ower abides in and emanates 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. Muller'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 'respecte