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Tylor's reading, in harmony with his general theory, is different: 'It seems, rather, that the sage was, in fact, upholding the tradition of the ancient faith, thus acting according to the character on which he prided himself that of a transmitter, not a maker, a preserver of old knowledge, not a new revealer. This, of course, is purely a question of evidence, to be settled by Sinologists. Mr.
Secondly, I have shown that the Nemesis does not attach to all of us modern anthropologists. Max Muller, on p. 15, accepts the doctrine which he denounces on p. 197. Again, I am entirely at one with Mr. See, however, the excellent pages in Dr. Tylor's Primitive Culture, and in Mr. William James's Principles of Psychology, on 'Mediumship. What the Philological Theory Needs
We do not learn, however, that women in Zuni are forbidden to look upon the bull-roarer. Finally, the South African evidence, which is supplied by letters from a correspondent of Mr. Tylor's, proves that in South Africa, too, the bull- roarer is employed to call the men to the celebration of secret functions.
Tylor's discussion of the subject, it is necessary to combine what he says about Spiritualism in his fourth with what he says about Fetishism in his fourteenth and later chapters. For some reason his book is so arranged that he criticises 'Spiritualism' long before he puts forward his doctrine of the origin and development of the belief in spirits.
Quoted in Tylor's "Primitive Culture," ii. 221. Thorpe's "Northern Mythology," ii. 72, 73. Ibid., p. 219. "Superstitions of Modern Greece," by M. Le Baron d'Estournelles, in Nineteenth, Century, April 1882, pp. 394, 395. See Dorman's "Primitive Superstitions," p. 288. "The Tempest," act i. sc. 2. Dorman's "Primitive Superstitions," p. 288. Ibid., p. 295. See chapter on Demonology.
Tylor's hypothetical early reasoner might decline to believe that his own or a friend's soul had been absent on an expedition, unless it brought back information not normally to be acquired. However, we cannot reason, a priori, as to how far the logic of a savage might or might not go on occasion.
The terms not only mark a division, they are the badges of a movement, the indication of a pilgrimage. Dr. Tylor's own work and the work of his fellow labourers tell the story in detail, and although no one is in a position to write "finis" to it, there is no doubt as to what its end will be. And the manner of the pilgrimage is quite plain.
Or, to return to Tylor's definition of religion, seeing that the belief in spiritual beings has persisted in every generation, upon what kind of evidence has this belief been nourished? Various replies might be given to this question, all of which may contain some degree of truth, or an aspect of a general truth.
Once more, the South Sea Islanders affirm that the scent is the spirit of a flower, and that the dead may be sustained by their fragrance, they cover their newly-made graves with many a sweet smelling blossom. See Tylor's "Primitive Culture," 1873, i. 474-5; also Dorman's "Primitive Superstitions," 1881, p. 294. "Primitive Culture," i. 476-7. Jones's "Ojibways," p. 104.
Tylor's Carshalton experiments, the more convinced I am of their great value. No one, indeed, ought to have doubted that plants were intelligent, but we all of us do much that we ought not to do, and Mr. Tylor supplied a demonstration which may be henceforth authoritatively appealed to.
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