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Thus the phenomena which the philological school of mythology explains by a disease of language we would explain by survival from a savage state of society and from the mental peculiarities observed among savages in all ages and countries. E. B. Tylor in Primitive Culture, and by Mr. McLennan in his Primitive Marriage and essays on Totemism. My Criticism of Mr. Max Muller
Tylor developed his theory more distinctly and at greater length, and he brought to bear upon it great genius, extraordinary knowledge, and a sound critical faculty, so that his work must be regarded as one of the most remarkable in the history of human thought.
Is it necessary to add that the ancestral spirits still 'rule the present from the past, and demand sacrifice, and speak to 'him who dreams, who, therefore, is a strong force in society, if not a chief? Mr. Herbert Spencer, Mr. Tylor, M. Fustel de Coulanges, a dozen others, have made all this matter of common notoriety.
For a general account of religious dances, see Major-General Forlong's Faiths of Man, art. "Dancing." Catlin, North American Indians, i. p. 36. Cited by Frazer, Taboo and the Perils of the Soul, p. 161. Turner's Samoa, p. 345-6. Brady, Clavis Calendaria, vol. i. p. 223. Cited by Tylor, Primitive Culture, ii. pp. 412-3. Natural Causes and Supernatural Seemings, p. 277.
He derives some fetishistic practices from what the Melanesians call Mana, which, says Mr. How, asks Mr. Lefebure, did men come to attribute this vis vivida to persons and things? Because, in fact, he says, such an unexplored force does really exist and display itself. He then cites Mr. Tylor, P. de la Rissachere, Dr.
Tylor attributes to the lower races, and even to races high above their level, 'morbid ecstasy, brought on by meditation, fasting, narcotics, excitement, or disease. Now, we may still 'meditate' and how far the result is 'morbid' is a matter for psychologists and pathologists to determine.
Tylor's monumental 'Primitive Culture. Mr. Tylor, however, as we shall see, regards it as a matter of indifference, or, at least, as a matter beyond the scope of his essay, to decide whether the parallel supernormal phenomena believed in by savages, and said to recur in civilisation, are facts of actual experience, or not. Now, this question is not otiose. Mr.
Tylor says, is unknown to savage thought. The doctrine of transmigration, however, whether into plants or into lower animals, is of early growth. Growth of the Great Religions out of these Beliefs. These various developments of thought about the gods did, as a matter of fact, take place in primitive times, and that is almost all that can be said.
Tylor cites Lord Chesterfield's remark, "that the king had been ill, and that people generally expected the illness to be fatal, because the oldest lion in the Tower, about the king's age, had just died. 'So wild and capricious is the human mind," observes the elegant letter-writer. But indeed, as Mr.
As to the myths in the Hymns, I would naturally study them from the standpoint of anthropology, and in the light of comparison of the legends of much more backward peoples than the Greeks. But that light at present is for me broken and confused. I have been led to conclusions varying from those of such students as Mr. Tylor and Mr.
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