APPENDIX B.

ANCESTRAL WORSHIP.

“The rudimentary form of all religion is the propitiation of dead ancestors, who are supposed to be still existing, and to be capable of working good or evil to their descendants.”—Spencer’s Essays. Vol. iii., p. 102.—The Origin of Animal Worship.

BILOCATION.

“As a general rule, people are apt to consider it impossible for a man to be in two places at once, and indeed a saying to that effect has become a popular saw. But the rule is so far from being universally accepted, that the word ‘bilocation’ has been invented to express the miraculous faculty possessed by certain saints of the Roman Church, of being in two places at once; like St. Alfonso di Liguori, who had the useful power of preaching his sermon in church while he was confessing penitents at home.”—Tylor’s Primitive Culture. Vol. i., p. 447.

BURIAL RITES.

“Hence the various burial rites—the placing of weapons and valuables along with the body, the daily bringing of food to it, &c. I hope hereafter, to show that with such knowledge of facts as he has, this interpretation is the most reasonable the savage can arrive at.”—Spencer’s Essays. Vol. iii., p. 104.—The Origin of Animal Worship.

DREAMS.

“The distinction so easily made by us between our life in dreams and our real life, is one which the savage recognises in but a vague way; and he cannot express even that distinction which he perceives. When he awakes, and to those who have seen him lying quietly asleep, describes where he has been, and what he has done, his rude language fails to state the difference between seeing and dreaming that he saw, doing and dreaming that he did. From this inadequacy of his language it not only results that he cannot truly represent this difference to others, but also that he cannot truly represent it to himself.”—Spencer’s Essays. Vol. iii., pp. 103, 104.

SHADE OR SHADOW.

“The ghost or phantasm seen by the dreamer or the visionary is an unsubstantial form, like a shadow, and thus the familiar term of the shade comes in to express the soul. Thus the Tasmanian word for the shadow is also that for the spirit; the Algonquin Indians describe a man’s soul as otahchuk, ‘his shadow;’ the Quiché language uses natub for ‘shadow, soul;’ the Arawac ueja means ‘shadow, soul, image;’ the Abipones made the one word loákal serve for ‘shadow, soul, echo, image.’”—Tylor’s Primitive Culture. Vol. i., p. 430.

SHADOW.

“Thus the dead in Purgatory knew that Dante was alive when they saw that, unlike theirs, his figure cast a shadow on the ground.”—Tylor’s Primitive Culture. Vol. i., p. 431.

THE SOUL.

“The savage, conceiving a corpse to be deserted by the active personality who dwelt in it, conceives this active personality to be still existing, and his feelings and ideas concerning it form the basis of his superstitions.”—Spencer’s Essays. Vol. iii., p. 103.—The Origin of Animal Worship.

TRANSMIGRATION.

“Whether the Buddhists receive the full Hindu doctrine of the migration of the individual soul from birth to birth, or whether they refine away into metaphysical subtleties the notion of continued personality, they do consistently and systematically hold that a man’s life in former existences is the cause of his now being what he is, while at this moment he is accumulating merit or demerit whose result will determine his fate in future lives.”—Tylor’s Primitive Culture. Vol. ii., p. 12.

TRANSMIGRATION.

“Memory, it is true, fails generally to recall these past births, but memory, as we know, stops short of the beginning even of this present life.”—Tylor’s Primitive Culture. Vol. ii., p. 12.

TRANSMIGRATION.

“As for believers, savage or civilised, in the great doctrine of metempsychosis, these not only consider that an animal may have a soul, but that this soul may have inhabited a human being, and thus the creature may be in fact their own ancestor or once familiar friend.”—Tylor’s Primitive Culture. Vol. i., p. 469.

TREE-SOULS.

“Orthodox Buddhism decided against the tree-souls, and consequently against the scruple to harm them, declaring trees to have no mind nor sentient principle, though admitting that certain dewas or spirits do reside in the body of trees, and speak from within them.”—Tylor’s Primitive Culture. Vol. i., p. 475.

THOS. DE LA RUE AND CO., PRINTERS, BUNHILL ROW, LONDON.