[31] H. Grimme, Mohammed, p. 38.
[32] In his Preface to The Revolt of Islam.
[33] O. Peschel, Völkerkunde, s. 255; F. Ratzel, Ethnographie, Bd. i;—Schurtz, Catechismus der Völkerkunde, s. 88.
[34] The eminent anthropologist Broca denied that religiosity is a distinctive trait of humanity. See further in Hovelacque et Hervé, Précis d’Anthropologie, pp. 634-636.
[35] Myth, Ritual, and Religion, vol. i., chap. xi.
[36] Hibbert Lectures, p. 328. Darwin has a parallel passage, Descent of Man, p. 95.
[37] “Everything, animate or inanimate, which has an independent being, or can be individualised, possesses a spirit, or, more properly, a shade (idahi, a shadow, or reflection).” Washington Matthews, Ethnog. of the Hidatsa, p. 48. This expresses the general Weltanschauung of the savage mind. Let it be remembered that it is also characteristic of the poetic, or personifying representation of nature, and thus belongs to the highest artistic expressions of the human mind as well as to its feeblest utterances.
[38] This was the universal opinion of classical antiquity. See Payne Knight, Ancient Art, p. 45. It was also the orthodox theory of the early Church concerning the redeemed soul. It “will know all things as God doth. Whatsoever is in Heaven and whatsoever is in earth, everything will he see with that veritable knowledge which nothing escapeth.”—Select Works of St. Ephrem the Syrian, translated by Rev. J. B. Morris, p. 353.
[39] Ridley, in Jour. Anthrop. Institute, vol. ii., p. 269.
[40] Mr. A. E. Gough gives reasons for the opinion that the yogin, who practises the yoga, is a lineal follower of the ancient local shaman.—Philosophy of the Upanishads, p. 221.