expressions for the results of marriage customs, and do not comprise the idea of relationship as we understand it; that, in fact, the connection of individuals inter se, their duties to one another, their rights, and the descent of their property, are all regulated more by the relation to the tribe than by that to the family; that when the two conflict, the latter must give way.

Secondly, that the nomenclature of relationships is, in all the cases yet collected, explainable in a clear and simple manner on the hypothesis of progress.

Thirdly, that while two races in the same state of social condition, but of which the one has risen from the lowest known system, the other sunk from the highest, would, necessarily, have a totally different system of nomenclature for relationships, we have not a single instance of such a system as would result from the latter hypothesis.

Fourthly, that some of those races which approximate most nearly to our European system differ from it upon points only explainable on the hypothesis that they were once in a much lower social condition than they are at present.

This is the system of the Burmese, Japanese, Hindi.

SYSTEMS OF RELATIONSHIP.

CHAPTER V.

RELIGION.

THE religion of savages, though of peculiar interest, is in many respects, perhaps, the most difficult part of my whole subject. I shall endeavour to avoid, as far as possible, anything which might justly give pain to any of my readers. Many ideas, however, which have been, or are, prevalent on religious matters, are so utterly opposed to our own that it is impossible to discuss the subject without mentioning some things which are very repugnant to our feelings. Yet, while savages show us a melancholy spectacle of gross superstitions and ferocious forms of worship, the religious mind cannot but feel a peculiar satisfaction in tracing up the gradual evolution of more correct ideas and of nobler creeds.

M. Arbrousset quotes the following touching remarks made to him by Sekesa, a very respectable Kaffir: Your tidings,' he said, 'are what I want; and 'I was seeking before I knew you, as you shall hear and judge for yourselves. Twelve years ago I went 'to feed my flocks. The weather was hazy. I sat 'down upon a rock and asked myself sorrowful ques'tions; yes, sorrowful, because I was unable to answer

Tour at the Cape of Good Hope, p. 120.

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' them.

MENTAL INACTIVITY OF SAVAGES.

"Who has touched the stars with his hands? "On what pillars do they rest?" I asked myself. "The waters are never weary: they know no other "law than to flow, without ceasing, from morning till night, and from night till morning; but where do

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they stop? and who makes them flow thus? The ""clouds also come and go, and burst in water over ""the earth. Whence come they? Who sends them? "The diviners certainly do not give us rain, for how ""could they do it? and why do I not see them with my own eyes when they go up to heaven to fetch it? "I cannot see the wind, but what is it? Who brings "it, makes it blow, and roar and terrify us? Do I ""know how the corn sprouts? Yesterday there was ""not a blade in my field; to-day I returned to the ""field and found some. Who can have given to the ""earth the wisdom and the power to produce it?" Then I buried my face in both my hands.'

This, however, was an exceptional case. As a general rule savages do not set themselves to think out such questions, but adopt the ideas which suggest themselves most naturally; so that, as I shall attempt to show, races in a similar state of mental development, however distinct their origin may be, and however distant the regions they inhabit, have very similar religious conceptions. Most of those who have endeavoured to account for the various superstitions of savage races have done so by crediting them with a much more elaborate system of ideas than they in reality possess. Thus Lafitau supposes that fire was worshipped because it so well represents 'cette suprême 'intelligence dégagée de la nature, dont la puissance est

RELIGIOUS CHARACTERISTICS OF SAVAGES. 195

toujours active.' 1 Again, with reference to idols, he 'observes that 'La dépendance que nous avons de 'l'imagination et des sens ne nous permettant pas de 'voir Dieu autrement qu'en énigme, comme parle Saint 'Paul, a causé une espèce de nécessité de nous le 'montrer sous des images sensibles, lesquelles fussent 'autant de symboles, qui nous élevassent jusqu'à lui, 'comme le portrait nous remet dans l'idée de celui 'dont il est la peinture.' Plutarch, again, supposed that the crocodile was worshipped by Egypt because, having no tongue, it was a type of the Deity who made laws for nature by his mere will! Explanations, however, such as these are radically wrong.

I have felt doubtful whether this chapter should not be entitled 'the superstitions' rather than the re'ligion' of savages; but have preferred the latter, partly because many of the superstitious ideas pass gradually into nobler conceptions, and partly from a reluctance to condemn any honest belief, however absurd and imperfect it may be. It must, however, be admitted that religion, as understood by the lower savage races, differs essentially from ours; nay, it is not only different, but even opposite. Thus, their deities are evil, not good; they may be forced into compliance with the wishes of man; they require bloody, and rejoice in human, sacrifices; they are mortal, not immortal; a part, not the author, of nature; they are to be approached by dances rather than by prayers; and often approve what we call vice, rather than what we esteem as virtue.

1 Mœurs des Sauvages Américains, vol. i. p. 152.
2 Loc. cit., p. 121.