res_ of F. Max Mueller and Tiele,
and in Jastrow's _Study of Religion_. But early man thinks
only of the particular objects with which he comes into
contact; the later belief in an Infinite is a product of
experience and reflection.

[11] Cf. _Annee sociologique_, iii (1898-1899), 205 ff.

[12] On the Fuegians cf. R. Fitzroy, in _Voyages of the
Adventure and the Beagle_, ii (1831-1836), 179 ff.; on the
African Pygmies, A. de Quatrefages, _The Pygmies_ (Eng. tr.,
1895), p. 124 ff.; W. Schmidt, _Pygmaeenvoelker_, p. 231 ff.;
on Ceylon, T. H. Parker, _Ancient Ceylon_, iv; and on the
Guaranis and Tapuyas (Botocudos) of Brazil, Waitz-Gerland,
_Anthropologie_, iii, 418, and the references in Hastings,
_Encyclopaedia of Religion and Ethics_, ii, 837 f. The
Fuegians are said to stand in awe of a "black man" who, they
believe, lives in the forest and punishes bad actions. On
the people of New Guinea see C. G. Seligmann, _The
Melanesians of British New Guinea_, chaps. 16, 25, 48, 55.

[13] Such relations exist between men and the vague force
variously called mana, manitu, wakonda; but the conception
of this force is scientific rather than religious, though it
is brought into connection with religious ideas and usages.

[14] The evidence is summed up in G. d'Alviella's _Hibbert
Lectures_. Cf. Brinton, _Religion of Primitive Peoples_, p.
30 ff.

[15] The question whether the religious sense exists in the
lower animals is discussed by Darwin, _Descent of Man_
(1871), p. 65 ff., 101 f., and others. The question is
similar to that respecting conscience; in both cases there
is in beasts a germ that appears never to grow beyond a
certain point. On the genesis of the moral sense see
(besides the works of Aristotle, Spinoza, Kant, and their
successors) G. H. Palmer, _The Field of Ethics_; L. T.
Hobhouse, _Morals in Evolution_; E. Westermarck, _Origin and
Development of the Moral Ideas_. In regard to religious
feeling we observe in certain animals, especially in the
domesticated dog, an attitude of dependence and devotion
toward the master as a superior Power that is similar to the
attitude of man toward a deity, only with more affection and
self-surrender. But in the animal, so far as we can judge,
the intellectual and ethical conceptions do not come to
their full rights--there is no idea of a Power possessing
moral qualities and controlling all