Egyptian language^ even in historic times, could not discriminate between a name and tlie act of naming; it is manifest that the distinction between the person and the thing he was named after, must have been difficult to express, and that when the language was still less developed the two were inevitaMjr confounded.* To me it seems obvious that in this legend of the victorious Bamses, king, conqueror, bull, sun, and eventually god, we have the elements which, in an early stage of civilization, generate a solar myth like that of Indra; who similarly united the characters of the conquering hero, the bull, the sun. To say that when orally transmitted for generations among a less advanced people, a story such as this would not result in a human biography of the Sun, is to deny a process congruous with the processes we find going on, and to assume an historical accuracy which was * While making for me a fuller examination of tbeae docnments than I was myielf able to make, an assistant has found some yerifying facts.
In the (great) Harris Papyms (translated by Prof. Eisenlohr), leaf 76, lines 1 and 2, Ramies III. is represented as saying — ** [My fkiher] set in his horizon like the nine gods. There were made to him the ceremonies of Osiris navigating in his royal bark on the surface of the riyer. He descended to his eternal house in the west of Thebes."
Here again are several royal names taken from Mr. Edw. Hawkins' preface to the second volume of the Select Papyri: — The King, the son of the Sun, Hanaa.
The King, the Sun of creation, the son of the Sun, Hannutf.
Jhe King, the first to attend to the Earth, the son of the Sun, Sebakemshaf.
The King, the Sun becoming victorious, the son of the Suns, Ta-aa. - The King, the Sun orderer of creation, the son of the Sun, Karnes.
Now, though " Sun," used in these cases as an ordinary royal title, is restrained, by union with several meaningless proper names, from generating a tradition of identity; yet before such proper names came into use, identification would be unchecked.
That the ** father Ammon," referred to in the text as the supreme god, was the remote ancestor, is farther implied by the statement of Brugsch that " the cult of the Ammon of the Ramesseum was of a funereal character."
I may add the significant fact that in the hieroglyphics, one and the same « determinative" means, according to the context, god, ancestor, august person.
NATU&S-WOBSHIP. 413 not possible. While to allege^ instead^ that the Son may not only be affiliated on human parents^ bat may be credited with feats of arms as a king^ while he is also a brute^ and this solely because of certain linguistic suggestions^ is to allege that men disregard the evidence of their senses at the prompting of reasons relatively trivial.
§ 193. Little^ then^ as first appearances suggest it^ the conclusion warranted by the facts^ is that Nature-worship^ like each of _ the worships previously analyzed^ is a form of ancestor-worship; which has lost^ in a still greater degree, the external characters of its original.
Partly by confounding the parentage of the race with a conspicuous object marking the natal region of the race, partly by literal interpretation of birth-names, and partly by literal interpretation of names given in eulogy, there have been produced beliefs in descent from Mountains, from the Sea, from the Dawn, from animals which have become constellations, and from persons once on Earth who now appear as Moon and Sun. Implicitly believing the statements of fore&thers, the savage and semi-civilized have been compelled grotesquely to combine natural powers with human attributes and histories; and have been thus led into the strange customs of propitiating these great terrestrial and celestial objects by such offerings of food and blood, as they habitually made to other ancestors.
Between this group of phenomena and the preceding groups, there is, then, entire congruity; and the applicability of one interpretation to them all, notwithstanding its apparent inapplicability, is a further reason for regarding that interpretation as true.
CHAPTER XXY.
§ 194. In the foregoing five chapters the genesis of deities has been so fully set forth by implication^ that there seems no need for a chapter dealing directly with the subject. But though we haye dealt with those classes of deities in which the human personality is greatlydisguised; there remains to be dealt with the class of deities which has arisen by simple idealization and expansion of the human personality. For while some men have, by the misinterpretation of traditions, had their individualities merged in those of natural objects; the individualities of others have survived with anthropomorphic attributes.
This last class, always co-existing with the other classes, eventually becomes predominant: probably, as before hinted, through the agency of proper names that are less and less connotative and more and more denotative. So long as men were named after natural objects, they failed to survive in tradition under their human forms; and the worship of them as ancestors became the worship of the things they were nominally identified with. But when there arose such proper names as were not also borne by objects, men began to be preserved in story as men. It became possible for ghosts to retain their anthropomorphic individualities wmm DIEITIES. 415 long after the deaths of contemporaries; and so an anthropomorphic pantheon resulted.
Ahready in the chapter on ''Ancestor-worship in General/' the initiation of this class of deities has been indicated; and now, haying traced the evolution of the other classes^ we must trace the eyolution of this most important class.
§ 195. Like an animal^ a savage fears whatever is strange in appearance or behaviour. Along with this unparalleled quality there is no knowing what other unparalleled qualities may go. He feels endangered by these capacities which transcend those he is familiar with; and behaves to the possessor of them in a way betraying his consciousness of danger. As we saw, he regards as supernatural whatever he cannot comprehend. His mental attitude is well illustrated by the two Krumen named by Thompson, who, when taken over a ship, said it '' was for certain an uncreated thing— a thing come of itself, and never made by human hands.'' And this supposed supematuralness of the unaccountable, holds alike of a remarkable object and of a remarkable man. If the Ghippewas " do not understand anything, they immediately say it is a spirit "; and our informant, Buchanan, adds that a man of extraordinary talent '' is said to be a spirit."
In various cases we find the native equivalent for god is thus indiscriminately applied to an incomprehensible object and to a person whose powers are incomprehensible. The Fijian name for a divine being, halou, means also ''anything gpreat or marvellous." And while in pursuance of this conception the Fijians declared a printing-press to be a god, they also applied the word to their European visitors: "You are a halau/' "Tour countrymen are gods." So, too, it is with the Malagasy, who speak of their king as a god, and by whom, according to Ellis, whatever is new or useful or extraordinary is called a god. Silk, "rice, money, thunder and lightning, and earthquakes, are all called gods. Their ancestors and a deceased sovereign 416 THE DATA OF SOGIOLOQT.
they designate in the same manner/' A book, too^ is a god; and ^^ velvet is called by the singular epithet — Son of God/^ It is the same with the man-worshipping Todas. As Marshall tells us respecting the meanings of Der, Swdmi (gods, lords,) as used by them, ^' there is a tendency for everything mysterious or unseen to ripen into Der; cattle, relics, priests, are confused in the same category, until it would seem that Der, like Swdmi, is truly an adjective-noun of eminence/' And now we shall no longer find it difficult to understand how the title god, is, in early stages of progress, given to men in ways which seem to us so monstrous. Not meaning by the title anything like what we mean, savages naturally use it for powerful persons, living and dead, of various kinds. Let us glance at the several classes of them.
§ 196. We may fitly begin with individuals whose superiority is the least definite — individuals who are regarded by others, or by themselves, as better than the rest.
A typical case is fui*nished by the Todas above named. Mr. Marshall, describing the character of the p&l&l, a kind of holy milkman or priest among them, thus gives part of a conversation with one: — " * Is it tnie that Todas salute the sun? * I asked. * Lsch4kh! * he replied, * those poor fellows do so: but me/ tapping his chest, ' I, a god! why should I salute the Sun? ' At the time, I thought this a mere ebullition of vanity and pride, but I have since had opportunity of testing the truth of bis speech. The palal for the time being is not merely the casket containing divine attributes, but is kimtelfa god."
Mr. Marshall further tells us that ^^ the p&l&l, being himself a god, may with propriety mention the names of his fellow^ gods, a license which is permitted to no one else to do.'' This elevation to godhood of a living member of the tribe, who has some undefined superiority, is again exemplified among the Central Americans. Mr. Montgomery thus de- DEITISS. 417 scribes tlie Indians of Taltique as adoring sach a god^ witli all the ordinary ceremonials: — " This was no other than an old Indian, whom they had dressed up in a peculiar way and installed in a hut, where they went to worship him, offiaring him the fruits of their industry as a trihute, and performing in his presence certain religious rites, according to their ancient practice."
Clearly people who for some nnspecified reason regard one of their number with awe, and propitiate him, probably under the belief that he can bring good or evil on them, may thus originate a deity. For if the ghost in general is feared, still more feared will be the ghost of any one distinguished during life. Probably there is no ancestor -worship but what shows this tendency to the eyolution of a predominant ghost from a predominant human being. We hare seen how, by the Amazulu, the remembered founder of the family is the one chiefly propitiated; and the implication is that this founder was in some way superior. We have seen, too, how among the Central Americans Tamagastad and ^ipattoval were the remotest ancestors known; <md their doings were probably unusual enough to cause recollection of them. Here I may add, as obviously of kindred origin, the god of the Kamtschadales. Grieve tells us these people " say that Kut, whom they sometimes call god and sometimes their first father, lived two years upon each river, and left the children that river on which they were born, for their proper inheritance.*' Such facts show us in the most general way, how the conception of a deity begins to diverge from the conception of a remarkable person; feared during his life and still more feared after his death. We will now pass to the special ways in which genesis of this conception is shown.
« § 197. If, at first, the superior and the divine are equivalent ideas, the chief or ruler will tend to become a deity B B 418 THS DATA Of SOCIOLOQT.
daring his life and a greater deity after his death. This inference is justified by &ct8.
Already I have referred (§ 112) to the Maori chief who scornfully repudiated an earthly origin, and looked forward to rejoining his ancestors, the gods. It is thus elsewhere in Polynesia. " I am a god," said Tuikilakila, the chief of Somosomo. And of these Fijians, Williams says: — " Indeed, there is veiy litUe difference between a chief of high Tvak and one of the second order of deities. The former regards himself very mnch as a god, and is often spoken of as snch by his people, and, on some occasions, claims for himself publicly the right of diyinity."
So, too, describing the sacredness of the king and queen of Tahiti, Ellis cites indirect praises of them quite as exalted as any used in worship of deities. The kingr's *' houses were called the aorai, the clouds of heaven; anuanua, the rainbow, was the name of the canoe in which he voyaged; his voice was called thunder; the glare of the torches in his dwelling was denominated lightning; and when the people saw them in the evening, as they passed near his abode, instead of saying the torches were burning in the palace, they would observe that the lightning was flaslung m the clouds of heaven.*** The like holds in Africa. Bastian tells us that the king of Benin is not only the representatiye of god upon earth, but god himself; and is worshipped by his subjects in both natures. We learn from Battel that " the king of Loango is respected like a deity, being caUed Samba and Pongo, that is, God.'' According to Krapf the people of Msambara say — ^''We are all slaves of the Zumbe [king] who is our Mulungu [god].'* About the ancient American races, we have like statements. We saw that in Peru, images of still- • This passage from EUis's Polynesian Sesearches, vol. iii., pp. 113, 114 (new edition), I commend to the attention of the mythologists. We are shown by it another way in which natore-worship may readily arise from ancestor-worship. As eulogies of a man after his death are apt to wax rather than wane, it is clear that this indirect glorification of a Tahitian king, surviving in legend, will yield evidence of his celestial nature; and when a king so lauded already has a complimentary name derived from anything in the heavens, these descriptions of his surroundings wiU join it in pioducing a nature-myth.
living Ynoas were adored. F. de Xeres saya Huayana Gcapao " was so feared and obeyed^ that they almost looked upon him as their god^ and his image was set up in many towns /' while D^Acosta tells us that he ''was worshipped by his people as a god during Ufetime.'' And the statement of Garcilasso that out of rarious chiefs and petty kings^ the good were worshipped^ is confirmed by Balboa. Nor do only races of inferior type exemplify this deification of living men: it occurs in races of superior type. Palgrave illustrates it among the Semites as follows: — " ' Who is your Gh)d? ' said aa Arab traveller of my aoqaamtanee to a Mesaleckh nomade, not far from Basra. ' It was F&dee/ answered the man, naming a powerful proTincial governor of those lands, lately deceased; * but since his death I reallj do not know who is God at the present moment' '* And that Aryans have had like conceptions^ we are reminded by such facts as that Greek kings of the East^ besides altars erected to them^ had M^ stamped on their coins, and that Boman emperors were worshipped while alive: facts which, instead of being anomalous as is commonly supposed, show us survivals (or revivals) of practices wUch begin with the savage and develop with the barbarian.
Of course, as above said, identification of the superior with the divine, which leads to propitiation of living chiefs and kings as gods, leads to more marked propitiation of them after death. In Peru, according to D^Acosta, ^'a dead king was immediately regarded as a god, and had his sacri« fices, statues, etc/' Of the Yucatanese, Gogolludo, telling us that Itzamat was a great king, says:— ''This king died, and they raised altars to him, and it was an oracle which gave them answers.'' Similarly of the Mexicans Mendieta writes: — ^''The people of Oholula considered Quetzalcoatl ['feathered serpent '] to be the highest god," and further "the Indians said that Quetzalcoatl, though he was a native of Tula, came from that place to people the provinces of Tlaxcala." Again, Waitz asserts "that Huitzilopochtli, ['humming-bird, left'] afterwards a su- 420 THE DATA OP 80CI0L00T.
preme deity of the Aztecs * * * was originally a man, whose apotheosis may be clearly traced/' Polynesia supplies kindred illastrations. In his E^oAoaii, Ellis says: — ^^'The Sandwich Islanders regarded the spirit of one of their ancient kings as a tutelar deity/' Mariner tells ns the Tongans believe, '^that there are other Hotooas^ or gods, Tiz.^ the sonls of all deceased nobles and matabooles, who haye a like power of dispensing g^ood and evil, but in an inferior degree/' And according to 'Thomson, ''the New Zealanders believed that several high chiefs after death became deified, and that from them all punishments in this world for evil doings were sent/' In Africa it is the same. We have seen that among the Coast Negroes, king Ad61ee looks for success to the ghost of his dead father, and that in Dahomy the living king dutifully sacrifices victims that they may carry to the late king in the other world, reports of what has been done: that is, these dead kings have become.gods. Of like proofe I may add the statement of Harris, that ''the king of Shoa prays at his father's shrine "; and also Bastian's statement that '^ in Yoruba, Shango, the god of thunder, is regarded as a cruel and mighty king who was raised to heaven."
With such evidence before us, we cannot residt the implication that the apotheosis of deceased rulers among the ancient historic races, was but the continuation of a primitive practice. When, from Prof. Eisenlohr, we learn that " Bamses Hek An (a name of Bamses III.) means ' engendered by Ba [Sun], prince of An (Heliopolis),' " and when, in the Harris papyrus, we find this Bamses HI. saying of his father, " the gods appointed their son arising from their limbs to (be) prince of the whole land in their seat"; we cannot but recognize a more developed form of those conceptions which savage and semi-civilized exhibit all over the world. When in the Babylonian legend of the flood, we, on the one hand, meet with the statements — "the gods feared the tempest and sought refuge," '^the DBITIBS. 421 gods like dogs fixed in droyes prostrate '' (implying that the gods differed little from men in their powers and feelings); and when^ on the other hand^ we find that the conquering Izdubar^ the hero of the legend^ afterwards becomes a god, and that Bel, who made the deluge, was ^' the warrior BeP'^ we cannot doubt that the early Babylonians, too, worshipped chiefs who, gods while aliye, became greater gods after death.* § 198. Power displayed by the political head of a tribe, and in higher stages of progress by a king, is not the only kind of power. Hence, if at first the diyine means simply the superior, men otherwise distinguished than by chieftadnship, will be regarded as gods. Evidence justifies this conclusion. Sorcerers, and also persons who show unparalleled skill, are deified.
That medicine-men whose predominance has no other origin than their craft, are treated as gods during their liyes, we have but little direct evidence. Sometimes, where the medicine-man ^s also political head, he appears to be propitiated in both capacities; as in Loango, where the king is god, and where '^ they belieye he can give rain when he has a mind. In December the people gather to beg it of him, every one bringing his present.'' But we have good evidence that the medicine-man becomes a deity after death. Indeed, some facts raise the suspicion tiiat his ghost is the one which first grows into predominance as a being to be feared. The Fuegians, to whom otherwise no definite religious ideas are ascribed, believe in ^' a great black man '' '' wandering about the woods and mountains," ''who influences the weather according to men's * The l*ter Babybnisn iMlief s of this class are implied by the following passage from M^anf 8 traDslation of the great inscription of Nabuchadnezzar: — " Je snis Naba-kudnr-nsnr...le fils ain^ de Nabn-pal-usur roi de Bab-Iln, Moi!" *'Le dxeu Bel, Ini-mdme, m'a cr^ le dieu Mardok qui m'a engendr^ a d^pos^ Ini-mdme le germe de lAa vie dans le sein de ma mire."
422 THE DATA Of flOCIOLOOY.
oonduci": eyidently a deceased weaiher-doctor. So, too, of the neighboaring Patagonians, Falkner tells us that their wandering demons are '^ the sonhi of their wizards/' Much more specific is Schoolcraft's statement concerning the Ghippewas. Mana Bosho, one of their gods, is repre* sented as having recourse to his magic drum and rattles '^to raise np snpemataral powers to help him '^: he uses in the other world those appliances which, as a sorcerer, he used in this. Again, Bancroft tells us that the Gahrocs have " some conception of a great deitj called Chareya, the Old Man Above: ^ * ^ he is described as wearing a close tonic, with a medicine-bag/' In Africa the Damaras famish a defixiite instance. Oalton says: — " We passed the gprave of the god Omakum; the Damaras all threw stones on the cairn, exclaiming, 'Father Omakum.' He gives and withholds rain.'' The apotheosis of the medicine-man in Polynesia, is shown us by Ellis's statement that " the Sandwich Islanders have a tradition that a certain man, whom they deified after his death, obtained all their medicinal herbs from the gods.
To this man the doctors address their prayers." That in ancient Mexico the power shown by the sorcerer led to deification of him, is inferable from the following state« ment of Mendieta — " Others said that only such men had been taken for gods who transformed themselves or ^ ^ * appeared in some other shape, and in it spoke or did something beyond human power." But the best examples (unless we regard the stories gathered together in the SeimS'kringla as mere inventions) are famished by our own Scandinavian ancestors. As described in that work, chaps. 4^-10, Odin was manifestly a medicine-man. We read that " when Odin of Asaland came to the norths and the gods with him," he " was the cleverest of them all, and from him all the others learned their magic arts." We read further that when the Yanaland people beheaded Memir, a man of great understanding, " Odin took the head, smeared it with herbs so that it should not rot, and sang incantations over it. Thereby he gave it the power that it spoke to him^ and discovered to him many secrets/' " Odin died in his bed in Sweden; and when he was near his death he made himself be marked with the point of a spear, and said he was going to Godheim, and would give a welcome there to all his friends, and the Swedes beUeved that he was gone to the ancient Asgard, and would live there eternally. Then began the belief in Odin and the calling npon him. * * * Odin was burnt, and at his pile there was great splendour.'* In chapter xi. of the same work, Niort is described as continning the sacrifices after Odin; and the Swedes believed he " mled over the growth of seasons/' "In his time all the diars or gods died, and blood-sacrifices were made for them. Niort died on the bed of sickness, and before he died made himself be marked for Odin with the spear-point.
" Frej took the kingdom after Niort; n^ * * there were good seasons in all the land, which the Swedes ascribed to Frey, bo that he was much more worshipped than the other gods. * w * Now when Frey died they bore him secretly into the mound, but told the Swedes he was alive; and^ey kept watch over him for three years. They brought all the taxes into the mound. * * * Peace and good seasons continued.** In these extracts there are various instructive implications. The dominant race, coining from the East, returned there at death. While living they were worshipped; as we see superior men are, and have been, elsewhere. Such among them as were accounted powerful magicians, were more especially worshipped. After death these gained the character of great gods in virtue of their repute as great medicine-men; and were propitiated for a continuance of their supernatural aid.' Of course, with the mythologists these circumstantial stories of the lives, deaths, and funeral rites of reputed magicians, go for nothing. They think them products of the mythopoeic tendency; and are not astonished at the correspondence between alleged fictions and the facts which existing savages show us. I suppose they are prepared similarly to dispose of such statements as that the descendants of iSsculapius worshipped him as a god, and counted the links of descent 424 THE DATA OP BOCIOLOOT, from him. Here, however, in presence of proofs that even now, in both hemispheres, weather-doctors and medicinemen become gods, we shall conclude that these legends had their roots in realities.
Between the mod'* cine-man and the teacher of new arts, there is but a nominal distinction; for, as we have seen, the primitive man thinks that any ability beyond the ordinary IS supernatural: even the blacksmith is a kind of magician to the African. Hence we may be prepared to find deifications of men whose superiority was shown by their greater knowledge or skill; and we find them in many places. Waitz says the Brazilians '' ascribe the origin of agriculture to their teacher Tupan, who seems to be identical with the founder * * * of the race, and with the Supreme Being, so far as they have any idea of such." According to Bancroft, the Ghinooks say that ''a kind and powerful spirit called Ikdnam, * * * taught them how to make canoes as well as all other implements and utensils; and he threw great rocks into the rivers and made falls, to obstruct the salmon in their ascent, so that they might be easily caught.^' The Mexican god '^ Quetzalcoatl was a divinity who, during his residence on earth, instructed the natives in the use of metals, in agriculture, and in the arts of government." Further, the Mexicans apotheosized Chicomecoatl as the first woman who made bread; Tzaputlatena as the inventress of the uxitl-oil; Opuchtli as the inventor of some fishing implements; Yiacatecutli as the originator of trade; and Napatecutli as the inventor of rush mats. The Central Americans, too, had their gods and goddesses Chac, Ixazalvoh, Itzamnd, Ixchebelyax, who were the inventors of agriculture, of cotton-weaving, of letters, of painting, as Gogolludo tells us. In the earliest records of historic peoples we meet with like facts. The Egyptian gods, Osiris, Ombte, Neph, and Thoth are said to have taught them arts; and the Babylonian god Oannes is similarly represented as having been an instructor. And it is needless to enumerate the Greek and Boman deities described as teachers of one or other new process^ or inventors of this or that new appliance. Stilly then, we have the same truth under another aspect. Power exceeding previously-known powers, excites awe; and the possessor of it, feared during his life, is still more feared after his death.
§ 199. Unawares in treating of those who, within the tribe, as medicine-men or men of unusual ability, have acquired repute leading to deification, I have entered on the next class of facts — facts showing us that the foreign member of a superior race, becoming naturalized, becomes a god among an inferior race.
In our own times, members of our own race, such as shipwrecked sailors, escaped convicts, etc., thrown among savage peoples, gain ascendency over them by virtue of the knowledge and skill they display; and when we remember that after the deaths of such men, their powers, exalted in legend, are sure to make their ghosts feared more than ordinary ghosts, we shall recognize another source from which deities arise. That men of low type even now class strangers of high type as gods, we have abundant proof. In Africa, as we are told by Chapman, the Bushmen say — " Those white men are children of God; they know everything/' Livingstone describes the East Africans as exclaiming to Europeans — " Truly ye are gods '*; while Tuckey and Bastian state that the whites are thus spoken of in Congo. A chief on the Niger, seeing whites for the first time, thought them ^'children of heaven." When Thompson and Mofifatt wished to see a religious ceremony peculiar to the Bechuana women, the women said — *' These are gods, let them walk in.'' Even among so superior an African race as the Fulahs, some villagers, says Barth, "went so far as to do me the honour of identifying me with their god ' Pete,' who, they thought, might have come to spend a day with them" (staying to dinner, like Zeus with the Ethiopians). Other races furnish 426 THX DATA OF SOCIOLOGY.
kindred instances. The Khond women said of Campbell's tent, '' It is the house of a god.'' Barbe states that the *' Nicobarians have such a high idea of the power of Eoropeans, that to them they attribute the creation of their islandsj and they think it depends on them to giye fine weather."'!' Remarking of the Fijians that ^* there appears to be no certain line of demarcation between gods and living men/' Erskine tells ns that one of the chiefs said to Mr. Hunt — *' If you die first, I shall make you my god." Mr. Alfred Wallace, who has had extensive opportunities of studying primitive men, says of the Am Isknders— ''I have no doubt that to the next generation, or even before, I myielf shall be transformed into a magician or a demi-god, a worker of miraoleSi and a being of Bupematural knowledge. They ahreadj believe that all the animals I preserve will come to life again; and to their children it will be related that they actually did so. An nnnsnal spell of fine weather setting in Just at my arrival, has made them believe I can control the seasons."
And then, lastly, we have the fact that an apotheosis Hke that which Mr. Wallace anticipates, has already occurred in a neighbouring island. Low, in his Sara/wak, says the Dyaks attribute supernatural power to Bajah Brooke. He is invoked along with the other gods.
With such abundant proofs that the genesis of gods out of superior strangers is now going on, we cannot, without perversity, regard as fictions those stories found in many countries, which represent certain gods as having brought knowledge and arts from elsewhere. Mendieta says the Mexican chief god, Quetzalcoatl, who came from the west, was '^a tall white man, with broad forehead, large eyes, long black hair, and g^eat round beard/' who, having instructed them and reformed their manners, departed by the way he came. So, too, of the great god of the Chibchas, Bochica^ we read that he was a white man with a beard, who gave them laws * I have lately had brought to me from the locality, a photograph of Nioobar-idoU, among which there are grotesque and yet characteristic figuTM of EngUihmen.
9am and institations, and who disappeared after having long liyed at Sogamoso. In Sonth America it is the same. Humboldt tells ns that '^ Amaliyaoa, the father of the TamanacS| that is^ the creator of the human race (for every nation regards itself as the root of all other nations) arriyed in a bark/' He afterwards re-embarked. '^Amalivaca was a stranger^ like Manco-Oapac^ Bochica^ and Quetssalcohaatl/' In some oases the remarkable strangers who thus become a people's gods^ are regarded as the returned ghosts of their own remarkable men. Ghosts and gfods being originally undifEerentiated in thought; and neither of them being always distinguishable from living persons; it happens^ as was shown in § 92^ that the whites are^ by Australians^ Polynesians^ and Africans^ held to be the doubles of their own dead. When we read that among the Wanikas '' ' Mulunga/ the word applied like the Kaffir ' IThlunga' to the Supreme, also denotes any good or evil revenant;'* we see how it happens that Europeans are called indiscriminately ghosts and gods. Hence the naturalness of the fact which Ellis tells us of the Sandwich Islanders, that when '' Captain Cook arrived, it was supposed, and reported, that the god Bono was returned''; and therefore ''the people prostrated themselves before him." Hence, too, the belief implied by Camargo's account of the Mexicans, that ''as soon as the Spaniards had disembarked, news came to the very smallest villages that the gods had arrived:" the expectation being '*that their god Quetssalcoatl had come" back with his companions. And hence, again, the explanation of Piedrahita's statement respecting the Chibchas, that at Turmequ6 they " showed to the Spaniards the veneration and worship they showed to the gods, making incense to them."