppose, therefore, that he originated in a forest region, where fruits to be obtained by climbing are the chief vegetable food. It is more probable that he began his existence on the open plains on high plateaux of the temperate or subtropical zone, where the seeds of indigenous cereals, numerous herbivora, rodents, game-birds, with fishes and molluscs in the lakes and rivers and seas supplied him with an abundance of varied food. In such a region he would develop skill as a hunter, trapper or fisherman, and later as a herdsman and cultivator—a succession of which we find indications in the palæolithic and neolithic races of Europe.”Prof. MacBride, in his popular introduction toZoology(p. 84), also traces the specialisation of Man to the hunting life.My friend Mr. Thomas Whittaker has sent me the following extract from Comte’sPolitique Positive, I. pp. 604-5: “L’obligation de se nourrir d’une proie qu’il faut atteindre et vaincre, perfectionne à la fois tous les attributs animaux, tant intérieurs qu’extérieurs. Son influence envers les sens et les muscles est trop évidente pour exiger ici aucun examen. Par sa réaction habituelle sur les plus hautes fonctions du cerveau, elle développe également l’intelligence et l’activité, dont le premier essor lui est toujours dû, même chez notre espèce. A tous ces tîtres, cette nécessité modifie aussi les races qui en sont victimes, d’après les efforts moins énergiques, mais plus continus, qu’elle y provoque pour leur défense. Dans les deux cas, et surtout quant à l’attaque, elle détermine même les prémières habitudes de co-opération active, au moins temporaire. Bornées à la simple famille chez les espèces insociables, ces ligues peuvent ailleurs embrasser quelquefois de nombreuses troupes. Ainsi commencent, parmi les animaux, des impulsions et des aptitudes qui ne pouvaient se développer que d’après la continuité propre à la race la plus sociable et la plus intelligente. Enfin, la condition carnassière doit aussi être appreciée dans sa réaction organique. Une plus forte excitation, une digestion moins laborieuse et plus rapide, une assimilation plus complète produisant un sang plus stimulant: telles sont ses propriétés physiologiques. Toutes concourent à développer les fonctions supérieures, soit en augmentant l’énergie de leurs organes, soit en procurant plus de temps pour leur exercice.”

Prof. MacBride, in his popular introduction toZoology(p. 84), also traces the specialisation of Man to the hunting life.

My friend Mr. Thomas Whittaker has sent me the following extract from Comte’sPolitique Positive, I. pp. 604-5: “L’obligation de se nourrir d’une proie qu’il faut atteindre et vaincre, perfectionne à la fois tous les attributs animaux, tant intérieurs qu’extérieurs. Son influence envers les sens et les muscles est trop évidente pour exiger ici aucun examen. Par sa réaction habituelle sur les plus hautes fonctions du cerveau, elle développe également l’intelligence et l’activité, dont le premier essor lui est toujours dû, même chez notre espèce. A tous ces tîtres, cette nécessité modifie aussi les races qui en sont victimes, d’après les efforts moins énergiques, mais plus continus, qu’elle y provoque pour leur défense. Dans les deux cas, et surtout quant à l’attaque, elle détermine même les prémières habitudes de co-opération active, au moins temporaire. Bornées à la simple famille chez les espèces insociables, ces ligues peuvent ailleurs embrasser quelquefois de nombreuses troupes. Ainsi commencent, parmi les animaux, des impulsions et des aptitudes qui ne pouvaient se développer que d’après la continuité propre à la race la plus sociable et la plus intelligente. Enfin, la condition carnassière doit aussi être appreciée dans sa réaction organique. Une plus forte excitation, une digestion moins laborieuse et plus rapide, une assimilation plus complète produisant un sang plus stimulant: telles sont ses propriétés physiologiques. Toutes concourent à développer les fonctions supérieures, soit en augmentant l’énergie de leurs organes, soit en procurant plus de temps pour leur exercice.”

[4]F. Wood Jones,Arboreal Man, pp. 117-22.

[5]On these paragraphs—(3), (4), (5), (6), (7)—see Darwin’sDescent of Man, 2nd ed., pp. 49-54: whence, of course, I have freely borrowed.

[6]Numerous references might be given, from which I select Hagenbeck,Beasts and Men, p. 63.

[7]R. L. Garner,Gorillas and Chimpanzees, ch. vi.: where mention is made of such meanings as “food,” “calling to some one,” “affection,” “good” (said, I suppose, of food), “warning cries,” “cold or discomfort,” “drink,” “illness,” “dead”: the entire vocabulary, perhaps, not more than twenty signs. The value of Garner’s work is disputed.

[8]Natural Selection, p. 193.

[9]Avebury,Prehistoric Times, 7th ed., p. 578.

[10]Spencer and Gillen,Northern Tribes of Central Australia, p. 619.

[11]Turner’sSamoa, p. 285.

[12]Op. cit., p. 579.

[13]Primitive Marriage, ch. ii.

[14]Descent of Man, 2nd ed., pp. 595-604.

[15]Parerga and Paralipomena, B. II, Kap. 27.

[16]A Naturalist in Nicaragua, ch. xi.

[17]Op. cit., p. 57.

[18]Natural Selection, pp. 195-7.

[19]Naked races of dogs have also been reported to exist in China, Manila and South Africa; but I can learn no particulars of them.

[20]W. E. Ling Roth,North Queensland Ethnology, Bulletin V. § 81.

[21]A. Keith,The Antiquity of Man, p. 134.

[22]M. A. Czaplicka,My Siberian Year, p. 230.

[23]Ripley,The Races of Europe, pp. 76-7.

[24]Darwin,Animals and Plants under Domestication, Pop. ed., II. p. 308.

[25]The contents of this section lie outside my own studies, and have been taken from various books of Geology and Palæontology: I must especially mention Prof. Osborne’sAge of Mammals(1910) and Prof. Scott’sLand Mammals in the Western Hemisphere(1913). I have also profited by inspecting the Palæontological Gallery at South Kensington with the help of its excellent Guide-Book.

[26]A. Keith,The Human Body, p. 58.

[27]Travels and Researches in Western Africa, ch. vii.

[28]SeeThe Antiquity of Man, by Arthur Keith.

[29]Malay Archipelago, pp. 46-7.

[30]According to R. L. Garner, however, both gorillas and chimpanzees are polygamous. SeeGorillas and Chimpanzees, pp. 54 and 214.

[31]This view is not opposed to the suggestion I have somewhere seen that the collecting activities of women, whilst men hunted, may, at some stage, have led to property and domestication of plants and animals. Again, the pastoral and agricultural states are not necessarily successive: it depends upon local conditions. For an excellent survey of the gradual rise of primitive culture and the difficulties it encountered, see H. Spencer’sIndustrial Institutions, Principles of Sociology, Vol. III.

[32]It is certainly believed by fox-hunters that a fox feeds his vixen when she is occupied with their family, and that “if the vixen is killed he will bring up the family by himself.”—Thomas F. Dale,The Fox, pp. 12, 13.Nothing incredible in this—nor of wolves. Can the vixen provide for herself and litter alone? If not, the dog must do it: else there could be no foxes or wolves.However, de Canteleu denies that the he-wolf takes any part in rearing the young (La Chasse du Loup, p. 30).

Nothing incredible in this—nor of wolves. Can the vixen provide for herself and litter alone? If not, the dog must do it: else there could be no foxes or wolves.

However, de Canteleu denies that the he-wolf takes any part in rearing the young (La Chasse du Loup, p. 30).

[33]W. P. Pycraft, in his entertainingCourtship of Animals, after assuming that Man became a hunter for the sake of the excitement such a life afforded, goes on (p. 23): “A little later the advantages of neighbourliness were borne in on him, largely for the sake of the greater ease wherewith the animals of the chase could be captured by their combined efforts; but this begat comradeship and some of the graces that follow therefrom.”

[34]Descent of Man, ch. xx.

[35]See above, footnote on p. 32.

[36]Avebury,Prehistoric Times, 7th ed., p. 580.

[37]Inquiries into Human Faculty, p. 262.

[38]Hunting Trips in North America, p. 349.

[39]G. W. Stone,Native Races of South Africa, p. 91.

[40]The Arctic Prairies, p. 20.

[41]La Chasse du Loup, p. 21.

[42]Life Histories of Northern Animals, p. 755.

[43]Wild Beasts of India, pp. 275-6. Cf. Casserly,Life on an Indian Outpost, pp. 94-5. Brehm says, inThierleben, that in Russia wolves attack and kill the bear.

[44]Life Histories of Northern Animals, p. 754.

[45]Naturalist in La Plata, p. 346.

[46]Outdoor Pastimes of an American Hunter, p. 70.

[47]Op. cit., pp. 336-7.

[48]Hiram S. Maxim,My Life, p. 57.

[49]Spencer and Gillen,Across Australia, p. 388.

[50]Op. cit., pp. 6-7.

[51]Op. cit., p. 78.

[52]Malay Archipelago, p. 43.

[53]See theReport of the British Association, 1900, pp. 711-30. The author has since then revised his estimates, assigning much greater depth to the Pliocene and Miocene deposits and proportionally more time for their formation. See theQuarterly Journal of the Geological Society, LXV. (1909).

[54]Dr. Smith Woodward’s reconstruction gives the skull of Eoanthropus a capacity of about 1300 c.c.

[55]See Ray Lankester’sDescription of the Test-Specimen. R.A.I.,Occasional Papers, No. 4.

[56]Book VII. chs. 69, 71, 74.

[57]E. Thompson Seton,The Arctic Prairies, pp. 304 and 352.

[58]Op. cit., pp. 151, 239, 476.

[59]Antiquity of Man, p. 268.

[60]A. Keith,op. cit., p. 408.

[61]Op. cit., p. 452.

[62]Op. cit., p. 414.

[63]Cultes, Mythes et Religion, III. p. 430.

[64]Primitive Marriage, ch. iii.

[65]Life Histories of Northern Animals, p. 757.

[66]See above, §3(4),footnote, p.37.

[67]Spencer and Gillen,Across Australia, p. 198.

[68]G. W. Stone,Native Races of South Africa, p. 33.

[69]Descent of Man, ch. iii.

[70]E. Thompson Seton,Life Histories of Northern Animals, p. 769.

[71]E. Westermarck,Origin and Development of Moral Ideas, II. p. 52.

[72]Spencer and Gillen,Native Tribes of Northern Territory of Australia, p. 27.

[73]Royal Natural History, I. pp. 72-3.

[74]Descent of Man, ch. iii.

[75]Spencer and Gillen,Across Australia, p. 200.

[76]Principles of Sociology, Vol. II.

[77]Anthropoid Apes, pp. 294-5.

[78]Descent of Man, ch. iv.

[79]Sermons on Human Nature.

[80]The Herd Instinct.

[81]Tylor,Primitive Culture, II. p. 89.

[82]A. Keith,op. cit., p. 429.

[83]G. M. Theal,History and Ethnology of South Africa, p. 11.

[84]G. W. Stone,Native Races of South Africa, p. 76.

[85]Treatise of Human Nature, Part III. § 7. For the recent psychology of Belief see James Sully’sThe Human Mind, ch. xiii., and James Ward’sPsychological Principles, ch. xiv.

[86]See below,ch. viii. § 5.

[87]Logique des Sentiments, II. § 4.

[88]Les Fonctions Mentales dans les Sociétés Inférieures, p. 40.

[89]British Journal of Psychology, Vol. I. p. 393.

[90]Northern Tribes of Central Australia, p. 462.

[91]The Melanesians, p. 247.

[92]Below,ch. viii. § 4.

[93]Ch. iv. § 8.

[94]In assuming that there are no magical powers I do not mean that the magician has no professional powers, but that such real powers as he has are not magical.

[95]Czaplicka,My Siberian Year, p. 94. Other examples in Romanes,Mental Evolution in Man, pp. 351-3.

[96]The Mind of Primitive Man, V. pp. 150-52.

[97]Sociological Review, January 1910, p. 9.

[98]Quoted by Frazer,Spirits of the Corn and of the Wild, I. p. 105.

[99]W. Ellis,Polynesian Researches, II. p. 216

[100]F. M. Cornford in Miss Jane Harrison’sThemis, ch. vii.

[101]History of the Kingship, p. 38; cf. alsoThe Magic Art, I. p. 235, and footnote: “faith in magic is probably older than a belief in spirits.”

[102]Skeat and Blagden,Pagan Races of the Malay Peninsula, I. p. 417.

[103]In theAmerican Journal of Psychology, p. 83 (1919), E. S. Conkling has an instructive article onSuperstitious Belief and Practice among College Students. Of a large group examined 53 per cent. entertained some superstition (40 per cent. M., 66 per cent. F.). At some time, now or formerly, 82 per cent. had been so affected (73 per cent. M., 90 per cent. F.). Half assigned their former superstitions to the age from twelve to sixteen. Twenty-two per cent. attributed the disposition to the suggestion of elders, 47 per cent. to social suggestion, 15 per cent. to social inheritance, and 15 per cent. to emotions and feelings beyond the control of reason.

[104]Among the Indians of Guiana, p. 354.

[105]Quoted by Ames,Psychology of Religious Experience, p. 60.

[106]Charms (and possibly rites and spells) are sometimes revealed in dreams (Howitt,The Native Tribes of South-East Australia, p. 378; and Hose and McDougall,Pagan Tribes of Borneo, I. p. 110). But this can only happen either where the belief in charms already exists (as in the cases cited), or by the coincidence of the dream with good or bad fortune. The connexion of events must first of all present itself as something observed: whether waking or dreaming is indifferent.For further illustrations of the influence of coincidences in establishing a belief in Magic, seech. viii. § 5.

For further illustrations of the influence of coincidences in establishing a belief in Magic, seech. viii. § 5.

[107]R. R. Marett,Preanimistic Religion, Folk-Lore, 1900.

[108]A. W. Howitt,The Native Tribes of South-East Australia, p. 371.

[109]Northern Tribes of Central Australia, p. 472.

[110]A. C. Haddon,Reports of the Cambridge Expedition to Torres Straits, V. p. 361.

[111]Coddrington,The Melanesians, pp. 118-19.

[112]For a comparison of these allied notions see E. S. Hartland’sRitual and Belief, pp. 36-51.

[113]Spencer and Gillen,Native Tribes of Central Australia, p. 548.

[114]W. McDougall,Reports of the Cambridge Expedition to Torres Straits, II. p. 199.

[115]Vol. II. p. 2.

[116]Vol. II. p. 124.

[117]Weeks,Among Congo Cannibals, p. 311.

[118]Thomas Williams,Fiji and the Fijians, p. 79.

[119]Tends to beassimilated—for if the presentation have some special character of Animism, it will be assimilated to the animistic system; or if Animism be the more active and fashionable theory in a man’s social group.

[120]It has been thought strange that such a thing as a whirlwind may excite in the savage either fear or anger. To explain this we must consider the nature of wonder: it is an imaginative expansion of surprise, temporary paralysis of the imagination, with emotional disturbance, but no progressive instinct of its own. It either subsides helplessly, or gives place to curiosity, or passes into some other emotion that is connected with an instinct. Accordingly, it usually passes into curiosity or else fear, but sometimes into anger: which of these emotions shall be aroused depends, partly, upon the character of the person who wonders, partly, upon circumstances.

[121]Reports of the Cambridge Expedition to Torres Straits, VI. p. 321.

[122]W. G. Aston,Shinto, p. 52.

[123]One may trace this process in the interesting collection of spells in Skeat’sMalay Magic.

[124]Howitt,The Native Tribes of South-East Australia, p. 397.

[125]Seligman,Melanesians of British New Guinea, p. 376.

[126]Turner,Samoa, p. 138. For further development of the spell, see (besides Skeat,op. cit.) the collected examples at the end of Sayce’sReligion of the Ancient Babylonians.

[127]Parker,The Euahlayi, p. 26.

[128]Seligman,The Melanesians of British New Guinea, pp. 173-5.

[129]The Melanesians, pp. 118-19.

[130]Turner,Ethnology of the Ungava District, Am. B. of Ethn., XI. p. 201; and Murdoch, Ethnology of Point Barrow,Am. B. of Ethn., IX. p. 434.

[131]W.M. Newton, On Palæological Figures of Flint,Journ. of B. Arch. Ass., March 1913.

[132]The Song of Roland, done into English by C. Scott Moncrieff, CLXXIII.

[133]T. C. Hodson,The Naga Tribes of Manipur, p. 88.

[134]Reports of the Cambridge Expedition to the Torres Straits, V. p. 271.

[135]A. E. Crawley,J.A.I., XXIV. p. 123.

[136]Development of Moral Ideas, I, c. 26.

[137]Carl Lumholtz,New Trails in Mexico, p. 350.

[138]Life of a South African Tribe, p. 528.

[139]See the exhaustive treatment of this subject in Frazer’sTaboo and the Perils of the Soul.

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