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Updated: June 26, 2025
Difficulties of the Theory. The Theory of Lucretius. Objections Mr. Tyler's Theory. The question of abnormal facts not discussed by Mr. Tylor. Possibility that such 'psychical' facts are real, and are elements in development of savage religion. The evidence for psychical phenomena compared with that which, in other matters, satisfies anthropologists. Examples. Conclusion.
In succeeding chapters evidence will be given to show to what extent this kind of evidence for the supernatural has been offered and accepted. It will be seen, as Professor Tylor points out, that the line of religious development is continuous. The latest forms stretch back in an unbroken line to the earliest.
Tylor merges the study of mythology into the wider inquiry into the characteristic features of the mode of thinking in which myths originated, that we can best appreciate the practical value of that union of speculative boldness and critical sobriety which everywhere distinguishes him.
Another myth is somewhat different, but, like this one, attributes death to the imbecility of Tangaro the Fool. Maui and Yama The New Zealand myth of the Origin of Death is pretty well known, as Dr. Tylor has seen in it the remnants of a solar myth, and has given it a 'solar' explanation. It is an audacious thing to differ from so cautious and learned an anthropologist as Dr.
In Greece the word for "gift," as offering, occurs from Homer on, and in Latin is frequent, and such a term is employed in Sanscrit. The details of savage custom are given by Tylor, who proposes as the scheme of chronological development "gift, homage, abnegation."
Tylor most properly takes a distinction between sleeping 'dreams' and waking 'visions, or 'clear vision. The distinction is made even by the blacks of Australia. Thus one of the Kurnai announced that his Yambo, or soul, could 'go out' during sleep, and see the distant and the dead.
A whole science devoted to the embryology of human institutions has thus developed in the hands of Bachofen, MacLennan, Morgan, Edwin Tylor, Maine, Post, Kovalevsky, Lubbock, and many others. And that science has established beyond any doubt that mankind did not begin its life in the shape of small isolated families.
Tylor, however, is chiefly concerned with Animism as 'an ancient and world-wide philosophy, of which belief is the theory, and worship is the practice. Given Animism, then, or the belief in spiritual beings, as the earliest form and minimum of religious faith, what is the origin of Animism? It will be seen that, by Animism, Mr.
Im Thurn, a good observer, has written on 'The Animism of the Indians of British Guiana. Mr. Im Thurn justly says: 'The man who above all others has made this study possible is Mr. Tylor. But it is not unfair to remark that Mr. Im Thurn naturally sees most distinctly that which Mr. Tylor has taught him to see namely, Animism. He has also been persuaded, by Mr.
Many a victim has found to his cost what it meant to disregard this warning. They are exhaustively discussed by Dr. Tylor in "Primitive Culture," Sir John Lubbock in "The Origin of Civilization," Mr. Andrew Lang in "Myth Ritual and Religion," and some of them by Mr. J. G. Frazer in "Totemism," and more recently in "The Golden Bough," published since these pages were written.
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