many of their descendants. Amongst the marks of a primitive religion, we may note the following:—
(1.) No special class of persons is set apart for the performance of the rites; in other words, there are no priests. The rites may be performed by any one, as occasion demands.
(2.) No special places are set apart for the performance of the rites; in other words, there are no temples. The rites may be performed anywhere, as occasion demands.
(3.) Spirits, not gods, are recognised. (a.) As distinguished from gods, spirits are restricted in their operations to definite departments of nature. Their names are general, not proper. Their attributes are generic, rather than individual; in other words, there is an indefinite number of spirits of each class, and the individuals of a class are all much alike; they have no definitely marked individuality; no accepted traditions are current as to their origin, life, adventures, and character. (b.) On the other hand gods, as distinguished from spirits, are not exclusively restricted in their operations to definite departments of nature. It is true that there is generally some one department over which they preside as their special province; but they are not rigorously confined to it; they can exert their power for good or evil in many other spheres of nature and life. Again, they bear individual or proper names, such as Ceres, Proserpine, Bacchus; and their individual characters and histories are fixed by current myths and the representations of art.
(4.) The rites are magical rather than propitiatory. In other words, the desired objects are attained, not by propitiating the favour of divine beings through sacrifice, prayer, and praise, but by ceremonies which, as has
