[664] The Ojibwa god Manabozho (described in Schoolcraft's Algic Researches) by some inadvertence got the name 'Hiawatha,' and so appears in Longfellow's poem. The real Hiawatha was a distinguished Iroquois statesman (supposed to be of the fifteenth century), the founder of the Iroquois League, honored as a patriot, but never worshiped as a god. See H. Hale, Iroquois Book of Rites, Index, s.v. Hiawatha; Beauchamp, in Journal of American Folklore, October, 1891.
[665] F. Pfister, Der Reliquienkult im Altertum.
[666] Spencer, Principles of Sociology, i; Grant Allen, Evolution of the Idea of God. See below, § 631 ff.
[667] Westermarck, Origin and Development of the Moral Ideas, Index, s.v. Dead; Grant Allen, op. cit.; article "Ancestor-worship" in Hastings, Encyclopædia of Religion and Ethics.
[668] Cf. above, Chap. II.
[669] Steinmetz (Ethnologische Studien zur ersten Entwicklung der Strafe, p. 280 ff.) has attempted a collection and interpretation of the usages of nearly two hundred tribes, but his reckoning is not satisfactory—his enumeration is not complete, and the facts are not sufficiently well certified. He concludes that cases of fear are twice as numerous as those of love.
[670] Westermarck, Origin and Development of the Moral Ideas, chap. xiv.
[671] Spencer and Gillen, Northern Tribes Of Central Australia, pp. 516 f., 520 f.
[672] Cf. Codrington, The Melanesians, p. 271 f.
[673] The conception of such meals as physical and spiritual communion with the dead was a later development.