Introduction to the History of Religions Part 34

[94] Maspero, _Dawn of Civilization_, pp. 112, 185.

[95] _Tailtiriya Brahmana_, 3, 11, 8, 5; _catapatha Brahmana_, 12, 9, 3, 12. Cf. Bloomfield, _Religion of the Veda_, p. 253.

[96] The same remark holds of later conceptions of the departed soul and of deities.

[97] Mariner, _Tonga_, pp. 328, 343. G.o.ds also die, as in the Egyptian religious creed (Maspero, _Dawn of Civilization_, p. 111), in Greek myths and folk-beliefs (the grave of Zeus, etc.), and in the Norse myth of the combat of the G.o.ds with the giants.

[98] Jastrow, _Religion of Babylonia and a.s.syria_, chap.

xxv.

[99] 1 Sam. xxvii, 11 f.; Ezek. x.x.xii, 17 f.; Isa. xiv, 9 f.

Eccl. iii, 19 f., ix, 5, 6, 10, which are sometimes cited in support of the opposite opinion, belong not to the Jewish popular belief, but to a late academic system which is colored by Greek skeptical philosophy. All other late Jewish books (Apocrypha, New Testament, Talmud) a.s.sume the continued existence of the soul in the other world.

[100] See above, -- 43.

[101] Hopkins, _Religions of India_, pp. 130, 143 ff., 396; Rhys Davids, _Buddhism_, p. 111 ff.; Spiegel, _Eranische Alterthiunskunde_, ii, 161 ff.; Wiedemann, _Egyptian Doctrine of Immortality_; De Groot, _Religion of the Chinese_, chap. iii.

[102] On the Homeric usage see Rohde, _Psyche_, as cited above, -- 43.

[103] Several early Christian writers (Tatian, _Address to the Greeks_, 13; Justin, _Trypho_, cap. vi) held that souls are naturally mortal, but these views did not affect the general Christian position.

[104] Such as Ezek. xviii, 4. This view appears in _Clementine Homilies_, vii, 1.

[105] Cf. W. R. Alger, _Critical History of the Doctrine of a Future Life_; Harvard Ingersoll Lectures on "The Immortality of Man."

[106] Cf. H. Spencer, _Principles of Sociology_, i, chap.

xv; article "Blest, abode of the," in Hastings, _Encyclopaedia of Religion and Ethics_.

[107] Cf. Tylor, _Primitive Culture_, chap. xii f.

[108] Cf. Hartland, _Primitive Paternity_, i, 254, and chap.

iii.

[109] In _Primitive Culture_, chap. xii.

[110] In _La survivance de l'ame_, pa.s.sim.

[111] See also the discussion of the subject in Alger, op.

cit. (in -- 53), p. 62 f. This work contains a bibliography of the future state (by Ezra Abbot) substantially complete up to the year 1862.

[112] Cf. Saussaye, _Religion of the Teutons_, p. 295 f.

[113] M. Kingsley, _Studies_, p. 122; _Travels_, p. 445.

[114] Haddon, _Head-hunters_, p. 179 ff.

[115] Spencer and Gillen, _Native Tribes of Central Australia_, Index, s.v. _Alcheringa_; id., _Northern Tribes of Central Australia_, p. 271.

[116] A. B. Ellis, _Yoruba_, p. 128.

[117] Cf. especially the Central Australian conception.

[118] It is involved in all monistic systems. It appears also to be silently made in the Old Testament: the lower animals, like man, are vivified by the "breath of G.o.d" (Ps.

civ, 29, 30; cf. Gen. ii, 7; vii, 22), and are destroyed in the flood because of the wickedness of man (Gen. vi, 5-7); cf. also Rom. viii, 22.

[119] So in the Upanishads (but not in the poetic Veda); see Hopkins, _Religions of India_, p. 227; Bloomfield, _Religion of the Veda_, p. 257. Tylor (_Primitive Culture_, ii, 18) points out that in this conception we have a suggestion of the theory of development in organic life.

[120] So the Central Australians (Spencer and Gillen, _Native Tribes of Central Australia_, p. 514), the Californian Maidu (Dixon, _The Northern Maidu_, p. 246). Cf.

the cases in which precautions are taken against a ghost's entering its old earthly abode.

[121] _Rig-Veda_, 15.

[122] Spencer and Gillen, loc. cit. and p. 516 f.

[123] Probably the Greek _ker_ (???) and the Teutonic 'nightmare,' French _cauchemar_ (_mara_, an incubus, or succuba), belong in this cla.s.s of malefic ghosts.

[124] See below, -- 92.

[125] Steinmetz, _Ethnologische Studien zur ersten Entwicklung der Strafe_, i, 141 ff.

[126] For West Africa see above, -- 43, n. 2; for the Norse _fylgja_ ('follower') cf. Saussaye, _Religion of the Teutons_, p. 292 ff.

[127] -- 38, n. 2.

[128] A transitional stage is marked by the theory, in a polypsychic system, that one soul remains near the body while another goes to the distant land.

[129] So, perhaps, among the eastern Polynesians (W. Ellis, _Polynesian Researches_, i, 303) and the Navahos (Matthews, _Navaho Legends_, p. 38).

[130] Maspero, _Dawn of Civilization_, chap. iii, 183 ff.; Teit, _Thompson River Indians_, p. 85; Rink, _Tales of the Eskimo_, p. 40.

[131] _Odyssey_, xi (by the encircling Okeanos); Williams, _Fiji_, p. 192; Brinton, _Myths of the New World_, p. 288 f.; Saussaye, _Religion of the Teutons_, p. 290; _Rig-Veda_, x, 63, 10; ix, 41, 2.

[132] Breasted, _History of Egypt_, p. 65; Charon; Saussaye, op. cit., p. 290; Rohde, _Psyche_, 3d ed., i, 306. For the story given by Procopius (_De Bell. Goth._ iv, 20) see Tylor, _Primitive Culture_, ii, 64 f.

[133] Saussaye, op. cit., p. 291.

[134] _Rig-Veda_, x, 154, 4, 5; Lister in _Journal of the Anthropological Inst.i.tute_, xxi, 51 (moon). Cf. Breasted, _History of Egypt_, p. 64; Hopkins, _Religions of India_, pp. 129, 206; Brinton, _Myths of the New World_, p. 284 ff.; Muller, _Amerikanische Urreligionen_, i, 288 ff.; Saussaye, op. cit., p. 291; Spencer, _Principles of Sociology_, i, 232 f.

[135] Matthews, _Navaho Legends_, p. 185 f.; Teit, _Thompson River Indians_, p. 78.

[136] Turner, _Samoa_, p. 257; Lawes (on New Guinea), in _Journal of the Anthropological Inst.i.tute_, viii, 371; Callaway, _Zulu Nursery Tales_, p. 316; Matthews, _Navaho Legends_, p. 215; Rink, _Tales of the Eskimo_, p. 37; Sir G.

S. Robertson, _The Kafirs of the Hindu-Kush_, p. 380 f.

[137] _aeneid_, vi.

[138] _Odyssey_, xi, 489; Isa. x.x.xviii, 10 ff.; Prov. iii, 16, etc.

[139] 1 Sam. xxviii, 14; Ezek. x.x.xii, 19-32; Isa. xiv, 9-15; x.x.xviii, 18. For the early Babylonian conception of the Underworld see the _Descent of Ishtar_ (in Jastrow, _Religion of Babylonia and a.s.syria_, chap. xxv); S. H.