Chapter X: Appendix

Since the chapter on Magic was written, the publication of Wilhelm Wundt's _Voelkerpsychologie_, Vol. II, Part II, has led me to believe that I ought to have laid more stress on the power of the magician, which I mention on pages 74, 85, 86, 87, 88, 89, and less on the savage's recognition of the principle that like produces like. In the stage of human evolution known as Animism, every event which calls for explanation is explained as the doing of some person or conscious agent. When a savage falls ill, his sickness is regarded as the work of some ill-disposed person, whose power cannot be doubted--for it is manifest in the sickness it has caused--and whose power is as mysterious as it is indubitable. That power is what a savage means by magic; and the persons believed to possess it are magicians. It is the business of the sick savage's friends to find out who is causing his sickness. Their suspicion may fall on any one whose appearance or behaviour is suspicious or mysterious; and the person {268} suspected comes to be regarded as a witch or magician, from the very fact that he is suspected. Such persons have the power of witchcraft or magic, because they are believed to have the power: _possunt quia posse videntur_. Not only are they believed to possess the power; they come to believe, themselves, that they possess it. They believe that, possessing it, they have but to exercise it. The Australian magician has but to "point" his stick, and, in the belief both of himself and of every one concerned, the victim will fall. All over the world the witch has but to stab the image she has drawn or made, and the person portrayed will feel the wound. In this proceeding, the image is like the person, and the blow delivered is like the blow which the victim is to feel. It is open to us, therefore, to say that, in this typical case of "imitative" or "mimetic" magic, like is believed to produce like. And on pages 75-77, and elsewhere, above, I have taken that position. But I would now add two qualifications. The first is, as already intimated, that, though stabbing an effigy is like stabbing the victim, it is only a magician or witch that has the power thus to inflict wounds, sickness, or death: the services of the magician or witch are employed for no other reason than that {269} the ordinary person has not the power, even by the aid of the rite, to cause the effect. The second qualification is that, whereas we distinguish between the categories of likeness and identity, the savage makes but little distinction. To us it is evident that stabbing the image is only like stabbing the victim; but to the believer in magic, stabbing the image is the same thing as stabbing the victim; and in his belief, as the waxen image melts, so the victim withers away.

It would, therefore, be more precise and more correct to say (page 74, above) that eating tiger to make you bold points rather to a confusion, in the savage's mind, of the categories of likeness and identity, than to a conscious recognition of the principle that like produces like: as you eat tiger's flesh, so you become bold with the tiger's boldness. The spirit of the tiger enters you. But no magic is necessary to enable you to make the meal: any one can eat tiger. The belief that so the tiger's spirit will enter you is a piece of Animism; but it is not therefore a piece of magic.

{271}

BIBLIOGRAPHY

ABT, A. Die Apologie des Apuleius von Madaura und die antike Zauberei. Giessen. 1908.

ALVIELLA, G. Origin and Growth of the Conception of God. London. 1892.

BASTIAN, A. Allerlei aus Volks- und Menschenkunde. Berlin. 1888.

BOUSSET, W. What is Religion? (E. T.). London. 1907.

DAVIES, T. W. Magic, Divination, and Demonology. Leipzig. 1898.

ELLIS, A. B. The Ewe-speaking Peoples of the Slave Coast. London. 1890. The Tshi-speaking Peoples of the Gold Coast. London. 1887. The Yoruba-speaking Peoples of the Slave Coast. London. 1894.

FAHZ, L. De poetarum Romanorum doctrina magica. Giessen. 1904.

FARNELL, L. R. The Place of the Sonder-Goetter in Greek Polytheism, in Anthropological Essays. Oxford. 1907.

FRAZER, J. G. Adonis, Attis, Osiris. London. 1905. The Golden Bough. London. 1900. Lectures on the Early History of the Kingship. London. 1905.

GRANGER, F. The Worship of the Romans. London. 1895.

HADDON, H. C. Magic and Fetishism. London. 1906.

HARRISON, J. E. Prolegomena to the Study of Greek Religion. Cambridge. 1903.

HARTLAND, E. S. The Legend of Perseus. London. 1895.

HOBHOUSE, L. T. Morals in Evolution. London. 1906.

HOeFFDING, H. Philosophy of Religion (E. T.). London. 1906.

{272}

HOLLIS. The Masai. Oxford. 1905.

HOWITT, A. W. The Native Tribes of South East Australia. London. 1904.

HUBERT, H. Magia. In Daremberg Saglio's Dictionnaire des Antiquites. Paris. 1904.

HUBERT, H. & MAUSS, M. Theorie generale de la magie. L'Annee Sociologique. Paris. 1904. La Nature et la fonction du sacrifice. L'Annee Sociologique. Paris. 1899.

HUVELIN, P. Magie et droit individual. L'Annee Sociologique. Paris. 1907.

ILLINGWORTH, J. R. Personality: Human and Divine. London. 1894.

JEVONS, F. B. The Definition of Magic. Sociological Review for April, 1908. London. The Evolution of the Religious Consciousness. In Pan-Anglican Papers. London. 1908. Introduction to the History of Religion. London. 1896. Magic. In Proceedings of the International Congress for the History of Religions. 1908.

LANG, A. Custom and Myth. London. 1893. Magic and Religion. London. 1901. The Making of Religion. London. 1898. Modern Mythology. London. 1897. Myth, Ritual, and Religion. London. 1887.

LENORMANT, F. Chaldean Magic (E. T.). London. 1877.

MACCULLOUGH, J. A. Comparative Theology. London. 1902.

MARETT, R. R. Is Taboo a Negative Magic? In Anthropological Essays. Oxford. 1907.

MAUSS, M. Des Societes Eskimos. L'Annee Sociologique. Paris. 1906.

MUeLLER, J. G. Geschichte der amerikanischen Urreligionen. Basel. 1855.

NASSAU, R. H. Fetichism in West Africa. London. 1904.

{273}

PARKER, K. L. The Euahlayi Tribe. London. 1905.

PAYNE, E. J. History of the New World called America. Oxford. 1892.

REINACH, S. Cultes, Mythes, et Religions. Paris. 1905. Reports of the Cambridge Anthropological Expedition to Torres Straits. Cambridge (England). 1908.

RHYS DAVIDS, T. W. Origin and Growth of Religion. London. 1891.

RUHL, L. De Mortuorum indicio. Giessen. 1903.

SCHMIDT, H. Veteres Philosophi quomodo indicaverint de precibus. Giessen. 1907.

SCHRADER, O. Reallexikon der indogermanischen Altertumer. Strassburg. 1901.

SKEAT, W. W. Malay Magic. London. 1900.

SMITH, W. R. Religion of the Semites. London. 1894.

SPENCE, L. The Mythologies of Ancient Mexico and Peru. London. 1907.

SPENCER & GILLEN. The Native Tribes of Central Australia. London. 1899. The Northern Tribes of Central Australia. London. 1904.

TYLOR, E. B. Primitive Culture. London. 1873.

WAITZ, T. Anthropologie der Naturvoelker. Leipzig. 1864.

WEBSTER, H. Primitive Secret Societies. London. 1908.

WESTERMARCK, E. The Origin and Development of the Moral Ideas. London. 1906.

WUNDT, W. Voelkerpsychologie. Leipzig. 1904-1907.

{275}

INDEX

Acosta, Father, 193.

Agnostic, 4, 6.

Agries, 143.

Alfoors, 194.

Algonquins, 143.

All-father, 190.

Ancestors, 162.

Ancestor worship, 52, 53; may be arrested by religion, 53, 54, 55.

Andaman Islands, 169.

Animal sacrifice, 209; animal meal, 178.

Animals, worshipped, 111.

Animism, 204, 215, 216, 217; and magic, 89, 90, 98; and fetichism, 116, 117, 118; polytheism, 131; not religion, 136.

Anticipation, of nature, 73.

Antinomy, the, of religious feeling, 174.

Anzam, 170.

Applied science of religion, 2 ff.; looks to the future, 3; is used by the missionary as a practical man, 15, 16; its object, 18, 21.

Ashantee Land, 153, 155.

Atheist, 4, 6.

Atman, 247.

At-one-ment, 178.

Attention, 9, 10.

Australia, 183 ff.

Australian tribes, religion of, 27, 28.

Aztecs, 188, 190.

Basutos, 181.

Becoming, 214.

Being, is in process of evolution, 214; still incomplete, 214.

Belief, and desire, 39, 40; in immortality and God, 31, 32; erroneous, and magic, 79; in magic, 85; religious, 137.

Bhogaldai, 194.

Billiards, 78.

Blood, and rain, 161.

Bones, of animals, hung up, 78.

Boorah, 162 ff.

Bosman, 109 ff., 112, 113.

Bread, prayer for daily, 181.

Buddhism, 247 ff.; and immortality, 36, 37, 61, 62, 63; its fundamental illogicality, 66; its strength, 66.

Buro, 194.

Buzzard, 76.

Byamee, 162 ff., 191, 198.

Cause, and conditions, 77, 85.

Celebes, 194.

Ceram, 181.

Ceremonies, for rain, 161.

Chain of existence, 65.

Charms, and prayers, 150, 115, 152.

Chattels, 241, 243.

Cherokee Indian, 50, 76, 77.

Chicomecoatl, 193.

Childhood, 98.

China, 194, 197.

Christianity, 239 ff., 258, 259, 260; the highest form of religion, 15, 18, 22, 23; and other forms of religion, 26, 27, 28, 35; alone teaches self-sacrifice as the way to life eternal, 69; and sacrifice, 209.

Clouds, 153; of smoke and rain, 161, 162.

Communal purposes, and magic, 91.

Communion, 175; not so much an intellectual belief as an object of desire, 43, 44; of man with God the basis of morality, 62; logically incompatible with Buddhism, 63; involves personal existence, 67; with God, 137; sought in prayer, 172; and sacrifice, 172; in Mexico, 193; maintained by sacramental eating, 195; annually, 196; renewed, 198; the true end of sacrifice, 207, 208; between man and God, 249; imperfect, 257.

Community, 254; and magic, 81, 97; and its God, 91.

Community, the, and fetiches, 122; and its gods, 135; and prayer, 146, 147, 148, 166; and the individual, 218, 239.

Comparative method, 20, 21.

Comparative Philology, 20.

Comparison, method of, 17; implies similarity in the religions compared, 19; and implies difference also, 20; contrasted with comparative method, 21; deals with differences, 22.

Comte, 213.

Conciliation, and coercion, of spirits, 121.

Congregations, 170.

Contagious magic, 85.

Continuation theory, 55, 56.

Corn, eaten sacramentally, 194, 195.

Corn-maiden, 195.

Corn-mother, 195.

Corn-spirit, 196, 199, 200.

Cotton-mother, 194.

Creator, 170.

Creek Indians, 194.

Custom, 244; protected by the god of the community, 219.

Dances, 162; and prayer, 153.

Dead, the, 38; return, 47; spirits of the, 92.

Death, a mistake according to the primitive view, 44, 45; or else due to magic, 45, 46, 80.

Deer, 74.

Degradation of religion, 24.

Deification, 53.

Deiphobus, 54.

Delaware prayer, 145.

Departmental deities, 190.

Desacralisation, 186.

Desire for immortality, is the origin of the belief in immortality, 40, 41; is not a selfish desire, 42; the root of all evils, 66; religious, 115, 116, 121; and prayer, 142, 149; and the worship of the gods, 135; and religion, 158, 166; of the community, 163.

Desire of all nations, 115, 173.

Dieri, 50, 161, 164.

Difference, implies similarity, 27.

Differences, to be taken into account by method of comparison, 22; their value, 23, 24; postulated by science, 24.

Differentiation of the homogeneous, 23, 24, 25.

Domesticated plants and animals, 190.

Dreams, and the soul, 37; their emotional value, 42.

Drought, 164.

Dugongs, 164, 165.

Dynamics, of society, 246, 255.

East Indies, 181.

Eating of the god, 193.

Eating tiger, 74, 89.

Ellis, Colonel, 113, 120, 121, 122.

Emotional element, in fetichism and religion, 136.

End, the, gives value to what we do, 13; and is a matter of will, 13; of society, 251, 253; a category unknown to science, 255.

Ends, anti-social, 81.

Error, 25.

Euahlayi, 48, 162, 191, 198.

Evolution, 214; of religion, 6, 239, 247, 253; and progress, 9, 12, 24, 264; theory of, 23; and the history of religion, 172, 173; of humanity, 239, 244, 246; law of, 252; end of, 254, 256.

Faith, 137, 238; the conviction that we can attain our ends, 14; shared by the religious man with all practical men, 14, 15; exhibited in adopting method of comparison in religion, 17; in Christianity, 18; banishes fear of comparisons, 18, 19; in the communion of man with God manifests itself in the desire for immortality, 68.

Family, and society, 98.

Famine, 205.

Father, 98.

Feeling, religious, 137; moral and religious, 81.

Fetich, defined, 111, 112; offerings made to it, 112; not merely an "inanimate," 113, 116; but a spirit, 116, 117; possesses personality and will, 117; aids in the accomplishment of desire, 117, 119; may be made, 120; is feared, 120; has no religious value, 120, 121; distinct from a god, 122; subservient to its owner, 122; has no plurality of worshippers, 122; its principal object to work evil, 123; serves its owner only, 127; permanence of its worship, 129; has no specialised function, 129, 130; is prayed to and talked with, 132; worshipped by an individual, 134; and not by the community, 135, 170.

Fetichism, 105 ff., 215; as the lowest form of religion, 106, 107; as the source of religious values, 107, 108; and magic, 90; and religion, 114, 120, 136; the law of its evolution, 119, 120; condemned by public opinion, 122, 123; offensive to the morality of the native, 126; and at variance with his religion, 126, 127; not the basis of religion, 127; and polytheism, 128, 131, 132, 133; and fear, 136.

Finality of Christianity, 258, 259.

First-fruit ceremonials, 183, 184; and the gods, 185, 187; an act of worship, 187, 188.

First-fruits, 181.

Flesh of the divine being, 196.

Fly-totem, 165, 166.

Folk-lore, 85.

Food supply, 205.

Footprints, 74.

Forms of religion, 19.

Framin women, 152, 153, 155, 156.

Frazer, J. G., 50, 76, 78, 79, 83, 92, 94, 102, 153, 157, 158, 160, 180, 192, 194-200, 202, 205.

Fuegians, 169.

Funerals, and prayer, 163.

Future, knowledge of the, 14, 15.

Future life, its relation to morality and religion, 36, 37, 57.

Future punishments, and rewards, 51, 61.

Future world, 52 ff.

Ghosts, 38, 42.

Gift-theory of sacrifice, 206.

God, worshipped by community, 91, 98; a supreme being, 168; etymology of the word, 133, 134; a personal power, 136, 137; correlative to a community, 137.

Gods and worshippers, 53; and fetichism, 110; made and broken, 110; personal, 121; "departmental," 129; their personality, 130, 131; and the good of the community, 123; and fetiches, 124; are the powers that care for the welfare of the community, 126, 172; and spirits, 128; "of a moment," 128, 136; their proper names, 131; worshipped by a community, 134; and the desires of their worshippers, 134; not evolved from fetiches, 135; promote the community's good, 135, 137, 167; and prayer, 140, 147, 148; and morality, 169; of a community identified with the community, 177; as ethical powers, 215; punish transgression, 220.

Gold Coast, prayer, 143.

Golden Age, 25.

Good, the, 140; and the gods, 137.

Gotama, 64.

_Gott_, and _giessen_, 134.

Grace, 259.

Gratitude, 181.

Great Spirit, the, 143.

Guardian spirits, 111.

Guinea, 197.

Haddon, Dr., 83, 91, 100, 101, 106, 107, 117, 118, 124, 129, 130, 132, 133.

Hades, 58.

Hallucinations, 38.

Happiness, 240.

Hartford Theological Seminary, 1, 22, 106.

Harvest, prayers and sacrifice, 180 ff.

Harvest communion, 188, 189.

Harvest customs, 192, 198, 203.

Harvest supper, 195 ff., 200; its sacramental character, 197.

Health, and disease, 138.

Heaven, kingdom of, 252, 262.

Hebrew prophets, 207, 209.

Hebrews, 54.

Hegel, 213.

Hindoo Koosh, 194.

Historic science, has the historic order for its object, 11; but does not therefore deny that its facts may have value other than truth value, 11.

History, of art and literature, 8; of religion, 253, 263.

Ho dirge, 47.

Hobhouse, L. T., 211, 214-216, 222, 223, 226-229, 230, 237.

Hoeffding, H., 44, 166, 173, 254; on fetichism, 106, 114, 115, 121, 124, 128-130, 133-137; on antinomy of religious feeling, 174; and morality, 211, 214-216, 219, 220, 237.

Hollis, Mr., 143 ff.

Homer, 16, 17.

Hom[oe]opathic magic, 80, 85, 93.

Homogeneous, the, 23, 24.

Howitt, Mr., 190.

_Hu, huta_, 134,

Humanitarianism, 214, 215, 236, 244, 246, 247; and morality, 221.

Humanity, 213; its evolution, 244.

Husband, 98.

Ideals, a matter of the will, 13.

Idols, 193.

Illingworth, J. R., 258.

Illusion, 64, 248.

Images, of dough, 193, 196.

Imitative magic, 157.

Immortality, 34 ff.

Incorporation, 178.

Individual, and the community, 218, 239; cannot exist save in society, 225; both a means and an end for society, 240 ff., 246, 247; existence of, 248; interests of, 250, 251; end of, 253.

Individuality, not destroyed but strengthened by uprooting selfish desires, 67.

Indo-China, 181, 194.

Indo-European languages, 20.

Infancy, helpless, 98.

Initiation ceremonies, 190, 191; admit to the worship of the gods, 192; important for theory of sacrifice, 192.

Interests, of the community, 250; and the individual, 250.

Intoning, of prayer, 147.

Israel, 59.

Jaundice, 89.

Jews, 53, 54.

Judgments, of value, 115.

Justice, public, 223, 224 ff.

Kaitish rites, 164, 165.

Kangaroo totem, 197.

Kant, 255.

Karma, 64, 65.

Kei Islands, 156.

Kern Baby, 195.

Khonds of Orissa, and prayer, 139, 167, 171.

Killing of the god, 197.

Kingsley, Miss, 48, 49, 116.

Lake Nyassa, 146.

Lake Superior, 143.

Lang, Andrew, 129, 168, 169, 170.

_L'Annee Sociologique_, 60.

Like produces like, 72, 73, 74, 76, 79, 80, 84, 85, 86, 89, 98, 100, 160, 189.

Litanies, 163.

Love of neighbours, 254.

MacCullough, J. A., 47.

McTaggart, Dr., 49, 50.

Magic, 32, 70 ff.; and murder, 45, 47; a colourable imitation of science, 71; a spurious system, 71, 72; fraudulent, 75, 76; origin of belief in, 79; regarded with disapproval, 79; sympathetic or hom[oe]opathic, 80; offensive to the god of the community, 81; not prior to religion, 97; condemned when inconsistent with the public good, 97; and anti-social purposes, 98; decline of, 100; and the impossible, 101; private and public, 83; nefarious, 83; beneficent, 87, 88; does not imply spirits, 89; and religion, 92 ff.; fundamentally different, 95, 158, 160; mimics science and religion, 103; and the degradation of religion, 150, 151, 152; and prayer, 153, 154; priority of, to religion, 154, 157; and sacramental eating, 199-204. _See_ Appendix.

Magician, his personality, 87.

Mahommedanism, 259.

Maize-mother, 190, 193, 194, 195, 196.

Maker, the, 168.

Manganja, 146, 160.

Mara tribe, 164.

Marett, R. R., 151.

Marriage law, 222, 227.

Masai, and prayer, 143, 144, 145, 153-156, 162.

Master of Life, 143.

Mauss, M., 60.

Maya, 64.

Medical advice, 76.

Mexico, 193, 194, 199, 200.

Mimetic magic, 85.

Minahassa, 194.

Mind of Humanity, 213.

Missionary, 6, 140, 210, 211, 257, 265; interested in the value rather than the chronological order of religions, 12; being practical, uses applied science, 15; and method of comparison, 17; and notes resemblances, 22; requires scientific knowledge of the material he has to work on, 34; may use as a lever the belief in man's communion with spirits, 69; and magic, 102, 103, 104; and fetichism, 105; and heathen prayer, 138, 173.

Momentary gods, 128, 136.

Morality, 81, 83, 84, 95, 211 ff., 260, 261; and communion with God, 62; and the mysteries, 191; and prayer, 148.

Moral transgression, and sin, 221.

Mosquito-totem, 166.

Mura-muras, 162.

Mysteries, the Greek, 58, 62; and prayer, 180.

Names, and gods, 121.

Names, of gods, 121, 131, 132; of men, 132; and personality, 133.

Nassau, Dr., 116, 168, 170.

Natchez Indians, 194.

Natural law, 72.

Nature, uniformity of, 14, 15.

Nefarious magic, 83-87, 95.

Neilgherry Hills, 194.

New Caledonia, 92, 153, 154, 155, 156, 162.

New Hebrides, 181.

New South Wales, 162.

Nias, 181.

Niger, 181.

Nirvana, 247.

North American Indians, 111.

Nyankupon, 169.

Offerings, 178; and their object, 180; made to fetiches, 112, 122.

Old Testament, 54.

Ol-kora, 154, 162.

Onitsha, 181.

Order of value, 7; distinct from chronological order, 7, 9, 15, 16; historic, 8.

Origin, and validity, 38, 39.

Osages, 143.

Parker, Mrs. L., 162 ff., 191.

Perception, 9.

Personality, of magician, 87; of gods and fetiches, 130, 131, 132; of God, 258; and proper names, 133.

Personification, 136.

Peru, 193, 194, 198.

Pestilence, 205.

Pinkerton, 109.

Plato, 206, 207, 209.

Political economy, 5, 6.

Political philosophy, 241.

Polytheism and fetichism, 128, 130, 131, 132, 133.

Pondos, 194.

Power, personal, 87, 88, 100.

Prayer, 92, 93, 94, 138 ff.; among the heathen, 138; to fetiches, 127; and desire, 142; and personal advantage, 144; and the community, 146; of individuals, 147; unethical, 148, 149; and magic, 154; and spells, 155, 157, 160; and famine, 158; for rain, 160; the expression of the heart's desire, 160; never unknown to man, 160, 161; in exceptional distress, 182; of thanksgiving, 182; occasional and recurring, 179 ff.; and communion, 180; its purpose, 175; and external rites, 176; implies sacrifice, 176; not always reported by observers, 177; and sacrifice go together, 169; no worship without, 170; of Socrates, 171; and sacrifice, 172; Our Lord's, 172, 173; practical, 167; the root of religion, 167, 168; and its objects, 163; a mother's prayer, 163; "singing," 164; and charms, 150, 165; at seed time, 205.

Prayer-mill, 150.

Priests, 91, 193; and gods, 121; and fetiches, 122.

Primitive man, believes in immortality, 37.

Private property, 5, 6.

Progress, 9, 246, 256, 257, 263; and evolution, 24.

Protective colouring, 70, 103.

Psalmist, 54.

Puluga, 169.

Pure science of religion, is a historic science, 2; its facts may be used for different and contradictory purposes, 4.

Rain, prayed for, 146, 160, 161.

Rain-clouds, 154, 156, 161, 162.

Rain-god, 91, 92.

Rain-making, 84, 87, 88, 91, 161, 164.

Rebirth, 48, 49, 50.

Regress, 246, 257.

Reincarnation, 59; in animal form, 50, 51, 52; in new-born children, 48-50; in namesakes, 50; its relation to morality and religion, 61.

Religion, is a fact, 5; never unknown to man, 160, 161; essentially practical, 160, 175; its evolution, 239; as a survival of barbarism, 24; lowest forms to be studied first, 26, 27; is a yearning after and search for God, 28, 115, 136; a bond of community from the first, 43, 59, 176; implies gods and their worship, 121, 122, 177, 217; implies rites and prayers, 176; "under the guise of desire," 44, 115, 149, 158, 166, 173; but it is the desire of the community, 44; and morality, 37, 81, 83, 84, 211, 215; and animism, 136; and fetichism, 106-109, 115, 131, 132, 136; and magic, 70, 71, 72, 92-95, 96, 97, 98, 101, 150, 151, 152, 154; mechanical, 150; applied science of, 105; and its value, 109.

Religious values, 9, 16.

Resemblances, not more important than differences, for the method of comparison, 22; their value, 23, 24.

Resentment and justice, 224.

Responsibility, collective, 227, 228, 234.

Revelation, 172, 255; and evolution, 173.

Revenge and justice, 229.

Rheumatism, 76.

Rhys Davids, 64.

Saa, 180.

Sacrament, in Central Australia, 197, 200.

Sacramental meals, 183 ff., 197, 199, 200, 201, 203.

Sacrifice, 92, 93, 94, 175 ff.; to fetiches, 113; and worship, 137, 177; and prayer, 172, 177; and the gift theory, 206; and communion, 207, 208; its ultimate form, 209, 210; and the etymology of "god," 133 ff., 137.

Saffron, 89.

Science, has truth, not assignment of value, for its object, 10, 11, 108; and history, 108; does not deal with ends, 255; and evolution, 257; and magic, 70, 71, 72, 101; of the savage, 159, 189.

Science of religion, 256; pure and applied, 2 ff.; supposed to be incompatible with religious belief, 4; really has nothing to do with the truth or value of religion, 5, 10; and prayer, 140, 141; and the missionary, 105.

Sea Dyaks, 228.

Search for God, the, 28, 29, 30, 34, 35, 252, 258, 262.

Seed time, 188, 205.

Self-realising spirit, 213, 214.

Seminole Indians, 194.

Shakespeare, 16, 17.

Sheol, 54, 58.

Similarity, between higher and lower forms of religion, 27; the basis for the missionary's work, 28.

"Singing," 164, 165.

Slavery, 241, 243.

"Smelling out," 84.

Social purpose, and magic, 91.

Society, a means, 253; as an end, 261; perfection of, 254, 261; and the family, 98.

Society Islands, 181.

Solidarity, 212, 213, 251; religious, 220.

Solomon Islands, 180.

Soul, the, 37; separable from the body, 37; its continued existence, 38.

Spells, and prayers, 150, 151, 152, 153, 155, 157, 160, 164.

Spencer and Gillen, 45, 46, 164, 197.

Spinning, 78, 79.

Spirits, 162, 170; not essential to magic, 89, 90, 91; and fetiches, 118, 119; of fetichism and gods of polytheism, 128; guardian, 111; "momentary," and gods, 135; and prayer, 166; and morality, 215, 217, 219; not worshipped, 216.

Spring customs, 192, 198, 203.

Squirrel, 76, 78.

State, the, and justice, 224.

St. John, Mr., 228.

Stones, 92, 93, 94.

Struggle for existence, 264.

_Suhman_, 122, 123, 126, 136.

Sun, 153, 157.

Superstition, 150.

Sympathetic magic, 80, 85, 93, 153, 157, 162.

Taboo, 186 ff., 222, 229, 231-234, 250.

Talents, 253.

Tana, 181.

Tanner, John, 143.

Tari, 181, 183.

Taro, 92, 93, 94.

Temples, 178.

Test, of perfection in society, 255.

Thanks, do not need words, 181, 185.

Thank-offerings, 181.

Thomsen, Professor, 134.

Tibetan Buddhists, 150.

Tiger, 74, 89.

Tjumba, 181.

Tonga, 181.

Totems, 51, 165, 166, 197, 203; eating of, 186.

Trade wind, 101.

Transmigration, 51, 61, 119, 120; of character, 64.

Truth, 25; and value, 10.

Tupinambas, 56, 58.

Tylor, Professor, 37, 47, 56, 112, 141-144, 147, 148, 150, 161, 166.

Unalits, 59, 60.

Uncle John, knows his own pipe, 49, 50.

Uniformity of nature, 14; matter of faith, not of knowledge, 15.

Unselfishness, developes and does not weaken individuality, 67.

Usener, Professor, 128, 131, 133.

Utilitarianism, 240, 242.

Value, 7; literary and artistic, 8, 9; religious, 8, 9, 10, 107, 108, 109; carries a reference to the future, 12; relative to a purpose or end, 13, 15; of literature and art, felt, not proved, 16, 17; of fetichism, 114, 115, 120; of fetichism and religion for society, 125; religious, and fetichism, 127.

Virgil, 54.

West Africa, 152, 153.

Westermarck, E., 224, 225, 228, 235.

Whistling, to produce a wind, 73, 74, 75.

Will, the, 13.

Will to injure, 81.

Will to live, the, 41; involves the desire for immortality, 41; denounced by Buddhism, 66.

Wind, 100, 101.

Wisdom, collective, of man, 237.

Witch, and witch-doctor, 84.

Witchcraft, 222, 227.

Wives, of hunters and warriors, 78.

Wohkonda, 143.

Worship, 121, 122, 177, 180, 260; and the etymology of "god," 133 ff., 137; of gods and of fetiches, 123, 134, 135; of the community, given to the powers that protect it, 126; may break up, 170.

Xenophon, 171.

Xilonen, 190.

Yams, 93, 143, 180, 181.

Yebu, 147.

Zulus, 194.

Printed in the United States of America.