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The story goes on to tell how the hunter speeds westward
in pursuit of the Red Swan. At lodges where he rests,
they tell him she has often passed there, but those who
followed her have never returned. She is the daughter of
an old magician who has lost his scalp, which Ojibwa
succeeds in recovering for him and puts back on his head,
and the old man rises from the earth, no longer aged and
decrepit, but splendid in youthful glory.

As for ourselves, though the old drinking salutation of
‘wæs hæl? ’ is no longer vulgar English, the formula
remains with us, stiffened into a noun. On the whole,
there is presumptive though not conclusive evidence that
the custom of drinking healths to the living is historically
related to the religious rite of drinking to the gods and
the dead. Perhaps as serious a use of the sling as can now be pointed
out without the limits of civilization is among the herdsmen
of Spanish America, who sling so cleverly that the saying is
they can hit a beast on either horn and turn him which
way they will.

Indeed, I
scarcely think that a stronger counter-persuasion could be
used on an intelligent student inclined to the ordinary
degeneration-theory than to induce him to examine critically
and impartially the arguments of the advocates on his
own side. It must be borne in mind, however, that the
grounds on which this theory has been held have generally
been rather theological than ethnological. The strength
of the position it has thus occupied may be well instanced
from the theories adopted by two eminent French writers
of the 18th century, which in a remarkable way piece
together a belief in degeneration and an argument for progression. It has happened to me more
than once to be assured from the pulpit that the theories of
ethnologists who consider man to have risen from a low
original condition are delusive fancies, it being revealed
truth that man was originally in a high condition. Now as
a matter of Biblical criticism it must be remembered that a
large proportion of modern theologians are far from accepting
such a dogma.

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It cannot be positively
asserted that every existing tribe recognizes the belief in
spiritual beings, for the native condition of a considerable
number is obscure in this respect, and from the rapid change
or extinction they are undergoing, may ever remain so. It
would be yet more unwarranted to set down every tribe
mentioned in history, or known to us by the discovery of
antiquarian relics, as necessarily having passed the
defined minimum of religion. It is desirable,
however, to take our basis of enquiry in observation rather
than from speculation. Here, so far as I can judge from the
immense mass of accessible evidence, we have to admit that
the belief in spiritual beings appears among all low races
with whom we have attained to thoroughly intimate acquaintance;
whereas the assertion of absence of such belief
must apply either to ancient tribes, or to more or less imperfectly
described modern ones. The exact bearing of this
state of things on the problem of the origin of religion may
be thus briefly stated.

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Of distress, the native Brazilian’s teh teh! 185of wonder and reverence, the hai-yah! So well known in
the Pigeon-English of the Chinese ports, and even, to
take an extreme case, the interjections of surprise among
the Algonquin Indians, where men say tiau!

Compare the Rajmahali tribes adopting Hindi numerals, yet reckoning
by twenties. The use of a ‘score’ as an indefinite number in
England, and similarly of 20 in France, of 40 in the Hebrew of the Old
Testament and the Arabic of the Thousand and One Nights, may be among
other traces of vigesimal reckoning. V. Humboldt, ‘Kawi-Spr.’ vol. This
system of recording dates, &c., extended as far as Tibet and the Indian

Obscure as many parts of this
problem still remain, its clearer positions lie open to the
investigation whether speech took its origin among mankind
in the savage state, and the result of the enquiry is
that consistently with all known evidence, this may have
22been the case. From the examination of the Art of Counting
a far more definite consequence is shown. It may be
confidently asserted, that not only is this important art
found in a rudimentary state among savage tribes, but that
satisfactory evidence proves numeration to have been developed
by rational invention from this low stage up to that
in which we ourselves possess it.

To have learnt to give poison
secretly and effectually, to have raised a corrupt literature
to pestilent perfection, to have organized a successful
scheme to arrest free enquiry and proscribe free expression,
are works of knowledge and skill whose progress toward
their goal has hardly conduced to the general good. Thus,
even in comparing mental and artistic culture among several
peoples, the balance of good and ill is not quite easy to
strike. 2Our modern investigators in the sciences of inorganic
nature are foremost to recognize, both within and without
their special fields of work, the unity of nature, the fixity of
its laws, the definite sequence of cause and effect through
which every fact depends on what has gone before it, and
acts upon what is to come after it. They grasp firmly the
Pythagorean doctrine of pervading order in the universal
Kosmos. They affirm, with Aristotle, that nature is not
full of incoherent episodes, like a bad tragedy. But when
we come to talk of the higher processes of human feeling
and action, of thought and language, knowledge and art,
a change appears in the prevalent tone of opinion.

Looking round the rooms we live in, we may try here how
far he who only knows his own time can be capable of
rightly comprehending even that. Here is the ‘honeysuckle’
of Assyria, there the fleur-de-lis of Anjou, a cornice with a
Greek border runs round the ceiling, the style of Louis XIV,
and its parent the Renaissance share the looking-glass
between them. Transformed, shifted, or mutilated, such
elements of art still carry their history plainly stamped
upon them; and if the history yet farther behind is less easy
to read, we are not to say that because we cannot clearly
discern it there is therefore no history there. It is thus
even with the fashion of the clothes men wear. In fact, the books of costume, showing how one
garment grew or shrank by gradual stages and passed into
another, illustrate with much force and clearness the nature
of the change and growth, revival and decay, which go on
from year to year in more important matters of life.

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Thus, as evidence of the development of
thought, as records of long past belief and usage, even in
some measure as materials for the history of the nations
owning them, the old myths have fairly taken their place
among historic facts; and with such the modern historian,
so able and willing to pull down, is also able and willing
to rebuild. Nevertheless, allegory has had a share in the development
of myths which no interpreter must overlook. The fault of
the rationalizer lay in taking allegory beyond its proper
action, and applying it as a universal solvent to reduce dark
stories to transparent sense. The same is true of the other
great rationalizing process, founded also, to some extent, on
fact. Nothing is more certain than that real personages
often have mythic incidents tacked on to their history, and
that they even figure in tales of which the very substance is

Compare the ‘one-legged’ tribes, Plin. 2; Schoolcraft, ‘Indian Tribes,’
part iii. P. 521; Charlevoix, vol.