or less defined notion of benefiting the deceased, whether out of kindness to him or from fear of his displeasure. How such an intention may have taken this practical shape we can perhaps vaguely guess, familiar as we are with a state of mind out of which funeral sacrifices could naturally have sprung. The man is dead, but it is still possible to fancy him alive, to take his cold hand, to speak to him, to place his chair at the table, to bury suggestive mementoes in his coffin, to throw flowers into his grave, to hang wreaths of everlastings on his tomb. The Cid may be set on Babieca with his sword Tizona in his hand, and carried out to do battle as of old against the unbeliever; the dead king's meal may be carried in to him in state, although the chamberlain must announce that the king does not dine to-day. Such childlike ignoring of death, such childlike make-believe that the dead can still do as heretofore, may well have led the savage to bury with his kinsman the weapons, clothes, and ornaments that he used in life, to try to feed the corpse, to put a cigar in the mouth of the skull before its final burial, to lay playthings in the infant's grave. But one thought beyond would carry this dim blind fancy into the range of logical reasoning. Granted that the man is dead and his soul gone out of him, then the way to provide that departed soul with food or clothes or weapons is to bury or burn them with the body, for whatever happens to the man may be taken to happen to the objects that lie beside him and share his fate, while the precise way in which the transmission takes place may be left undecided. It is possible that the funeral sacrifice customary among mankind may have rested at first, and may to some extent still rest, on vague thoughts and imaginations like these, as yet fitted into no more definite and elaborate philosophic theory.
There are, however, two great groups of cases of funeral sacrifice, which so logically lead up to or involve the notion of souls or spirits of objects, that the sacrificer himself could hardly answer otherwise a point-blank question as to their meaning. The first group is that in which those who
