had growled at him and he must die.[1] Even where these dust columns are not attacked they are still regarded with awe. In some parts of India they are supposed to be bhuts going to bathe in the Ganges.[2] Californian Indians think that they are happy souls ascending to the heavenly land.[3]
When a gust lifts the hay in the meadow, the Breton peasant throws a knife or a fork at it to prevent the devil from carrying off the hay.[4] German peasants throw a knife or a hat at a whirlwind because there is a witch or a wizard in it.[5]
§ 3.—Incarnate gods
These examples, drawn from the beliefs and practices of rude peoples all over the world, may suffice to prove that the savage, whether European or otherwise, fails to recognise those limitations to his power over nature which seem so obvious to us. In a society where every man is supposed to be endowed more or less with powers which we should call supernatural, it is plain that the distinction between gods and men is somewhat blurred, or rather has scarcely emerged. The conception of gods as supernatural beings entirely distinct from and superior to man, and wielding powers to which he possesses nothing comparable in degree and hardly even in kind, has been slowly evolved in the course of history. At first the supernatural agents are not regarded as greatly, if
- ↑ Brough Smyth, Aborigines of Victoria, i. 457 sq.; cp. id. ii. 270; Journ. Anthrop. Inst. xiii. p. 194 note.
- ↑ Denzil C J. Ibbetson, Settlement Report of the Panipat Tahsil and Karnal Parganah of the Karnal District, p. 154.
- ↑ Stephen Powers, Tribes of California, p. 328.
- ↑ Sébillot, Coutumes populaires de la Haute-Bretagne, p. 302 sq.
- ↑ Mannhardt, A.W.F. p. 85.
