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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 theolegian, 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 connexion 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 mofit 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.
Abacus, 1. 270.
Accent, i. 173.
Aoephali, i. 390.
Achilles:—vulnerable spot, i. 358;
dream, i. 444; in Hades, ii. 81.
phali, i. 389.
ii. 121; serpents of, ii. 241.
proof of soundness, i. 13.
numeral scries, i. 258.
81. 9ii, 295, 311.
ii. 234; worship of diviDe, ii. 113,
311; see Maues-worship, Totem-
souls, ii. 5.
Andaman Islanders, mythic origin of,
Angang, omen from meeting animal,
Angel, see Spirit; of death, i. 295,
Augelo, St., legend of, i. 295.
Anima, animus, i. 433, 470.
An.mals :—omens from, i. 120; calls
Animals, sacred, incarnations or re-
Animal-worship, i. 467, ii. 229, 378.
Animism :— defined, i. 424; is the
Anru-Mainyu, ii. 328.
Antar, tumulus of, ii. 29.
Anthropomorphic conceptions of
Antipodes, i. 392.
Ape-men, i. 379; apes degenerate
Apollo, ii. 294.
Apophis-serpent, ii. 241.
Apotheosis, ii. 120.
Apparitional soul, i. 423; its likenea
Apparitions, i. 143,440,445, 478, ii.
Argos Pnnoptea, i. 820.
ArgylLDuke of, on primicval maD,i.60.
Arithmetic, see Counting.
Arriero, i. 191.
Arrows, magic, i 345.
Artemidorus, on dream-omens, i. 122.
Artemis, ii 30.:.
Aryan race :—no savage tribe among,
Ascendant in horoscope, i. 129.
Ashera, worship of, ii. Iii6
Ashes strewn for spirit-footprints, i.
Asmodeus. ii. 254.
Association of ideas, foundation of
Astrology, i 128,291.
Atahentsic. ii. 299, 309, 323.
Atahocau. ii. 321, 3:19.
Atavism, explained by transmigra-
Atheist. use of word, i. 420.
Augury, etc.. i. 119. See ii. 179, 231.
Augustine, St., i. 199, 441, ii. 54,
Augustus, genius of, ii. 202.
Avatars, ii. 2 .9.
Avernus, Lake, ii. 45.
Ayenbite of luwyt, i. 456.
Baal Shemesh, ii. 295.
Bacon, Lord, on allegory, i. 277.
Bii'tyls, animated stones, ii. 166.
Ba'^u, burning wells of, ii 282.
Baldr. i. 464.
Bale, B.shop, i. 384; on witchcraft, i.
Geschichte, i. vi.; ii. 2u9, 222,242,
force and matter, ii. 160.
spirit, ii 161,175.
Blemmyic. headless men, i. 390.
Blood :—related to soul. i. 431; re-
Blood-red stain, myths to account
Bloodsuckers, it 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
Bolotu, ii. -2, 62, 3i0.
Boni Homines, i. 77
Book of Dead, Kg\ pt'an, ii. 13, 95.
Boomeiang, i. i 7.
Boreas, i. 362, ii. 2C8.
bosjesmon, etymology of word, i.
Bow and arrow, i. 7, 15, 64, 73.
Brahma, ii. .'354. 425.
Brahmanism:—funeral rites, i. 465,
Breath, its relation to soul. i. 4;>2.
Bride-capture, game of, i. 73.
Bridge first crossing, i. 106; of dead,
Brinton. Dr. 11. G.,i 53. 361, ii. 90,
Britain, eponymic kings of, i. 400;
Brosses, C. de. on degeneration and
Browne. Sir The*., on magnetic
Brutus, evil genius of, ii. 203.
Brynhild, i. 465.
Buck, buck, game of, i. 74.
Buddha, transmigrations of, i. 414, ii.
Buddhism:—culture-tradition, i. 41;
Buildings, victim immured in founda-