[282] The Evolution of the Idea of God, pp. 369-70. See also Tylor, Primitive Culture (4th ed.), vol. ii. 120; Fustel de Coulanges, La Cité Antique; and T. R. Glover's Conflict of Religions in the Early Roman Empire, pp. 14-15.
[283] Last Essays, Second Series (1901 ed.), p. 45.
[284] Ancestor-worship has been called "the foundation and chief characteristic of Shinto" (D. Goh in Religious Systems of the World, 8th ed., p. 99); but though this is the statement of a scholarly native of Japan, it is as well to observe that Dr. Aston, one of the best European authorities on the subject, holds a somewhat different view as to the connection between Shinto (in its earliest form) and the cult of ancestors. "All the great deities of the older Shinto," he says, "are not Man but Nature gods." (Shinto, p. 9.)
[285] "Teutonic Heathendom," in Religious Systems of the World (8th ed.), p. 279.
[286] See T. R. Glover's Conflict of Religions in the Early Roman Empire, p. 23. See also F. C. Conybeare's admirable work Myth, Magic, and Morals, in which he says, "Latin hymns in honour of Isis seem to have been appropriated to Mary with little change; and I have seen statues of Isis set up in Christian churches as images of the Virgin" (p. 230). He also points out that in Asia Minor "the Virgin took the place of Cybele and Artemis."
[287] Primitive Culture (4th ed.), vol. ii. pp. 120 seq. See also vol. i. pp. 96-7 for mention of vestiges of sacrificial ceremonies in England in honour of the dead. With reference to the gradual transformation of the old Roman feasts for the dead into festivals of the Christian martyrs, see T. R. Glover's Conflict of Religions in the Early Roman Empire, pp. 15-16.
[288] Dr. L. R. Farnell in Hibbert Journal, January 1909, p. 426.
[289] Chinese Classics, vol. i. (2nd ed.), p. 100.
[290]Op. cit. vol. iii. pt. i. p. 200.
[291] See Max Müller's Lectures on the Origin of Religion (1901 ed.), pp. 310-16.