Footnote 429:[ (return) ]
S. Lehner, op. cit. pp. 410-414.
Footnote 430:[ (return) ]
Ch. Keysser, "Aus dem Leben der Kaileute," in R. Neuhauss's Deutsch Neu-Guinea, iii. 3-6.
Footnote 431:[ (return) ]
Ch. Keysser, op. cit. pp. 12 sq., 17-20.
Footnote 432:[ (return) ]
Ch. Keysser, op. cit. pp. 9-12.
Footnote 433:[ (return) ]
Ch. Keysser, op. cit. p. 111.
Footnote 434:[ (return) ]
Ch. Keysser, op. cit. p. 113.
Footnote 435:[ (return) ]
Compare Ch. Hose and W. McDougall, The Pagan Tribes of Borneo (London, 1912), ii. 221 sq.: "It has often been attempted to exhibit the mental life of savage peoples as profoundly different from our own; to assert that they act from motives, and reach conclusions by means of mental processes, so utterly different from our own motives and processes that we cannot hope to interpret or understand their behaviour unless we can first, by some impossible or at least by some hitherto undiscovered method, learn the nature of these mysterious motives and processes. These attempts have recently been renewed in influential quarters. If these views were applied to the savage peoples of the interior of Borneo, we should characterise them as fanciful delusions natural to the anthropologist who has spent all the days of his life in a stiff collar and a black coat upon the well-paved ways of civilised society. We have no hesitation in saying that, the more intimately one becomes acquainted with these pagan tribes, the more fully one realises the close similarity of their mental processes to one's own. Their primary impulses and emotions seem to be in all respects like our own. It is true that they are very unlike the typical civilised man of some of the older philosophers, whose every action proceeded from a nice and logical calculation of the algebraic sum of pleasures and pains to be derived from alternative lines of conduct; but we ourselves are equally unlike that purely mythical personage. The Kayan or the Iban often acts impulsively in ways which by no means conduce to further his best interests or deeper purposes; but so do we also. He often reaches conclusions by processes that cannot be logically justified; but so do we also. He often holds, and upon successive occasions acts upon, beliefs that are logically inconsistent with one another; but so do we also." For further testimonies to the reasoning powers of savages, which it would be superfluous to affirm if it were not at present a fashion with some theorists to deny, see Taboo and the Perils of the Soul, pp. 420 sqq. And on the tendency of the human mind in general, not of the savage mind in particular, calmly to acquiesce in inconsistent and even contradictory conclusions, I may refer to a note in Adonis, Attis, Osiris, Second Edition, p. 4. But indeed to observe such contradictions in practice the philosopher need not quit his own study.
Footnote 436:[ (return) ]
Ch. Keysser, op. cit. pp. 111 sq.
Footnote 437:[ (return) ]
Ch. Keysser, op. cit. p. 112.
Footnote 438:[ (return) ]
Ch. Keysser, op. cit. p. 140. As to the magical tubes in which the sorcerer seals up some part of his victim's soul, see id., p. 135.