the religious ideas of the Eskimos, as of every other primitive people, all these philosophic theories vanish away. In our empirical age, people have come more and more to recognise that religious ideas must be ascribed to the same natural laws which condition all other phenomena, and to hold, as David Hume first maintained, that they can be traced for the most part to two tendencies in our nature —or perhaps we should rather call them instincts—which are common to all animals; to wit, the fear of death and the desire of life. From the former instinct arises fear of the dead and of external nature with its titanic forces, and the craving for protection against them. From the latter arises the desire for happiness, for power, and for other advantages. Thus, too, we understand the fact that the early religions are not disinterested, but egotistical, that the worshipper is not so much rapt in contemplation of the enigmas of nature and of the infinite, as eager to secure some advantage to himself. When, for example, amulets and fetishes are supposed to possess supernatural power, they are not only treasured, but worshipped.
It is difficult, not to say impossible, to search back to the first vague forms in which religious ideas dawned in the morning of humanity, when thought began to emerge from the primal mists of animal consciousness. It was with religious ideas in that
