[150] This mythical cycle, as it arose among the native tribes of America, was made by me the special subject of a volume, American Hero-Myths (pp. 251, Philadelphia, 1882).
[151] See my Essays of an Americanist, pp. 135-147; J. Grimm, Teutonic Mythology, vol. ii., p. 832; Schrader and Jevons, Prehistoric Antiquities of the Aryan Peoples, p. 424.
[152] Codrington in Jour. Anthrop. Soc., vol. x., p. 285.
[153] Waitz, Anthropologie der Naturvölker, Bd. ii., p. 188.
[154] Von Hasselt, in Zeitschrift für Ethnologie, Bd. viii., p. 196.
[155] J. G. Pfleiderer, Die Genesis des Mythus der Indogermanischen Völker, p. 48.
[156] References in Pietschmann, Zeitschrift für Ethnologie, Bd. x., p. 159, who points out that fetishism should be, as a term, confined to the cult and not applied to the content of a religion.
[157] Rialle, La Mythologie Comparée, ch. i.
[158] Prof. Granger remarks that “the influence of the fetish is interpreted as a kind of life of which the fetish is the seat.”—Worship of the Romans, p. 201. Bastian defines it as “an incorporation of a subjective emotional state,” and his disciple Achelis recognises that it is not a stadium of religious development. See his Moderne Völkerkunde, p. 366.
[159] The insufficiency of animism as a theory of primitive religions has been previously urged by Van Ende, Histoire Naturelle de la Croyance, p. 21. Like fetishism and shamanism, animism should be regarded, not as a form or stadium of religion, but, to use Castren’s excellent expression, “nur ein Moment in der Götterlehre.” Finnische Mythologie, Einleitung.