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But, on my mother's account, I was never long absent from Hosterwitz. I enjoyed being with her so much. We drove and walked together, and discussed everything the past had brought and the future promised. Yet I longed for academic freedom, and especially to sit at the feet of an Ernst Curtius, and be initiated by Waitz into the methodical study of history.
Metaphysica Schwegler, 1848, W Christ, 1899 Organon Waitz, 1844 6 Politica Susemihl, 1872, with German, 1878, 3rd edition, 1882, Susemihl and Hicks, 1894, etc, O Immisch, 1909 Physica C Prantl, 1879
Powell, Annual Report of the Bureau of Ethnography, Washington, 1881, quoted in Post's Studien, p. 290; Bastian's Inselgruppen in Oceanien, 1883, p. 88. De Stuers, quoted by Waitz, v. 141. Growth of authority in Barbarian Society. Serfdom in the villages. Revolt of fortified towns: their liberation; their charts. The guild. Double origin of the free medieval city.
This is quite natural. And when Waitz made the remark that those stems which have maintained their tribal confederations stand on a higher level of development and have a richer literature than those stems which have forfeited the old bonds of union, he only pointed out what might have been foretold in advance.
These are strong words and would be highly worth pondering over, provided there were qualities and defects of character which constitute the exclusive patrimony of each people. Schematizing theories of this sort had been advanced long before LeBon began to write his book, and they were exploded long ago by Theodor Waitz and Hugh Murray.
Frazer's Golden Bough, or turning over the pages of Waitz and Gerland's Anthropologie der Naturvölker, one is inclined to regard it as a hopeless task to reduce savage religion to any compact statement. Mr. Tylor's orderly collections, in his great book Primitive Culture, of materials bearing on different features of early religion are a help for which the student cannot be sufficiently thankful.
Among the branches where foreign influence is least to be suspected, we discover, behind their more conspicuous fetishisms and superstitions, something which we cannot exactly call Monotheism, yet which tends in that direction. Waitz quotes Wilson for the fact that, their fetishism apart, they adore a Supreme Being as the Creator: and do not honour him with sacrifice.
But we are concerned with the educational value of the natural sciences. Waitz says: "A correct philosophy of the world and of life is possible to a person only on the basis of a knowledge of one's self and of one's relation to surrounding nature."
This conclusion as to an element of pure faith in negro religion would not have surprised Waitz, had recent evidence as to the same creed among lower savages lain before him as he worked. This volume of his book was composed in 1860. In 1872 he had become well aware of the belief in a good Maker among the Australian natives, and of the absence among them of ancestor worship.
Waitz, Prof., on the number of species of man; on the liability of negroes to tropical fevers after residence in a cold climate; on the colour of Australian infants; on the beardlessness of negroes; on the fondness of mankind for ornaments; on negro ideas of female beauty; on Javan and Cochin Chinese ideas of beauty. Waldeyer, M., on the hermaphroditism of the vertebrate embryo.
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