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Updated: June 9, 2025
It is not always remembered how great a step in religious evolution is implied when the gods are clothed with human attributes. M. Salomon Reinach, in his account of the vestiges of totemism among the Celts, suggests that totemism was merely the hypertrophy of early man's social sense, which extended from man to the animals around him.
The only obvious point of difference vanishes if we admit, with Sir Richard Jebb and M. Salomon Reinach, the possibility of the existence of written texts in the Greece of the early iron age. We do not mean texts prepared for a reading public. In France such a public, demanding texts for reading, did not arise till the decadence of the epic.
M. Reinach has made certain suggestions about the co-operation of the French and British that I will discuss elsewhere, but one great theme was the constitution of "the ideal battery." For years French military thought has been acutely attentive to the best number of guns for effective common action, and has tended rather to the small battery theory.
Reinach aptly states, "It is humiliating to the human intellect to think that this mediocre literature has been the subject of innumerable commentaries and that millions of men are still wasting time in absorbing it." Over one hundred and sixty million are adherents of the Koran.
M. Reinach and Mr. Evans have pointed out that in this matter tradition joins hands with discovery. Thus the use of writing for the conservation of the Epic cannot seem to me to be unlikely, but rather probable; and here one must leave the question, as the subjective element plays so great a part in every man's sense of what is likely or unlikely.
A letter from Jena, and another from Berlin, addressed in small German handwriting and signed by names familiar to students throughout the world; two or three German reviews, copies of the Revue Critique and the Revue Chretienne, a book by Solomon Reinach, and three or four French letters, one of them shown by the cross preceding the signature to be the letter of a bishop; a long letter from Oxford, enclosing the proof of an article in a theological review; and, finally, a letter sealed with red wax and signed "F. Marcoburg" in a corner of the envelope, which the Rector twirled in his hands a moment without opening.
I found it M. Joseph Reinach particularly penetrating and persistent. It is an amusing but rather difficult exercise to recall what I tried to convey to him by way of a theory of Britain. He is by no means an uncritical listener.
A Phantom or a Paris magnate. What the Mayor of High Wycombe? Ah! what indeed! With an Introduction by Joseph Reinach. Ulmo et Cie. The railway gives you seclusion. If you are in an express alone you are in the only spot in Western Europe where you can be certain of two or three hours to yourself. At home in the dead of night you may be wakened by a policeman or a sleep-walker or a dog.
To this Reinach replied, to the effect that, whereas a few years ago De Mortillet's authority led many archaeologists to suppose that the men of the Reindeer period did not bury their dead, facts, ever more important than theories, have now proved beyond a doubt that this very decided opinion is a mistake.
It may be, as M. Salomon Reinach has also suggested, that it was some curious and indefinable sense of kinship with them that led him to do so, or more probably, as the present writer thinks, some sense of a need of the alliance of animals against hostile spirits. In all probability it was no motive which we can now fathom. The mind of early man was like the unfathomable mind of a boy.
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