niently called in Germany, becomes itself an important aid to the historian, as a means of re-constructing the lost records of early or barbarous times. But its use as contributing to the early history of mankind depends mainly on the answering of the following question, which runs through all the present essays, and binds them together as various cases of a single problem.
When similar arts, customs, beliefs, or legends are found in several distant regions, among peoples not known to be of the same stock, how is this similarity to be accounted for? Sometimes it may be ascribed to the like working of men's minds under like conditions, and sometimes it is a proof of blood relationship or of intercourse, direct or indirect, between the races among whom it is found. In the one case it has no historical value whatever, while in the other it has this value in a high degree, and the ever-recurring problem is how to distinguish between the two. An example on each side may serve to bring the matter into a clearer light.
The general prevalence of a belief in the continuance of the soul's existence after death, does not prove that all mankind have inherited such a belief from a common source. It may have been so, but the historical argument is made valueless by the fact that certain natural phenomena may have suggested to the mind of man, while in a certain stage of development, the idea of a future state, and this not once only, but again and again in different regions and at different times. These phenomena may prove nothing of the kind to us, but that is not the question. The reasoning of the savage is not to be judged by the rules which belong to a higher education; and what the ethnologist requires in such a case, is not to know what the facts prove to his own mind, but what inference the very differently trained mind of the savage may draw from them.
The belief that man has a soul capable of existing apart from the body it belongs to, and continuing to live, for a time at least, after the body is dead and buried, fits perfectly in such a mind with the fact that the shadowy forms of men and women do appear to others, when the men and women themselves are at a distance, and after they are dead. We call these apparitions dreams or phantasms, according as the person to whom
