scure, but it is precisely the
kind of dealing on which, according to Mr. Howitt, the religion of the
Kurnai insists (chapter x.). Thus the Being concerned does 'make for
righteousness.'

With these explanations I trust that my rhetorical use of such phrases as
'eternal,' 'creative,' 'omniscient,' 'omnipotent,' 'omnipresent,' and
'moral,' may not be found to mislead, or covertly to import modern or
Christian ideas into my account of the religious conceptions of savages.

As to the evidence throughout, a learned historian has informed me that
'no anthropological evidence is of any value.' If so, there can be no
anthropology (in the realm of institutions). But the evidence that I
adduce is from such sources as anthropologists, at least, accept, and
employ in the construction of theories from which, in some points, I
venture to dissent.

A.L.

[Footnote 1: Macmillans, 1899.]

[Footnote 2: Op. cit. p. 246, note.]

[Footnote 3: See the new edition of _Myth, Ritual, and Religion_,
especially the new Introduction.]

[Footnote 4: See Introductions to my _Homeric Hymns_. Allen. 1899.]

[Footnote 5: _Journal S.P.R._, December 1890, p. 147.]

[Footnote 6: _Native Tribes of Central Australia_, p. 388.]

PREFACE TO THE FIRST EDITION

'The only begetter' of this work is Monsieur Lefebure, author of 'Les
Yeux d'Horus,' and other studies in Egyptology. He suggested the writing
of the book, but is in no way responsible for the opinions expressed.

The author cannot omit the opportunity of thanking Mr. Frederic Myers for
his kindness in reading the proof sheets of the earlier chapters and
suggesting some corrections of statement. Mr. Myers, however, is probably
not in agreement with the author on certain points; for example, in
the chapter on 'Possession.' As the second part of the book differs
considerably from the opinions which have recommended themselves to most
anthropological writers on early Religion, the author must say here, as he
says later, that no harm can come of trying how facts look from a new
point of view, and that he certainly did not expect them to fall into the
shape which he now presents for criticism.

ST. ANDREWS: _April 3, 1898._

CONTENTS

I. INTRODUCTORY CHAPTER
II. SCIENCE AND 'MIRACLES'

III. ANTHROPOLOGY AND RELIGION
IV. 'OPENING THE GATES OF DISTANCE'
V. CRYSTAL VISIONS, SAVAGE AND CIVILISED
VI. ANTHROPOLOGY AND HALLUCINATIONS
VII. DEMONIACAL POSSESSION
VIII. FETISHISM AND