elopment of Aryan religion is that the religion, as explained by him,
does not apparently aid the growth of society, nor work with it in any
way. Let us look at a sub-barbaric society--say that of Zululand, of New
Zealand, of the Iroquois League, or at a savage society like that of the
Kanekas, or of those Australian tribes about whom we have very many
interesting and copious accounts. If we begin with the Australians, we
observe that society is based on certain laws of marriage enforced by
capital punishment. These laws of marriage forbid the intermixing of
persons belonging to the stock which worships this or that animal, or
plant. Now this rule, as already observed, _made_ the 'gentile' system
(as Mr. Morgan erroneously calls it) the system which gradually reduces
tribal hostility, by making tribes homogeneous. The same system (with
the religious sanction of a kind of zoolatry) is in force and has worked
to the same result, in Africa, Asia, America, and Australia, while a host
of minute facts make it a reasonable conclusion that it prevailed in
Europe. Among these facts certain peculiarities of Greek and Roman and
Hindoo marriage law, Greek, Latin, and English tribal names, and a crowd
of legends are the most prominent. {236} Mr. Max Muller's doctrine of
the development of Indian religion (while admitting the existence of
Snake or Naga tribes) takes no account of the action of this universal
zoolatry on religion and society.

After marriage and after tribal institutions, look at _rank_. Is it not
obvious that the religious elements (magic and necromancy) left out of
his reckoning by Mr. Muller are most powerful in developing rank? Even
among those democratic paupers, the Fuegians, 'the doctor-wizard of each
party has much influence over his companions.' Among those other
democrats, the Eskimo, a class of wizards, called Angakuts, become 'a
kind of civil magistrates,' because they can cause fine weather, and can
magically detect people who commit offences. Thus the germs of rank, in
these cases, are sown by the magic which is fetichism in action. Try the
Zulus: 'the heaven is the chief's,' he can call up clouds and storms,
hence the sanction of his authority. In New Zealand, every Rangatira has
a supernatural power. If he touches an article, no one else dares to
appropriate it, for fear of terrible supernatural consequences. A head
chief is 'tapued an inch thick, and perfectly unapproachable.' Magical
p