[5] Gen. xxviii, 20-22; Hos. ii; Ezek. xxxvi; and the Psalter passim.
[6] The classic expression of this view is given by Statius (Th. 3, 661): primus in orbe deos fecit timor. Cf. L. Marillier, in International Monthly, ii (1900), 362 ff.
[7] For numerous examples of the belief in supernatural birth see E. S. Hartland, Primitive Paternity.
[8] Modern civilised nations, after victories in war, commonly assume that God has thus pronounced in favor of the justice and right of their side, and sing Te Deums.
[9] This vagueness reappears in some systems of late philosophic speculation. On the question whether a sense of the divine exists anterior to conscious experience cf. Marett, Threshold of Religion.
[10] This is only a particular application of the general assumption that all human powers exist in germ in the lowest human forms. Discussions of the sense of the infinite are found in the Gifford Lectures of F. Max Müller and Tiele, and in Jastrow's Study of Religion. But early man thinks only of the particular objects with which he comes into contact; the later belief in an Infinite is a product of experience and reflection.
[11] Cf. Année sociologique, iii (1898-1899), 205 ff.
[12] On the Fuegians cf. R. Fitzroy, in Voyages of the Adventure and the Beagle, ii (1831-1836), 179 ff.; on the African Pygmies, A. de Quatrefages, The Pygmies (Eng. tr., 1895), p. 124 ff.; W. Schmidt, Pygmäenvölker, p. 231 ff.; on Ceylon, T. H. Parker, Ancient Ceylon, iv; and on the Guaranis and Tapuyas (Botocudos) of Brazil, Waitz-Gerland, Anthropologie, iii, 418, and the references in Hastings, Encyclopædia of Religion and Ethics, ii, 837 f. The Fuegians are said to stand in awe of a "black man" who, they believe, lives in the forest and punishes bad actions. On the people of New Guinea see C. G. Seligmann, The Melanesians of British New Guinea, chaps. 16, 25, 48, 55.
[13] Such relations exist between men and the vague force variously called mana, manitu, wakonda; but the conception of this force is scientific rather than religious, though it is brought into connection with religious ideas and usages.
[14] The evidence is summed up in G. d'Alviella's Hibbert Lectures. Cf. Brinton, Religion of Primitive Peoples, p. 30 ff.