What are man's earliest ideas of a soul and a God, and of his own origin and destiny? Why do we find certain myths, such as of a creation, a flood, an after-world; certain symbols, as the bird, the serpent, the cross; certain numbers, as the three, the four, the seven--intimately associated with these ideas by every race? What are the laws of growth of natural religions? How do they acquire such an influence, and is this influence for good or evil? Such are some of the universally interesting questions which I attempt to solve by an analysis of the simple faiths of a savage race.
gues. If the answer prove affirmative, then not only have we gained a firm foothold whence to survey the whole edifice of their mythology; but from an unexpected quarter arises evidence of the unity of our species far weightier than any mere anatomy can furnish, evidence from the living soul, not from the dead body. True that the science of American linguistics is still in its infancy, and that a proper handling of the materials it even now offers involves a more critical acquaintance with its innumerable dialects than I possess; but though the gleaning be sparse, it is enough that I break the ground. Secondly, religious rites are living commentaries on religious beliefs. At first they are rude representations of the supposed doings of the gods. The Indian rain-maker mounts to the roof of his hut, and rattling vigorously a dry gourd containing pebbles, to represent the thunder, scatters water through a reed on the ground beneath, as he imagines up above in the clouds do the spirits of the storm. Every spring
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