ates from
him. By this superstition, an aristocracy is formed, and property (the
property, at least, of the aristocracy) is secured. Among the Red
Indians, as Schoolcraft says, 'priests and jugglers are the persons
that make war and have a voice in the sale of the land.' Mr. E. W.
Robertson says much the same thing about early Scotland. If Odin was
not a god with the gifts of a medicine-man, and did not owe his
chiefship to his talent for dealing with magic, he is greatly
maligned. The Irish Brehons also sanctioned legal decisions by magical
devices, afterwards condemned by the Church. Among the Zulus, 'the
_Itongo_ (spirit) dwells with the great man; he who dreams is the
chief of the village.' The chief alone can 'read in the vessel of
divination.' The Kaneka chiefs are medicine-men.

Here then, in widely distant regions, in early European, American,
Melanesian, African societies, we find those factors in religion which
the primitive Aryans are said to have dispensed with, helping to
construct society, rank, property. Is it necessary to add that the
ancestral spirits still 'rule the present from the past,' and demand
sacrifice, and speak to 'him who dreams,' who, therefore, is a strong
force in society, if not a chief? Mr. Herbert Spencer, Mr. Tylor, M.
Fustel de Coulanges, a dozen others, have made all this matter of
common notoriety. As Hearne the traveller says about the Copper River
Indians, 'it is almost necessary that they who rule them should
profess something a little supernatural to enable them to deal with
the people.' The few examples we have given show how widely, and among
what untutored races, the need is felt. The rudimentary government of
early peoples requires, and, by aid of dreams, necromancy, 'medicine'
(_i.e._, fetiches), _tapu_, and so forth, obtains, a supernatural
sanction.

Where is the supernatural sanction that consecrated the chiefs of a
race which woke to the sense of the existence of infinite beings, in
face of trees, rivers, the dawn, the sun, and had none of the
so-called late and corrupt fetichism that does such useful social
work?

To the student of other early societies, Mr. Mueller's theory of the
growth of Aryan religion seems to leave society without cement, and
without the most necessary sanctions. One man is as good as another,
before a tree, a river, a hill. The savage organisers of other
societies found out fetiches and ghosts that were 'respecters of
persons.' Zoolatry is