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Along the ages that separate us from Homeric
times, the apparition in dreams of men living or dead has
been a subject of philosophic speculation and of superstitious
fear.[678] Both the phantom of the living and the ghost of
the dead figure in Cicero’s typical tale. Two Arcadians
came to Megara together, one lodged at a friend’s house, the
other at an inn. In the night this latter appeared to his
fellow-traveller, imploring his help, for the innkeeper was
plotting his death; the sleeper sprang up in alarm, but
thinking the vision of no consequence went to sleep again. Then a second time his companion appeared to him, to
entreat that though he had failed to help, he would at least
avenge, for the innkeeper had killed him and hidden his
body in a dung-cart, wherefore he charged his fellow-traveller
to be early next morning at the city-gate before
the cart passed out. Struck with this second dream, the
traveller went as bidden, and there found the cart; the
body of the murdered man was in it, and the innkeeper
was brought to justice. ‘Quid hoc somnio dici potest
divinius!
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There
may be in the languages of the lower races other relics of
the etymology of numerals, giving the clue to the ideas
according to which they were selected for an arithmetical
purpose, but such relics seem scanty and indistinct.[328] There
may even exist vestiges of a growth of numerals from descriptive
words in our Indo-European languages, in Hebrew
and Arabic, in Chinese. Such etymologies have been
260brought forward,[329] and they are consistent with what is
known of the principles on which numerals or quasi-numerals
are really formed. But so far as I have been able
to examine the evidence, the cases all seem so philologically
doubtful, that I cannot bring them forward in aid of the
theory before us, and, indeed, think that if they succeed in
establishing themselves, it will be by the theory supporting
them, rather than by their supporting the theory. This
state of things, indeed, fits perfectly with the view here
adopted, that when a word has once been taken up to
serve as a numeral, and is thenceforth wanted as a mere
symbol, it becomes the interest of language to allow it to
break down into an apparent nonsense-word, from which
all traces of original etymology have disappeared. The quest of interjectional derivations for sense-words is
apt to lead the etymologist into very rash speculations.
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The examination of
Mythology contained in the first volume, is for the most
part made from a special point of view, on evidence collected
for a special purpose, that of tracing the relation
between the myths of savage tribes and their analogues
among more civilized nations. The issue of such enquiry
goes far to prove that the earliest myth-maker arose and
flourished among savage hordes, setting on foot an art
which his more cultured successors would carry on, till its
results came to be fossilized in superstition, mistaken for
history, shaped and draped in poetry, or cast aside as lying
folly. The first requisite in a systematic study of the religions
of the lower races, is to lay down a rudimentary definition
of religion. By requiring in this definition the belief in a
supreme deity or of judgment after death, the adoration of
idols or the practice of sacrifice, or other partially-diffused
doctrines or rites, no doubt many tribes may be excluded
from the category of religious.
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Among its mixed Greek and
barbaric population, harassed and carried off into slavery by
the Sarmatian horsemen, much as the Persians till lately
were by the Turkomans, the poet describes the neglect of
the gardener’s craft, the decay of textile arts, the barbaric
clothing of hides. Thus, I know
an old Somersetshire woman whose hand-loom dates from
the time before the introduction of the ‘flying shuttle,’
which new-fangled appliance she has never even learnt to
use, and I have seen her throw her shuttle from hand to
hand in true classic fashion; this old woman is not a
century behind her times, but she is a case of survival. Such examples often lead us back to the habits of hundreds
and even thousands of years ago. The ordeal of the Key
and Bible, still in use, is a survival; the Midsummer bonfire
is a survival; the Breton peasants’ All Souls’ supper for
the spirits of the dead is a survival.
Here, before classic culture had arisen, the culture of Egypt
culminated, and behind this time lies the somewhat less
advanced age of the Pyramid kings, and behind this again
the indefinite lapse of ages which such a civilization required
for its production. Now
if the development-theory is to account for phenomena such
as these, its chronological demand must be no small one,
and the more so when it is admitted that in the lower ranges
of culture progress would be extremely slow in comparison
with that which experience shows among nations already far
advanced. On these conditions of the first appearance of
the middle civilization being thrown back to distant
antiquity, and of slow development being required to
perform its heavy task in ages still more remote, Prehistoric
Archæology cheerfully takes up the problem.
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