THE SUPERNATURAL: 
 ITS ORIGIN, NATURE, AND EVOLUTION.
 
 Ex Libris 
 C. K. OGDEN 
 
 THE SUPERNATURAL: 
 
 ITS ORIGIN, NATURE, AND EVOLUTION. 
 
 BY 
 
 JOHN H. KING. 
 
 IN TWO VOLUMES. 
 VOL. I. 
 
 WILLIAMS AND NORGATE, 
 
 14, HENRIETTA STREET, COVENT GARDEN, LONDON ; AND 
 
 20, SOUTH FREDERICK STREET, EDINBURGH. 
 
 NEW YORK: G. P. PUTNAM'S SONS.
 
 LONDON : 
 
 G. NORMAN AND SON, PRINTERS, HART STREET, 
 COVENT GARDEN.
 
 
 LIBRARY 
 
 UNIVERSITY OF CALIFORNIA 
 SAiNTA BARBARA 
 
 CONTENTS OF VOLUME I. 
 
 PAGE 
 
 INTRODUCTION ... 1 
 
 BOOK I. The Origin and Nature of Supernal Concepts. 
 
 CHAPTER I. The organic tendency to evolve Super- 
 natural Concepts .... 13 
 
 CHAPTER II. The Supernatural attributes in things 
 
 conceived as due to impersonal, powers 29 
 CHAPTER III. Supernal Concepts derived from natural 
 
 appearances ..... 45 
 
 CHAPTER IV. The Evolution of Supernal Concepts in 
 
 dreams ...... 51 
 
 CHAPTER V. The inter-relations of the Supernal powers 66 
 
 BOOK II. The Evolution of the Supernatural. 
 
 CHAPTER I. Animal Concepts of the Supernal . . 77 
 CHAPTER II. The Concept of the uncanny as forms of 
 
 luck .... 89 
 
 CHAPTER III. The Evolution of Charms and Spells in 
 
 the individual mind .... 103 
 
 CHAPTER IV. The Differentiation of the Medicine-man 132 
 CHAPTER V. The origin of Ghosts Human and 
 
 Animal ...... 165 
 
 CHAPTER VI. The Evolution of ancestral worship and 
 
 the sentiment of Supernal goodness . 208 
 CIIAPIKI, VII. The Evolution of Human Ghosts and 
 
 Nature Powers into Tutelar Deities . -'I 
 CHAPIKI: VIII. The DiH'erentiation of King-Gods in 
 
 Egypt . 270 
 
 CHAIIM IX. Tin- Involution of the Gods of Assyria 
 Western
 
 THE SUPERNATURAL: 
 ITS ORIGIN, NATURE, AND EVOLUTION. 
 
 INTRODUCTION. 
 
 As the great abstract principles that regulate the inter- 
 relations of the various modes of matter and the various 
 forms of life become more and more cognizant to human 
 thought, we become conscious not only of their affinities, 
 but of their representative characteristics. As it is with 
 the organic and the inorganic, so is it with the organic and 
 mental. 
 
 Thus in the whole range of organic evolution no essential 
 stage in organic life has ever been lost, special forms have 
 perished, but organisms presenting every important stage 
 in evolution continue still to exist with the same vital 
 attributes that the first beings of their kind, so far as we 
 can judge from paleontological evidence, possessed. Thus 
 wo now have representatives of the whole scheme of 
 phylogenic evolution from the incipient exposition of the 
 uncentralized plasraic group through all the ranges of 
 unicellular organisms to the highest organic evolvement 
 yet known man. And while all the classes and orders 
 of living beings still have their representatives, the one 
 continuous unity of all life is still expressed by every 
 organism in its ontological development, passing through 
 the same essential stages as in ages past marked the 
 evolution of its ancestors. 
 
 1
 
 INTRODUCTION. 
 
 Formative laws of an equally persistent character have 
 in like manner regulated the output of the mental powers, 
 and no mental forms once manifested have ever passed 
 away, and not only does the ontogenic mind pass through 
 the stages of the phylogenic mind, but, as is the case with 
 men, living men may express any form of thought, any 
 habit of will, any diseased, aborted or undeveloped mental 
 status ever manifested by any human beings. Body and 
 soul may revert to any possible stage of living continuity. 
 
 Hence we have ever persistent in our midst men who 
 are actuated by every form of emotion that savage and 
 barbarous races present. Not only are the crimes they 
 commit of the same nature as those committed by the 
 lower races, but their sentiments regarding such are wholly 
 influenced by the same undeveloped attributes. As with 
 the moral attributes, so with the intellectual, and it is even 
 so with their supernal sentiments. We have, in our midst, 
 men brought up under the ordinary conditions of modern 
 civilization who are influenced by the same class of supernal 
 thoughts as are noted among the lowest races who fear ghosts, 
 have faith in evil spirits and witches, who believe in luck, 
 charms and spells, and expect immediate Divine assistance 
 by praying to saint or martyr. On this subject Leland, in 
 his Gipsy Sorcery, writes : " A habit-and-repute thief 
 has always in his pocket or somewhere about his person a 
 bit of coal or chalk, or a lucky stone, or an amulet of some 
 sort on which he relies for safety in his hour of peril. 
 Omens he firmly trusts in, divination is regular!} 7 practised 
 by him. The supposed power of witches and wizards makes 
 many of them live in terror, and pay black-mail. As for 
 the fear of the Evil-eye, it is affirmed that most of the foreign 
 thieves dread more being brought before a particular magis- 
 trate who has the reputation of being endowed with that 
 fatal gift than of being summarily sentenced by any other 
 whose judicial glare is less severe. 
 
 " Not only is Fetish or Shamanism the real religion of
 
 INTRODUCTION. 6 
 
 criminals but of vast numbers who are not suspected of it. 
 There is not a town in England or in Europe in which 
 witchcraft is not extensively practised. The prehistoric 
 man exists, he is still to be found everywhere by millions, 
 he will cling to the old witchcraft of his ancestors. Until 
 you change his very nature, the only form in which he can 
 realize supernaturalism will be by means of superstition. 
 Research and reflection have taught us that this sorcery 
 is far more widely extended than any cultivated person 
 dreams. It would seem as if by some strange process white 
 advanced scientists are occupied in eliminating magic from 
 religion, the coarser mind is actually busy in reducing it to 
 religion only" (p. 13). 
 
 But this survival of early supernal sentiments is not only 
 the result of inheritance ; it arises de novo in the aborted 
 mind from failure in development. It is a well-known fact 
 that there are human organic faculties withheld at the 
 lower types that mark the standard of the quadrumana, 
 quadrupeds, even reptiles; so in like manner the intellectual 
 powers may be stayed, and the moral faculties held back. 
 The son of normal elevated parents may be an idiot ; the 
 daughter of those purely chaste and morally refined may be 
 sunk in lewdness, in bestiality; the offspring of the just and 
 pure in thought and action may be a brutal coward, who 
 lies from the very pleasure of lying. So it is with the 
 expression of supernal sentiments ; the worshippers of an 
 abstract God who recognize the power of law and goodness 
 in all mental and material manifestations may beget sons 
 or daughters who cling to the lowest fetish powers and 
 regulate their volitions by omens and charms, and suppose 
 they can control the action of the elements and the souls 
 of men by the most trivial spells worked with filth, rubbish, 
 and the fragments of dead animals and men. Man indivi- 
 dually may advance to the full standard of his race, or ho 
 may be held back at any ontological stage. 
 
 Moro, the advanced man may not always retain the 
 
 1 *
 
 4 INTRODUCTION. 
 
 status to which his mental powers have once advanced him, 
 he may degenerate, any faculty of the mind may retrograde, 
 and without arriving at second childhood, he may descend 
 to worship imbecile charms and cling to spells to save him 
 from devils and witches. 
 
 Hence we ever have with us, and possibly ever shall, not 
 only the maimed and aborted physically, but the maimed 
 and aborted mentally, and among these arising from 
 natural causes a due series of the worshippers of every 
 form of the supernal. It is by a comparison of the 
 respective status of these representatives of the various 
 concepts of supernals that we are enabled not only to define 
 the stages in the development of supernal ideas, but in 
 many cases the feelings that led to the evolvement of such 
 sentiments. In some cases we can, as in the history of 
 magic, witchcraft, and ghost presentations, recognize certain 
 historical data, but the universality of the theory of 
 impersonal powers and the evidence thereof presented in 
 all ages, seem to intimate that they are so grounded in 
 human nature as almost to denote an organic origin, and 
 we in one chapter show that the concepts of luck and 
 ill-luck are presented in certain bodily states apparently 
 without any mental volition. It would seem, as many affirm 
 of the God-thought, that ideas of fate, luck and fortune, 
 are inherent instincts in the mind. 
 
 With these organic feelings as the basis on which to 
 form his concepts of knowledge and rules of conduct, man 
 has to associate the three classes of perceptive ideas he 
 conceives, the apparent, the seemingly apparent, and the 
 ideationally apparent, and it is from the last two classes 
 that all supernal concepts are derived. Primary man, like 
 the infant of to-day, found himself more or less powerless 
 in the presence of the natural forces, and he sought some 
 means of protection outside his own physical powers. 
 Then it was that the ethical organic impulses in his nature, 
 acting through his seeming and ideational perceptions,
 
 INTRODUCTION. 5 
 
 taught him to realize the concepts of supernal protecting 
 powers; these at first were the mere expositions of luck 
 according as the objects or acts were associated with 
 corresponding results. 
 
 Thus a series of false sentiments arise in the human 
 mind induced by its special organic sympathies, the same as 
 another class of physical and mental attributes become 
 defined in special instincts. All human supernal concepts 
 have the same primary source in man's organic sympathies, 
 and the forms in which they find expression depend on his 
 status in evolution. The mental and organic depression 
 that ensues when men recognize their powerlessness in the 
 presence of the real or the seeming induces them to seek 
 in the unexplainable powers they affirm sources of pro- 
 tective influences. The first sentiment thus evolved in the 
 mind of man is that of luck, fear of uncanny evil or the 
 desire for canny good, and now the same class of sentiments 
 predominate, in the lowest evolved minds and mark their 
 appreciation of the supernal. 
 
 As with every other human faculty, so with man's concepts 
 of supernal influence, we trace a gradual advance in the 
 nature of his deduction, a fuller and more enlarged expres- 
 sion of power, and a greater capacity to work out details. 
 Thus from the mere protective influence of chance in all 
 presentations, man advanced to the recognition of supernal 
 powers or virtues of an impersonal character present in 
 objects and appearances, and thus he learnt, that by certain 
 combinations, or may be, certain actions or words, he could 
 at his will exercise maleficent or protective powers ; thus 
 arose the doctrine of spells and charms. The forms of 
 these may vary, and the power once affirmed of a lucky 
 stone or hazel twig may now be associated with the relics 
 of saint or martyr. This phase of early supernal develop- 
 ment takes form according to the bearings of local sentiments, 
 and even now it represents a vast mass of the supernal 
 concepts of men, not only rude barbarians, or rustic villagers,
 
 6 INTRODUCTION. 
 
 but those who deem they hold position among the elitt 
 in society. 
 
 As in the growth of society men assume certain duties 
 or are set apart for certain functions, owing to their more 
 especial attainments, so was it with men supposed to mani- 
 fest special supernal attributes. There are men now, as 
 there were men in the olden time, who indiscriminately 
 practise and even invent spells and charms ; but as the 
 local groups formed clans, some more acute or neurotic men 
 assumed or were accredited with greater powers in working 
 the spells and charms, they became the medicine men of the 
 local groups ; and now, instead of each man working his 
 own spell, selecting his own charm, he looked for protection 
 in the occult skill of the shaman, the mystery possessed by 
 the medicine man. 
 
 As every form of supernal protection denotes a distinct 
 aspiration for the good and power to withstand evil, so 
 it implies a special element of faith. We have seen that 
 this at first was founded on chance-luck, then on the con- 
 trolling power that gave occult virtues to things. After 
 the working of these powers became the privilege of men 
 supernally endowed. "We have now to consider the 
 evolution of a new supernal form of power, derived from 
 the dream ghost and which in successive stages advanced 
 from the standard of the vulgar apparition to the ancestral 
 spirit, the chieftain, the tutelar god, until it culminated in 
 the highest concept of divinity man has yet evolved. But 
 whatever its anthropomorphic or spiritual status, it is 
 always present to men as a form of luck, either as a protec- 
 tive god or malignant demon. Every form of faith is the 
 worship of luck. 
 
 Each local group of men evolved their supernal ghost 
 powers from their own race and their own suroundings, and 
 the attributes they attached to these powers were in all 
 cases derived from the status in evolution of their own or 
 the neighbouring races. Men could only attach power to
 
 INTBODUCTION. 7 
 
 ghosts or spirits in accord with those present in the natural 
 world, physical or vital ; hence as men advanced in mental, 
 moral and social aspirations, so did their gods, and in the 
 attributes attached to the gods, we have the marks of the 
 human social evolution. The transcendental attributes 
 attached to spiritual manifestations were in all cases 
 derived from ideal readings of natural perceptions. 
 
 The lowest doctrine of faith, the primary religion, is thus 
 that of luck ; the universality of its influence all will acknow- 
 ledge. Under its conception powers and objects with 
 sympathetic influences are present to the mind as denoting 
 either good or bad fortune, luck or ill-luck, in harmony with 
 the organic and mental status of the individual. 
 
 In the second phase of supernal concepts the religion of 
 charms and spells the human mind has defined the good 
 and evil presentiments it holds as classes of transcendental 
 influences of a curative, protective, prophetic, and death 
 or disease-producing character. Thus each individual 
 conceives he can produce whatever result he wills by the 
 uncanny resources he has learnt how to utilize; hence he 
 protects himself with amulets, or influences himself and 
 others by using spells and charms. 
 
 The third stage of supernal evolution is the religion of 
 the medicine man, or magic, in which the ordinary mind 
 conceives that some men possess greater occult powers than 
 their fellows, derived from various sources, and are thereby 
 capable of controlling for good or evil the mystic powers of 
 the supernal. Under the influence of the medicine man, 
 through acquired neurotic states and dreams, the ghost, and 
 hence the spirit concept was evolved. Primarily the ghost 
 power was only evil, and men had to buy off the spirit or 
 spell-evil by offerings to the medicine man. Hence the 
 faith in, or religion of evil spirit influence became a phase 
 in the development of the supernal. 
 
 The origin of spiritual goodness, and the religion of 
 ancestral worship, followed as a necessary deduction from
 
 8 INTEODUCTION. 
 
 men conceiving that the ghosts of their warriors and 
 leaders after death manifested the same protective 
 attributes as when living ; more so when, through the social 
 development, ancestral spirits were evolved and conjointly 
 therewith the doctrine of totem descent which raised 
 animals, trees, and all physical manifestations into spirit 
 kin-protectors. These began their supernal expression in 
 the individual, then the family, and after into tribal pro- 
 tectors, ultimately evolving into the religion of tutelar 
 deities. The subsequent God-phases which have been 
 evolved, pass from confederations of associate tutelar 
 powers to the ascendency of a Regal deity, then to that of 
 a Supreme Autocratic deity, and lastly to that of the 
 Universal Abstract God. 
 
 We have to show that these various stages of supernal 
 evolution are co-ordinate with human development or are 
 due to the original mind-powers possessed by great thinkers. 
 In the latter case they are only individual expositions, in 
 the former they are tribal. But, as in the stratification on 
 the earth's surface, there are local gaps, the coal measures 
 being deficient in one tract, the cretaceous formation in 
 another, so there are races of men who have failed to 
 manifest the ancestral supernal stage, while with other 
 races it has been persistent even when they have developed 
 the higher tutelar and chieftain forms of divinity. 
 
 What we have undertaken to demonstrate is that the 
 impersonal forms of supernal faith have preceded the 
 personal, and that when the supernal personal powers were 
 evolved by any race, they commenced with the lowest class 
 of ghosts or spirits, and in advancing they proceeded in 
 accordance with their own social development, to scheme 
 the divine government on the standard of their own social 
 state. Thus for instance when the Australian aborigine 
 came to recognize headmen in his tribe, then he built up 
 the theory of spirit headmen in the sky. So, generally 
 among the lower races of men when chieftain rule was
 
 INTRODUCTION. 9 
 
 established chieftain gods were created. In no case was 
 the concept of universal rule ascribed to a deity before the 
 people were elevated to that sentiment by the human rule 
 of a king of kings. 
 
 Our purpose is to show by the internal evidence contained 
 in the supernal concepts of all the great races of men that 
 they have graduated through the various stages of supernal 
 development, and carry in their lower concepts of the 
 supernal, the survival forms of the archaic impersonal 
 manifestations as well as the more advanced concepts of 
 evil and good ghost powers. Hence we considered that it 
 was judicious to take in review the evidences of supernal 
 progress that the great races of men have presented, 
 holding that it was only by so doing we could demonstrate 
 the universality of the laws we propound that denote 
 supernal evolution. 
 
 More, in special chapters we detail the rarer instances in 
 which certain races have evolved the concepts of Supreme 
 and Abstract Deities ; then one giving a general retrospect 
 of the various forms of the God-idea now held by the 
 highest as well as lowest minds among the various races of 
 men. In conclusion we show that there have been men of 
 original mental capacity in all times and countries, whose 
 mental concepts have passed out of the limited role of their 
 contemporaries and have advanced to the full appreciation 
 of the oneness in nature the united and universal Deity. 
 This we demonstrate by a series of literary and historical 
 records.
 
 BOOK I. 
 THE ORIGIN AND NATURE OF SUPERNAL CONCEPTS.
 
 CHAPTER I. 
 The organic tendency to evolve supernatural concepts. 
 
 THERE is a natural tendency in the human mind to evolve 
 supernal sentiments. Luck and ill-luck have no existence in 
 themselves ; they are but forms of thought, and their special 
 deductions are due to the physical condition of the organism. 
 Men when organically depressed cannot help assuming the 
 prevalence of untoward conditions, nor when healthily 
 excited can they forego anticipating favourable results. 
 Incongruous, unsympathetic objects or appearances which, 
 without implying any definite danger or an active offensive 
 attribute, excite in us feelings of revulsion or dread, vague 
 concepts that bode us no good, we cannot account for these 
 influences in any other way than as the result of certain 
 mental and physical conditions, and according to the strength 
 of the impression is our fetish concept of the ill-luck or 
 good-luck supervening. 
 
 The portents that start the emotion may be in our 
 feelings, in any sense-impression of our own bodies ; they 
 may glance to us from the sky, and any object in nature 
 may seem to present other than its natural attributes. 
 Mnro, as misfortunes and other deleterious influences are 
 often affecting us, and these may seemingly be connected 
 in our minds with certain natural phenomena of time or 
 place, wo are apt to connect the phenomena with such 
 ts and thereby create sentiments of good or ill-luck. 
 Thus, the fear of some pending evil may override the
 
 14 THE ORGANIC TENDENCY 
 
 mental will and evolve uncanny influences, as with a 
 shying horse creating the sense of dread ever presaging 
 ill-luck. 
 
 The nature of these indeterminate sentiments of good or 
 ill depend upon the previous impressions on the mind, and 
 the special results thereof entertained, which, as ID all 
 human volitions and thoughts, have a tendency to be repeated 
 on like lines until they become sentimental habits. 
 
 Of the tendency of affirmed emotions of good or ill to 
 become chronic, Dr. A. B. Granville in his Autobiography 
 avows himself not only as a believer in presentiments, but 
 in the vulgar accredited forms of luck. He says, " I am 
 alarmed at the spilling of a salt-cellar. I don't like to meet 
 a hearse while going out of the street-door. I would not 
 undertake a journey or anything important on a Friday ; 
 and the breaking of a looking-glass would throw me into 
 fits. One afternoon I became suddenly depressed in spirits, 
 and this endured till the succeeding day when the knife 
 and fork, laid before me cross ways, startled me." So he 
 describes their appearance at the two following courses; 
 then on looking at his calendar he found it was a Friday. 
 In this case we have the predisposing physical depression 
 the sentiment of ill-luck and the iteration of like deductions 
 from trivial incidents associated with the sentiment. 
 
 Each distinct physical state produces its own forms of 
 supernal conceptions, often widely different; imbecility, 
 senility, the various forms of idiocy, are each distinguished 
 by their supernal tendencies as well as the special loss of 
 normal tendencies. There are men unconscious of moral re- 
 sponsibility, who have lost all preservative instincts, have no 
 fear, no sense of time or distance, who cannot co-ordinate 
 their own muscular powers are incapable of education and 
 exhibit mental reversions to the instinctive states of the 
 lower animals; so in like manner some men are devoid of all 
 supernal concepts, they know nothing of ghost or other 
 forms of delusion; incapable of kindness, they could not
 
 TO EVOLVE SUPERNAL CONCEPTS. 15 
 
 conceive of a protective power, and equally some repudiate all 
 forms of luck ; they know nothing of God or spirit, and are 
 never troubled by any of the feelings or sentiments those 
 ideas imply. 
 
 To others the supernal is an ever present reality; they 
 recognize its presence as distinctly as the natural world, and 
 they obey its behests with the same direct affirmations as 
 they accord to their relations with all things living. 
 
 We only know of the supernal through human thought. We 
 see it expressed by others, we feel its sentiments in our own 
 minds, and we may infer from their actions that like influ- 
 ences affect some animals. The bird, the dog, the elephant 
 and other animals dream, but of the nature of the sentiments 
 left in their sensoriums we are wholly in the dark. In the 
 waking state animals exhibit the same dread and doubt, if 
 not terror, as men. In the presence of anything strange, 
 mysterious or uncouth, they manifest the same mental 
 emotions as the savage. 
 
 The bases on which all supernal concepts are founded are 
 the sentiments of Wonder, Fear, Hope, and Love ; and these 
 severally, according as they are evolved, give character to 
 the supernal concepts to which they become attached. 
 Under the general aspects of things there is a quiet accord 
 between the mind of man and the phenomena of the universe, 
 but should the condition of things lose its accepted normal 
 character then influences of dread fill the mind, and, as in the 
 presence of the eclipse or the meteor, if the dread is more 
 than spasmodic, man doubts the stability of the universe. So 
 it is even with less variations from the normal. It may be a 
 feather, a leaf, a stone, or an animal which presents unknown 
 characteristics and excites first wonder, then dread, and on 
 his failure to recognize their status they become to him 
 uncanny they are not natural and excite sentiments of 
 erratic influence, of supernal action. 
 
 That mere novelty may excite supernal sentiments may be 
 seen in the following incidents. 0. C. Stone, in a few
 
 16 THE OEGANIC TENDENCY 
 
 Months in New Guinea, writes : " A few years ago they 
 had no idea of any land existing but their own, and when at 
 rare intervals the sails of some distant ship were seen on 
 the horizon they believed them to be a spirit or vaoha float- 
 ing over the surface of the deep " (p. 86) . Again, Gill, in 
 Gems from Goral Islands, writes : " When Davida landed he 
 brought with him a pig. Having never before seen any 
 animal larger than a rat, the people looked on this pig with 
 emotions of awe; they believed it to be the representative of 
 some invisible power. The teacher did all he could to- 
 convince them that it was only an animal, but they were 
 determined to do it honour ; they clothed it in white bark 
 sacred cloth and took it in triumph to the principal temple, 
 where they fastened it to the pedestal of one of their gods. 
 For two months her degraded votaries brought her daily 
 offerings of the best fruits of the land and presented to her 
 the homage of worship " (p. 77). 
 
 A man may not be able to explain all the normal common 
 phenomena that his senses present to him, yet in ordinary 
 cases he feels assured that they accord with the nature of 
 things ; but when from organic defect, mental excitation, 
 or vague perception his imaginative powers endeavour to 
 correct the impressions presented to his sensorium, they 
 become modified to the prevailing sentiments in his mind, 
 and may assume any supernal characters that his memory 
 reactions may induce. 
 
 The primary abnormal presentation only suggests the idea 
 of the uncanny, and there is in the unsubstantiality of the 
 perception a doubt or a fear of the nature of the object 
 excited. This may be like an incoming presentation in a 
 dissolving view entirely diverse from the full reality. So 
 little are the new perceptions determinate in the mind, that 
 the figures first accepted are regularly cast aside. We 
 have this mental phase presented by Hamlet when Polonius 
 accepts the semblance of a cloud as being that of a camel 
 or weasel, " or very much like a whale."
 
 TO EVOLVE SUPERNAL CONCEPTS. 17 
 
 But not only may the false reasoning result from the 
 vagueness of the impression on the sensorium; the very 
 presence of the object seen may be an unreality of the sense 
 and only due to a morbid mental impression ; a persistent 
 idea from the arcana of the memory may seem a physical 
 reality. Dr. Hammond, in his work on Nervous Derange- 
 ment, gives the following illustrative case : " A lady of a 
 highly nervous temperament, one day intently thinking on 
 her mother and picturing to herself her appearance as she 
 looked when dressed for church, happening to raise her eyes, 
 saw her mother standing before her clothed as she imagined. 
 In a few moments it disappeared, but she soon found that 
 she had the ability to recall it at will, and that the power 
 existed in regard to many other forms, even those of animals 
 and of inanimate objects. She could thus reproduce the 
 image of any person on whom she strongly concentrated 
 her thoughts. At last she lost the control of the operation 
 and was constantly subject to hallucinations of sight and 
 hearing " (p. 81). There are many ghost presentations that 
 these mental phenomena may cover. 
 
 We may even carry the influence of the deceptive but 
 accepted supernal power another stage, in which even 
 unconsciously the organic powers act under the influence 
 of the memory, not the judgment. In the Journal of 
 Mental Science we read of a boy at school who had shortly 
 before lost his brother, both belonging to a family in which 
 psychical concepts were dominant. One day he "found 
 his hand filling with some feeling before unknown, and 
 then it began to move involuntarily upon the paper and 
 to form words and sentences. Sometimes even when he 
 wished to write, his hand moved in drawing small flowers 
 such as exist not hero, and sometimes when he expected to 
 draw flowers, his hand moved into writing; these writings 
 being communications from his spirit-brother describing 
 his own happy state and the means by which the living- 
 brother could obtain like felicity. Tho mother tried if the 
 
 2
 
 18 THE ORGANIC TENDENCY 
 
 spirit would move her hand with a pencil in it, but days 
 and weeks passed without any result. At last her willing 
 but not self-moved hand wrote the initials of the boy's 
 name, then after a time a flower was drawn. Afterwards the 
 father had the power of involuntary writing." (IV. p. 369, 
 &c.) This, like the forms of supernal suggestion, shows 
 how the memory, or even the organic parts, may evolve 
 habits outside the influence of the sensorium, and which it 
 accepts as denoting supernal manifestations. 
 
 Some subjective sensations, and therefore deemed by 
 some persons of a supernal nature, are due to organic 
 changes, and the individual receives impressions to which 
 others are not amenable. Thus in epilepsy, before fits, 
 there are subjective sensations of smell, and a scent 
 resembling phosphorus precedes loss of smell, and injuries 
 to the head cause all substances to have a gaseous or 
 paraffin smell. (Gower, Dis. of Nerv. Sys., II. p. 132.) 
 
 Hallucinations deemed supernal may affect any one or 
 more of the senses and express any possible form of 
 deranged activity, they may be wholly imaginative or a 
 blending of the real and the ideal, and they pass from 
 objective realities to subjective concepts, from concrete 
 facts to supernal manifestations. Hammond describes a 
 case in transition. A gentleman all his life was affected by 
 the appearance of spectral figures. When he met a friend 
 in the street he could not be sure whether he saw a real 
 or an imaginary person. He had the power of calling up 
 spectral figures at will by directing his attention for some 
 time to the conceptions of his own mind, and these either 
 -consisted of a figure or a scene he had witnessed, or a 
 composition created by his own imagination. Though he 
 had the power of calling up an hallucination, he had no 
 power to lay it; the person or scene haunted him. All 
 these cases intimate that local powers may be mentally 
 suggestive without the cognizance of the central judgment, 
 and thus evolve ideas that of necessity seem supernal.
 
 TO EVOLVE SUPERNAL CONCEPTS. 1 & 
 
 The effects of such supernal concepts are not limited to 
 the recipient of the abnormal sensations, but affect the 
 sentiment of the supernal in all who are cognizant of the 
 case. To the perceptive individual they may be simply 
 realities ; and, however absurd or incongruous, he accepts 
 them as perfectly natural, or he may recognize their 
 subjective nature and, according to their characteristics, 
 attach any supernatural qualities to their presentations. 
 Those observant of the expressed hallucinations and ignor- 
 ant of the causes that may induce such, ever recognize 
 in them the output of powers not belonging to the natural 
 world and are apt to accept any supernal explanation 
 thereof that may be present to their thoughts. 
 
 The standard of natural perception is formed in each 
 man's own mind, and consequently as these differ so does 
 the perception or conception of the uncanny; every sense- 
 power may be excited or depressed, may tally with the 
 ordinary human scale, be deficient or extend beyond the 
 usual range. Under various forms of physical disorgani- 
 zation and mental alienation the sense-powers are often 
 perverted and in most cases give origin to fetish concepts. 
 Things not in existence may affect any one or more senses, 
 caused sometimes by the misperception of real objects, at 
 others the forms and feelings induced are all subjective. 
 One may always smell turpentine, another the odour of 
 fresh blood. One may always see a black cat before him, 
 another be constantly conscious of a human phantom 
 accompanying him. Voices may be heard by the disturbed 
 mind-powers; they may speak in whispers, they may come 
 from above or below, out of the sky or from the depths of 
 the earth. Thus Lord Herbert heard a sound from 
 Heave 11. 
 
 That the physical state of the organism which presents 
 the capacity to exhibit any supernatural state or power 
 iiniy In- induced by various means, is a fact not only well 
 known to the scientific observer, but is familiar to tho 
 
 2 -
 
 20 THE ORGANIC TENDENCY 
 
 medicine man in all countries. The prophetic state may 
 be induced the capacity to see visions, the power to affirm 
 spells, even the belief in our holding transcendental 
 attributes. 
 
 Naturally in certain organic derangements men exhibit 
 mental and bodily phenomena which are conceived to 
 indicate supernal influences, as forms of somnambulism, 
 catalepsy, ecstatic states, and epileptic and convulsive 
 abnormal conditions. These various symptoms being 
 deemed of supernal origin, led to the inference that like 
 conditions which could be induced by personal excitation of 
 various kinds, and more so by toxic agents, were of the 
 same character; hence it was the object of the rude medicine 
 men who, in the early social state, took charge of such 
 phenomena, to simulate by any means in their power similar 
 abnormal states. 
 
 In the hunt for food substances men readily learnt to 
 distinguish the various vegetal productions of their native 
 districts, into those good for food, and those having 
 baneful or exciting qualities, and from the latter the 
 individuals naturally neurotic and therefore most strongly 
 affected by toxics selected suitable materials to induce such 
 states, when for various social purposes they required to 
 manifest those special powers. The Australian aborigine 
 found such a neurotic agent in the leaves of a native shrub, 
 and when he obtained tobacco from white men that was 
 chewed for the same purpose. The Thlinkeet medicine 
 man produces a supernal delusive state by the root of a 
 Panax and the Siberian Shaman by the infusion of a 
 mushroom. Mediaeval witches in like manner, for like 
 effects, used preparations of nightshade, henbane, and 
 opium. Boisment describes the old Italian sorcerers as 
 making a cheese containing a drug which changed their 
 nature. Greek inspiration was said to have been produced 
 by inhaling mephitic vapours and various fetish drinks. 
 
 That infusions containing certain vegetal principles will
 
 TO EVOLVE SUPERNAL CONCEPTS. 21 
 
 produce mental and bodily phenomena of remarkable 
 potency is generally known, and herbs and berries having 
 those powers have in all countries been esteemed as 
 possessing supernal virtues. Among these aconite, datura, 
 belladonna, and opium have ever held the highest status. 
 Van Helmont, after tasting the root of Napellus, said he 
 felt as if the power was transferred to the pit of his 
 stomach. Dr. Laycock having once accidentally taken a 
 drop of tincture of aconite, described the sensations that 
 came to him as strains of grand aerial music in exquisite 
 harmony, and most have read of the vast poetical imaginings 
 that are induced by opium and hachsbesh. 
 
 The power of manifesting states of inspiration and 
 prophetic powers was greatly enhanced when men learnt 
 to make intoxicating beverages, and there are few races of 
 men but have attained this knowledge. The mental 
 phenomena presented under the effect of stimulants may 
 be excited ideality, inspiration, the desire to prophecy, 
 or to manifest any extraordinary gift; and under these 
 conditions the wondering savage looks on and marvels, 
 deeming the herb or fruit capable of inducing such' effects 
 of divine origin and those special manifestations the evidence 
 of a supernal state. 
 
 Nor are the concepts of supernal action in man limited 
 to attributes derived from infusions of leaves and berries. 
 Like sentiments of the uncanny arise in various actions 
 which simulate corresponding states in epilepsy and mania 
 when men in dancing, leaping, rotating, and simulating 
 various animal activities, continue their unnatural actions 
 as if they would never cease, and seem to the onlookers 
 endowed with more than human powers of endurance. 
 
 That men under these induced states should claim the 
 possession of various transcendental powers as invisibility, 
 that of transformation, the conquest of time and space, and 
 special prophetic knowledge, is duo to the mental presenta-
 
 22 
 
 THE ORGANIC TENDENCY 
 
 tions they have under such conditions, and as to the 
 onlookers so much that is wonderful is present to them they 
 are in the due mental state to readily accept such assumptions. 
 Hence the wide belief in mystic principles and powers, in 
 ghosts and spirits, in transformation, in the conquest of 
 death and disease, in the assumptions of controlling the 
 rain, the thunder, and modifying natural appearances. 
 Hence the belief in dreams, and in reading dreams in 
 charms and spells, and all the spiritual phenomena of the 
 later world. 
 
 The more extended knowledge of the properties of drugs 
 has demonstrated that there exist natural associations and 
 reactions between such principles and the various parts of 
 the human organization. When we read that Podophyllum 
 acts specially on the intestines, that Aconite diminishes 
 sensibility and Chloral withholds it, that Digitalis influences 
 the heart's action, Conium that of the nerves, that 
 Belladonna arrests the secretions and Cantharides stimulates 
 the sexual parts, we trace a method in the medicine man's 
 mode of proceeding. 
 
 These various facts real and assumed intimate that the 
 human organism has a natural tendency to evolve supernal 
 powers and principles, and that men duly constituted, either 
 naturally or by drugs, can no more withhold expressing 
 supernal beliefs than they can the use of their limbs for 
 walking. Men take faith as they take disease, by internal 
 change, by inoculation ; and as forms of growth, we may 
 even predicate the evolution of supernal symptoms by the 
 phenomena of the heavens. That there is a oneness in 
 the universal exposition of the supernal in fetish ideas, 
 ghosts, magic and classes of Divine beings only, ex- 
 presses the fact that all normal men hold the same organic 
 and mental powers, and are amenable to the same external 
 influences. A man can no more help believing in supernal 
 manifestations when his system is in accord with such forms
 
 TO EVOLVE SUPERNAL CONCEPTS. 23- 
 
 of belief than he can resist the influence of sense-perceptions 
 on his mind ; they may be real or illusory, but he must 
 receive them and find their due place in his sensorium. 
 
 That there are great organic differences in individual 
 men we all know. It is patent to us all that we have our 
 own individual special affections, that we are variously 
 affected by things. This is well shown in Reynolds' s System 
 of Medicine. He writes : " Six people take an indigestible 
 meal and one of them suffers nothing, a second is troubled 
 with dyspepsia, a third with asthma, a fourth has an 
 epileptic fit, a fifth an attack of gout, and the sixth is 
 disturbed with diarrhoea." (I. p. 7.) So it is with a mental 
 presentation ; with one it is a normal object, another rejects 
 it as spurious, a third looks at it with wonder, a fourth with 
 doubt, a fifth detects in it a special emotion, while the sixth 
 is excited to rapture. 
 
 Nor is the influence once excited in the mind alike a 
 continuous form of expression, it changes as the individual 
 grows and is altered, and not only is the influence of normal 
 things modified in the development of the being, but the 
 spiritual sentiments, however attained, are liable to like 
 variations, even though the habit of life renders their 
 uniform concept the desire of the soul. Men fight against 
 the rising sense of change, they redouble their devotions, 
 they attempt to coerce the mind by bodily austerities, 
 but nothing avails, and they become heretics, even self- 
 excommunicated, and are cast off by self, earth, and 
 heaven, unless, by a great effort of will, they can accept 
 the new mental dispensation, and mould their lives to its 
 dictates. 
 
 The distinguishing attribute of man is to attach abstract 
 conceptions of relations to the objects that are perceived by 
 t-nses; hence, he readily draws not only general prin- 
 ciples out of extraneous presentations, but he attaches to 
 them special affinities and special powers, not intrinsic in 
 the object, but resulting from his own mental assumptions.
 
 24 THE ORGANIC TENDENCY 
 
 These assumptions may be founded on the actual indices 
 presented by the objects, and lead to the evolution of the 
 natural laws regarding the nature and actions of objects, or 
 they may be founded on imperfect concepts in things, or 
 false interpretations of phenomena by imperfect perception, 
 or they may be wholly ideal, and have no existence outside 
 the conceptive mind. 
 
 To the last class, we hold, belong all the many sentiments 
 which have built up the world of supernaturalism that 
 not only in a great measure engrosses human thought, but 
 tends so materially to excite, both mentally and socially, 
 organic states exhibiting the greatest amount of both good 
 and ill. 
 
 Sentiments of such importance, and so universal among 
 men, cannot be due to accident or chance ; there must be 
 some inciting cause in the human mind or its physical 
 organism to create such a wide range of assumptions, 
 and produce the mental state that was enabled to evolve 
 them. As an example of the organic tendency to form 
 supernal concepts, we take the case of Madame Hauffe, the 
 ghost-seer of Prevost, who at a vei*y early age manifested 
 a tendency to conceive transcendental presentations. When 
 almost a child she had premonitory and prophetic visions. 
 Blamed by her father for the loss of an article of value, she 
 dreamt upon it till the place appeared to her in a vision, 
 much in the same manner as Dr. Callaway describes the 
 Zulu boys divining the whereabouts of stray cattle, and, 
 equally with them, cases of unconscious cerebration. She 
 showed great uneasiness in passing by churchyards and in 
 old castles, and once saw a tall, dark apparition in her god- 
 father's house. At one time she was confined by a remark- 
 able sensibility in the nerves of her eyes, which induced in 
 her the capacity to see things invisible to ordinary eyes. 
 She was, after, subject to frightful dreams. After her 
 confinement for a long time she could not endure the light. 
 Then gradually her gift of ghost-seeing was developed ;
 
 TO EVOLVE SUPEENAL CONCEPTION. 25 
 
 she had prophetic visions, divinations, and saw objects and 
 motions in glass, and spectral figures were commonly about 
 her. Their presence, she said, was confirmed by the opening 
 of doors, and no one present to do so, kuockings on the 
 walls, the ringing of glasses, and their moving, even in a 
 strong light. Amongst her spectral visitors was a knight, 
 whose coming was announced by loud noises and the candle- 
 sticks voluntarily moving. This spectre rehearsed one of 
 the old ghost tales of murder, contrition, and the gallows 
 moral, of conversion in the presence of death. Another 
 spectre was a short figure in a dark cowl, also a murderer, 
 and his discourses with her, or rather hers to him, in both 
 characters, were heard by the residents in the house ; and 
 he, like the other spectre, became femininely religious, and 
 desired to be present if we may use the phrase in his 
 invisible state at the baptism of her child. We are not 
 told whether he became godfather to it. 
 
 Later on she had visits by a tall female with a child. 
 These were announced by a sharp metallic sound. This 
 spectre was intensely religious ; and when Madame Hauffe 
 had taught her how to pray, the spectre appeared to her in 
 a white robe, claiming to be one of the redeemed. Others, 
 under her strong affirmation, declared they saw the same 
 spectres visiting her, with the usual accompaniments of 
 ghost tales, antique dresses, spots of blood, veils and babies. 
 Later on her multiplied experiences, after a tendency for 
 somnambulism set in, were most remarkable. Crystal put 
 in her hand awakened her, sand or glass on the pit of her 
 stomach produced a cataleptic state, the hoof of an elephant 
 touching her educed an epileptic paroxysm, diamonds caused 
 dilations of the pupils, sunlight induced headache, moon- 
 light melancholy, whilst music made her speak in rhythm. 
 On looking into tho right eye of a person she saw behind 
 her own reflected image that of the individual's inner self ; 
 on looking into tho left eye she saw the diseased organ 
 pictured forth, and was enabled to prescribe for it. Like
 
 SO THE ORGANIC TENDENCY 
 
 those of the old medicine men, her prescriptions were mostly 
 amulets, though occasionally homoeopathic or old-wife herb 
 remedies. She claimed to read with the pit of her stomach, 
 but her reading only implied the conception of lucky or 
 unlucky; so, if it was good news, she expressed its inter- 
 pretation by laughing, if bad, by sadness. Her death 
 dreams were of coffins and children, but they might not be 
 realized for months. She affirmed that her spirit was in the 
 habit of leaving her body and passing into space, like as 
 with other mystics even the Australian wizard. She was 
 a strange blending of primary supernal concepts, with 
 modern spiritual innovations. 
 
 Nor is it only our waking sensations and mental exposi- 
 tions that are influenced by our organic condition. It is 
 the same with our perceptions and deductions in dreams. 
 We dream most of what the mind is most interested in, or 
 the state of the body most prominently presents to it. 
 Hence, as Macnish judiciously observes, " The miser dreams 
 of wealth, the lover of his mistress, the musician of melody, 
 the philosopher of science, the merchant of trade. So in 
 like manner the choleric man is passionate in his sleep, 
 a virtuous man with deeds of benevolence, that of a 
 humourist with ludicrous ideas." Deranged bodily in- 
 fluences in like manner give their special impressions in 
 dream forms ; " the dropsical subject has the idea of foun- 
 tains and rivers and seas in his sleep, jaundice tinges the 
 objects beheld with its own yellow, sickly hue, hunger 
 induces dreams of eating agreeable food, an attack of 
 inflammation disposes us to see all things of the colour of 
 blood, and thirst presents us with visions of parched oceans, 
 burning sands, and unmitigable heat." 
 
 Even self-willed thought to the ecstatic may not only 
 present ideal concepts as realities ; they may so affect the 
 sensations as to organically affect the organism, and induce 
 reaction by the special faculty. Thus Balzac alleged when 
 he wrote the story of the poisoning of one of his characters
 
 TO EVOLVE SUPERNAL CONCEPTION. 27 
 
 in a novel, he had so distinct a taste of arsenic in his 
 mouth afterwards, that he vomited his dinner. (Taine, 
 Intelligence.) 
 
 So self-willing in certain neurotic states not only 
 conceives of prescient power, but itself affirms its own 
 wishes and deductions as prophetic declarations. Dr. 
 Hammond describes the case of a lady who thus would 
 promptly affirm as facts, not only the far distant as present 
 to her, as the affirmations in second sight, but that of the 
 future. (Mental Derangement, p. 14.) Du Prel cites cases 
 of organic monitions in dreams, as Galen's case of a man's 
 leg being turned in stone, and in a few days it was 
 paralyzed. Macario dreamt of an acute pain in his neck, 
 yet found himself quite well on awaking; but a few 
 hours after he had a violent inflammation of the tonsils. So 
 many other cases of premonitory signs felt in the deranged 
 part, and not in the sensorium. There are many local 
 premonitory indications which by unconscious cerebration 
 reach the consciousness and seem to it prophetic.
 
 CHAPTER II. 
 
 The supernal attributes in things conceived as due to 
 impersonal powers, or spirit action. 
 
 MEN almost universally recognize the existence of supernal 
 objects and powers, as well as material objects and powers. 
 As a general rule the objects and the powers of the 
 material world convey like ideas of form, colour, and 
 action to the minds of all men, however much they may 
 differ in regard to their causation or origin ; but while the 
 general supernal concepts are not only varied and diverse, 
 there are men who deny in toto the presence or powers of 
 supernal agents, yet no one disputes the existence of his 
 own personality, nor the presence of other things, or the 
 forces present in wind, fire, and water. The facts in the 
 material world depend upon the amount of knowledge an 
 individual man possesses ; the disputed concepts of supernals 
 rather express the absence of knowledge, and that its 
 duties are supplemented by mystic idealizations, and these 
 take the special characters of the race and the time. 
 
 If we endeavour to follow the evolution of the various 
 forms of supernal concepts, we find we are thwarted in the 
 first place by the absence of all evidence of the original 
 state of man and the rise of each subsequent supernal 
 sentiment. In this direction we have no records. Neither 
 is there at present in existence any tribes of men whose 
 mental character expresses the primary type. But though 
 we are thus devoid of historical data, we have other
 
 AS DUE TO IMPERSONAL POWERS, OR SPIRIT ACTION. 29" 
 
 resources that will enable us to classify and explain the 
 stages in the evolution of supernal ideas. 
 
 The scientific naturalist has been long familiar with the 
 fact that the ontology of the individual expresses the types 
 in the phylogeny of the race, and that if the mind or 
 faculties of an individual are from any malcause restrained 
 in development, the mind or body exhibits the reversionary 
 types of those stages. As supernal sentiments are one of 
 the forms of mental evolution it necessarily follows that 
 living individuals may at all times express the immature 
 stages of the supernal phenomena. Hence to become 
 cognizant of the origin and progress of supernal senti- 
 ments, it is only necessary that we duly classify the 
 supernal ideas expressed by individual men. To do this 
 we must be able to mentally form a scheme of supernal 
 evolution as a basis for our deductions. 
 
 There was a time, and that not long distant, in which it 
 was taken for granted that the assumed presentations of 
 supernal forms and volitions were considered as real as 
 those of the material world, and in which the differences 
 between the highest and lowest supernal natures but 
 marked the special standards of evolution; not essential 
 typical differences. The old writers classified the supernal 
 beings and supernal states according to the standards of 
 supernal powers they were presumed to hold, and without 
 explaining the difference defined all supernal manifestation* 
 as being due to ghosts or spirits or to the occult powers of 
 magic. 
 
 No doubt the old mystics confused and blended the 
 phenomena of magic with spirit manifestations, though 
 they often distinctly expressed the one as the inherent 
 virtue in things and ascribed the other class to the- 
 willing volitions of spirits; but modern writers on the 
 nature of supernals, with the ghost theory prominently in 
 their minds, deduce all supernal manifestations as the 
 varied modes of action of ghosts and spirits. With them.
 
 30 THE SUPERNAL ATTRIBUTES IN THINGS CONCEIVED 
 
 the beginning and end of all forms of supernalism are 
 deduced from, at first, the concept of the human ghost 
 through dreams, and the after evolvement of spirits in all 
 material things and forms of material power. 
 
 Dr. Tylor, in his Primitive Culture, has collected a vast 
 mass of local conceptions of spirits and their ghostly con- 
 nection with humanity. These which represent the various 
 stages of the passage of the ghost into the higher spiritual 
 personality are, however, unfortunately mixed up with some 
 lew of the many expressions of supernal power that have 
 nothing ghostly in their attributes. It is strange how 
 commonly the facts which present the influence of occult 
 virtue or power as an inherent quality in things, are mixed 
 up with the more advanced idea which conceives the power 
 to express a willing and selective mind. We recognize a 
 wide difference between the natural chemic powers in 
 objects and even their physical manifestations to those 
 presented by mental thought and will, and we never apply 
 the concept of self-willed thought or judgment to the 
 action of medicaments or the virtues in mystic stones. 
 No one prays to an amulet, no one treats the lucky stone 
 as having a will, no one supposes that the curative 
 material, whether a medicine or a charm, has any choice 
 in the matter. Yet all these impersonal powers or attri- 
 butes are classed by Dr. Tylor with, and as, ghost manifes- 
 tations. We know there are many objects in which we 
 perceive the active powers of selective animals some in 
 which, according to vulgar conception, certain so-called 
 ghost or spirit-attributes are generally recognized; but 
 there are also various objects, the action of which on other 
 materials and the attributes they present to the human 
 mind, imply the presence of an impersonal passive power, 
 good or evil only to the one possessing it. More, the 
 same object may to one man convey the idea that it repre- 
 sents an impersonal attribute, while another man may 
 conceive that it expresses ghost or spirit-power. If the
 
 A3 DUE TO IMPERSONAL POWERS, OR SPIRIT ACTION. 31 
 
 force were its natural attribute it would express that 
 character to all men, but when it is only supposititious it 
 mere.y expresses the tone of mind of the beholder. 
 
 Among the incidents quoted by Dr. Tylor to affirm the 
 general spirit is one from Homer in which a negress pro- 
 poses to effect a cure by tho suppliant killing a white 
 cock, and then after tying it up place it at a four-cross- 
 way, or he was simply to drive a dozen wooden pegs into 
 the ground and thereby bury the disease. Both these 
 magic formulae have no ghost or spirit-will, they merely 
 present an impersonal charm-power. So the virtue in the 
 Australian's bit of quartz has no necessary connection 
 with ghost-action, though according to their advanced 
 theory a spirit might use it; the actual boylya is in the 
 mineral itself, and the same impersonal power may be used, 
 as in the case he quotes, to conquer a spirit's evil influence. 
 That similar boylya powers were once common among the 
 Caribs and at the Antilles only implies that the impersonal 
 occult charm-power preceded the concept of a fetish ghost- 
 power, not that they are the same thing. "We infer that 
 the supposition of spirit or ghost making use of the 
 charm-stone was long subsequent to the original rnagic use 
 of it by men, and that by an after-thought when ghosts 
 were conceived they repeated as in so many other things 
 their actions when men, but in no case even now among 
 races like the Australian aborigines have men worked out 
 the concept of ghost or spirit-created evil, they only make 
 use of the same impersonal powers as men. The Malagassy 
 are in au intermediate state between the man who only 
 knows a charm-evil, and the one who ascribes tho evil to 
 the personal action of a ghost or spirit. Thus we are told 
 that they ascribe all diseases to evil spirits, but the diviner 
 docs not expel the spirit-caused disease by the will of a 
 more powerful spirit, but calls to his aid impersonal charms, 
 from which wo infer that they were originally caused by 
 chasms for which afterwards ghosts were substituted, but
 
 32 Till] SUPEENAL ATTRIBUTES IN THINGS CONCEIVED 
 
 like the higher races of men they had not evolved the higher 
 god concept of exorcism ; so impersonal charms in the form 
 of a faditir were employed to conquer the disease. No 
 doubt originally the Carib and the Malagassy saw the 
 origin of the disease as an evil spell and cured it by a good 
 spell, but as with so many other races of men they had 
 evolved the Bhute or evil spirit but not the good or guar- 
 dian spirit. So in the case of the Dyaks of Borneo, it is 
 not the evil spirit that has caused the injury either by its 
 active personal interposition or by the higher form of 
 possession, it is the impersonal fetish stones and splinters, 
 which through the magic of the spell have entered his body 
 and which the medicine man affirms by his greater boylya 
 he is able to extract. 
 
 Even the case of Dr. Callaway's Zulu widow, who affirms- 
 she is troubled by her late husband's ghost haunting her, 
 not in her, and which the medicine man lays by certain 
 charm objects, not conquering it with a greater spirit 
 power, exhibits the same stage of evil-spirit injury and charm 
 cure. In like manner the Mandan widow talking to her 
 husband's skull held that his spirit was present; the same 
 with the Guinea negro and the bones of his parents which 
 he prayed to ; but in these cases we are presented with a, 
 higher stage of supernal development, the power of good as 
 well as evil spirits. The same sentiment is manifest in the- 
 very idea of penates, household gods, and tutelar deities. 
 
 In the instance of finding a thief quoted by Dr. Tylor 
 from Rowley's Universities' Mission, we have the contest of 
 the two principles impersonal fetish and ghost evidence. 
 The medicine man affirmed the woman selected as guilty 
 by the spirit was indeed guilty, but the charm ordeal, wiser 
 than the spirit, absolved her and she was acquitted. 
 
 We now have more immediately to do with those 
 influences whether pro or con that express luck, curing 
 or protecting the wearer and presaging good or evil to him. 
 In no case do objects holding these virtues necessarily
 
 AS DUE TO IMPERSONAL POWERS, OR SPIRIT ACTION. 83 
 
 express this power by ghostly or spiritual influence. Ghosts 
 may in some cases be affirmed as the inducing causes, but 
 we hold when such is the case that originally the sentiment 
 was impersonal, and that the attribute, when the ghost 
 became a power, was transferred to it. But not only among 
 savage races, but among all classes of men who hold the 
 doctrine of luck and the other impersonal attributes, we 
 look in vain for any evidence that they hold the inter- 
 mediate agent as a ghost or spirit, and we therefore demur 
 to the tone in which amulets are mentioned in connection 
 with the exposition of ghost sentiments. Neither the igno- 
 rant and superstitious, nor those more enlightened who con- 
 sider their mysterious virtues as quaint survivals from the 
 past, ascribe those virtues to an indwelling ghost or spirit, 
 or even assert a personality in the object. They never 
 affirm that the power is expressed by will in the form of 
 choice or selection, but that the unconscious virtue serves 
 its possessor the same as any other substance, and like a 
 piece of coal it might lie inert in the earth to no end of time 
 and only exhibit its active or presumed virtue when man 
 utilized it. But amulets become idols when the man who 
 possesses them esteems that they hold angels or demons, as 
 in the case of the Dacotah who painted his boulder and 
 called it grandfather and prayed to it ; but we ought always 
 clearly distinguish such personified idols from impersonal 
 mystic objects. In the one series the power is ascribed to a 
 mental activity, in the other to a mere passive, insensate 
 agent. 
 
 Surely there is no difficulty in a man recognizing one 
 form of power in a boiling crater, others in the lightning 
 flash, the bursting of a torpedo, even in the ascent of warm 
 vapour, the flowing of a stream or the inrolling of the sea. 
 So in like manner flame has its own special virtue of burn- 
 ing, water of cleansing, stone of hardness, nml these virtues 
 act on diverse things in different ways. Besides, the stone 
 or other object may have many like passive powers. So 
 
 3
 
 34 THE SUPERNAL ATTRIBUTES IN THINGS CONCEIVED 
 
 with the Indian imbued with, fetish sentiments there was 
 nothing extravagant in attributing to stones luck for crops, 
 for women in labour, and for bringing sunshine or rain. 
 We know these powers never were in the stones any more 
 than the often iterated power of luck, or of curing disease 
 or protecting from ills. These were all mental occult 
 powers and only existed in connection with the stone in the 
 mind of man, and men could only ascribe powers to objects 
 which they did not naturally express by already having 
 formed these concepts in their minds, consequently the 
 power affirmed can only exhibit the same status as the mind 
 of its exponent. 
 
 Dr. Tylor quotes several instances of charms which have 
 no ghost or spirit attribute, as Pliny's statement of the ail- 
 ment in a patient's body being transferred to a puppy or 
 duck. This form of charming is common in fetish leechdom. 
 So the Hindu's third wife having her husband first married 
 to a tree was only a charm to keep away from her what she 
 esteemed a fetish influence, and the father's trousers being 
 turned inside out in China to save the babe from uncanny 
 influences. These and many other presumed evil influences 
 may and have been evolved into forms of ghost and spirit- 
 evil, but in the stage in which Dr. Tylor puts them they 
 only express impersonal occult evil influences, not spirit 
 manifestations. They are like all the folk-lore spells and 
 charms, simply prestiges of uncanny influences. He admits 
 that modern folk-lore still cherishes such ideas, and he 
 quotes instances yet does not appear to note that these 
 admissions nullify his own theory that such evils and 
 diseases are supposed to arise only from ghost and spirit 
 powers. 
 
 In like manner with Dr. Tylor, Herbert Spencer ignores 
 all the assumed powers of charms and spells, and from his 
 statement of first principles we should not be led to infer 
 that such concepts even now guide and influence the minds 
 of the greater part of human beings. In his observations
 
 AS DUE TO IMPERSONAL POWERS, OK SPIRIT ACTION. 35 
 
 on fetish he sees the power, not as an attribute of the object, 
 but resulting from the mental action of the spirit controlling' 
 it. He appears to know nothing of the assumed impersonal 
 powers in precious and other stones, and in all fetish objects, 
 but conceives that these things represent the higher attri- 
 butes of ghost or spirit-powers. All the primitive magic 
 supernal powers denoting luck and ill-luck, curative, protec- 
 tive, and presaging powers, are by him passed over without 
 comment; he ignores the whole philosophy of the impersonal, 
 it does not appear in his scheme of evolution. 
 
 Sir J. Lubbock, in tracing his concept of the evolution 
 of religion, similarly ignores all the primary ideas on which 
 the more developed faiths were built. The beginning of 
 religion with him is the birth of the ghost. It is true he 
 illustrates natural magic, and quotes a few cases of imper- 
 sonal divination, but he fails to perceive that they point to 
 other than ghost power. The needles which floating 
 designate living men, and the one sinking the dead man, 
 and the mats of the Zulus which cease to cast the shadow, 
 are considered as marks of ghostly intervention, not as 
 presaging impersonal monitions. So the sticks which 
 indicate the living by standing when planted but falling 
 when the personality they represent is dead, with him 
 present not self-contained occult powers, but the direct, 
 action of ghosts. The same ghost personality is attached 
 to Father Merolla's experience of witchcraft. 
 
 Our inquiry into the nature and attributes of supernal 
 powers intimates that they are all deductions from the 
 forms of power in the natural world, the ghost is the type 
 of mental power, human or animal. But the forms of 
 power in the natural world are not all mental: we have 
 power as expressed by mat i rial physical force; we have 
 r as presented by the chemical interchange of atoms ; 
 we have power as manifest in the action of the celestial 
 bodies, the change of day and night, summer and win 
 we have special powers as denoting the attributes of like 
 
 3 *
 
 36 THE SUPERNAL ATTRIBUTES IN THINGS CONCEIVED 
 
 objects of the most varied character. Now all these forms 
 of power have their supernatural as well as their natural 
 deductions in the minds of men. It is from the supernal 
 concepts of human and animal activities men have deduced 
 the whole series of ghost and spirit manifestations. So in 
 like manner from the physical forces the chemical trans- 
 formations the influence of the sun, moon, and stars, and 
 the general phenomena of the elementary bodies men 
 have evolved all the lower phenomena of supernal powers. 
 We thus have two great series of supernatural forces : the 
 impersonal derived from the attributes of things, the 
 personal whose origin is seen in mental action human or 
 animal. These two series of forces are absolutely distinct 
 in the natural world, but it is a common thing to blend 
 their powers in human supernal concepts. Hence, while in 
 the living material world we never lose the actual dis- 
 tinctions of the mental and the material, we are in supernal 
 relations always confusing and blending these distinct 
 powers. Hence, a stone may not only have its own natural 
 attributes as a mineral substance, but it may have mental 
 characteristics, it may have volition, it may hear, talk, 
 manifest selective attributes and emotions, at one and the 
 same time being both personal and impersonal. Hence we 
 can understand how it happened that impersonal attributes 
 were denned as ghostly manifestations, and the common 
 tendency to read material transcendental qualities as 
 spiritual manifestations. We have already shown in con- 
 sidering Dr. Tylor's ghostly supernalisms how the two 
 powers are blended in the same series of supernal relations. 
 Many impersonal attributes, because they are attached to- 
 objects that formed parts of organic personalities, are 
 supposed to be under ghostly influence, and their canny or 
 uncanny expressions are inferred to be due to the ghost 
 once connected with them. That this is a false deduction 
 we infer in the case of parts of animals esteemed as amulets, 
 whether curative, protective, or denoting luck. It is not
 
 AS DUE TO IMPERSONAL POWERS, OR SPIRIT ACTION. 37 
 
 that the mind of the animal dwells in the bone, or claw, or 
 hair, or feathers ; it is the special fetish power that the 
 claw or feather exhibited, and which was a power beyond 
 its own mental to the animal itself, and which continues 
 still in the bone or claw now that the animal ghost- 
 mind has gone out of it. The impersonal power was in the 
 claw or nail when it formed part of the animal and at the 
 service of the animal ; and the same impersonal power is 
 devoted to its new possessor whoever he may be. 
 
 We are not aware that this aspect of the supernal 
 question has ever been propounded, or that those who 
 trace a ghost connection in the assumed supernal power 
 continuous in the claw or bone, ever realize that men at 
 one time affirmed special occult powers to the various parts 
 of organisms individually distinct and separate from the 
 mental powers that govern the general organism. It was 
 so with feathers and bills of birds, teeth and claws of 
 carnivorous animals, and generally expressive of the heart, 
 liver, and other internal parts. It was manifest in phallic 
 worship. We recognize its influence in the cannibal 
 custom of eating the heart of a brave enemy. In all these 
 instances a special power distinct from the ghost, soul, or 
 spirit manifestation is affirmed of an impersonal nature. 
 
 More, there are occult powers supposed to be widely 
 diffused, that by no question of gender, no characteristic 
 of origin, is it possible to affirm or denote a ghostly 
 nature. These mystic impersonal powers active for 
 good or evil, curative or destructive exist in days and 
 hours, in the position of the heavenly bodies, in forms, in 
 words, even in the direction in which objects are placed ; 
 any of these characteristics may override not only the will 
 of an individual but that of thousands, as in war, or at 
 birth, or in connection with any individual or multiple of 
 individuals performing certain volitions. None of tlu>r 
 forms of occult power are duo to the soul of any individual 
 or the person they affect. It may bo due to the accident
 
 38 THE SUPERNAL ATTRIBUTES IN THINGS CONCEIVED 
 
 of the hour of birth, it may result from neglecting to make 
 chalk marks on the wall of the room, as with the Jews in 
 which the child-bed woman lies ; or the neglecting to affix 
 the sign of the bloody hand, as is customary with 
 Eastern races. These customs, or charms, belong to the 
 ante-ghost age, and their place was supplied at the 
 evolution of the ghost by the mental action of guardian 
 angels and evil demons. 
 
 It thus appears that there exist, or are presumed to 
 exist, many forms of supernal power ; and our purpose is to 
 trace their origin and status, and as we have no historical 
 data to aid us, we are thrown upon the internal evidence of 
 such facts that they present; and it is from the examination 
 and classification of the various characteristics and their 
 special relations to men that we have deduced our scheme 
 of the development of supernal ideas. 
 
 There is one important deduction we would point out 
 that is, all the impersonal forms of power may be accounted 
 for by natural deductions from physical states and symptoms, 
 while the supernal attributes of ghosts are either deductions 
 from the impersonal attributes, or have no explainable 
 origin. Thus the prophetic character which would seem 
 essentially a ghostly attribute, is simply an attribute that 
 arises as we have seen from the state of the organic 
 capacity; there are certain medicaments that produce it. 
 
 Colquhoun, in his History of Magic, also writes : " The 
 delirium which accompanies certain inflammatory disorders, 
 especially of the brain, frequently assumes a prophetic 
 character. De Seze holds it to be undisputed, that especially 
 in inflammation of the brain and in apoplexy ecstatic states 
 occur in which not only ideas are acquired, but also 
 extraordinary powers are displayed of penetrating into the 
 secrets of futurity.'" (I. p. 61.) 
 
 In the impersonal state all forms of curing are the result 
 of the inherent virtues that are affirmed as existing in 
 things or actions. In the intermediate state this is pre-
 
 AS DUE TO IMPERSONAL POWERS, OR SPIRIT ACTION. 3& 
 
 sented as due to certain actions in connection with the will 
 of the agent after it is simply effected by the power of will, 
 be it by a man, a ghost, or a spirit. 
 
 The various mental states, modes of sympathy and 
 affinity, have their impersonal as well as personal attributes; 
 the impersonal would be affirmed long before the personal 
 were known. This is exemplified in the special action of 
 toxics, various infusions of material substances producing 
 special bodily and mental states; thus alcohol from wine 
 induced gay drunkenness, while that from grain induces 
 furious intoxication. The taking absinthe results in paralysis 
 of the legs. Cherry-laurel water taken by a woman pro- 
 duces a religious ecstatic state the eyes are turned up, the 
 arms slowly raised, the hands being extended to heaven; 
 other symptoms are, falling on the knees, weeping in a 
 state of prostration, and having religious transcendental 
 visions. These characteristics that are ascribed to spiritual 
 possession in toxic states are due to special material sub- 
 stances, and the various transcendental expositions has each 
 its own material origin. Thus the cherry-laurel water holds 
 in it two toxic principles prussic acid, and the volatile oil 
 of laurel. The convulsions in the ecstatic state are due to the 
 prussic acid, and hallucinatory visions to the volatile oil. 
 Thus the compound ecstatic state results from taking the 
 two in connection, or either of its special manifestations 
 may be induced by taking the special agent. Other toxic 
 agents are nitro-benzol, which produces convulsive shocks 
 and visions, and Valerian induces violent excitement. 
 (Journal of Sconce, VII. p. 780.) 
 
 Not only real but presumed mental states are affirmed 
 to arise from impersonal attributes, as in all cases of assumed 
 sympathetic relations. Bacon, in his Sylva Sylvarum, 
 writes: "To superinduce any virtue or disposition in :i 
 person, choose the living creature wherein that virtue is 
 most eminent, and at the time when that virtue is most 
 exercised, and then apply it to tho part of a man wherein
 
 40 THE SUPERNAL ATTRIBUTES IN THINGS CONCEIVED 
 
 the same virtue chiefly exists. Thus to superinduce courage, 
 take a lion or cock and choose the heart, tooth, or paw of 
 the lion and take them immediately after he has been in 
 fight, so with a cock, and let them be worn on a man's 
 heart or wrist." 
 
 All the transcendental qualities ascribed to ghost and 
 spirit interposition equally exist in the impersonal attributes 
 in things, and from which we esteem they were primarily 
 educed. Of these we may specify the power in impersonals 
 to give diseases to cure diseases, to rack and torture the 
 body or the mind, to render men impotent, women un- 
 fruitful, to cause injuries and death. So the power of 
 transformation of permeating solids annihilating space and 
 time are common attributes without the intervention of 
 ghost. We doubt whether any first principle of a supernal 
 nature has ever evolved from ghostly influences. All the 
 characteristic actions of fetish, of magic, of devilry and 
 spiritualism, are presented in impersonal attributes. 
 
 As the Australian aborigines are the lowest race of which 
 we have anything like a full exposition of their supernal 
 concepts, we will endeavour to find what of them are primary 
 derivations from impersonal sources, and what are due to 
 after-ghost theories. The fullest exposition of these senti- 
 ments are those given by Mr. Howitt in his essay on the 
 attributes of the medicine man in the Journal of the 
 Anthropological Institute. The supernal power exists in 
 the wizard himself, it is not derived, as we shall show, 
 from any ghost or spirit, but evolves in his own nature by 
 induced bodily conditions resulting from fasting, toxics, 
 solitude, sleeplessness, and acquiring by fetish actions 
 boylya from other men. In using this personal power he 
 does not appeal to ghosts or spirits, but to the fetish 
 attributes and powers in things. Thus, he by his magic 
 propels the mystic quartz-stone into his victim as any 
 other man by his physical power might do ; it is the occult 
 virtue in the stone itself that then works evil in the mind
 
 AS DUE TO IMPERSONAL POWERS, OR SPIRIT ACTION. 41 
 
 of the man, or rather we should affirm, that all is semblance; 
 and the mind of the man, itself susceptible of occult 
 inGuence, accepts the theory that the stone is in his body, 
 and fetish fear brings about the presumed result. It is the 
 same impersonal power which induces action when the 
 quartz crystal is placed in the victim's footsteps, or when 
 the Casuarina cone exhibits its affirmed mystic power. In 
 the mixing the flesh of a dead man with tobacco, and the 
 roasting of something fetish once part of a man, or that has 
 simply touched him, the fetish is neither in the fetish 
 object or in the dead man's part thus utilized, it requires 
 the two or more objects to be united, and the uncanny 
 influence of the dead man's ghost has no part in the affair 
 any more than the ghost of the fetish animal gives power 
 to the nail or claw charm. The spell, as we have said, is in 
 the purport of the object and had the same consistency 
 when it formed part of the animal as when it affected 
 the man's supernal concepts by possessing it. 
 
 In like manner the abstraction of the omentum fat was a 
 mystic not ghostly rite, or a cannibal act under the sup- 
 position of presumed sympathetic relations. So with the 
 medicine man's transcendental claims they are not due to 
 ghostly or spirit interposition ; but powers, he presumes, he 
 acquired through the boylya in him, that a supposititious 
 impersonal qualification. Such is his assumed invisibility, 
 his power of ascending into the sky, of transforming himself 
 into a kangaroo or even the stump of a decayed tree, and 
 the clairvoyant power of telling who caused his death which 
 ho simply derives from knowing whose quartz crystal he 
 takes out of his own or the victim's body, the same as men 
 tell the nationality of a shot, a lance, or arrow-head by its 
 make. 
 
 So the wizard's magic tool, the bone Yulo. Its virtue has 
 no connection with a ghost, but to its being a fetish com- 
 bination of the fibula of a kangaroo with cords formed of 
 : -s of human skin or human sinews. Rain-making and
 
 42 THE SUPERNAL ATTEIBUTES IN THINGS CONCEIVED 
 
 weatlier-making are simply magic done by magic songs or 
 spells. The power in the throw-stick pointing to the 
 sleepers, which falls when the fascination is completed, is 
 equally impersonal as a spell as is the sucking to draw out 
 the evil object in sickness; they never exorcise a spirit, but 
 by fetish actions presume to withdraw the fetish cause of 
 ill, they also cured diseases by charm songs and various 
 manipulations. 
 
 The first intimation we have of personal supernal power 
 being claimed by the Australian wizard is that of the 
 ghost or soul of the living, not of the dead, going at night 
 to look at his victim in the grave. Other imitations of a 
 ghostly nature arise in the abnormal wizard initiations, as- 
 when the novice sees in the tiger-snake his Bunjan, and 
 when in his dreams he is present at a corrobery of 
 kangaroos. When there is so little of the presence of 
 ghostly influence in the whole range of the Australian's 
 supernal concepts, we conceive it intimates either the very 
 modern evolvement of the ghost theory in his sentiments, 
 or may be its acquisition from without. Essentially his 
 supernal concepts are limited to the religion of charms and 
 spells, the ghost and evil spirit being forms of supernal 
 power that are only now acquiring influence in his 
 sentiments. 
 
 There are various instances given in which the mode of 
 causing injuries or disease are defined as being personally 
 done, not by a ghost, but by a living medicine man, whose 
 possession of the enchanting power, or boylya, enabled him 
 to fly through the air and, invisible, work his spells! A 
 native in Sir Gr. Grey's Journals of Discovery, describes the 
 nature of this power as possessed by living men. " The 
 boylyas eat up a great many natives, they eat them up as 
 fire would. They move stealthily, they steal on you, they 
 come moving along in the sky, the natives cannot see them, 
 they do not bite, they feed stealthily, they do not eat the 
 bones, but consume the flesh" (II. p. 339) . As an illustration
 
 AS DUE TO IMPERSONAL POWERS, OR SPIRIT ACTION. 43. 
 
 Sir George 'quotes the case of a native who injured his 
 spine by falling from a tree; paralysis of the lower parts of 
 the body ensued, and as so commonly occurs under such 
 conditions, the man wasted away and died. The natives, 
 however, holding their special concepts of the wizard's 
 power, read the progress of the disease in the lines that 
 theory presented. They affirmed that the wizard had 
 obtained fetish power over the man by having obtained 
 possession of his cloak used it as the means to work his 
 supernal spell, first he broke his back by causing him to 
 fall from the tree, then disguised he attended him, and in 
 his invisible state applied fire (inflammation) to the injured 
 part to increase the potency of the charm ; the wasting 
 away of the body was due to the unfriendly wizard coming 
 in the night and feasting on his flesh (II. p. 323). 
 
 That many writers ascribe to the Australian aborigines 
 the full development of the theory of ghosts and spirits, we 
 are aware. Oldfield speaks of the wizards working their 
 evil designs by the aid of malevolent Ingnas, the same as 
 the devil-workers of the Middle Ages, and of these ghost 
 spirits haunting all sorts of places; but the deeper researches 
 of such men as Howitt explain them as acting under a much 
 lower class of influences. The white man commonly looks 
 for a God, and devils; he anticipates the presence of ghosts, 
 and every supi-mal exposition of savages, however low and 
 incoherent, he refers to one or other of those supernal 
 sentiments. If the statements of Mr. Howitt and many 
 others are to bo relied upon, the Australian native mind 
 uninfluenced by white men has only the most meagre 
 concept of a ghost or spirit, the idea special to the race is 
 the acquisition of the power of enchanting through the 
 boylya influence and working that power in the person 
 <>f tho boylya man by means of spells and charms which,, 
 though of the sarno character as among other barbarous 
 races, are of local origin. 
 
 We may note in another race how the white man's
 
 44 THE SUPERNAL ATTRIBUTES IN THINGS CONCEIVED. 
 
 sentiment of the nature of supernal evil is suggested to 
 people who know nothing of devils. Darwin in his Journal 
 refers twice to the fact that the simple Fuegian who had 
 been staying some time on the vessel and had thereby 
 become inoculated with the devil sentiment, repudiated 
 it as a belief of his people, and though he abused other 
 tribes he did not conceive that their dead men became evil 
 spirits. There was no devil in his land. All he appeared 
 to dread was the fetish influence of the elements, and the 
 mystic powers of the bad wild men. 
 
 The two chief charms that the Australians make use of, 
 are simply impersonal spells ; and these as the charm objects 
 of other races are either drawn from animals, or vegetables, 
 or stones, but in all cases their virtues are not due to 
 ghostly influence, but to their own intrinsic powers. That 
 so many materials used in spells are supplied by animals to 
 produce spells, may be accounted for by their having 
 presented vital powers of action; but we have no evidence 
 that these powers were continued to be influenced by the 
 ghost of the animal that once owned them ; rather, as we 
 have seen, these special powers are always esteemed to be 
 at the service of the present owner of the fetish object. 
 The Australian Yountoo is a charm to produce sickness. 
 It is a small bone from the leg of one man wrapped in a 
 piece of flesh cut from another man and tied with a string 
 made from the hair of a third. This charm taken to the hut 
 of the man to be enchanted, is placed before the fire 
 pointing to him, then a small piece of the bone is broken 
 off, cast on the victim, and afterwards burnt. The Molee 
 is a piece of white quartz with a string of opossum fur 
 gummed to one end ; this also is pointed at the intended 
 victim and then burnt. In either case to cure or destroy 
 the spell, the wizard has to suck out the charmed bone or 
 stone. (Jour. Anthrop. Inst., XIII. p. 130.)
 
 CHAPTER III. 
 Supernal concepts derived from natural appearances. 
 
 MANY phenomena read as supernal are the natural in 
 unusual conditions. Such was the colossal figure of an 
 angel seen in the heavens at Florence, due to the special 
 form of a cloud and the position of the sun, in relation to 
 the image of the gilded angel on the top of the Duomo, and 
 as the cloud slowly moved the reflection seemed hovering 
 over the city. Ships have thus been seen, with their 
 canvas and colours abroad, floating in the sky. Of a liko 
 origin is the " Spectre of the Brocken " and the " Fata 
 Morgana." In the moving lights, as sometimes observed 
 in the Aurora Borealis, the Icelander beheld the spirits of 
 his ancestors, and many have discovered armies and 
 torrents of blood in the lambent meteors of a wintry sky. 
 It needs but colour and faint gleams of light for the mind 
 to conjure up definite idealisms. 
 
 A gentleman travelling in Scotland put up at a small 
 inn. He found on retiring to bed that a pedlar had died 
 in the room, and that from superstitious motives the people 
 had declined to take the corpse through the doorway, but 
 had removed the small window, breaking away part of the- 
 wall. The window had been replaced, but the irregular 
 gap left. Full of this incident, he had a dream of a fright- 
 ful apparition before him, and in his half-wakeful state the 
 appearance still was before him, and he saw a corpse 
 dressed in a shroud reared erect against the wall by tho
 
 46 SUPERNAL CONCEPTS DERIVED 
 
 window. After a few minutes lie passed one hand over it, 
 but felt nothing, and staggered back. When he renewed 
 his investigation the mental image was laid, and he found 
 the object of his terror was produced by the moonbeams 
 coming through the gap in the broken wall. (Ferriar on 
 Apparitions, p. 27.) 
 
 In the ordinary inexpressive nature of things, there is no 
 supernal all are passive, inert, and excite no special emo- 
 tion ; it is only when there is a movement, be it in waves of 
 light or colour, or sound, or in a pressure felt, the cause of 
 which is unseen, that the sentiment of the uncanny arises. 
 Smyth, in his Aborigines of Victoria, gives an illustration of 
 this mental origin of the supernal. " In Victoria, where 
 hot winds and other electrical disturbances of the atmo- 
 sphere are common, the natives used to think that the 
 ground was haunted, and that the swirls of dust so often 
 seen in the summer-time were caused by demons passing 
 along in the ground/' 
 
 A remarkable illustration of vague optical perceptions 
 becoming spiritualized, is seen in the following statement 
 -of Big Plume, a Blackf oot Indian. He said : " The souls of the 
 Indians go to the sandhills east of the Blackfeet territory. 
 At a distance we can see them hunting the buffalo, and we 
 can hear them talking and praying, and inviting one 
 another to their feasts. In the summer we often go there 
 and see the trails of the spirits and the places where they 
 have been camping. I have been there myself and have 
 seen them and heard them beating their drums. We can 
 see them in the distance, but when we get near they vanish. 
 I believe they will live for ever. There will still be fighting 
 between the Crows and the Blackfeet in the spiritual 
 world." (Reports, Brit. Asso., 1887, p. 387.) 
 
 The natural world is always the source of the supernatural, 
 consequently a man's spiritual deductions harmonize with 
 the phenomena of his geographical position. Does not the 
 of Zerdusht in the opening chapters of the Avesta,
 
 FROM NATURAL APPEARANCES. 47 
 
 dwelling on the double character of the surrounding scenery, 
 with its arid deserts and richly-teeming fertile vales, find 
 the same contrast of good and ill in the human soul as in 
 his natural world ? Heaven ever accommodates its attri- 
 butes to the living conditions of its human creators. We 
 know that the islands of the blessed could only have been 
 conceived by those who in life had dwelt in an island world. 
 The Polynesian, used to distant voyages, must needs cross 
 the vast ocean to his soul land, but the inland red man saw 
 in the misty shades of the far distant hills, with their many 
 play of colours, the home of his spirit-fathers. The nature 
 of this life ever proclaims the future aspirations of the 
 living; he would ouly eliminate the physical evils he has 
 learnt to dread out of his ideal paradise. 
 
 All the varying terrific or mysterious phenomena in the 
 natural world have induced supernal deductions dependent 
 for their forms of expression on the amount of information 
 in the mind of the beholder. It is so all the world over 
 In connection with comets, eclipses, meteors, thunder, the 
 Maelstrom, and all unusual sights in the sky. These are 
 ever portents dire and terrible, produced by fetish power or 
 malign spirits, and they foretell war, pestilence, or famine. 
 When an eclipse takes place, the Moslems in Syria, like the 
 Chinese and the Red Indian, crowd together with gongs, 
 rattles, drums, every noisy instrument they possess, to drive 
 away by the hideous sounds they produce the evil monster 
 who is devouring the sun or the moon. The Red Indian, 
 in the black cloud out of which the thunderbolt is launched, 
 beholds the dreaded thunder bird, and the Karen regards 
 the thunderbolt as a living thing it tears up the trees in 
 the form of a hog with bat-like wings ; when it utters its 
 voice it thunders, when it flaps its wings fire is produced. 
 (Aei. Soc. Beng. Jour. XXXIV., p. 217.) 
 
 Dorm-ui reports in his Pri/nifiue Superstitions that the 
 Indians hold that all sounds issuing from CM \vnis wrn> 
 thought to bo produced by their spiritual inhabitants. The
 
 48 SUPERNAL CONCEPTS DERIVED 
 
 Sonora Indians say the departed souls dwell among the 
 caves and nooks of their cliffs, and that the echoes are- 
 their voices. When explosions, caused by the bursting of 
 sulphurous gases, are heard, the superstitious Indians 
 attribute them to the breathing of the manitous. Dead 
 Mountain, at the head of the Mojave valley, is regarded 
 with reverence by the Indians, who believed it the abode of 
 departed spirits. "When its hoary crest is draped in a light 
 floating haze and misty wreaths are winding like phantoms 
 among its peaks, they see the spirits of the departed 
 hovering above their legendary dwelling (p. 302). The 
 Chinooks thought the milky-way was produced by a turtle 
 swimming along the bottom of the sky and disturbing 
 the mud. The red clouds of the rising and setting sun 
 were thought to be coloured by the blood of men slain in 
 battle. (Ibid. p. 346.) 
 
 The man who has been under the influence of a toxic, or 
 noted others in that state, ascribes the weird influence, 
 whether produced by alcohol, so ma, kava or pulque, to the 
 action of a supernal principle contained in the drink, and 
 all the betimes pleasing mental excitements they induced 
 are attached to a weird cause. So when a man observes a 
 companion attacked by epilepsy or some form of neurosis, 
 or expressing strange mental hallucinations, he can only 
 account for the change by inferring that the spirit of some 
 man or animal has entered his body or he has been 
 enchanted by a spell, and that the strange actions, the 
 discordant sounds, the unnatural movements, are due to the 
 supernal influence. 
 
 As illustrating the failure of the judgment in the presence 
 of something not fully comprehended, we quote the follow- 
 ing : " A maid-servant in the Rue St. Victor, who had gone 
 down into the cellar, came back very much frightened, 
 saying she had seen a spectre standing upright between two 
 barrels. Some persons went down and saw the same. It 
 was a dead body which had fallen from a cart coming from
 
 FROM NATURAL APPEARANCES. 49 
 
 the Hotel Dieu. It had slid down the cellar window or 
 grating, and had remained standing between two casks." 
 (Calmet, Phantom World, I. p. 252.) 
 
 Sounds heard at night high up in the air were formerly, 
 and now are by some, ascribed to Gabriel's hounds, they 
 were supposed to be the cries of spirits in the air, and 
 were considered the foretellers of bad luck, or death, to 
 those who heard them. They are now known to be caused 
 by batches of widgeons or teals, and which usually migrate 
 in the night. (Notes and Queries, 7th Ser. II. p. 206.) 
 
 Betimes certain natural phenomena resulting from various 
 special combinations of the elements, inasmuch as they 
 occur only at long intervals, are esteemed to be due to 
 supernal action, and often a legend or myth is invented to 
 account for the phenomena. In Jones's Credulities we have 
 two such instances recorded. At Saltburne Mouth there is 
 a small creek which empties into the sea under a high 
 bank; sometimes the incoming tide produces a horrible 
 groaning, and the people say it is the cry of a sea-monster 
 hungering for men's carcases (p. 64). Again on the west 
 coast of Scotland certain conjunctions of the wind and tide 
 produce what is called a " bore ; " this became evolved into 
 a fetish personification as the " avenging wave," and was 
 accounted for by a fisherman having there killed a 
 mermaid (p. 25). In another instance in Canada, at 
 Manitobah Island, in a lake of the same name, there is a 
 singular sound produced by the action of the waves on a 
 peculiar pebble shingle which rub together with an intoning 
 voice. This occurs only when the gale blows from the 
 north, and the Ojibbeway Indians say it is the voice of 
 the speaking God (p. 101). 
 
 1 1 uraboldt has shown how much the ordinary expressions 
 of nature build up the supernal concepts of the various races 
 of men, and create tones of feeling that become embodied 
 in the social institutions. We will quoto a case in point 
 as illustrating the influence of nature on tho Upper Indus 
 
 4
 
 50 SUPERNAL CONCEPTS DEEIVED. 
 
 in the development of the local supernatural. " The howling 
 waste behind, invisible from the village and rising into still 
 higher masses, affords a fitting scene for all the super- 
 natural doings of the mountain spirits. The scenery which 
 inspires awe has made its mark upon the inhabitants. 
 These lofty solitudes are from their earliest years connected 
 with ideas of dread which shape themselves into myths. 
 The priest affirms that sometimes in the early dawn, while 
 performing worship, he perceived a white indistinct shape 
 hovering over the cairn, and this he said was the goddess 
 of the spot revealing herself to her worshippers. The 
 people believe that this demon keeps a special watch over 
 all their actions, and in a country where frequent accidents 
 by flood and field are almost inevitable, and where a false 
 step or a falling rock may cause death at any time, they put 
 down such disasters to the vengeance of the goddess for 
 the neglect of some of their peculiar customs." (Asiat Soc. 
 Beng. Jour., XL VII. p. 28.) Such are some of the false 
 concepts of the supernal which have their origin in mis- 
 conceptions of perceptive appearances.
 
 CHAPTER IV. 
 
 The evolution of supernal concepts in dreams. 
 
 No subject connected with the supernatural has more 
 engrossed the minds of men in all ages than those 
 connected with mental presentations in sleep. These 
 generally arise when some of the mental faculties are in 
 abeyance while others are active; they may and do 
 occasionally occur when the dreamer is almost in a waking 
 state; then the impressions active in the memory take a 
 perceptive form and appeal specially to the senses. By 
 far the greater number of premonitory apparitions occur 
 at this awaking state, their power enhanced by the 
 dominant figure remaining as in Newton's spectrum after 
 the inciting cause has been withdrawn. 
 
 Diverse circumstances induce dreams; some arise from 
 special mental excitation through the memory of previous 
 impressions, they are also induced by states of the organic 
 functions, as by special foods or drinks and forms of disease, 
 also by special sensations. A writer in the Journal of 
 Psy dialog ical Medicine writes: "A man after eating a 
 supper of halibut had a dream of sliding down a cliff on the 
 shore and being saved by holding his niece's hand; another 
 after a hearty fish supper dreamed of poisonous serpents ; a 
 third, after partaking freely of cold roast beef and pickled 
 onions, dreamed of being forced to oat of what ho loathed. 
 A lady having a slight cough put a piece of barley sugar in 
 her mouth and fell asleep whilo sucking it. She dreamt 
 
 4 *
 
 52 THE EVOLUTION OF 
 
 she was a little girl at an evening party, happy and enjoying 
 herself; she enjoyed all kinds of childish sports, and after 
 a long period had elapsed she awoke with a smile to find 
 the cause of the dream still in her mouth, and that only a 
 few minutes had elapsed, her daughter who gave her the 
 barley sugar not yet having left the bedside (XI. p. 579). 
 
 The cause of a dream delusion may be due to altered 
 sense-perception. A gentleman had fallen asleep with 
 weary feelings, arising from indigestion, when there arose 
 an apprehension in his mind that the phantom of a dead 
 man held the sleeper by the wrist. He awoke in horror, 
 and found that his own left hand, in a state of numbness, 
 had accidentally encircled his right arm. (Scott, Demonology, 
 p. 45.) Deceptive spectral concepts, even in the conscious 
 state, are often due to false mental deductions, and man, 
 under such conditions, is apt to mould the seeming form to 
 some subjective memory impression. Mr. Taylor was staying 
 at a large old-fashioned country mansion, and from his 
 room was a secret door leading to a private staircase. This 
 was both locked inside and out, yet its presence evidently 
 tended to suggest supernatural phenomena, even though 
 he had no faith in them. One moonlight night in June he 
 awoke about 1 o'clock, and discovered by the moonlight 
 a tall figure in white, with arms extended, at the foot of 
 the bed. Fear and astonishment for a time overcame him ; 
 then he thought that it might possibly be a trick ; so, 
 mustering resolution, he jumped out of bed, and grasped it 
 round, only to find it was nothing more than a large new 
 flannel dressing-gown which had been sent him in the 
 course of the day, and which had been hung on some pegs 
 against the wainscot at the foot of the bed. (Apparitions, 
 by J. Taylor, VI.) 
 
 Sometimes the presumed ghost is real flesh and blood, 
 its supernatural character a mere inference in the mind. 
 A lady, when on a visit to a Scotch friend, waking up in the 
 night, beheld a hideous, almost shapeless, figure sitting on
 
 SUPERNAL CONCEITS IN DREAMS. 53 
 
 a chair between her and the fire. After lying in great fear 
 for a time, believing it was a spectre, she stealthily crept 
 from the bed, and hid herself behind the window-curtains ; 
 then she saw the wretched ghost throw itself on her bed, 
 and in that way the two passed the night. In the morning 
 the lady motioned to a labourer in the garden to come up, 
 when they found that the supposed wandering ghost was a 
 simple lunatic, who in some way had got into the house 
 when passing across the country. (E. P. Hood, Dreamland, 
 p. 70.) The mental deception suggesting the supernatural may 
 be a sound. A low muffled wail heard on the sea by a lady 
 was taken by her for a telepathic indication of her son's 
 death. It was afterwards found that the so-called monition 
 was produced by an amateur ventriloquist for his own 
 amusement. (Pliant, of Living, I. p. 125.) 
 
 Simple errors of judgment and instances of false reasoning 
 account for many ghost narratives, but there are others 
 which the inquiring percipient cannot thus resolve, and 
 which not only leave their supernal influence on the mind of 
 the beholder but convey like impressions to others. To test 
 such presentations all are not equally mentally prepared, 
 yet there are a few test qualities that any may apply. But, 
 first, we have to note the various conditions under which 
 such apparitional appearances occur. A large number arise 
 in dreams some are continuous from the dream to the 
 semi-waking state and the presence of the mystic figure 
 as a continuous image is affirmed to the waking senses. In 
 some cases there is no memory of a dream-phase, the figure 
 is simply present to the half-waking consciousness, which, 
 when fully aroused, may still behold the object. From tho 
 continuity of optical impressions, under certain conditions, 
 we know that it is possible an optical impression may con- 
 tinue after the object is removed from the sight. Now it 
 so happens that by far the greater number of presumed 
 apparitional appearances are seen in these conditions of 
 the organic being; they are seen in the dream or the half-
 
 54 THE EVOLUTIONS OF 
 
 wakeful state. It is quite certain that the visionary not 
 other people is most competent to test the nature of the ap- 
 pearance. If the illusion or vision occurs when wide awake, 
 men of the calibre of Nicolai, of Berlin, may be certain of 
 the subjective nature of the impression, note its origin, and 
 even optically prove that it exists only inside their own 
 sensoriums. But both judgment and the powers of observa- 
 tion are only vaguely exercised in the half-waking state, 
 and the imagination most probably in an excited state from 
 previous dreaming is apt to jump to hasty conclusions, and 
 when subsequently the visionary describes the impression, 
 it may consist only of vague generalities. However, if the 
 seer has so far mastered the details of the vision as to be 
 able to define specially, not generally, its characteristics, he 
 or she may be able to affirm its subjective nature. 
 
 In the old ghost tales the presumed supernal being came 
 in its shroud, or, according to the associate circumstances, 
 was accredited to come covered with wounds or blood, or if 
 drowned as naked and dripping wet. Usually in such cases 
 no clothes are noted, only the wounded or wet body ; now, 
 as neither in a fight or at a shipwreck is it customary for 
 the body to be stripped, the subject-nature of the impression 
 ought to be at once apparent. One class of subjective 
 impressions is thus built up of some memory impressions, 
 modified by the imagination ; others wholly arise from the 
 reawakeningof past impressions. Now, usually these memory 
 impressions of an individual are of varying character. A 
 mother may dream of her son as a stalwart young man, 
 the same as when she last saw him, or she may dream of 
 him in his boyhood or as babe. Usually in such cases 
 there is an endless series of types in the mind. So with 
 an ordinary acquaintance, we may call him to mind as when 
 we first knew him or when we last beheld him. More, 
 there are not only the differences of age and features to 
 consider, but the clothing and ornaments, and other dis- 
 tinguishing attributes attached to the person. Of course,
 
 SUPERNAL CONCEPTS IN DBEAMS. 55 
 
 if the visionary detects no special details, neither dis- 
 tinguishing features, age or dress, and recognizes nothing 
 but a vague impression, which it designates as a certain 
 individual, we have no test appliances, and can only esteem 
 the presentation as vague and unsatisfactory. But if the 
 assumed apparition conies before the visionary clearly 
 defined in features and wearing some special costume, we 
 know these attributes denote a special individual at a special 
 time. Consequently, when a lady beholds, as she thinks, the 
 spectre of a gentleman, clothed as she had once seen him as a 
 character in the Corsican Brothers, we are assured that it was 
 no ghost, however ominous might be the words it said or 
 its movements, but only a reawakened impression in her 
 memory. So in the case of the apparition of Mrs. Matthews 
 by Mr. Charles Matthews, the ghost came in her habit, as 
 when alive. We know nothing of spirit fashions of dress 
 in the other world, but we can scarcely suppose they wear 
 crinolines, or have high-shoulder dresses. Hence, it could 
 not have been her spirit he beheld, but a renewal of a past 
 endearing impression. 
 
 Few persons are as capable of demonstrating the unreality 
 of an illusion as the captain whose case is quoted in Sir 
 W. Scott's Demonology. When in a depressed state, and 
 therefore most susceptible of being affected by supernal 
 ideas, ho went to see his confessor, and was in great distress 
 and apprehension of his death. The same evening, when 
 retiring to bed, ho saw in the room the figure of the con- 
 fessor sitting on a chair, probably as he commonly saw him 
 in life. Being of a strong mind, and self-assured of its 
 subjective nature, he sat down on the same chair as the 
 figure was on. He owned after that had his friend died 
 about the .same time ho would not have known what name 
 to give his vision, but ho recovered, and henco ho knew 
 that it was both physically and psychically an illusion of his 
 own mind (p. 37). 
 
 In all the cases of haunted houses in Mrs. Crowe's Night
 
 56 THE EVOLUTION OP 
 
 Side of Nature we have not one that even bears the 
 affirmation of having been definitely seen by two individuals 
 who noted the dress and features of the presumed supernal 
 visitant. All is vague, indefinite, and uncertain. In one 
 case there are two ladies in bed. The one, only a child, fancies 
 she sees an old man in a Kilmarnock nightcap. She was not 
 the least frightened, and probably the indistinct appearance 
 of drapery or clothing was in the half-light personified by 
 her imagination into a grotesque figure. The various white 
 lady ghosts are as vague as vague can be, not a detail but 
 that of colour is given. 
 
 The most apparently definite case is said to have occurred 
 at Sarratt, in Hertfordshire, where one individual of whom 
 we have no credentials, and who is even nameless, is said 
 to have seen the figure of a well-dressed man having on a 
 blue coat with bright gilt buttons ; his own clothes had 
 partly fallen on the floor and he saw no head, the half- 
 drawn curtain hiding that portion of the figure. We should 
 say he saw only his own clothes as they had partly fallen 
 from the chair, and as from the context we read that the 
 house was said to be haunted by a headless gentleman in a 
 blue coat with gilt buttons, we need not look far for the 
 illusion. 
 
 In another case we are first prepared for the due feeling 
 of dread and mystery by the narrative of an iron cage with 
 an iron ring to which an old rusty chain is attached having 
 a collar at the end of the same material. Necessarily after 
 going to bed with such a preparation for a ghost strange 
 noises are heard, then the girls say they saw a figure or 
 something and hid themselves in the clothes. Later on 
 this figure is more defined, it was thin with hair flowing 
 down its back and draped in a loose powdering gown. 
 How much they saw of it in reality, if they beheld anything 
 but their own fears, may be noted from the circumstance 
 that at first both the girls thought it was their sister 
 Hannah; consequently the powdered gown was only in the
 
 SUPERNAL CONCEPTS IN DREAMS. 57 
 
 imagination, and it was only when their mother told them 
 it could not have been Hannah trying to frighten them that 
 they considered his ghostship had appeared to them. We 
 cannot feel surprised that after talking over these incidents 
 brother Harry by the light of the moon should have seen a 
 fellow in a loose gown at the bottom of the stairs. Once 
 again one of the ladies after being very tired by a long ride 
 on afterwards awakening by the light of a night-light saw 
 again the mysterious figure in the powdery coat ; she more 
 noticed the thin pale face with its melancholy expression. 
 But in this, the most circumstantial case, we not only have 
 no names of persons, no references, we even do not know in 
 what town it occurred, though one of the many publishers 
 who have rehearsed the narrative thinks it comes from 
 Lille. 
 
 Though the various ill-conceived and undefined narratives 
 in Mrs. Crowe's collection are unworthy of being assumed 
 as representing supernal incidents, surely we ought to place 
 -cine confidence in the carefully considered and select cases 
 to which the credentials of Messrs. Gurney and Myers are 
 attached, recorded in the Nineteenth Century (XVI. p. 69). 
 
 In the first case presented a Mr. Rawlinson had heard 
 two months before that an intimate friend was ill with 
 cancer. How many times during the two months the image 
 of his friend may have been present in his thoughts 
 associated with his dangerous complaint we have no means 
 of judging, and it is such thoughts that are apt to become 
 vague monitions or subjective hallucinations. Yet because 
 a vague presentiment of the appearance arose in his mind 
 presumed to be connected with the possible time of the 
 friend's death, but of this no proof is given, we arc asked to 
 accept it as a supernal telepathic manifestation. 
 
 The second case is equally devoid of consistency. A 
 slight accident occurs to an individual on a Saturday in 
 London. The mother admits writing an account of the 
 affair on the Sunday, and on the Monday night the aunt in
 
 58 THE EVOLUTION OP 
 
 Ireland dreams she sees a confusion of cabs and hears 
 " Maurice is hurt." Our version of the spectral intimation 
 is that the letter was possibly written on the day of the 
 accident, or the aunt informed thereof by another relative, 
 or possibly the aunt's illusion occurred on Thursday not 
 Monday night. It certainly was no visual perception but 
 only the concept of something that might have reached the 
 aunt in a letter as the dream as stated occurred two days 
 after the accident. 
 
 The same comments apply to the case of the Duke of 
 Orleans, and it did not take place at the time of the 
 impression, and the narrator of the trivial accident writes, 
 ci I am not sure of the day of the week," yet on these im- 
 perfect and desultory impressions we are required to accept 
 implied supernal incidents. 
 
 The incident described by Lady Chatterton is explainable 
 in the aptitude for a dream to be fashioned from external 
 impressions. In the half-waking state so favourable for 
 the reception of such impressions Lady Chatterton saw the 
 figure of her mother, the face deadly pale and blood flow- 
 ing over the bed-clothes, she then rushed into her mother's 
 room and saw her as in the dream. The incident had 
 occurred hours before and could not have been a present 
 apparition as two doctors who had to be fetched had not 
 only arrived, but they must have been there some time as 
 one observed that all danger was now over. Such a vision 
 might have come in her reverie not suggested by her 
 mothers spirit or any telepathic impression, but by the 
 talk of the servants or the conversation of the doctors. 
 There was only a long passage between the rooms, and the 
 echo of the voices as they passed to the stair-head may 
 have easily reached her ear and conveyed all the images 
 presented in the illusion. 
 
 We might pause to describe the loose character of the 
 other narratives, but we will conclude this part of supernal 
 cases with that referred to a Miss Manningham. First we
 
 SUPERNAL CONCEPTS IN DREAMS. 59 
 
 may note that this illusion is said to have occurred at an 
 entertainment ; the place in one statement is described as 
 the Argyll, in the other as the Hanover Eooms. There 
 were also two diverse accounts of the apparition in one the 
 features were hid by a cloth, in the other the face was 
 turned from her ; both agreed in its being a naked corpse. 
 As the death occurred through the upsetting of a boat we 
 fail to realize the origin of the naked presentation even if 
 we admit that without being able to see the features it was 
 possible for her to recognize her naked grandfather, and it 
 is the first time in the natural history of ghosts in which the 
 ghost of the clothes refused to accompany the ghost of the 
 body. As we read the narrative we would observe that 
 even at concerts, as well as when at church, people betimes 
 are apt to doze and may dream dreams, and that in her case 
 she had only heard her grandfather was drowned, and the 
 naked corpse was her own inference that it happened when 
 he was bathing, when there can be no doubt he must at the 
 time have been fully clothed. 
 
 When in the ghost tale the particulars of dress features 
 and externals are specified we can often detect in the 
 narrative itself, the proofs that it is the revival of an old- 
 memory impression. We will quote a few of such self- 
 indications from Mr. Gurney*s Phantasms of the Living. 
 S. and L. are both in one office in the city. S. is aroused 
 one night by tho 1 apparition of L. coming towards him as 
 was his wont of a morning, wearing a hat with black hat- 
 band, tho overcoat unbuttoned, no doubt ready for its 
 customary removal, and having a stick in his hand. But 
 the ghost of L. who died at 9 P.M. and came after S. had 
 gone to bed was nob likely to bo walking about with his 
 coat unbuttoned and a walking-stick in his hand. S. might 
 or might not have heard of the death of L. before ho retired 
 for the night; the figure was certainly a memory reminiscence, 
 and his absence through illness might well suggest the 
 possibility of his death (I. p. 210).
 
 60 THE EVOLUTION OP 
 
 A lady in case 168, describing an appearance that was 
 presented to her, infers that it could not have been a 
 subjective impression, but a real apparition, forgets the 
 fact that our mental presentations are made up, not only 
 of what we see, but what we hear or read. There are few 
 especially ladies who hearing or reading of 'the altered 
 appearance of any dear friend by years or illness, do not 
 visualize the change. More particularly when he was an 
 old sweetheart, and she knew sixteen years had passed, 
 and that the face had become modified by the growth of a 
 beard and whiskers, as she writes to his mother. From 
 this we may well infer she was in regular communication 
 with his family, and as she refers to the change, what more 
 likely than his changed appearance had been familiarly 
 dwelt upon : hence it would not be his old but his altered 
 physiognomy that she might recall (I. p. 426). 
 
 In several cases the ghost appears not as he would have 
 been, wasted away and in his bed-clothes, but dressed in 
 his old costume and hale and hearty. Again, there are 
 cases in which we are told the dead man is seen the instant 
 of death laying in his coffin, as if that indispensable adjunct 
 had been ordered before-hand and the body put in it 
 before the spirit had quitted its mortal tenement. Some 
 of the apparitions are pleasing reminiscences of many like 
 impressions. Thus, 195 is the case of a lady who sees 
 the phantasms of her grandmother in the plaid cloak she 
 usually wore, leaning on the arm of the lady's mother. She 
 is presumed to have died at the time of the vision, when 
 the old lady would have presented a very different appear- 
 ance. The group as seen had, no doubt, often been pictured 
 in her memory from a child. Case 202 is that of a lady 
 who died after a short illness ; yet at the time of her death 
 she is seen by the percipient riding in her own victoria. 
 She recognizes the bonnet and the sealskin jacket as those 
 she generally wore in winter ; but it was in August she 
 died, therefore it must have been a subjective impression.
 
 SDPEENAL CONCEPTS IX DREAMS. 61 
 
 As for the idea of her death, the lady knew she was ill 
 (I. p. 544). 
 
 One of the most remarkable cases supposed to prove the 
 presence of a ghost, actually, by investigation, proves the 
 truth of its being a subjective hallucination. In case 213, 
 an old woman is seen wearing a special duster-pattern 
 check shawl. There was no monition in this case, for the 
 old lady is not supposed to die it was merely an halluci- 
 nation of a familiar figure. The percipient, however, felt 
 assured of its ghostly character, so he visits the house and 
 inquires specially about this shawl. He receives for answer, 
 ' \Ve haven't such a thing in the house;" but sure of the 
 truth of his mental impression, they hunt behind a box 
 near the bed's head, when the identical ghost-shawl is 
 found. From her family forgetting the article, it is evident 
 that special shawl had not been lately worn, and the ghost 
 of a few days past could not have appeared wearing it. 
 Mr. Gurney writes the shawl is an important detail ; so it 
 is, for it proves that the percipient's impression must have 
 been subjective. 
 
 The ordinary perceptive and imaginative mental states 
 so blend into each other, that we cannot draw an absolute 
 line between the ordinary perceptive, imaginative, halluci- 
 imtive and dreaming states. Perception passes into memory, 
 and memory grows into the excitations of the imagination, 
 recalling past impressions, and gradually presenting them 
 with ever-increasing intensity at first, mere acts of the 
 will, gradually advancing until they are self-projected into 
 the consciousness, in the one direction passing through 
 reverie into dreams, in the other, from mere illunvr 
 deceptions, to accredited perceptions, whether idealisms, 
 dn -iinis, or hallucinations, and they may appeal to the ego 
 through any one or more of the senses. 
 
 Under healthy stimuli these presentations are more or 
 less under the control of the will arising either from 
 normal conscious activity or normally unconscious cere-
 
 62 THE EVOLUTION OP 
 
 bration. These thought aiid self-presentations normally 
 are more vague than the real perceptions out of which they 
 were evolved, not so when due to the stimulus of abnormal 
 causes; then they are after projected with a brightness, 
 intensity, or power proportionate to the nature of the 
 exalting force. Of the impressions thus observed, we have 
 several cases in the Phantasms of the Living. Thus Mrs. 
 Willert has vivid representations; they corne with her eyes 
 open, but more brilliant when they are shut. She sees all 
 kinds of things in quick succession; never blending into- 
 one another, she could never recall the same picture. 
 " Mrs. Macdonald is accustomed to see multitudes of faces 
 as she is lying awake. They seem to come out of the 
 darkness and develop into sharp delineation and outline 
 they fade and give place to others rapidly and in enormous 
 numbers. Formerly they were ugly human but resembling 
 animal monsters, latterly they have been beautiful " 
 (I. p. 474). 
 
 In general the dream or the hallucination is but 
 momentary, but like some ghosts they become persistent for a 
 long time, or after intervals, reappearing again and again, in 
 bad neurotic states. They are always present, day and night, 
 ever urging their victim to some special act or influencing 
 him by denoting some special fear. There are cases in which 
 such hallucinatory objects or persons are only seen under 
 certain conditions, or are attached to certain forms of 
 thought. Thus the Rev. P. H. Newman " saw figures 
 whom he recognized in church, though they were not there, 
 and they seemed to occupy the same place during the 
 service." (Ibid. I. p .475.) 
 
 Expectancy, self-suggestion, or suggestion by others, are 
 prolific sources of apparitional presentations. For a 
 gentleman to see the figure of his future wife draped in 
 white, is a by no means uncommon appearance to an 
 expectant bridegroom, occasionally by an exalted percep- 
 tion defined as an appearance to the half -waking vision;
 
 SUPERNAL CONCEPTS IN DREAMS. 63 
 
 in some cases the dream-image remains, like Newton's 
 spectrum, for a time on the retina. 
 
 A very general form in which self-suggestion conceives of 
 distinct and definite appearances, and moulds any object 
 into the expected semblance, occurs in several cases. A 
 Mr. Jevons sees, as he thinks, a friend walking among the 
 trees opposite his house. Ho says, "I waved my hand to him 
 to go up the road where wo had frequently walked." (Ibid. 
 II. p. 528.) So in case 203. A lady who knew her mother 
 was ill, when seated in the schoolroom reading, sees the 
 figure of her mother, wasted by disease, reclining as in bed 
 in her nightdress. 
 
 Often the presence of appearances are suggested by 
 others. A word, a name, an incident, appeals not only to the 
 consciousness, but even to the more or less unconscious 
 faculties which passively build up appropriate scenes and 
 semblances. In case 408, a mother and daughter in India 
 are infected by snake-fears, a not uncommon form of 
 suggestion in tropical countries. The daughter, while 
 undressing, fancied there was a snake in her room, probably 
 by the rustling of her drapery ; the sound of her and the 
 servants' talk on the subject reached the lady in her 
 bedchamber, who after dreamed her daughter was bitten 
 by a snake. 
 
 Betimes we are told of two persons seeing the same 
 apparition or dreaming the same dream ; but these when 
 analyzed may generally bo traced to impressions being 
 transferred from one to the other, verbally or otherwise. 
 That such is the origin of duplicate dreams may bo 
 discovered by their want of identity. Thus in case 127 a 
 lady and her friend, asleep probably in the same room, 
 have dreams on the same subject, but these are not 
 identical. In tho ono the corpse of Mrs. A. is laid out 
 in tho bod ; in the other that lady's daughter is seen 
 running along the shore crying, "Don't stop me! my 
 mother is dying." Tho ono dream might have been duo to
 
 64 THE EVOLUTION OF 
 
 verbal suggestion by the other in her dream state, or both 
 due to the intimation they had previously received of 
 the lady's dangerous illness. In case 299, a man, dying of 
 typhus fever in his sleep, when in port is attended by a 
 stoker belonging to the same vessel. In. his delirium he 
 had most probably been raving about his wife and children, 
 a not unusual thing in such a state. The stoker was 
 personally acquainted with his family, and under those 
 exciting conditions he affirmed that he saw the wife, 
 mother, and two children on the other side of the bunk in 
 which the man was dying. 
 
 One of the most singular cases of a ghost suggestion, is 
 case 331. It begins with two ladies probably by the 
 preliminary suggestion of one of them seeing the figure of 
 a Captain Towns in a gray flannel jacket such as they had 
 been accustomed to recognize him by. Then a young sister, 
 most likely aroused by the exclamations of the percipients, 
 sees the same. Even the servant, roused by the excitement, 
 notes "the master;" then the butler and the captain's 
 body servant are both sent for, and they also declared they 
 saw the figure ; and lastly the nurse is fetched, but she, 
 more sceptical than the others, advanced as if to touch it, 
 when the ghost, probably by the shifting of the curtains or 
 apparel, vanishes, and after all it was found to be no 
 apparition, though seen by so many, but a reflection on the 
 polished wardrobe, a sort of medallion portrait. In another 
 like case a girl was sent home from school unwell. The same 
 night one of her companions was put in the vacant bed. In 
 the dim light in the night the spirit of the absent girl is 
 seen by the half-waking dreamer. She arouses the other 
 school-girls asleep in the same room, and they also see the 
 appearance, yet it is admitted that a bed-hanging, a curtain, 
 suggested the image. (Ibid. II. p. 186.) 
 
 Particulars, both personal and general, may be conveyed 
 to other minds in sleep by means of words, and these may, as 
 in the cases quoted, become attached to either the conscious
 
 SUPERNAL CONCEPTS IN DREAMS. 65 
 
 or unconscious memory. Thus two ladies sleeping together 
 had the same experience of the presence of an old and 
 valued friend of the one, even to the special onyx studs he 
 habitually wore. This, a dream from experience in the one 
 person, became by verbal suggestion a fancy image in the 
 other's mind. Things mysteriously known to another may 
 be transferred from mind to mind in the dream state, and 
 that not by thought-reading, but by unconscious talking. 
 Thus a lady, through her husband talking in his sleep and 
 thus rehearsing an incident of his early days, became 
 conscious of his once having had a sweetheart of whose 
 existence, in his waking state, he had never informed 
 her. (Phantasms, I. p. 31 7.) There are many cases in which, 
 consciously or unconsciously, indications are transferred 
 from one sleeper to another, not only when in the same 
 room, but when they are in separate rooms, as in cases 89 
 and 90.
 
 CHAPTER V. 
 
 The inter-relations of the supernal powers. 
 
 THE first result of the failure of the perceptive and reflective 
 powers is to present to the mind the many objects and move- 
 ments it cannot comprehend as a new class of presentations 
 diverse from any present in the natural world. 
 
 One of the first supernal concepts is that the moving 
 force in the organism is distinct from its substance, that 
 it induces all the volitional actions of the organism, and 
 that it is capable of existing outside the object it controls. 
 This in man is his ghost. In the ordinary state this ghost 
 is the life of the man : it is his mind, his spirit, his soul, 
 and the body and limbs are but the inert material which, 
 the ghost utilizes for its many purposes. Out of the man 
 the ghost may act the same as it did when in the body, 
 save that as its nature is distinct so are its attributes. 
 Eude men cannot separate the spiritual from the material; 
 hence the ghost is a shadow, a vapour, an attenuated 
 entity, possessing in a low degree the same characteristics 
 as mark the perfect man. It eats and drinks and sleeps, 
 is amenable to injuries, susceptible to the effects of the 
 temperature and local conditions. The sentiment of the 
 extent of these relations may vary with different men, but 
 we find them always present among savage races. 
 
 The ghost as a separate existence is not deemed wholly 
 amenable to the same conditions as when it formed part of 
 the man. Then it partook of the destiny of the body in
 
 THE INTER-RELATIONS OP THE SUPERNAL POWERS. 67 
 
 which it resided, and might be appropriated by the spirit 
 in the man or animal which devoured it. As an indepen- 
 dent being it avoided these unpleasant consequences, and 
 more, through the nature of its special supernal attributes 
 it was endowed with new sources of power. Thus the 
 wandering free ghost was not amenable to many material 
 influences that affected it when forming part of a man. Its 
 attenuated nature enabled it to insinuate itself in any hole 
 or cranny, it could penetrate the solid earth and ascend 
 into the sky, as well as manifest many other transcendental 
 powers. The man was ever a match for his fellow-man, 
 but the ghost to the man was ever an object of unspeakable 
 dread. If that of a friend he may have been neglectful of 
 certain rites that it expected to receive, and the man knows 
 it has power to command other ghosts to control the ele- 
 ments to pour on his head disease and death. He knows it 
 can enter his body through any pore. 
 
 What was possible in his own nature, man also esteemed 
 as possible in the nature of other beings, other objects. 
 What more certain cause could he conceive as marking the 
 active life of all things than this ghost existence ? But we 
 should err, if in the lowest races we looked for the general 
 expression of this element of supernal power in all things. 
 The savage is too little of a philosopher to go beyond the 
 objects that immediately interest him to search for general 
 causes. He accepts the appearance of each individual per- 
 ception on its own merits. Hence the lowest savage races 
 only affirm the presence of the ghost-power in human and 
 local animal natures, and in some few fetish objects that 
 have excited their animistic sentiments. Men are much 
 more considerably advanced when they reason out that 
 there is a soul in everything, even in the objects tlu-ir 
 own hands have manipulated. 
 
 Undeveloped man, ignorant of the chemical and physical 
 powers induced by the altered relations of material things, 
 and only conversant with force as resulting from the voli- 
 
 5 *
 
 68 THE INTER-EELATIONS OF 
 
 tional movements of men and animals, conceives that all its 
 manifestations in nature are due to the action of like forces 
 in rock, water, sky, and earth. Thus the earthquake is 
 caused by the ghosts underground, or the huge earth sup- 
 porting whale, elephant or tortoise, changes its position. 
 So, in volcanic action, they perceive the might of an ingna 
 or the dread Pele, and her myrmidons in their sports are 
 casting up fire. The water-spout is caused by a spirit 
 dragon, and eclipses by dogs hunting the moon through the 
 sky. The eddying pool was the writhing of a great snake. 
 All motion was life, and every living force was possessed 
 by its embodied ghost. 
 
 Each race of men create their own explanatory idealisms. 
 With the Andaman islanders shooting stars and meteors 
 viewed with apprehension are believed to be lighted faggots 
 hurled in the air by Erenchawgala. An eclipse is caused 
 by the sun spirit being offended. Storms are regarded as 
 indications of Pullunga's wrath ; winds are his breath ; 
 when it thunders he is growling, and lightning is a burning 
 log thrown in his wrath. In all this we have embodied a 
 savage man's fury as he quarrels round the camp-fire. 
 (Jour. Anthrop. Inst. XII. p. 152.) 
 
 There is not a presentation of power in the natural world 
 but the savage accounts for by this ever-capable ghost- 
 principle. We may not infer that the vast mythological 
 systems invented to explain the many natural phenomena 
 at once sprang into being. It is much more reasonable to 
 infer that the primary savage, like most rude men, idiots, 
 and animals, only took notice of those forces that imme- 
 diately affected their own volitions. Some men have only 
 seen great spirits in the sky-powers, others refer their 
 primary concepts of great forces to the snowy mountain 
 peaks or the great sea, and it is only among matured races 
 of men we find general expositions of all the varied natural 
 forces. 
 
 It would seem that the capacity to appear in dreams is
 
 THE SUPERNAL POWERS. 69 
 
 the source of the supernatural attribute in the inanimate 
 as well as the animate. It is the ghost of the mountain, 
 the waterfall, the rock, and the sea that the dreamer 
 beholds. So the weapon has a soul the dreamer saw the 
 lance in the hand of the foeman, he even felt it penetrate 
 his arm, yet when he attempted to seize it, it was gone, 
 because it was a spirit. 
 
 This sentiment of the spiritual nature of the secondary 
 accompaniments in a dream is far more general than is 
 usually conceived. Mr. Gurney shows that not only are 
 dream-objects accompanied with all the subsidiary attri- 
 butes of things, but that even the phantasm of the waking 
 vision carries with it all the necessary supernal appearances 
 of the secondary objects that constitute the idealism. The 
 waking eyes not only behold the human spirit but the spirits 
 of animals, trees, land, and water, the spirits of clothes, 
 carriages, weapons, and all kinds of diverse things. Even 
 now, without reasoning on it, the spiritually disposed 
 accept as facts, not only that the ghost of one drowned in 
 India an hour before its appearance in England should be 
 able to traverse the intervening space, but that the ghosts 
 of its garments, of the drops of water, and other material 
 substances could, at the same time, accompany it. If 
 developed man in the nineteenth century can passively 
 accept such sentiments, need we be surprised that the 
 untutored savage mind accepts the incidences which occur 
 in his dreams as actual facts. A young Macusi Indian 
 declared to Im Thurn that he had been taken out in the 
 night and made to drag the canoe up a series of difficult 
 cataracts. Nothing would persuade him of the fact that 
 this was but a dream. (Tour. Anthrop. Int. XII. p. 304.) 
 
 We have seen that to the man-ghost through the senti- 
 ments of wonder and fear are attached mystic concepts of 
 powers which endow it with a weird nature, so according to 
 the natural aptitudes of animals arc they endowed with 
 fetish powers, and this too with and without the ghost*
 
 70 THE INTEK-BELATIONS OP 
 
 concept. A snake seen has not only the ordinary powers 
 of a snake, but as men may die of fear without having been 
 touched by it, it can kill with a look. So the Australian 
 aborigine, knowing the timorous nature of the kangaroo, 
 when he observes a group coming towards him driven by 
 an advancing body of enemies, ascribes to them the 
 possession of weird knowledge and friendly intents ; they 
 are coming to warn him of the advancing foes, and to 
 affirm the spiritual association thus induced they have 
 established the kangaroo kobong. 
 
 One of the most general deductions drawn by the savage 
 who has worked out the problem of the dual nature in 
 animals is to affirm from the actions of the powerful local 
 animals that they are possessed by men-ghosts. We find 
 that the range of this concept obtains so extensively, that 
 it seems to be almost a natural deduction from the 
 similarity of the mental characteristics in the man and the 
 animal. Thus the Thlinkeets hold that the ghost of a man 
 enters a bear. Miss Bird describes the Ainos as crying 
 out : <( We kill you, bear ; come back soon as an Aino." 
 (Unbeaten Tracks in Japan, II. 98.) Of the various man 
 and animal associations this sentiment has evoked we may 
 refer to the Tiger-man of the Khonds, the Lion-man of the 
 Zulus, the Jaguar-sorcerer of the Mexicans, the Hyaena-man 
 of Abyssinia, the Negro, Leopard, and Alligator-men ; and 
 in Europe to the many expositions of wolf-men and dog- 
 men. 
 
 The fetish concept of the animal's nature arises in the- 
 present day as in the past. The man riding on horseback 
 evolved the centuar among the old Pelasgians, and the- 
 South American Indians in the days of Columbus, and but 
 as yesterday it was a mighty fetish animal to the Anda- 
 inanese. "Da Costa brought a donkey into the Zanzibar 
 country ; the people had never before seen it, therefore they 
 were much disturbed lest they should incur its displeasure,, 
 to such an extent that they brought it corn in abundance,
 
 THE SUPERNAL POWERS. 71 
 
 and asked all sorts of questions with regard to the animal's 
 powers." M. Williams, in his Religious Thought in India, 
 writes : " A man bought a piece of ground and sat down 
 to contemplate it under a tree. Suddenly he heard a 
 hissing sound of a snake in the branches above. Panic- 
 struck he ran off, but never dared show his face on the 
 ground again, being firmly convinced that the serpent was 
 the indignant spirit of its late owner " (p. 326). 
 
 The ghost sentiment alone does not explain all the early 
 concepts of savage man that intimate phenomena beyond 
 the ordinary natural expression of things. The manifesta- 
 tion may be that of a personality, but now as ever there are 
 concepts of vague influences that the utmost ingenuity of 
 the mind fails to make out as being personal. Such are 
 most fetish objects, many omens, and all simply fetish 
 appearances of things which are often attached to ghosts, 
 or which in themselves do not intimate a personal appear- 
 ance. The vulgar notions of luck are of the same nature : 
 they may apply to an object, as a horseshoe, a day of the 
 week, an appearance, a position, even the relation of words 
 with thoughts. 
 
 We infer that the concept of the uncanny preceded that 
 of the ghost : it is certainly the first sentiment of the 
 supernal in the mind of the child. Hence the first result 
 of the sentiment of the uncomprehended is that of the 
 uncanny; it may express doubt, ill-luck, fear; there is in the 
 sensation received a something seen, felt, or heard that 
 implies the inexplainable, the inconceivable. It may be 
 due to the association of two or more objects, neither of 
 which alone had any mysterious significance, but which, in 
 combination, raise the sentiment of dread ; or mystic words 
 and actions, presented at the time the objects are combined, 
 may stimulate the sentiment of dread. So, though there bo 
 nothing weird in the articles or words or actions in them- 
 selves, the combination of them gives origin to a new 
 principle that excites fear.
 
 72 THE INTER-RELATIONS OP 
 
 The two principles at first affirmed by the mind are to 
 classify such impressions as good or evil, lucky or unlucky, 
 and the response is the corresponding desire or dread. As 
 all that are good are accepted by the child and the savage 
 as mere matters of course, and excite no sentiment of per- 
 sonal gratitude or feeling of interest other than to self, but 
 those implying evil according to their vastness or vague- 
 ness excite corresponding sentiments of dread. Presenting 
 no personality to the mind it cannot be appealed to, cannot 
 be resisted, and the soul crouches before the impersonal 
 evil, be it ill-luck, disease, or some nameless dread. 
 
 Among the large class of fetish principles and uncom- 
 prehended impersonal powers affirmed generally by men 
 we may specify all charms and talismans, all the fetish 
 principles of sorcery, the power to transfer fever, ague, 
 worts, to cure through some supernal virtue in things; to 
 make rain, thunder, work miracles, the influence of rites on 
 material objects, as the laying on of hands, incantations, 
 and ordeals, chance, fate, destiny as impersonal controlling 
 principles ; fasting, drugs as supernal powers, positions, 
 and so forth. 
 
 These may be affirmed as virtues in the objects them- 
 selves, or they may be mere signs or tokens set up to 
 represent ideal deductions ; they may be symbolic working 
 by the imagined conveyance of special influences, as in the 
 cases Dr. Tylor quotes of wearing iron rings to give mental 
 firmness, or a kite's foot to endow with swiftness o'f 
 motion. 
 
 A fetish power may be in a thing and it be accidentally 
 discovered, or it may be associated with some manifestation 
 of feeling, or some action occurring in connection with its 
 presentation. Thus a fetish man, going on important 
 business, as he crossed the threshold of his door stumbled 
 over a pebble which hurt him. He inferred that the stone 
 was a stone of power, so he cherished it, and ascribed his 
 after good luck to its possession. So, in like manner, the
 
 THE SUPERNAL POWERS. 
 
 73 
 
 fetish object causes rain, brings the salmon to the landing 
 stage, strengthens its owner's heart, and confounds his 
 enemies. 
 
 A stone, or other fetish object, is usually credited with 
 only one special virtue : one may ensure luck, another cause 
 rain, a third be good for the headache, a fourth to keep 
 money in the pocket, bring kangaroos, or turn aside an 
 assegai; others may be good for women at childbirth, 
 youths at initiation, men going a journey by land or by 
 water, or any special circumstance or state. 
 
 Often the fetish attribute is induced by the action of 
 men, and results from no ghost-power, but a special 
 mechanical combination of things. Thus, in Melanesia, 
 stones could be caused to make rain or sunshine, and 
 produce abundant crops of yams or bread-fruit. To make 
 sunshine, if a very round stone was found, it was wound 
 round with red braid and stuck with owl's feathers to 
 represent rays, and then hung upon some high tree. 
 (Jour. Anthrop. Inst. X. p. 278.) 
 
 The essential element in all supernal manifestations is 
 faith. It was so in all the lower impersonal attributes in 
 all forms of healing, be they by old rags, holy water, the 
 laying on of royal hands, or as Plutarch informs us, the 
 passing the royal great toe over the parts affected. Talis- 
 mans were objects possessing fetish power, and there can 
 be little doubt that faith in their virtues upheld many a 
 warrior in the deadly struggle. Faith in the higher spirit 
 manifestations is the necessary law of their cognizance.
 
 BOOK II. 
 THE EVOLUTION OF THE SUPERNATUKAL
 
 CHAPTER I. 
 Animal concepts of the supernal. 
 
 IT would appear that the concept of the uncanny, that is 
 the capacity to distinguish in the mind the natural from 
 what is conceived as supernatural, is the common attribute 
 of all sensible vitality. As a necessary result of having 
 perceptive powers organisms distinguish, and therefore 
 classify, objects present to the senses into three classes. 
 There are, first, those that imply luck and excite desire 
 whether for food or association ; secondly, those objects 
 which imply ill-luck, danger, enmity; betimes objects of a 
 third character are present to the animal's senses ; there 
 are things that neither appear as desirable or absolutely 
 dangerous, but those that present characteristics that the 
 judgment of the animal cannot resolve. Of course to all 
 forms of life there is a large class of objects regarding the 
 appearance of which the animal is absolutely indifferent. 
 According to the average nature of an animal's class of 
 perceptions are the emotions evolved ; curiosity will desire 
 to investigate all, caution will regulate the nature of the 
 advance made, and if doubt supervene from a consciousness 
 of possible danger, then fear is excited of a more or less 
 : ing character. But when the perceptive presentation 
 is read as neither exciting indifference, desire, or simple 
 fear, but from its strangeness, want of harmony with pre- 
 vious perceptions, or holding to the animal incomprehensible
 
 78 ANIMAL CONCEPTS OP 
 
 attributes, then it is uncanny, the degree of disquietude 
 excited depending on the extent of the concept of the 
 unnatural. 
 
 The permanent effect of the uncanny depends upon the 
 influence of the perception on the mind of the animal. If 
 the uneasy excitement only advances to dread, curiosity 
 may induce special investigation and result in the nature ot 
 the object being attached to its natural class as being 
 indifferent, desirable, or dangerous. If the investigation 
 is unsatisfactory, or dread has given place to horror, the 
 animal may become fascinated or excited to mad undistin- 
 guishing fury. What, then, may be the nature of the 
 impression on the animal's sensorium we have yet to 
 discover; it may represent the discordinate condition of 
 madness, or it may attach supernal sentiments to the 
 unexplainable mental presentations. 
 
 That animal perceptions of the uncanny may by experi- 
 ence be resolved into normal perceptions most used to 
 animals must have become conscious. Dogs, cats, horses, 
 cattle and other domestic animals often have objects or 
 conditions presented to them which their reflective powers 
 cannot resolve, they become uneasy, and by their looks 
 and cries intimate the unsatisfactory state of their per- 
 ceptions. If they can, they often by moving round the 
 object determine its innocuousness. C. L. Morgan, in his 
 Animal Life, writes : ' ' A strange noise or appearance will 
 make a dog uneasy until he has by examination satisfied 
 himself of the nature of that which produces it. My cat 
 was asleep on a chair and my little son was blowing a toy 
 horn. The cat without moving mewed uneasily, and as he 
 continued blowing the cat grew more uneasy and at last 
 got up and stretched herself and turned towards the source 
 of discomfort. She stood looking at the boy as he blew, 
 then curling herself up she went to sleep again, no amount 
 of blowing disturbing her further. Similarly Mr. Romane's 
 dog was cowed by the sound of apples being shot on the
 
 THE SUPERNAL. 79 
 
 floor of a loft above the stable, but when lie was taken to 
 the place and saw what gave rise to the sound he ceased to 
 be disquieted by it " (p. 339). 
 
 Mr. Vignoli describes the case of a horse that was at first 
 scared by a white handkerchief being waved before its 
 eyes ; this after a little time he became accustomed to, but 
 when it was afterwards taken out and the same hand- 
 kerchief waved before its eyes from a stick but the man 
 waving it hid behind a fence the horse was scared and 
 shied violently, and afterwards even in the stable it could 
 not see the handkerchief without trembling, and it was 
 difficult to reconcile him to the sight of it; he evidently 
 regarded it as fetish. (Myth and Science, p. 59.) 
 
 That the same mental sentiments mark the psychic life of 
 the lower animal organisms has been noted by various 
 investigators. M. Binet, in his Psychic Life of Micro- 
 Organismx, says : " There is not a single inf usory that can- 
 not be frightened and that does not manifest fear by a 
 rapid flight through the liquid of the preparation, fleeing in 
 all directions like a flock of sheep." 
 
 The effect of artificial light in producing the sentiment of 
 the uncanny in fish has been noticed by Mr. Bateson. He 
 writes : " Soles and rockling stop swimming if a light is 
 shown, and the former bury themselves almost at once. 
 Bass, pollock, mullet and bream generally get quickly 
 away at first, but if they can be induced to look steadily at 
 the light with both eyes they gradually sink to the bottom 
 of the tank, and on touching the bottom commonly swim 
 away. In the case of mullet effects apparently of a 
 mesmeric character sometimes occur, for a mullet which 
 has sunk to the bottom as described will sometimes lie 
 there quite still for a considerable time. At other times it 
 will slowly rise in the water until it floats with its dorsal fin 
 out of the water as though paralyzed. I once saw one 
 which remained in this odd position for some minutes after 
 the light had been turned off it. Turbot are greatly affected
 
 80 ANIMAL CONCEPTS OP 
 
 by the light of a lantern, they seemed to be seized with an 
 irresistible impulse like that of a moth to a candle, and 
 throw itself open-mouthed at the lamp. On one occasion a 
 turbot continued to dash itself with such violence at the 
 lamp that it wore the skin of its chin through till it bled.'* 
 (Jour. Marine Biol. As. I. p. 216.) 
 
 All the higher class animals are in like manner affected 
 by the perception of something out of the ordinary nature 
 of things. Captain Gillmore, in the Daily Graphic (October 
 21st, 1891) writes of the lion : " This grand animal is in 
 character the most wonderful combination of timidity 
 and courage. Thus an unexpected noise, or sight of an 
 unfamiliar object, will scare him; while, on the other hand, 
 regardless of consequences he will charge home into a 
 crowded camp and carry off his prey in the teeth of all 
 opposition. A horse the lion's favourite prey I have 
 known to wander for days in the vicinity of a troop of 
 these beasts unmolested simply because it was blanketed 
 and knee-haltered; while, on the other hand, the same 
 family rushed right up to my companion's waggons, and 
 in spite of guns, shouts, and fires, pulled down the same 
 nag." 
 
 Thompson, in his Passions of Animals, quotes a similar 
 instance in a beast of prey being withheld by like fetish 
 influence from attacking what it would have esteemed 
 desirable food. In South America a native was out shoot- 
 ing wild ducks; he had put the corner of his poncho over 
 his head, and was crawling along the ground upon his 
 hands and knees, the poncho not only covering his body, 
 but trailing on the ground behind him. As he was thus 
 creeping he heard a sudden noise and felt something heavy 
 strike his feet. Instantly jumping up, he saw a large puma 
 standing on his poncho. The man remained motionless. At 
 last the creature turned away its head, and walking very 
 slowly away about ten yards, stopped and turned again ; 
 the man still maintained his ground, on which, probably
 
 THE SUPERNAL. 81 
 
 deeming the object something uncanny, the beast made 
 off (p. 120). 
 
 The uncanny may be something very small. Captain 
 Basil Hall describes the terror of a tiger into whose cage a 
 mouse had been inserted tied by a string to a stick. The 
 royal beast jammed himself into a corner and stood 
 trembling and roaring in an ecstacy of fear. (Ibid. p. 122.) 
 Fascination may be due to hopeless despair, but in many 
 instances it appears as the effect of fetish paralysis. 
 Vaillant saw a species of shrike trembling as if in convul- 
 sions on the branch of a tree ; below was a large snake with 
 outstretched neck and fiery eyes gazing steadily at the 
 bird, the agony of the bird being so great as to prevent it 
 having the power to move away. 
 
 The concept induced by the presence of something 
 strange may produce various emotions. At first caution, 
 then doubt, fear of something strange, then dread of an 
 unknown power, may be ending in fetish horror of the 
 uncomprehended object. Thompson says : " Cranes in their 
 migrations have been seen to be attracted by a fire and to 
 hover round it with loud screams. Dogs are astonished at 
 any change in the outward appearance of those they are 
 familiar with, and at any strange object, encompassing it 
 repeatedly and smelling at it to discover its nature. They 
 cannot recognize their master in the water, but swim round 
 him, astonished at hearing his voice without identifying 
 him. A dog chasing a raven fled with astonishment as 
 the bird faced it and uttered the words it had been 
 taught" (p. 124). 
 
 As illustrating the effect of strange appearances on 
 animals, Mr. Vignoli writes : " I have suddenly inserted an 
 unfamiliar object in the various cages in which I have kept 
 birds, rabbits, moles, and other animals. At first sight tho 
 animal is always surprised, timid, curious, or suspicious, 
 and often retreats from it. By degrees his confide mv 
 returns, and after keeping out of tho way for some time ho 
 
 6
 
 82 ANIMAL CONCEPTS OP 
 
 becomes accustomed to it." (Myth. p. 58.) Of course different 
 species of animals are variously affected by the presence of 
 the unknown and therefore mysterious, and even indi- 
 viduals of the same species are differently affected, as is 
 also the case with human beings. Mr. Romanes had " a 
 Scotch terrier that had a curious hatred or horror of any- 
 thing abnormal. For instance, it was long before she could 
 tolerate the striking of a spring bell which was a new 
 experience to her. She expressed her dislike and seeming 
 fear by a series of growls and barks accompanied by setting 
 her hair on end. She used from time to time to go through 
 the same performance after gazing fixedly on what seemed 
 vacancy, seeming to see some enemy or portent unseen by 
 me, as if the victim of optical illusion. I could produce 
 the same effect by doing some unexpected and irrational 
 thing until she had become accustomed to it, yet the seeing 
 of some form of phantom remained unabated." (Mental 
 Evol. in Ani. p. 150.) That animals can see phantoms and 
 exhibit the common mental illusions the same as human 
 beings, and like aberrations of mania and melancholia, there 
 are many indications. The rabies in the dog runs the same 
 course as in the man, the horse and the bull exhibit the 
 same wild and incoherent mania as the madman, and like 
 causes produce corresponding effects on both. " Pierquin 
 describes a female ape which had had sunstroke and after- 
 wards used to become terror-struck by delusions of some 
 kind ; she used to snap at imaginary objects, and acted as 
 if she had been watching and catching at insects on the 
 wing/' (Mental Evol. in Animals, p. 150.) 
 
 That most animals have the power to reproduce subjec- 
 tive impressions in their minds the many evidences of 
 animals dreaming confirms. Thompson describes the- 
 stork, canary, eagle and parrot as dreamers among birds, 
 and the elephant, horse and dog among mammals. The 
 hound betrays his dream by a hoarse suppressed bark and 
 by a convulsive movement of the limbs. Dogs are prone
 
 THE SUPERNAL. 83 
 
 to dream, and then they may be observed to move their 
 feet ; they make efforts to bark, agitate themselves as if 
 hunting, or become excited till the hair rises on their 
 flanks and the skin becomes clammy. Birds, as ducks, 
 move their legs in their sleep as if in the act of swimming. 
 (Pas. of Ani. p. 61.) 
 
 We can only judge of the waking concepts of the subjec- 
 tive in the animal mind by its actions, as in the case of the 
 ape just quoted and Mr. Romanes' Scotch terrier. Lindsay, 
 in ^[i^l<l in the Lower Animals, writes: "Delusions may 
 be studied in the horse. Those of sight in animals occa- 
 sionally take the form, as in man, of phantoms, images of 
 ghosts, or apparitions of imaginary persons, animals, or 
 things" (II. p. 103). 
 
 " Spectral delusions/' the same writer observes, " occur 
 in several forms of insanity among the lower animals, as in 
 the rabies in the dog, the sturdy in the sheep, and the sun- 
 stroke in the ape." Fleming writes of a rabid dog : " It 
 appeared as if haunted by some horrid phantom. At times 
 it would seem to be watching the movements of something 
 on the floor, and would dart suddenly forth and bite at the 
 vacant air as if pursuing something against which it had an 
 enmity. In another case the dog would throw itself against 
 the wall yelling furiously as if there were a noise on tho 
 other side." (Ibid. II. p. 104.) Many nervous animals, 
 especially horses, are frightened simply by darkness, which 
 imagination apparently peoples with some kind of goblins. 
 
 Animals exhibit the presence of fetish concepts through 
 certain colours, as that of red to an infuriated bull. 
 Lindsay writes : " As instances of insurmountable anti- 
 pathies to certain marked colours, Pierquin cites tho case 
 of a horse and some birds in regard to black. Baker 
 remarks on the obnoxiousness of white or grey colours to 
 the elephant and the rhinoceros. Rats are terrified or 
 scared by scarlet." (.<'/</ in Ani. II. p. 222.) In like man- 
 ner certain sounds are canny or uncanny to special animals. 
 
 6 *
 
 ANIMAL CONCEPTS OP 
 
 Notes and tones cause the dog to howl in distress. Some, 
 as Darwin said, tremble at music. Rossiter tells of a pet 
 rabbit which, when a harmonium was played upon by a lady, 
 flew frantically at the instrument and scratched the legs, 
 but if she went to the piano bunny was as frantic with 
 delight. Sir Everard Home found that bass notes in the 
 lion excited a dangerous ferocity. Again, there are most 
 clearly proved instances in which enraged snakes have been 
 lulled to quiet by the music of the snake-charmers. (Ibid. 
 II. p. 226.) A pet dog was so nervous and sensitive as 
 regards sudden noises that a clap of thunder, the report of 
 a gun, or even a loud sneeze, made her tremble for hours. 
 (Ibid. II. p. 227.) 
 
 Of the true nature and the extent of the supernatural 
 inferences in the minds of animals it is difficult to arrive at 
 any satisfactory intimation; we can only note that they are 
 of the same nature as similar human presentations by their 
 being educed from like incidents by the fact that the animal 
 mind is organized on the same basis as the human mind, 
 and from the evidence it exhibits of being amenable to the 
 same aberrations as the human mind. "We have spoken 
 of animals dreaming. Lindsay on that subject writes : 
 " During sleep the dog exhibits movements of the tail and 
 paws, and sniffing, growling, barking occur. During sleep 
 the sporting dog has an imaginary pursuit of imaginary 
 game, this gives rise to actual physical and mental excite- 
 ment as to cause the animal to awake and be bewildered to 
 find its actual position so different from that of the morbid 
 fancy, but it speedily realizes its error and becomes aware 
 that it was dreaming." (Ibid. II. p. 94.) Somnambulism 
 also occurs in certain animals. (Ibid. II. p. 97.) 
 
 The mental aberrations that occur in animals are those 
 common to man, as apoplexy, paralysis, the delirium of 
 fevers, delusional mania, and hysteria. Madness, apparently 
 of the character of human insanity, has been described in 
 the chimpanzee, the horse, the elephant, dog, cat, cow, and
 
 THE SUPERNAL. 85 
 
 bull, sheep, hen, and the ant and the bee. Rogue elephants 
 and beavers, known as idlers, are probably insane animals 
 driven from the herd or community. The gnu is said to be 
 subject to madness in South Africa. Pierquin describes an 
 instance of acute dementia in a parrot as the result of fright 
 during a naval action ; it showed terror by cowering, and 
 became stupid. Puerperal mania occurs after parturition in 
 animals as with women. Lastly, natural idiocy occurs in 
 animals as with children. Houzeau tells the story of an 
 idiot dog pup whose mother had denoted its mental 
 inferiority to its brother pups, especially in its incapacity, 
 as with some human idiots, to supply itself with food. 
 (Lindsay, Mind in Animals, II. p. 29.) 
 
 Other instances of real objects exciting supernal concepts 
 as in the case Darwin gives of the parasol on the lawn being 
 blown by the wind, and Thompson's instance of a party in 
 India being saved from a tiger by a lady opening her 
 umbrella in its face as she saw it about to spring, are of 
 this nature. Mr. Romanes* terrier was capable of conceiv- 
 ing the presence of a power which men deem supernal. 
 Thus "the terrier was in the habit of playing with dry 
 bones, throwing them to a distance. On one occasion 
 Mr. Romanes tied a long and firm thread to a bone and gave 
 it him to play with. After a time, when it was at a distance 
 from the dog, he drew it away by means of the long invisible 
 thread. Instantly its whole demeanour changed, and it 
 approached the bone with caution, but as it continued to 
 recede his astonishment developed into dread, and he ran 
 to conceal himself under some articles of furniture, there to 
 behold at a distance the uncanny spectacle of a dry bone 
 coming to life" (p. 156). 
 
 In another experiment the same dog was taken into a 
 carpeted room where Mr. Romanes blew a soap bubble, 
 and by means of a fitful draught made it intermittently 
 glide along the floor. It became interested but unable to 
 decide if this fitful object was alive, cautiously following it
 
 86 ANIMAL CONCEPTS OP 
 
 at a distance. Being encouraged, it approached the bubble 
 with ears erect and tail down, but the moment it happened 
 to move again it retreated. After a time the dog regained 
 more courage, and approaching one of the bubbles nervously 
 touched it with its paw. The bubble burst, and astonish- 
 ment was strongly depicted in the dog. On blowing another 
 bubble he approached and touched it with the same result as 
 before, yet, though encouraged by Mr. Romanes, could not 
 be induced to approach another bubble, and on pressing ran 
 out of the room, and no coaxing would induce him to re- 
 enter. (Mental Evo. in Ani. p. 157.) 
 
 Our illustrations as yet have all been expressive of the 
 fetish as uncanny, yet it may be recognized under the canny 
 aspect, as in the instance the Abbe Hue narrates. A Mongol 
 herdsman had a calf die soon after birth, and to excite the 
 flow of milk in the cow the calf was skinned, stuffed with 
 hay, and placed before the cow. It was evident that the 
 cow saw something not exactly normal in the aspect of 
 the calf, as it at first opened enormous eyes, then smelt at it, 
 sneezing three times, then licking it with tenderness. The 
 parody was continued until, by dint of caressing and licking 
 the calf, the cow ripped it open and the hay issued forth. 
 The cow's sense of the canny had been satisfied, and it 
 exhibited no agitation or surprise, but proceeded tranquilly 
 to devour the unexpected provender, even though it 
 demolished its own calf; possibly it had accepted the 
 spiritual theory of incarnation. 
 
 An interesting problem that still requires solution is the 
 effect of these various mental states on the reasoning power 
 in the animal. Beyond the emotion, can any animal in the 
 first place form a definite idea that the object it believes it 
 saw was something out of the natural course of things, and 
 did it categorize the appearance as one of a distinct class of 
 presentations; in fact, had it evolved the concept of the 
 natural as distinct from the supernatural? If the dog, as 
 in the case quoted, on awaking and beginning to think
 
 THE SUPERNAL. 87 
 
 settles in his own mind that his dream chase was an illusion 
 and unworthy of further consideration, then the general 
 principle is solved, and the dog as we imagined has the 
 abstract concept of objects as natural and outrd. It is 
 altogether another question to infer that recognizing the 
 supernatural it can draw the same mental deduction after it 
 has recognized its character as he is in the habit of drawing 
 from the presence of natural objects. 
 
 Every animal attaches the sentiment denoted as luck to 
 its acquisition of any article suitable for food, and that 
 would even be the case in the dream so long as it was a 
 dream, but when it recognized the nature of the delusion 
 would the objects seen have any abstract effect, or only 
 excite desire ? We are all aware that human beings attach 
 the sentiment of luck, good and bad, to dream-objects ; but 
 from the emotions exhibited by animals subject to dream we 
 cannot infer that like sentiments of luck are ever realized in 
 their minds, either in regard to natural or dream-acquisitions. 
 Naturally the food instinct is satisfied, but we want higher 
 confirmatory evidence than we yet know of to realize in 
 their mental expressions the concept of an abstract supernal 
 attribute. 
 
 More, it has been affirmed that "the dog engages 
 occasionally in rites similar to those of negro fetishism and 
 of the dancing and howling dervish. The object of 
 worship is apparently selected because of its oddness and 
 unfamiliarity." (Mind in Ani. I. p. 222.) As no examples 
 are quoted, we may take the case of the dog playing with 
 the dry bone given by Mr. Romanes as belonging to this 
 class. We, however, infer that the same as the kitten with a 
 ball of worsted and many like incidents, it only implied 
 sportiveness, the presence of objects only considered natural, 
 and which by easily being volitional give play to the 
 normally excited spirits of the young animals. Not so, 
 however, when an unknown to the animal, a seeming living 
 power is attached to the bone; then the object passes out of
 
 88 ANIMAL CONCEPTS OF THE SUPERNAL. 
 
 the range of the animal's powers of thought, as when 
 Mr. Romanes attached a thread to the bone when the animal 
 admitted the presence of something it deemed, as we may 
 infer, supernatural, and whose unreadable attribute caused 
 it to fly and hide itself; it could not accept the presentation 
 as denoting either good or ill-luck. 
 
 We cannot resolve that in any case of delusion the animal 
 mind expresses any other emotion than that of fear. Lindsay, 
 who has most entered into this question, remarks that " the 
 dog exhibits practically a belief in the supernatural. It 
 expresses alarm at apparitions. It has been described as 
 regarding the owl as a ghost, and the same kind of ghosts 
 that are occasionally made use of in practical joking produce 
 the same effect on the dog. A fertile imagination frequently 
 leads the horse as well as the dog to be terrified at the 
 sight of perfectly harmless objects animate or inanimate, 
 especially when seen in a state of motion and in comparative 
 darkness. Bartlett speaks of a sense of mystery in certain 
 animals in the Zoological Gardens. In many animals awe 
 or dread of the unknown readily gives birth to not only a 
 feeling of mystery, but delusion/' (Ibid. I. p. 223.) 
 
 The first effect of the concept of luck in an object on the 
 savage mind is the desire to possess it and thus retain its 
 good quality in himself, this independent of any idea of 
 ghost presentation, but all know that this mental concept 
 has left no practical result in the animal mind; no animal 
 ever wears an amulet, and as far as we can judge no animal 
 entertains any concept of luck as an abstract quality, and 
 luck, as we shall show, is the first concept of the supernal in 
 the developing human mind.
 
 CHAPTER II. 
 
 The concept of the uncanny as forms of luck. 
 
 MEX, like animals, are conscious of the uncanny; but, 
 unlike, as with tke latter, the sentiment educed is not 
 restricted to forms of doubt or fear. In the presence of 
 the uncomprehended, through their higher organic and 
 mental powers, men are able to carry the inference of 
 the possible out of the natural into the supernatural. 
 
 The first element of thought to the animal, as well as the 
 man, in the presence of the uucomprehended, is to see if it 
 can derive any material advantage from the presentation. 
 If the reply continues to be dubious and fear is excited, 
 tin- animal flies from the object; if not of sufficient force 
 to excite any consciousness of dread it is treated with 
 indifference. Not so with men when the attributes of an 
 object are unexplainable ; as natural signs he attaches to 
 the in some mysterious signification, and the mental powers 
 cuter into a new field of inquiry. The status of man's 
 thoughts is not limited to a present advantage ; he can realize 
 in objects the capacity to bo serviceable at some future 
 time, and, more, he can see in their appearances those 
 mental associations we term supernal. 
 
 As far as we can judge no animal has any idea of luck, 
 or ill-luck, as abstract conceptions ; certainly, no animal 
 utilizes amulets, and whatever objects they may attach to 
 themselves or their movements other than as food, certainly 
 < arry no mysterious attributes. It is only as something to
 
 90 THE CONCEPT OF THE 
 
 play with, to work out its redundant muscular activity, that 
 the dog bites and throws about the stone, the stick, or the 
 bone ; so with the kitten and the ball, and even the bower 
 bird and its shell and stick objects of interest, we know, 
 that ordinarily no supernal attributes are attached to them ; 
 but, as in the case of Mr. Romanes tying a thread to a 
 bone, such objects may be made to induce an unexplainable 
 sentiment of the uncanny in the mind of the animal, which 
 has no result but to excite dread. 
 
 We have seen how fully the human organism is sur- 
 charged with natural influences that ever question the 
 meaning of things, that no object is ever presented to it 
 which it does not question on more points than its imme- 
 diate influence. Man not only conceives the idea of its 
 future relation to him, but more in the hopes and fears so 
 strongly present in his nature, he attaches to things various 
 sentiments of mysterious relation, and he conceives the 
 possibility and the presence of occult virtues for good 
 or ill. 
 
 These crude abstract conceptions seem as natural to the 
 man as the perceptive relations his senses express, and 
 they influence him in a corresponding manner. In the 
 fact that like classes of occult presentations are common 
 to all men, we must look to the inherent character of the 
 human organism for their origin. A man, as ordinarily 
 formulated, can no more withhold the sentiment of luck 
 from an object than he can the image of its visual pre- 
 sentation. 
 
 That the power that educes supernal sentiments is an 
 inherent organic, or if we will mental attribute, may be 
 noted in the range of its presentation. The concept of 
 luck is not limited to objects of perception; it equally 
 applies to modes of thought and sensation, to abstract 
 qualities, B.S numbers, days, and hours, and any combina- 
 tion of objects each normal in its nature, but which by com- 
 bination obtain occult attributes, and these attributes may
 
 UNCANNY AS FORMS OP LUCK. 91 
 
 be enhanced by forms of words. In other terms, not only 
 objects, but all forms of thought have the power to express 
 occult attributes. 
 
 As with all other human characteristics, the capacity to 
 evolve supernal sentiments is progressive; it is phylogenetic, 
 it is ontogenetic ; and we may classify its presentations in 
 a definite scheme applicable to men in every period of 
 growth in all countries and in all ages. 
 
 The lowest phase of the supernal, that which, passing by 
 immediate use, would find an occult virtue of consequent 
 advantage, a power that passes even from mere natural 
 presentation to self-induced association that is luck. It 
 may be good, it may mean bad; we may court it by a 
 movement, by possessing an object, by altering the place 
 of things, by muttering a word, by spitting, by any volition 
 the human organism is capable of manifesting. Under 
 these infinite modes of operating it is evident the caus- 
 ative power is in the organism which presents the thought, 
 not in the object that primarily induces it, and, conse- 
 quently, it may be attached to any form of thought the 
 individual mind is capable of evolving. 
 
 Forms of luck, therefore, are the earliest germs of 
 religion; they are the basis of all religions; the human 
 mind can only extend, vary, and multiply the modes in 
 which it conceives of possible good and evil, and as the 
 field of thought is enlarged so are the indices of luck 
 brought into more exalted relations. Here, it simply 
 responds to a bodily sensation; there, its inciting motive is 
 a visual perception ; to another it is due to an ebullition of 
 thought ; in a third it may be incited by words spoken, or 
 be the result of a long series of presentations, material or 
 mental. There is not a movement of man, accidental or 
 intentional or organic, but may evolve the sentiment of 
 luck or ill-luck, and be ominous of good or evil; so with all 
 natural appearances, all the phenomena of the heavens, 
 light and shade, day and night, the forms and movements
 
 92 
 
 THE CONCEPT OF THE 
 
 of the elements, life in its many presentations animal and 
 vegetal, all modes of thought and feeling, states of sickness, 
 death and dead objects, in short, every phase of things or 
 mind that thought can dwell upon. 
 
 How small a basis of induction may control the will we 
 have exemplified in the common forms of luck accepted by 
 not only savages but men in advanced communities, yet 
 even these, according to their mode of origin, represent 
 grades of mental powers. There are those who can never 
 originate a single form of thought, they can only rehearse 
 derived forms of thought ; others are for ever seeking new- 
 outputs of the supernal, they would trace the sentiment of 
 luck in every position and relation of things, with them the 
 supernal overpowers the natural. 
 
 Of this class of people James Greenwood writes " How 
 many men are there who carry in their purse, for luck, a 
 shilling with a hole it, or a crooked sixpence, which they 
 would not part with for ten times its intrinsic value ! 
 There are men, and women too, whose turned-out pockets 
 would reveal a tooth, an odd-looking bead, a cramp -bone, 
 or some similar rubbish, turned to a state of high polish by 
 constant carriage. Rough men playing cards or dominoes 
 at a table will gravely turn the peak of their cap to the 
 back of their head, or even in extreme cases turn the cap 
 inside out and wear it so to woo a change of luck. They 
 will, though they can ill afford to waste it, throw away the 
 broken crust of a loaf that would bring them bad luck if 
 they ate it. They believe in a lucky look from a person 
 who squints. At Billingsgate Market, and at Farringdon 
 Market, may be found any morning a silly boy who picks 
 up many a halfpenny by diffusing lucky looks. Among 
 the stall-keepers it is reckoned to be nothing less than 
 ruinous to them to turn away the first bid for an article. 
 It brings bad luck on the day's sellings, so it is better to 
 get the hansel over, even at a loss. When he has taken 
 the hansel money he would as soon think of throwing it
 
 UNCANNY AS FORMS OF LUCK. 93 
 
 into the road as putting it into his pocket without first 
 spitting upon it." (Graphic, June 14th, 1879.) 
 
 In taking a general survey of the concepts of forms of 
 luck prevailing among men, we may trace some that seem 
 universal. These are of organic origin, and therefore 
 common to all men, as when luck or ill-luck sentiments are 
 deduced from their own bodily conditions and the effect of 
 meteorological phenomena on them. We may trace the 
 origin of others equally general, as the appearance of 
 animals and birds and their various cries as denoting luck 
 and ill-luck, from the influence of such cries and appear- 
 ances to men as hunters, and the effect of such cries and 
 movements as presenting indications of the presence or 
 absence of game, of the vicinity of foes as in the case of 
 the kangaroos coming towards them indicating the vicinity 
 of foes to the Australian aborigine. The mental condition 
 at special times gives a distinguishing character to the 
 sentiments then expressed; thus, being unwell not only 
 influences the thoughts of good or evil in the mind of the 
 sick person, but it predisposes those about him to manifest 
 corresponding deductions, hence so many omens of sickness 
 and the still greater number of death premonitions and 
 signs. So darkness, and any alteration in the ordinary 
 course of things in nature, universally induce concepts of 
 evil, as eclipses, meteors, abnormal darkness, and various 
 electrical phenomena. 
 
 While so many forms of luck are universal there are 
 others that are specially local and even individual, for as 
 any man may select his own fetish so he may evolve 
 his individual sentiment of luck and new conditions, 
 new ideas of nature and the supernal always tend to 
 cause new forms of luck to be conceived, and those 
 men who are most exposed to new influences and various 
 conditions and risks are most prone, like soldiers and 
 sailors, to conceive of various forms of luck. Besides any 
 new associations, altered conditions, modes of life and
 
 94 THE CONCEPT OP THE 
 
 thought by presenting new appearances, new lines of mental 
 influence predispose and build up new ideas of luck. 
 Hence, as Greenwood shows, there arise gamblers' forms of 
 luck and costers' forms of luck; so we have thieves' forms of 
 luck; even the professional Thug had his murder luck. 
 Naturally the prevailing form of the religious sentiment 
 among a people in all times and countries has widely 
 influenced the local forms of luck. We might in confirma- 
 tion refer to any race or faith, but from our known 
 familiarity with the subject we will be content to refer to 
 the fetish forms of luck attached to Christianity. No doubt 
 many of these have been transferred from old pagan forms 
 from Semitic, Hellenic, and Norse mystic associations, but 
 even when borrowed they have been adapted to local 
 sentiments. Thus sentiments of luck are attached to every- 
 thing connected with the church, its structure, the graveyard, 
 the bell, the various relations, ministrations, christening, 
 marriage, churching, burials, to communion, attendance, the 
 Bible, even to modes of action of the clergyman, and any 
 special incidents occurring during the religious services. 
 
 New modifications of old ideas of luck may arise any- 
 where. Thus, in the United States at the present day, the 
 inquiries into the forms of folklore have detected new forms 
 of luck and new variations of old forms. The hand of a 
 man dead or symbolic has ever been a sign of luck, the 
 luck is in the hand itself, it is its special virtue and has 
 nothing to do with his ghost or spirit. So like forms of 
 luck are attached to the paws of animals, the claws of birds. 
 In India the lions and tigers' claws express luck, in Northern 
 Asia the bear's paw, in this country it was noted as the 
 special virtue of a hare's foot, in America this power is a 
 potent talisman more particularly in the rabbit, especially 
 in one caught in a graveyard. Circumstances may attach 
 special significance in an individual's mind to one taken 
 under fetish or assumed fetish conditions. Thus, at an 
 execution in America as the body was cast off a rabbit was
 
 UNCANNY AS FORMS OP LUCK. 95 
 
 roused from a hedge, then a chase of all present ensued 
 until the animal was caught, when Judge Wiiin offered five 
 dollars for one of the feet to keep it as a talisman of luck. 
 (Jour. ofAmer. Folklore, II. p. 100.) 
 
 The transferring of any complaint or disease has been, as 
 a form of throwing off ill-luck, practised in many countries. 
 Modes of operation for that purpose were familiar to the 
 old Greeks. We read of them on Chaldean bricks ; our 
 ancestors evoked them from Norse customs and attached 
 Christian symbols to them ; so some of the descendants of 
 the pilgrim fathers have acquired the art of working them 
 through modern inventions. A gentleman walking down a 
 street in Lancaster, Pennsylvania, noticed a clean white 
 envelope lying on the pavement ; it was sealed, but had 
 neither address or stamp upon it. On his opening it there 
 was a sheet of note paper with a penny folded in it ; on the 
 centre of the sheet of paper were three red spots in the 
 form of a triangle, and below the ominous inscription 
 "Wart blood." (Jour, of Amer. Folklore, III. p. 238.) 
 Another equally important conception of a new luck-form 
 dates from San Francisco. There the girls as well as the 
 boys as they pass home from school take pencil and paper 
 and addressing each passenger say, " Please give me a bow/' 
 which done the youngster marks it down and addresses in 
 like manner others, and when he has obtained one hundred 
 marks he buries the paper when no one can see him, at the 
 same time making a wish. At the end of four days under 
 like conditions ho unearths the paper, and then they say 
 they always get their wish. 
 
 Ideas of luck are due to attraction ; they arc founded in 
 sympathy, they are seen in symbols, they are recognized by 
 similitudes. These may be in form, in name, through sounds 
 r words, by affinity, by tho accident of time or placr, in 
 iln;ira8, or by chance. Hence they are allied with looks, 
 touching, making passes, with movements, with every form 
 of sympathy, every symbolic appearance, every sign of
 
 96 THE CONCEPT OP THE 
 
 similitude of shape, as with stones, knobs, rocks, roots, and 
 so forth. A name may be lucky or unlucky, words are 
 significant of good or evil, even the most strained affinity 
 may mean luck or ill-luck. The accidental association of 
 incidents or times or seasons, even the chance arrangement 
 or misplacement of articles may imply luck or loss, as in 
 shifting the cuff of the cap, putting on stockings or boots, 
 going up or down stairs, opening an umbrella inadvertently, 
 and innumerable other variations of usual habits. 
 
 Now it is an important question to resolve what is the 
 nature of this mental concept, and what is the range of its 
 application. We have been referred to the ghost theory 
 for its inception, but though the conception may be attached 
 to the ghost apparition, its expression has no more connec- 
 tion with a ghost than any other object or appearance. 
 Every thing, form of thought, appearance, sound or 
 attribute, real or imaginary, are equally amenable to 
 express luck, be it conscious or unconscious, organic ov 
 inorganic, material or mental, sentiments of good or ill. 
 The bird that warns of danger, the animal whose presence 
 signifies luck, the meteor or eclipse that threatens unknown 
 horrors are indifferent and ignorant of the thought or the 
 power, they work out their special attributes in accordance 
 with the powers they possess, of all ulterior effects or 
 influences they are unconscious. There are attributes and 
 assumed attributes ; the attributes are qualities in the thing 
 itself, and present to every consensuous power capable of 
 regarding them, but the assumed attributes have no 
 relations in the things or concepts themselves, they are 
 only mental phenomena in the mind which educes them. 
 So it is with the sentiment of luck ; each mind creates its 
 own forms of good or ill, and applies them in accordance 
 with the nature of its susceptibilities, and these as we have 
 seen arise from the character of its organic tendencies. The 
 differences affirmed that constitute luck are only concepts of 
 attributes, but all actual presentations, even though by
 
 UNCANNY AS FORMS OP LUCK. 97 
 
 ghosts express will. The attribute denoting a virtue or 
 principle is always the same ; the ghost presentation varies 
 with the mental attributes of the mind that conceives it 
 and manifests choice. The concept of luck might have 
 existed had no ghost presentation ever occurred, no spirit 
 sentiment been ever evolved, or the capacity to conceive 
 the ghost theory been ever dormant in the human mind. 
 
 Luck is a form of thought as distinct in its nature as the 
 concept of a ghost. It was the earliest form of presumed 
 outrd manifestation, and is the individual's response, 
 mentally, to its own organic impulses. Luck never needs 
 the help of medicine-man or priest, it is only a self- 
 influence; it was so when the savage had no spiritual 
 concepts ; it is so now. The man who turns the peak of 
 his cap, changes his seat, or calls for a new pack of cards, 
 expecting thereby to change his luck, is his own high 
 priest in the oldest faith in the world. Such men rarely 
 conceive of ghosts, never see apparitions, and have no 
 knowledge of the interposition of Providence. They 
 conceive there is more virtue in a holy stone, a bent coin, 
 the tie of a garter, even a chance fly in a glass, than in a 
 fetish object, an incantation, a ghost presentment or a 
 seraphic dream. The capacity to conceive the attribute of 
 luck represents a distinct mental state ; it has its own code 
 of laws, its special phases of presentation and inciting 
 causes. It is the only form of faith that is essentially 
 individual; it knows no church or priest, its only temple 
 the mind of its presenter to which all things and all 
 thoughts may be ministering powers. 
 
 How vast the influence of lucks, presentments, on men's 
 actions and thoughts may bo gleaned from the follow- 
 ing records of its powers over human sentiments and 
 human actions. Jones in his Credulities writes that St. 
 Chrysostomn said : "This or that man was the first to meet 
 mo when I walked out, consequently innumerable ills will 
 certainly befal me; that confounded servant of mine in 
 
 7
 
 98 
 
 THE CONCEPT OF THE 
 
 giving me my shoes handed me the left shoe first ; this 
 indicates dire calamity and insults. As I stepped out, I 
 started with the left foot foremost ; this, too, was a sign of 
 misfortune ; my right eye twitched upwards as I went out, 
 this portends tears." Addison said, "I have known a 
 shooting star spoil a night's rest, and have seen a man in 
 love grow pale and lose his appetite upon the plucking of 
 a merry thought. A screech-owl, at midnight, has charmed 
 a family more than a band of robbers ; nay, the voice of a 
 cricket has struck more terror than the roaring of a lion. 
 To one filled with omens and prognostics, a rusty nail or 
 Crooked pin shoot up into prodigies/' 
 
 The same writer says, " I have seen a Minister of State 
 turn his chair round at a whist table in order to avert ill- 
 luck. I have seen a warrior, to whom the safety of an 
 army has been confided, lodge an ivory fish upon a candle- 
 stick to procure its good graces. I have seen the most 
 prudent of attorneys call for fresh cards, and pay for them, 
 in the full confidence that he would be gratified by that 
 extravagant proceeding. I have known a venerable 
 divine lay his finger with indecent haste upon the two of 
 clubs, because, as he said, whoever first touches the two of 
 clubs secures a good hand." (Qreduli, p. 475.) 
 
 Equally pregnant sentiments of luck influence all savage 
 people. Dorman in his Primitive Superstitions writes : 
 " Among hunting tribes, the cawing of a crow at night 
 would cause a large party of warriors to run for home and 
 give up an expedition. The Coraanches said the wolf 
 warned them of danger : if one sprang up before them in 
 their journeys and barked or howled, they would turn aside 
 and travel no more in that direction that day. The 
 Ojibways believed much in omens. The barking of dogs 
 and wolves, the bleating of deer, the screeching of owls, 
 the flight of uncommon kinds of birds, the moaning of 
 a partridge were ominous of ill. The two last were certain 
 ones of death. The sailing of an eagle to and fro, and the
 
 UNCANNY AS FORMS OP LUCK. 99 
 
 noise of a raven, were omens of good. When the Mankawis, 
 a species of quail, perched at night upon a cabin belonging 
 to a Seminole, the inhabitants of that cabin prepared for 
 death. If a white bird sports aloof in the air, this indicates 
 a storm. If it flies in the evening before a traveller, it 
 forebodes danger. Among the northern tribes the march 
 is regulated by a sorcerer, according to good or bad omens. 
 If he has seen a spider on a willow-leaf, the army must 
 turn back. If they hear the howling of a large wolf when 
 travelling, sadness is at once visible in their countenances ; 
 it is the medicine-wolf, and forebodes some calamity " 
 (p. 224). 
 
 The capacity to manifest the sentiment of luck denotes a 
 special phase of mental development, that in which the 
 powers of ratiocination were at a low ebb, and idealization 
 almost dormant ; the perception of the immediate present 
 only admitting of crude, often unconnective, ideas of 
 association. This mental state is a common phase now of 
 the human mind, and the vague indeterminate sentiment 
 of luck, the natural output of the supernal in the greater 
 portion of human minds. Baal had his thousands, and 
 Yahveh his ten thousands, but luck reigns triumphant in 
 the souls of myriads. It was so in the past, it is so in the 
 present, it is denoted in the attire, it is indirectly indicated 
 in trifles, in amulets, in objects for seeming use, but really 
 retained as bringing good luck. The Moslem has his several 
 formal daily prayers, the Buddhist announces unceasingly 
 his chant of praise, but the worshipper of luck at morning, 
 noon, and night, offers his devotions to the boundless, 
 endless principle of power he adores. On getting up in 
 the morning, ho is most careful to put his right leg out of 
 tin- bed first, in due order to select and put on his garments, 
 never crossing them, never showing inattention by putting 
 on his stocking inside out, or putting the left slipper on 
 before the right. Not an article that ho uses in his toilet 
 but may be injudiciously applied or made to indicate ill- 
 
 7 *
 
 100 THE CONCEPT OP THE 
 
 luck by being misplaced. So at breakfast, at noon, at 
 every meal, his sense of luck orders all that he handles, he 
 touches, or beholds, and woe be to him if he unduly crosses 
 his knife, upsets the salt, or in a way puts himself under 
 the power of an omen of misfortune. He anxiously watches 
 the door for luck in the hope that his first visitor will be a 
 man or woman, young or old, dark or fair, according to 
 the semblance that his own mental idiosyncrasy denotes 
 as fortunate. Ever he is on the watch as to how he 
 sneezes to right or left, how he stumbles, how he spits. 
 He may save the mischance of having gone under a ladder, 
 by returning and spitting through the runnels, but he is 
 ever most wary to leave a room by the same door as he 
 entered it, otherwise he would leave all his luck for the 
 day in the room, and he had far better go home and to 
 bed than risk his fortune on any transaction under such 
 baneful auspices. We may not we need not recapitulate 
 the multitude of misgivings of misfortune that accompany 
 every action, movement, and word of the worshipper of 
 luck till sleep once more withholds the power of thought. 
 The most earnest devotee of a supernal ghost-power, 
 never adores it so continuously as the worshipper of luck 
 beseeches the impersonal principle on which his faith 
 depends. 
 
 You may read a man's totem guardian by the tattoo 
 lines on his face, or its insignia on his wrapper, or his 
 wigwam; so you may detect a man's devotion to his luck- 
 charm by the movements of his hands to it, whether a jewel, 
 a stone, or claw, suspended from the neck or watch-chain, 
 or fumbled with in the pocket. It is ever bright from 
 handling, and exacts more of his attention than he likes to 
 manifest; hence he mostly reads his luck in secret and 
 alone. 
 
 The early output of the concept of things, and the 
 condition of things governing and defining human destiny, 
 is what wo have now to define. There is a material
 
 UNCANNY AS FORMS OP LUCK. 101 
 
 difference in the thought that leads to a definite exposition 
 of the occult results induced by the impersonal powers 
 it conceives, and the mere excitement of wonder by the 
 presence of a power invisible and incomprehensible, and it 
 is that mental state which is indicated when man only 
 recognizes influences of a mysterious and indefinable 
 character. These indications of uncanny influences he 
 attaches to vague indeterminate feelings in his own person, 
 to strange mental manifestations that seem to counteract 
 his own will in the outer world he attaches an uncanny 
 significance to all uncommon appearances in nature and 
 abrupt presentations of life. His own actions, or the 
 actions of his fellows outside normal habits, intimate the 
 presence of a power not in their own natures, and, there- 
 fore, mysterious. In all these cases, man fails to define 
 the influence, fails to control the principle, and, like the 
 dog frightened at the presence of the uncanny, he either 
 hides or stands paralyzed in amazed tribulation. 
 
 Personally, such sentiments may arise from sneezing, 
 ringing in the ear, the twitching of muscles, a strange 
 o of weight on the chest, the fluttering of the heart, 
 forms of pain of a new character, an uncontrollable 
 impulse to sigh, to weep, or to act abnormally, as putting 
 left foot forward first, or stumbling. All startling phe- 
 nomena of the external world may raise ideas of the 
 uncanny not yet reduced to cause and effect as strange 
 appearances in the heavens, the unnormal or unexpected 
 movements and cries of animals and birds and things 
 singular in form, condition, or motion. 
 
 As illustrations of the organic and mental origin of 
 forms of luck and other supemal semblances, Sir Humphry 
 Davy in his Salmonia writes : " Omens of death-watches, 
 dreams, &c., aro for the most part founded on some 
 accidental coincidence ; but spilling salt on an uncommon 
 occasion may arise from a disposition to apoplexy, shown 
 by an incipient numbness in the hand, and may be a fatal 
 
 UBEAR1 
 
 . 11 t ir^l l \ < H I VI III III
 
 102 THE CONCEPT OP THE UNCANNY AS FORMS OF LUCK. 
 
 symptom, and persons dispirited by bad omens prepare 
 the way for evil fortune. The dream of Brutus before the 
 battle of Pharsalia, probably produced a species of irreso- 
 lution ; so an illustrious sportsman always shot ill after a 
 dispiriting omen/ 3 A writer in Notes and Queries, Second 
 Series, remarking on the same subject writes : " The want 
 of nerve or temper is frequently betrayed by some little 
 incident, and luck depends upon personal self-possession 
 and conduct. Thus, spilling the salt is unlucky; it is the 
 act of a nervous, hasty person, and, therefore, one not 
 likely to prosper. So breaking a looking-glass denotes 
 carelessness, or being clumsy, and is equally ominous. 
 Unlucky for a bride ready for church to look in the glass ; 
 this implies an excess of personal vanity, and not likely to 
 be followed by success. One who makes a patch-work 
 quilt will never be married, the occupation unsocial, and, 
 therefore, denoting one not apt for courtship. That the 
 bridesmaid who catches the thrown silver is likely to be 
 first married, may be fairly reasoned by the greater energy 
 she has manifested for that result. Stirring the Christmas 
 pudding by all in the house introduces male and female 
 sociality, and thus aids in the customary fulfilment so 
 eating mince pies in different houses. Lucky to be 
 followed by a strange dog infers a genial disposition, which 
 brings luck. So cutting the top of the loaf means 
 prudence, one name for luck. To tumble upstairs lucky, 
 but unlucky downstairs, because in the first case it implies 
 determination, which results in only trifling injury, but the 
 other careless haste, and a possible catastrophe " (XII. 
 p. 490).
 
 CHAPTER III. 
 The evolution of Charms and Spells in the individual mind. 
 
 WE have seen that man organically evolves impulses 
 which formulate in his mind concepts of the presence of 
 supernal powers in objects and states of being and 
 the conditions that environ them ; that at first these forms 
 of power are indeterminate, and man like a straw in 
 troubled waters is the mere child of this chance luck, 
 having no control over his destiny. We have now to 
 consider the relations of man with nature and the super- 
 natural, when through the development of his mental 
 powers he is able to read a purpose in such presentations, 
 and realizes the will to control and classify them, and 
 thereby from forms of thought convert them into principles 
 of action. In doing so we recognize the presence of mind, 
 powers we could not in the earlier evolvernent perceive, for 
 man has entered into a new mental phase and the supernal 
 has been endowed with moral characteristics and seeming 
 rational affirmations. 1 As yet there is no concept of will 
 or mental power, save in the application of the forces 
 recognized in the human; the evolving sources of the 
 supernal are more impersonal attributes. 
 
 To recognize a purpose however illogical, to assign a 
 cause however outre, to every phenomena he observes, is 
 the charsirtrn-tic of man; in this state the seeming to him 
 is as important as the real. More, it is only a fonn of tin- 
 real, and consensus in time with him implies affinity in
 
 104 THE EVOLUTION OF CHARMS AND 
 
 action. The associations, therefore, that he conceives, 
 and the forces he affirms, are to him as material as the 
 substances they affect; he has not yet learnt to separate the 
 supernal from the natural ; they all belong to the same 
 category, only varying in their modes of expression. Thus 
 having faith in his sentiments of the characteristics that 
 denote and modify things, he evolves the belief of his 
 power by simulating the associative influences he re- 
 cognizes, to be able to control the occult virtues in things, 
 and the occult powers he recognizes by certain substances, 
 actions, and cries. Hence he becomes conscious of a power 
 in signs, a power in times, a power in words and forms, 
 and these he applies to all the modes, actions, and purposes 
 in life. 
 
 Next to his own personal actions and the actions of his 
 fellows, the phenomena of disease and death claim his 
 application of the occult influences he has recognized. 
 The man who in many fights had withstood the club 
 or assegai of his foeman when pierced by a weapon, 
 transfers to it the power that injures him; it possessed a 
 virtue or charm. So with disease, it was the occult power 
 in something he had eaten, something he had touched that 
 had entered him. Every change in his own body caused 
 by growth or evolvement had a more or less sinister 
 influence, those of women commanded forms of dire 
 misfortune. So general are these mystic significances that 
 there are no undeveloped races but ascribe occult dangers 
 to the presence of women in their courses, or at childbirth 
 even among the Chinese a woman for a month after 
 childbirth may not cross another person's threshold or she 
 would cast ill-luck on the occupants. 
 
 The actions of men and women that may convey mystic 
 powers, both of good and evil, are most varied. Thus, 
 trimming a house on Sunday, brings grief before Saturday. 
 If you sell medicine bottles you will require them to be 
 refilled. If you sing before breakfast you will cry before
 
 SPELLS IN THE INDIVIDUAL MIND. 105 
 
 night. If you rock an empty cradle you will have more 
 children. Unlucky to kill a cricket or take a swallow's 
 nest. Clothes mended on the back bring want ; and so on 
 with innumerable other human actions, each of which 
 carries in its performance some often most heterogeneous 
 occult power. 
 
 Many of these actions, which carry a baneful charm, may 
 have that charm controlled or altered by after presenting 
 a counter charm. Thus you may avert the ill omen of 
 putting on a stocking inside out by not changing it ; by 
 spitting through the rowels of a ladder avert the ill-luck of 
 going under it; so the threatened mishaps of salt being 
 upset are cast aside by throwing a pinch of it over the left 
 shoulder. Again, should you meet a funeral the omen of 
 ill-luck may be averted by politely taking your hat off to 
 the defunct. The evil threatened in seeing one magpie 
 may be controlled by crossing two straws ; and that from 
 meeting a squinting woman by the courtesy of talking to 
 her. More according to the Chinese the evil inoculated 
 into a house by a man having hung himself there may be 
 averted by cutting the beam down and burning it and 
 carrying away and casting into the river the earth or ashes 
 underneath. 
 
 When one reads of the many ill omens that denote a 
 death wo are almost tempted to ask how it is then that so 
 many people are still alive. Thus a corpse in the house 
 over Sunday will cause another death within a week ; and 
 under similar conditions if you fail to cover the mirror you 
 will die within the year; so if a grave is left open over 
 Sunday there will be another death within the week ; still 
 more should the rain fall in the open grave, there will bo 
 another death within three days; and if the hearse is drawn 
 by white horses another death in the neighbourhood in the 
 month. White animals are death-warnings in Bohemia ; 
 death is said to be a woman in white, and for the sick man 
 to dream of white clothes is ominous of death. Again, if
 
 106 THE EVOLUTION OF CHARMS AND 
 
 anyone comes to a funeral after the procession has 
 started another death in the house will follow. Whoever 
 counts the carriages at a funeral will die the same year ; 
 and should a party of onlookers enter the church before 
 the mourners, one will die the same year. The person on 
 whom the eye of a dying person last looks, or the person 
 bearing the last name uttered by the departing, will be 
 first to die. 
 
 If three persons look into a mirror at the same time, 
 one will die within the year; so breaking a looking-glass 
 is a death-sign. Many careless or thoughtless acts are 
 death-omens, as hanging a cloth on a door-knob; scissors 
 in falling having their points stick in the floor; or 
 carrying a hoe into the house. It is a death-sign to 
 try on another's mourning, and there are omens of death 
 in countless little contingencies. If you shiver some one 
 is walking over your grave; if you have a ringing in the 
 ears that is a death-omen. A clock stopping and 
 commencing again forbodes a death, so does the ticking 
 of the death watch, or live sparks in the ashes of a fire 
 on the following morning. The coals may not fly out of 
 the fire, the candle burn blue, or the flames be dim, but 
 death is threatened; even a lady's hair-pin falling from her 
 head is a death-sign. Anything out of season is a death- 
 omen, as apples in flower and fruit at the same time, or 
 a flower opening at an unusual time. Death occurs in 
 couples, one death follows another in the same house, 
 night brings death, so does ebb-tide. (Jour. American 
 Folklore, II. p. 18.) 
 
 Nor is it only in family associations and home indications 
 we take cognizance of death-warnings. It may be indicated 
 by a rattling at the church-door, by the heavy sound of its 
 bell, by the corpse not stiffening, by the thrice-repeated caw 
 of the carrion crow, or it may enter the house with a broom 
 in May ; a snowdrop or flowering twig of blackthorn bring 
 death in a house; so the flame of the ignis fatuus denotes a
 
 SPELLS IX THE INDIVIDUAL MIND. 107 
 
 death, the screech of the owl, the croak of the raven, 
 meeting a hare, a dog howling, and the fire burning black. 
 
 It were a more pleasing task to point out the omens of 
 marriage, which are almost as varied as those of death, and 
 certainly of a more pleasing character, but as these are so 
 well known, ;uid more as they often consist of long rhymes 
 such as old John Gay once loved to rehearse, and dear 
 Keats embalmed in an ideal myth, we will pass on to other 
 forewarnings of occult recognitions. In most cases the 
 omen is outside the human will and comes like destiny, 
 unsought, but often it depends on the human will and the 
 human choice, and the far-away mystic force responds to our 
 appeal. We may court fortune by casting an old shoe over the 
 threshold, by spitting on money, by whistling for the wind. 
 The Finlander obtains a favourable wind by untying the 
 charmed knots in a cord accompanied with a song or incan- 
 tation. The Persian husbandman invokes a winnowing 
 wind by scattering saffron in the air. Not a few ladies 
 shut their eyes till they get in the open before they look at 
 the new moon, and where is the farmer who has not nailed 
 a horse-shoe over his barn-door. Some of these time 
 monitions are favourable to early rising, as bathing tho 
 face in May dew, and being the first to open the house on 
 Christmas day ; so ho who kills the first snake in the year 
 will gain power over his enemies. 
 
 In the various occult powers man has discovered in 
 things, times, and movements, and the means by which lie 
 has obtained control over the various mysterious powers 
 in the world, we may trace their antiquity and discover 
 the mental state of man at the time they were announced. 
 Some carry us back to the early forms of thought; they are 
 rude crude p f relations or indeterminate presenta- 
 
 tions without definite concept, and which only vaguely 
 denote forms of luck. Some denote a more concentrated 
 outlook; a deeper investigation of cause, and tho concept of 
 higher powers; but all imply that beyond the world of tho
 
 108 THE EVOLUTION OP CHAEMS AND 
 
 seen, the felt, the known, there are innumerable powers and 
 controlling forces to which there is neither time nor space, 
 neither substance nor let ; without sense, without thought, 
 passionless and personless, knowing nothing of spirit or 
 will, allwhere and everywhere, at all times under suitable 
 conditions as soulless destinies they work their unchanging, 
 unswerving potencies without power to heed, comprehend, 
 or avert the influences they bear. Like the lightning's 
 potency, like the glory of the sun, as the energy of the sea, 
 they may kill or cure, protect or ravage. Like the great 
 imponderables they overpower the ponderables; and prayer 
 or praise, hate and curses pass them by scatheless, as is 
 the granite mountain by the breeze. 
 
 Thus man evolved the religion of charms and spells that 
 is the capacity in things to manifest hidden powers, and 
 the capacity in man to apply those powers intensified by 
 his act of associating them together, or increasing their 
 energy under the influence of special times, conditions, or 
 formulated words. Such powers may be good or bad 
 according to their associations ; they may be curative or 
 destructive, protective or avenging, denoting the past or 
 prescient of the future. They may claim any personal 
 transcendental attribute as if a living power, and all such 
 attributes afterwards applied to ghosts have their origin 
 in the virtues attached to the most incongruous objects. 
 The charmed quartz-stone laid in a man's footstep is able 
 of itself to penetrate his body, a root of garlic may defy 
 the disease power to enter, and a model hand withstand all 
 that is evil. A stone may render one invisible, a herb 
 transform one ; a man may be possessed by many natural 
 objects. The life of a man may be attached to any natural 
 thing, organic or inorganic. One drives a peg in the ground; 
 when it rots, the man dies. Another burns a stick, in whose 
 existence is the life of a man. A vessel of water leaks, and 
 with it being spent is the individual's existence. Affinities 
 of actions are boundless. Killing a toad causes cows to give
 
 SPELLS IN THE INDIVIDUAL MIND. 109 
 
 bloody milk. A weed makes a man invulnerable, another 
 taken in the body wards off the shot of the enemy. Killing 
 a ladybird causes a storm. A curse lights on the ground 
 on which human blood has been spilt; so a red campion 
 brought into the house means that a death will come 
 quickly. 
 
 The association of occult powers between man and 
 animals or vegetals, are almost innumerable. The toad 
 cures scrofula, a frog the thrush; passing under a donkey 
 cures whooping-cough, and a wood-louse fits. A hedge- 
 hog is good for epilepsy, a mole for the ague, also a spider; 
 even viper's fat cures its bite; and a slice of the liver of 
 a dog that has caused hydrophobia cures it. So the 
 mysterious powers denoted by the presence of local 
 animals and birds are most voluminous, so is the mystic 
 significance of their cries. The presence of a hare has 
 stopped an army, and the cry of a bird has sent a stalwart 
 man to bed shivering with fear. 
 
 Early man looked out for a power to protect him from 
 the many mystic and natural dangers which surrounded 
 him. At first, any strange, uncouth, uncanny object, more 
 especially if first seen under seeming protective conditions, 
 denoted a power to ward off danger, and was secured as a 
 precious charm. In a higher state he depended upon the 
 boylya of the medicine man; after, on the influence of 
 ancestor spirits, angels, and saints; and later on, upon 
 tutelar deities and supreme gods. In a like course he 
 evolved curative and prescient powers, and all the mystic 
 spiritual forces, and not least the power to control man, 
 beast, and all things, by making use of the natural occult 
 powers in days, words, and things. 
 
 There are no objects or modes of arranging objects that 
 one seeking an occult protector may not, by him, be 
 rn<lo\\v<l with that power. Anything of a strange shape, 
 anything rare, whatever excites curiosity or appeals to 
 the sense of the mysterious, anything from the living,
 
 110 THE EVOLUTION OP CHARMS AND 
 
 anything associated with death, hint at special powers and 
 dormant attributes. One finds in a stone or root, the claw 
 of a beast or bird, the bone of the dead man or the dead 
 animal, the protecting agent his dubious mind seeks ; here 
 it is sought in a herb, a leaf, a fragment of wood, or an 
 object denoting human skill or human intelligence. "Gold," 
 as Jones (Credulities, p. 154) writes, "was a powerful 
 amulet; infants and wounds were touched with it to 
 prevent any evil spells affecting them. Both Greeks and 
 Romans employed coral necklaces beads and figures of 
 divinities ; they were worn on the person, and hung on the 
 jambs of doors, so that in opening they made the phallus 
 move and ring the bells attached to it." One who had 
 slain a relation, cut off the finger or toe as a protective 
 charm. 
 
 Stones at all times and in all places were deemed to 
 hold protective virtues. In this country we read of flints 
 with holes, elf-stones, adder-stones, toad-stones, mole- 
 stones, snail-stones. The toad-stone was preserved to 
 prevent the burning of a house and the sinking of a boat. 
 A commander who had one of them about him will win the 
 day, or all his men will fairly die on the spot. The raven- 
 tree was good for both man and beast. The sea-nut rendered 
 the owner fortunate and secure, and the possession of some 
 indefinite root promised the attainment of the owner's 
 wishes. Laurel was a preservative from epilepsy, and the 
 sea-nut blackened if evil were meditated against the 
 wearer. (Dalyell, p. 139.) 
 
 Leland writes : " We find in many forms spread far and 
 wide the belief that garlic possesses the magic power of 
 protection from poison and sorcery. This comes, according 
 to Pliny, from the fact that when it is hung up in the open 
 air for a time it turns black, when it is supposed to attract 
 evil into itself and, consequently, withdraw it from the 
 wearer. The ancients believed that the herb Mercury gave 
 to Ulysses to protect him from the enchantments of Circe
 
 SPELLS IN THE INDIVIDUAL MIND. Ill 
 
 was the alium nigrum or garlic. Among the modern 
 Greeks and Turks garlic is regarded as the most powerful 
 hann against evil spirits, magic, and misfortune/' (Gipsy 
 Sorcery, p. 52.) The rowan-tree was in like manner 
 esteemed to hold a great protective influence, and in the 
 olden times twigs of it were laid about the house till they 
 fell down, to protect the inmates from evil. Twigs of rowan 
 were placed about the byre to keep off murrain and all 
 evil. A piece of the Beltaine cake, supposed to hold great 
 -virtue, was, as Pennant tells us, thrown to horses and sheep 
 to preserve them from disease and death. Even wassail 
 drinking and may-pole raising were esteemed as protective 
 agencies. 
 
 The worship of the hand amulet as a protector reaches 
 from Dongola to Ireland, and that of the paw or foot of 
 animal, bird, or the dead human in one form or other 
 seems universal. Here it is the bear's paw, there the foot 
 of a wild bird, hare, or rabbit; even the claw or nail, or 
 merely the shoe that has been attached to a horse's hoof, 
 has in consequence of such association attained mystic 
 protective powers. Of the hand amulet we read it may be 
 made of gilded terra-cotta of carved bone, coral, or stone. 
 Some of the old Egyptian protective hands were clenched, 
 some open ; some had the arm, whilst others had only the 
 first and second digits defined ; many were only of glass. 
 They are met with in the viscera of mummies. Some pose 
 as the fingers of Greek and Latin priests giving the bene- 
 diction. Later on, some were made of bronze. It was 
 adopted by the Moslems, and hands of blue glass were 
 suspended about their dwellings, and attached to the 
 person. Some have a single finger cut from a corpse to 
 protect from ague. The virtue is greatly enhanced if the 
 finger I'M that of a Jew or Christian. The hand entire, 
 particularly if severed from the body on the gallows, was a 
 potent talisman. Such a hand made to hold a taper 
 rendered the light invisible to all but the burglar carrying
 
 112 THE EVOLUTION OF CHARMS AND 
 
 it, while it struck powerless any others to whom ifc was 
 presented. The Etruscans used to carve in bone a right 
 hand, the thumb thrust between the two first fingers, the 
 wrist ending in a phallus. Hands with a crescent moon on 
 the palm protected from the evil-eye. (Jour. Arch. Assoc. 
 XXII. p. 294.) 
 
 Of the general use of protective charms, we will quote a 
 few descriptions. Hesse- Wartegg writes : " Every Bedouin, 
 man, woman, and child, wears either round the neck or 
 arms, a number of charms, as a porcupine's hand-shaped 
 paw. Even horses and geese have charms hung round the 
 neck attached with cords. Their great fear is the evil-eye, 
 and having tattooed a pretty design, they at once add to it 
 two tiny squares, with a cross above them as a spell to 
 prevent the design from disappearing." (Tunis, p. 253.) 
 The same writer adds that " in all the houses there was 
 the impression of an open bleeding hand on every wall of 
 each floor. A Jewess never goes out here without taking 
 with her a hand carved in coral or ivory ; she thinks it a 
 talisman against the evil-eye." (Ibid. p. 127.) 
 
 The old Egyptians had protective talismans, not only for 
 use in this world, but after death. Lenormant writes : 
 " Some of the most important chapters of the Ritual of the 
 Dead, when written upon certain objects placed on the 
 mummy, converted them into talismans, which protected 
 the deceased with a sovereign efficacy, during the perils 
 which awaited him in the other world." (Ghaldean Magic, 
 p. 91.) 
 
 The North American Indian's token was but an animal 
 protective charm. Dorman writes: "The medicine-bags 
 were constructed of the skins of animals, ornamented as 
 suited the taste of each person ; to it he paid the greatest 
 homage, and to it he looked for safety and protection 
 through life." It was a supernatural guardian on which he 
 depended for the preservation of his life. At his death it 
 was buried with him. That it did not depend on a will in
 
 SPELLS IN THE INDIVIDUAL MIND. 113 
 
 the medicine is seen in the fact, that if a man lost his 
 medicine-bag, he could replace it by capturing one in 
 battle from the enemy ; it was simply a protective charm 
 an amulet. 
 
 Schoolcraft, speaking of the American Indians generally, 
 remarks : " Charms for preventing or curing disease, or 
 for protection from necromancy, were the common resort 
 of the Indians. These charms were of various kinds, 
 generally from the animal or mineral kingdom, as bone, 
 horns, claws, skulls, steatites, and other stones. They 
 believed that the possession of certain articles about the 
 person would render the body invulnerable, or that the 
 power to prevail over an enemy was thus secured. A charmed 
 weapon could not be turned aside. The possession of 
 certain articles in the medicine-sack armed the individual 
 with a new power, greatest when the possession of the 
 articles was a secret. Charms might be thrown at a person 
 the mere gesticulation of the medicine-sack was sufficient." 
 (Ind. Tribes, I. p. 86.) 
 
 Dorman describes the Eskimo as loading themselves 
 with amulets dangling about their necks and arms. These 
 were bones, bills, and claws of birds, which had a wonderful 
 virtue to protect those who wore them from disease [and 
 misfortune. They were very anxious to get a rag or shoe 
 of an European to hang about their children's necks, that 
 they might acquire European skill and ability. For this 
 purpose they requested Europeans to blow upon them. 
 The kayak was often adorned with a dead sparrow or 
 snipe, or the feathers or hair of an animal, to ward off 
 danger. (Primit. Super, p. 157.) He also writes: "The 
 natives of Yukon wear bears' claws and teeth, sables' tails, 
 wolves' ears, porcupine quills, ermine skins, beavers' teeth, 
 and the bright green scalps of the mallard as amulets. The 
 Haidahs used small owls and squirrels as amulets. Amu- 
 lets, made of the tusks of some animal akin to the mastodon, 
 were found in graves in Tennessee. The New Mexicans 
 
 8
 
 114 THE EVOLUTION OP CHARMS AND 
 
 wore feathers of birds, antelopes' toes, and cranes' bills as 
 charms. The Abipones wore crocodiles' teeth, and believed 
 they would protect them from the bites of serpents." 
 (Ibid. p. 158.) The Mexicans thought themselves perfectly 
 safe when their bodies were anointed with an unction 
 composed of scorpions and spiders. (Ibid. p. 156.) With 
 the Peruvians, " If a person found anything that was of 
 peculiar colour or figure, it was a canopa ; and the bezoar 
 stones were popular'canopas they decended from father to 
 son. Each Peruvian might have as many fetishes as he 
 pleased; they were images of llamas, vicunas, alpacas, 
 huanacas, deer, monkeys, parrots, lizards, &c." (Ibid.p.161.} 
 
 Sir George Grey describing the Australian aborigines, 
 writes : " They use the Murramai, a round ball, as a 
 talisman against sickness, and it is sent from tribe to tribe 
 hundreds of miles. It is a quartz substance wrapped up 
 in opossum fur and woollen cord. They swallow small 
 crystalline particles which crumble off, as a preventative of 
 sickness. Another stone appeared to be an agate, a third 
 was a species of cornelian wrapped up with a fragment of 
 chalcedony, and a fragment of crystal of white quartz." 
 (Jour, of Discov. II. p. 342.) Of other protective charms 
 used by the aborigines Smyth, in his Aborigines of Victoria, 
 writes : " They seem to have had a belief in the efficacy of 
 charms. One anxiety with them was to possess a bone 
 from the skull or arms of their deceased relatives, which, 
 sewed up in a piece of skin, they wear round their necks 
 confessedly as a charm against sickness and premature 
 death. The bones were worn by people in health, and they 
 lent them to others of their own tribe when ill, who wear 
 them as charms round the neck/' (II. p. 398.) 
 
 There are many charms used to protect animals. Thus, 
 to protect a horse put nine-fold grass and hairs from his 
 mane and tail into a hole in the tent with earth scraped 
 from his left fore-foot ; in another, a hog-stone with a hole in 
 it tied to tjie key of stable-door to protect the horses therein.
 
 SPELLS IN THE INDIVIDUAL MIND. 115 
 
 Again, a cow's abortion buried in the gateway of a close 
 that other cows passing over may not cast their calves. 
 
 Anything may become a charm and be used as an 
 amulet. Leland says : " All through many lauds even in the 
 heart of Africa the Maria Theresa silver dollar is held in 
 high estimation for magical purposes. From one to 
 another the notion has been transferred." (Gipsy Sorcery, 
 p. 233.) 
 
 The Moslems have amulets to protect horses and mules, 
 fruit-trees from being blighted, plagues of flies, the 
 croaking of frogs, many of which are verses from the 
 Koran. In Russia, eikons of saints are protective; in Spain, 
 relics, medals of the Virgin, the cross of Caravaca, the holy 
 countenance, and rosaries. For the same purpose the 
 Chinese have various mystic charms with words and 
 figures ; and the Siamese depend on the supernal attributes 
 ascribed to gold and silver beads and cords blessed by the 
 bonzes. Amulets of various kinds are esteemed as 
 protective by the Japanese, as inscriptions and figures, 
 impressions of a black hand, sacred spoons, garlic and 
 herbs. 
 
 Primitive man not only needed supernal protection ; ho 
 wa- t-\ji -.-d to so many diseases and accidents, whoso 
 origin ho could not account for, many of which seemed 
 dm- to the niv.-tic powers ho recogni/.ed in things, that ho 
 readily ascribed to counter forces supernal powers of 
 healing, or that which caused the- ill in like manner by 
 some mystic change became the niini.-trr to health. Thus 
 tertian fever was relieved by a root of nettle, the head or 
 heart of a viper, a burn by exposure to firo ; hydro- 
 phobia was cured by a slice of the liver of the dog by 
 which the per.-on was bitten. The skin of a snak 
 portion of a viper, or the rattlo of. the rattle-snake, were 
 ! their respective bii 
 
 111 a largo numlier of cases the cur< U-d to some 
 
 sympathetic action attached to the ivinedv. It may be 
 
 S*
 
 116 THE EVOLUTION OP CHARMS AND 
 
 colour, as when wine is used to cure jaundice; or its form as 
 a mandrake, a remedy for a man. It may be due to local 
 association, as an otter's bladder a cure for gravel ; and in 
 the United States snake-root was a remedy for the bite of 
 a rattlesnake. Heart-disease was to be cured by a piece 
 of lead in the shape of a heart ; erysipelas by a piece of 
 scarlet cloth, or the herb Robert. Some remedies were 
 crudely symbolic, others due to suppositions, animal 
 affinities, assumed powers in words and actions, or some 
 natural preservative virtue in the object, as in arsenic, salt, 
 in wells, in wheat, &c. ; but by far the most numerous were 
 those to which, by fetish combination or the adscription of 
 fetish powers, curative virtues were affirmed. 
 
 Mystic curative powers were attached to animals and 
 parts of animals, these from the constant observation of 
 by savage men, and the using of them for food, would 
 easily suggest associative influences. Our own folklore 
 shows how much power of various curative kinds were 
 attached to moles, mice, otters, bears' grease, goose grease, 
 fish brine, fur and hair of rabbits, hares, cats and dogs, 
 feet of moles, mice and hares, soup of dried snakes, a 
 live frog in a chimney corner, swallowing preparations of 
 moles and mice, spiders, and wood-lice. So in like manner 
 various other animal cures were presumed to be effective. 
 In one a snake was drawn along a swollen neck, then 
 bottled and buried, and as the snake died so it was 
 presumed the swelling would perish. There were many 
 often very disgusting cures to be effected by worms, toads, 
 and spiders ; and beetles and hairy caterpillars were worn 
 as charms. The fathers of the old races of men found 
 virtues in anything that was once animate gall and blood, 
 urine, spittle, the ordure of animals, or any part like the 
 feet, claws, teeth, and paws, that had been most expressive 
 of their passions ; even the brains of a rabbit cured a 
 fractious child, and spiders put in nuts, then wrapped in 
 silk, were supposed to cure the ague. Good old Elias
 
 SPELLS IN THE INDIVIDUAL MIND. 117 
 
 Aslimole said he took a dose of elixir and hung three 
 spiders about his neck " which, by the grace of God, drove 
 my ague away " but whether the holy exorcizing virtue was 
 the elixir or the spiders, or the fetish combination of both, 
 he fails to expound. Still more difficult would it be to 
 unravel the true anodyne Pope Adrian wore, which we 
 are told by Smedley consisted of a sun-baked toad, arsenic, 
 tormentil, pearl, coral, hyacinth, smaragd, and tragacanth. 
 (Occult Sci. p. 347.) 
 
 As with animal, so with the mystic virtues in herbs, 
 many of these may have had their virtues discovered by 
 preglacial man, and our rustics have inherited them through 
 untold ages. To this class belong the curative powers 
 in the rowan-tree, the aspen, the elder, and mistletoe ; 
 not a wild herb the eating of which had mysteriously 
 excited or affected him, but contained some fetish power. 
 Virtues of this character were ascribed to the poppy, 
 the monkshood, the marigold, wormswood, sage, mint, 
 galbanum, and so forth. Of the special powers thus 
 esteemed to be present in animal or vegetal substances, 
 Cockayne, in his Leechdoms, gives us many an insight. 
 Thus paeony was more marvellous in its many virtues 
 than Holloway's pills. It not only cured most diseases, 
 blear eyes, spasms, rheumatism, and sterility, but it laid 
 ghosts and nightmares, cured family discord and 
 indifference t wives, barking of dogs, hydrophobia, and 
 effeminacy ; all that was required to obtain these many 
 virtiK < \\a< to pluck it when the moon was in Gemini. 
 Special virtues were held in special parts. One swallowing 
 a mole's heart, fresh and palpitating, would become an 
 expert in divination. A crazy fellow would recover his 
 senses if spiinklcd with a mole's blood. Democritus 
 described .a root which, wrought into pills and swallowed 
 in win* 1 , \\iaildmako the guilty confess; but we have never 
 heard of this being applied under the eye of judge and 
 jury. Curing tertian fever with the root of a nettle seems
 
 H8 THE EVOLUTION OF CHARMS AND 
 
 to anticipate the great law of Homoeopathy, and there is a 
 touch of cannibalism in some, as Xenocrates wrote of the 
 good effects obtained by eating human brains, flesh or 
 blood, or drink infused with burnt or unburnt human bones 
 and blood. Surely the old Pelasgians were antediluvian 
 New Zealanders. The amulets recommended by Alexander 
 of Tralles, carry us back to the great stone age, and 
 European man a wild savage among savage animals. One 
 of his remedies consists of the dung of a wolf and bits of 
 bone, another is the sinews from a vulture's leg, another was 
 the astragali of a hare taken off the living animal and 
 only of virtue if the animal lives, another was the bone 
 cut from the heart of a living stag. These old medicine- 
 men must have been experimental vivisectionists, for 
 Marcellus, as late as A.D. 380, recommends as a cure for 
 eye disease, catch a fox alive cut his tongue out, let him go, 
 dry the tongue, tie it up in red rag, and hang it round the 
 sick man's neck. 
 
 Of most of our old folklore charms, owing to their 
 universal character and common-place asseverations, it 
 would be difficult to trace the origin ; many indicate 
 neither time nor place, and are as new and efficient in our 
 modern civilization as in the old savagedom ; others on the 
 contrary have the imprint of their status and local origin 
 in the material or the philosophy of the charm. Cockayne 
 affirms, " Some of the prevailing superstitions must have 
 come from the Magi, for we find them ordering the modern 
 feverfew (pyrethrum parthenium] to be pulled from the 
 ground with the left hand, and the herbalist must not look 
 behind him. Pliny says the Magi had many foolish tales 
 about the sea-holly, and they ordered the pseudo anchusa 
 to be gathered with the left hand, the name of the one who 
 was to profit by it being uttered. They were the authors 
 of the search for red and white stones in the brood 
 nestlings of swallows." We may affirm somewhat the age 
 of some charms by the materials used iu them or the modes
 
 I 
 
 SPELLS IX THE INDIVIDUAL MIND. 119 
 
 in which they are applied. When we are told to stop 
 inflammation by a clean sheet of paper having a written 
 charm on it, we know that this must date after the 
 invention of paper. So when we are bid to write or mark 
 a figure on a thin plate of gold with a needle of copper, we 
 may presume the charm dates after the arts of working in 
 copper and gold were known and before the metallurgy of 
 iron and steel. So the use of unwrought flax refers to the 
 period when it was, at least, used for thread, if not for 
 linen. 
 
 We have seen that some spells must date from the period 
 when men were cannibals and criticized the choice parts of 
 the " human pig." Most probably of the wild-animal 
 charms date from the time when man was a hunter and 
 had to prey on all kinds of animal produce. Among the 
 remedies recorded by Sextus Placitus we have boar's 
 bladder and brains, wolf's back, the right eye of a wolf, 
 its head, its flesh, its spoor, its marrow, and milk. So of 
 hounds we have as cure-charms its milt, suet, milk, tongue, 
 shank, and dung. Of harts, the marrow, horn, shank, 
 cheek and shorn j and of bulls, the horns, blood, gall, 
 marrow, and dung. The last might refer to wild cattle or 
 tame, but when we read of barleycorns and ears of wheat 
 as charms we know that when they were enounced man had 
 become a cultivator of the earth. One charm carries us 
 back to the time when, like the Bushman and the 
 Eskimo, the prehistoric man tore open his victim, and 
 plunging his head in the still palpitating carcase, gluttonised 
 on the ebbing blood. " If a man drink a creeping thing 
 in water, let him cut instantly into a sheep and drink the 
 sheep's blood hot." (Leechdom, II. p. 115.) 
 
 The old nature-worship still lingers in innumerable 
 forms of charms and ceremonies attached to animal and 
 herb spells, or mystic customs. There it is a well endowed 
 with an occult virtue to cure a special complaint only, it 
 may bo insanity, skin disease, ague, or the complaints of 
 women ; it may be something taken in the moon's increase
 
 120 THE EVOLUTION OF CHARMS AND 
 
 or waning, or the full moon, or kneeling with the bare 
 knees on an earthfast stone. A very early form of water- 
 worship may be recognized in the charm for a woman who 
 cannot rear her child : she was to take milk from a cow of 
 one colour in her hand, sup it in her mouth, then go to a 
 running stream, spew the milk therein, and after this 
 offering, with the same hand she was to ladle up a mouthful 
 of water, saying a word-charm. (Ibid. III. p. 69.) 
 
 In some cases we have strange mixtures of the old forms 
 and customs of Paganism and Christian rites and usances. 
 The moon-worship blended with that of the Virgin, Pagan 
 charms drunk out of a church-bell, and masses sang over a 
 wort concocted of a solution of herbs, animal ordure, or 
 brains. Eunes were crossed with Alpha and Omega, or T 
 for Trinity made doubly potent a Norse-word charm. 
 Many of the rites and ceremonies are mimicked in charm 
 forms. We read of holy water being sprinkled to cure a 
 sick pig ; a young man being cured of fits by being taken 
 to church at midnight, when he was to take a handful of 
 earth from the newest grave. With some, if a man, to be 
 effective it must come off a woman's grave, and if a 
 woman, from a man's grave. Confirmation is with some 
 esteemed a cure for rheumatism, and some have sought the 
 remedy a second time from the bishop's hands for after 
 complaints. So rings consecrated on Good Friday cured 
 cramp, and fretfulness in children was cured by baptism, 
 and there were many forms of cure by making crosses or 
 repeating incantations to Christ, the Virgin, or the Trinity, 
 and there were curative virtues in repeating Ave Marias, 
 Paternosters, and the Creed. We might quote the cases 
 of occult virtue in sacramental money or bread or wine. 
 
 As associated with the church, we may note the many 
 charms that are made from skull, bones, or grass from a 
 churchyard, and to get a dead hand from a grave one 
 possesses a most potent charm. We read in the Journal 
 of American Folklore : " In Washington, the graves of 
 paupers are not infrequently violated for the purpose of
 
 SPELLS IN THE INDIVIDUAL MIND. 121 
 
 obtaining a hand or arm. Detached portions of the dead 
 hand are quite commonly used for some lucky influence they 
 bring" (I. p. 83). 
 
 In the evolution of charms into principles of supernal 
 power omens served as the stepping-stones to prophecies. 
 To see a sign readily led to affirming as a fact the advent 
 of the change. This occurs every day now, not only in 
 weather-lore, but in forms of sickness. In fact, the 
 impression, the portent, the monition, the omen, and the 
 prophecy, glide imperceptibly into each other. Often what 
 we wish wo affirm that we see, and the man or beast fore- 
 spoken is already foredoomed. We have seen that the 
 tendency to prophesy may be organic naturally with regard 
 to the weather and general appearances; it is instinctive, 
 assuming the character of our feelings and impulses, more 
 especially under certain mental states or influences. Hence 
 the inspirations of ecstatics, the weird prophecies induced 
 by toxics, and the mental conversion of occult dreams into 
 the present realizations of the mysteries of the future. 
 
 All and every form in which the future is rehearsed in 
 the present, perceptibly or mentally, is by men accepted as 
 a supernal intimation, and which may not only come as 
 an occult intimation from the object itself, but may bo 
 divined through the occult powers possessed by men. Thus 
 divination in its many forms are parts of the same chain 
 of causes and effects we have recognized in premonitions and 
 prophecies, and alike imply the vast influence that supernal 
 .sentiments have evolved in the human mind. 
 
 Many assumed forms of prophecy only intimate the 
 M-initific explanation of the necessary associations and 
 timal changes in things, whether denoting atmosplu nV 
 influences, the motions of the heavenly bodies, the course 
 of disease, or alterations by growth. The distinction in 
 this respect between the philosopher and the savage, is one 
 of education rather than principle : the one sees objects and 
 :.ta present to his perceptive powers through the
 
 122 THE EVOLUTION OP CHARMS AND 
 
 medium of his emotions, feelings, and previous imaginings ; 
 the other tests such presentations by the known laws of 
 their formation, and the connection therewith deduced by 
 his judgment ; hence the change which the one affirms 
 as the natural sequence of organic relations the other re- 
 cognizes as a manifestation of occult power, and the range 
 of these deductions marks the progress of man, and the 
 decline of the belief in supernals whether in the form of 
 divination or prophecy. 
 
 There is much in weather prognostics as true to the 
 savage as to the scientific man. Like conditions always 
 resolve into like results. Hence, the halo round the moon 
 indicated coming rain to the savage in the past and present 
 as well as to the observant farmer. Both might equally 
 note the toad coming out to look for the rain, and the bees 
 going home to avoid it ; but their deductions from these 
 special habits differed essentially. What one recognized 
 as instinct, may-be acquired knowledge, was seen by the 
 other to present the influence of an occult power working 
 on the toad and the bee. That the presence of such 
 powers should endow rooks and various beasts and birds 
 with prophetic powers or the capacity to divine the future, 
 and present such an interpretation as an omen to men 
 readily occurred to the one, while the other only read theii 
 various volitions as their natural movements under certain 
 atmospheric conditions. There were many natural appear- 
 ances incipient science could not explain. Need we wonder, 
 then, that savage man when he had evolved the ghost- 
 spirit saw in the supernal personalities, thereby educed, a 
 ready explanation of cloud-forms, eclipses, and thunder- 
 forces ? Nothing was more easy than for the spirit-power 
 which rode on the dust-column, hurled the lightning, or 
 vainly devoured the moon, to intimate the courses it in- 
 tended to manifest in the clouds or through the monitions 
 of birds and beasts. 
 
 Of prescient powers in or possesssd by animals we have
 
 SPELLS IN THE INDIVIDUAL MIND. 123 
 
 many intimations. Some, no doubt, are spirit manifestations, 
 or deemed such, as when dogs are said to see ghosts, and 
 cocks to see evil spirits; even the pig to see the wind; 
 but the crowing of a hen or the howling of a dog before 
 a death, no more indicates spirit influence than does the 
 production of hens if the eggs are set when the tide was 
 ebbing, or cocks at a rising tide. "We are all familiar with 
 the knowingness of a dog, but we can scarcely admit that 
 he eats grass to tell us that it is going to rain. Still less 
 can we ascribe to a ghost the assumed power in an egg if 
 broken on the edge of a glass, holding a little water to 
 indicate by the flowing of the albumen the prognostics of 
 the diviner's future life. We can conceive of such invisible 
 ghost-forms as Juno and Minerva in the Iliad warding off 
 the weapons of assailants from their mortal friends, but we 
 cannot see a present spirit-power in the position the point 
 of the sickle takes when the reaper divines by it after 
 throwing it over his left shoulder. Surely we need not 
 ascribe to a spirit the prophecy that a child born feet first 
 would live to be hanged, or that a ghost has anything to 
 do with divination by cups drawing lots the direction a 
 crumb of bread falls, or that in which a thrown staff lies. 
 The occult sentiment present in any of these contingencies 
 exists only in the operator's mind. What has a ghost to 
 do with the protective or prescient powers in garlic, in 
 stones, in an iron nail or horse-shoe ; where is the ghost 
 presence in a sign, a mark, a look, in the blood from the 
 tail of a black cat, or in the charm concocted of many 
 ingredients ? 
 
 We may trace in some cases the history of the evolution 
 of charms ; and from these we feel assured that the oldest, 
 the most numerous, and those asserted over the largest 
 area are wholly impersonal objects, times, or seasons which 
 appealed to the occult sentiment of tho canny or uncanny 
 in the human mind. The child sees the canny and tho 
 uncanny long before it personifies objects, and speaks to
 
 124 THE EVOLUTION OF CHARMS AND 
 
 the sun and animals and toys as if they were endowed 
 with the same faculties as itself ; so it is with the savage ; 
 and there is no concept of ghost present to his mind when 
 he endows the sun, moon, and stars, the dog, cat, bird, and 
 plant, with the same powers that he recognizes in himself 
 and fellows. The folklore animal, or sun, river, or moun- 
 tain-fable, long antedate any mystic tale that assigns to 
 them spirit attributes. Here is one illustration of the 
 evolution of the ghost theory from the nature personality. 
 Pettigrew in his Medical Superstitions writes : " Melton 
 says the saints of the Romanists have usurped the place of 
 the zodiacal constellations in the governance of the parts of 
 a man's body. Thus, St. Ohlia keeps the head instead of 
 Aries; St. Blasius governs the neck instead of Taurus; 
 St. Lawrence keeps the back and shoulders instead of 
 Gemini, Cancer, and Leo. St. Erasmus rules the belly 
 in place of Libra and Scorpius " (p. 36). In like manner 
 every known disease controlled by a spell or nature-power 
 was taken under the curative charge of some saint, and the 
 virtues once possessed by a holystone, a topaz, or heliotrope, 
 a snake, or toad-stone, were dispensed by a saint. The 
 spirit may even take the form of the snake, toad, or other 
 animal that personified the healing-well or stone of power. 
 Thus at the holy well near Carrick-on-Suir, the trout no 
 doubt were the original potent agents, as only when they 
 were present did the waters hold the healing virtue ; now 
 it is the holy saints Quan and Brogwan who become little 
 fishes to give the waters their virtue. (Ibid. p. 40.) 
 
 In tracing the output of charms and spells we note that 
 they are universal among men in the present as in the past, 
 and that faith in their protective agencies preceded the 
 differentiation of spirit sentiments ; we are assured all the 
 old great religions of the world are founded on spells and 
 charms, and cognate supernal ideas. We can trace these 
 curative, protective, and prescient powers as well as all the 
 supersensuous powers as applied at first as impersonal
 
 SPELLS IN THE INDIVIDUAL MIND. 125 
 
 influences, and subsequently associated with the after 
 evolved ghosts, spirits, and gods. We detect in all the 
 fetish nature rites and ceremonies, in the sacrifices, in 
 the forms of adoration, in the customary dances, tabus of 
 food and concepts of pollution and purification, the pres- 
 ence of the early sentiments regarding charms and spells. 
 The conception of supernal impersonal induced disease is 
 present in the earliest and lowest human associations, and 
 as impersonal powers to injure they are blended in all the 
 old faiths with the spirit-induced disease, and that even 
 may be cast off by impersonal spells. All phallic worship 
 in its incidence represents charms and spells; so with the 
 customary relations of the sexes, and the organic changes 
 they present. 
 
 The sacred books of Iran, the sacred books of India, 
 teem with evidences that tell us they were preceded by a 
 religion of charms, spells, and impersonal fetish concepts. 
 The powers exhibited by the earliest priests and Brahmans 
 all affect the low supernal attributes of the modern medicine- 
 man in his lowest fetish character. Fear of the uncanny, 
 dread of pollution of a material nature, the enforcement of 
 charm purifications, and bodily and food tabus are general 
 as now with savage races. In the Gatha's, the Zendavesta, 
 and the Bundahis, we have many direct and more indirect 
 affirmations of their conceptions of mysterious powers and 
 principles; even in the modern customs and mental ex- 
 pressions of the Parsees we have as it were the fossilized 
 records of primary thoughts, the then highest supernal 
 aspirations of the Iranian soul. 
 
 Before the spirit sentiment was evolved, the various 
 impersonal powers and fetish concepts were evolved the 
 doctrines of spells, charms, and divination. These must 
 have become of a very defined nature or wo should not 
 li;ive had them combined with the after evolved spirit-idea, 
 and these impersonal sentiments prominently characterize 
 modern Parseo faith. The rolls of baresma rods used in
 
 126 THE EVOLUTION OP CHARMS AND 
 
 their rites and ceremonies, and formerly invoked in their 
 wars with the Turanian savage Danus, were not spirit- 
 powers, but impersonal spell-powers, so were all the fetish 
 concepts of pollution from women, from dead bodies and 
 dead dogs. The powers of purification presented are 
 charms, not spiritual cleansings. As spell-compounds the 
 Visparad refers to the preparation of sacred waters, the 
 consecration of certain offerings by fetish spells as the 
 sacred bread, the branches of homa, the branch of the 
 pomegranate endowed with mystic powers, the Parahoma r 
 fruits, butter, hair, fresh milk, and flesh, which by being^ 
 carried round the fire as a spell become endowed with 
 supernal attributes. The fetish sacred ferment Homa, long 
 before it became a god spirit, was only a mystic impersonal 
 spell. At first it was repudiated by the semi-moral Zer- 
 dushta, as we read in the Gathas, the fathers of the 
 families could not but repudiate the excesses it produced ; 
 but when the spirit Homa appeared to Zerdushta in a 
 dream, he accepted it as a source of material as well as 
 supernal influence. Then he praised it in its branches, 
 its juice, the clouds and rain that made it grow, the 
 mountain which formed its body, and the earth that bore 
 it. Fire, too, before it became a god, was an impersonal 
 fetish power. It had five spell-attributes : one, that of 
 burning; another as the good diffuser, which enters into 
 men and aids digestion ; that of the Aurvazist, which gives 
 growth and special power to plants ; and that of the 
 Vazist, which produces motion and form in the clouds. It 
 was by a mighty spell that the primary Medicine Archangel 
 Amerodad produced the many species of plants. He 
 pounded the small plants then on the earth together in a 
 mortar, mixed them with water, after which Tistar, the great 
 star, poured them as rain on the earth, on which plants 
 sprang up as thick as the hair on a man's head. One of 
 the most singular fetish spell-powers described in the 
 Yendidad is that affirmed to be contained in the parings of
 
 SPELLS IN THE INDIVIDUAL MIND. 127 
 
 the nails of the fingers and the toes, the hairs that cling in 
 the comb or in the lather after shaving, to allow them to 
 come within twenty paces of a fire, thirty of water, or fifty 
 from consecrated bundles of baresma, was a grievous 
 charm. " Look here, Ashozusta bird, here are the nails 
 for thee ; may they be for thee so many spears, knives, 
 bones, falcon-winged arrows and sling-stones against the 
 Mazainya Daevas." (Sac. Books East, IV. p. 188.) 
 
 There are contained in the Vendidad and in several of 
 the yasts many references to the primary faith in charms 
 and spells. It would appear that in Iran all evil influences 
 on the output of the spirit-sentiment were gradually trans- 
 ferred to the then conceived evil spirit, the fiend Drugs. 
 Yet not only are there texts, which are spells to coerce 
 these spirit-powers, but wo also have spell-forms of the 
 most primitive type, both curative and protective, in which 
 no concept of spirit-influence is presented, and others in 
 which the power of the medicine-man is presented to work 
 the charm and the counter-charm through the attainment 
 of supernal power of an advanced character, acquired by 
 unremitting fetish austerities. The whole of the sacred 
 writings of Iran are permeated by the fear of uncanny 
 impersonal dreads, and the appeal to spells to withstand 
 them. Disease, death, and pollution are always treated as 
 spells ; they are counteracted, influenced, or expelled by 
 charms. In some instances wo have spells enacted as crude 
 as any now presented by savage races, and mystic fetish 
 impersonal objects are as powerful as the after developed 
 spirits and gods. In the Bahran Yast wo read, " If I 
 have a curse thrown upon me, a spell told upon me, by the 
 many men who hate mo, what is the remedy for it ? " 
 Ahura Mazda answered, " Take thou a feather of that bird 
 with feathers, the Varengana (raven). With that feather 
 thou shalt rub thy own body ; with that feather thou shalt 
 curse back thine enemies. If a man holds a bone of that 
 strong bird, or a feather of that strong bird, no one can
 
 128 THE EVOLUTION OF CHARMS AND 
 
 smite or turn to flight that fortunate man. The feather 
 of that bird of flight brings him help." (Sac. Books of the 
 East, XXIII. p. 241.) James Darmesteter shows, in the 
 accompanying note, that a similar spell is recorded in the 
 Shah Namah. When Rudabah's flank was opened to bring 
 forth Rustem, her wound was healed by rubbing it with a 
 Simurgh's feather. Rustem, also wounded to death, is 
 cured by the same charm feather. 
 
 Among all savage and semi-savage races all the changes 
 in a woman's secretions, all the incidences of childbirth, 
 are esteemed as denoting the power of spells ; she and the 
 child are ever considered as under the influence of fetish 
 impersonal spells which have to be counteracted by purifying 
 charms. Spells and charms for this purpose are so highly 
 esteemed in the Zendavesta that we find them repeated 
 twice in the Yendidad (Ibid. IV. pp. 226 and 227), and in the 
 Vistasp Yast (Ibid. XXIII. p. 341) . "Thou shalt keep away 
 the evil by this holy spell. Of thee, O child, I will cleanse 
 the birth and growth ; of thee, O woman, I will make the 
 body and strength pure. I make thee a woman rich in 
 children and rich in milk, a woman rich in seed, in 
 milk, and in offspring. For thee I shall make springs run 
 and flow towards the pastures that will give food to the 
 child." The commentator, James Dermesteter, writes that 
 the spell refers to the cleansing and generative powers 
 of the waters. The spell was probably pronounced to 
 facilitate childbirth. Of another spell it is said, <f Let 
 not that spell be shown to anyone except by the father to his 
 son, or by the brother to his brother from the same womb, or 
 by Athravan to his pupil in black hair/' (Ibid. XXIII. p. 51 .) 
 The Ardibehist Yast terms the invocation or prayer to 
 Airayman as, " It is the greatest of spells, it is the best of 
 spells, the fairest of spells, the fearful one amongst spells, 
 the firmest of spells, the victorious amongst spells, the 
 best healing of all spells." (Ibid. XXI1L p. 44.) Another 
 general reference to spells : "Ahura Mazda answered, It is
 
 SPELLS IN THE INDIVIDUAL MIND. 129 
 
 when a man pronouncing my spell, either reading or reciting 
 it by heart, draws the furrows and hides there himself." 
 (Ibid. XXIII. p. 50.) There are various other references 
 to the power of spells in the Zendavesta. 
 
 There are many illustrations of spell sentiments in the 
 Laws of Manu. Burnt oblations during the mother's 
 pregnancy, the ceremony after birth, the tonsure, and the 
 tying of the sacred girdle of munga grass, are all forms of 
 spells. (Sac. Books of the East, XXV. p. 34.) So also is 
 the naming of the child on a lucky lunar day, in a lucky 
 muhurta, under an auspicious constellation. (Ibid. XXV. p. 
 35.) Another form of spell is, "having taken a staff, having 
 worshipped the sun and walked round the fire turning his 
 right hand towards it." (Ibid. XXV. p. 38.) Again, " his 
 meal will procure long life if he eats facing the east, fame if 
 he eats facing the south, prosperity if he turns to the west, 
 truthfulness if he faces the north." The following are 
 charm forms : " Let a Brahman always sip water out of 
 the part of the hand sacred to Brahman, or out of that 
 sacred to Ka, or out of that sacred to the gods, never out 
 of that sacred to the manes." (Ibid. XXV. p. 40.) And 
 in "seated on Kusawith their points to the east, purified by 
 blades of grass, and sanctified by three suppressions of the 
 breath, he is worthy to pronounce the syllable Om." (Ibid. 
 XXV. p. 44.) The syllable Om itself is a spell, so is the 
 daily reading of the Veda according to rule, which, among 
 other charm-powers, will " ever cause sweet and sour milk, 
 clarified butter, and honey to flow." (Ibid. XXV. p. 49.) 
 All the early religious ordinances were spell forms. Thus 
 "an oblation duly thrown into the fire reaches the sun, 
 from the sun comes rain, from rain food." (XXV. p. 89.) 
 In this there is no expression of a personality. In the 
 following we have offerings to the early ghosts as well as 
 to impersonal*. "Let him throw Bali offerings in all 
 directions of the compass, proceeding from the east to the 
 south, saying adoration to the Maruts, adoration to the 
 

 
 130 THE EVOLUTION OP CHAEMS AND 
 
 waters, adoration to the trees. At the head of the bed he 
 shall offer to fortune (luck), at the foot to Bhadrakali, then 
 he is to throw up into the air a Bali for all the gods and 
 goblins ; all that remains is to be thrown to the cranes." 
 (XXV. p. 91 .) Diseases are the result of fetish evil, so the 
 stealer of a lamp will become blind, the stealer of clothes 
 will have white leprosy, a horse-stealer become lame, and 
 an informer will have a foul-smelling nose. (Ibid. XXV. p. 
 440.) Here is a spell that might be matched in any rustic 
 village. " A student who has broken his vow shall offer at 
 night, at a cross-way, to Nirriti a one-eyed ass." (Ibid. 
 ;XXV.p.454.) In another he is to go begging to seven houses, 
 .dressed in the hide of a sacrificed ass. (XXV. p. 455.) Even 
 at that early period cross-ways were places for powerful 
 spells to be performed, and the fetish virtue is enhanced if 
 the material of the spell is obtained from many sources. As 
 a sample of the many modes by means of which fetish 
 pollutions may be removed, we quote the following: "By 
 muttering with a consecrated mind the Savitri three 
 thousand times, dwelling for a month in a cow-house, and 
 subsisting on milk, a man is freed from the guilt of accept- 
 ing presents from a wicked man." (Ibid. XXV. p. 470.) 
 
 We may note that sacred stones were common in Upper 
 Assyria and in India, but none are specified in the 
 Vendidad ; so, in like manner, animal totems are not 
 commonly referred to. The early division of the animal 
 world into pure and impure, clean and unclean, are indica- 
 tions of totemism. So the ten incarnations of Verethraghna 
 in the Bahrain Yast are totem incarnations. 
 
 We have seen that man, under the inspiration of the 
 doctrine of charms, had evolved and defined a vast series 
 of virtues, in things curative, protective, and prescient; 
 more, all that we know or conceive of the transcendental 
 had their origin in this stage. Nothing is more common in 
 the principle of charms than to transfer an attribute, a 
 power or principle, good or bad, through some form or
 
 SPELLS IN THE INDIVIDUAL MIND. 131 
 
 virtue ; in stone, or leaf, or combination of objects, the pre- 
 sent state of the attribute is withdrawn, and it is cast 
 definitely on some other person, animal, or thing, or left, 
 in the chance medley of the earth's waste products to be 
 consciously or unconsciously appropriated by some other 
 object. Out of this capacity of transference was evolved 
 the doctrine of transformation if ono attribute could 
 be cast off and assumed by other than its original 
 possessor so could all attributes. Hence the doctrine 
 of transformation became a power, and all kinds of 
 charms had power to transform sun, moon and stars 
 into men or animals and birds, and other animals into other 
 animal forms, stones, stumps, waters, anything and every- 
 thing. In all these animal transformations so prevalent in 
 myth and fable, there is no presence of a ghost, no spirit is 
 yet eliminated. It is only in the after tales conceived 
 under a new inspiration that men portray the ghostly 
 powers of change. The real old-world literature knows 
 no ghost. 
 
 We have defined the transcendental powers as the 
 elimitation of time and space, the capacity to become invul- 
 nerable and invisible, the permeability of substance, super- 
 sensuous powers that of thought transmission, and these 
 more or less combined under ecstatic forms. All these 
 states of being are induced by charms; many we have 
 already expressed, and the reader will recognize most of 
 them in common charms. These make invulnerable and 
 invisible like the quartz stone j they can permeate the 
 body of the Australian aborigine, and, in the form of 
 toxics, induce supersensuous states and powers. 
 
 9*
 
 CHAPTER IV. 
 
 The Differentiation of the Medicine-man. 
 
 IT seems a necessary consequence of the diverse range of 
 the individual faculties in men that they should differentiate 
 in diverse directions, and as their various powers became 
 more fully evolved and their results accumulated, each 
 successive series of manifestations became specialized. It 
 was so when individuals first came to recognize the 
 uncanny ; it was so when the individual reduced them to 
 special forms of manifestation; and it is so in the stage 
 we have now to consider, in which, owing to the many 
 supernal presentations and the wide results deduced from 
 their influences, general man remits to a special class of 
 visionaries the consideration of the forms and control of 
 the various supernal manifestations. First, we were aware 
 of faith in the unknown, then of faith in the seeming; 
 now we have the birth of faith in men devoted to occult 
 ideas and sentiments. These men very early stand out in 
 every community among every isolated group, and they all 
 affirm that not only are there supernal virtues in things,, 
 but that they, as men, are endowed with supernal attributes. 
 Ordinary men look with awe on the medicine-man, the 
 shaman, the wizard, the priest ; they are not as other men ; 
 they may not, like the Pope, hold the keys of heaven, but 
 they hold the keys of the human soul and thereby lead 
 them as they list.
 
 THE DIFFERENTIATION OF THE MEDICINE-MAN. 133 
 
 Before describing the modes by which such power is 
 manifest, we have to consider its nature and origin and 
 enunciate the forms it assumes among various races of 
 men. We are not aware that the subject in its fulness of 
 character has ever been considered; local and isolated 
 magical and spiritual claims have been described and 
 explained, but the common nature of the supernal influence 
 or accepted influence has never been presented. Yet it 
 follows, as we have seen, that powers one man affirms 
 others may affirm, and the supernal presentations one 
 now recognizes may, under other forms, be the common 
 attribute of a like class of men in far distant communities. 
 
 That some men claim the possession of supernal powers 
 that other men know nothing of, is a common assertion. 
 We have it in various forms in every advanced community, 
 and there are few but come across individuals who assert 
 such pretensions. Among some races these mental cha- 
 racteristics are accounted for by the presence of a distinct 
 supernal power a personal virtue may-be that enters and 
 influences the minds of those who have in various occult 
 ways been prepared for such presentations. Even with 
 so low a race of men as the Australian aborigines, the 
 medicine-men have generally ascribed to them the pos- 
 session of a special power to read, manifest and control all 
 occult things and occult influences. This power is known 
 as boylya, and a man may become possessed of it by means 
 of the many ascetic observances that in other countries 
 produce like neurotic conditions, and the sentiments thus 
 induced in all cases raise in the mind pretensions of magic 
 powers and the capacity to influence whatever supernal 
 conditions that have been evolved amongst them. Among 
 the Australians some believed that a man became a wizard 
 by meeting with Ngetje, who put quartz crystals in him ; 
 since then such an one can pull things out of himself and 
 others. Some were instructed by the ghosts which took 
 them up into the sky. One said, " My father is Yibai
 
 134 THE DIFFEEENTIAT10N OF 
 
 the Iguana. When I was quite a small boy he took me 
 from the camp into the bush to train me. He placed two 
 large quartz crystals on my breast, and they vanished into 
 me. I felt them going through me like water. After that 
 I used to see things mother could not see : these were 
 ghosts. After the initiation rite when the tooth was out, 
 my father said, 'Come with me,' and I followed him into a 
 hole leading into a grave where there were some dead 
 men, who rubbed me over to make me clever and gave me 
 crystals. Then when I came out a tiger-snake was pointed 
 out as my Budjan. Then my father as well as myself 
 got astride two threads and went through the clouds." 
 Another said, " I had some dreams of my father. He and 
 the other men with him made me a cord of sinews, swung 
 me about on it, and carried me over the sea. Then my 
 father tied something over my eyes and led me into the 
 rock, and I was in a place bright as day. After I was 
 taught to make things go into my legs and pull them out, 
 and to throw them at people." One man became a biraak 
 by having dreamed three times he was a kangaroo ; after 
 that he heard the ghosts speaking. The wizards were 
 supposed to have the power of throwing men into a mag- 
 ical state by pointing at them with the yertung. They are 
 believed to walk invisible, to turn themselves at will into 
 animals, stumps or logs of trees, or go into the ground 
 out of sight. They could draw the victims to them by the 
 magic of their enchantments. They could make rain, raise 
 storms, by squirting water out of the mouth in the direction 
 the rain comes and shouting. They could heal by sucking 
 the stone out of the patient's body, and by charms. 
 They claimed the power of being carried up into the sky. 
 All these capacities arose from the mystic boylya power 
 that they had obtained. (Jour. Anth. Inst. XVI. pp. 30-51.) 
 This same mysterious power, though with them nameless, 
 is claimed by the Andaman Okopaids, and the Peaimen of 
 Guiana. In Melanesia, where the claim to it as an acquired
 
 THE MEDICINE-MAN. 135 
 
 occult power is general, it is known as Mana. This super- 
 natural power exists in stones ; snakes and owls possess it, 
 and men acquire it ; and they can even transmit the power 
 from one stone to many. If a man dives to the bottom of 
 a pool and sees nothing strange ; to sit for an instant at 
 the bottom will give him mana supernatural power. 
 (Jour. Anth. Inst. X. p. 277.) This supernatural power 
 may be manifested through the Tamatetiqa ghost shooter. 
 This was a bit of hollow bamboo in which a bone, leaves 
 with whatever else would have mana for such a purpose 
 was enclosed. Fasting on the part of the person using 
 these charms added much to their efficacy ; when he lifted 
 his thumb the magic power shot out and whoever it 
 hit would die. Cannibalism imparted mana. (Ibid. X. 
 p. 284.) In order to obtain mana, boys and young men 
 will spend months in some canoe-house, separate, where 
 they sacrifice, or some one who has mana does so for them. 
 This mana is neither a person or thing, but a power which 
 may be in a person or thing ; in the islands further west 
 the Florida people suppose a stronger mana to prevail than 
 among themselves. Heads are preserved in chiefs' houses 
 as they give mana to it, even reflecting mana on the dead 
 chief in whose honour they were obtained. They also 
 give mana to his successor by his holding possession of 
 them. A new war canoe is not invested with duo mana 
 until some man has been killed by those on board her. 
 (Ibid. X. pp. 303-314.) 
 
 This mana was imparted by the medicine-man to the 
 charms he made use of, and like the old sympathetic inaiia 
 that Sir Kenelm Digby loved to discourse upon, it caused 
 a mystic influence to exist between a weapon and the 
 wound it had caused. Thus, when a man was shot by a 
 poisoned arrow the possession of the arrow-head went far 
 to influence the result. If the shooter regained it he put 
 it in the fire ; if the wounded man retained it he put it in
 
 136 THE DIFFERENTIATION OP 
 
 water, and the inflammation was violent or slight accord- 
 ingly. (JUd. X. p. 314.) 
 
 The North American Indians recognize this mysterious 
 power, this boylya or mana, in the word wakan. School- 
 craft says, " This word signifies things generally which a 
 Dakotah Indian cannot understand ; whatever is wonderful, 
 superhuman, or supernatural, is wakan. Of their gods, 
 some are wakan to a greater, others to a less degree; some 
 for one purpose, some for another; but wakan expresses 
 the chief quality of them all. Medicine-men pass through 
 a succession of inspirations till they are fully wakanized ; 
 they are invested with the invisible wakan powers of the 
 gods their knowledge and cunning, their influence over 
 mind, instinct, and passion, to inflict and heal diseases, 
 discover concealed causes, and impart the power of the 
 gods." (Indian Tribes, IV. p. 646.) 
 
 To explain the origin of this mysterious wakan power, 
 Schoolcraft writes : " The blind savage finds himself in a 
 world of mysteries oppressed with a consciousness that he 
 comprehends nothing. The earth on which he treads teems 
 with life incomprehensible. It is without doubt wakan. 
 In the springs which never cease to flow, and yet are 
 always full, he recognizes the breathing places of the gods. 
 When he raises his eyes to the heavens he is overwhelmed 
 with mysteries, for the sun, moon, and star are so many 
 gods and goddesses gazing upon him. The beast which he 
 pursues to-day shuns him. with the ability of an intelligent 
 being, and to-morrow seems to be deprived of all power to 
 escape from him. He beholds one man seized with a 
 violent disease and in a few hours expire in agony, while 
 another almost imperceptibly wastes away through long- 
 years and then dies. He finds himself a creature of a 
 thousand wants which he knows not how to supply, and 
 exposed to innumerable evils which he cannot avoid ; all 
 these, and a thousand of other things like these, to the
 
 THE MEDICINE-MAN. 137 
 
 Indian are tangible facts, and under their influence his 
 character is formed. He hails with joy one who claims to 
 comprehend these mysteries. The wakan men and women 
 to establish their claims cunningly lay hold of all that is 
 strange, and turn to their own advantage every mysterious 
 occurrence. At times they appear to raise the storm or 
 command the tempest." 
 
 A power more or less akin to the boylya or wakan, 
 though often nameless, is recognized by all races of men. 
 Here it is obtained by charms and spells, there by many 
 ritual observances; now it comes by the laying on of 
 hands, breathing over the face, or by mesmeric passes. 
 Some obtain it by spells that command spirit appearances, 
 others by fetish ceremonies, magic, and incantations. It 
 is often earnestly sought as the reward of great austerities ; 
 penance can command it, or as a divine influx it comes in 
 inspiration. It may come in cloven tongues of flame, ov 
 descend like a dove on the devotee. We have no name 
 for this mystery of mysteries fuller than that of glamour, 
 which rather expresses the effect on the mind of the trans- 
 cendentalist than the nature of the power he is supposed 
 to obtain. But ever the man so recognized is in his own 
 and others' estimation separated from his fellows, capable 
 of knowing and doing all things, not only of controlling 
 the nature and virtues in things, but the relations of all 
 living things. The qualities they are assumed to hold 
 they can endow others with, and they ever maintain 
 intimate and special relations with ghosts and spirits and 
 all the exuberant creations in spiritual idealisms. All 
 the transcendental powers attached to material forms and 
 principles they transfer to the ghosts and spirits they 
 embody, and as they advance in the conscious knowledge 
 of nature and in higher human relations, they endow tlich 
 mystic mind-creations with corresponding attributes until 
 the poor abused ghost advances to be the master spirit in 
 heaven.
 
 138 THE DIFFERENTIATION OF 
 
 The many phases in which this \vakan power is present 
 among- the various races of men we will now illustrate. 
 Of the Shamans of the Salish we are told that they " are 
 able to see ghosts, their touch causes sickness, they make 
 violators of the tabu mad their touch paralyzes men. 
 They know who is going to die, and approach the villages 
 in the evening to take the souls of the dying away. They 
 drive away the ghosts by making a noise and burning the 
 incense herb. They have a spell language handed down 
 from one to another ; they used it to endow men or parts 
 of the body or weapons with special power. He becomes 
 a shaman by intercourse with supernal powers, sleeping in 
 the woods until he dreams of his guardian spirit who 
 bestows supernal power upon him. He cures the sick, 
 blowing water over him, and applying his mouth sucks the 
 diseased place, then produces a piece of deer-skin or the 
 like sucked from the body, the cause of the illness. He 
 causes sickness by throwing a piece of deer-skin or the 
 loop of a thong, or he obtains the man's saliva or hair and 
 causes sickness ; he can harm one by looking at him." 
 (Report Brit. Assoc. 1890, p. 582.) 
 
 We recognize the assumption of this wakan power 
 among the Kaffirs, not only in the smelling out of a witch 
 causing and controlling disease, making rain, and in 
 various ways defining the action of the nature forces, but 
 in that subtle prescient power of intimation described by 
 Dr. Callaway, " When a thing is lost which is valuable, 
 they begin to search for it by an inner power of divining. 
 Each begins to practise this inner divination and tries to 
 feel where the thing is, and not being able to see he feels 
 internally a pointing which says if he goes down to such a 
 place he will find it. A.t length he feels sure he shall find 
 it, then he sees it and himself approaching it. If it is a 
 hidden place he throws himself into it as though he was 
 impelled by something. Some boys have the power more 
 than others ; some never have it at all. Some have it so
 
 THE MEDICINE-MAN. 139 
 
 strong that they are looked up to by their fellows." (Jour. 
 Anth. Inst. I. p. 176.) 
 
 We might pause to describe the manifestations of 
 supernal power, more or less of a like character, by 
 medicine-men, magi, and priests, but we will be content to 
 show some of the dogmatic claims that have been asserted 
 in old world faiths and in modern spiritualism. All are 
 familiar with the many pretensions made by priests and 
 rishis of the power of exorcizing and anathematizing of 
 capacity to redeem souls from hell and purgatory or to 
 consign them to perdition ; of communing with saints 
 and gods, summoning angels and spirits, healing the sick, 
 raising the dead, punishing the sinner both in heaven and 
 on earth. The penances of a Brahmin can command even 
 Mahadeva, and, as Elkins says of the Chinese Buddhists, 
 they claim that the prayers of the Hoshang have the power 
 to break open the caverns of hell. Nor are the pretensions 
 of the occultist as to the power he has obtained by initiation 
 less than those of the medicine-man and the priest. The 
 power ascribed to the Akas and the Mahatmas is a form of 
 mana unproven and unprovable ; by it they claim to have 
 power to transport objects to a distance, disintegrate them, 
 convey their particles through solids, and reintegrate them. 
 The adept in occultism can summon spirits and present 
 them in materialized forms. Ho can consciously see 
 the minds of others ; he can by his soul force his wakan 
 power, act on external spirits; he can accelerate the growth 
 of plants, alter the natural action or quench fire; he can 
 subdue wild beasts ; he can send his soul to a distance and 
 there not only read the thoughts of others but speak to 
 and touch them, exhibiting to them his spiritual body in 
 the likeness of that of the flesh. More, he can from the 
 surrounding atmosphere create the likeness of physical 
 objects. 
 
 Nor is the existence of this complex supernal power 
 alone an attribute of man and spirit. Long before men
 
 140 THE DIFFERENTIATION OP 
 
 had acquired the art of using it, or the ghost was elevated 
 to a spirit-power, this mana was an integral attribute of 
 things. Luck, fate, and destiny are but forms of mana. 
 Mana is the presiding power, the ever present actuating 
 force in things. By it they prognosticate the future, they 
 command the present, they inform us of the past; by it 
 they manifest every transcendental attribute cure, protect 
 and divine. It exists unconsciously in the animal, and the 
 relic of a saint, the stone in the brook, possesses it; it 
 is present in the herb and sea. The stars above, the 
 mountains and the rivers, pour it out upon mortals. They 
 even manufacture this power, endowing weapons and 
 utensils with it, the water of baptism, the wine and bread 
 of the 'sacrament. Nor is this a mere modern symbol. 
 The old Chaldean ascribed the same power the Catholic- 
 recognizes in the host, to the unknown mamii of his 
 devotions, the treasure which presented to the sick healed 
 them, the treasure which never departeth, the one God 
 who never fails. The old Peruvians had a divine food of 
 the nature of the host in the sancu, that cleansed away all 
 sins. 
 
 The earliest form of mana presents it as an attribute in 
 things or appearances, denoting an oinen or a curative or 
 protective virtue. It may only signify luck. Then when 
 men come to test these powers and to manufacture them 
 they advance into abstract powers the result of the com- 
 bination of several objects or of influences created in 
 them by times, conditions, or words. Then it is that 
 transcendental attributes or abstract qualities pass from 
 the observer or the spell and influence, other personali- 
 ties, other powers. We have many expressions of this 
 secondary power influencing others than the immediate 
 agents, and this leads to the evolution of it as a distinct 
 supernal principle, and the after conversion of those 
 devoted to supernal studies into medicine-men. 
 
 Of the working of this abstract power through animals
 
 THE MEDICINE-MAN. 141 
 
 and material objects we may find examples in the folklore 
 of most people. Of simple forms in which this mana is 
 presented in things, we may note the luck induced in a 
 new boat by launching it with a flowing tide. Wild 
 animals must not touch milking vessels or the cow's udder 
 would fester. All forms of transferring diseases implies 
 the passing of evil mana from one to another. A form 
 of abstract mana passes into the dog who shuns people 
 ubout to die, or into the mole whose burrowing at a house 
 intimates a death therein. So the bridal bed made by 
 a woman giving suck, or there would ensue no family. 
 The Salish say if a beaver's bones are not thrown into 
 the river the beavers will no more go into the traps. It 
 is singular that the same people ascribe the same form of 
 mana in the structure of a beaver that is so often ascribed 
 by many races of men to a human structure, that is, that 
 to give stability to a building it must be founded on a 
 corpse. Most people are familiar with many home legends 
 of incidents by which this supernal power was obtained. 
 So the Salish say, when the beaver is constructing its dam 
 it kills one of its young and buries it under the dam that 
 it may become firmer and not give way to floods. (Rep. 
 r.r'it. Assoc. 1890, p. 644.) 
 
 All the forms of tabu are upheld by the supposition that 
 the power in the mana is made to have an evil influence 
 "ii the violator of its ordinances. So, in like manner, all 
 the supernal sentiments expressed through the fetish 
 ras of initiation, male and female, at puberty, those 
 regarding a woman's courses, childbirth and death, also 
 those of the couvado and a widow's practices, are the 
 :il> tract workings of the mana. Among the innumerable 
 illustrations of this working of the mana, one instance will 
 suffice. With one of the Northern Indian tribes in British 
 Columbia, the father and mother after a birth are not 
 allowed to go near the river for a year or else the salmon 
 would take offence. (Rep. Brit. Aasoc. 1 889, p. 837.)
 
 142 THE DIFFEKENTIATON OF 
 
 Among the same people the girl at puberty must not 
 only fast, remaining alone and unseen, for a fortnight, but 
 as the mana is working in her then she must not chew her 
 own food, for, if she desires afterwards to hare boys, men 
 must chew it for her if girls, women. (Ibid. 1889, p. 836.) 
 
 The Salish also ascribe a special supernal mana as 
 influencing twins. The mother of twins must build a hut 
 on the slope of the mountains, and live there with them 
 until they begin to walk ; if she went to the village with 
 them her other children would die. The mana in twins 
 is affirmed to be so great that they can produce rain by 
 allowing water to percolate through a basket; they can 
 make clear weather by throwing a flat piece of wood 
 attached to a string in the air. They can produce storms 
 by strewing the ends of spruce branches, and their mother 
 can tell by their play when children if her husband, though 
 distant, is successful in his hunting. (Ibid. 1890, p. 644.) 
 
 The principle of sympathetic influence in persons and 
 things is but one of the many forms in which mana is 
 supposed to be presented. In Lord Bacon's description 
 the power is supposed to be worked into a science. He 
 writes : To superinduce any virtue or disposition in a 
 person, choose the living creature wherein that virtue 
 is evident, of this creature take the parts wherein the 
 same virtue chiefly exists. Thus to superinduce courage 
 take a lion or a cock and choose the heart, tooth, or paw 
 of the lion, and take these immediately after he has been 
 in fight, so with a cock, and let them be worn on a man's 
 heart or wrist. With this special mana power Sir Kenelm 
 Digby is said to have cured a wound by applying a garter 
 having blood from the wound upon it, to the weapon that 
 caused the injury. In another case, the axe which caused 
 the cut was dressed with a salve, wrapped up warmly and 
 hung in a closet. The injured carpenter is said to have 
 been at once relieved, and all went well for a time, when 
 suddenly the wound again became painful, and, on
 
 THE MEDICINE-MAN. 143 
 
 examining the closet, it was found the axe had fallen 
 from the nail, and, of course, when placed secure the man 
 was soon sound. (Pettigrew Medical Superstit. p. 160.) 
 We have seen that in one case it was customary so to treat 
 the arrow-head, and of the same mana influence we read 
 that only weapons that have taken a life are fit for the 
 warrior's use. So Roderick Dhu affirmed the influence 
 of a supernal mana power when he said, " Who takes the 
 foremost foeman's life, that cause shall conquer in the 
 strife." The Salish say that "an arrow, or any other 
 weapon which has wounded a man, must be hidden, and 
 care taken that it is not brought near the fire until the 
 wound is healed. If a knife or arrow still covered with 
 blood is thrown into the fire the wounded man will become 
 very ill. (Rep. Brit. Assoc. 1890, p. 577.) 
 
 Mystic mana powers were not only present in things 
 generally on the earth, they were also present in the 
 heavens. The sun and moon and stars, through the mana 
 in them, influenced men and women, animals, and all things 
 on the earth. In general, through the great development 
 in later times of spirit influence it has been assumed that 
 men have always conceived the supernal powers in the 
 heavenly bodies as due to the action of spirits, but we feel 
 assured that the primary concept regarding them was as 
 with children, mere wonder at their brightness, and in the 
 case of the sun its heat-producing power. Long before 
 it even became a person it was a power, and the suporn:il 
 influence of it as expressing mana only exist, to this day, 
 in many spoils and charms. Besides this stage in sun and 
 moon lore, we recognize another, in which, as with children, 
 they are personified, they are beings like men and women 
 in tln-ir material aspect; no sentiment of their being 
 controlled by a self-contained ghost or spirit-power is 
 entertained. In many representations of the sun as a 
 personality, its material nature is expressed by a disc with 
 human features, its power by lines as rays. In other
 
 144 THE DIFFERENTIATION OF 
 
 cases, as with the races of Northern Europe, it was a 
 wheel, and its power represented by its revolving. This 
 wheel form, or disc face, it was that held the mana men 
 recognized in the sun, moon and stars. It was no angel or 
 demon, no Prometheus, who then brought fire from heaven ; 
 there is no supposition of spirit influence. When the 
 material fire was needed it was kindled in the same way 
 as the presumed wheel-power of the sun produced it. The 
 fire was kindled by the friction of a wooden axle in the 
 nave of a waggon wheel by a rope pulled to and fro with 
 great speed. The revolving of the wheel, whether in 
 Carinthia or Scotland, drew down mana from the sun, and 
 the need fire thus evolved cured men and cattle by passing 
 over or through it. Kelly, in his Curiosities of Indo- 
 European Tradition writes: "In 1767, in the Island 
 of Mull, in consequence of a disease among the cattle, they 
 carried to the top of Carnmoor a wheel and nine spindles 
 of oak wood. They then extinguished every fire within 
 sight of the hill. The wheel was turned from east to west 
 to produce fire by friction. They then sacrificed a heifer. 
 Words of incantation were repeated by an old man from 
 Morven, who continued speaking all the time the fire was 
 being raised " (p. 52). 
 
 Though somewhat differing in arrangement, the same 
 mode of obtaining mana from the sun was induced by a 
 like instrumentality of fire in Carinthia. " Each house 
 delivers a sheaf of straw on the top of the Stromberg, a 
 huge wheel is then bound with the straw in such a manner 
 that not a particle of the wood remains visible. A stout 
 pole is passed through the wheel. At a signal the wheel 
 is kindled with a torch and set rapidly in motion; the 
 wheel is then rolled down the hill to the Moselle." (Ibid. 
 p. 59.) 
 
 In some places the old prehistoric flint and steel were 
 used in place of the discarded wheel to draw down fire 
 from heaven, and with the mana of the sun both for
 
 THE MEDICINE-MAX. 145 
 
 healing and protecting. The writer we last quoted says, 
 " At Lechrain, in Bavaria, the Easter Saturday fire is 
 lighted with flint and steel in the churchyard. Every 
 household brings to it a walnut branch, which, after being 
 partially burned, is carried home to be laid on the hearth 
 fire during tempests, as a protection against lightning" 
 (p. 48). 
 
 Appeals to the mana present in the material sun 
 meet us in many old customs and old spells. " The 
 inhabitants of Colonsay, before any enterprise passed 
 sunways round the church, and rowed their boats about 
 sunways, as is still done in the Orkney Islands, nor do 
 the Shetland fishermen consider it safe to turn their boats 
 unless with the sun, as is marked of the Icelanders. A 
 procession in this direction attended the baptism and 
 marriage in the county of Elgin, thus was the bride of 
 a Highlander led to her future spouse, and the waters 
 of a consecrated fountain approached, in observance of 
 the sun's diurnal course. The herdsmen danced three 
 times round the fire, in Beltane, and in this direction did 
 the bearers at Dipple churchyard encircle the walls of 
 a chapel with a corpse." (Dalyell, Dark Supersti. p. 456.) 
 
 Sunway observances are known in many places. With 
 the Salish, women, when drinking for the first time after 
 being married, must turn their cups four times in the 
 direction of the sun. Even a well may have mana rela- 
 tions with the sun. The well of Shadar, Isle of Lewis, 
 foretells if sick will die : a wooden trencher floated on 
 the water turns sunway if the patient will recover, the 
 reverse direction if he will die. Lochsiant well, Skye, 
 cares many complaints; the patient for that purpose goes 
 thrice round the well, sunways, drinking the water. (Brand, 
 Popular Antiq. III. p. 13.) 
 
 The moon's mana is supposed to influence men in almost 
 innumerable modes; in most cases it acts simply as a 
 material object having a healing, protective, or prescient 
 
 10
 
 146 THE DIFFERENTIATION OF 
 
 virtue; it has'scarcely advanced to a personality, much less 
 a spiritual manifestation. In most cases its various phases 
 expressed diverse mana powers, and the influence depended 
 not on any personality or presence of a spiritual character, 
 but on the quarter it was in, whether it had horns or was 
 full, and whether it was ascending or descending. Cockayne 
 writes: "When the moon is one day old, go to the king ; 
 ask what you will ; he shall give it ; go in at the third 
 hour of the day or at high water. It is good to buy land 
 when the moon is two days old, or to take a wife. A new 
 moon on a Sunday betokens in that month rain and wind 
 and mildness, on a Monday diseases, on a Tuesday joy, on 
 a Wednesday friendship, on a Friday good hunting, on 
 Saturday fighting." (Leechdoms, p. 181.) So, every day of 
 the moon's age had a different power. The new May moon 
 cured scrofula. One attacked by sickness when the moon 
 was one day old was in peril, at two days old he would 
 soon recover, and so a different influence for every day. 
 
 Pettigrew writes: "The Druids had many superstitions 
 connected with the moon. Animals were killed, seeds 
 were sown, plants were gathered, timber was felled, 
 voyages were undertaken, new garments were worn, and 
 the hair was cut only at particular periods of the moon. It 
 was good to purge with electuaries the moon in Cancer, 
 with pills the moon being in Pisces, with potions when the 
 moon was in "Virgo," and so on. (Medical Supersti. p. 20.) 
 
 Through the layer of faith in spirits that now overlays 
 the primary faiths of mankind we may still detect the old 
 impersonal ministrants of the oldest supernal manifesta- 
 tions. Ralston, in his Songs of the Russian People 
 clearly presents to us the three stages of supernal 
 development we have been pointing out. He writes : 
 " The oldest zagadki seem to have referred to the elements 
 and the heavenly bodies, finding likenesses of them in 
 various material shapes, as the sun a dish of butter, for 
 the world the crescent moon, a crust of bread ; the moon,
 
 THE MEDICINE-MAX. 147 
 
 a golden ship crumbling into stars. In some the sun, the 
 moon, the thunder, the stone, are likened to human beings ; 
 the dawn, Zarya, is a fair maid, the moon a shepherd, 
 and the stars his sheep. Fire eats and is never full, water 
 drinks and is never satisfied, the earth plays and is never 
 tired out." Even in the blending of spirit mana with the 
 primitive material possessing mana virtue, we have survivals 
 of the old-spell faith. Thus, "to this day the Russian 
 peasant, when he sees the new moon, will say, 'Young 
 Moon, God give thee strong horns, and me good health.' ' 
 The addresses to the elements, the celestial luminaries, and 
 the various forces of nature, which were of old the prayers 
 with which the heathen Slavonian worshipped his ele- 
 mentary gods, and which were spoken on the house-top, 
 are now whispered as spells. The peasant of to-day says, 
 "Dost thou hear, sky; dost thou see, sky ? O ye bright 
 stars, descend into the marriage cup. O thou free sun, dawn 
 on my homestead. Mother Zarya, as ye quietly fade away 
 and disappear, so may both sickness and sorrows in me 
 fade away. I take a bee, I place it in the hive ; but it is 
 not I who place theo there; the white stars place theo 
 there, the horned moon places thee there, and the red 
 sun" (pp. 360-364). 
 
 In some of the Raskolniks the new and old faiths are 
 blended as, " Forgive me, O Lord. Forgive me, O holy 
 mother of God. Forgive me, O ye angels, archangels, 
 cherubim and seraphim, and all yo heavenly host. Forgive, 
 O sky. Forgive, O damp mother earth. Forgive, O sun. 
 Forgive, O moon. Forgive, yo stars. Forgive, yo lakes, ye 
 rivers and hills. Forgive, all yo heavenly and earthly 
 elements." (Ibid. p. 365.) 
 
 A like conversion of a mere material personality into a 
 spiritual being is seen in the old transfer of the mana onco 
 affirmed as manifested by tho constellations to the saints. 
 In Medical Superstitions wo read : " Melton says tho saints 
 of the Romanists have usurped the place of tho zodiacal 
 
 10 *
 
 148 THE DIFFERENTIATION OF 
 
 constellations in their governance of the parts of the 
 human body. Thus Saint Olilia keeps the head instead of 
 Aries; St. Blasius governs the neck instead of Taurus; St. 
 Lawrence keepeth back and shoulders instead of Gemini, 
 Cancer and Leo ; St. Erasmus rules the belly in place of 
 Libra and Scorpius ; and St. Burgarde, Rochus, Quirinus 
 and St. John govern the thighs, feet, shin, and knees" 
 (p. 36). 
 
 At the present day we have the blending of the two 
 distinct conceptions, material more or less anthropo- 
 morphic representations of the heavenly bodies as per- 
 sonalities, and their being possessed by a 3 spirit power. 
 Dorman writes: "In early philosophy throughout the world 
 the sun and moon are alive and, as it were, human in their 
 nature though they differ in the sex assigned to them. 
 Among the Mbocobis of South America the moon is a 
 man, the sun his wife. Among others the moon is wife of 
 the sun. Among the pre-Incarial tribes the primitive 
 conception of the sun being animated prevailed. The 
 Haidahs think the sun is a shining man walking round the 
 fixed earth, wearing a radiated crown. The Olchones of 
 California worshipped the sun, but considered him the big 
 man who made the earth. Many of the natives of Guiana 
 thought the sun and moon were living beings. The 
 Kioways pointed out the Pleiades as having the outline of 
 a man, and said it was the great Kioway who was their 
 ancestor and creator. The Guaycurus thought that the 
 sun, moon and stars were men and women that went 
 into the sea every night and swam out by the way of the 
 east." (Primitive Supersti. p. 326, &c.) 
 
 In these several instances we can trace the development 
 of the supernal mana in the higher concepts entertained of 
 the heavenly bodies. At first like the stone, the sun, moon and 
 stars only express the possession of a supernal virtue, and 
 this only varies in the different appearances that at times 
 they present; some are curative, others protective, others
 
 THE MEDICINE-MAN. 149 
 
 prescient. Afterwards, through these supernal presenti- 
 ments, they advance to personalities and are endowed with 
 human attributes; then when heroes, chiefs and ancestors 
 came to be set out as having possessed supernal mana more 
 than the average of their fellows, they conceived their 
 ghost-spirits to have a future destiny far beyond the ghosts 
 of ordinary men. These might waste away in the grave, or 
 wander in the woods, but they conceived of their great 
 ones a higher destiny they became the mana powers in 
 the heavens and on the earth. Thus, as Dorman informs 
 us, " The first mother of the Potawatomies was translated 
 into a star, the male ancestor of the Ottawas became the 
 sun, their mother the moon. The Honatonic Indians 
 believe the seven stars were translated to heaven. The 
 morning star with the Cherokees was once a sorcerer. 
 One of the guiding spirits of the Zunis became a star, 
 being shot into the skies. The Algonkins say the evening 
 star was formerly a woman ; and the fox, lynx, hare, robin 
 and eagle had a place in their astronomy; even a mouse by 
 them was seen creeping up the rainbow. The Green- 
 landers held the sun and moon to be man and woman, and 
 the stars were Greenlanders or animals." (Primitive 
 Supersti. p. 329.) 
 
 It is questionable whether there are any people who have 
 not passed through the three grades of evolution we have 
 designated. Their folklore always has evidence of the 
 material mana only. Then in their folk rhymes and legends, 
 their tales of animal, sun and star being animated, talking 
 and thinking as men and animals, wo have the exposition 
 of them as being living personalities. Lastly, even in the 
 barbaric human phase they recognize that every great 
 natural presentation and force, in addition to presenting a 
 physical aspect, are moved by the mana in its ghost-spirit, 
 the same as are men and animals. Thus the Indian 
 said the "sun was the wigwam of a great spirit." (Dorman, 
 p. 347.)
 
 150 THE DIFFERENTIATION OF 
 
 The whole concept of a spirit-world and the diverse 
 forms of mana that animated spirits could manifest arose 
 everywhere from the differentiation of the medicine-man. 
 So long as men only recognized mana as an individual 
 supernal attribute in things, so long no one object 
 possessed all kinds of supernal virtues. But when men 
 gradually took up the roll of the wizard and severally in 
 their supernal claims assumed all the prerogatives hereto- 
 fore affirmed only of different things, then they attained 
 the capacity to assert the possession of powers till then 
 unknown both of good and evil. Thus the clerical and the 
 laical elements were differentiated. 
 
 The medicine-man or priest who depends upon the ghost 
 he can call up, the spirit whom he can evoke to do his 
 bidding, is a being entirely distinct from his fellow who 
 affirms he works his will on his victim with the yulo the 
 throw-stick, a bit of quartz, or a combination of weird 
 objects in which some portion of what once belonged to the 
 man was attached. A spirit-will acting for evil or good 
 is absolutely of another order from the charm ingredients 
 concocted by a revengeful man or a crafty and cunning 
 priest. As an exposition of thought from its association 
 and continuity we feel assured that the ghost is not merely 
 the revival of a mental image, but the evolution of a 
 distinct state of the mind. The child, so untaught, fails to 
 conceive a ghost. It is an acquired faculty whose origin 
 we will endeavour to trace. 
 
 Among the various characteristics of the human mind 
 one of the now most influential is the power of symbolizing. 
 This is a developed faculty to the young child all is real; 
 there are no symbols and the lower intellects in all com- 
 munities take little or no account of types or symbols; they 
 fail to generalize and judge of each object or event by its 
 own apparent merits. The history of the human intellect 
 is a history of the development of this capacity to 
 symbolize and typify, and its after reduction to law. All
 
 THE MEDICINE-MAN. 151 
 
 institutions, all customs, all supernal ideas, the language of 
 gesture and the language of words, all are founded and 
 dependent on the use of symbols; so is all registered 
 knowledge, all recognized thought. Luck itself was a 
 symbol, and all charms and spells are but symbols that the 
 crude mind accepts as facts. All forms and all the scenes 
 in the memory are symbols, so the ghost and the after- 
 spirit presentation was but the symbol of the man. And 
 what was that ? Look at the rude representations of him 
 by the savage and thereby gain some insight into the 
 nature of the presentation of the man his mind symbolized. 
 Do not from the enlarged and defined image in the culti- 
 vated brain picture its semblance in the mind of the savage 
 or child. With both, the instant the reality is removed 
 from perception, it ceases to exist in the mind, or it is of 
 the lowest vague character according as the retentive 
 power is developed. Hence we can suppose a time when 
 it was never continuous in the mind, then that it existed 
 rather as a name than a figure, and that consequently it 
 was a long time, or ever the perceptive impression of a man 
 remained as a recognizable symbol in a human sensorium. 
 Hence there could have been races of men who never knew 
 a ghost, who had no idea, sentiment or feeling that 
 expressed spirit-beings. 
 
 We may in the sayings of children and the narratives of 
 savages, in cases like that of Caspar Hauser and Lnuni 
 Bridgman, and wild children, easily perceive that it is 
 possible for human beings to develop without having any 
 ghost sentiment. The researches of Francis Galton and 
 others have shown us how far the visual faculty can bo 
 cultivated; but oven their investigations fail to carry us 
 back to the time or state in which the power to recall 
 mental impressions of a perceptive nature exhibit the 
 incipient characteristics of the child and savage. Yet in 
 such mental states the ghost perception of a man was born ; 
 it was at beat a vague symbol of the warrior he saw but
 
 152 THE DIFFERENTIATION OF 
 
 yesterday. Such symbols in the prepared sensorium may 
 be the expositions of thought, itself a variously developed 
 faculty, or they may come in dreams, and these as they 
 have been presented to us are often of the most vague and 
 incipient character. With one they may be absolutely 
 distinct presentations, to another they are only the vaguest 
 symbols of the objects he conceives them to represent. 
 The Psychical Society have enabled us to realize even in 
 cultivated minds how diverse are these presentations : one 
 person not only distinguishes the features, the colour, the 
 contour of the hair and other personal attributes, but tells 
 us the colour of the various articles of dress, the specialities 
 of the costume and every little adjunct to the picture of the 
 ghost; but with another all is simply a lady in white; may- 
 be brass buttons are noted or the peculiar movement of 
 a limb; with others, the figure has no parts, no accompani- 
 ments, there is but the vague impression of a shadowy 
 form which is assumed to have represented a special 
 individual. These, whether real ghosts or images revived 
 in the memory, matters not to us now; we have to accept 
 them as the highest symbols of certain forms the individual 
 minds could present. 
 
 Now it is notable that all the savage and crude presenta- 
 tions of ghosts come to us as the vaguest concepts of men 
 and women. They are shades, mere reflections, shadows; 
 they are expressed as symbols by the terms, mist, air, 
 smoke; they manifest no substance, and the forms are of ten 
 so vague they may be taken for drapery, for men, for 
 animals, for mere glints of light. All the explanations 
 collected by Dr. Tylor, of the ghost, demonstrate that they 
 are the first vague growths of the human symbol in the 
 human mind. 
 
 The ghost as yet holds a very limited and uncertain 
 status in the mind of the Australian aborigine and it is very 
 questionable if the incidents in which the ghost or spirit is 
 affirmed have not been derived from the whites. It is
 
 THE MEDICINE-MAN. 153 
 
 probable that having familiar domestic animals was an 
 intermediate stage in the evolution of the ghost theory all 
 savages accept the possibility of men becoming animals, 
 and that these animals associate with men and women and 
 become their familiars or instruments of evil. The witches, 
 cat, owl, snake, monkey and so forth are the means of 
 vengeance that succeed the charm spell, and the familiar 
 animal gives place to the familiar spirit. How these ideas 
 arise we know by many cases in our witchcraft annals in 
 \vhich old women living solitary have made companions of 
 their cats until the weird supposition through some trifling 
 incidents arises that the cat is something more than a cat. 
 Here are two incidents of the origin of the same supernal 
 concept in the minds of the Australian aborigines. "One 
 of the Bratana clan had a tame lizard in his camp, 
 and his wife and children lived in another camp close by. 
 The lizard accompanied him wherever he went, settling 
 in his shoulders, and people believed that it informed him 
 of danger, assisted him in tracking his enemies, and was 
 his friend and protector. They also believed he could 
 send his familiar lizard at night to injure people in their 
 camps while they slept." In all this we have no ghost- 
 power expressed. In another case an old Bidweli woman 
 was much feared because she had a tame native cat 
 which she carried about with her, and which was believed 
 to injure people in sleep at her wish. (Jour. Anth. Inst. 
 XVI. p. 34.) 
 
 It is by the use of charms that the Australian wizard 
 expresses his power, by charms he brings diseases and 
 injuries, by charms he makes ill ; the only means he uses 
 to control the nature powers is by the use of spells and 
 charms. Ho calls on no spirit, he invokes no ghost. If 
 he would bring rain he squirts water out of his mouth 
 in the direction it usually comes, chanting a spell. In 
 a similar wny he throws a stone into his cm-my's body
 
 154 THE DIFFERENTIATION OF 
 
 and draws it out chanting a spell, and by like means he 
 changes himelf into a kangaroo or the stump of a tree, 
 or becomes invisible. By the same means he becomes 
 transcendental, goes up into the sky ; and he uses the yulo 
 and the throw-stick, as well as lizards, brown snakes, and 
 iguanas to work his charms. In his system the ghost is 
 a modern invention ; it can do nothing ; and where it is 
 mentioned we often read it only in the white man's inter- 
 pretation, calling the ancestral totem animal a ghost. They 
 ascribed transcendental powers to animals ; so no wonder, 
 when one dreamed he was a kangaroo that he heard 
 their ghosts speaking. When the old wizard at the 
 initiation ceremony told his son the tiger-snake was his 
 budjan, ever after that would become a mystic power to 
 him. But the magical powers have nothing to do with 
 the ghosts of men nor the crow, or night jar omens, or 
 the crackling sounds probably caused in the earth by the 
 fire upon it, and supposed to be the ground giving warning. 
 
 The Shamans among the north-western tribes in America 
 like the Australian wizards, can bewitch their enemy by 
 throwing the magic cause of disease, a feather or thong, 
 at him, or by putting magic herbs in his drink. Ground 
 human bones mixed with food make the hair fall off the 
 person who eats it, and sympathetic charms may be fatal. 
 Thus, part of a person's clothing placed in contact with 
 a corpse will kill the owner. (Reports Brit. Assoc. 1390, 
 p. 647.) We meet with the same concept of the ghost or 
 soul of a living person going outside the body and performing 
 various actions independent of the body, among the Salish, 
 as among the Australian wizards; the living spirit of one of 
 the last was supposed to go in the night and see his victim 
 in the grave ; so the Shaman sends his soul out to discover 
 game, and then informs the hunters the way they should 
 go. (Reports Brit. Assoc. 1890, p. 646.) 
 
 It is notable how similar are the modes of producing
 
 THE MEDICINE-MAN. 155 
 
 mana, whether for good or evil, in all parts of the world. 
 We have shown the charm forms in use among the 
 Australian aborigines and the American tribes, and in 
 the following it will be seen that similar customs prevail 
 in Melanesia. Thus " the Garata was charming by means 
 of fragments of food, bits of hair, or nails, or anything 
 closely connected with the person to be injured. The 
 Talamati was a charm composed of bone, a bit of stone 
 with certain leaves tied up together, with incantations and 
 prayers to a Tamate. This set in a path, the first who 
 stepped over it was smitten with some disease. The 
 Tamatetiqa (ghost-shooter) as we have said was a bit of 
 hollow bamboo, in which a bone, leaves, or whatever else 
 would have mana for such a purpose, was enclosed." 
 (Jour. Anth. Inst. X. p. 284.) 
 
 The modes in which medicine-men express the power 
 of the mana in them differs according to their stage of 
 evolution, and that of their instruments. The early charm 
 and spell medicine-man depends upon spells and charms 
 to work his evil as well as good manifestations, the herbs 
 containing special virtues he knows little of, and he is far 
 from having conceived the possibility of calling to his aid 
 any ghost or spirit. Between the spell-using medicine- 
 man and the medicine-man who depends upon his power 
 of controlling ghosts and spirits there intervenes a class 
 of doctors, wizards, or priests, who, more or less, depend 
 on all these various modes of inducing good or evil. They 
 have not yet foregone the old occult charms and spells, 
 and the spirit-power with them is yet in embryo; they may 
 conceive of ghosts and spirits, but they have not yet 
 endowed them with their higher semblances and modes of 
 action. 
 
 In reviewing the general status of the wizard doctor 
 or medicine-man among all the more developed races of 
 men wo should greatly err if we were to take the highest
 
 15(3 THE DIFFERENTIATION OF 
 
 type of doctor or priest as representative of the class. He 
 may have the highest concepts of spirit-nature and the 
 relations of men with the Divine beings his mind conceives, 
 but throughout every civilized community we have not 
 only a low class of priests whose souls dwell only on the 
 respective powers of good and evil spirits, but those who 
 only appeal to the evil powers mny be through charms and 
 forms, or, at best, hope to buy off their malignity by 
 reverence, words, and offerings. Yet lower than these, 
 lower even than those lower medicine-men who appeal to the 
 presence of the nature powers when they collect their 
 charm herbs, are those wise men and wise women who 
 only appeal to the lowest fetish charm-objects and have 
 no concept of higher powers. 
 
 The vulgar witch or wise woman of to-day appeals not 
 to a ghost nor summons a spirit ; her power is the primi- 
 tive fetish spell. In the Folklore Record we read : 
 " Numbers believe in the might of magic spell and in the 
 power of witches and wizards to work them ill. There 
 lived till lately a woman in a village near Chichester who 
 was never spoken of but as the witch. All appeared to 
 dread her power, and every sudden misfortune was ascribed 
 to her. A groom assured his master that if she willed 
 that he should sit across the roof of the stable all night 
 ' she'd have me there in an instant, and nothing could bring 
 me down till she gave me leave to come down/ ' (I. 
 p. 23.) 
 
 What was this wise woman and the mana she was 
 supposed to possess ? Harsnet described the witch as an 
 old weather-beaten crone, having her chin and knees 
 meeting from age, walking like a bow, leaning on a staff, 
 hollow-eyed, untoothed, furrowed in the face, her lips 
 trembling with the palsy, and mumbling through the 
 street, one that has forgotten her paternoster yet hath 
 a shrewish tongue, and can say pax, max, fax for a spell.
 
 THE MEDICINE-MAN. 157 
 
 If any of your neighbours have a sheep sick of the 
 giddies, or a hog of the mumps, or a horse of the staggers, 
 or a knavish boy or an idle girl, or a young lamb in the 
 sullens, teach them to roll their eyes, wry the mouth, gnash 
 the teeth, startle in the body with hands still, and if old 
 Mother Nobs has, by chance, called her idle, or bid the 
 devil scratch her, then, no doubt, Mother Nobs is a witch, 
 and the girl is owl-blasted. 
 
 Reginald Scot recognized divers powers in the witches. 
 He writes : " One sort can hurt and not help, the second 
 can help and not hurt, the third can both help and hurt. 
 Among the hurtful witches there is one which usually 
 devour and eat young children. They raise hail tempests 
 and hurtful blasts, they procure barrenness in man, woman 
 and beast, they can throw children in the waters as they 
 walk with their mothers, and not be seen, they can make 
 horses kick till they cast their riders, they can pass in the 
 air invisible. They can bring trembling in the hands and 
 strike terror. They can manifest things hidden and lost, 
 and foreshow things to come. They can kill whom they 
 list, can take away a man's courage and power of generation, 
 make a woman miscarry, even with their looks kill men 
 and beasts, &c." Among these heterogeneous powers which 
 are the general types of a modern witch, Reginald says 
 they can bring to pass that churn as you will no butter 
 will come ; then gravely adds, " that may happen if the 
 maids have eaten np the cream, or no butter will come if 
 a little soap or sugar were added to the cream, so the 
 witch-finder would have no difficulty to bring that result 
 about if he so willed." 
 
 Whether we go among the Australian aborigines, the 
 American red men, in Melanesia or Polynesia, the same 
 class, whether men or women, have the power to project 
 stone, bono, earth, or wood, or skin missiles into the bodies 
 of those they would injure, or by concocting a charm of 
 something once belonging to the individual and fetish
 
 158 THE DIFFERENTIATION OF 
 
 ingredients, they can waste away by fire and water or 
 other baneful means the assumed representative object, 
 and with its decay the life of the victim will pass away. 
 These are the great universal spells which bring disease 
 and kill, whether they arose in the pre-glacial period, and 
 since, as folk-charms descended to all men, or whether 
 they have sprung as corresponding malignant wishes 
 among the various races of men, we have no means of 
 judging. Even in a new race of isolated men it is probable 
 like sentiments would necessarily arise as the exposition of 
 their malignant wills. 
 
 Van Helmont describes the mediasval witches as injecting 
 into the bodies of their victims darts, thorns, pins, pricks, 
 chaff, hairs, sawdust, small stones, egg-shells, pieces of 
 pots, hulls and husks, insects, pieces of linen, and so forth,, 
 all of which are ejected with direful pains. In one case, 
 a piece of ox -hide had been injected as large as the ball 
 of a man's hand, in another an artificial toy, a young girl 
 vomited a mass of pins, with hairs and filth, another had 
 shavings and chips of wood, others a woman's coif, pieces 
 of glass, three pieces of a dog's tail, a tobacco pipe, and 
 stones. No wonder, to preserve themselves from such 
 unpleasant guests the good folk hung pentaphyllon in 
 the house entry, valerian vervain, palm, frankincense, 
 branches of the rowan, and ash-trees, nor that a wolf's 
 head, or horse-shoe, was nailed at the door. Even an 
 ointment of potent virtue, made of the gall of a black 
 dog and his blood, was smeared over the door-posts like 
 that of the sacrificed sheep by the Jews, as a protective 
 agent. 
 
 Such sentiments still linger in the old world, and they 
 travelled into the new world with the Spanish knights and 
 the pilgrim fathers, and even now bear the same malignant 
 fruit. In Florida Breezes we read that Delia, a young 
 country girl, when about eighteen, began to droop and 
 grew most heartrending in her depression of spirits and
 
 THE MEDICINE-MAX. 159 
 
 enfeeblement of body, and finally, -without giving a sign, 
 died. After death the nurse brought to her mother a 
 packet of dingy cloth, in which was wrapped two or three 
 rusty nails, a dog's tooth, a little lamb's wool and a ball 
 of clay. Trembling with awe, she said, " This is what 
 killed Miss Delia. I know as how she was conjured." Oh 
 inquiry it was found she was a cause of jealousy to a 
 companion, who had made threats to her. All knew the 
 power that was at work upon her, but dared not break the 
 spell (1883, p. 181). 
 
 Sometimes the assumed death agent is, as in the case of 
 Sir George Maxwell and others, images made of wax or 
 clay, and the semblance tortured by pins inserted in it, 
 or burned at the fire. In the case of Erephan M'Calzeane 
 the accusation was that she had formed a waxen picture of 
 the King of Scotland, and had raised storms at sea to 
 hinder his return from Denmark. Another witch was 
 charged with preventing George San die's boat from 
 catching fish, a third took the disease from her husband 
 smd transferred it to his nephew, and to perform this feat 
 she buried a white ox and a cat alive, throwing in with 
 them a quantity of salt. 
 
 In all the cases wo have given, and in all wo shall now 
 refer to, the primitive wise woman or wise man only ob- 
 tiiins 111:111:1 by spells and charms, and when in addition to 
 using these means they refer to ghosts or spirits in a loose 
 ami indeterminate manner as with some Australian wi/anls 
 we may bo suro the sentiment that influences them has 
 hi -en newly acquired and it will be noted that practically 
 they depend on tho strength of tho charms they use and 
 their own mana power to concoct them. Tho materials 
 used for tho purpose may vary in different countries, but 
 the fetish power relied upon in the material is tho same in 
 all countries. 
 
 We will quote a few cases illustrating tho charms \\ 
 by witches. Chalmers describes the magic treasures of a
 
 100 THE DIFFERENTIATION OF 
 
 sorcercess at New Guinea as some seeds, a crystal stone, 
 small shells, bamboos, black basalt stones inserted in the cup 
 like spongiole of a pandanus root, other stones and a piece of 
 quartz. Some were for incantations, some brought children, 
 some caused death; and these objects were esteemed as 
 male and female and used accordingly. (Pioneering in New 
 Guinea, p. 316.) Dorman describes a medicine-woman as 
 concocting a medicine to cure internal wounds caused by 
 a grizzly bear, consisting of a collection of miscellaneous 
 weeds, chewing tobacco, the heads of four rattlesnakes, 
 worn-out mocassins, sea-weed, petroleum and red 
 pepper, and the patient was directed to take a 
 pint of the mixture every half -hour. (Primitive Supersti. 
 p. 359.) In the Bahamas the wise woman or man ascribes 
 some ailments to a beetle or spider in one of the limbs. 
 This, like the quartz stone or a chip of wood is extracted 
 by sucking the part, and producing the offensive article 
 from the mouth of the sucker. Obeah charms are used to 
 protect stores in vessels from depredations. This is 
 usually a ball containing rusty nails, pieces of rushes, &c., 
 which is laid on the door-step, a carved head on a tree 
 guards the fruit grove or a horn with a cork in it full of 
 pins. 
 
 In Western Africa, according to Rowley in the Re- 
 ligions of Africa, men and women encumber themselves 
 with fetishes; some are for the head, others for the neck, 
 others for the heart, the arms, the stomach and back, and 
 every part of the body has its appropriate fetish or charm. 
 These fetishes are generally simple things, the reeds of 
 certain plants, the roots of certain trees, the horns of 
 diminutive deer, the claws and teeth of lions and leopards, 
 slips of wood fantastically notched, knuckle bones, beads, 
 and a kind of white stone. To detect a witch, a charm is 
 used; a cock's feather is thrust into the tongue of the 
 accused, or a red-hot wire is drawn through it, or the juice 
 of acrid plants is squirted into the eyes, or certain ordeal
 
 THE MEDICINE-MAN. 1 6t 
 
 tests have to be endured (p. 161-166). In Western Africa 
 though mainly dependent on charms both to kill and cure 
 in a less degree the appeal to spirits is known. They have 
 charms for every kind of fear, as of ghosts, of an enemy, 
 of thunder, snake-bite charms, sickness charms, love 
 charms, all of which whatever their name are merely pro- 
 tective spells. 
 
 Im Thurn shows how much, while a Guiana Peaiman 
 acknowledges the presence of spirits, he is under the 
 domination of spells and charms. To gain mana he has 
 to endure long fasts, wander alone in the forest, houseless, 
 and unarmed, and only living on such food as he can gather, 
 at the same time he has to drink large quantities of tobacco 
 water. He has to train a command over his voice for all 
 sounds, and acquire the capacity of working himself into 
 a frenzy of convulsions. He has to learn the legends of 
 his tribe and gain an acquaintance with the medicinal and 
 poison plants. (Ind. of Guian, p. 334.) He describes the 
 modern Indian as blowing away the evil spirit from the 
 sick man. From Roth's description of the sick man and 
 the doctors among the old Hispaniolans, the custom 
 would appear to have been to blow away the disease, not 
 a spirit; this appears to have been the initiary stage of the 
 disease spirit, the following description shows it to have 
 been material. The medicine-man first gives his patient a 
 vomit as if to dislodge the disease, then rubs the man down, 
 drawing down to his feet as if he would pull something 
 off, then goes to the door and shuts it, saying, "Begone to 
 the mountain or tlu> sea, or whither thou wilt at the same 
 time giving a blast as if he blowed something away, and 
 thru <li;i\vs in his blast and sucks the man's neck, stomach, 
 jaws and breast. This done, he coughs and makes faces 
 as if ho had eaten something bitter, at the same time 
 pulling out of his mouth stone, flesh or bone, saying, " See 
 ln)\v I have taken it out of your body for your Cemi has 
 put it in you because you did not pray to him." 
 
 11
 
 162 THE DIFFERENTIATION OF 
 
 (Abor. Hispan, p. 10.) The ceremony in this is the same as 
 is the common fetish charm of sucking out a disease. It is 
 caused by a spirit, but is removed by a spell. 
 
 As in the last case the disease spell was a stone, a piece 
 of bone or flesh, so among the Onondaga Indians in North 
 America the victim has been killed by the presence of a 
 foreign substance that has been introduced into his body, 
 and the cure is wrought by removing the missile or charm. 
 At times the afflicted part is bandaged and on the removal 
 of the bandage the witch doctor finds a few gray hairs, a 
 bit of shawl fringe or a small piece of coal neatly sharpened 
 at both ends. (Jour. Amer. Folklore, II. p. 277.) In 
 another mode a slight incision is made, the place is sucked 
 with a horn having a hole at the end and the doctor pro- 
 duces a whitish stone and some yarn thus drawn from the 
 patient's body. 
 
 Turner in his Nineteen years in Polynesia, writes : "The 
 real gods at Tanna may be said to be the disease-makers. 
 There are rain-makers, and thunder-makers and fly and mos- 
 quito-makers and a host of other sacred men, but the disease- 
 makers are most dreaded. It is believed that these men 
 .create disease by burning nahak or the refuse of food. If 
 the disease-maker sees the skin of a banana, he wraps it in a 
 leaf and wears it round his neck. People stare and say he 
 has got something. In the evening he scrapes some bark, 
 mixes it in the leaf in the form of a cigar and puts it close 
 to the fire to singe. Presently he hears a shell blowing. 
 He says to his friends that is the man whose rubbish I am 
 burning, he is ill. The horn blowing means to implore the 
 person burning the sick man's nahak to cease. Then a 
 present is arranged, pigs, mats, beads or whales teeth. If 
 the man the next night has another attack another present 
 must be sent, if not, the rubbish burns out and fear finishes 
 the man" (p. 90). 
 
 Hardwick says : " Healing witches are more prominent 
 nowadays than baneful ones. Margaret Gordon was
 
 THE MEDICINE-MAN. 163 
 
 a Scotch witch of this class. She firmly believed to her 
 dying day that she possessed power to remove or avert the 
 ills and ailments of both man and beast by means of 
 various incantations, ceremonies, and appliances as cuttings 
 of the rowan tree, some of which she always carried about 
 her. She would carefully place so many of these before 
 and so many behind the beast she meant to benefit. 
 Another of her charms was holy water from a holy well, 
 this she sprinkled in the path-way of those she designed to 
 bless. She would go round the dwellings of those she 
 wished to serve, carrying a long rowan rod at an early hour 
 in the morning. She also believed she was transmutable 
 and was changed by evil wishers into a pony or hare, and 
 was hunted by dogs. (Traditions, &c., p. 275.) 
 
 In the transition to the ghost supernal manifestation 
 we have spoken of the passage from the fetish foot or claw 
 to the totem animal, we have seen that it may be the link 
 that attaches the fetish sentiment through the guardian 
 animal to the guardian penates or ghost. So, in like 
 manner, the votive offering to a god of a hand or foot 
 curing the sick may have arisen from the custom Lansdell 
 now ascribes to the Gilyaks of wearing amulets in the 
 shape of the diseased part as a wooden arm or hand. 
 Possibly they considered the disease might bo transferred 
 to the wood model. 
 
 In concluding this part of our investigation we may note 
 that not only may a man become possessed of mana by 
 rites and ceremonies intentionally observed for that pur- 
 pose, but he may manifest it through neurotic development . 
 Thus, on the Congo, the power of the Ndochi is supposed 
 to bo inborn, it may exist without the knowledge of the 
 possessor and even produce its effects without his know- 
 ledge. To detect if a man is a ndochi, the bark of a 
 leguminous tree called ukasa, is ground to powder and a 
 dose administered to the sn>peeteil prr.-oii; like many other 
 toxic principles, it acts variously, as an emetic purge or a 
 
 11 *
 
 164 THE DIFFERENTIATION OF THE MEDICINE-MAN. 
 
 toxic, in the last causing death by coma. (Jour.Anth. Ins. 
 XVII. p. 222.) 
 
 Tylor tells us that among the Patagonians, patients 
 seized with falling sickness or St. Vitus's dance were at once 
 selected for magicians as chosen by the demons themselves, 
 who possessed, distorted, and convulsed them. Among 
 Siberian tribes the Shamans select children liable to con- 
 vulsions as suitable to be brought up to the profession, 
 which is apt to become hereditary with the epileptic 
 tendencies it belongs to. (Primitive Cult. II. p. 121.)
 
 CHAPTER V. 
 The origin of Ghosts Human and Animal. 
 
 IN passing from impersonal supernal assumptions to the 
 assumptions of ghosts and spirits we enter upon a field 
 of enquiry, vast in its dimensions and one that has 
 engrossed the higher faculties in men to describe and 
 account for. The ghost whether of the man or the animal 
 has ever been esteemed as another self, capable of residing 
 in the organic body which represents it or of holding an 
 independent existence and in that state may be able to 
 enter the body of another man or animal when its own 
 ghost is absent, or when present coercing it by the greater 
 mana power it is possessed of. Separate from its ghost 
 the body perishes, but the ghost lives with some, perhaps, 
 for only a short period, with others it is immortal. In the 
 latter condition it becomes a spirit having no mortal attach- 
 ment. 
 
 All spirits however are not esteemed as having been 
 originally ghosts possessing a dual nature, there are spirits 
 single, either per se representative or generated, without 
 having been enclosed in a mortal husk. More, there are 
 natural objects which are held to be personalities without 
 possessing a dual ghost nature, and this we hold to have 
 been the intermediate concept that anticipated the birth 
 of the ghost theory. Children and savages now methodi- 
 cally personify any object that to them seems to possess 
 life, without endowing it with an indwelling spirit. With
 
 166 THE ORIGIN OF GHOSTS, 
 
 the savage in his lowest state, the partially imbecile, and 
 the child, every object as well as person is an independant 
 actor, what it does or is done through it are questions of 
 conduct, it has responsibility and is subject to penalties. 
 The deodand was demanded of the stone on which a man 
 fell and was killed, of the tree whose branch self-breaking 
 caused his death. The savage and child immediately 
 execute judgment on the unconscious floor on the fetish 
 that fails to protect. They suppose that the powers they 
 are conscious of in themselves are common to all things, 
 with them nothing dies and any fragment contains the 
 whole. Hence the broken horse, the headless doll are 
 cherished, the child sees no incongruity in talking to a 
 battered and misshapen figure or in putting the rag doll 
 without head senses or parts comfortably to bed. Every 
 attribute of the personal object to the savage as well as the 
 child expresses the absolute nature of it. In the lowest 
 mental states the thing is a personal self-existent being, 
 its living powers are its common nature, and there exists 
 no concept of a will separate from the object itself. 
 
 The child's imagination scarcely reaches to the fetish 
 concept of the advanced savage, who, without having 
 worked out a dual ghost power, conceives the mana, it 
 recognises in' the uncanny object as something distinct 
 from the object itself. Hence, there is no hitch or failure 
 in belief, no conception of incongruous power or association. 
 The child accepts any quality its toys seem to possess 
 and any tale that is told to it. So the savage accepts 
 at once his medicine-man's assertion he had climbed into 
 the sky; the same as the child gives full credence to the 
 adventures of Jack up the beanstalk, neither the one nor 
 the other noting the physical impossibilities of the feats. 
 Herbert Spencer says of primitive man he accepts what he 
 sees as animals do ; and so it is with the child whatever 
 it sees has every attribute it seems to possess. The doll 
 lives and has the same living nature as itself, it can do
 
 HUMAN AND ANIMAL. 167 
 
 wrong and the doll can equally do wrong. The child 
 knows nothing of the distinction between the spiritual 
 and the material, to it all things and powers are material. 
 
 What its doll and other toys were to the child the tree, 
 the sun and stars, animals, rocks, rivers, and mountains 
 were to the primary savage. He did not distinguish 
 them as self-existent generated or transposed. One and 
 all were self-contained personalities, the will being con- 
 sonant with the structure. The river, the rock, the sun, 
 the moon are the same living entities as are the bear, the 
 tiger, the snake, they may be transformed men, they may 
 be men who have gone up into the sky, and who, as with 
 the Australian aborigines, are the sun, moon, and stars 
 themselves not their indwelling spirits. In all low mind 
 presentations whether animal or inorganic they are simple 
 personalities, as we have seen all objects are to young 
 children. 
 
 The dream origin of the human ghost has often been 
 affirmed, but as the evidence on this subject is now more 
 complete than formerly, and, as we observe the phenomena 
 from a new standpoint, believing the concept to have been 
 proceeded by a long period in which much lower supernal 
 ideas prepared the way for its assumption, we will again 
 consider the dream origin of ghosts. We have recognised 
 a power in the higher animals to dream, but that by no 
 means implies ghost presentation, only the concept of the 
 uncanny. Besides wo have to observe that other than 
 actual sense perceptions, as concepts of time, relations, 
 influences and powers are presented to the mind in dreams 
 of various kinds, in allusions produced by intense attention, 
 in illusive states resulting from organic or mental dis 
 in suggestive illusions of thought induced by others or 
 produced in the mind by special external conditions, 
 internally by the food eaten or the medicaments taken into 
 the stomach. 
 
 We will first pass in review the gem-nil expression of
 
 168 THE OEIGIN OF GHOSTS, 
 
 dreams, as the various origins of the personal presentation 
 are by no means explained in many of the incidents we 
 shall quote. The Andamanese held the concept of the 
 dual nature of man, and they conceived that the soul takes 
 its departure through the nostrils and then appears to 
 the sleeper, this is to them the ghost form seen in dreams. 
 (Jour. Anth. Ins, XII. p. 162.) Among the Australian 
 aborigines the Kurnai believe that each human individual 
 has within him a spirit called Tambo, during sleep it 
 could leave the body and confer with other disembodied 
 spirits. These spirits of the living are supposed to be 
 able to communicate with other spirits, either those of other 
 sleepers or of the dead. Thus the spirit of one dead 
 appeared to his comrade in sleep and took him up a rope 
 into the sky. Their dreams Mr. Howitt writes, are to 
 them as much realities as are the actual events of their 
 waking lives. (Ibid. XII. p. 186.) One of the Kurnai 
 asked if he really thought his Yambo could go out during 
 sleep said, " it must be so for when I sleep I go to distant 
 places, I even see and speak with those that are dead." 
 (Ibid. XII. p. 189.) 
 
 Even among so undeveloped a race as the Kurnai, the 
 fetish personality thus evolved in dreams presents the 
 same supernal characteristics as those of much more 
 developed people. Thus, the existence of the ghost once 
 enunciated, all the varied powers possessed by the medicine- 
 man arise as a matter of course from the cuter mental 
 attributes that are always present in some men, as the 
 origin of his boylya power, and the special capacity not 
 only to work spells but to call up ghosts in waking- 
 visions and even foretell the future by them. These 
 attributes will be noted in the following observations, 
 " Sometimes a man dreams that someone has got some 
 of his hair, or a piece of his food, or of his opossum 
 rug. If he dreams this several times he feels sure of 
 it, and calls his friends together and tells them. (Ibid.
 
 HUMAN AND ANIMAL. 169 
 
 XVI. p. 29.) Anyone could communicate with ghosts 
 in sleep, bat only wizards during waking hours. (Ibid. 
 XII. p. 191.) 
 
 The boylya powers that obtain among all wizards are 
 not identical in mode of action although in principle. 
 Thus at the Nicobar Islands the people have the idea 
 that " some wizards have the power to cause a person's 
 death by merely thinking of it, and should a villager 
 dream so, there is no means of escape for him but by 
 going immediately to another island. The greater part 
 of the persons seen in the islands where they were not 
 born have been compelled to leave their own on this 
 account. If the dreamer mentions his dream to no one 
 but the heads of the village, the sentence is passed and 
 the eaters of men are taken and fastened to a tree close 
 to the village and left to perish, no relative would give 
 them anything to eat." (Jour. Asia. Soc. Beng. XV. p. 352.) 
 
 Im Thurn speaking of the Indians of Guiana writes : 
 " the dreams which come to him in sleep are to him as 
 real as any of the events of his waking life. He regards 
 his dream acts and his waking acts as differing only in 
 one respect, that the former are done only by the spirit, 
 and the latter by the spirit in the body. When the 
 Indian just awake tells the things which he did whilst 
 asleep his fellows reconcile each statement by the thought 
 that the spirit of the sleeper left him and went out on 
 its adventures." Not only in death and in dreams but 
 yet in a third way the Indians see the spirit separate from 
 the body. Visions are to him when awake what dreams 
 are to him when asleep, and the creatures of his visi>n> 
 seem no way different from those of his dreams. Innum- 
 erable instances of natural visions are recorded. Artificial 
 visions are produced. When the medicine-man prep:in-> 
 himself for his office by fasting, solitude, the use of 
 stimulants and narcotics, his object is to separate his own 
 spirit from its body.
 
 170 THE OEIGIN OP GHOSTS, 
 
 The Indians of Labrador place implicit faith in dreams, 
 and visions of the night as Hind informs us, and these 
 often lead them to commit shocking crimes. They follow 
 their dreams with the utmost precision. Speaking of 
 the Ahts, Sproat writes : " they imagine the soul may 
 wander forth from the body and return at pleasure, it 
 may pass from one man into another and enter a brute. 
 Dreams are regarded as the movements of those vagrant 
 souls; they often dream they are visited by ghosts." 
 (Savage Life, p. 174.) In like manner Reade in his 
 Savage Africa describes the Negroes as saying the words 
 they hear and the sights they see in dreams come to 
 them from spirits (p. 248). The New Zealanders held 
 that during sleep the soul left the body, and that dreams 
 are the objects seen during its wanderings. 
 
 Speaking of the natives of Natal, Callaway observes 
 that they believe in the real objective presence of the 
 person of whom they dream. Many imagine the spii'its 
 of their ancestors come to express their displeasure. The 
 same writer gives the case of an illusionist, after an 
 illness, passing in his dreams from place to place seeing 
 elephants and hyaenas, lions and leopards. Not a day 
 passing but he saw such forms when he slept, at the same 
 time he heard internal voices calling to him at night. 
 We know such perceptions are common in fevers and 
 mental disorders, but the inference the Zulus deduced 
 from these phenomena was that the power of divination 
 which they attach to their medicine-men was being 
 developed in him; thus, as in other instances, affirming the 
 fetish association of dreams, ghosts, and the mana powers 
 of the medicine-man. (Jour. Anth. Inst. I. pp. 165-174.) 
 
 The dreamer is not amenable to any of the ordinary 
 restrainingpowersthatinfluence the sensitive organism ^time, 
 space, size, and quality are nothing to him, he can waft 
 himself from Indus to the Pole, or sail away on a summer's sea 
 to the Islands of the Blessed. Though old he may become
 
 HUMAN AND ANIMAL. 171 
 
 young again, live once more in the lost presences of 
 departed friends ; faded and worn out with the burthen 
 of the day, he may become fresh as the lark; or, his enthu- 
 siastic aspirations may not only blend his soul with the 
 past and the far distant present but reveal the unborn 
 results of actions not yet in the womb of time. 
 
 Need we then wonder that men in all ages have from 
 like concepts developed other existences than those of the 
 substantive world about them, that they should have 
 realized a state and condition of being other than those 
 of the living world of nature. What other doctrine could 
 the rude savage entertain than that in the dream hunt 
 when he and his fellows chased and fought with the 
 kangaroo, the jaguar, or the lion, that a something, an 
 actuality, had gone out from them and achieved the 
 midnight adventure ? So, when in a dream the savage 
 saw bodily before him the form of a friend whose body 
 he had himself helped to bury, or may be that he had seen 
 apparently annihilated on the funeral pile, he could not 
 but have realized the idea that his friend had a dual 
 existence, have been both a substance and a ghost. And 
 the idea of the still living ghost would become thoroughly 
 impressed on his mind; in as much as his fellows would 
 in may instances have seen the same form, and many 
 circumstances in the life of the savage conduce to bring 
 about a suitable bodily condition suggestive of that evolved 
 in dreams, more especially after a death. The funeral is 
 always followed by a feast in which animal food, often 
 only half-cooked, forms the substance, and this eaten to 
 repletion brings on a plethora of dreams. But in some 
 cases, as if this is not sufficient to recall the image of one 
 over whose fate they may have been brooding for days, 
 they seek by mental pressure to evolve the dream illusion. 
 Thus some wear as personal ornaments bones of the dead, 
 some widows have to carry their dead husband's remains 
 about with them, and sleep upon them, and these objects
 
 172 THE ORIGIN OF GHOSTS, 
 
 would be present in the lurid light of the camp fire at 
 night as they fell asleep. In other instances we read 
 of the living sleeping on the graves of their dead relations 
 for the very purpose that they may hold converse with 
 them in dreams. So strong in time becomes this belief 
 in the life of ghosts that a man whispered in his dead 
 wife's ear, among the Motus, not to be angry with them 
 because they could not give her a share of their feasts, and 
 when they should go inland hunting, or to sea fishing, 
 that she should watch and protect them. (Jour. Anth. 
 Inst. VIII. p. 371.) 
 
 Necessarily, as so much of the life of the savage is spent 
 about hunting wild animals, and as their images under 
 various emotions would equally appear to him in dreams 
 as those of his fellow men, it readily followed that he 
 attached ghost relations to animals, and in dreams confused 
 the two impressions until he realized the ideas of possession 
 and transformation. 
 
 Dreams do not only present to the sleeping mind 
 the actual images of absent or dead friends and of animal 
 forms, but they present incoherent monstrous or aberrent 
 images. The medicine-man or mystic priestess who after 
 a long process of wild howlings, chantings, incantations, 
 dances, and extreme physical rites, imbibes some strong 
 organic principle, some tobacco, coco, kava, or decoctions of 
 berries bark and leaves, and thus produces a wild feverish 
 and ultimately an exhausted state in which the whole 
 nervous as well as blood systems are highly excited, while 
 the physical stamina demands sleep. These, then, in their 
 agitated and incoherent dreams or visions, blend, and 
 confuse the multiform images in the memory until they 
 evolve inchoate idealisms, monstrous multiples of diverse 
 real existences, gorgons and hydras and chimaeras dire. 
 
 Thus the supernatural , world became inhabited, not only 
 by human and animal ghosts and feverish monstrous forms, 
 but spirits in the similitude of every organic and inorganic
 
 HUMAN AND ANIMAL. 173 
 
 entity; and, more a series of higher beings evolved from the 
 practical workings of social institutions, and the inner 
 idealities of the higher mind forces into spirits, demons, 
 genii, angels, and gods. Nor is it only the incipient 
 human mind that cannot separate the apparent from the 
 real in dreams, the more highly gifted build up spiritual 
 systems from the rhapsodies of dreams and neurotic 
 hallucinations. In all ages the piously inclined accept 
 these experiences as the interpositions of their gods. So 
 Job in his controversy with the Deity cried out, " Thou 
 scarest me with dreams, and terrifiest me through visions." 
 
 The origin of dreams has often been treated upon. Dr. 
 Cappie defines sleep as caused by the pressure of venous 
 blood on the brain, and dreams come when the pressure is 
 lessened. He writes, " the special molecular agitation 
 which conditions consciousness is not entirely suspended, 
 but the lines of vibration are contracted. The sphere of 
 activity is localized, and the mental correlation is cor- 
 respondingly narrow. The long past becomes mixed up 
 with the present, and locality and objects and actions change 
 without any respect for the claims of physical possibility. 
 Consciousness is helplessly passive." (Causation of Sleep, 
 j). 126.) Of the physiological causes of dreams Dendy 
 gives several references ; thus, if cramp has attacked any 
 of the limbs, or the head has been long confined back, the 
 dreamer may be enlivened by some analogous tortures. 
 Hypochondriacs express themselves convinced of having 
 frogs, serpents, a concourse of persons, or demons pent up 
 within them arising from flatulence, dyspepsia, or spasms. 
 Again persons affected by nostalgia are frequently pre- 
 sented with visions of home in their slumbers. 
 
 Dreams of a special character, and often manifesting 
 -upcrnal attributes, may be induced by the nature, quantity, 
 or time before sleep when the dreamer partook of certain 
 foods. A writer in the Journal of I'-tychological Medi- 
 cine gives the case of a man who, after eating a supper
 
 174 THE OEIGIN OP GHOSTS, 
 
 of halibut, had a dream of sliding down a cliff on the sea 
 shore, and being saved by holding his niece's hand. 
 Another after a hearty fish supper dreamed of poisonous 
 serpents. Even food retained in the mouth may give a 
 character to the ensuing dream. A lady having a slight 
 cough put a piece of barley sugar in her mouth and fell 
 asleep whilst sucking it. She then dream that she was a 
 little girl at a party, happy and enjoying herself, with all 
 kinds of childish sports. After a long period had seemed 
 to elapse she awoke with a smile to find the dream cause 
 still in her mouth, and that only a few minutes had elapsed. 
 (XL p. 579.) 
 
 There are various self-induced causes of dreams with a 
 special tendency of development. We have referred to 
 the custom of the Australian aborigines sleeping on the 
 new-made grave that they may dream of the presence of 
 the dead and hold converse with him. So G-aule in 
 Visions and Apparitions shows other cases of like 
 dream presences being induced. He writes that it was a 
 common practice after expiation and sacrifice to lie down 
 in the temple at Pasiphae that they might have prophetic 
 dreams, also others in the Temple of Esculapius who was 
 noted for sending true dreams. The Calabrians consulting 
 Podalyrius slept near his sepulchre in lamb skins (p. 248). 
 
 Dr. Maury had a series of experiments made on himself 
 in sleep to test how far dreams were induced by the 
 influence of present external perceptions on the all but 
 quiescent senses. In this state he dreamed of suffering a 
 horrible punishment while a person tickled his lips and 
 the point of his nose with a feather. From the striking 
 of a pair of shut scissors with a small forceps at some 
 distance from his ear he dreamed of a bell sounding, 
 so Cologne water induced at first the dream of a perfumer's 
 shop, and this after changed to scenes in the East. 
 
 In both visions and dreams which may thus be read 
 as subjective the excited imagination when pre-disposed
 
 HUMAN AND ANIMAL. 175 
 
 to accept the supernal holds the appearance as a reality, 
 with the same full confidence as we have seen was 
 customary with the most undeveloped savage. Phantasms 
 utterly meaningless appear every day to numbers of 
 individuals, not only when in a morbid state and under 
 conditions specially apt to induce them, but even to the 
 normal mind strongly affected by some person or incident, 
 or by the attention being continuously directed to the same 
 object. 
 
 Mr. Rushton Dorman found that the doctrine of spirits 
 had its origin in the primitive conception of human ghosts, 
 souls seen in dreams and visions. A Winnebago Indian 
 thus saw a phantom woman who beckoned him to come 
 and be her husband, and he pined away in the sure belief 
 of meeting her in the spirit world. Hence the phenomena 
 of apparitions. These are presumed to appear for the 
 most varied purposes now appalling the criminal by the 
 direct action of " God's revenge against murder," now as 
 warning of coming danger, sometimes in the form of 
 guardian angels, at others as threatening demons. Some 
 in allegorical or mystic puzzles evince future events, others 
 occur for very secondary purposes to renew friendships, 
 explain mistakes, discover hidden treasures, wills, or even 
 to show the whereabouts of lost sheep, a runaway daughter, 
 or a mislaid book. Often there is no practical purpose 
 derived from the dream. 
 
 Boismont shows that some presentiments are only the 
 result of more than ordinary acute sensitive powers. 
 Thus a girl had the capacity to hear a storm long before 
 it came, and in the open country detected the tread of 
 a horse hours before the traveller arrived. He remarks 
 that facts demonstrate there are natures so impressible that 
 they discern long before others changes about to take 
 place in the air, and these, according to Maury *s experiments, 
 might come in dreams and denote supernal manifestations. 
 Boismont suggests a simple explanation of some supernal
 
 170 THE ORIGIN OF GHOSTS, 
 
 illusions. Thus a man in a dream saw the figure of a 
 relative many years dead, who in the usual way announced 
 that he would die the same day. He was a man of strong 1 
 mind and he told his dream, saying, if it were to be so, no 
 matter; but, doubting that it was only an illusion induced 
 by the way he had lain, he followed his ordinary occupations, 
 of course, without any unpleasant catastrophe, but, as he said 
 in so many cases of others, if he had been weak enough to 
 believe the dream, and give way to the emotion, he would 
 really have died as the men recorded by Procopius. In 
 another case, a lady dreamed that her mother appeared to 
 her in a dying state, the next morning she told her dream, 
 and her uncle, in whose house she was staying, said it was 
 true her mother was dead. Afterwards she found a letter 
 thrust into a corner which contained all the special incidents 
 of her dream. The inference was that she had seen the 
 letter which her uncle the evening before had put out of 
 sight, being unwilling then to disturb her with tlie 
 mournful news, and, that in the strong emotions on awaking 
 from her sleep, she had forgotten the exciting cause. 
 (Rational Hist, of Hallucinations, p. 196.) 
 
 All we have yet described have been simple natural 
 dreams, however supernal may have been the deductions 
 from them, but there are other classes of dreams arising 
 from physical disorder, mental aberration, and the action 
 of toxics. The ghosts presented to the mind under 
 these organic states are of the most varied character and 
 endowed with most extraordinary attributes. Hachshish 
 and opium, the delirium of fever, mania in its many forms, 
 and religious ecstasy, realize the most extreme character- 
 istics of spirit agency. The ghost advanced to a spirit 
 at first is always evil. The ghosts recognized by the 
 medicine-men in all the lower races of men is by nature evil, 
 even though the individual's ghost responds to the wishes 
 of his tribesmen. Essentially among them the spirit natures 
 are pre-eminently malignant; whether they are the spirits of
 
 HUMAN AND ANIMAL. 177 
 
 enemies or their own discontented ghosts or the like 
 spirit natures they recognize in animals and natural 
 forces. 
 
 Evil as we have seen was at first due to the uncanny 
 impersonal power in things ; it was only ill-luck as distinct 
 from good luck ; but when the human mind had realized 
 the power of ghost possession and spirit presentation, 
 then the evil attributes of things were transferred to the 
 evil actions of ghosts and spirits. Men in that social phase 
 accepted whatever came as good to denote only luck, while 
 all that was evil were ascribed to spirits. In the early 
 state of all people we only read of wicked spirits, disease 
 spirits, the ghosts of enemies, and the ghosts of their own 
 neglected dead as causing all the direct evils that happen 
 to them. These evil ghosts whose advent we have depicted 
 are at first general sources of ill, causing disease, killing, 
 obstructing the men in hunting or fishing, and in various 
 ways putting obstacles in their way. Afterwards they are 
 distinguished as manifesting special powers of evil. 
 
 Thus the home legends and folklore of every people 
 abound with tales of the misdeeds of ghosts, and everywhere 
 they are described as evincing malicious characteristics. 
 In India they are known as Bhutas, devils, ghosts ; they are 
 of human origin, malignant, discontented, or savage beings ; 
 some the ghosts of enemies or of men in other districts or 
 villages, many originating from the souls of those who in 
 life were either at war with their fellows or who deemed 
 they were aborted or degraded or injured by their kin. 
 Some originated from the souls of those who had died an 
 untimely death by neglect or accident, by being hung or 
 beheaded, or who had been born deformed, were idiotic 
 or insane, subject to the falling sickness or the many 
 hereditary maladies men inherit. The Preeta was the 
 ghost of a child dying in infancy or of one born imperfectly 
 developed or monstrous, and it became a misshapen 
 distorted-goblin which cursed and injured well-formed 
 
 12
 
 178 THE ORIGIN OP GHOSTS, 
 
 mortals on whom ifc looked with an envious eye. The 
 Pisacha was the ghost of a madman ; he was treacherous and 
 violent tempered. The Bhutas were the spirits of those 
 dying in an unusual way by violence, accident, or suicide ; 
 they haunted the living at home or abroad, made pitfalls so 
 that they might fall, caused them to fall from trees or 
 drowned them when fording a stream. They sometimes 
 came in the form of snakes and stung them, or of savage 
 beasts and tore them to pieces. The death of an exception- 
 ally bad character was always followed by the presence of 
 a Bhute or demon who afflicted human beings by entering 
 their bodies and feeding on the excreta, or they possessed 
 the living soul and caused family dissensions and hatred. 
 
 We find cannibal ogres, evil spirits, devils, and demons 
 of various kinds either as living ghosts or folklore evil 
 spirits in the domestic legends of all people. The Mkua 
 of East Africa believe in the existence of harmful spirits 
 who rove about among the living, and they attribute to 
 them all evils such as sickness, drought, and death. The 
 Bechuanas people the invisible world with ghost and 
 goblin demons, and evestrums like the Rakshasas of the 
 Hindoo, and Banshees, Phookas, ghouls, and Afreets of 
 other races. At the Solomon Islands if a person is sick in 
 any way, that shows it has been done by a ghost belonging 
 to some unfriendly tribe; they therefore call upon some 
 powerful ghost on their side by the medium of his mana or 
 spells to attack the other who has done the mischief. The 
 two ghosts are supposed to fight, but mortals only know 
 the result as one of the adversaries' clients becomes sick or 
 dies. (Jour. Anth. Inst. X. p. 300.) This may be accepted 
 as one of the first attempts to conceive of a good spirit. 
 As a rule, as we have seen, spells were the only available 
 means to expel the intruding ghost. 
 
 The Motu of New Guinea are described as living a 
 slavish life of fear of the evil spirits. At the death of a 
 friend they will sit up all night and keep striking the
 
 HUMAN AND ANIMAL. 179 
 
 drums to drive away the spirits. The coast tribes most 
 fear the inland tribes. All calamities are attributed to the 
 power and malice of the evil spirits. Drought and famine, 
 storms and floods, disease and death, are all supposed to 
 be brought by Vata and his hosts. (Proc. Roy. Geo. Soc. 
 
 II. p. 615.) Most of the malign spirits or Ingnas of the 
 Australian aborigines are the souls of departed black men 
 who from some cause have not received the rites of 
 sepulture and in consequence are constrained to wander 
 about the place of their death. Such as are slain in fight, 
 and their bodies left to rot in the sun or to be devoured by 
 the wild dogs, are immediately transformed into Ingnas; 
 while as a natural consequence the spirits of all men not 
 of their own tribe are enrolled in this ghastly army. A 
 number of these Ingnas haunt all graves. (Trans. Eth. Soc. 
 
 III. p. 237.) These ghost spirits kill their victims in a 
 variety of ways. Thus the Beechairah is killed by an 
 invisible spear, the point of which is nearly cut through. 
 It is thrown without being felt or making any wound ; then 
 the point breaks off, but, ignorant of the injury he has 
 received, the man goes on hunting ; but at night when he 
 has returned to the camp the evil develops, he becomes 
 delirious, and dies. (Jour. Anth. Inst. XIII. p. 293.) 
 Sometimes these mysterious causes of death are explainable 
 from natural causes. The Australian savage is as com- 
 monly exposed to ruptures by any violent action as is the 
 white man ; he might in a similar way feel the snapping of 
 the inner membrane like a cord, but ignorant of the nature 
 of his own organization he formulates the theory that ono 
 of the invisible spirits of evil had entered his body, tied up 
 his intestines, and that the snapping he felt was the 
 breaking of the confining cord. This is described as 
 occurring when following an opossum from tree to tree ; 
 he jumps down to catch it, and then when suddenly 
 alighting on the ground, or during the violent exercise, ho 
 feels the string break in his inside. "Hallo!" he says, 
 
 12 *
 
 180 THE OEIG1N OF GHOSTS, 
 
 "some one has tied me up." He goes home to the camp; 
 the usual result of a rapture follows, but with his supernal 
 theory of evil he loses all hope and dies. (Jour. Anth. Inst. 
 XIII. p. 293.) 
 
 The Fijians believed that the spirits of the dead appeared 
 frequently and afflicted mankind, especially when asleep. 
 The spirits of slain men, unchaste women, and women who 
 had died in childbirth, they held most in dread. They 
 have been known to hide themselves for days until they 
 supposed the spirit of the dead was at rest. (T. Williams, 
 Fiji, I. p. 241.) The Fijian peoples with invisible beings 
 every remarkable spot the lonely dell, the gloomy cave, 
 the desolate rock, the deep forest. Many of these unseen 
 spirits are on the alert to do him harm. In passing he casts 
 a few leaves to propitiate the demon of the place. These 
 are demons, ghosts ; the spirits of witches and wizards and 
 evil-eyes all alike possessing supernatural powers. (Ibid.) 
 All through the Polynesian Islands the same sentiment of 
 evil-disposed ghosts prevails ; the spirits of the unburied 
 dead, as in classical times, haunt the survivors of his family ; 
 without a home, without hope, they utter the mournful 
 wail "I am cold ! I am cold." (Pritchard, Samoa, p. 151.) 
 Im Thurm describing the Indians of Guiana says : "There 
 are, the Indians think, harmless spirits and harmful. It 
 may be said that all the good that befalls him the Indian 
 accepts either without inquiry as to its cause or as the 
 results of his own exertions ; but on the other hand all the 
 evils that befall him he regards as inflicted by malignant 
 spirits. He has no inducement to attract the goodwill of 
 spirits, but he acts so as to avoid the evil will of others." 
 (Ind. ofGui. p. 368.) According to Sproat (Scenes of Savage 
 Life, p. 174), the Vancouver Indians hold that when the 
 natural soul goes out of the body in dreams, when asleep, 
 that an evil-disposed ghost enters during its absence and 
 vexes and torments the man ; and as owing to the quantity of 
 indigestible food that they eat, they are always dreaming
 
 HUMAN AND ANIMAL. 181 
 
 that ghosts continually visit them in sleep, and they live in 
 constant danger from the unseen world. 
 
 Looking back through the aeons of time to that primitive 
 epoch, when incipient man was crudely welding the inchoate 
 elements of thought, action, languages, and institutions, the 
 concepts of nature, the vague perceptions of his own inner 
 being and all that now constitute the great civilization with 
 which we are endowed we cannot forbear pausing for 
 a moment to note the vast mental schemes that have 
 resulted from his first supernal concept of luck and his 
 after elimination of the dream ghost. In these original 
 conceptions lay hid all the possibilities of the spiritual 
 world fate, destiny, the spirits, the godheads, heaven 
 and hell, all the religious of the past, all supernal schemes 
 lor the future, every test power to divine the unknown, 
 every evil influence that crushes humanity, every transcen- 
 dental power, a lost world, and a saved humanity. So 
 august, so grand a conclusion from such small premises 
 may well cause us to be cautious of the inferences we draw 
 from slight causes, and may make us doubt whether we 
 have yet reached the ultima thule of the geography of the 
 soul powers and passively await the evocation of other 
 forms of supernal personalities, other mystic worlds. 
 
 Of the great Egyptian faith, how small now seems the 
 heritage of humanity, and the thunders of Jove and 
 the cognate Olympian deities exist as mere school-boy 
 rhapsodies. So all the great mental forces that have 
 been expressed in dynasties, empires, faiths, now remain as 
 more blotches on the escutcheon of time. There has been 
 nothing eternal in human thought save the early fetish 
 deductions man made from his supernal concept of 
 luck and the presence of the dream ghost. These early 
 deductions of the mystic are ever living, men conceive and 
 re-conceive them, and to most men they have the same 
 nature and express the same sentiments as when the pre- 
 glacial man bowed in ;i\\e In-foiv the silent concepts of his
 
 182 THE ORIGIN OF GHOSTS, 
 
 own soul. From their long persistent immortality we are 
 bound to expect they will outlast all the divine schemes 
 that now encumber the human soul. 
 
 Yet among a limited class we know that fate and luck 
 are mere words, and faith in the personality of a dream, 
 trust in ghostly visitors and ghostly possessions, are only 
 known as the aberrations of disordered or undeveloped 
 minds, and between these two classes of mind-powers we 
 read ten thousand supernal concepts ever rising higher and 
 more varied in their expression and leading men to more 
 universal concepts of being, higher expectations of the 
 illimitable, until each supernal fiction emerges into radiant 
 law. It is this vast series of expositions deduced from the 
 primary human ghost that we have now to follow and show 
 how, step by step, every supernal entity, every doctrine of 
 every faith has been worked out of the successive evolu- 
 tion of new forms of social relation among men and the 
 customs and sentiments that from them have arisen. 
 
 It is not in the nature of the human intellect to rest 
 satisfied with its first essays in thought or action. If it 
 was possible for a ghost spirit to exist of man, why not 
 ghost spirits of animals, and ghost spirits in every important 
 object in nature ? Who could limit the capacity of ghost ? 
 That which could enter other men might enter animals, 
 dwell in trees and plants, and make a home in a river or 
 rock, exist in cloud and star, in short in everything. Such 
 sentiments were slowly evolved. There are only a few 
 objects to the Australian that have souls or spirits. We find 
 more among the Red Indians; while with the Fijian and 
 the Hill-man in India all things have their presiding 
 spirits. 
 
 Many of the North American Indians, as the Nasquapees 
 of Labrador, believe in the future shadowy existence of every 
 material thing. (Hinds' Labrador, II. p. 103.) So the 
 Indians of Guiana, according to Im Thurn, hold that not 
 only many rocks, but also waterfalls, streams, and natural
 
 HUMAN AND ANIMAL 183 
 
 objects of every sort are supposed to consist of a body and 
 a spirit. (Ind. of GUI. p. 355.) The ancient Peruvians, as 
 Markham informs us, held that every created thing had 
 its mana or spiritual essence. (Guzco, p. 129.) And in 
 Mariner's Tonga Islands we have the doctrine fully 
 enunciated as prevailing among the Fijians, who held not 
 only that the souls of men, women, beasts, plants, stocks, 
 canoes, houses, but all the broken utensils of this frail 
 world, tumble along over one another into the regions of 
 immortality. (II. p. 122.) The same conception of the 
 double nature of all substances was entertained, according 
 to Captain Cook, in Tahiti. In the early barbaric times of 
 the Finns the same doctrine prevailed ; all nature was 
 regarded as animated the sun, the moon, the earth, the sea 
 each was a living thing. More, we have the same senti- 
 ment expressed by the ghost-seer in all countries. The 
 ghost comes with every necessary accompaniment of ghost 
 clothes, ghost weapons, and betimes ghost furniture, boats 
 and so forth. Again, the universal expression of the same 
 sentiment is to be inferred from the custom of burying or 
 burning all kinds of objects with the dead for his use in 
 the after-world, and it culminates in the Chinese faith 
 that even the paper semblances of money, furniture, houses, 
 and horses, in the new life, will be transformed into their 
 realities. 
 
 The natural effect of working out the common duality 
 of all objects was to make it possible that the spirits of the 
 diflorent existences might interchange their relations with 
 material things; thus the spirit of an animal might enter 
 the body of a man, more especially if it found that the 
 proper ghost thereof was absent, or being more powerful 
 it might cither oust the native ghost altogether or only 
 take up ;i residence with it in the same body. It is evident 
 that when this new psychological system was created, a 
 new world of phenomena were rendered probable. This 
 was the first stage in the evolution of a god power, and
 
 184 THE ORIGIN OF GHOSTS, 
 
 introduced all possible combinations of the human and the 
 animal. To it we owe all the animal myths, the fable 
 seances, and the entire basis of customory folklore. 
 
 Not the least remarkable result of this belief was the 
 creation of a certain class of affinities between animals and 
 men which led to the evolution of the totem system. This, 
 which Mr. Spencer only conceived to have arisen from the 
 misinterpretation of nicknames derived from animals, and 
 which Sir John Lubbock derived from that custom, has a 
 far wider significance. We have only to take cognizance 
 of its influence on the life of man and the origin of 
 institutions to be assured that it never could have been 
 derived from mere accident, but expresses the natural 
 yearning of the human soul for some unexpressed want. 
 We showed that the first dependence of man his first 
 deduction of help, the very birth of faith was due to his 
 recognizing in the uncanny, protective agencies. The 
 doctrine of luck defined a new power in things to help and 
 protect man. Charms and spells told him how to induce 
 these powers, and all after forms of faith are but the 
 expressions of higher protective powers whether present in 
 the totem animal, the ancestral ghost, a tutelar deity, or 
 a supreme godhead. Man at first sought help in the 
 hidden mysteries in things, then he sought to secure help 
 by interchange of relations with his fellow-man, and the 
 human brotherhood was established by the fetish charm 
 of sucking or imbibing each other's blood. But man not 
 only stood in immediate relations with his fellows ; he not 
 only required to establish amicable associations with some 
 men to secure himself from others; he also required the 
 aid of some animals to secure himself from others. We 
 see in the domestication of animals one of the modes in 
 which this law as food protective worked, but its far more 
 individual application was the taming of familiar animals. 
 These are common all over the world, more especially 
 among savage races, but in , the highest civilization we
 
 HUMAN AND ANIMAL. 185 
 
 observe the same law at work, and, however strange it may 
 sound, we hold there is a blending of the mana of the 
 man with that of the animal. There is here no need 
 of any blood ceremony, the soul in each works out the 
 result. 
 
 The doctrine of the totem recognizes the presence of the 
 spirit in the animal. It has all the fetish attributes for 
 protection that we once noted in things. It is a general 
 power whose concept is gradually evolved as a social 
 institution, and, when higher sentiments of supernal pro- 
 tection are induced, it gradually decays. In its full 
 expression it enters as a guiding principle in all social 
 institutions, it regulates the status of the tribe, the clan, 
 the family, the individual, the sex. It affects birth and 
 puberty, marriage and death. Its origin is seen at the 
 present day in the relations that ever subsist between the 
 pet and its owner, and the birth of the individual totem, 
 before it has become a social custom, may be seen in the 
 instances we quoted of the Australian lace lizard and 
 native cat and in many instances of snake charmers, sacred 
 reptiles, and witches and wizards having familiar animals 
 of various kinds. 
 
 To develope different totems implies distinct likings of 
 animals among men. It is so in the selection of pets, 
 nowadays they are as various as the varieties of animals 
 attainable by men. In the savage state they are restricted 
 to native birds and beasts, and when men are more 
 developed, and new clan groups arc formed, other natural 
 objects than animals become totems, the grass, the tree, 
 the rock, the sun; but when these are selected we may be 
 assured that men held that these objects possessed a dual 
 nature, these in their lower manifestations were only the 
 primary charm-objects endowed with the now common 
 spiritual nature. 
 
 It would lead us too far to enter into the consideration 
 of the various development s tint followed the introduction
 
 186 THE ORIGIN OF GHOSTS, 
 
 of the individual totem and its growth into the family and 
 clan totems. These are fully described in Frazer's 
 Totemism, a work which generalizes all the known aspects 
 of totemism. But we may note that the individual 
 totem like the ghost is usually acquired in sleep, and, of 
 course, the objects that a man dreams of are those he is 
 apt to think of, and in which he feels most interest. The 
 Australian usually gets his individual totem in a dream ; it 
 was so with the American Indian, the animal came to the 
 initiating lad in a dream and he went out and killed one 
 of the same species, and made his medicine bag of its skin. 
 In some cases the totem was selected by a process of 
 divination, as at Samoa, and by the Indians of the Panama 
 Isthmus. 
 
 In the early ghost state we question if any kind of worship 
 obtained, like the Australian aborigines, men feared the 
 ghosts of their living fellows, and avoided all contact with 
 them. They were rather passive than active agents of evil ; 
 but, as soon as it was possible for a man to take an animal form 
 or an animal spirit enter a man's body, the spirit-power became 
 vastly extended. The tiger possessed by a man's soul with 
 a man's knowledge of his fellows and their habits and re- 
 sources, was a much more formidable opponent than the mere 
 maneater who depended alone on his savage animal instincts. 
 The northern nations worshipped the bear, before they 
 killed it, in some measure to appease it, and thus prevent its 
 spirit subsequently injuring them. Among the Florida 
 Islanders snakes that haunt some place sacred to a tindalo 
 are themselves sacred as being his property. There is one 
 at Savo which causes the death of every one who happens 
 to see it. Alligators are also sometimes supposed to be 
 tindalos ; a man will fancy one is possessed by the ghost of 
 some friend, and will feed it or even sacrifice to it. Such 
 an alligator will become an object of general reverence and 
 even become tame. (Jour. Antli. List. X. p. 306.) Monkeys 
 on the Gold Coast found near graves are supposed to be
 
 HUMAN AND ANIMAL. 187 
 
 animated by the spirits of the dead. The crocodile is sawed 
 at several places ; snakes at Benin ; sharks at Bonny. The 
 spirits of the dead, the Indians of Guiana hold, may pass 
 from the bodies of their owners into those of any animals 
 or even inanimate objects ; and so prevalent is this opinion 
 that they are careful not to look at certain rocks or uncanny 
 objects. They avoid the flesh of certain animals because 
 they might contain malignant spirits, and in passing by 
 sculptured rocks, striking monuments, or shooting a cataract, 
 the Indians to avert the presumed ill-will of the local 
 spirits rub pepper in their eyes not to see them. (Ira 
 Thurm, p. 368.) 
 
 As showing that token worship once existed in White 
 Russia, the Domovy is called a Snake, and this House Snake 
 brings all sorts of good things to the master who treats it 
 well. And, at the present day, the snake-totem compact is 
 not extinct, the peasants consider it a happy omen if a 
 snake takes up its quarters in the house : thus the totem 
 sentiment, after having arisen from mere luck to a spirit of 
 goodness, returns again to the pristine omen of luck. 
 (Ralston Songs, p. 124.) 
 
 Totem worship is thus described in South Africa by 
 Arbousset. The phrase, " those of the Porcupine is applied 
 to the Baperis. When they see anyone maltreat that 
 animal they afflict themselves, grieve, collect with religious 
 the quills if it has been killed, and rub their eyebrows 
 with them saying, ' They have slain our brother, our master, 
 one of- ours, him of whom we sing.' Other Baperis 
 worship a species of monkey, others swear by the baboon. 
 At the new moon they stop at home, acting in this respect 
 like those who sing the sun. Those of the Sun, when the star 
 of day rises in a cloudy sky, say, it afflicts their heart. Like 
 all the other natives of this country the Mah-kutus venerate 
 their ancestors almost to adoration." (Tour in the Cape, 
 p. 176.) 
 
 The totem relation of the man and the animal having
 
 188 THE ORIGIN OP GHOSTS, 
 
 arisen from that of the familiar animal was after evolved 
 into the form of ancestral and spiritual guardianship and 
 the assumed tutelar compact between man and his god. 
 We may read the evidence of the totem compact in the 
 principles which influenced the man's mind in relation to 
 his totem. First, the man reverenced and honoured his 
 totem. He might not kill it, or he could only kill it under 
 exceptionable circumstances, and then he might eat his 
 god-guardian. Often he asked its pardon for killing it, and 
 then treated some portion of its remains with honourable 
 distinction. The worship of the animal in some cases was 
 so far advanced that sacrifices were offered to them, and 
 various spell rites and incantations made to them. 
 
 To work out the system of intercommunion so necessary 
 between the totem and its worshippers, and all beings in 
 the same brotherhood, a telepathic power was conceived that 
 linked all the members of each group and enabled them 
 individually to communicate with, their fellows. We have 
 already seen that transcendental powers were claimed for 
 the spell and charm ; therefore, the savage saw no incon- 
 gruity in the escaped fish warning its fellows all through, 
 the sea, of human wiles, or even the skin of the slaughtered 
 totem informing its kin that certain tribesmen had broken 
 the implied compact, or, that before setting out on a hunting 
 expedition, permission should be invoked from the assembly 
 of bear or elks souls to kill them by their worshippers. It 
 has been assumed that the telepathic intercommunion of 
 souls was a new spiritual manifestation when it is in its 
 nature identical with the sympathetic virtues present in 
 charms and spells, which bring into the desired affinity 
 objects or persons however distant. This is the universal 
 mana power that encompasses all things and all personali- 
 ties in the universe. 
 
 Of its special actions in the relations of the totem and its 
 worshipper, we will now speak our illustrations thereof we 
 have chiefly drawn from the mass of descriptive facts
 
 HUMAN AND ANIMAL. 189 
 
 presented in Frazer's store-house of supernal information 
 the Golden Bough. 
 
 The semblances of the spell-powers were affirmed in the 
 evolution of all the nature personalities, and the relations 
 of man with the totem. The characteristics which express 
 each animated power are evolved from the charm signifi- 
 cance, whether as fire and energy in the sun, brightness 
 and fickleness in the moon, procreative nature passing 
 from the phallus to animate Adonis, or the symbols of 
 Nature's changes as ever depicted and rendered continuous 
 year by year in the symbols of the Corn Spirit, the Corn 
 Maid, the Harvest Mother, the Mother of Maize, the 
 Mother of Cotton ; even in the symbol of the Carrying out 
 Death, and the spring festivals of the Renewing of Life. 
 So the institution of the totem was a spell a spell affecting 
 all that might be eaten, and its removal was an appeasing 
 spell out of which grew the purification of the sacrament, 
 the eating the flesh of the totem animal, and after, of the 
 sacrificed god. 
 
 Necessarily from the character of the assumed totem 
 relationship was educed the honour and respect offered to 
 the animal in the hunt and after at the sacrifice. Primarily 
 it was the totem animal that was sacrificed, and to the 
 universal spell and mana power the totem animal was 
 offered. It was so with the old Aryan races ; with them it 
 ever was the goat, the sheep, and the ox. It was the same 
 with the Semites, and now the same doctrine is affirmed 
 by sacrificing tribes. The Zuni offers the turtle to the 
 general Turtle mana, the Aino, the Yakut, and the Gilyak 
 the bear to the common Bear mana. In Africa, from t lu- 
 cid Egyptian to the modern Kaffir and Malagassy, the 
 crocodile was offered to the Crocodile god. Everywhere 
 we meet with the evidence of honour and sacrifice sacri- 
 fice in the hunt or on the altar. 
 
 Reverence to the wild beast itself, or the semblance of a 
 spell to appease the mana of its totem race, are general.
 
 190 THE ORIGIN OF GHOSTS, 
 
 The Aino and the Shaman honour the bear in the hunt. 
 The Dyaks will not kill a crocodile until he has killed a 
 man and broken thereby the implied compact. It is so 
 with the hill tribes in India, only the man-eating tiger 
 may be slain. The Malagassy tribesmen make a yearly 
 proclamation to the crocodiles, announcing that they will 
 revenge the death of their friends by killing an equal 
 number of crocodiles. Though associated in the totem 
 compact, the spirits of the animals are treated as a tribe 
 distinct from their fellows, and the same law of a life for a 
 life is exacted from the spirit tribesmen as the human 
 tribesmen. The same feeling influences the American 
 Indians : they spare the rattlesnake, because they say its 
 ghost would excite its kinsmen to take vengeance on any 
 redman. 
 
 Even when necessity causes the slaughter of the totem 
 animal, it, and its fellow ghosts ill-will, must be turned 
 aside, or honours must be accepted as compensation for 
 death. Thus the Kamschatkan will apologise to the bear 
 and seal he has killed, and excuse his act in various ways, 
 offering to him nuts to forego future vengeance. The 
 bear's head is honoured, after they have feasted on his flesh, 
 with presents, so as to make it gratified by the notice it 
 receives ; for, like some Chinese heroes and heroines, it is 
 more honoured in death than life. When the Ostiaks have 
 killed a bear, they cut off its head and hang it upon a tree, 
 with mystic honours, ascribing its death not to their own 
 hands but to the Russian axe, and the skinning of it to the 
 Russian knife. Then they honour the skin as a guardian 
 god. 
 
 When the Koriaks have killed a bear or wolf they 
 dress a man in its skin and dance round him saying it was 
 the Russians who killed him. When they kill a fox they 
 wrap it up in grass, and bid it go to its companions and 
 tell them how hospitably it has been entertained, and that 
 it has got a new cloak for its old one. The Lapps went a
 
 ROMAN AND ANIMAL. 191 
 
 step further, and thanked the bear for not injuring them 
 or breaking their weapons. (The Golden Sough, II. p. 112.) 
 
 Before setting out upon a bear expedition the North 
 American Indians offered expiatory sacrifices to the souls 
 of bears slain in previous hunts, and besought them to 
 be favourable to the hunters, and assume the character of 
 the decoy elephant to their wild living fellows. When they 
 had killed a bear they begged its ghost not to be angry, 
 and to gratify it they put a lighted tobacco pipe into its 
 mouth, and blew in the bowl to regale the ghost of the 
 dead animal with the smoke. The Otawas told the bear's 
 ghost it was glorious to be eaten by the children of a chief, 
 and probably a like sentiment explains the many instances 
 of family cannibalism in which the kin more or less 
 partook of the bodies of their own dead friends. The 
 Nootka Indians put a chief's bonnet on the slain bear and 
 powdered its fur with down, even provisions were set before 
 it and it was invited to eat. After being thus honoured, 
 surely no reasonable ghost could bear malice against those 
 who thus served it. (Ibid. II. p. 113.) 
 
 When the Kaffir hunters were in the act of showering 
 spears on an elephant, they call out " Great Captain, don't 
 kill us, don't tread upon us, mighty chief ;" and when it is 
 dead, they make excuses to it, pretending it was an 
 accident and to gratify its ghost they bury the trunk with 
 much ceremony, crying, " The elephant is a great lord, and 
 the trunk is its hand." As treating the living animals and 
 tin spirits of their dead as being in associate confraternity 
 with men in West Africa, they try the tiger who has killed 
 a man, so the negro who has killed a leopard is bound to a 
 ; he is then tried by the chiefs for having killed one of 
 their peers, but he defends himself on the plea that ho was 
 a stranger ; then tho dead leopard is set up in the village 
 and honoured by nightly dances. (Ibid. II. p. 114.) In the 
 many cases on record of the exorcisings as well as trials of 
 various animals for offences committed on human beings,
 
 192 THE ORIGIN OF GHOSTS, 
 
 we may see the survival notions of the primary compact 
 with the totem animal. 
 
 The telepathic spiritual power is always at work, and 
 not only may the living animal communicate with the 
 ghosts of its fellows, but the same virtue remains as in 
 charms in every fragment of its body. When the Guiana 
 Indians have killed a tapir and roasted its flesh on a 
 babracot, they take good care to destroy the fireplace, or 
 they say the friends of the tapir, if they came that way, 
 and saw what they had done, would follow them to their 
 sleeping-place and serve them the same. The savage 
 Stiens in Cambodia beg an animals pardon after they have 
 killed it, lest its soul torment them. (Ibid. II. p. 1 14.) Small 
 animals, unless totems, are treated with contempt when 
 killed. A certain amount of reverence is shown to sables 
 and beavers. Alaskan hunters are careful that the bones 
 of both are kept from the reach of dogs ; so with the 
 Canadian Indians, sables have been supposed to take it as 
 an insult that live sables have been taken to Moscow. All 
 through the animal world a sympathetic telepathy is 
 assumed to be disseminated, it passes through the clouds, 
 it penetrates the earth, it is diffused through the sea, and 
 outwits the telephone and the telegraph in its universal 
 presentation, not only through the spirits of the dead 
 and the living, but in the charm activities present in all 
 things. 
 
 The remains of deer and elks were treated by the North 
 American Indians with the same punctilious respect : their 
 bones might not be given to the dogs or thrown into the 
 fire, because the souls of the dead animals were supposed 
 to see what was done to their bodies and to tell it to other 
 beasts, and as a result they would not allow their kin to be 
 taken either in this world or the next. A sick man would 
 be asked by the medicine-man if he had thrown away some 
 flesh of deer or turtle, and if he had the reply was that the 
 soul of the deer or turtle had entered the sick man and
 
 HUMAN AND ANIMAL. 193 
 
 was killing him. The telepathic sympathy was universal : 
 the Canadian Indian would not eat the embryo of the elk, 
 less the mother elks should hear of it and refuse to be 
 caught. 
 
 The Indians of Peru adored the fish they caught. The 
 Ottawa Indians believed that the souls of dead fish passed 
 into other fish, and they never burnt fish bones for fear of 
 displeasing the souls of the fish, and they would no longer 
 come into their nets. The disappearance of the herring 
 from the sea about Heligoland was ascribed by the fisher- 
 men to two boys after ill-using a herring casting it into the 
 sea, when it informed its fellows and they avoided that 
 coast. The Thlinket of Alaska call the first halibut of a 
 season chief, and give a festival to its honour. There are 
 many evidences of the honours bestowed upon the heads of 
 deer, wolves, lions, bears, foxes, and so forth ; may not the 
 honouring of the Yule boar's head and decorating it with 
 fruits and spices be the remnant of honouring the soul of 
 the dead boar, and the cherishing and displaying of the 
 fox's tail a sacrifice to the spirit of its ghost, after trans- 
 ferred to its captor or the one first in at the hunt ? 
 
 Among the vagaries of human belief arose the supposi- 
 tion that the spirit might locate itself in any special part of 
 a human being in the head, the bowels, the limbs ; he might 
 produce pains in those parts only. A singular modification 
 of this belief prevailed among the Samoans : they inferred 
 that at the instant of birth as well as its own, the spirit of 
 its tutelar deity, or of some animal, found an entry. Some- 
 times one took up its abode in the left wing of a pigeon ; 
 another in the tail of a dog, the right leg of a pig, a shark, 
 a cocoanut, a banana, bonita, or an eel. Each of these 
 objects then became sacred to the individual whose god or 
 totem it embraced. 
 
 At this early stage of psychological evolution wo may 
 not, wo must not infer that men had learnt to idealize a 
 >{>iritual immaterial soul, a something that could combine 
 
 13
 
 101 THE ORIGIN OP GHOSTS, 
 
 with matter, act on matter, and yet preserve its own series 
 of special attributes. Far from this, man was only 
 acquainted with matter in its several conditions and their 
 variations, he knew it as a solid, as a flexible substance, as 
 a fluid, and in the gaseous state. It was in the most 
 attenuated of these conditions, the one most likely to 
 manifest the various changes, that he noted the relations of 
 man's dual nature, that he inferred the nature of the two 
 principles in man. He had seen the steam rising from the 
 boiling geyser, the vapour rising from the waterfall; the 
 mist creeping along the hill-side may be ascending into the 
 heavens in clouds ; he had also seen the smoke of his own 
 fire, and of the sacrificial fire, even the greater portion of 
 the solid body of the victim, rising in long wreaths, and 
 gradually becoming more attenuated until it was lost in 
 the blue of the sky ; more, his own breath, in general 
 unobserved at times, passed out of his body in a distinctly 
 marked vapour. These states of matter were as present to 
 his perceptive powers as were the solids and fluids, and 
 uniformly the ghost was this same vapour; it might be 
 visible as the human breath, or it might be invisible as 
 betimes was the same. Such was the primary ghost, such 
 is the ghost or spirit of the lower races of men everywhere 
 in the world, and even such is the vulgar apparition among 
 the more advanced races ; like the human breath it may be 
 visible or invisible. There ultimately came a period when 
 this ghostly substance became more sublimated, and was 
 esteemed of a so-called spiritual nature, but so impossible 
 was it for the spiritual idealists to separate it from the 
 common attributes of matter that under the most transcen- 
 dental conditions it is described as glory, light, fire, or 
 flame equally material attributes. 
 
 While in the general ordinary course of material rela- 
 tions, man became cognizant of the physical and mental 
 differences in substances and of the varied relations he had 
 with the animal and vegetal world about him, he also
 
 HUMAN AND ANIMAL. 195 
 
 recognized relations in things of a more marked and 
 impressive character. He had seen the in general quiet 
 brooklet become a roaring raging flood, the usually narrow 
 river overflow its banks and lay regions of the neighbour- 
 ing country under water ; the sea usually only laving the 
 sands, changed into a vast onsweeping wave, or bursting 
 into perilous breakers ; so high overhead where the sun 
 coursed along his daily arch, black clouds rolled, the 
 thunder roared, and the lightning flashed. These and 
 many other forms of natural force must have been ever 
 present to his perceptive powers as denoting greater forces, 
 distinct modes of action having few or no affinities with his 
 ordinary sublunary conceptions of the relations of things 
 and beings. 
 
 Yet the one series of forces differed only as one man 
 differs from another ; one animal from another; an animal 
 from a plant or stone ; though the distinctions were vastly 
 greater. Ordinary earth and water he could associate with 
 the plant and the stone, but the mighty natural forms and 
 forces stood outside the ordinary habits of things ; he could 
 scarcely associate them with all that was common to him in 
 the ordinary course of things. He knew only of the two 
 great dualistic natures of beings, and these were all that he 
 could utilize in distinguishing the heavenly and earthly 
 bodies, and the great powers they evinced. He recognized 
 the same set of relations between the living and the sleeping 
 man, the raving and the quiet beast, as ho saw in the placid 
 river and the raging torrent, the serene sky and the wild 
 tornado. It was the ghost spirit in the man, in the animal, 
 even in tin- fetish stone that gave it all its active principles, 
 so he could not expect other than a like ghost-power in the 
 sun, the moon, the thunder, the wind; they possessed the 
 same dual natures, the same passions, the same wills as all 
 terrestrial beings. So as men fought with men, animals 
 with animals, and men with animals, over producing various 
 temporary supremacies, so was it in the great outer world 
 
 13 *
 
 196 THE ORIGIN OP GHOSTS, 
 
 of nature. In the sky he became conscious of the same 
 antagonisms as on the earth, ever he saw allwhere the 
 independent actions of many varied kinds of organisms, 
 each acting under its own temporary impulses, and all 
 discordant disintegration being replaced by a like varying 
 series of heterogeneous individual forces. 
 
 As it was customary for the rude savage to ally himself 
 under certain circumstances with the inhabitants of the 
 neighbouring caves or wigwams, to repel the assaults of 
 tigers, wolves, or bears, or to resist a like action by other 
 associated men, he acquired the capacity to conceive of 
 spirit or ghost help. So among the vast series of dual 
 existencies, men had to select those whom they could hold 
 communion with, and by some apposite circumstance those 
 who would enter into spiritual affinity with themselves. We 
 may in speaking of this relation use the word totem spirit 
 or god, but everywhere the association is of the same nature 
 a reciprocal interchange of obligations, the basis of all 
 forms of religion is the assumed necessity for supernal 
 help. 
 
 Hence when man passed from the consideration of, and 
 dependence on charm spells, his soul went out into the 
 Kosmos about him, and according to his local surroundings 
 were the nature of the powers on which he learnt to depend. 
 The individual selection of a protector would naturally 
 precede that of a group, and the supernal protector of the 
 man who became a tribal leader, or who was noted for his 
 mana, would be more apt to be selected by the young 
 during the initiation rites, and as the impersonal worshipper 
 selected various spells to strengthen his fetish aims, so the 
 spirit worshipper enlarged the circle of his protective 
 relations; thus we find many protective totems in the 
 medicine-bags of many Indians, and ever in the tribes when 
 one divine power fails to reply, another is appealed to. Thus 
 humanity passed from the concept of spirit-power as 
 indifferent, or only evil to the realization of beneficent
 
 HUMAN AND ANIMAL. 197 
 
 service and the evolvement of mutual good relations 
 between man and spirit, whether of human or nature 
 origin. 
 
 We have incidentally referred to the derivation of the 
 sentiment of the familiar animal as preceding that of the 
 familiar spirit out of which the sentiment of evil spirits 
 as the agents of human malignity has been evolved. In 
 treating on totems we showed how general has been the 
 concept of human derivation from animals and of animal 
 origin from men and women, and in this transfer of 
 attributes and the mystic nature of the changes induced we 
 detect the stepping-stones as it were of the development of 
 the familiar animal to a familiar spirit animal, and then 
 when the ghost sentiment was evolved, the concept of the 
 familiar ghost spirit. The witches' cat thus became a 
 mystic animal possessing supernal powers and able to aid 
 its mistress not only in her malignant devices but to 
 accompany her through the air in her transcendental 
 manifestations. In the old witchcraft of Europe such 
 fetish powers of help were ascribed to hares, dogs, owls, 
 and so forth, and when ghosts and imps were conceived 
 they might come in the forms of snakes, toads, rats, and 
 other animal shapes. Jenkinson describes similar ideas 
 as being expressed by the Zulus. " Dingaen said the 
 witches went out in the dead of the night carrying a cat; 
 they sent this cat into the house of the person whom they 
 meant to bewitch. The cat brought out a bit of hair or 
 something else which the witch deposited under the floor of 
 her house, and in consequence the object of her dislike soon 
 became sick. There were five animals they used the cat, 
 the wolf, the panther, the jackal, the owl." (Amazula,p. 116.) 
 
 Whether the cat familiar of the Zulus was of native 
 origin or derived from the Boers we cannot say, but the 
 sentiment of men ghosts entering and possessing animals 
 is common among them. Livingstone writes : " It is 
 believed that the souls of departed chiefs enter into lions
 
 198 THE ORIGIN OF GHOSTS, 
 
 and render them sacred. A hungry lion came attracted by 
 meat, and Mokoro, imbued by the belief that it was a chief 
 in disguise, scolded him roundly. " You a chief, eh ? You 
 call yourself a chief, sneaking about in the dark trying to 
 steal our buffalo meat ! Are you not ashamed of yourself? 
 You are like a scavenger beetle ; you have not the heart of 
 a chief ! Why don't you kill your own beef? You must have 
 a stone in your chest and no heart at all." (Zambesi, p. 161.) 
 Jenkinson says the witches and wizards "go about at 
 night accompanied by familiar wild cats, leopards, and 
 baboons, and lay poisons in the path for people to step 
 over, and on the threshold and in the fields, to destroy the 
 crops." Like many other African races they saw a supernal 
 power in snakes, and if one is found in a hut the people 
 move out and wait patiently till it leaves. The owner will 
 say it is perhaps the spirit of one of his ancestors come to 
 visit him in this form. (Kaffir Folklore, p. 22.) We have 
 noted that the same idea of an ancestor coming in a snake 
 form was known in India and in the East. In New Zealand 
 it took the form of a lizard, in West Africa it comes in the 
 form of a snake or crocodile, and elsewhere in other animal 
 forms. Rowley writes of the Hottentots that they a had a 
 spirit who came in the form of a butterfly." In Scotch 
 witch trials we read of the witches' imps coming to them in 
 prison in the form of flies. The Hottentot insect spirit 
 was the Mantis fausta; they sang and danced while it 
 remained. If it entered a kraal the inhabitants were in a 
 transport of devotion. They threw to it the powder of the 
 herb buchu and offered a fat sheep as a thanksgiving. 
 They believed that it brought them favour and prosperity 
 and that all past offences were buried in oblivion. If it 
 alighted on a Hottentot he was a man without fault and 
 sacred, so if it alighted on a woman she was a sanctified 
 person. If one of these insects were killed their cattle 
 would perish by wild beasts and themselves die. (The 
 Religion of the Africans, p. 64.) In Africana we read of
 
 HUMAN AND ANIMAL. 199 
 
 the bewitcher becoming a leopard or carrion crow. 
 (I. p. 210.) 
 
 Possession among the North American Indians could not 
 have primarily been that of men ghosts, it was that of 
 animals. Schoolcraft describing the Dacotahs writes : 
 " Their idea of the pathology of diseases is that the spirit 
 of something, perhaps a bear, deer, turtle, fish, tree, stone, 
 worm, or of some deceased person, has entered into the sick 
 and caused his illness. The effort of the medicine-men is 
 to expel this spirit by incantations and ceremonies and the 
 aid of the spirit or spirits he worships, then by noises, 
 gestures, and sucking." (Jnd. Tribes, I. p. 250.) The same 
 writer in his Ilixtory of the Iroquois writes: " The witch had 
 power to turn into a fox or wolf, run swift, emit flashes of 
 light, or transform into turkey or owl. Onondaga said one 
 day he stepped out of his lodge and immediately sank 
 through the earth into a large lodge in which three hundred 
 witches and wizards were assembled" (pp. 139-141). We 
 know there were Walpurgis nights on the Brock en, in church- 
 yards among Scotch witches, and in India the rakchacas 
 and apsara bhutes assemble on a set day on the" mountain- 
 side; so it would seem the same worthy confederates 
 had their mystic assemblies underground in America. 
 In Copway's History of the OjiLircnjx we are informed 
 that the witches and wizards "are believed to fly invisibly 
 from place to place and to turn themselves into bears, 
 wolves, foxes, bats, and snakes ; they do so by putting on 
 the skins of those animals and imitating their cries" 
 
 (P- 1 
 In Europe we hear of demon cats, dogs, foxes, and cock- 
 
 liraded devils. The demon weasel is common in Japan, find 
 besides possessing men and women it maliciously injures 
 them l>y raiisinjr them to fall. Conway says "the devil- 
 worshippers of Travancore to this day see the evil power in 
 the form of a dog." With the Navajos Indians the coyote 
 is the possessing animal. With the Ainos and the north-
 
 200 THE ORIGIN OF GHOSTS, 
 
 eastern Asiatics the bear was the mystic animal, and in 
 other places serpents are the possessing animals. 
 
 One series of depositions in the old witch trials of the 
 witches of Huntingdon will suffice to show the nature of 
 the supernal powers attached to animals. " Frances Moore 
 deposed that eight years since she received a little black 
 puppy from Margaret Simpson who had it in bed with her. 
 Margaret Simpson told her to keep the dog all her lifetime 
 and said if she cursed any cattle and set the dog upon them 
 they would die. Also one good wife, Weed, gave her a 
 white cat telling her if she denied God and pricked her 
 finger in affirmation thereof which she did, the cat licking 
 the blood that about six years since William Foster 
 would have hanged her children; on which she cursed 
 William Foster and set the white cat on him. He fell and 
 died. About five years since in a dispute about cows she 
 cursed Edward Hull's cow, which shortly swelled and died. 
 She said she killed the cat and dog a year since, but after a 
 like cat and dog haunted her and when she was appre- 
 hended they crept under her clothes and tortured her" (p. 6). 
 
 In the European Folklore we read of the souls of men 
 going into the owl, the cuckoo, the stork, robin, wood- 
 pecker, and swallow, as well as into the witch animal, and in 
 the various animal vampires. Among several races of men 
 we have statements of the souls of men after death entering 
 into birds, as those of North American chiefs into singing 
 birds. Tylor quotes several cases of the souls of the dead 
 warriors and chiefs becoming birds in Africa as we have 
 seen chiefs become lions, in some places snakes and 
 crocodiles, while cowards become lizards and frogs; but as 
 most of these peoples have, besides various abodes for souls, 
 some sort of shadowy Hades, we look on these animal and 
 bird presentations as poetical estimations of class and 
 character worth out of which the concept of successive 
 incarnations or re-births was formed. More, as these 
 sentiments imply that the attributes while living decide the
 
 HUMAN AND ANIMAL. 201 
 
 condition of the soul in a future state wizards become 
 powerful spirits, and murderers, suicides, lepers, abortions, 
 and women dying in child-bed malignant spirits. 
 
 Side by side with this concept of animal possession we 
 note the higher sentiment of ghost and spirit possession. 
 The invisible animal that entered the human body gave 
 place to the malignant ghost of a man or a nature spirit. 
 These possessing ghosts might be as vindictive and savage 
 as the demon animals whose places they supplied, or they 
 might represent the first exposition of supernal good, 
 as the African with the headache who considered his 
 departed father was in his head scolding him. (Livingstone, 
 p. 521.) These good spirit agents imply a higher stage of 
 development and will be considered in our next chapter. 
 Spencer writes that the Veddahs look to the shade of a 
 dead parent or child to give success in the chase; then they 
 have arrived at the worship of good ancestor spirits like the 
 East African. 
 
 The first concept of a ghost or spirit-power always 
 represents it as malicious or vindictive; it may injure 
 by charms only, it may act through animal forms, it may 
 come in its own ghost or spirit nature, but ever it essentially 
 represents an evil impulse or power. This primary ghost- 
 power at first is only to be restrained by the same spells 
 and charms that characterize the earliest supernal concepts. 
 Afterwards the evil action of one ghost is supposed to be 
 restrained by the intervention of another ghost or spirit 
 through the instrumentality of the medicine-man; it is then 
 ever evil warring with evil. As the primary savage only 
 at first endeavoured to change or coerce the presumed 
 supernal evil that affected him by amulets, mystic ceremonies, 
 and the virtues ho acknowledged in weird substances, so 
 when the medicine-man had presented his assumed power- 
 over ghosts and spirits, ho became the ready means to 
 overthrow at first the malignant spells of other ghosts or 
 their presumed possession. Ever at this stage as wo have
 
 202 
 
 seen the good influence extracts the evil influence as a 
 material substance in the form of stone or organic waste ; 
 but when an ancestor ghost is evolved, we have the 
 commencement of the contest of spirit with spirit, ghost 
 with ghost, the ancestor spirit against the devil spirit, 
 whatever its nature. 
 
 If we endeavour to work out the primary evolution of 
 evil spirits, devils, we can always do so by recognizing it in 
 man, animal, or nature power which manifests vindictive 
 attributes. Hence we ever, according to locality, meet 
 with the wolf, the dog, the tiger, the bear, hyena, snake, 
 or crocodile devil. Hence the cognomen, devil, applied to 
 the ghosts of ancestors ; hence the devil in the tree that, 
 falling, killed the man ; in the eddy which capsized the 
 canoe, the blast that caused a death. To each other the 
 warring tribes of old Aryans were devils ; if one conquered 
 they became giant demons, ogres, or genii. The evil spirits 
 of the Australian aborigine were his dead enemies ; it 
 was so in the contests of Britons and Picts, Teutons and 
 Sclavonians. As Conway shows, the devil at Mozambique 
 is the wicked white man, Muzungu Maya, and we doubt if 
 a worse devil ever existed than the merciless Arab slave- 
 hunter. If the Yakuts say there is a devil in the body, they 
 mean an enemy.* 
 
 Of the supernatural beings acknowledged by the inhabi- 
 tants of Sindh Burton writes : " They believe in the Jinns or 
 genii, in Bhut ghosts, in disembodied spirits, in ghoul or 
 demons of the wilderness, in Peri, fairies in Dew Rakas and 
 Pap, powerful fiends. The Dakkan is the same as our witch ; 
 she has the power of turning men into beasts, killing 
 cattle, flying to any distance by reciting a magic formula, 
 and mounting a hyena. The Bauble are frightful beings, 
 
 * Dorman shows that the devils were educed from enemies. Thus Ercono 
 was the devil of the Moxos, their racial enemies the Conos tribe. The 
 devils of the Taos were Tupas, their enemies the Tupis. Chelul Patagonian 
 devil, their enemies the Cheloagos. (Prim. Super, p. 27.)
 
 HUMAN AND ANIMAL. 203 
 
 half-female, half-hellish. They live in the hills and jungles 
 where they frequently appear to travellers ; they are 
 covered with hair like bears, and have large pendant lips. 
 The Shir is a creature that partakes of the Satanic nature ; 
 he lives in the burial ground." (Sindh, p. 175.) 
 
 Of actual ghost possession wo have many records even 
 in our own witchcraft annals. In the palmy days of 
 witch power the possessing ghosts were as demonstrative 
 M spirits now are at stances. Holland in his Treatise 
 njninxt Witchcraft writes: "There was a poor woman in 
 my country named Jacoba, out of whose belly I myself 
 heard the voice of an unclean spirit. It was small indeed, 
 and yet as oft as it listed it was both a distinct voice and very 
 intelligible. Many others heard the same, and noble men, 
 affecting predictions, greatly desired to hear and behold this 
 pythoness whom, therefore, they sent for often and stripped 
 her of all her apparel that no secret fraud might be hidden. 
 If a man did ask him of the most secret things, past and 
 present, he answered ofttimes most strangely, but concern- 
 ing future events he alwayserred" (p. 12). No doubt the sly 
 Jacoba, or a confederate present, was a skilful ventriloquist. 
 
 Witch narratives are so common that we need not dwell on 
 iliis form of possession which is, with insignificant variations, 
 general among most races of men, with some it is an evil 
 spirit as with the Arab, the Negro, the Indian, who buried 
 his dead secretly that the Mulasha might not get them. 
 Throughout Asia, as well as formerly all over Europe, 
 possession by ghosts and evil spirits were supposed to bo 
 v day events, and such ideas are still maintained by 
 the rustics in various parts of Europe by the Dyaks and the 
 Hiil Tribes in India. Wherever we observe possession 
 : essed for good purposes, ns for prophecy, enunciation of 
 laws, and the declaration of rites, we may be assured a new 
 mental force is being created, and that the sentiment of 
 divine goodness is being evolved, and the spirit guardian- 
 ship developed. Yet, though the greater power of the
 
 204 THE ORIGIN OP GHOSTS, 
 
 doctor ultimately exorcises all that is evil, for a long time 
 the contest of the good medicine-man, the priest, is only 
 exercised in using more powerful charms to expel the evil 
 spirit of disease in its many forms. 
 
 The Malagassy holds that disease is caused by evil spirits, 
 and to get rid of them pieces of white wood are put on the 
 housetop pointed and painted, and 3 ft. from the door is 
 planted a forked branch like horns, and twice every day a 
 dance is performed by the household, and charms are 
 brought into the courtyard and placed on the rice mortar, 
 the sick man is dressed in a curious fashion, and drums and 
 bamboos are beaten and hands clapped to drive the spirit 
 away, this ceremony is repeated two or three times a day 
 until the patient dies or recovers. (Folklore Record, II. p. 46.) 
 Burton in his Zanzibar shows that, as with the Jews, the 
 spirits, not to be homeless, might be cast into unclean 
 swine ; so the African medicine-man, more sympathetic, 
 attached some article to the sick man's neck, a charm 
 object into which the expelled demon might find a home. 
 (II. p. 88.) Cockayne in his Leechdom shows the transition 
 stage to the powerful mana exorcism, when Alpha and 
 Omega were added to the old rure charm, with its powerful 
 medicaments, bramble, lupins, and pulegiuni put under the 
 altar, and nine masses said over them, then the ingredients 
 made into a drink to expel the disease fiend. No doubt the 
 old hedge priest was at home in these Druidical incantations. 
 (II. p. 155.) 
 
 The Melanesians held that " when a man went out of his 
 mind it was supposed that a ghost was possessing him, and 
 wonderful things were thought to be done by one in such 
 condition. To recover such a person if he could be caught, 
 a fire was made of strong smelling herbs, and the patient 
 held in the smoke. The names of the dead were called, 
 and when the right name was given, the possessed man 
 would confess it, and the power of the ghost would fail." 
 (Jour. Anth. List. X. p. 85.) According to Pocqueville
 
 HUMAN AND ANIMAL. 205 
 
 the Moslems described the plague as an evil spirit. " It was 
 seen to glide along their roofs, a decrepit object covered 
 with funeral shreds, he called by their names those he 
 wished to cut off." (Pettigrew, p. 66.) More definite is the 
 action of the Hindoo Bhuta spirits, these " are believed to 
 afflict human beings by entering into and possessing 
 them. They seat themselves in the lower part of the 
 abdomen and feed on the excreta. They cause fits, 
 paralytic strokes, temporary aberrations, outbreaks of 
 madness, cramps, rheumatic pains." (Jour. Anih. Inst. 
 V. p. 410.) 
 
 The low class Brahmins who are medicine-men to the 
 village Hindoos, by various spells and mantras draw out 
 of the patient's body the possessing Bhute, and then to 
 prevent its return to the patient or its entering into another 
 member of the family they endeavour to buy its good will. 
 For this purpose in every house a cot is provided for the 
 Bhutes, they are not only fed with rice and sundry good 
 things, but flowers are laid on the cot, and perfume burnt 
 before it, and certain ceremonies are performed to make 
 the half-domestic spirit comfortable. It is almost advanced 
 to the status of the house god of the Russian peasant. 
 
 Captain Falconer of the Bombay Artillery was of a 
 different temperament to the Bhute worshipper. He had 
 a servant who appeared wasting away, for a long time he 
 would not tell his ailment, at last he said a Brahmin had 
 bewitched him with his revenge, and that he was now 
 eating up his liver. The Captain at once rode to the 
 Brahmin, and with his whip lashed him severely for 
 bewitching his servant, on which he roared he would 
 release him from the spell. On the Captain coming back 
 home, for no doubt the news had spread by the fellow 
 servants, he found the man much better. (Zoist, VII. 
 p. 5.) 
 
 Even many rudo tribes of man have adoptc'l UK- 
 Captain's mode of expelling the possessing spirits, or have
 
 THE ORIGIN OP GHOSTS, 
 
 used equally as efficacious spells to remove the evil from 
 among them by exporting the devils and ghosts wholesale. 
 Bancroft tells us the Nicaraguans have a ceremony by 
 which they expel them from their dwellings. (Bancroft, 
 II. p. 785.) The Mayas of Yucatan had evil spirits driven 
 away by the sorcerers, they fled when the fetishes were 
 exposed. The Peruvians had a long religious rite in which 
 all the mana of the priests were combined, these in a band 
 advanced from north, east, south and west, driving, like 
 wild fowl, the evil spirits into the river, which were then 
 borne by its current into the ocean. 
 
 When the time arises for the annual expulsion of the 
 ghosts and demons from the Nicobar Islands the priests, 
 to produce sufficient mana, fast for a long time beforehand, 
 and by constant potations and mysterious ceremonies they 
 work themselves up to an excited pitch, and then commence 
 their conjurations. They are daubed over the face with 
 red paint and rubbed with oil over the body. In deep bass 
 voices they sing a dolefel dirge, and rush wildly about. On 
 the beach lies the small model of a boat for the spirits, 
 adorned with garlands of fresh leaves. The priests try to 
 catch hold of the spirits, and they coax, scold, and abuse, 
 and rush after their invisible antagonists, the women howling 
 all the time. After great trouble the Iwi are safely brought 
 on board and seated on the skiff. Young men in boats then 
 tow the craft so far out to sea that it will not be brought by 
 the wind and tide back to their village, it is then set adrift, 
 and the young men return to feast and rejoice. Even 
 should it be borne back a screen is erected between the 
 village and the sea, that the spirits may not see it. 
 (Calcutta Rev. LXII. p. 193.) 
 
 A somewhat similar precaution to get rid of the ghosts 
 of foemen is undertaken by one of the tribes at New Guinea. 
 " The Motuans had killed many Soloans at the entrance of 
 a channel, since which the Solo spirits have been trouble- 
 some there detaining the boats. To drive them away from
 
 HUMAN AND ANIMAL. 
 
 the boats entering the sound, they were brought right up, 
 then the chief took his nephew by the hand, handed to him 
 two wisps of cassowary feathers, and he stood in front of 
 the vessel shaking them with a peculiar motion of the body, 
 then all shouted as if driving something before them, and 
 by this incantation the ghosts were driven away." (Chalmers 
 New Guinea, p. 29.)
 
 CHAPTER VI. 
 
 The Evolution of Ancestral Worship and the sentiment of 
 Supernal Goodness. 
 
 As no step in progress is ever induced but by the manifesta- 
 tion of tentative stages, even as the leaper who makes a 
 backward movement so as to gain impetus, so we read the 
 evidence of rude preliminary anticipations of the principle 
 of goodness among some tribes who have only rude concepts 
 of the attributes of the spirit powers they would fain 
 appeal to. 
 
 In the primary mental stage man only recognizes luck, 
 the vague and uncertain conditions resulting from chance ; 
 there is neither the intelligent presence of good or evil, all 
 influences express unrestrainable impersonal fate. Then, 
 when man conceived of the powers in charms and spells, the 
 result depended on the power or mana in the charm or 
 spell, and it was good or bad only as it affected the inflictor 
 and the victim; it was equally impersonal and devoid of 
 principle, the same action expressing severally each senti- 
 ment. When the man possessing mana, and as a necessary 
 consequence the medicine-man was evolved, then the charm 
 power became more defined, and good and evil influences, 
 not mental selective attributes, were attached to the im- 
 personal objects depended upon in spells. These powers 
 were worked by the medicine-men, and through their con- 
 stant application schools of charm spells were generally 
 evolved. Both for good and evil purposes, besides rites
 
 AND THE SENTIMENT OF SUPERNAL GOODNESS. 209 
 
 and ceremonies, they appealed to the natural virtues as well 
 as the presumed mystical virtues they recognized in objects. 
 Hence the first real concepts of good, as distinct from evil 
 were the attributes which affected humanity found in plants, 
 but also equally ascribed to other things. 
 
 When the dual nature of man and animal was evolved, 
 then the ghost in reality represented the medicine-man of 
 the day, and as his charms, whether to bring disease or 
 cast it off, represent ill to some one, so the primary spirit 
 always expresses evil. 
 
 The Australian aborigines have evolved many evil spirits, 
 not only the Ingnas, the same ghost-demons of evil men 
 that are recognized by all the lower human races, but other 
 nature evil spirits derived from rivers, hurricanes, beasts, 
 birds, and reptiles, as the Bunyipa, a monster that dwells 
 in the swamps and rivers and devours men. With some it 
 is a mystic emu, with others a giant kangaroo. The Myndic 
 is a great snake. Whirlwinds are caused by a giant magpie. 
 One, an animal near Western Port, resembles a human 
 being, but his body is as hard as stone. The river Murray 
 was made by a snake's spirit. Nargen is a ferocious 
 monster who dwells in a cave ; he is all stone, he seizes 
 black fellows and drags them into his cave ; some liken him 
 to a huge frog. Kootcher is an evil spirit who causes 
 death and disease, and to charm away his influence they 
 take red ochre, human bones, and clay. Some say he is a 
 black fellow, others a snake. (Abor. Viet. I. p. 457.) 
 
 The Okopaid of the Andamanese is described as com- 
 municating with the invisible powers; he ascribes epidemics 
 to evil spirits whom he attempts to control with a burning 
 brand, or by planting charm stakes. (Jour. Anth. Inst. XII. 
 p. 110.) He is in fear of the evil inBuence in the sun and 
 moon, he ceases his work when the moon is declining and 
 does not begin it again until it is once more enlarging ; so 
 he is afraid to work at sunrise lest he should offend the sun. 
 Storms denote the anger of the cloud spirits, earthquakes 
 
 14
 
 210 'THE EVOLUTION OP ANCESTRAL WORSHIP 
 
 are caused by ghosts. All the evil influences the Anda- 
 manese recognize due to ghosts and spirits, they appear to 
 have no concept of supernal goodness. 
 
 According to Sir John Lubbock there are many races of 
 men which only recognize spirits of evil, malignant beings 
 of the same nature as the Christian devils, the Moslem 
 Ginns, the Hindoo Bhutes and the Chaldean demons. Of 
 these he instances the Hottentots, the Bechuanas, the 
 Mosquito Indians, the Abipones, Coroados and other South 
 American tribes, the Bougoes in Africa, and generally the 
 North American Indians and Tartar hordes. We are afraid 
 that many of the peoples he refers to are wrongly estimated 
 by the travellers he mentions, and that in many cases the 
 more prominent fears of the vulgar (for there are vulgar 
 minds even among savages) have been accepted as denoting 
 the general concepts of the tribe. Only the other day we 
 read of the natives of New Guinea that they hold the spirits 
 are all malignant, and they do not seem to grasp the idea 
 of a beneficent spirit, and that they have to be overcome by 
 force of arms, blessings, or cursings, but are most effec- 
 tively dispelled by fire. (The Popular Science Monthly, 
 XXXVII. p. 859.) On the contrary Chalmers the Mission- 
 ary, reports that they recognize the ghosts of men as good 
 and bad, kind and vindictive ; they recognize spirits in pigs 
 and wallabies, in frozen fish, in most natural things ; 
 thunder is an angry spirit, and Koitapu sends death and 
 and sickness, and he is to be bought by offerings. All 
 objects possess spirits, they worship the sun, the moon, 
 stones, rocks, mountains, and dead warriors, and these 
 without having evolved an active spirit of good, imply the 
 grateful acceptance of the good in nature and the incipient 
 beginning of ancestor worship. (Pioneering in New Guinea, 
 p. 169, &c.) 
 
 Even the Veddahs, as described by Herbert Spencer, are 
 not wholly devil worshippers, however much they may 
 dread the spirit ministers of evil ; if they look to the shade
 
 AND THE SENTIMENT OP SOPERXAL GOODNESS. 211 
 
 of a dead parent or child to give success in the chase, they 
 have arrived at the preliminary stage of ancestor worship. 
 The Araucanian saving fairy, also referred to by Spencer, 
 implies spirit-help ; and the mixed character of the spirits 
 for good and evil among the Ashantees, the Amazula, the 
 old Chaldeans, and all the Aryan races, imply the gradual 
 growth of the sentiment of goodness. 
 
 Essentially among all races of men in the past and in the 
 present, the most prominently expressed monition is that of 
 fear, and its effects last longest in the mind. The good in 
 nature, goodness in our kindred, are accepted without 
 thought ; we at first accept it, and after, if withheld, demand 
 it. Evil in every form always denotes an enemy, one to be 
 shunned, feared, and, at best, prevented injuring us by 
 submission, entreaty, and offerings. Goodness begins in 
 the most trivial recognitions of interest, service and duty. 
 All men cannot see all things under the same aspects ; to 
 the hunter there is little or no natural goodness, he is 
 indifferent to sunshine or rain, and the river which carries 
 his bark or skin canoe is no more thought of than the 
 i-:irth on which he walks ; but if in the eddies of the rapids 
 ho sees his fellow's frail bark upset and himself engulphed 
 in the waters, an evil spirit has seized him and carried him 
 down, probably ho had broken some tabu or failed to offer 
 some leaf, stick, or stone, and thus excited the malignity of 
 the usually placid spirit. To tho earth cultivator tho 
 universe bears another aspect, sunshine and rain are equally 
 necessary to him, and therefore ho learns to rocogni/o tho 
 nature-powers under their double aspects of good and evil 
 Mini thrreon builds up the lower forms of tho divine nature. 
 h' becomes more dependent on his fellows, and this 
 sentiment he carries into tho after-life, and thus natural 
 goodness and human goodness build up spirit goodness, 
 more especially when ho carries tho kin soul into bird and 
 beast, into sun wind and rock. 
 
 Tho origin of tho whole of the totem systems begin with 
 
 14 *
 
 212 THE EVOLUTION OP ANCESTRAL WORSHIP 
 
 the hunter. They are most evolved in that intermediate 
 state in which man is an incipient cultivator, and depends 
 chiefly on the wild products of nature. They gradually 
 cease or evolve into social institutions, affecting class 
 position and influence, when men settle in permanent com- 
 munities. 
 
 The mode of the totem evolution is everywhere similar, 
 though the mediums differ. When the kin ghost was 
 recognised, and the sentiment of goodness as an active 
 attribute was being evolved, men sought to associate them- 
 selves with some of the supernal forms denoting goodness 
 that they recognized. All natural physical existences, all 
 material forms of power, all kinds of animal life were 
 endowed with soul-spirits like men. They might differ in 
 nature, as one animal differs from another ; but as one man 
 now entered into blood-relations of brotherhood with another 
 man, so might the soul of man enter into a brotherhood of 
 mutual help and service with any of the like spirits it 
 recognized in its spiritual kosmos. It has to be remembered 
 that in all human associations men most desire to associate 
 with those of a different temperament, having another class 
 of emotions even of opposite characters. Hence, we can 
 understand how the Indian hunter esteemed the cunning of 
 the coyote, the subtlety of the snake, the strength of the 
 alligator and tiger. In like manner, the all-piercing eye of 
 the sun, the power of the storm and thunder appealed to 
 some men, while others sought association with the soul in 
 the corn, the winds and waters. 
 
 Because of the commonness of animal totems, the whole 
 totem system has been conceived to be that of animal 
 relationship. This is an error. Animal totems are most 
 common because animal objects are most common, and the 
 special animistic attributes of animals most appealed to the 
 instinctive nature of the hunter, or were specially attractive 
 to the individual. We have in this way seen how the 
 familiar animal became the familiar spirit, and so evolved
 
 AND THE SENTIMENT OF SUPEBXAL GOODNESS. 213 
 
 into the totem. Of course, when it was supposed the 
 medicine-man went into the sky, it was possible for some 
 ancestral ghost to hare ascended into the sky, or some sun 
 star-spirit to have descended on the earth ; and thus the 
 ancestral spirit of goodness might have been evolved from 
 any material form or force, or from any animal association. 
 
 We may express this evolution of the spirit of goodness 
 as ancestral worship, we may describe it as totem worship ; 
 in all cases it implies the bond of a common brotherhood, 
 kinship and mutual service, whether manifested to men by 
 an animal totem, or sun, star, or other nature spirit. Animal 
 association or spirit association may arise in dreams, in 
 waking visions, in every abnormal state, toxic or otherwise, 
 in which mental aberrations may be excited. As proving 
 the protective association is mutual, the totem worshipper 
 affirms the totem will not injure him ; and if the snake or 
 lion kill him, or the lightning burns him up, his fellows cry 
 that he has been false to the assumed compact. Thus in 
 Senegambia lions and crocodiles discriminate their votaries, 
 scorpions in the East, snakes among the Moqui, the Jaguar, 
 the Peruvian Indian, even the cattle in Madagascar, the 
 child of their owner. So general was this idea that one 
 bitten by his totem animal in some instances has been 
 expelled from the tribe as disowned by his totem. 
 
 The nature of the totem to a certain extent implies the 
 social state in which it was accepted as the divine guardian. 
 Many animal totems express their origin as being in the 
 hunter state. Many as sun, moon, and star totems may 
 have been accepted at any time : scattered tribes, like the 
 Australian aborigines, conceive the moon and stars were 
 once men and women. Many totem relations are manifested 
 by spells, and probably had their origin in the spell era, 
 when the status of the medicine-man was established. 
 Thus the general small bird and reptile clans of the Omahas 
 express the era of corn cultivation, when men depended not 
 so much on one animal protector as on a class of pro-
 
 214 THE EVOLUTION OP ANCESTRAL WORSHIP. 
 
 tectors. Frazer writes : " In harvest time, when the birds 
 eat the corn, the small bird clan of the Omahas take some 
 corn, which they chew and spit over the field. This is 
 thought to keep the birds from the crops. If worms infest 
 the corn, the reptile clan of the Omahas catch some of them 
 and pound them up with some grains of corn which have 
 been heated. They make a soup of the mixture, and 
 believe that the corn will not be infested again, at least for 
 that year. During a fog the men of the Turtle clan of the 
 Omahas used to draw the figure of a turtle on the ground 
 with its face to the south. On the head, tail, middle of the 
 back, and on each leg were placed small pieces of a red 
 breech cloth with some tobacco. This was thought to make 
 the fog disappear. Another Omaha clan, the Wind people, 
 flapped their blankets to start a breeze, which will " drive 
 away the mosquitoes/' (Totemism, p. 24.) In all these 
 instances the power of associative goodness is appealed to 
 through charms and spells. 
 
 We have ample evidence that the American totems repre- 
 sent ancestral forms, and we will again refer to the great 
 mass of evidence that Mr. Frazer has so industriously 
 collected.' " The Turtle clan of the Iroquois are descended 
 from a fat turtle, which gradually developed into a man. 
 The Bear and Wolf clans of the Iroquois are descended 
 from bears and wolves respectively. The Crayfish clan of 
 the Choctaws were originally cray-fish. The Carp clan of 
 the Ontaonaks are descended from the eggs of a carp 
 warmed by the sun. The Ojibways are descended from 
 a dog. The Crane clan of the Ojibways are descended 
 from a pair of cranes transformed into a man and woman. 
 The Buffalo clan of the Omahas were originally buffaloes. 
 The Osages are descended from a male snail and a female 
 beaver ; to do so, the snail burst its shell, developed arms, 
 feet and legs, and became a man, and the beaver became a 
 maid, then he married her. The Iroquois, in their respec- 
 tive clans, are descended from the eagle, pigeon, wolf, bear,
 
 AND THE SENTIMENT OF SUPERNAL GOODNESS. 215 
 
 elk, beaver, buffalo and snake. The Moquis say the great 
 Mother brought from the west the clans, deer, sand, water, 
 bears, hares, tobacco plants, and reed grass, and turned 
 them into men. The Californian Indians are descended 
 from the coyote. The Lenape clans were descended from 
 the wolf, turtle and turkey. The Kutchin say once on a 
 time all beasts formed only one class, birds another, and all 
 fish a third. So the Arawak tribes came from an animal, 
 a bird, a plant. Some aboriginal tribes in Pern came from 
 eagles, others from condors." (Totemism, p. 3, &c.) 
 
 In like manner other totem races Mr. Frazer shows had 
 like origins. The West Australians are descended from 
 ducks, swans, and other wild fowl. The Santals have a 
 wild goose clan. In Senegambia there are hippopotamus, 
 crocodile, scorpion, and so forth clans. The people in 
 Ellice Island, in the South Pacific, say they are derived 
 from the porcupine fish, the Kalangs of Java from a trans- 
 formed dog. The clans of the Indian Archipelago from 
 trees, pigs, eels, crocodiles, sharks, serpents, dogs, &c. 
 The snake Moquis say a woman gave birth to snakes. 
 With the Bakalai of West Africa a woman is said to have 
 brought forth severally a calf, crocodile, hippopotamus, 
 monkey, and wild pig. The Aino ancestor was suckled by 
 a bear. 
 
 Though most numerous, animal totems are by no means 
 the only ones. The old Aryan races deduced men from 
 the gods through demigods, human ancestors. In Australia 
 we read of the Thunder, Rain, Star, Hot-wind, and Sun 
 clans, also of Honey, Clear-water, Flood-water, and 
 Lightning clans. So in America there are the Ice, 
 Thunder, Earth, Water, Wind, Salt, Sun, Snow, Bone, 
 Sand, and Rain clans. In Africa Sun and Rain, in 
 India a Constellation and the Foam of a river, in Samoa 
 the Rainbow, Shooting-star, Cloud, Moon, and Lightning 
 tribes. More, we have clans denoted by colours as the
 
 216 THE EVOLUTION OF ANCESTRAL WORSHIP 
 
 Bed, Blue, and Verrnillion and by the soul in manufactured 
 articles as a Net and Tent. (Totemism, p. 25.) 
 
 We discover the presence of one influence in all these 
 human evolutions of the supernal ; these and all the forms 
 of supernal manifestation we have before treated upon, and 
 all we shall have yet to unfold in multiple supernal aspira- 
 tions have but one object, one purpose. Man conscious of 
 his own powerlessness in the presence of the vast living and 
 material forces in the universe, seeks as in human brother- 
 hoods for a supernal protector. We have seen that he essayed 
 to find this soul of goodness in the mystic power of luck, then 
 he sought for it in spells'and charms, and when the medicine- 
 man was evolved he hoped to paralyze all evil influences by 
 the might of his mana; he then sought help from a like mana 
 power which he recognized in all personalities, the sun, the 
 thunder, the tiger, the snake, until through various succes- 
 sive stages he created the spiritual world. Then the horizon 
 out of which the good his soul craved for became infinite, 
 the ghost became a spirit, the spirit a god, and all we have 
 now to show is the mode by which this mana power of the 
 primary ghost has been step by step amplified to a Supreme 
 Deity. This was brought about by the necessity of 
 evolving the spirit power in accordance with human 
 evolution. In all cases and allwhere this spirit of good- 
 ness is the embodiment of the stage of moral goodness 
 in human nature, and the divine institutions and powers 
 recognised are only the reflection of the social and political 
 conditions among men. As it was in the long past so is it 
 in the living present, the soul still craves for that mana of 
 unchanging goodness that all faiths have failed to supply 
 to their most ardent votaries. 
 
 We cannot conclude the subject of totemism without 
 referring to the important social results that accrued from 
 the recognition of human kinship with animals. Of these 
 one of the most notable was that of the domestication of
 
 AND THE SENTIMENT OF SUPERNAL GOODNESS. 217 
 
 the local totetn in various countries and by many distinct 
 tribes of men. The evidence we have is by no means 
 complete, nor do we as yet infer that every totem tribe 
 domesticated their kin animals, but, we have so many 
 illustrations of [that being the case, that we may rest 
 assured that the nature of the animal or local circumstances 
 would have been very detergent to prevent such a consum- 
 mation. Of course, owing to the special characteristics of 
 each species of animals, the advantages derived from 
 domestication would vary, the Negroes of Senegambia who 
 may for many ages have tamed the crocodile and kept 
 numbers of them in their sacred pools, and the Moquis in 
 Xew Mexico who also have tamed snakes by hundreds so 
 that they can wind them round their arms and necks 
 unscathed, have not, and could not, have made any profitable 
 use 'of their animal totems. Not so, however, when the 
 selected animal possessed qualities that gave it an intrinsic 
 value, as the cow, sheep, goat, mare, and other milk- 
 producers or those whose hair and wool, as the camel and 
 .sheep, could be applied to many domestic purposes. 
 
 We infer that the totem selection of protective animals 
 took place when man was a low-class hunter, and lived on 
 tho smaller game and vegetable productions of his native 
 woods and plains, then any animnl that lie could kill was 
 suitable for food; but when, by the growth of supernal ideas, 
 he conceived that he was akin to his totem, the tabu of 
 its flesh was instituted. If there were several animals in a: 
 district, each of which was selected by some of the scattered 
 denizens, it would follow that those of the same ilk would 
 ! drawn into association, and, as the primary sentiment of 
 :itta< liincut in each group was the totem, general customs 
 mid rites affecting it would bo introduced. Of course, the 
 histories of these supernal associations are lost in tho lapso 
 <>f time, and tho barbarism of the savages who instituted 
 them, but wo have one living example of a totem race 
 \\lirre the totem custom seems to have been continuous
 
 218 THE EVOLUTION OP ANCESTRAL WORSHIP 
 
 from primitive times, and, in which it is said even traditions 
 of its origin appear to linger. The Toda race in the 
 Neilgherries since attention has been called to their peculiar 
 institutions have ever been considered an interesting and 
 unique subject of study. We, in their sacred relations 
 with their herds, arejcarried back to the time of the calf, 
 Apis sacrifice at Thebes; that of a bull at Athens; a cow in 
 Cyprus; and a bull-calf at Tenedos. Egyptian paintings 
 and Egyptian sculptures as well as Assyrian cuneiform 
 inscriptions illustrate that as now among the Todas so then 
 through Greece, Asia Minor, Chaldea, and Egypt, herds 
 of the special totem animals were kept in the temple 
 precincts. 
 
 The one effect of this religious custom was to make them 
 well acquainted with the points in their own totem animal ; 
 if they detected none serviceable of course no further 
 development through them could ensue. We can well 
 understand that observation of the milk-bearing herbivorous 
 totem animals would make them, unless restrained by some 
 tabu prejudice, desirous of utilizing it as an article of food, 
 and those most productive would be most esteemed; no 
 doubt human selection was then at work, yet it probably 
 took ages to evolve constant milk-giving herbivora. We 
 have to remember that in those times no totems were kept 
 simply as food-giving animals, as a rule the totem was 
 never eaten but as a sacrifice and at a religious feast, both 
 as a brother and as representing the totem. 
 
 The Todas have a tradition that formerly they lived 
 exclusively on the milk of the buffalo with such herbs, 
 roots, and fruits as the forest produced, though they now 
 use wheat, barley, and other grains. (Trans. Eth. Soc. 
 VII. p. 242.) Then, when little better than the lowest 
 savages now are, their totem habit had brought them in 
 direct relations with their totem animal, and its value as a 
 milk-giver converted the religious habit into a pastoral 
 institution. Now, as then, the buffalo is not kept for its
 
 AND THE SENTIMENT OF SUPERNAL GOODNESS. 219 
 
 flesh, the dairy itself is the temple and the milkman its 
 priest. A glamour is thrown over all the early institutions 
 in classic lands, but once their priests were herdsmen, the 
 oxen, sheep, and goats were sacred, and their flesh only 
 eaten as a sacrificial rite. Even now among the Todas the 
 flesh of the buffalo is only eaten, as we have said, as a 
 sacrifice, the herd is always sacred, and when the house 
 chief dies all his herd are slaughtered, not eaten, but 
 burnt in the dairy temple pyre that their ghosts may ascend 
 to their totem kindred in the sky. That such totem 
 customs were once general in India, the national abstinence 
 from the flesh and reverence for cattle, implies. We see in 
 other places horses, asses, and goats specially honoured 
 and specially kept for their milk, the same was the primitive 
 custom with the llama and vicuna in Peru. In all cases 
 it appears the flesh was only eaten at the festival sacrifice, 
 it is even now a religious rite to slaughter animals for food, 
 with the .Jews their conservative spirit still retains the 
 custom, but in classic lands, and the east generally, the lamb's 
 flesh might bo presented to a guest, or the kid seethed at 
 even the domestic festa, until the flesh of all herbivora 
 became esteemed as common food. 
 
 Professor Robertson Smith traces from totem relations 
 with herbivorus animals the output of the social customs of 
 fosterage and adoption. He writes : " It would appear 
 that the notion of kinship with milk-giving animals 
 through fosterage has been one of the most powerful 
 agencies in breaking up the old totem religions, just as a 
 systematic practice of adoption between men was a potent 
 agency in breaking up the old exclusive system of clans." 
 (The lu-liyian of the Semites, p. 330.) 
 
 We may note that primarily the totem relationship 
 is more than is expressed by mere kinship, it is supernal, 
 the totem is part of the man's self, it embraces, as it were, 
 in one entity not only all of the same totem on earth, 
 human and animal, but all in heaven that came of the
 
 220 THE EVOLUTION OF ANCESTRAL WORSHIP 
 
 same stock, man or beast. This is seen in the following, 
 when a Colombia Indian has injured himself, that is not 
 only a loss to him, it is a loss to his clan, and he has to pay 
 blood-money to the clan, this goes to the mother's clan, 
 but the father's clan claim tear money, friends, sorrow 
 money ; with them association or being contributory alike 
 requires compensation. If a man is thrown by a borrowed 
 horse or mule then all relations ask compensation, not from 
 the rider, but the lender of the mule. The liability may 
 extend to everything sold, exchanged, or lent. (Pro. Roy. 
 Geog. Soc. VII. p. 790.) 
 
 Under the primary matriarchal association in which man 
 and woman only cohabited temporarily, when the home 
 was only the occasional lair of the woman and her child, 
 the association dissolved as soon as the semi-brute became 
 self-dependent, and so, in the heterogenous home of the 
 human horde, when sex was common, and man never knew 
 a father, there could have been no concept of ancestors, 
 mothers might be recognized, but father was an unknown 
 cognomen. So, in the mixed associations that afterwards 
 intervened, and irregular groups associated under every 
 possible marital arrangement, the definite common idea of 
 father was unknown. Under such suppositious conditions 
 every possible idea of animal or divine origin might well 
 have birth, and all the concepts after evolved of animal lore 
 and legends have origin. 
 
 Society must have been somewhat advanced when the 
 family group was evolved, and men and women recognized 
 that they had grandfathers and grandmothers, all beyond 
 them was lost in the unrealized memory of the past, and, 
 accepting the legends of transformation then common to 
 each group, they read in the unknown past a totem origin, 
 the descent from sun, moon, or stars, transformation from 
 trees or stones, or the output of humanity from holes in 
 the earth, the sea, or descent from the clouds. In the 
 family group, whatever its nature, if permanent from the
 
 AND THE SENTIMENT OP SUPERNAL GOODNESS. 221 
 
 ghost concept the ancestral spirit was evolved, and to it, 
 whether sun or cloud, bird, beast, or man, the new power 
 of spiritual goodness was attached. 
 
 In principle there is no essential difference in the 
 supernal and human association affirmed in whatever 
 character the ancestral ghost is conceived. Ever it 
 represents mutual interest, mutual help, according to the 
 respective natures of the parties forming the compact ; 
 on the one side reverence, worship, offerings, and the 
 acknowledgment of dignity as chiefs, on the other, help 
 in difficulties and dangers, material and supernal, and help 
 in the hunt and against enemies, in all respects they 
 became partizans, looked for good for themselves and 
 cared not for anything beyond. 
 
 This aspiration for union with the supernal must have 
 began in the mind through the birth of new desires, the 
 craving for a good man failed to find in the life of nature. 
 How the primary search for happiness began we may 
 never know, but the autobiographies of many men and 
 women even now prove that the desire, the struggle, the 
 hope of supernal protection is still an unsatisfied aspiration 
 of the human soul. Faiths innumerable have endeavoured 
 to supply this want, but the many struggling consciences, 
 the secessions, the grasping at faiths, as drowning men 
 catch straws, intimate the never ending character of our 
 aspirations and the vanity of the supernal illusions. 
 Generation succeeds generation and race follows race, yet, 
 the mists and the shadows still build np illusions, still 
 delude the haman soul ; these may vary but their effects 
 are ever the same, the maya of delusion ever draws our 
 souls to the horizon of time, and still as ever unsatisfied wo 
 glide into eternity. 
 
 The Hidatsa Indian, the Australian abon'gine, go forth 
 into the world of nature, living and inorganic, and in the 
 solitude of the wilderness, the solitude of the night, 
 enduring the pangs of toil, hunger, and anxiety, present
 
 222 THE EVOLUTION OF ANCESTRAL WOESHIP 
 
 their craving souls to the spiritual supernal influences they 
 recognize in the mystery of being. To them the tree, the- 
 stone, the mountain, the star, and the animal were not 
 such as we now hold them, but that each and all possessed 
 intelligences like their own, and that these powers and 
 presences might visit them in the visions of the day, or 
 command their souls in the nightly dream or that their 
 own souls could pass out in sleep and seek association with 
 other souls. 
 
 As it was in the ancient days, so is it now, like forms of 
 spirit association and spirit influences still retain their 
 prestige, and claim the reverence of like fears and like 
 superstitious rites. We may even follow the derivation of 
 races by these husks of old faith-forms, with a much 
 greater probability of success than in any laboured inter- 
 pretation of the affinities of words, the one code of records 
 is fragmentary and often evanescent, but the other has a 
 persistent vitality without break, often without change, for 
 thousands of years. 
 
 Thus it follows that in the highest civilizations however 
 lofty, and abstract may be the god conceptions of the most 
 intellectual minds, however great the attributes applied to 
 the god-power in common acceptance, practically each man 
 and woman by the tendency of their devotional acts testify 
 to the nature of the Supernal relations most in accordance 
 with their religious instincts. Some never advance above 
 fetish worship, they believe in the mystic power in the 
 amulet itself, in dog or crow, they feel the presence of a 
 self-contained supernal power, and, if from habit or 
 accustomed surroundings, in theory they acknowledge a 
 presiding deity, their souls ever cling to the concrete 
 spiritual goodness in fetish forms and fetish words. 
 
 During the primary evolution of the family when so 
 many spiritual natures were being conceived, it was possible 
 that the soul help, at first restricted to the medicine-man, 
 might be attached to any object the man supposed possessed
 
 AND THE SENTIMENT OP SUPERNAL GOODNESS. 223 
 
 mana, and, therefore, capable of supporting or protecting 
 him; hence the diverse nature of the mana existences, the 
 fetish of one man might be an animal, of another a tree, of 
 a third a star or rock. At first we infer their spirit natures 
 only, supplied the place they held in the charm, and they 
 were worked as by the Australian aborigines, by the power 
 of spells, but the co-ordinate evolution of the family and 
 the ghosts led to the attachment of the individual concept 
 of supernal goodness to ancestors, and the consequent 
 sentiment of animal, sun, tree or star descent. The one 
 sentiment would naturally become prominent in the con- 
 tinuous presence of the father, the sense of their dependence 
 on the strength of his arm, and on the food he supplied. 
 While the goodness of the mother early ceased to influence 
 the child, and soon passed out of its memory, that of the 
 father, manifest at a more developed period, become con- 
 tinuous, and blended with, and become associated with, the 
 tribal protection. Under such conditions the family and 
 even tribal totems became continuous, but in addition every 
 individual had his own totem, even as previously he had his 
 own amulet. Usually the influence of the individual totem 
 ceased with the life of the individual, but the family totem 
 and when present tho tribal totems were continuous, the 
 son accepting it from his father or mother and carrying 
 it on from generation to generation. 
 
 In the usual course of savage life ancestral memory is 
 nly continuous for a few generations, at every step the 
 memory of tho progenitors become more and more 
 atrophied until it ceases altogether. It is then myth comes 
 in to supply tho place of memory, and, as the only con- 
 tinuous idea is that of the family or tribal totem, and the 
 universal power of transformation recognised by undeveloped 
 man, the primary ancestor was evolved from the totem 
 spirit, be it the sun, animal, bird, or rock, 
 
 At tho same time that tho family totem was being 
 evolved in one wigwam, other totem spirits were in like
 
 224 THE EVOLUTION OF ANCESTRAL WORSHIP 
 
 manner being evolved among other groups, whether friends 
 or enemies, and myth in these instances stepped in to evolve 
 the status of the generally acknowledged ghosts as in the 
 family. Legends were evolved for tribal associations, and, 
 differences, and other legends, converted the spirits of their 
 dead enemies into evil and malignant beings. Out of these 
 and the malignant powers in nature came the great force of 
 evil spirits, but, usually in early society the most baneful 
 were the ghosts of their own tribe, men, women, and 
 children, by some fatal chance converted into enemies. 
 
 As illustrating the dependence for supernal goodness on 
 ancestors we quote the following : Macdonald in his 
 Africana writes : " The spirit of every deceased man and 
 woman becomes an object of religious homage. The gods 
 of the natives are nearly as numerous as their dead, they 
 cannot worship all, each turns to his immediate ancestors. 
 Thus, the village chief will not trouble himself about his 
 great-grandfather, he will present his offerings to his own 
 immediate predecessor and say, ' father I do not know 
 all your relations, you know them all, invite them to the 
 feast with you.' In giving an offering the man regards 
 himself as giving a present to a little village of the 
 departed which is headed by its chief ." (I. p. 68.) Of the 
 Sumatrans Marsden says, "They made Anitos of their 
 deceased ancestors, to which they made their first invoca- 
 tions in all difficulties and dangers. They still continue the 
 custom of asking permission of their dead ancestors when 
 they enter any wood, mountain, or cornfield for hunting or 
 sowing." (Sumatra, p. 256.) 
 
 Mr. Howitt writes that the Kurnai and other tribes of the 
 Australian aborigines believed that the spirit of the 
 deceased father or grandfather visited the male descendant 
 in dreams, and imparted to him charms against disease or 
 witchcraft. They also had men who professed to com- 
 municate with the spirits of the dead. (Kamilaroi, p. 278.) 
 In this case we have the preliminary concept of the dead
 
 AND THE SENTIMENT OP SUPERNAL GOODNESS. 225 
 
 ancestor as supplying the place of the medicine-man, and it 
 was nearly the same among the Melanesians. Codrington 
 writes of prayers being addressed to the recently dead, but 
 to call this worship of ancestors is hardly correct, it may be 
 doubted whether any dead person is appealed to by one 
 who has not known him alive. More, they are not in- 
 voked simply as benevolent spirits. The help asked is very 
 often to do mischief. Of course we could expect no other in 
 this early state of ghost development; it is not endowed 
 with any moral principle only, like the inquirer, a mere 
 tribal partisan. 
 
 The totem worship and the worship of ancestors began 
 with the first offering of foftd and drink to the dead, and 
 the association of the first beast, bird, or insect seen at, or 
 on the grave, may be attracted by the exposed food with 
 the spirit of the departed. We know that the doctrine of 
 transformation must have long preceded that of spirit; it 
 was probably evolved in the era of spells, and certainly 
 fully developed in the era of the medicine-man, nor is it yet 
 still extinct in the souls of human beings, as witness the 
 white bird spirit assumed to have been seen by Lord 
 Lyttelton. 
 
 The spiritual association thus induced by the incidental 
 or occasional offering of food by a more than sympathetic 
 tribesman grew to be a general custom and at last a 
 religious rite. Of course it could not have been conceived 
 without the theory that the dead man had become a living 
 ghost, and in his new life needed the same sustenance that 
 ho had found necessary in this life. The dead, as the 
 Chinooks affirm, go out at night to search for food. What 
 more pious service could his children, or those of his own 
 household perform, than supplying this need? All human 
 institutions grow, so the supplying the ghost with food 
 ended in supplying it with clothes, arms, wives, animals 
 and attendant ghosts, all that it had been used to when 
 living. These were so universally buried or burnt with the 
 
 15
 
 226 THE EVOLUTION OP ANCESTRAL WORSHIP 
 
 dead body, that we may well spare the reader any illustra- 
 tive details. 
 
 Naturally, reciprocal benefits were expected in return, 
 and these were severally expressed in the divine help that 
 was accorded to the worshipper by the totem or other 
 ancestral spirit. We may even note, as Spencer shows, 
 that the term for god is, as with the Tanna, only that of 
 "dead man." That food was, and is, supplied to the 
 dead, we have almost universal evidence. We read of it 
 in Egyptian annals, it comes present before us in Lycian 
 tombs, on Spartan steles and Etruscan monuments. Not 
 an European race, whatever its origin, but has some sur- 
 vival form of the offering of food for souls; and the All 
 Souls' feast to the Dead is presented from the shores of 
 the Mediterranean to the coast of the Yellow Sea. We 
 only need peruse the works of any traveller among savage 
 or barbaric hordes to be equally sure it prevails generally 
 among the lower races of men. 
 
 That which had its origin in personal sympathy grew 
 into a habit, and from a habit into a law expanding at 
 every stage until with the advance in the spiritual nature 
 of the ghost it became converted into a sacrificial rite, and 
 the honours to the dead became ancestral worship. This 
 in various forms is manifested by the native tribes in 
 both the old world and the new; with many it is to the 
 immediate ancestors, with others it is restricted to the 
 higher ghost spirits of chiefs, heroes, and medicine-men. 
 Generally, the sacrifices in this stage of evolution are to 
 the family spirits, or may be to the village or clan chief's 
 ghost. In all cases, however exalted may be the after 
 gods evolved, the penates and household divinities are 
 educed from the family association continuing as a supernal 
 compact with the ghosts of its dead members. 
 
 Ancestral goodness was primarily represented by the 
 goodness men presumed they received from their dead 
 warriors, medicine-men, or successful leaders. Long before
 
 AND THE SENTIMENT OP SUPEBNAL GOODNESS. 227 
 
 the ancestor spirit was recognized the groupal hero was 
 known, and the tie of blood brotherhood brought into 
 affinity the souls, whether living or dead, of those who, by 
 some spell rite, had been made spirit brothers. Hence in 
 various ways, and through diverse classes of ghosts, tribal 
 supernal goodness was established, and this, when' special 
 marriage rights were instituted, and the family relations of 
 the sexes defined, evolved into the worship of ancestral 
 ghosts and family penates. 
 
 As among the Australian aborigines so with most races 
 of men in the olden times, and now there are legends of 
 men being taken up into the sky, and becoming the sun, 
 moon, or stars, or a mountain or river. These natural 
 personifications or transformations give origin to hero pro- 
 tective spirits, and, ultimately, ancestral protective spirits ; 
 all is a process of growth or elimitation, and, according to 
 the differentiation of the social institutions, are the forms in 
 which it is presented. 
 
 The supernal relations thus induced are well affirmed 
 by Ralston in his Songs of the Russian people. There 
 can be no doubt about the belief of the old Slavonians that 
 the souls of fathers watched over their children and 
 their children's children, and that, therefore, departed 
 spirits, and especially those of ancestors, ought always 
 to be regarded with pious veneration and sometimes be 
 solaced or conciliated with prayer and sacrifice. The 
 cult us of the dead was connected with the fire on the 
 domestic hearth. This accounts for the stove of modern 
 Russia having been considered the special haunt of the 
 Domovoy or houso spirit, whoso position in the esteem of 
 tho people is looked upon as a trace of the ancestor wor- 
 ship of olden days" (p. 119). " In some districts tradi- 
 tion expressly refers to tho spirits of tho dead, tho functions 
 attributed now to the Domovoy, and they -n -npposed to 
 1).- careful in keeping watch over tho houso <f a descendant 
 who honours them and provides them with duo offerings. 
 
 15 *
 
 228 THE EVOLUTION OF ANCESTRAL WORSHIP 
 
 So the non-Slavonic Mordoins, dead men's relations, offer 
 the corpse eggs, butter, and money, saying ' Here is some- 
 thing for you : Marfa has brought you this; watch over her 
 corn and cattle, and when I gather the harvest do thou feed 
 the chickens and look after the house/ " (Ibid. p. 121.) 
 
 In the earliest phase of ancestor worship the ghost of 
 the father lives in the memory of his immediate 'descend- 
 ants, and he becomes a house spirit to them or he reposes in 
 the family tomb and his own immediate wants are supplied 
 by his living kin who retain kindly remembrances of his 
 social virtues ; but when, after many generations of these 
 kindred associations, the early ancestor may be associated 
 with some mystic animal, itself becomes a myth, then by 
 slow stages the gift of food becomes converted into the 
 general sacrifice to ancestors, and the local animal, or the 
 animal symbol of the family, is the object sacrificed ; it may 
 begin in a convenient custom, become a habit, and end in 
 a permanent religious rite. 
 
 It is notable that ever in totem groups it is the sacred 
 totem animal that is sacrificed at the totem festa. Thus, 
 as Frazer shows with the Zunis in their respective clans, 
 it was the divine buzzard or turtle, with the Negroes of 
 Issapoo the sacred cobra, that, as they say, the children 
 may be initiated and introduced to their totem. For the 
 same purpose the Ainos and Gilyaks sacrifice the bear; 
 there is the sacrifice of <the lamb at Uganda, and by the 
 Semitic Arabs, with the Todas that of a calf, the Bhils 
 and other tribes, of a goat. Sometimes the custom degene- 
 rates into a symbolic sacrifice as in the dough image of 
 the Mexican god, and other cake and bread eating as 
 symbolic of the totem eating. 
 
 We must not infer that when the remote ancestor became 
 a totem and an object of sacrifice that the earlier worship 
 of the immediate ancestor ceased; far from it, the two 
 forms of association were continuous and food was put in 
 the tomb by the old Etruscans, by all the Aryan races ; at
 
 AND THE SENTIMENT OF SUPERNAL GOODNESS. 229 
 
 the same time as the devoted animal was offered at the 
 family or communal altar. The offering of first-fruits of 
 anything choice at the feast, the pouring out of libations, is 
 general, as we have shown, not to the long past mythical 
 dead, but to the ancestors whose family protective acts are 
 held in grateful remembrance. It is so at Tanna now, it 
 was so in Polynesia, with the Zulus and many other 
 African races ; whether the totem progenitor was the sun, 
 a lion, or snake, ever with its worship we observe the more 
 humble family gifts of food for the dead, even to the living 
 mother dropping the milk from her breast on the grave of 
 her dead child. 
 
 Another result from the establishment of ancestral 
 worship was the special development of guardian angels 
 having special charge of their individual descendants. This 
 has been a general concept through the whole of the Aryan 
 world. Classic history is surcharged with incidents concern- 
 ing guardian spirits ; the introduction of Christianity con- 
 verted them to angels, but they still influence the supernal 
 concepts of many millions in India as the souls of the dead 
 kin looking after individual living descendants. Every 
 Karen still has his " guardian spirit" walking by his side, 
 whom he has to appease by unceasing offerings to preserve 
 bis life and health. These La come into the world with the 
 individual man and remain with him unto death. (Asi. Soc. 
 tteiig. Jour. XXIV. p. 297.) We read of these guardian 
 deities at New Caledonia and Tanna, at Tonga and New 
 X. aland, among the Malays and Malagassy, the Zulus and 
 various Negro tribes, in all classic writings, and from 
 Ceylon through China to Japan. 
 
 Another circumstance that marks the social nature of 
 the family and totem association both in this life and in 
 the ghost state are the incidents which mark the personal 
 introduction of each individual and rank him as either kin 
 or friend. At every burial the spirit of the newly deceased 
 among the Malagassy is introduced to his long departed
 
 230 THE EVOLUTION OP ANCESTRAL WORSHIP. 
 
 relatives by name, and they are entreated to respect him as 
 a friend. (Ellis, Mad. I. p. 237.) Frazer in the Golden 
 Bough shows that in many cases it was even necessary 
 to introduce even a visitor to the house spirits before 
 according hospitality to him. Thus, at Laos, before a 
 stranger is admitted the master of the house has to offer a 
 sacrifice to the ancestral spirits or they would take offence 
 and send disease among the inmates (I. p. 151). So visitors 
 must in some cases obtain passive protection of the house 
 guardians by something symbolic of the family being offered 
 to him, and thereby linking him in communion with the 
 home spirit. Among the Malays this introduction may be 
 through the ornament taken from a child's hair being held 
 by him for a time, or, like Captain Moresby, they may be 
 inducted to the tribe by the waving of palm leaves over 
 the head by the medicine-man, or by a green twig being 
 put in the mouth; by these charm means the evil spirits of 
 enemies are kept out and the good know whom they may 
 trust. Uodge describes how the North American medicine- 
 men in like manner keep away the evil spirits of their 
 enemies when strangers visit them. According to Crevaux 
 a stinging ant served as the medium of introducing him 
 and his party to their ancestral spirits. With the Eskimo 
 the strange visitor becomes a friend by receiving and 
 giving a blow and then embracing. Ever ceremonies of 
 introduction are needed to make a man free of the house- 
 hold. So in returning after absence or a long journey a 
 man wants purifying to clear him from the spirits of 
 enemies which may linger on him. (Golden Sough, p. 152, 
 &c.) We might also refer to blood brotherhoods and the 
 totem habit of exchanging names as other supernal modes 
 of totem alliances.
 
 CHAPTER VII. 
 
 The Evolution of Human Ghosts and Nature Powers into 
 Tutelar Deities. 
 
 THE myths of the institution of human culture by a pre- 
 historic divine presentation have long delayed the inquiry 
 into the home evidence of the growth of local ideas on the 
 original relations of the fathers of the tribes with the spirit 
 powers their crude supernaturalisms had evolved. Every- 
 where men sought for a supreme God, and as to each man 
 and each tribe the one it reverenced was the Great One 
 they saw in individual fetishes and local tutelar spirit 
 powers the signs and semblances of the Great Unknown. 
 Men whoso cultural capacities had never passed beyond 
 the conception of a present and immediate force, a mere 
 local impulse, were supposed capable of comprehending an 
 abstract entity whose manifestations were concurrent in 
 every place, implying those lofty conceptions of deity 
 which are only the result of the highest culture in modern 
 times and were wholly unknown even to the fathers of the 
 Vedic hymns, the old Egyptian priests, and only vaguely 
 idealized by the loftiest thought powers of Greece and 
 Rome. 
 
 Another class of poetic dreamers read the myths of spirit 
 and God powers not as'evolutions from the conrivtr aspects 
 of nature but as the figurative idealisms of devotees and 
 bardhic rhymesters when social culture admitted of class 
 leisure and the amenities of a pastoral or simple agri- 
 cultural life, and thus spread the sentiments present in
 
 232 THE EVOLUTION OP HUMAN GHOSTS AND 
 
 human manners over the physical attributes of nature. 
 These god-tales and spirit adventures, these solar and 
 lunar myths, varied by animal legends and quaint stories 
 supplied the place afterwards filled by the mystic histories 
 and romances of later times and the novels of the present 
 age. More, the ideal exponents of sky symbols and visionary 
 changes beheld the whole supernatural world through the 
 charm transcendental spectacles the same as the modern 
 spiritualist. 
 
 It is symptomatic of the changed direction of human 
 thoughts and the more careful investigations of modern 
 times that men unhesitatingly now deduce all arts and 
 social appliances and all the known expositions of nature 
 and thought from the happy primary concepts of original 
 thinkers, and the same doctrine is now being applied to all 
 human concepts of a spiritual world. 
 
 Among those who have expounded the natural evolutions 
 of supernal ideas we quote the following : Mr. Lang, in 
 Customs and Myths, says the experience of the savage 
 is limited to the narrow world of his tribe, and of the 
 beasts, birds, and fishes of his district. His philosophy, 
 therefore, accounts for all phenomena on the supposition 
 that the laws of the animate nature, he observes, are 
 working everywhere. But his observations, misguided by 
 his crude magical superstitions, have led him to believe in a 
 state of equality and kinship between men and animals and 
 even organic things. He often worships the very beasts 
 he slays; he addresses them as if they understood him; he 
 believes himself to be descended from the animals and of 
 their kindred. These confused ideas he applies to the 
 stars and recognizes in them men like himself or beasts like 
 those which he conceives himself to be in such close human 
 relations. There is scarcely a bird or beast but the Red 
 Indian or the Australian will explain its peculiarities by a 
 myth. It was once a man or a woman and has been 
 changed to bird or beast by a god or a magician. Men,
 
 NATURE POWERS INTO TUTELAR DEITIES. 233 
 
 again, have originally been beasts in his philosophy, and 
 are descended from wolves, frogs, serpents or monkeys. 
 The heavenly bodies are traced to precisely the same 
 origin, and hence, we conclude, come their strange animal 
 names and the strange myths about them " (p. 138). 
 
 In searching for the origin of one of the higher forms 
 of faith, Mr. Rhys Davids comes to the same natural 
 evolution of supernal ideas. In his Lectures on the 
 Growth of Religion, he writes : " The beliefs of the 
 remote ancestors of the Buddhists may be summed up as 
 having resulted from that curious attitude of mind which 
 is now designated by the word ' Animism/ They had 
 come to believe, most probably through the influence of 
 dreams, in the existence of souls, or ghosts, or spirits 
 inside their own bodies, and they had not yet learned to 
 discriminate in this respect between themselves and the 
 other animals and objects around them which seemed to 
 be possessed of power and movement. The Vedas, though 
 they are our earliest records, show us only a very advanced 
 stage in the beliefs resulting from this simple faith, so 
 widely diffused among all races and ages of mankind. 
 The more powerful ghosts, supposed to dwell in various 
 external things, have already become in the Vedas objects 
 of greater fear than the rest; they are endowed with higher 
 attributes, are surrounded by deeper mystery, and have 
 been promoted to be kings as it were among the gods. 
 These were chiefly the spirits supposed to animate the sky 
 and the heavenly bodies, and the promotion of the spirits 
 had so dimned the comparative glory of the rest, that 
 the animism had become in the Vedas what wo call 
 Polytheism. 
 
 "But the newer stage of belief was no contradiction of 
 the older it was simply a further advance on the same 
 lines, and resting on the same foundations. The lesser 
 spirits, or at least most of them, survived as Naiads and 
 Dryads, spirits of the trees and the streams, demons,
 
 234 THE EVOLUTION OP HUMAN GHOSTS AND 
 
 goblins, ogres, spirit messengers and fairies, good or "bad ; 
 and the old belief in magic, in sorcery, and in charms of 
 various kinds " (p. 14) . 
 
 The theory that Professor Max Miiller so fondly de- 
 veloped, of a pristine religion in which the bright powers 
 of morning and spring are opposed to all the dark powers 
 of the night and the winter, and out of which the conflicts 
 of good and evil were evolved, represent a form of gene- 
 ralization not pregnant in the soul of the rude savage. He 
 could not aggregate and compare a long series of diverse 
 ideas, and from them idealize an abstract conception, much 
 less evolve a graceful and poetic series of similitudes, 
 harmonizing and accounting for the seeming antagonisms 
 in nature. True to the primitive ideas resulting from his 
 individual relations with other individual men and the 
 individual forms about him animal, river, stone, sun and 
 storm, each was, like himself, a personal power he never 
 conceived of them as genera and races, but ever spoke of 
 them in their individual capacities. It is a well-known law 
 in the development of languages that the lower the race 
 the less use is made of abstract or even adjective terms, so 
 that where we meet with two or more terms from one root, 
 yet distinct in their expressive application, we may rest 
 assured that the form which implies a substantive existence 
 is the oldest and the parent of its after modification into 
 an attributive or abstract character. 
 
 Primarily men recognized their own individuality and 
 the individuality of all objects, and when they conceived 
 of ghost and spirit powers they were equally individual in 
 their attributes. All were isolated supernal forces, differ- 
 ing only in their natures, even as men and women differ. 
 But there came a time when the crude balance of these 
 heterogeneous forces was no longer to be retained; men 
 themselves could not always continue to act as individuals, 
 only they combined in temporary unions, they associated 
 as groups, they aggregated as families. So the animal and
 
 NATURK POWERS INTO TUTELAR DEITIES. 235 
 
 concrete natural affinities, which had been only manifested 
 in isolated acts, became associated in both individual and 
 tribal affinities between the souls of men and the spirit 
 forces they had conceived in the animal and physical 
 worlds. Then individual terms alone did not suffice to 
 express the altered character of Kosmic relations : generic 
 and distinguishing terms thus evolved a new philological 
 phase. 
 
 We can only conceive of the soul of humanity being 
 awakened into this new life by the outpouring of new 
 thoughts in the mind of an individual man. He desired 
 then a more entire intercommunion with his fellow-man. 
 He purposed to evolve new relations with the living or- 
 ganisms and the concrete nature about him, and this could 
 only take place through the medium of the ghost forms 
 he affirmed as common to all existences, and it could only 
 become a permanent institution by the souls of his fellows 
 having advanced to the capacity to entertain those relations 
 when he presented them for their approval. How many 
 such may have failed before any accepted scheme of human 
 and supernal relations became the characteristic of a social 
 group we may never know; untimely enthusiasts pass 
 away and leave no record, but the expression of a felt 
 want becomes an eternal word. So at last it came to pass 
 that men sought relations of a more intimate nature, not 
 only with their fellows, but with all the world-forces of 
 which they were cognisant. 
 
 In tracing this affinity of man with the supernal beings 
 human thought had evolved, we have to remember that the 
 undiscriminating mind of the rude savage saw not a tree, a 
 stone, a mountain, or star, or animal such as wo now con- 
 ceive it, but that each and all possessed like intelligences as 
 himself, that they had spirit forces like his own soul, which, 
 like his own soul in dreams, could wander forth. So there 
 were not only spirits in all objects, but that allwhere on 
 the land, in the water, among trees and hills, in clouds
 
 236 THE EVOLUTION OP HUMAN GHOSTS AND 
 
 and throughout the air disembodied spirits moved and had 
 their being. 
 
 Man ever, as we have shown, yearning for supernal pro- 
 tection when he had learnt how he might come into affinity 
 with these many spirit-powers as he now had with his 
 fellows in brotherhoods, would cultivate the means of so 
 doing. Accordingly, we find allwhere this alliance of 
 human thought and spirit-power, and ever the various 
 germs of nations and races severally selected their own 
 classes of co-ordinate spirit influences, out of which they 
 subsequently evolved their local god-forms. These from 
 the beginning have been continuous, there is no crushing 
 out these primary concepts of spirit-powers any more than 
 it has been possible to cast off the concepts of charms and 
 spells ; like them they have, as it were, become part of the 
 nature of every human being once initiated into their 
 mysteries. They survive all the after evolved higher forms 
 of faith, and hold their place under every doctrine that has 
 usurped position in the world. In the local phases of every 
 Buddhist, every Moslem, every Christian belief, we find a 
 substratum of supernal ideas that carry us back to the 
 primary supernal instincts of the human soul. The old 
 lower pagan belief everywhere in classic lands underlies 
 the faith in Christ and the Madonna. So the might of the 
 midnight spectres reigns in the north. Even in the New 
 World, among the descendants of the Quichuas and Aztecs, 
 the old low spirit-powers still carry on the very old rites. 
 There is not a Polynesian isle blessed with the Christian 
 faith but preserves intact not the great gods of its chiefs 
 or its partially supreme after developments, but the primary 
 spirit forces its fathers endowed with vitality and brought 
 into unison with their own souls. 
 
 So it is in China, in Burmah, in Japan, among all the 
 distinct races, who, in their many millions, acknowledge 
 Buddha. The fetish still lives, and the Obi mysteries are 
 still rehearsed, though the black devotee raises his hands
 
 NATURE POWERS INTO TUTELAR DEITIES. 237 
 
 in pious acknowledgment of the blessings lie receives 
 from Allah, or worships with the white man in the 
 Methodist communion. The same cry comes from the 
 missionary to the Zulu, from the remote shores of 
 Patagonia, from the humble teachers of the Eskimo in 
 Greenland or Labrador; even the attentive and pious 
 Australian aborigine maiden, scarce from her birth out 
 of the higher influence, flies from the greater civilization to 
 revel in the bora associations. 
 
 As it was in the ancient days so is it now ; like forms of 
 spirit influences still retain their prestige, the gods of the 
 vulgar never die, they still claim the reverence of like 
 fears, and like superstitious rites, as when they were the 
 only known local supernal powers. We may even follow 
 the derivation of races by these husks of old faiths with a 
 much greater probability of success than in any laboured 
 interpretation of the affinities of words. 
 
 As the associations of men became enlarged, and many 
 definite institutions were evolved, the inter-relations of 
 men became more extended and of a higher grade. Dis- 
 tinctions of rank and position created varied ideas of 
 worth, systems of personal relationship were introduced, 
 and custom defined the nature of law and the range of 
 rights. It could not be expected that these important 
 changes would take place among any community without 
 evolving corresponding reactions on the nature, relations, 
 and influences of the supernal powers. We have seen that, 
 at first, there were only men ghosts, spiteful and malicious, 
 individual in their actions, in fact the primary spirit world 
 was a mere chaos of ghostly individualities. As the wig- 
 wams became households, and a feeble exhibition of power 
 was maintained by the elders of the small group, the head- 
 man, or those who utilized the primary crude supernal 
 ideas, gradually evolved a class of more powerful ghost- 
 powers, the spirits of the heroes, medicine-men, and fathers 
 of the small community. As a necessary consequence of
 
 238 THE EVOLUTION OF HUMAN GHOSTS AND 
 
 these enlarged supernal ideas, sundry of the ghost spirits 
 entered into their system of myths, they from living men 
 became associated by tradition with the great phenomena 
 of the heavens, that men, heretofore, had only looked at 
 with wonder and dread. The early association of men with 
 the nature powers were grossly anthropological, they only 
 differed from their own savage fellows in the possession of 
 some few supernal attributes, and these were often ascribed 
 to their living medicine-men. 
 
 When men grew into clans, and from clans developed 
 into tribes ; when by the cessation of indiscriminate con- 
 verse with the women the family was evolved, and following 
 that patriarchal rights and property qualifications ; when, 
 therewith, Dependence was systematized, and not only 
 slave labour created, but the power of headmen and chiefs 
 extended ; and when, on seeking the presence of the leaders, 
 it became customary to present them with gifts ; then, at 
 the same time, the old relations of men with the supernal 
 powers were marked with the same characteristics. Then 
 sacrifices took the place of food offerings; and as there 
 were ruling chiefs, war leaders, and powerful necromancers 
 among men, so were there among the spirit-powers. In 
 supernal relations the family group was represented by the 
 ancestral family spirits, and men then took no note of the 
 possible, but accepted a fanciful attribute or supposed 
 influence as sufficient to account for any change. Thus 
 fetish powers, essentially personal and individual, became 
 in many cases associated with animal forms and other defi- 
 nite objects in the natural world, and from being the 
 accepted medicine of individuals they became the totems 
 of families, so that the sentiment expressed through the 
 fetish was in time transferred to all progenitors, and the 
 service offered and accepted from the family emblem 
 became the attribute of the group. 
 
 A large class of the spirit forces evolved in this dis- 
 criminating age are not only the family representative
 
 NATURE POWERS INTO TUTELAR DEITIES. 
 
 dead ; there are the great spirit powers of heroes, of medi- 
 cine-men, of anyone who might become notable, not only 
 in the tribe, but whose worth had reached neighbouring 
 tribes, and with these were associated the great natural 
 forces in their spiritual aspects. Often the embodied 
 ghost-powers of a lower state were endowed with higher 
 attributes by the enlarged concepts of their descendants, 
 as the sun-god of the Peruvians, the heaven-god of the 
 Chinese, and several of the old Hindoo nature-gods, many 
 of which can be traced to a condition that implied no 
 higher attributes than men ascribed to their medicine- 
 priests. 
 
 With the differentiation of the power or influence of the 
 elders in governing the camp and restraining the relations, 
 food, and habits of the more youthful members the 
 conception of the nature of the spirit and ghost forces 
 were correspondingly modified. Like the actions of the 
 elders, so the ghost forces became aggressive ; they coerced 
 individuals, by force they entered men's bodies, torturing 
 and destroying them, and were only to be restrained by 
 submission and gifts, the universal modes of deprecation 
 to superior powers. Naturally the most vigorous of the 
 spirit forces in each class, either as representing strength, 
 immensity or subtlety, became the leading manifestations. 
 Thus the crocodile, the serpent, the lion, tiger, and bear 
 became the most prominent objects of supplication in the 
 animal world, and the sun, moon, thunder, and fire in the 
 world of the physical forces. Usually these great natural 
 powers became more immediately related to the tribe or 
 the chiefs, and the humbler members of the community 
 found their fetish or totem protective supernal powers in 
 birds and the lower animal and physical manifestations. 
 
 The more notable of these spirit forces, like the head- 
 man in the clan or tribe, becomes the chief, and ultimately 
 the tutelar deity of the tribe or locality ; but as the chief 
 spirits are generally the supernal property of associated
 
 240 THE EVOLUTION OF HUMAN GHOSTS AND 
 
 tribes, one spirit will be selected as tutelar guardian by 
 one group and another spirit by a neighbouring group. In 
 some cases the tendency was to select the clan or tribal 
 protecting totem or tutelar spirit from the great persona- 
 tions of the sun, the blue expanse of heaven, the" storm 
 cloud, the hoary mountain ; others again were content to 
 appeal to the gentler influences about them the tree or 
 waterfall, the river rolling on in its course, or the ever- 
 living sea bringing supplies of food to their shores. These 
 were all self-personal powers, the animal exhibiting animal 
 combined with human instincts, the physical manifesting 
 human attributes may be in some cases only animal powers. 
 Of the diverse supernal powers that may be accredited 
 by low-class neighbouring powers we will refer to the 
 evidence on the subject given to a Select Committee of 
 the Legislative Council of Victoria in 1858. They, in a 
 formal manner, took the evidence of many witnesses, many 
 of whom said the natives had no religious ideas, some that 
 they only believed in a spirit that thundered ; one spoke 
 of a good and evil spirit, another of evil spirits and the 
 offerings made to them; others recorded their beliefs in 
 water spirits and land spirits; some affirmed the sun and moon 
 were held by them to be spirits, and that the stars were once 
 black fellows, who were for good acts taken up into the 
 sky. (Abor. Vic. I. p. 423.) As illustrating the nature of 
 the aborigines' concepts of the supernal powers in the sky 
 and on the earth, Smyth writes : " The progenitors of the 
 existing tribes, whether birds or beasts or men, were set in 
 the sky and made to shine as stars if the deeds they had 
 done were such as to deserve commendation. The eagle is 
 Mars, the crow is a star and smaller ones his wives ; the 
 moon before he was set in the sky was very wicked, 
 according to some it was the native cat. The spirit or 
 power in Venus is a sister of the sun spirit. Nearly all 
 animals they suppose anciently to have been men, who 
 transformed themselves into different animals and stones "
 
 NATURE POWERS INTO TUTELAR DEITIES. 241 
 
 (Ibid. I. p. 431.) " Thilkuma and Whaigugan, two of the 
 gods, appear to have been the leaders of two tribes who 
 fought about their respective boundaries. Saturn was a 
 bird, the Southern Cross a sfrrub with an emu ; other stars 
 were cockatoos, lizards, green parrots, kangaroos, and 
 night cuckoos ; the Hyades was a man, others were owls 
 and iguanas." (Ibid. II. p. 274.) 
 
 As all the ideas that men express regarding supernal 
 beings and states can only be derived from external 
 objects, their own feelings, and the narratives of [their 
 fellows, they can ascribe to them no other attributes than 
 those presented thus to their minds. It is impossible for 
 an Australian who never heard of or saw any other 
 structures but rude bark wigwams to conceive of palaces in 
 the clouds, or idealize a ghost-spirit other than a man or 
 animal form. He could not ascribe to these beings mental 
 conceptions or expressions more elevated than he heard 
 expressed by his mates and before society had established 
 practical realizations of the voluntary submission of men to 
 the authority of leaders and headmen ; he could have no 
 conception of divine government, nor until custom had 
 evolved law could it be possible for him to conceive of 
 moral obligation and social order. As the elements of 
 government differentiated among the tribes, so would the 
 conception of supernal government be evolved and the 
 morals of the spiritual groups would be in accord with 
 those of human groups. As far as supernal attributes were 
 concerned, his highest conception thereof would be simili- 
 tudes of the physical forces of their best warriors, and the 
 powers exercised or claimed by those select men of the 
 tribe who were set apart as medicine-men. The transcen- 
 dental assumptions, they affirmed, were only delusive 
 presentations or the adscription of the faculty in one 
 animal or object to something of a different nature, as 
 when their priests claimed the power of ascending into the 
 sky from observing the flight of birds. 
 
 We may fully realize the origin of an Australian aborigine's 
 
 16
 
 242 THE EVOLUTION OP GHOSTS AND . 
 
 supernal concepts in the narrative of the wizard who got 
 through the sky vault, and there saw the so-called god 
 Baiame as a great old black man with a long beard, sitting 
 with his legs under him in his camp, certainly a bark hut 
 like those of his fellows. On his shoulders extended two 
 great quartz crystals, the wizard's only idea of untold 
 wealth and power ; and about him were a number of his 
 boys and his people, their pet birds and beasts. (Anth. Inst. 
 Jour. XVI. p. 51.) This was the highest conception the 
 wizard could form of his god and ministering spirits. It 
 is nothing more than a native camp, its master lounging 
 idly at the entry, no doubt his ginn behind preparing his 
 food, while the young blacks sport about the clearing, or 
 amuse themselves with the dingoes, tame jays, crows, and 
 opossums this embodiment of exalted savagedom by their 
 aid has been enabled to associate with his household. If 
 he goes forth like the wizard, he may fly down to the 
 earth to attain any purpose, and like him may assume 
 the form of bird or beast, and he uses the same crystal 
 and fetish charms to attain his object as the medicine- 
 man. 
 
 The fact is, these so-called gods are but the ghosts of 
 men or animals in constitution ; none of them are advanced 
 to that state of animism in which the material ghost-nature 
 passes into that of the spiritual ; they but represent the 
 full development of the dream-image as controlled by the 
 will of the medicine-man. Many of them, like the wizards 
 of alien tribes, are evil ghosts, such as Neulam Kurrk, the 
 malignant spirit of Fiery Creek, who, in the form of an 
 old woman, steals children and eats them. Colbumatum 
 Kurrk comes in storms and kills people by throwing great 
 limbs of trees upon them. A demon, Winniung, resides in 
 winter time on a hill in the Darling range, but in summer 
 he dwells on the other side of the river, because he cannot 
 cross it when flooded. (Abor. Viet. II. p. 268.) Wangun 
 dwells in a large brown snake. The Sun Koen is an old 
 woman, because the women collect and carry the fire sticks.
 
 NATURE POWERS INTO TUTELAR DEITIES. 24-> 
 
 She traverses across the sky all day, carrying her fire- 
 stick, and at night goes down under the earth to gather 
 fresh fire-sticks for the next day. (Ibid. I. p. 424 ; and 
 Bonwick, Ta.smania.ns, p. 192.) Another of the sky-ghosts 
 is Os rnndoo, a big black fellow in the sky, whose two 
 wives were always quarrelling, so he drowned them in the 
 two lakes, Alexandrina and Albert. (Angas, Anstral. I. 
 p. 97.) 
 
 All nations have passed through the same primitive 
 supernal stages, and all have the prototypes of these 
 Australian god-powers. In our own legendary myths they 
 laid in wait for children, they killed wanderers, they acted 
 against men and women in various supernal ways; they 
 could pass over the land in their seven-leagued boots, they 
 could ascend to the upper sky by beanstalks, and by 
 trickery and horseplay they circumvent the giants, or in 
 animal shapes outwit the lubberly human-like monsters. 
 
 Not even with the Australians were the spirit powers all 
 evil. The totem system that prevails among them intimate 
 their aspirations for the same good influences of a supernal 
 nature that all men appeal to. The so-called native bear 
 of Australia, like the true bears from the Lapps to the 
 Ainos, and from the last to the North American Indians, 
 is an object of fetish reverence. It is " the sage counsellor 
 of the aborigines, and the men in expeditions seek help 
 from it ; it is revered, if not held sacred, and has an 
 influence over tho water supply." (Abor. Vic. I. p. 446.) 
 To account for tho human semblances that give a weird 
 character to many animals, tho natives say they were once 
 men ; bnt in the totem relation tho animal through its own 
 ghost comes into affinity with the tribe or clan. Of this 
 mutual relation Sir George Grey says: "A certain mysterious 
 .connection exists between tho family and its kobong, so 
 that a member of a family will never kill an animal of tho 
 species to which his kobong belongs." When a native 
 was asked how his kobong would protect him, he said: 
 
 16
 
 244 THE EVOLUTION OF GHOSTS AND 
 
 " Were I going along and saw an old man-kangaroo 
 hopping straight towards me I should know he was giving 
 me notice of enemies about." In this case the kangaroo 
 was the man's kobong. (Jour. Anih. Inst. XVI. p. 45). We 
 may in this instance trace a connection between an omen 
 and the evolution of totemism. 
 
 The same crude similitude of spirit and human surround- 
 ings is expressed by the Andaman Islanders, as by the 
 Australian natives. With them Puluga lives in a large 
 stone house that is a rubble beehive, but such as they 
 sometimes make ; he has a large family, all but one girls; he 
 eats and drinks, passes much of his time in sleep ; he is the 
 source of animals, birds, and turtles, and when they anger 
 him he comes out of his house, growls, and hurls burning 
 faggots (lightning) at them ; during the rains he descends 
 to the earth to provide himself with certain kinds of food 
 like the natives. Like them, with opposing tribes he has 
 no authority over evil spirits. He is merely the repre- 
 sentative of a human tribe with the same rude impulses 
 as men ; in capacity he is no more elevated than their 
 own medicine-men, the Okopaids or dreamers. They 
 hold also that certain ancestor spirits vanished from the 
 earth in the forms of animals and fish. They have the 
 totem custom of abstaining from certain kinds of food, 
 either from the animal having manifested its power, or by 
 selection. (Anih. Inst. Jour. XII. p. 354.) 
 
 The believers in human ghost monsters only, and who 
 fail to form concepts of higher natures, are the lowest of 
 the low hunting tribes, those unfortunate beings who have 
 never aggregated into communities, but wander about the 
 lands they know so little how to use, and live indiscrimin- 
 ately on its wild produce, and the low animal life of the 
 locality which they have acquired skill to circumvent. 
 These are the small game, seed, and bulb eaters of Australia, 
 the Andaman Islanders, the Fuegians, and some small and 
 degraded or undeveloped inland groups as the Shoshones
 
 NATURE POWERS INTO TUTELAR DEITIES. 245 
 
 of North America, the Kubus of Sumatra, and the lowest 
 of the scattered Bushmen tribes, and the wretched 
 fragments of small people dwelling here and there on the 
 waste lands of Africa, Asia, and the Indian isles; the 
 partial tendency of these to form small scattered groups 
 alone saving them from the lowest of all states of debase- 
 ment, that of solitary root-grubbers. 
 
 We have seen that among these lowly denizens of the 
 earth the search for goodness has passed beyond depen- 
 dence on fetish charms and dependence on the supernal 
 acquisitions of the medicine-man; they have evolved the 
 concept of ghosts, they have realized the presence of some 
 kinds of spirit natures in things, and they have in various 
 ways brought them in ghost and totem relations to express 
 forms of protection and other manifestations of supernal 
 goodness. But beyond those broken races of men we have 
 more defined groups associated in clan and tribal com- 
 munities, men whose main sources of subsistence are the 
 wild game of their districts, the fish that periodically 
 visit their shores and rivers, and in some cases a partial 
 rude cultivation of the soil. Most of these tribes of men 
 have formed more or less organized social groups. They 
 have learnt to acknowledge headmen and the patriarchal 
 ancestors of the groups. They have in some measure 
 exhibited submission to authority, and as they admit 
 distinctions of status in their tribesmen, so they recognize 
 distinct powers in the spirit and ghost conceptions of 
 supernals. Such are the higher class hunters in North and 
 South America, associated fishing clans as the Eskimo, 
 the Chinooks and the Innuits on the North American 
 Atlantic territories, rude tribes of low class herdsmen as the 
 Bechuanas and some of those scattered hillside tribes in 
 various parts of Asia and Africa, and who eke out the year's 
 subsistence by a rude system of cultivation. As these various 
 races differ much in their modes of life, the resulting concepts 
 they entertain of spirit natures consequently are most diverse.
 
 246 THE EVOLUTION OF GHOSTS AND 
 
 The spiritual natures that these more developed races 
 took cognizance of, were the same physical and totem 
 ghosts we have described, but all their attributes were 
 considerably advanced and brought into parallel modes of 
 expression with their own human institutions. The idea of 
 sex is only as it were incidentally expressed by the lower 
 tribes in their ghostly spirits of evil, but now it is a 
 dominant sentiment, and what man now endows with spirit 
 or god-power, must either be male or female, and all their 
 developments must be the result of such unions. Thus it 
 happens that Sun and Moon became husband and wife, 
 though they may differ in their affirmation of which is 
 masculine, and their attributes are universally deduced from 
 the habits and modes of life of their creating worshippers. 
 With the Greek and Hindoo, the sun-god was a fiery 
 warrior driving his steeds through the sky; the Eskimo 
 sun-spirit is a young woman carrying, as is her wont, the 
 fiery moss for their lamps; the Australian sun-power is 
 a native ginn holding aloft her fire-stick as she lights the 
 way for the men in the great sky path. In like manner 
 among some of the South American tribes, the sun is 
 feminine ; it was also the inferior power among the Caribs, 
 Ahts, Hurons, and generally among the African tribes. The 
 Agachemen of California held that heaven and earth were 
 brother and sister; they had a numerous offspring, first 
 earth and sand, then rocks and stones, trees, grass ; these 
 were followed by animals ; at last Oniot, the great captain, 
 in some unknown way had children who became men. 
 (Bancroft, Pacif. States, TV. p. 162.) Out of like elements 
 the myths of the spirit races of all people were evolved. 
 
 One of the elements out of which a chieftain spirit may 
 be evolved, is the father of the family, but in most groups 
 of men this source of a presiding spirit is of a low type, and 
 the living father must have had more than home influence 
 for his prestige to continue beyond the next generation. 
 When the father of a family is a more notable character,
 
 NATURE POWEBS INTO TUTELAR DEITIES. 247 
 
 his influence passes beyond the household, it encompasses 
 the clan or community, it extends to the limits of the tribe, 
 may be even continuing as a persistent expression of power 
 among other groups. When he dies the memories of his 
 deeds become more or less persistent, and his spirit is 
 correspondingly enhanced. This hero status may be 
 derived from the spirit of a ruling chief, a notable fetish 
 man, or a brave warrior ; it may be that of any man who 
 won position, influence, or power, and this does not cease 
 at death, for as long as the memory of their deeds remain, 
 their prestige is preserved, yet when this ceases, like all 
 other notables, their work is lost in the lethe of the 
 departed, and some more recent spirit hero succeeds to their 
 apotheosis. 
 
 Occasionally some more or less mythic hero becomes a 
 persistent groupal spirit, and this once accepted, he becomes 
 typified as the founder and father of the race, the spirit- 
 god, the tutelar genius of the tribe may be the being who 
 instructed them in the arts, gave them a faith, or blessed 
 them with their customary social rules and institutions. 
 Such were the Menes and Manco Capacs of the great races 
 of the earth, or the more modest spirit-powers of the hill- 
 tribes of India, as Mithn Bukia the ancestor god of the 
 Banjari, Madjhato of the Rewari, Alha and Wendul of the 
 Blundel, Rai Das of the Chamars, Lai Guru of the Bhangi, 
 and in modern times Nanak of the Sikhs. (Calcutta Review, 
 LXXVII. p. 379.) 
 
 The supposed gods of the Guiana Indians, Im Thurn 
 describes as really but the remembered dead of each tribe, 
 and where there is mention of one great spirit or god, it is 
 merely the chief traditional founder of the tribe. (Ind. Qui. 
 p. 3CG.) Among the rude aboriginal tribes of the Hima- 
 laya region, wo read of several mortals, whose history is 
 scarcely yet forgotten, being worshipped. Thus, Gogah, 
 a chief of the Chohan tribe, was killed when fighting 
 against the first Moslem invaders ; ho has his shrine and
 
 248 THE EVOLUTION OP GHOSTS AND 
 
 his seer, and is worshipped with the same rites as the 
 Deotas. (Contemp. Rev. XXXII. p. 415.) 
 
 The only term applied to spirits by the Caribs and 
 Arawaks express one who lived a long time ago, and is now 
 in skyland, the maker of the Indians their father. (Im 
 Thurn, Ind. of GUI. p. 366.) Burton, in his Abbeokuta, 
 writes : " The Egba deities are palpably men of note in 
 their day" (I. p. 191). Hale describes the deities wor- 
 shipped in Southern Polynesia as only deified chiefs, the 
 memory of whose deeds were lost in the efflux of time. So, 
 referring to the inhabitants of the Solomon Islands, it is 
 said : " The Ataros of the previous generation are super- 
 seded by their successors. Men must remember the power 
 of the Ataros when they were alive j hence, as they die off, 
 and new Ataros are appointed, they take the place of the 
 forgotten spirits. Individuals, families, and sets of neigh- 
 bours will have some ghost of their own, to whom, as an 
 Ataro, they will apply." (Jour. Anth. Inst. X. p. 300.) 
 
 A few illustrative examples will best show how the local 
 chief, the great warrior, the mystic medicine-men were 
 advanced to tribal or tutelar deities. Mr. Macdonald, in 
 his Africana, gives us an exemplification of how the local 
 chief was associated with the locality in which he dwelt, 
 and ultimately became a tutelar deity. He writes : " Man 
 deifies the powers he sees around him ; he is ready to fall 
 down and worship the mountain whose lofty summit is 
 clothed with the rain-cloud, or the lightning that springs 
 from the cloud. He looks back to the days of his youth ; 
 he remembers a grandfather who told him how he fled from 
 the face of an oppressor, how he had built up his home far 
 up, near the mountain top, and there brought up his family 
 in safety. By-and-by, as danger passed away, this ancestor 
 moved further down the mountain, gradually he increased in 
 power, and in his old age found himself the chief of a clan ; 
 yet he never forgot the days of his adventure, and ever 
 pointed proudly to the spot where he had first found a
 
 NATURE POWERS INTO TUTELAR DEITIES. 249 
 
 shelter ; and his children's children, as they listened to the 
 old man's tale, counted the ground holy. The days come 
 when they can see the old man's face no more. But does 
 he not still exist ? Yea ; did we not hear his voice, as we 
 listened to sounds that played about the mountain-side ? 
 Did we not see him, though but for a moment, sitting beside 
 his own home, as he used to sit long ago ? Did he not 
 appear to us in dreams ? Yes ; he is living on the old 
 mountain still, he is taking care of us ; he knows when we 
 need rain, and he sends it. We must give him something. 
 When we had no corn, he always gave us. We will give 
 him food, we will give him slaves, and he will not forget 
 us" (I. p. 73). 
 
 A hero-god may be evolved in various ways, according 
 as the local sentiments find something of a spiritual and 
 commanding nature in an individual that specially dis- 
 tinguishes him from his fellows and the usual capacities 
 that men exhibit. Lyall, in his Asiatic Studies, gives the 
 following cases : An Indian tribe, much addicted to high- 
 way robbery, who worship a famous bandit who probably 
 lived and died in some mysterious way. M. Raymond, the 
 French Commander, who died at Hyderabad, has been 
 canonized there, after a fashion ; and General Nicholson, 
 who died in the storming of Delhi in 1857, was adored as 
 a hero in his lifetime (p. 19). Yennac, the conqueror of 
 Siberia, was so highly exalted, even in the conceptions of 
 his enemies they could not but admire his prowess, his 
 consummate valour and magnanimity and when he perished 
 in the river Irtish, the Tartars proceeded to consecrate his 
 memory : they interred his body with all the rites of Pagan 
 superstition, and offered up sacrifices to his manes. (Dillon's 
 Oonquest of Siberia, p. 24.) 
 
 Describing the various human personalities whose dead 
 spirits have been apotheosized, Lyall writes : " We have 
 before us in Central India the worship of dead kinsfolk and 
 friends, and then the particular adoration of notables recently
 
 250 THE EVOLUTION OP GHOSTS AND 
 
 departed, then of people divinely afflicted or divinely gifted, 
 of saints and heroes known to have been men. Next, the 
 worship of demi-gods ; and finally, that of powerful deities, 
 retaining nothing human but their names and their images. 
 It is suggested that all these are links along one chain of 
 the development of the same idea, and that out of the crowd 
 of departed spirits whom primitive folk adore, certain 
 individuals are elevated to a larger worship by notoriety in 
 life or death. The earliest start of a first-rate god may 
 have been exceedingly obscure; but if he or his shrine 
 make a few good cures at the outset his reputation goes 
 rolling up like a snowball. Of wonder-working saints, 
 hermits and martyrs, the name is legion. There are some 
 potent devotees still in the flesh who are great medicine- 
 men, others very recently dead who exhale power, and 
 others whose name and local fame have survived, but with 
 a supernatural tinge, rapidly coming out. Above these we 
 have obscure local deities, who have entirely shaken off 
 their mortal taint ; and beyond these again are great pro- 
 vincial gods." (Asiatic Studies, pp. 23-24.) 
 
 In vast countries, in which the races of men have become 
 more or less homogeneous and distinct, tutelar districts are 
 not specialized, the tutelar character of the deities fail to be 
 distinctly defined, and the worshippers of each canonized 
 god become scattered into small unaggregated groups. In 
 China these saintly deities are manufactured by the State. 
 One decree speaks of a deceased statesman's spirit which 
 has manifested itself effectively on several occasions, and 
 has more than once interposed when prayers have been 
 offered for rain. In another we have the intimation that 
 the Dragon Spirit of Han Fan Hien has from time to time 
 manifested itself in answer to prayer, and has been repeatedly 
 invested with titles of honour, in gratitude for the provinces 
 which, after prayers, have been visited with much rain. 
 (Ibid. pp. 137-139.) 
 
 On the evolution of the Hindu gods Lyall observes :
 
 NATURE POWERS INTO TUTELAR DEITIES. 251 
 
 " At first we have the grave of one whose name, birthplace 
 and parentage are well known in the district. If he died 
 at home his family set up a shrine, instal themselves in 
 possession, and became hereditary keepers of the sanctuary. 
 If the man wandered abroad, settled near some village or 
 sacred spot, became renowned for his austerities, and then 
 died, in the course of a very few years, as the recollection 
 of the man's personality becomes misty, his origin grows 
 mysterious, his career takes a legendary hue his birth and 
 death were both supernatural. Four of the most popular 
 gods in Berar, whose images and temples are famous in the 
 Deccan, are Kandoba, Vittoba, Beiroba, and Belaji. These 
 are now grand incarnations of the Supreme Triad ; yet, by 
 examining the legends of their embodiment and appear- 
 ance upon earth, we obtain fair ground for surmising that 
 all of them must have been notable living men not long 
 ago." (Ibid. pp. 22, 23.) 
 
 Of the various modes by which the personified forces in 
 nature were advanced to local tutelar deities, we have 
 various modern examples. The power recognized, though 
 human in its character, is of the highest grade that rude 
 man can conceive; it is that of a chief, it is that of one 
 noted for his mana, and he represents the solar and lunar 
 forces the power in the thunder, the might of the wind. 
 Thus Shango, the Jupiter Tonans of the Yorubas, became 
 the stone caster, and the old stone hatchets picked up in 
 the fields are called his thunderbolts. Shango was a 
 mortal man born at Ifeh, he reigned at Ikoso, was trans- 
 lated to heaven and made immortal. (Bowen, Central 
 Africa, p. 31 7.) His younger brother is the River Ogun and 
 the symbol of war. We have seen that the name for a 
 ghost was that of a dead man ; so when on the Congo we 
 read that Erua, the term now applied as god, is also that of 
 the sun, wo cannot fail to notice its source. (Jour. Anth. 
 Inst. XV. p. 11.) More especially when we recognize the 
 same origin for other like terms. Thus among the
 
 252 THE EVOLUTION OF GHOSTS AND 
 
 Kitaveita Zuwa signifies both sun and god, and among the 
 Gallas Waka means indifferently god and sky, with the 
 Masai Engai means both god, sky, and rain. (Ibid. XV. 
 p. 12.) 
 
 Mr. T. Hahn in his Tsuni Goam collects several of the 
 old reports on the Hottentot nature gods, more especially 
 of the sun, moon, and thunder. Kolb reports that they 
 believe in God a good man, who does them no harm, and 
 they dance to the new moon. Schmidt, more explicit, notes 
 that on the return of the Pleiades mothers lift their little 
 ones in their arms to show the friendly stars, and teach 
 them to stretch their little hands towards them singing, 
 " Tiqua, our Father above our heads, give us rain that the 
 fruits may grow, that we may have plenty of food." Hop 
 says their religion chiefly consists in the worship of the 
 new moon ; the women clasp their hands and sing that the 
 moon has protected them and their cattle. Moffat says 
 that their god, Tsuni Goam, was a notable warrior of great 
 physical strength, and in a desperate struggle with a neigh- 
 bouring chief he received a wound on the knee. Alexander 
 describes them as making offerings to snakes, to water 
 spirits, to the spirit of the fountain, saying, " great 
 Father, son of a Bushman, give us the flesh of the rhinoceros, 
 the gem-book, the zebra, or whatever we require/' Krapf 
 says they see the powers above as the shades of the dead. 
 These they say are at one time in the grave, then above the 
 earth or in thunder and lightning as they list. Bosnian 
 describes the natives of Guinea as worshipping snakes, 
 lofty trees, and the sea. (Pinkerton, XVI. p. 494.) 
 
 Much of the same character was the rude sun and moon 
 worship of the old Lapps as described by Scheffer, and 
 they, like the Negro tribes, were crudely developing from 
 the nature forces, as fetish conceptions of independent 
 supernal powers. The inhabitants of Aneitum island, one 
 of the New Hebrides, according to Mr. A. W. Murray, held 
 that the sun and moon originally dwelt upon the earth, that
 
 NATURE POWERS INTO TUTELAR DEITIES. 253 
 
 the sun went up into the heavens and told the moon to 
 follow ; they had sacred dances to the moon singing songs 
 in her praise. (Mis. to W. Poly. p. 20.) At Aneitum, 
 Nugerain, the chieftain spirit, produces a host of minor 
 powers, gods of the sea and land, of the mountains and 
 valleys, gods of war and peace, of diseases and storms. 
 
 Direct sun and moon and star worship underlie all the 
 old-world faiths. Men, as with the Australian wizards, 
 crept up into the sky and came forth as sky-powers, and 
 when higher social affinities were evolved in the tribes, 
 then these ghost sun-and-moon men grew into spirits, 
 forces, and presided in the sky, as their chiefs presided on 
 the earth. The genius of one race gave lofty consideration 
 to its war-god, that of another to the storm-spirit, in some 
 cases the memory of a great chief or warrior overshadowed 
 the nature forces, but ever we may trace the survival form 
 or evidence of the earlier spirit forces and some relics of 
 the ghost gods, the nature gods, the earliest concepts of 
 mystic powers which still remain among all developed 
 races. Thus we know that sun-gods and storm-gods, spirits 
 of mountains, forests and rivers, as well as hero gods and 
 supernal attributes derived from animals, influenced the 
 tone of feeling and the every-day acknowledgments of 
 supernal action among the progenitors of the great Aryan 
 races. The classic Saturn and Jupiter were the modified 
 concepts of a much earlier and more human sky deities. 
 Underlying Brahminism, Buddhism, and even the relics of 
 the old Vedic faiths ; Dr. Stephenson, of Bombay, found 
 Diwars still cherished the remnants of the ante-Brahminical 
 religion, and Sir H. M. Elliott recognized in the south of 
 India traces of worship not of Hindu origin, and carrying 
 the mind back to a period when that great land was 
 parcelled out into mere village communes, temporary and 
 isolated, as is now the case over a greater portion of 
 Central and Eastern Africa and in New Guinea. (Hist, of 
 Races N.W. Provin. I. p. 243.) 
 
 Sproat found sun-worship and moon-worship still linger-
 
 254 THE EVOLUTION OF GHOSTS AND 
 
 ing among the Ahts of Vancouver's Island, though, the 
 great Quawteaht is gaining a more spiritual ascendency 
 among them. We may note, where sun and sky worship 
 has never ceased among an advancing race, how gradually 
 the incense of the soul to these supernal forces has been 
 elevated in its spiritual attributes as in the sun-worship of 
 the old Peruvians and the supremacy of heaven with the 
 Chinese. All the nature gods and spirit forces of the 
 primitive races have but limited powers, and each only rules 
 in his own tribal district or forest lands. They vary in 
 power and in the nature and extent of their jurisdictions, 
 but all their arrangements are moulded on the system 
 evolved in their own social states, and they carry back the 
 memories of events for only a few generations ; all beyond 
 is the mystic long ago. 
 
 We have given one illustration of the similitude of the 
 Australian's heaven to his own camp. We will now quote 
 another of the Dyak's application of every-day earth-life 
 to his sky existences. The Rev. W. Lobscheid in his 
 Religion of the Dyaks describes the sky- world, where the 
 great spirits dwell, as being a region having all the charac~ 
 teristics of the earth, with mountains, valleys, rivers, and 
 lakes, and like the earth as known to them in Borneo, 
 parcelled out into petty districts, each under the control of 
 the rajah or headman. So in the sky-world rivers form the 
 boundaries between the local jurisdictions ; they have not 
 yet evolved a head sultan, but each spirit is independent 
 of the other sky-spirits and governs his own district. 
 Nominally one takes the lead as in every like state on the 
 earth, and these spirit-powers associate in the same sexual 
 relations as the Dyaks. Their chief spirit has a wife, who, 
 like the wives of the earth chiefs, may be dismissed at 
 pleasure, and then he may select another. In these, as in 
 all other social groups, the Divine nature and the Divine 
 attributes are but the mystic representations of their 
 ordinary sentiments and actions. (Relig. of Dyaks, p. 2.}- 
 
 In tracing the progress of tutelar development, we must
 
 NATURE POWERS INTO TUTELAR DEITIES. 255 
 
 not look upon it as simple growth in a homogeneous tribe ; 
 that probably seldom occurs. A family may grow into a 
 clan, and a clan possibly evolve into a tribe, and ultimately 
 expand into a nation ; but more commonly it aggregates 
 by outward adhesion or absorption. Sometimes the growth 
 may take place in many directions, or there may be 
 alternate disintegrations and aggregations. Increase may 
 arise from adoptions, through intermarriages, by voluntary 
 association, by submission and absorption. Now every 
 separate independent group, whether a clan or commune, 
 will have its set of gods, some family, some individual, 
 and one the special tutelar clan god. As a general rule 
 most of these gods would ba common in the same district 
 of a country, but any one of them, whatever its origin 
 from a dead man, an animal, or nature totem might be the 
 tutelar head of the group. If one group is conquered 
 by another group, they impose their tutelar god on the 
 dependent people, or they, from the result of the contest, 
 accept him as their communal tutelar deity and give their 
 own local god a secondary place. When, among many small 
 clans, diverse changes of the nature we have indicated take 
 place, then the same tutelar deity acquires many phases ; 
 for if three or four groups have taken the same god as 
 their tutelar deity, or if they are aggregated together 
 through any circumstances, they can only distinguish them- 
 selves by a secondary characteristic. 
 
 Probably in no part of the world did such interchange 
 and blending of the status of the gods take place as in 
 pre-Vedic and Vedic India; hence the many attributes and 
 natures of their gods. Thus the same god is broken up iu 
 regard to position and action; he is Agni, ho is Vayu, 
 Indra, or Surya; he is, moreover, multiplied through his 
 relations with tho Asvins, the Maruts, and others. So tho 
 same name may imply diverse powers. Thus Aditi is the 
 sky, Aditi is the earth ; it is tho firmament, it is the mother, 
 it is tho father. Or Varuna is Mitra, and Mitra Varuna.
 
 256 THE EVOLUTION OF GHOSTS AND 
 
 With some Daksha sprang from Aditi, with others Aditi 
 sprang from Daksha. In other heaven systems, Light and 
 Darkness become broken up into many tutelar powers ; 
 they do not create other forms, but they express the same 
 power in many names. Thus arose the many Jupiters, the 
 many names of Zeus, the endless forms of the Osirian 
 myth. Thus the god-evolving Maoris, through their many 
 temporary aggregations, multiplied the nature powers of 
 Light and Darkness, and gave them the seeming con- 
 sistency of many forms, as Hanging Night, Drifting Night, 
 and Moaning Night, and from the light of day they gave 
 personality to the Morn, the Abiding Day, the Bright Day, 
 and the fair expanse of space. 
 
 In like manner Rhys, in his Celtic Heathendom, 
 shows that the Celtic Zeus was split up into several 
 characters ; may we not rather read it that the Celtic Zeus 
 blended in his nature the combined attributes of various 
 local deities of a similar type ? These sky-gods, like the 
 sky-gods of most races, were derived from men. Thus 
 Conchobar was the son of an Ulster chieftain ; Cormac was 
 the grandson of Conn the Hundred-fighter ; and Conaire 
 the Great appears to have been a local chief who first gave 
 his name to his tribe and then to the sun, and was after- 
 wards one only of the sun powers. Rhys notes that the 
 sun-god was partly of human descent "and this," he 
 writes, " carries us back to the pre- Celtic stage of culture 
 when the medicine-man of the tribe claimed the sun as his 
 offspring." In Ireland we find stories which mention 
 several births of the sun-god. Cian represents the light of 
 the sky-god. Lug, another sun-hero, was the son of Cian. 
 Lug, re-born, was known as Cuchulainn (possibly the new 
 year's sun). Kulhwch was another sun-god, and possibly 
 there were as many sun-gods among the various Celtic races 
 as there were Apollos among the Pelasgians. 
 
 That communal tutelar deities were common among the 
 Celts, as with all races in a like stage of progress, Rhys
 
 NATURE POWERS INTO TUTELAR DEITIES. 257 
 
 writes : " Every Gaulish city and British too, probably, 
 had its eponymous divinity, under whose protection it was 
 supposed to be. Netnausus, Vesontio, and Yasio were 
 the tutelar divinities of Nimes, Besan9on, and Vaison 
 respectively." (Celtic Heathendom, p. 100.) Each tutelar 
 god had his wife; like mother deities were also general 
 among the Chaldean tutelar local gods and the many 
 Aryan tutelar deities, and universally we may say among 
 all the semi-barbaric races of men. 
 
 The range of special tutelar gods began in family and 
 tribal relations, as men specialized in their pursuits, their 
 customs, and affinities. Thus every acquired attribute, 
 every applied purpose had its special tutelar spirit. There 
 were gods of hunting, of war, of fishing. In some cases 
 there were dairy gods, and gods of riding, gods and 
 goddesses of grain, of agriculture, of rice, of the palm tree 
 and the palm wine, of cava, of soma, of pulque. Bacchus 
 belonged to the same agreeable fraternity ; even some went 
 so far as to deify drunkenness. There is not a vegetal 
 dedicated to the service of man, but has its tutelar protector. 
 Thus there came to be a god of yams, of the tara root, 
 iind of many medicinal plants. So it was with times and 
 seasons in Egypt: every month, every day, every hour, 
 had its presiding deity. In most instances these were 
 deified mortals specialized as limited supernal powers. 
 
 We need not dwell on these various manifestations of 
 special and limited supernal tutelar powers; they have 
 little or no connection with any of the forces out of which 
 the greater gods of humanity have been evoked. These, 
 in all cases, are found to have been local or tribal tutelar 
 gods, and the sense of the enlarged power is always 
 derived from the amalgamation of districts or tribes. 
 
 Among the various semi-barbaric races, whoso aggrega- 
 tions we can follow during historic times, one or other of 
 these modes of supernal agglutination may be perceived ; 
 o if we investigate the origins of any of the great races 
 
 17
 
 258 THE EVOLUTION OP GHOSTS AND 
 
 of men on the earth, we ever trace the growth of their 
 national deities from district or tribal gods. Thus 
 Pritchard, writing of Samoa, notes that "the tutelar 
 district gods, who presided over the various political 
 divisions, were incarnate in birds and fishes, one in the 
 rainbow, another in a nation. There were, besides, the 
 lower class of tutelar gods, each having supremacy over 
 his special village or small township, and looked up to by 
 the local inhabitants as their special protectors, defenders, 
 and advocates, with the more exalted supernal powers 
 whose tutelar jurisdictions included many townships, an 
 ample extant of country or even whole islands." (Poly. 
 Remin. p. 111.) 
 
 Among the Maoris, whose supernal relations were not 
 connected with the land on which they settled, but with 
 the great chiefs who brought them there, and the special 
 tutelar attributes they themselves evolved, we accordingly 
 notice a corresponding evolution of tutelar powers. Natu- 
 rally the great natural features of the country, as Polack 
 informs us, had their Atuas and Mawi, and Toaki, the great 
 volcanic mountain upheavers, formed the land. Specialized 
 powers were common as Irawari, the god of animals; 
 Otuma, the god of the fern-root; Pain, the god of the 
 kumara ; Papa, god of earth and rivers ; Pape, the god of 
 butterflies and moths ; Potiki, of infants ; Rehua, of the 
 sick; Rongomai, of war, &c., &c. Po Rangi, Papa, and 
 Tiki were invoked by the whole Maori race ; they were 
 their common ancestor chiefs; at the same time every 
 Maori tribe and family invoked independently each its 
 own tribal and family ancestors. (Shortland, Maori Religion, 
 p. 8.) 
 
 Of the Fijian tutelar deities Erskine in his Islands of 
 the Northern Pacific writes : " They have superior and in- 
 ferior gods and goddesses, more or less general and local 
 deities ; some were always gods, others once were men. 
 Any great warrior is deified after death, their friends are
 
 NATURE TOWERB INTO TUTELAR DEITIES. 259 
 
 also sometimes deified and invoked. The different tribes 
 attribute their origin to different gods " (p. 246). Mariner 
 describes a like series of tutelar gods at Tonga as we have 
 seen evolved in other Polynesian races. There are the 
 original Atuas, then the various classes of tutelar gods 
 of the first division; we have the heaven god Tooi Fova; 
 Bolotoo, the chief of all Bolotoo; another who assumes the 
 title of chief of Bolotoo, probably a successful chief who 
 combined some of the districts, or clans. Then we have 
 the usual sea and wind gods of maritime people, the god 
 of artificers, of war, and probably a very modern creation, 
 the god of the iron axe. Some of the tutelar gods are 
 special to the different islands, others represent the chief- 
 tain families, and some of a lower rank were the tutelar 
 deities of the moas, or common people. 
 
 In Tahiti, as elsewhere, the various islands had their 
 tutelar gods as Tane of Huaheine, besides, every chief and 
 family of rank had its own tutelar deity. There were the 
 special tutelar spirit-powers of- physic, surgery, husban- 
 dry, and, so far was the system carried, that they had 
 gods of ghosts, and gods of thieves. (Ellis, Poly. Res. 
 p. 339.) We might illustrate the evolution and amalgama- 
 tion of the god-powers in other Polynesian groups, but they 
 are all based on the same elements, and more or less follow 
 the same progressive lines, starting from nature and 
 fetish-powers, then adding thereto hero-gods and gods 
 representative of new social differentiations, until, from an 
 extended group of heterogeneous individual powers, they 
 coalesce into local groups and simulate the improved 
 social arrangements among men. 
 
 The Madugascese are one of the most advanced of the 
 African races, they have been enabled to work out their 
 exposition of the supernal forces in their own way with 
 little or no influence from without. Their whole religious 
 system appears to be of native growth, for, whatever may 
 have been its basis, its present attributes enable it to stand 
 
 17 *
 
 260 THE EVOLUTION OP GHOSTS AND 
 
 on the individuality of its founders. We cannot perceive 
 any absolute links assimilating it with the vast array of 
 fetish and nature-god communities in Central and Western 
 Africa, nor is it in affinity with the Amazulan or Hottentot 
 expositions of the supernal. Much has been written on 
 its lingual association with that of the Polynesian races, 
 but we meet with no more similitudes in supernal character 
 therewith than might naturally arise in the primary con- 
 ceptions of each race. They could not as men but begin 
 with ghost and spirit forces. They could not fail alike to 
 eliminate the mysterious powers of nature, and endow 
 them with self-evolved or human spirit forces ; but their god 
 system is of native origin, the very term for supernal 
 intelligence is known nowhere else. And, though fate or 
 destiny is universal, and men everywhere conceive of 
 impersonal powers, and the possibility of piercing the 
 mysteries of the unknown future, the Malagassy have solved 
 the problem in a manner unknown to other races of men; 
 even what they have of sacred mana influence is an original 
 manifestation. 
 
 The Malagassy have no ancient civilization, they have no 
 remnants, philological or traditionary, of an advanced past. 
 Their religious formulas carry us back to a still lower 
 phase than that now manifested. So recent is the growth 
 of sovereign power that they have not evolved its presumed 
 prototype, but deduced representatives in the heavens. 
 They know nothing of a sovereign god, they never had a 
 sky-chief, their nature gods rather express the lower 
 powers than aspire to the majesty of the greater powers in 
 the heavens. Hence, when they began to conceive of a 
 common supernal power, a mana that expressed the super- 
 nal element in ghost and spirit, and every occult attribute, 
 they could not give it a tangible name, they could only 
 express it by vague terms of excellence that equally applied 
 to the sun, the star, the sky, a chief, the principle affirmed 
 in their divinations and ordeals. We cannot conceive that
 
 NATURE POWERS INTO TUTELAR DEITIES. 261 
 
 this multiple term expresses what is affirmed in the word 
 god, for then even silk, and rice, money and the reigning 
 sovereign would be gods. All the term implies is that the 
 objects to which it is attached hold some mysterious 
 principle of excellence and are endowed with a sacred 
 attribute and mana; tabu or fetish more express the many 
 meanings of Andria manitra than that of god. Mr. Ellis 
 truly says that the Malagassy have no knowledge of " Him 
 who created the heavens and the earth, and who clothes 
 Himself with honour and majesty." (Madag. I. p. 390.) 
 
 It does not appear to have been many generations since 
 the Malagassy were mere rude nature-worshippers, without 
 any defined system, and reverencing various mysterious 
 fetish powers and evil ghosts. Some few hero-gods with 
 limited local influences had been evolved with various 
 family penates, but the national gods had then no existence, 
 any more than the nation itself. We even seem to be pre- 
 sent at the birth of what, had their civilization been left to 
 home development, might have become the Jupiters and 
 Apollo's of a Southern Olympus. 
 
 Mr. Ellis writes : " The whole system of the national 
 idols appears to have sprung up in comparatively modern 
 times and long subsequently to the prevalence of the 
 worship of the household-gods. Imploina, the father of 
 Radama, did repeatedly convene the population to witness 
 the consecrating or setting apart of several of the present 
 national idols. Imploina is said to have acted thus solely 
 from political motives, having their foundation in the con- 
 viction that some kind of religious or superstitious influence 
 was useful in the government of a nation." (Hint. Madag. 
 I. p. 896.) 
 
 It is evident that, in Madagascar as elsewhere, the god- 
 powers aggregated as through various circumstances the 
 people aggregated, and that they grew from family-gods 
 to be clan-gods, then tribal and ultimately district-gods. 
 Mr. Ellis says there are in the immediate neighbourhood
 
 262 THE EVOLUTION OP GHOSTS AND 
 
 of Tananarive twelve or fifteen principal idols, these belong- 
 respectively to different tribes or divisions of the natives, 
 and are supposed to be the guardians and benefactors of 
 these particular clans or tribes. Four of those are con- 
 sidered superior to all others, and are considered public and 
 national. There are throughout the country many others 
 belonging to the several clans or districts ; every province 
 and every clan has its idol. Every house also, and every 
 family its object of veneration and confidence. (Hist. 
 Madag. I. p. 395.) That some missionaries should, like many 
 writers in other countries, conceive that the occult maiia 
 formerly recognized as pervading all fetish objects implied 
 a mystic concept of a supreme deity as once recognized, but, 
 such a conception has always collapsed in the conscious- 
 ness that it ascribes to men in a low state of development 
 the capacity to generalize the highest class of abstractions. 
 Mr. Ellis gives us a more plausible tradition, that a king, 
 or rather chief, followed the custom of the people ; each 
 family had its own ancestral penates, and he, in like 
 manner, instituted tribal, or possibly district tutelar 
 gods. (Ibid. I. p. 397.) The dii penates were a very 
 ancient institution, of whose origin there is no tradition. 
 (Ibid. I. p. 400.) The references to the chief tutelar 
 deities imply from their fady or tabu attributes that 
 they express the combinations of several family or clan 
 totems in the aggregation of a tribe. Thus one of the 
 most powerful of the enlarged district gods is Rakelimalaza; 
 and pigs, onions, a shell-fish, a small animal, the goat, 
 horse, cat, and owl, are fady to him, and imply the 
 coalition of as many small clans of which they were the 
 totems. Another of the chief idols is Eamahavaly, and 
 besides certain domestic animals the serpent is fady to his 
 devotees^ serpents are also said to instinctively cling around 
 this idol's guardian and attendants, and also kill all who 
 break his fady. (I. p. 409.) 
 
 It is a singular fact that in Madagascar we have no
 
 NATURE POWERS INTO TUTELAR DEITIES. 263 
 
 evidence of the development of a class of priests or even 
 medicine-men. This seems to have arisen from the power 
 to make charms never having left the fetish idols. Like 
 Micah's teraphim, whoever had possession of the idol held 
 all power over the charms it could express. This, as we 
 have shown, is the survival form of the old charm worship ; 
 for whoever held the mana, the fetish spell object 
 commanded all its supernal powers. All the idols are 
 representative of the powers in charms and spells through the 
 mediation of their guardians; but " Rapakila is the great 
 seller of charms ; " whether a charm against the fever, the 
 measles, the leprosy, the dropsy, or other diseases, whether 
 charms against crocodiles, scorpions, and venomous insects, 
 or charms to obtain their desires, Rakapila will supply. 
 (Ibid. I. p. 413.) 
 
 As explanatory of the late development of a central 
 authority in the country from which the idea of the higher 
 god-power would have been evolved, it was the father of 
 King Radama who reduced the fifty distinct tribes each 
 under its own presiding chieftain, and amalgamated them 
 into one state. (Ibid. I. p. 118.) At that period the 
 system of local tutelar gods was fully developed, and each 
 of the tribes was under the protection of its special 
 divinity. By the fusion of the tribes, the fifteen most 
 influential tutelar deities were formed into a sort of 
 Olympian conclave among which four, as dispensing the 
 greatest benefits and guarding the interests of the 
 sovereign and the kingdom at large, were considered public 
 and national. (Ibid. I. p. 395.) There was but one more 
 move necessary that of selecting the heavenly Radama. 
 
 In endeavouring to unravel the steps by which the great 
 supernal powers have been evolved, it is most important 
 that we have thus presented to our investigation the 
 evolution of a supernal system based on the same 
 general progressive laws as have marked the growth of 
 other Theogonies. What happened in Madagascar a
 
 264 THE EVOLUTION OP GHOSTS AND 
 
 hundred or more years ago was but a repetition of the 
 process by which the gods of Egypt, Chaldea, Greece, and 
 Rome had ages before come to the supernal front. The 
 tutelar gods of the tribes or districts became amalgamated, 
 the conquering line becoming the supreme head. The same 
 submission of the other local tutelar gods took place when 
 the victorious Cuzcoans conquered Pachacamac and the 
 lands he divinely governed ; so it was with the Aztecs, and 
 many of the neighbouring gods were held in honourable 
 captivity in the temples at Mexico. 
 
 In some cases the growth of a god's power had other 
 and more agreeable origins. Thus Apollo, as Mueller shows, 
 had his supremacy extended by a growing nation sending 
 forth colonies and establishing trading stations, and by the 
 virtue of its genius, may we say mana, influencing cognate 
 minds. Originally only a Greek god, unknown to the old 
 Romans, at Sparta, the national idol to whom its chief offered 
 sacrifice, his influence extending with his victories over 
 the earth ruling monsters; thus he gained Tempe, he 
 presided at Delphos ; thus he went with the Greek traders 
 and soldiers to Asia Minor, to Crete, and Thrace. When 
 the Dorians took possession of the temple at Olympia as 
 the patron and guardian deity, he acquired the title of 
 Thermius. This name, originally derived from that of an 
 old nature sun-god, was blended with the attributes of 
 other local sun-gods, as at Corinth, Rhodes, and Athens. 
 
 We have seen how general, throughout the vast regions 
 of Negro Africa, fetish charm worship abounded. That and 
 a low form of nature worship appears to have continued 
 through untold ages to distinguish the low class supernal 
 powers her sons evolved. "Witchcraft, charms, and the 
 indefinite dread of evil, are the prevailing sentiments. A 
 man may claim to be a living god, but his slight supernal 
 powers end with his life. There are few hero-gods, prophet- 
 gods, self-evolved tutelar deities known in negro lands. Poet 
 and artist are alike of no effect, and only vague, natural,
 
 NATURE POWERS INTO TUTELAR DEITIES. 265 
 
 tutelar gods become differentiated. In the more advanced 
 groups a low brutal fetishism, rarely advancing to a local or 
 aggregate power, supervenes ; in which the family ancestral 
 system, appealing as it does to the social affections continued 
 in another life, is only here and there superseding, by their 
 guardian care, the dependence on mere fetish charms. 
 
 The African terms that have been assumed to embody 
 the idea of a godhead are most vague, and they in no 
 instance can be considered as other than representing low 
 spirit or human ghost-powers. Many are merely the native 
 terms for sky, sun, and rain ; some signify human ghosts ; 
 but none have any attributes assimilating them to the 
 higher god-powers, much less that of an abstract deity. 
 Duff Macdonald, in his Africana, forcibly illustrates the 
 process by which, under the dispensation of the mission- 
 aries, the change is brought about. He observes that in 
 translations they use the word Mulunga as synonymous 
 with God ; but this Mulunga, according to the natives, is the 
 spirit of a deceased man that is, a mere ghost yet it is 
 taken as signifying the God of the Christians. (I. p. 59.) In 
 the same way others have misapplied Erua the sun, Masai 
 Engai the sky, and Mtuoa the sun, and have used those 
 terms in Scripture history and doctrine as synonymous 
 with a supreme intelligence. Not only by such mis- 
 representations will the native mind be confused, but a 
 false presumption becomes affirmed of a highly evolved 
 god-power. 
 
 Even among the Ashantees, the chief god-powers are 
 nature forces, some of which are general, others are tutelar 
 to the rulers, the towns or districts, or the caboceers. 
 Thus the rivers Tando and Adirai are tutelar deities to tho 
 King of Ashantee, that of Sekim is tutelar to Akrah, and 
 the lake Echiu is the guardian deity of Coomassie. We 
 have previously spoken of the local tutelar influence of 
 certain totem animals at tho chief towns on the Gold Coast, 
 but nowhere is there any attempt to evolve a conclave of 
 national gods and found a new Olympus.
 
 266 THE EVOLUTION OP GHOSTS AND 
 
 More advance has been made in the direction of family 
 ancestral worship. Chieftain worship has obtained in many 
 places ; thus we are told that among the Marutse "when a 
 member of the royal family was ill he was taken to the 
 grave of one of his ancestors, the king then knelt at 
 the grave and prayed to the deceased : ' You, my grand- 
 father, who are near to N'yambe, pray to N'yambe that 
 the disease may be taken from this man.' " (Pro. Roy. Geo. 
 Soc. II. p. 262.) Reade in his Savage Africa writes : 
 " In times of peril and distress they will assemble in clans 
 on the brink of some mountain brow or on the skirt of a 
 dense forest, and extending their arms to the sky, while 
 the women are wailing and the very children weep, they 
 will cry to the spirits of those who have passed away " 
 (p. 249). Of the passage of dead ancestors into tutelar 
 chiefs. Macdonald writes : " Some say that every one in the 
 village, whether a relative of the chief or not, must worship 
 his own forefathers, otherwise their spirits will bring 
 trouble upon him. To reconcile these 'authorities, we may 
 mention that nearly every one is related to the chief, or if 
 not in courtesy is considered so." (Africana, I. p. 65.) So 
 " a great chief who has been successful in his wars may 
 become the god of a mountain or lake, and may receive 
 homage as a local deity long before his own descendants 
 have been driven from the spot. When there is a supplica- 
 tion for rain, the inhabitamts of the country pray not so 
 much to their own forefathers as- to the god of the mountain 
 on whose shoulders the great rain clouds repose. The 
 god of Mount Sochi is Kangomba, an old chief, who when 
 defeated, instead of leaving the country, entered a cave on 
 a mountain, from which he never returned. The conquerors 
 honoured him as the god of the mountain, and betimes ask 
 the members of his tribe to aid them in their offerings and 
 supplications/* (Africana, I. p. 71.) 
 
 We have but a confused account of the original religious 
 notions of the inhabitants of the Philippines. That the 
 universal belief in the spirit forces presiding in natural
 
 NATURE POWERS INTO TUTELAR DEITIES. 267 
 
 things prevailed we have ample evidence. Thevenot's 
 account, as given in Marsden's Sumatra, and which 
 appears to have been the basis of both Sir John Bowring's 
 and De Morga's narratives, speaks of both sun and moon 
 worship, of the spiritual attributes ascribed to the rainbow, 
 and the usual adoration of the supernal powers contained 
 in rocks and streams. That fetish, animal, and tree worship 
 abounded extensively all affirm. The creator god Bathala, 
 probably originally the spirit of an ancestral chieftain, was 
 worshipped in association with his totem, a blue bird ; the 
 crow was called the lord of the earth, and, as with the 
 tropical negroes the alligator was addressed as grandfather, 
 offerings were made to it, and they prayed that he would do 
 them no harm. That the usual rude tutelar deities were 
 evolved both special to occupations and tribes we note : 
 thus one was the god of harvest, another of fishermen, one 
 expedited the growing crops, another was the native 
 Esculapius. We also meet with the huntsman's god, the 
 god of eating, and sundry others with only local influence. 
 The wild Indians at the present day still worship the nature 
 forces, and the natives in their ceremonial rites still with 
 uplifted hands cry, " thou god, O thou beautiful moon, 
 thou star !" (Bowring, Phil. la. p. 177.) They also still 
 retain their local tribal tutelar gods, as Cubija of tin' 
 Altabans and Amanolay the special god of the Gaddens. 
 They have local gods of the mountains and plains and 
 cultivated lands, and without having evolved the family 
 ancestral system, they have both chieftain and ancestor 
 gods, these termed Anitos or Monos were worshipped both 
 in the field and the house. All these were crude individual 
 god-powers, without an Olympus ; and as they have very few 
 affinities with the gods of other races, such supernal ideas 
 as they entertained appear to have been of native origin. 
 Thevenot (Marsden's Sumatra, p. 256) says : " They made 
 Anitos of their deceased ancestors to which they made 
 invocations in all difficulties and dangers. They also
 
 268 THE EVOLUTION OF GHOSTS AND 
 
 reckoned among these beings all those who were killed by 
 lightning or had violent deaths. They still continue the 
 custom of asking permission of their dead ancestors when 
 they enter any wood, mountain, or cornfield for hunting or 
 sowing." 
 
 Another race of men favourably disposed to evolve on 
 independent lines were the residents of the extreme south 
 of the American continent, who were little influenced by 
 foreign or adventitious modifications. It is true that the 
 equally self-contained god systems of Cuzco and Quito 
 might have influenced the Araucanians, but the antagonisms 
 of the races prevented the little intercommunications that 
 they held with one another having any special effect 011 
 the national sentiments ; on all sides the satisfaction with 
 their own supernal powers prevented any friendly amalga- 
 mation, and no conquest on either side supervened to bring 
 a forced association. 
 
 Of the early nature worship we still note some indications. 
 e ' They say the stars are old Indians, and that the milky 
 way is the field where the old Indians hunt ostriches, and 
 that the southern clouds are the feathers of the ostriches 
 they kill." (Falkner's Patagonia, p. 115.) "They have 
 a multiplicity of deities, each of whom they believe to 
 preside over one particular family of Indians, of which he 
 is supposed to be the creator, as the lion, tiger, guanaco, 
 ostrich, &c. They imagine that these deities have each 
 his separate habitation in vast caverns under the earth." 
 (Ibid. p. 114.) Of their more national god-powers, one 
 has a name signifying the governor of the people ; another 
 presides in the land of strong drink ; a third bears the 
 cognomen of the " Lord of the dead ;" another is " the 
 wanderer." 
 
 Since Falkner wrote his narrative the Araucanians, 
 probably profiting in some measure from information de- 
 rived through the modern Peruvians, from isolated tribes 
 mostly unsettled, have formed pastoral and agricultural
 
 NATURE POWERS INTO TUTELAR DEITIES. 269 
 
 communes on an original system, that reminds us of the 
 process of national amalgamation now going on among 
 the Afghans. Naturally warlike, and confident that their 
 safety from aggression will be due to union, the country 
 has been divided into districts, each under what may be 
 termed its own feudal lord. But while each Toqui is 
 independent in his civil government, they are confederate 
 for the general good. In like manner they have evolved 
 a like chieftain, if not feudal, government in the heavens. 
 " The Supreme Being, whom they call Pillian, is at the 
 head of a universal government, which is the prototype of 
 their own. Pillian is the great invisible Toqui, and has 
 his Apoulmenes and Ullmens, to whom he assigns different 
 situations in the government. Meulen, the genius of good, 
 and Wencuba, that of evil and the enemy of man, are the 
 two principal subordinate deities." (Stevenson's S. Amer. 
 pp. 1-55.) According to the Journal of the Anthropological 
 Institute (I. p. 202) nature worship still prevails : they 
 salute tho new moon, the spirits of the rocks and rivers, 
 and their devotions are directed to propitiate the tutelar 
 powers presiding over them. 
 
 The full history of tho development of the tutelar from 
 the nature and ancestral gods, is worked out in connection 
 with the development of the supernal system in each great 
 race of men. In these several expositions of the develop- 
 ment of national and racial gods we describe, first, tho 
 earliest form of faith that we can discover they expressed, 
 and wo then trace the evidences their history, traditions 
 and other forms of survival convey of the stages of supernal 
 development that they passed through, up to tho highest 
 manifestation that each presented.
 
 CHAPTER VIII. 
 
 The differentiation of King-Gods in Egypt. 
 
 THE social evolution of human races depends upon locality 
 and progress, and progress itself depends upon locality. 
 The configuration of a country influences the capacity of 
 its inhabitants to aggregate and the forms of aggregation 
 that may ensue. The inhabitants of icy regions are 
 absolutely precluded from forming confederacies that in 
 their various expositions tend to advance their members, 
 and corresponding deterring conditions permanently mark 
 the status of the denizens of rocky and desert lands. 
 Thus the Eskimo and the Fuegian make no advance; as 
 they were in the olden times so they continue now to 
 present mere isolated family groups ; they never group into 
 communities. In Australia sandy deserts and barren 
 lands resulting from long-continued droughts resulted in 
 producing somewhat like conditions, and kept the small 
 clans which simply represented great families from 
 aggregating into amalgamated tribes. So if we take note 
 of the Arabs, the Moors, and the Tartars of the desert 
 regions we may recognize that like detergent local con- 
 ditions ever restrain the capacity for men to aggregate. They 
 may betimes be inflenced by the neighbouring cognate 
 races, whose natural conditions are more favourable for 
 inducing the confederation and coalition of tribes, but when 
 this external influence is withdrawn they always break up 
 again into their simple integers.
 
 THE DIFFERENTIATION OF KING-GODS IN EGYPT. 271 
 
 As the social state of men so are their supernal ideas, 
 and the Arab of to-day, though he may nominally assent to 
 the God of the Koran, knows Allah only as a man-spirit of 
 the same genre as the ghost of the wely or neby at whose 
 tomb he leaves his simple offering. Our presentation of 
 religious and social development among the Bedouins is 
 fully confirmed in the observations of Professor Robertson 
 Smith. He writes : " The progress of religion followed that 
 of society. In the case of that of the nomadic Arabs shut 
 up in the wilderness of rock and sand, nature herself barred 
 the way of progress. The life of the desert does not 
 furnish the material conditions for permanent advance 
 beyond the tribal system, and we find that the religious 
 development of the Arabs was proportionally retarded, so 
 that at the advent of Islam the ancient heathenism, like 
 the ancient tribal structure of society, had become effete, 
 without having ever become barbarous." (The Religion of 
 the Semites, p. 35.) What Allah is to the Bedouin has been 
 shown by Sir John Lubbock in the curse on him by the old 
 Arab woman suffering from the toothache, and Spencer, in 
 a quotation from Palgrave, shows that the only possible 
 concept the Bedouin could form of Allah was that of an 
 Arab Sheik presiding only in his encampment. On his 
 being questioned "What will you do coming into God's 
 presence after so graceless a life ? " " What will we do ?" 
 was his unhesitating answer, " Why, we will go up to God and 
 salute Him, and if He proves hospitable, gives us meat and 
 tobacco, we will stay with Him ; if otherwise we will mount 
 our horses and ride off." To the Arab, Islam is but a form 
 and a name, and for all practical purposes nature worship 
 and hero worship still prevail ; they comprehend local and 
 tribal supernal powers as they did in the days of Mohammed, 
 and continue now to make gods of the class we have s* 
 they esteem Allah, of every wely or neby who exhibits 
 mystic powers. 
 
 No man can ever conceive the nature of a god other than
 
 272 THE DIFFERENTIATION OF 
 
 by the symbols of power present to his soul in the world 
 about him, and in his own social institutions. The god of 
 nature represents at first not the real force and immensity 
 present to his perceptive powers, but the low class deduction 
 thereof he is able to conceive. As his concepts advance 
 so does the sentiment of the god he entertains. So it is 
 with the personal attributes of the Deity formed on the 
 human model ; he can only represent the highest standard 
 thereof present to his mind. He may, like the totem man, 
 idealize it from his favourite animal; he may, like the 
 Greek, conceive of it as a more powerful athlete j it may be 
 to him an ancestral ghost, the head of a family ; it may be a 
 village chief or the chief of a tribe : in more advanced 
 communities, the tutelar god of a community, a town, a 
 group of confederate or subdued tribes, or the sovereign of a 
 more or less extended state, built up of many aggregate 
 elements even up to the imperial suzerainty designated by 
 the epithets Lord of Lords, and King of Kings. 
 
 In all cases if we analyze the sentiments a man's god 
 expresses we may demonstrate the conditions which have 
 surrounded a man or which have formed the elements of 
 thought out of which he has embodied his divinity. We 
 have illustrated several such embodiments of a low class 
 character in which the divine nature is only that of his 
 human compeers as seen through the glamour of the 
 medicine-man's ideality. But while the individual's stan- 
 dard of deity is usually that of his tribe, it often happens 
 that his mental perceptions being of a low character only 
 advance to his tribe's lowest fetish or even charm concepts 
 of the supernal, for no man can conceive of supernals 
 beyond the organic evolution of his own mental powers. 
 So in like manner the man with great original thought- 
 power naturally takes a more august comprehension of the 
 relations of the nature forces, and he may even anticipate 
 the capacities of human society, though unable to integrate 
 them in the forms they afterwards assume.
 
 KING-GODS IN EGYPT. 273 
 
 We have made these general observations preliminary 
 to our investigation of the development of the higher class 
 religions, as they account in some measure for the diver- 
 gences they present. In every upward manifestation of 
 the supernal the possibility of branching off on distinct 
 lines becomes apparent ; there could be only minor distinc- 
 tions in the character of charms, spells, and magic powers; 
 but when the ghost-spirit was invented the varieties thereof 
 became most numerous, but after conceived as confederacies 
 under leaders, like the tribes of men they become organized 
 on as many systems as are apparent in human societies. 
 
 In considering the development of each of these special 
 supernal systems we have first to show they had their 
 origin in the same elements as the lower class sentiments 
 of the supernal we have treated upon, and that their higher 
 manifestations were due to their surrounding conditions 
 and the racial aspects of their own mental powers. In all 
 cases we shall have to recognize special attributes and 
 special results though founded on the same intrinsic 
 principles of development. 
 
 From the days of the Father of History to those of 
 Rawlinson and Brugsch, tho ancient Egyptian race has 
 ever been held up as one of the most remarkable expositions 
 of natural religious sentiments uncontrolled by external 
 relations, uninfluenced by the enthusiasm of the ascetic, 
 ignorant of the wild supernaturalisms of the medicine-man, 
 nor urged to ferocious manifestations by the rhapsodies of 
 prophets and seers. Mildly contemplative, intensely devo- 
 tional, they recognized the spiritual attributes and supernal 
 influences present in all things not alone in the gr;md 
 phenomena of tho natural world, but in all the infinite* 
 forms of life, more especially in their fellow-men, in kings, 
 heroes, and priests. The world to them was overflowing 
 with the expression of supernal power; tho gods were 
 allwhere in the air, in the stars, in tho thunder and in tin- 
 cataract; they saw god in all life, in bird and Ix-ast ami 
 
 18
 
 274 THE DIFFEEENTIATION OF 
 
 creeping thing; mortality to them was but a semblance 
 enwrapping the deity. Hence, they breathed and moved 
 and had their being, as it were, in a supernal world; when 
 they ate and drank, when they rose up or laid down, it 
 was in the presence of the gods, and this sentiment of 
 divinity moulded, as it were, their forms of thought and 
 their habits of life. 
 
 As Lenormant says, all Egypt bore the impress of 
 religion; its writing was full of sacred symbols and of 
 allusions to sacred myths, so that its use beyond the land 
 of Egypt became impossible. Literature and science were 
 but branches of theology. The fine arts were only em- 
 ployed with a view to religion and the glorification of the 
 gods or deified kings. Each province had its special gods, 
 its peculiar rites, its sacred animals. It seems that the 
 priestly element had presided even over the distribution of 
 the country into nomes and that these had been originally 
 ecclesiastical districts. (Ancient History oj the East, 
 p. 317.) 
 
 It is the origin of this faith and its progress among this 
 ancient people that we have now to consider. It was one 
 of the most autochthonous of religions ; its gods, its ghost- 
 powers, its rules of life and aspirations of the future were 
 self -created ; the Greek, the Eoman, the Hindu faiths, 
 might be traced to a far earlier cult in some unknown 
 region, and to this parent of religions even the rude 
 Slavonian and the primitive Celt may have been indebted 
 for the foundations of their faiths. So the Chinese, the 
 Japanese, even the Mexican gods, may have been first 
 present in the skies of Mongolia and in the bitter cold of 
 the far north; but the gods of Egypt had nothing in 
 common with the gods of other nations, save in the fact 
 that many of them were educed from the physical presenta- 
 tion of the same natural phenomena. In their essence, in 
 their characters, in their influence on men, they were a 
 special creation, and as they began so they ended, hey
 
 KING-GODS DT EGYPT. 275 
 
 were never the cults of other races, they gave forth no 
 successive foreign dynasties of gods, but were content to 
 remain the sacred and inherent heritage of that great and 
 archaic nice who instituted that special form of worship on 
 the banks of the ever-mysterious Nile. 
 
 Nor was this singular faith only the work of yesterday 
 we have to unroll a vast cycle of ages to discover its birth. 
 When Greece was the home of the shaggy bear and the 
 wolf and the wild cave-dwelling savage, before the mud 
 huts of Erech and Bel sheltered the humblest of commu- 
 nities, the dwellers on the banks of the Nile had become 
 many states. Before Terah had honoured his racial gods, 
 or ever Jahveh had selected his chosen people, a series 
 of god dynasties had been evolved in the souls of the 
 Egyptians. The Greek had some faint inkling of bygone 
 dynasties in he heavens, some vague myths of the reigns 
 of Ouranos and Chronos in his Olympus, but the Egyptians 
 had known many successive epochs of sun-gods. In the 
 historical period wo only know of the evolution of the 
 worship of Serapis, as of Krishna in India and Apollo in 
 Greece; but before the advent of Serapis we have in Egypt 
 those of Horus, and Osiris, and Seb, and before them, in 
 a series of antecedent cycles, the long duration of the 
 heavenly sovereignties of Amun, Thoth, Ra and Ptah, the 
 mighty and venerable father of the gods. Yet before the 
 first of these great gods was conceived, the Egyptians had 
 built up the more primary faith the evidence of which 
 survives in the fetish records of animal supernal mani- 
 festations and the ghost forms of dead humanity, that gave 
 origin to tho f;iith in the after-world that had so prominent 
 and intimato relations with tho subsequent development of 
 the gods and their general unity of action. 
 
 We feel assured that the old Egyptian faith, like the 
 primary religions of other races, must have been preceded 
 by the usual archaic supernal ideas. Animal totem fetishes 
 were as reverently honoured and feared in Egypt as in 
 
 18 *
 
 276 THE DIFFERENTIATION OF 
 
 modern times in Western Africa. There are as many 
 totem gods recorded of the Egyptians as of the North 
 American Indians. These fetish animals were recognized 
 by special marks or signs of which the priests took cogniz- 
 ance. Hence, when one died, the cult was not complete till 
 his successor, like the Dalai Lama of Thibet, was found 
 with the emblems of his sacred character and high position. 
 The marks denoting the holy Apis were a triangular white 
 spot on the forehead, white spots on the back in the shape 
 of an eagle, and bicoloured hairs on the tail ; there was also 
 a fleshy growth under the tongue in the form of the sacred 
 beetle of Ptah. 
 
 Instead of being a centralized state at this early period, 
 or even consisting of binary combinations in the local 
 worship of the totem animals, we recognize various distinct 
 tribes, each having its own local centre, both of worship 
 and influence, and in which it was the tutelar guardian. 
 Thus the cat-totem centre was Bubastis, that of the hawk 
 at Buto, the ibis at Hermopolis, the hippopotamus in the 
 Papremis nome, the crocodile at Thebes, the bull Mnevis at 
 Helioplis, and the bull Apis at Memphis. 
 
 In the magical texts published in the Records of the Past 
 may be detected, not only the actions and assumptions of 
 the medicine-man, but even that adscription of power to 
 many of the substances used in incantations that denote the 
 appeal for protection to spells and charms of the lowest 
 kind, the waste of animal and human bodies. Thus : " Shu 
 takes the shape of an eagle's wing ; he makes a lock or tress 
 of sheep's wool to go round this god's neck. He makes his 
 body protected, &c." Again : " Tefmit resists ; he pre- 
 vails against the wicked ones by the hair of a cow passing 
 yesterday ; carrying to-day the blood of the mystic eye, the 
 skin of the head of uraeus serpent, the eye of a dwarf." 
 Another : " A circle of a green herb, a drop of well water 
 with the following objects therein : The heart of a jackal, 
 the nostril of a pig, the urine of an ape, followed by a
 
 KING-GODS IN EGYPT. 277 
 
 plate of beaten gold, wherein an eagle's wing is figured." 
 (Records of the Past, VI. p. 119.) 
 
 In the following we have spells which imply the age of 
 totem evolution and the medicine-man : 
 
 " May they cry out for me, Isis, my good mother, 
 Closing the mouths of the lions, of the hyena, the heads of all animals 
 Having long tails, who live upon flesh and drink blood. 
 To fascinate them, to snatch away their ears, to cause darkness, 
 To prevent light, to cause blindness, to prevent visibility 
 Every moment during night. Up, bad dog ! 
 Come, I command what thou must do to-day. 
 Be thy face like the gaping sky ; the aspect of thy mane 
 Like that of metal rods. Do not set thy face against me. 
 Set thy face against the animals of the land ; repel thro' fascination." 
 
 (Ibid. X. p. 156.) 
 
 In the following incantation and case of possession we 
 are presented with the same low-class spirit manifestations 
 that BO generally prevailed in Europe during the Middle 
 Ages: 
 
 " Oh Spirit of the Heaven protect thou I 
 Oh Spirit of the Earth protect thou ! 
 Oh Spirit of the Lord of Landa protect thou ! 
 Oh Spirit of the Lady of Lands protect thou ! 
 Oh Spirit of the Lord of the Stars protect thou ! 
 Oh Spirit of the Lady of the Stars protect thou ! 
 Oh Spirit of the Lord of Light and Life protect thou ! 
 Oh Spirit of the Lady of Light and Life protect thou ! " 
 (Tram. Soc. Bib. Arch. VI. p. 539.) 
 
 Possession by evil spirits was an early doctrine in 
 Egypt. An inscription in the Bibliotheque Nationale at 
 Paris records the cnse of an Asiatic princess married to 
 one of the kings, who was supposed to have been troubled 
 by the intrusion of an evil spirit. The royal priest, unable 
 to cope with tin* spirit that troubled the princess, had the 
 image of the god Chonsu sent in his ark accompanied by 
 a talisman of the same god to exorcise the evil one. We 
 nro tol<l tlio spirit yielded to the superior supernal power of
 
 278 THE DIFFERENTIATION OF 
 
 the god, and retired from the body of the princess, a sacri- 
 fice at the same time being offered to propitiate the evil 
 genius, and thus prevent it inflicting further injury. 
 
 In the long history of the Egyptian dynasties we have 
 present to us the sovereignty of the local triads or the local 
 councils of the gods. At an early period the concept of 
 an evil principle and the doctrine of evil spirits feared and 
 worshipped by men, and which precedes the adoration of 
 benevolent and superintending deities, prevailed. We have 
 in the war between Osiris and Typhon the death of Osiris 
 and the victory of young Horus, a traditional myth of the 
 existence in Egypt of the worship of evil spirits. Therein 
 we have the same monstrous forms and characters as those 
 which gave origin to ogres and giants among most races 
 of men, as the monster Typhon, of Nubi of Taouris, the 
 feminine evil spirit of Bes, with a hideous cannibal aspect, 
 a match for the archaic Medusa of the Greeks. These 
 with Anubis, Amenti, Anset, Hapi, and many others evince 
 that a form of faith like the old Bhuta worship in India 
 prevailed in Egypt. An observation in Rawlinson's History 
 of Egypt infers at one period the supremacy of the general 
 worship of Bhutes in Egypt, and that inscriptions to Set 
 and his emblems were common on the earliest monuments 
 which were subsequently obliterated ; this according to 
 Bawlinson implied a serious change in religious opinion, 
 the after ascendency of moral deities. (Hist. Egypt, I. 
 p. 317.) 
 
 There can be little doubt but that nature-worship in 
 various forms existed long before the suppression of the 
 worship of evil spirits in Egypt. Indeed, it must have pro- 
 gressed through several stages, and been associated with 
 the worship of men-gods and presiding principles before 
 there could have been evolved the social institutions that 
 superseded the primitive barbarism. According to Duucker, 
 the day of Typhon became set apart as unlucky, and he
 
 KING-GODS IN EGYPT. 279 
 
 himself was called the almighty destroyer; he filled the 
 whole earth and sea with evils, and in some measure 
 assumed the character of the Persian Ahrimanes. 
 
 That nature worship, more especially the worship of the 
 sun, had progressed through several stages, we may well 
 affirm. The boat of Osiris belongs to the same attempt of 
 men to associate the motions of the heavenly bodies with 
 human pursuits as the chariot of Phoebus and the carriage 
 of Surya, but the living disc of the sun, and of the Peru- 
 vian Incas, personified the sun as a self-existent being, like 
 the old Beltane wheel, having its own proper motion, and 
 not dependent on a presiding totem. Wo have even the 
 attempt to divest sun-worship of its anthropomorphic 
 character, and honour it as a self-existent principle. We 
 know nothing of the birth of Egyptian solar worship, yet in 
 some of the old sun-gods we have but personifications of its 
 aspects as expressed in the various local centres, the same 
 as we found has existed among many like confederated states. 
 Thus Kephro was sun-creative; Turn, sun-setting; Aten, 
 the sun's disc ; Shu, its light. Many of these occur as the 
 presiding sun-principle, as Ra, Kephro, Turn, Shu, Mentu, 
 Osiris, Horus, Harmaches, and Aten. So of the moon, wo 
 have Khons, Thoth, Seb, and Sabak. 
 
 The distinction between the two forms of sun-faith, the 
 worship of it personified as a man-god, and that of devo- 
 tion to it as a sublime spiritual principle, is manifest in the 
 diverse forms in which it is addressed, as recorded in the 
 inscriptions. Rameses II, speaking to his father, the 
 Osiris King Sati, says : "Awake, raise thy face to heaven, 
 behold the sun my father Mineptah, who art like to God. 
 Hero am I who make thy name to live. Thou restest in 
 the deep like Osiris, while I rule like Ra among men, and 
 possess the great throne of Turn, like Horus, the son of 
 Isis, the guardian of his father. Thou hast entered into 
 the realm of heaven, thou accompanist the sun-god Ra. 
 Thou art united with the sun and the moon. Thou restest
 
 280 THE DIFFERENTIATION OF 
 
 in the deep, like those who dwell in it with Umofer, the 
 eternal; thy hands move the god Turn in the heavens, and 
 on earth like the wandering stars and the fixed stars." 
 (Brugsch, Egy. II. p. 41.) 
 
 To Ahmenhotep IV, as to the Peruvian Incas, the sun 
 was not a man-god but a refulgent disc in its own special 
 form taking its course through the heavens. He discarded 
 its many personalities, its various aspects, its human 
 characteristics ; to him it was a disc of glory, the source of 
 life and being. " Beautiful in thy setting, thou sun's disc 
 of life, thou lord of lords and king of worlds ; when thou 
 unitest thyself with the heaven at thy setting mortals 
 rejoice before thy countenance, and give honour to him 
 who has created them, and pray before him who has formed 
 them, before the glance of thy son who loves thee, the King 
 Khunaten (Ahmenhotep IV). The whole land of Egypt, 
 and all peoples, repeat all thy names at thy rising to 
 magnify thy rising in like manner as thy setting. Thou, 
 God, who in truth art the living one, standest before the 
 two eyes. Thou art He which createst what never was, 
 which f ormest everything, which art in all things ; we have 
 also come into being through the word of thy mouth. 
 Thou disc of the sun, thou living God, there is none other 
 beside thee. Thou givest health to the eyes through thy 
 beams, Creator of all beings. Thou goest up on the 
 Eastern horizon of heaven to dispense life to all which 
 thou hast created, to man, to four-footed beasts, to birds 
 and all manner of creeping things on the earth where they 
 live. Thus they behold thee, and they go to sleep when 
 thou settest." (Brugsch, I. p. 450.) 
 
 Ahmenhotep was before his age, and it was not likely 
 that his attempt to cast out the surviving fetishism in 
 Egypt would succeed. The priests who essentially had 
 subsisted on the many god-affirmations were against him, 
 and the people were unable to sustain this phase of the 
 divine. On the death of the king his sun monotheism
 
 KING-GODS IN EGYPT. . 281 
 
 collapsed, and after a troublous period, the holy father Ai 
 became king. He returned to the old forms of faith, 
 sacrificed to Ammon, restored the old capital, and called 
 himself Prince of Thebes. 
 
 That the highest nature-gods of Egypt possessed nothing 
 of the omniscience of a supreme being, is apparent in the 
 Stele of the Coronation (Records of the Past) . It may be 
 remembered that in the Iliad when Zeus makes a trip to 
 Ethiopia, he was ignorant of what then took place at Troy ; 
 the telegraph had no existence, and consequently telepathy 
 was not invented. It was not until he returned to Mount 
 Ida that he became acquainted with the modes in which 
 the other gods had subverted his decrees; so, in the 
 Egyptian inscription, Ra has gone out of heaven into the 
 land of Aukhet, his seat in heaven is empty, and the new 
 king, without his presence there, could not be consecrated 
 because Ra alone knew him. So they went down to Ra, 
 the god^of the kingdom of Kush, and presented the brothers 
 to him that he might announce the selected one. The god 
 was no more than a human sovereign, and if a State 
 document required his signature, the State council had to 
 post to the Balmoral of the god. 
 
 It is most probable that before the Egyptian State was 
 consolidated, the sun was a general object of adoration, and 
 was represented in the various local centres or cities, under 
 'livcrso names and attributes. Like as in Assyria, there 
 were the local supernal powers separate and distinct in 
 ucli community, but kept to represent the one series 
 by neighbourhood and the inter-marriages that thereby 
 accrued. How many such centres obtained in Egypt we 
 know not, but many retained their distinguishing god- 
 attributes far into the historic period. The sun-god of 
 Heliopolis was Ra, of Thebes, both Amon and Turn, of 
 Abydns Osiris. Other local centres had for their totems 
 "thcr gods, who, on the doctrine of each selecting its own 
 cjivine council of tutelar deities, became their locnl Olympic
 
 282 THE DIFFERENTIATION OF 
 
 councils. The Zeus or president of the council of gods at 
 Memphis was Ptah, at Hermopolis Thoth, at Sais Neith, at 
 Coptus Chem, at Dendera Hathor, at Syene Chum, at 
 Elephantine Sati. While these specialities marked the 
 distinctive head-power in the communes, the basis of the 
 faith was the common divine character of all the gods in 
 the several groups of states. In each important centre the 
 local god was the ruling, the feudal chief, not a supreme 
 god ; there were the family deities as well as the several 
 clan deities, which constituted the distinct tribe. To this 
 tribal deity it was the fashion to attach a wife aiid^ son, 
 forming a family triad as at Memphis, Thebes and 
 Hermothis. 
 
 That Egypt had its hero-gods we may well affirm. 
 Menes, the tribal founder, was a man-god; so was Mentu 
 the war-god, Hapi the Nile-god, Aemhept the Egyptian 
 Esculapius, Chepera and Horus, as well as Omiris and Tini. 
 In later times, when the nomes were confederated into the 
 states of Upper and Lower Egypt, it became the fashion 
 to deify every king and sometimes the powerful priests. 
 At what time the worship of ancestors was introduced 
 we have no certain knowledge. In the ancient mode 
 of burial, as observed in the oldest graves opened by 
 Mr. Rhind, no indications of the adoration of the dead 
 were manifest. After sepulchral chambers were built 
 for special families, and in which oblations and libations 
 were presented, as well as flower decorations, protective 
 amulets, and other manifestations of reverence and 
 affection to satisfy the presumed wants of the dead, 
 and enable the new Osiris gods to compass the journey 
 to the after-world. 
 
 The last stage in the evolution of god-powers in ancient 
 Egypt was presented in the Horus myth ; it embodies the 
 concept of an universal nature and the sentiment of moral 
 mediation between humanity and the retired majesty of a 
 sovereign deity. Osiris represents the ruler of a great
 
 KING-GODS IN EGYPT. 283 
 
 confederate state, formed from many principalities, whose 
 august sovereign is only known by his edicts. He is the 
 god of the two Egypts, whilst the sun in the name type of 
 Ka is the great feudal conqueror who unites in his godhead 
 the name types of the various nomes. We know there was 
 a time when neither Horus or Osiris were cognomens of 
 the sun, they never existed until there was an united Egypt. 
 Before that time each nome, each city had its own tutelar 
 sun deity. We suspect many of these were successful 
 chiefs deified by their prosperous followers. 
 
 That the sovereigns at least were worshipped as gods 
 after death we have evidence, and they had priests attached 
 to their worship. (Egypt from the Monuments, p. 83.) 
 Recorded instances are those of Amenophis I. and Aehmes. 
 Thoth, the inventor of speech and writing, the god of 
 wisdom, must be considered an abstract god ; probably he 
 was the deified introducer of the art of writing, and by the 
 results thereof became characterized as the god of wisdom. 
 We sometimes find the gods of two or more neighbouring 
 cities, like their rulers, associated together, but in all cases 
 the greatness or rank of a god depends upon the numerical 
 strength of his worshippers, and we may not infer, as did 
 Sir G. Wilkinson, that the minor deities were satisfied with 
 presiding over towns of minor importance, but we rather 
 hold that the size of the town itself and its population was 
 the source of the dignity of the god. Surely Minerva as a 
 village goddess and Diana as the tutelar deity of a small 
 hamlet would have been much less dignified than was 
 Pallas Athena) and tho great goddess Diana of Ephesus. 
 Hence Amon became a supreme god because he was the 
 chief of the gods at Thebes when it became a regal 
 sovereignty, and at first Ptah, and after Osiris, holding the 
 same position at Memphis, acquired a like ascendancy. 
 
 Among the philosophic priests of tho later period the 
 gods were comprised in two imperial dynasties or families,
 
 284 THE DIFFERENTIATION OF KING- GODS IN EGYPT. 
 
 that of the sun-god Ka and his family, and that of Osiris 
 and his family. These became imperial sovereignties, and 
 all the other god-powers were arranged in graduated ranks 
 below them, most having their special allotted offices in 
 the kosmos. The idea of an Eternal Self-existent God was 
 never evolved in the soul of Egypt. 
 
 We might add that in a learned article in the Nineteenth 
 Century (XXXII. p. 39, &c.), J. Norman Lockyer not 
 only shows the derivation of the Egyptian nature-gods from 
 star and animal totems, but that the special position of the 
 heavenly bodies then implies that the myth must have 
 originated 5000 years B.C., otherwise the constellation 
 Hippopotamus could not have figured in it.
 
 CHAPTER IX. 
 The Evolution of the Goda of Assyria and Western Asia. 
 
 THERE is no primary exposition of the supernal, in which 
 we are more personally interested, than that of the races 
 we have now to consider. The special nature and the 
 mythogonies of the god-powers in Greece and Rome are 
 perhaps more familiarly referred to, but to us they are 
 but cold poetic entities in whose being we feel no interest. 
 Not so the vague embodiments of supernal force that 
 succeeded the physical gods of Western Asia and the 
 neighbouring lands. Out of these were evolved the only 
 autocratic morally providential gods the wit of man has 
 invented, and the exposition of whose attributes now 
 engrosses the supernal impulses of the greater part of 
 humanity. The various races we refer to may have had 
 several origins, yet, at a very early period, they manifested 
 the same general social instincts, and naturally they passed 
 through the same successive stages in evolution as we have 
 noted is general. 
 
 Dynasties of gods and men remarkable for their heroic 
 characters are familiar to us, even among the rudest tribes, 
 that we need not be surprised to note that like reverential 
 records were either preserved or invented l.\ the tribes 
 who aggregated on the banks of the Euphrates and Tigris,
 
 286 THE EVOLUTION OF THE 
 
 or made their homes in the rocky valleys of Syria and the 
 fertile oases and border lands of Arabia. It is a pleasing- 
 conceit of the isolated clansman to call himself a man, and 
 limit the designation of this distinctive term to his few- 
 fellows, and to esteem their traditions of a few generations 
 as the great records of humanity. Our Scotch brothers 
 carry forward even the features of their mythic heroes and 
 enrol them in galleries of paintings. 
 
 Modern science, discarding these puerile conceits first 
 essayed by philological semblances to work out the 
 primary characteristics, subsequently it analyzed the tradi- 
 tions into the physical semblances of human actions to 
 unfathom the mystery of the social beginnings. These 
 modes of research have been applied to the peoples and 
 their racial aspects in the countries we are now considering- 
 with such important results, that we not only seem to 
 relive the life of past greatness and the social attributes 
 of the old empires, but, passing over the heraldic emblazon- 
 ments, penetrate into their primary struggles for position, 
 and even trace their very origins. 
 
 Among these special researches, we will refer first to the 
 Survey of Western Palestine, in which the investigators 
 stayed not their searching explorations to the exposition 
 of majestic temples or the ruins of palaces, which in 
 their day emulated the glories of a Sargon, the might 
 of a Eameses. Though they took record of great battle- 
 fields and traced out the lines of old city fortifications, 
 they failed not to note every rude wall, cairn, cave, 
 tomb, or other rubble work that denoted the early 
 structural constructions of men, with the result that we 
 now know the early arts and habits, and even supernal 
 concepts of the primary inhabitants of Syria and Phoenicia, 
 and from other like investigations we also glean that those 
 of Assyria were at least mere nomads wandering like 
 the father of the Hebrews from Chaldea to Egypt, and
 
 GODS OF ASSYRIA AND WESTERN ASIA. 287 
 
 pasturing their flocks by the wayside or in the unappro- 
 priated valleys, the great wealth of land as yet rendering 
 it an almost unmarketable commodity save where the 
 scattered hamlets had begun to aggregate. 
 
 We have ample evidence that savage man, not only in 
 Cappadocia, in Kurdestan, and in Armenia, once dwelt in 
 caves, but we know also that such must have been the 
 primary human status in Palestine, in Syria, and Phoenicia. 
 Beehive huts of rough rubble, just such as a man by 
 standing on tiptoe could raise with his hands only, the 
 earliest form of house where suitable materials abound are 
 common survivals, not only in the Shetlands and other parts 
 of the British Isles, but are to be seen at the present time 
 in Syria and Beloochistan. These, too, are accompanied 
 with flint flakes and flint arrow-heads implying that early 
 stage of human society when the use of metals was 
 unknown. Various survivals of this kind are described in 
 the Survey of Western Palestine. 
 
 Of the primary nomadic state of the Chaldeans, Sayce 
 writes that Aloros of Babylon, the first king, was called 
 the Shepherd, a title which we find assumed by the early 
 Chaldean princes and which proves the pastoral habits of 
 the people. He also notes "the evidence of language 
 shows that when the Semites first came in contact with 
 the civilization of Accad, they were mere desert nomads 
 dwelling in tents and wanting the first evidence of culture. 
 
 At the earliest historical period throughout the extensive 
 region we are now considering, the doctrine of local 
 tutelar gods prevailed, and as the country was parcelled 
 out into districts under definite tribal or communal 
 arrangements, so was it allotted to distinct god-powers, 
 each of whom, singly in small places, but in connection 
 with other like tribal gods in larger groups, presided over 
 all the communal supernal manifestations in their special 
 districts. In some cases this supernal authority went with
 
 288 THE EVOLUTION OF THE 
 
 the land ; they were the inalienable gods of the country ; 
 in others it applied to the people. Possibly the first class 
 of gods were nature deities and the second tribal or hero 
 fathers. In some cases these distinctions might be 
 abrogated, as by conquest, and the carrying off the local 
 gods ; they were ousted from their jurisdictions ; the 
 conqueror may be attaching the people to his god. 
 Several instances of the conquest and removal of the local 
 gods are on record, in some cases their restoration and 
 consequent renewal of authority, as was the case with 
 the Hebrews on their restoration after the Babylonian 
 captivity. Thus, Esarhaddon, in the inscription recording 
 his conquests, records that Tabua, "a young woman 
 brought up in my palaces I appointed to be their queen, 
 and with her gods to her land restored." (Records of the 
 Past, III. p. 115.) Samsivul, King of Assyria, besieged 
 and took Meturnal and two hundred other cities, when 
 besides seizing the people and their goods he carried off 
 their gods into captivity. (Ibid. Y. p. 96.) In another 
 inscription Sargon restores the gods who are living there 
 to Kalus, Orchoe, Ur, Rata, Kullub, and Kisik. (Ibid. VII. 
 p. 25.) The same king is said to have taken from Musasir 
 the gods Haldia and Bagabartu, and also the gods from 
 Ashdod. (Ibid. VII. p. 40.) In another case, Yauteh, son 
 of Hazael, king of Kedar (Damascus), made submission to 
 Sargon for his gods which Sargon' s father had carried off. 
 " I made him swear by the great gods and then restored 
 them." (Ibid. IX. p. 61.) Merodach Baladan, King of 
 Babylon, fled in the night from the attack of Sargon to 
 the town of Ikbibel; he assembled together the towns 
 possessing oracles, and the gods living in these towns; 
 to save them he brought them to Dur Sakin, fortifying 
 its walls ; after the conquest he returned each god to 
 its town, restoring them to their sanctuaries. (Ibid. IX. 
 p. 15.) In some cases the gods, as a severe punishment,
 
 GODS OP ASSYRIA AND WESTERN ASIA. 289 
 
 were destroyed. Thus Sennacherib, when he took the city 
 of Niti, broke up the gods thereof. The most remarkable 
 case is that Maraduk nadin Ahi, King of Accad, carried 
 away Vul and Sala, the gods of Ekali ; these in the time 
 of Tugulti Palesir, King of Assyria, were carried off and 
 brought to Babylon, and after the long period of 418 
 years, according to the Bavian Inscription of Senna- 
 cherib, he caused them to come forth and. "to the temples 
 I restored." (Ibid. IX. p. 27.) 
 
 We have quoted these many instances of the restoration 
 of gods, because from them, and the still more extensive 
 series of instances in which not only were the gods but the 
 people also absorbed by the conqueror, we may form some 
 conception of the manner in which, under like conditions, 
 the series of local tutelar deities in any large homogeneous 
 country became blended and confederated. 
 
 The relation of the tutelar god and his worshippers was 
 that of an implied contract, and did not necessarily signify 
 more than a personal agreement which admitted of a new 
 selection. Thus, Bel from the beginning was the tutelar 
 god of Babylon, yet, for certain personal reasons, Nebu- 
 chadnezzar esteemed Merodach as its tutelar god. During 
 his sovereignty all his enterprises were undertaken in the 
 name of Merodach as the presiding deity in the Babylonian 
 supernal confederacy. Rawlinson (Five Great Monarchies, 
 III. p. 26) writes : " Nebuchadnezzar devoted himself in 
 an especial way to Merodach, and not only assigned him 
 titles of honour which implied his supremacy over all the 
 remaining gods, but even identified him with the great 
 Bel, the ancient tutelary god of the capital. Nabonidus 
 seems to have restored Bel to his old position, re-establishing 
 the distinction between him and Merodach, and preferring 
 to devote himself to the former." We have to remember 
 that each important personage, besides having his com- 
 munal gods, also had his special individual guardian deity. 
 
 10
 
 290 THE EVOLUTION OP THE 
 
 It might be his totem, his natal selected name, or the 
 planetary power that presided at his birth that became 
 his individual guardian. In the case of Nebuchadnezzar, 
 at least two of these motives settled his supernal selection. 
 Merodach was only second in rank among the tutelar gods 
 of Babylon, and as the presiding star of his existence, 
 he says, " The god Merodach deposited the germ in my 
 mother's womb." (Records of the Past, V. p. 114.) 
 
 The apparent principle on which a local or an individual' g 
 god was selected was purely arbitrary. What the gods 
 of Terah, the father of Abraham, were we are not informed ; 
 but from Genesis we infer that his god was not Yahweh, 
 as Na-hor, Abraham's brother, worshipped other gods, and 
 as we read, these penates or totems were stolen by Jacob's 
 wife from her father. The first intimation of the tutelar 
 relationship of Yahweh and the father of the Hebrews, 
 was God appearing to Abraham probably in a dream, as 
 He afterwards did to Jacob. 
 
 We can follow the growth of supernal powers in the 
 relations of the various tutelar deities in a district to one 
 another, and when a people were enslaved and their god 
 carried away into captivity, the god of the conquerors takes 
 precedence over that of the captives, and, like the Hebrews 
 under the Philistines, Baal was worshipped by them in 
 conjunction with Yahweh. In a similar manner the various 
 groups of gods had their origin through the combination 
 of several local communes. That such was the case with 
 the Babylonian empire and the Council of Babylonian 
 gods will be readily perceived. Babylon, like Rome, was 
 constituted of two communities residing on the opposite 
 sides of the river, each of which had its original tribal 
 tutelar god. On the one side Bel was honoured, on the 
 other Merodach, and at an early period when the two 
 were combined in one state, Bel, as representing probably 
 the largest community, was accorded precedence. Other
 
 OODS OP ASSYRIA AND WESTERN ASIA. 291 
 
 communes along the river bank had also selected their 
 gods, as Nebo by Borsippa, Nergal by Cutha, the moon- 
 god by Ur, Bettis by Niffer, Hea by Hit, Ana by Erech, 
 the sun-god by Zipparah. As Rawlinson says : " Out of 
 his own city a god was not greatly respected unless by 
 those who regarded him as a special personal protector." 
 (Five Mon. III. p. 28.) 
 
 When by conquest, and probably in some instances by 
 voluntary amalgamation, the several cities we have named 
 became one political confederacy, then we find the local 
 tutelar gods were also brought together as a supernal 
 conclave. Thus, as a general rule, at Babylon Bel was the 
 chief of the gods, though often others are referred to as 
 chiefs of the gods. Probably, as a general rule, each god 
 was esteemed as chief in his own immediate jurisdiction, 
 and this may explain why we so often meet in inscriptions 
 with even secondary gods being named first and addressed 
 as great gods. 
 
 The same system of local tutelar deities prevailed in the 
 various communes that formed the Assyrian State, and they 
 differed both in the persons of the gods and in their reputed 
 rank in the supernal conclave at different periods. Assur 
 was the presiding deity of the city of Assur. Calah was, 
 during the continuance of the empire, the great god, the 
 father of the gods, the god who created himself. Nebo was 
 also a tutelar god in Calah, and Sin, the moon-god, at 
 Harran. Ishtar was tutelar at both Arbela and Nineveh. 
 
 Betimes, the tutelar god, like the offended ghosts of dead 
 kindred, becomes antagonistic to his kin or tho land and 
 people of his adoption, and, like Yahweh, delivers them over 
 as a spoil into the hands of their enemies, as tho Hebrews 
 to tho Philistines. The Moabite stone declares that 
 " Omri, king of Israel, oppressed Moab for Chemosh was 
 angry with his land, ' but like Yahweh, Chemosh relented ' 
 and had mercy and said to me, Go, take Nebo against Israel, 
 
 19 *
 
 292 THE EVOLUTION OP THE 
 
 and I went in the night and fought against it, and I took 
 it, and slew in all seven thousand men. The women and 
 maidens I devoted to Chemosh, and I took the vessels of 
 Jehovah and offered them before Chemosh." (Records of 
 the Past, XL p. 167.) It is singular that, like the medicine- 
 man, the tutelar god makes capital out of defeat or failure. 
 If the spell or charm fails it is due to some fault in the 
 worshipper; if the rain fails to come, some tabu has been 
 broken. So, when the people are defeated and their lands 
 harassed, it is due to the wrath of their tutelar god who 
 withholds his hand. 
 
 We have evidence through inscriptions on stone, coins, 
 cylinders, and bricks, that the same system of communal 
 tutelar deities prevailed from the shores of the Mediter- 
 ranean to the Persian Gulf, and from Armenia to the 
 Straits of Hercules. We have affirmed the tutelar deities 
 of the Phoenicians, the Moabites, the Hittites, the Hebrews, 
 the Arabs, and the various peoples of Upper Chaldea and 
 the modern Mesopotamia, and there is great probability 
 that in time, through the efficiency of the researches, that 
 complete records of the several tribes and nations will be 
 affirmed and classified with the names of their successive 
 sovereigns, their conquests and guardian tutelar deities. 
 As it is, we know that the same system of combining 
 the worship of amalgamated gods and peoples prevailed 
 generally as we have shown in reference to Assyria and 
 Babylon. Even distant Aden had its council of gods, as 
 Athor, Haubas, II Makah, Yatha, Dhat Hirna, and Dhat 
 Badan. (Trans. Soc. Bi. Arch. II. p. 336.) Of the 
 general worship of tutelary gods in Arabia, the same work 
 notes that the "word patron, or tutelary god, frequently 
 occurs in Himyaritic." (Ibid. II. p. 340.) Duncker 
 informs us that the Benu Bekr worshipped Audh the 
 burning one, the Kinnana and the Benu Gatafaur 
 worshipped the goddess Uzza, and the Kafit tribe the
 
 GODS OP ASSYRIA AND WESTERN ASIA. 293 
 
 goddess Allat. At Medinab the goddess Manat held sway, 
 and the associated Koresh swore by Allat, Uzza, and Manat. 
 Most of these are also referred to in the Koran. 
 
 Among the Canaanites and Phoenicians we meet with a 
 series of tutelar gods assimilating in some respects with 
 those of the Syrians, Accadians, and Chaldeans. El or II in 
 various modifications is observed in several god-conclaves, 
 also Itar or Astarte, and Artemis is familiarly known from 
 the river of Jordan to the Euphrates. Yav, so familiar as 
 the Hebrew Yahweh, was a Babylonian god in the days of 
 Nebuchadnezzar, and was the patron of agriculture at 
 Borsippa; he was associated with the moon-god, and in one 
 Assyrian inscription is described as the great ruler of 
 heaven and earth. 
 
 Urukh is the first, as yet recorded, early military feudal 
 king who brought several of the tribes and communes 
 under one royal jurisdiction. Rawlinson places this event 
 B.C. 2286. For such a coalition to have been workable, the 
 civilization of the associated communes must have been 
 of an elevated character, and we find that architecture 
 was considerably advanced, and that Urukh, probably in 
 connection with the priests, caused new temples or shrine 
 mounds to be erected in every city under his rule. They 
 not only knew how to make bricks, but had acquired the 
 art of burning them, and applied them in various ways to 
 buildings, drains, and walls. More, they had elaborated a 
 simple style of writing which they used in inscriptions on 
 bricks and on cylinders, with figures of men and gods. 
 We take it that the communes at Bel Nimrod, Mughoir, 
 Warka, Calnah, and Larsa, must have been a long time 
 in existence before they were combined to form the empire 
 I rukh, and that more primitive templo mounds must 
 have existed in all those places to their several tutelar 
 deities. 
 
 At the early period to which wo refer, the general
 
 294 THE EVOLUTION OP THE 
 
 system of god-beads, of whose after existence we read so 
 much, had been evolved, their nature, character, and myth 
 settled, though they afterwards may have been more 
 amplified. Throughout Western Asia the communes had 
 accepted their tutelar gods, subject only to necessary 
 political changes. Yet a vast period of time must have 
 preceded this era, in which the whole series of hero-gods 
 had been evolved, in which the god-myths and nature- 
 myths were conceived, and the nature-gods themselves had 
 passed from physical entities to personal deities, ghost 
 spirits had run through the cycle of changes embodied 
 in evil spirits, fetish powers, and ancestral penates, the 
 surviving forms of which still exist in the same countries as 
 they did in the days when Assur and Nebo, Merodach, Bel, 
 El, Yav, and Melkarth expressed the highest evolution of 
 supernal powers. 
 
 That the old Assyrians believed in the universal appear- 
 ance of spirits or ghosts, and, as with the South Sea 
 Islanders and other races of men, held that men were of 
 a double nature, body and soul, so they held that all other 
 objects in nature possessed the same essential duality. 
 Professor Sayce writes : " The Accadians believed that 
 every object and phenomena in nature had its Zi or spirit, 
 some of these beneficent, others hostile to man, like the 
 objects and phenomena they represented. Naturally, how- 
 ever, there were more malevolent than beneficent spirits in 
 the universe, and there was scarcely an action which did 
 not risk demoniac possession. Diseases were due to the 
 malevolence of these spirits, and could be cured only by 
 the use of certain charms or exorcisms." (Assyria, its 
 Princes, p. 55.) 
 
 According to Lenormant, in the creed of the Chaldeans, 
 all diseases, as among savage races, were ascribed to the 
 malevolence of spirit demons. Diseases, death, anguish of 
 all kinds, are the direct actions of offended ghosts, either
 
 GODS OP ASSYRIA AND WESTERN ASIA. 295 
 
 those of relatives or enemies. The evil bewitchment, we 
 are told, may be the bewitchment of my father, or of the 
 seven branches of the house of my father, of my family, of 
 my slaves, of my free bondwomen and concubines, of the 
 living or the dead. Evil as the action of low-class spirits 
 is an early sentiment, but evil as moral punishment by the 
 deity for a crime or sin expresses a much higher state of 
 evolution. We have both phases expressed in the plastic 
 writings of the Chaldeans more, we have an intermediate 
 phase present to us in the dramatic romance of Job. 
 Therein the tutelar deity plays with his worshipper as a 
 child plays with its toys. Job is twitted by the evil one as 
 being good, simply because it pays, on which his tutelar 
 deity relegates him to the influence of his enemy; he is 
 tried and not found wanting. The dramatic form of the 
 contest works out the assumed cause of Job's misfortunes; 
 he must have been false to his God, and the ills he endured 
 were the Divine punishments therefore. Of the direct 
 actions of the gods in punishing men, whether by removing 
 their protective agencies, as in several instances in the 
 Iliad, or by the thunderbolts of Jove, the arrows of Apollo, 
 and other examples in Greek mythology, we need only 
 refer to. 
 
 In the Chaldean inscriptions evil is presented to us in its 
 several aspects now us the spirit of kin-revenge, then as 
 the spell of the medicine-man. An evil bhute may cause it, 
 or it may express the vengeance of the tutelar god, even 
 the punishment for moral sin. The primitive idea of 
 totem vengeance is affirmed by Lenormant of the Arabs^ 
 when the soul, separating from the body, flies away in the 
 form of a bird, calling hama or sada and incessantly flying 
 around the tomb, or coming to the corpse and telling 
 the dead what his children are doing. If ho had been 
 murdered, the bird cried 'give me drink/ and continued 
 to repeat the words until relations had avenged him by
 
 296 THE EVOLUTION OF THE 
 
 shedding the blood of the murderer." (Anc. Hist. East, II. 
 p. 253.) 
 
 Of low-class spirits as the cause of evils, we read : 
 
 " On high they bring trouble and below they bring confusion. 
 Falling in rain from the sky, issuing from the earth, 
 They penetrate the strong timbers, they pass from house to house. 
 Doors do not stop them, bolts do not stop them ; they glide 
 In at the doors like serpents, they enter the windows like the wind. 
 They hinder the wife conceiving by her husband, 
 They take the child from the knees of the man. 
 They make the free woman leave the house, 
 They are the voices which cry and pursue mankind. 
 They assail country after country ; they take the slave from his place r 
 They make a son quit his father's house." (Chal. Magic, p. 30.) 
 
 Of the higher class of demons which rule on the wastes 
 of the earth, and the beneficent guardian deities which are 
 becoming tutelar, we quote the following : " The wicked 
 god, the wicked demon ; the demon of the sea, the demon 
 of the marsh, the demon of the desert, the demon of the 
 mountain; the evil genius, the enormous uruku, the bad 
 wind. Spirit of the heavens conjure it, spirit of the earth 
 conjure it." (Ibid. p. 3.) Later on the demons had special 
 names and special powers. We read of the wicked Alat r 
 the wicked Gigim, the bad Telal, the wicked god, the 
 wicked Maskim. These were most probably the tutelar 
 gods of the enemies. Special diseases were caused by 
 special demons. " The execrable Idpa acts on the head of 
 man, the malevolent Mautar on the life of man ; Unq on 
 the forehead, Alal on the chest, Gigim on the bowels, and 
 Telal on the hands. Some evils are the effects of impreca- 
 tions. ' The malicious imprecation acts on the man like a 
 wicked demon/ The voice which curses has power over 
 him. The malicious imprecation is the spell which pro- 
 duces the disease of the head. The voice which curses 
 loads him like a veil."
 
 GODS OF ASSYRIA AND WESTERN ASIA. 297 
 
 The gods of Assyria, like the gods of Olympus, may strike 
 direct. 
 
 " May Ishtar strike him in the presence of the gods, 
 May Gala pour inside him a deadly poison, 
 May Rim inundate his fields, Sarakh destroy his harvests, 
 And Nebo hurry him into incurable despair." (Ibid. p. 69.) 
 
 So the tutelar gods may directly intervene to save their 
 -hippers. Thus "the god Ztak (the Tigris); may he 
 penetrate his head for the prolongation of his life. He 
 will never depart from him." Of evil ensuing as the 
 punishment for sin Lenormant quotes many illustrations : 
 in one like Job the man knows not in what he has offended. 
 He is ill, but he cannot fathom how he caused it. 
 
 " Sun-god ! thou that clothcth the dead with life, 
 Supreme in mercy for him that is troubled. 
 
 father supreme ! I am debased and walk to and fro. 
 In misery and in affliction I held myself. 
 
 My littleness I know not, the sin I have committed I know not. 
 
 1 am small and he is great. Sun-god ! stand still and hear me." 
 
 We have in these ancient Babylonian magic texts expo- 
 sitions of all the early concepts of the origin of evil, they 
 represent also, in a series of successional developments, the 
 history of the social and mental progress of the race. We 
 <-t that those expressing the most primitive ideas are 
 haic, and that any references to physical or 
 im'iital anguish being punishments for sins are the products 
 MI an julvanred civilization. It may happen that some 
 lying archaic forms of thought are of later date, mero 
 survival sentiments among the vulgar of exploded con- 
 i-cjiis, but we feel assured that none denoting moral sin 
 will ever be presented in an archaic type. 
 
 On the early >entinients entertained by the races we arc 
 now i-oii-idrrmir, Lenormant, who has fully perceived the 
 process of god-evolution in Babylonia, writes : " The system 
 was actually that of an adoration of the elementary spirits
 
 298 THE EVOLUTION OP THE 
 
 as marked as among the Attai nations or in ancient 
 China. It was founded on the belief in innumerable per- 
 sonal spirits distributed in every part throughout nature, 
 sometimes blended with the objects they animated and 
 sometimes separate from them. Spirits everywhere dis- 
 persed produced all the phenomena of nature, and directed 
 and animated all created things. They caused evil and 
 good, guided the movements of the celestial bodies, brought 
 back the seasons in their order, made the winds to blow 
 and the rains to fall, and produced by their influence 
 atmospheric phenomena both beneficent and destructive; 
 they also rendered the earth fertile and caused plants to 
 germinate and to bear fruit, presided over the birth and 
 preserved the lives of living beings, and yet, at the same 
 time, sent death and diseases. There were spirits of this 
 kind everywhere in the starry heavens, on the earth, and 
 in the intermediate regions of the atmosphere; each element 
 was full of them, and nothing could exist without them. 
 A very distinct personality was ascribed to them, and we 
 see no trace of the idea of a supreme god, of a first prin- 
 ciple with which they were connected and from which they 
 derived their existence." (Chaldean Magic, p. 144.) They 
 were simply a heterogeneous chaos of forces not regulated 
 by a superior power, not impelled to action by fate, but, 
 like the interactions of a miscellaneous crowd, their move- 
 ments were balanced, though occasionally coming into 
 contact, by that indefinable rule of each for himself that 
 mortals call chance. This was the presiding principle in 
 nature : the eclipse, the storm, lightning and rain were 
 only occasional antagonisms in which the weaker force had 
 to give way, and the chaos of self-acting atoms proceeded 
 as before. Man held his position in this world of conflict 
 and individuality, not only by the prowess of his hand, the 
 strength of his limbs, but by his capacity to utilize all 
 other forces, and the physical substances, living beings,
 
 GODS OP ASSYRIA AND WESTERN ASIA. 299 
 
 and the supernal attributes were rendered subservient to 
 his good. 
 
 The magic texts of the Babylonians not only define 
 spirit action, but they convey to our minds the survival 
 forms of the primary adoration of charms and spells, and 
 that transitionary stage in which the indefinite spirit- 
 powers are still worked by spells, and the spirit taking the 
 place of the medicine-man gains his purpose, not by the 
 mana-power of spiritual control, but is content to appeal 
 to charms and invocations. 
 
 "We recognize the primitive sentiments in the worship of 
 holy fetish stones as the Caaba, of trees as the sacred trees 
 of the Assyrians and the Arabs, of animal forms of all 
 kinds, of fetish foods and the use of parts of animals, as 
 symbols possessing sacred powers. Rawlinson writes : 
 "Each god seems to have had one or more emblematic 
 signs by which he could be pictorically symbolized. The 
 cylinders are full of such forms which are often crowded 
 into every vacant space. Thus a circle, plain or crossed, 
 designated the sun-god; a six-rayed star, Gula; a double 
 or triple thunderbolt, Vul, the god of the atmosphere ; a 
 serpent, Hea ; a naked female, Ishtar ; a fish Ninip. Of many 
 others the significance is unknown; each of thc'in represents 
 a deity as well as the idol figure. The owner of the cylinder 
 1 the gods whoso signs were contained on his 
 cylinder, and one cylinder sometimes had eight or ten such 
 emblems/' (Five Great Monarchies, III. p. 32.) These AV. re 
 all fetishes as totems. Such was Kirub, a bull with a human 
 face ; Mergal, a lion with a man's head. Esarhaddon says : 
 " May the guardian bull, the guardian genius who protects 
 the strength of my throne, always preserve my name in joy 
 and honour." In the illness of Izdubar the fetish " Manu- 
 bain tree was angry." In the Fragments on the Seven 
 Kvil Spirits Merodach is ordered to fetch "the laurel, the 
 baleful tree that breaks in pieces tin- inculii." The seven
 
 300 THE EVOLUTION OP 
 
 wicked spirits themselves are but fetishes : the first is a 
 scorpion, the second a thunderbolt, the third a leopard, the 
 fourth a serpent, the fifth a watch-dog, the sixth a raging 
 tempest, the seventh a messenger of an evil wind. 
 
 Like fetish forms were attached to the later talismans. 
 Some were demon images with the heads of rams, hyenas, 
 and other animals, hair, feathers, and other parts of animals,, 
 stones of various kinds, metal articles, anything strange 
 or mysterious. Some were sacred from their associations 
 and of immense power, like the host in the sentiment of 
 the Mediaeval Catholic, was the mamit of the Babylonians ; 
 others were sacred bands having texts and imprecations, 
 these were bound round the head, worn on the body and 
 in various ways attached to the person. 
 
 Dogs are fetishes in the omens of blue, white, spotted 
 and female dogs, also in the "hair of a cow passing yester- 
 day/ 3 the " blood of the mystic eye, the circle of grass 
 herbs, the heart of a jackal, the nostril of a pig, the eagle's 
 w r ing, and the bird's beak." Portents are presented in an 
 endless variety of unexpected or irregularly appearing 
 objects, in the sky, on the earth, in the air, and in the 
 house whose portentous influence passes from the family to 
 the planetary bodies. 
 
 On the evolution of the Assyrian gods Lenorrnant observes: 
 " Certain of gods who did not differ essentially in their 
 nature from the other spirits were known by the same 
 name Zi spirits. They possessed a distinct title only 
 because their power was thought to be greater and to have 
 a wider scope than the other spirits. As far as we can 
 see, the god differed from the simple spirit in that he was 
 less strictly localized and that he was regarded as animating 
 a great part of the world, many phenomena, and a class 
 of similar beings, each of which individually possessed a 
 spirit." (Chal. Mag. p. 148.) This simply describes them 
 as petty supernal kings, each having chiefs and headmen
 
 GODS OP ASSYRIA AND WESTERN ASIA. 301 
 
 under his jurisdiction. As yet there is no great king, 
 as afterwards occurs. In the process of development 
 M. Lenormant infers that the spirit of heaven and spirit 
 of earth of the old invocations were converted into the 
 ruling gods Ana and Hea. 
 
 Duncker (Hist. Ant. I. p. 355) shows that many of the 
 gods were hero-gods. Thus, "when the highest fell in 
 the conflict with wild beasts he was worshipped by his 
 children with libations and sacrifices." Ninip is called 
 the most powerful hero. Ur, the mythical King of Berosus, 
 was reverenced as a god. There can be little doubt but 
 that El, Bel, Dagon, said by Philo to have invented the 
 plough, Moloch, Melkarth, Izdubar, and several others were 
 men-gods. El is said to have built Byblus, in Phoenicia, 
 and when he died a star was named after him. 
 
 Though neighbouring on Egypt, it is remarkable that 
 family ancestral deities were never fully developed in 
 Western Asia ; this may in a great measure be accounted 
 for in the vague conceptions they evolved of a future life ; 
 indeed, it is doubtful if the after-world cult was not 
 derived from foreign sources, and though human spirits or 
 the ghosts of the dead were conceived, like as with the 
 Tonga islanders and some other people, these were only 
 those of chiefs, heroes, and priests. 
 
 Some of the gods, probably of human origin, represented 
 principles and attributes. Rimmon, the crowned hero, was 
 lord of fertility ; Dabara, the warrior, and Ninip, the son of 
 Bel, was the great warrior. Hea was god of wisdom, Serakh 
 the god of harvest, Manu the great Fate. Out of the 
 various deities common in a locality each family, commune, 
 or tribe selected, like Abraham, his own tuti-lar divinity. 
 Some appear to have appointed the founder of the com- 
 munity, or a notable warrior or discoverer, as their supernal 
 representative; others devoted themselves to the powers in 
 nature. Some, as cultivators, appealed to the sun-god or
 
 302 THE EVOLUTION OP THE 
 
 the rain-god and the special spirit of the harvest. Others 
 appealed to the unknown mana in all things the vague, 
 the incomprehensible. They called it " the Strong One 
 the Existing One the Mighty One Tree the Above." 
 Some of these terms are generic, and were applied indis- 
 criminately to all conceptions having an exalted supernal 
 nature, mere chieftain gods. Such were Ul, El, Eloah, Al, 
 Allah in its various local expressions of a supernal power. 
 This was used in the most general way by the Assyrians 
 and the other races for any of the various god-powers and 
 fetish idols. As far as we can judge, there were ten or 
 more accepted gods in each local Divine conclave, but the 
 selected tutelar spirit of the place held the chief position 
 and presided in the assembly. M'Clintock (Cyclop, of 
 Sib. III. p. 901) writes that Jerome and the Eabbis 
 enumerate ten Hebrew words as meaning God; each of 
 these probably represented a different manifestation of 
 supernal attributes. 
 
 In the smaller communes the one god-power does every- 
 thing, but in the larger states each has his ascribed duties. . 
 Sargon assigns diverse forms of help to each of his gods. 
 Samas made his designs successful, Bin afforded him 
 abundance, Bel El laid the foundations of his city, Mylitta 
 grinds the painting stone in his bosom, Anu executes the 
 work of my hands, Ishtar excites the men, Hea arranges 
 the marriages. (Bull, Ins. Khorsabad.) So, according to 
 Gr. Smith, Eimmon had charge of the canals, Ninip 
 destroyed the wicked, Samas was judge of heaven and 
 earth, and Nergal illuminated the great city Hades. 
 
 Naturally the apportioning of the gods to diverse duties 
 led not only to their classification but to the supremacy of 
 the most exalted. As the chief god varied in different 
 places, nothing is more common in the inscriptions than to 
 find the same deity allocated to diverse positions in the 
 various lists. That it was a common thing to abandon or
 
 GODS OP ASSYRIA AND WESTERN ASIA. 303 
 
 change the tutelar gods we have many exemplifications. 
 " Thus the anger of the great gods whose worship he had 
 abandoned Ashur, the Moon, the Sun, Bel, and Nebo 
 laid great affliction on him, and in the land of Elam slev, 
 him with the sword." ](Rec. of Past, III. p. 105.) The gods 
 of Carthage were originally Baal, Hainon and Tauith, 
 Melkarth and Esmun; these, under subsequent Greek 
 influence, were abandoned, and a temple of Apollo was 
 erected in the market-place, and the worship of Ceres ami 
 Proserpine introduced. (Lenormant, Anc. Hist. Ea. II. 
 p. 279.) 
 
 We can best present the similitude of gods and men in 
 their attributes, actions and associations, by quoting the 
 " War of the Seven Evil Spirits/' which is simply an ideal 
 delineation of a war between Assur and Babylon. (( Against 
 high heaven, the dwelling-place of Anu the king, they 
 plotted evil. Bel heard the news, and took counsel with 
 Hea, the sage of the gods. They stationed the Moon, the 
 Sun and Ishtar, to keep guard over the approach to 
 heaven. These three gods watched night and day unceas- 
 ingly. Those -even evil spirits rushed, on the base of 
 ii, and close in front of the Moon with fiery weapons 
 advanrril. Then thu noble Sun and Im the warrior, side 
 liy side stood firm, but Ishtar with Anu entered the exalted 
 dwelling and hid themselves in the summit of heaven. 
 Bel saw the noble Moon in eclipse, and sent Peku, his mes- 
 senger, to the deep to Hea. Hea, in the deep, bit his lips 
 and tears bedewed his face, and sent for Nerduk to help him. 
 They are seven, those evil spirits, and death they fear not. 
 They are seven, those evil spirits, who rush like a hur- 
 ricane and fall like firebrands on the earth. In front of 
 the Moon with fiery weapons they draw." (Rec. of Past, 
 V. p. 1G5.) In all the particulars the conflict is essentially 
 that of human antagonists; heaven is besieged as a city is 
 besieged, and the defence is carried on by a similar distri-
 
 1304 THE EVOLUTION OP THE GODS OF ASSYRIA AND WESTERN ASIA 
 
 bution of forces; external help is sought in the same 
 manner by an ambassador, and the assailers and assailed 
 exhibit the same courage and pusillanimity as human 
 combatants. - 
 
 The highest evolution of the gods in Chaldea partook of 
 the division into gods of Heaven, Earth and Hades, as 
 with the Greeks. The great source of associate power was 
 a council of the gods. These councils in Olympus are 
 several times referred to by Homer. So the gods in the 
 war of the seven took council. Assur is described as the 
 first of his peers, "king of all the assembly of the great 
 gods." (Bee. of Past, III. p. 83.) 
 
 END OF VOLUME I.
 
 100 
 
 University of California 
 
 SOUTHERN REGIONAL LIBRARY FACILITY 
 
 405 Hilgard Avenue, Los Angeles, CA 90024-1388 
 
 Return this material to the library 
 
 from which it was borrowed.
 
 IIIIIHIIIIHIII I 
 
 12JI 8S.se '' 
 
 A_~ _ ^^^*" ' I 
 000 890 224 9