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So it is with savage occupations;
the wood-chopping, fishing with net and line, shooting and
spearing game, fire-making, cooking, twisting cord and
plaiting baskets, repeat themselves with wonderful uniformity
in the museum shelves which illustrate the life of
the lower races from Kamchatka to Tierra del Fuego, and
from Dahome to Hawaii. Even when it comes to comparing
barbarous hordes with civilized nations, the consideration
7thrusts itself upon our minds, how far item after item of the
life of the lower races passes into analogous proceedings of
the higher, in forms not too far changed to be recognized,
and sometimes hardly changed at all. Look at the modern
European peasant using his hatchet and his hoe, see his
food boiling or roasting over the log-fire, observe the exact
place which beer holds in his calculation of happiness, hear
his tale of the ghost in the nearest haunted house, and of
the farmer’s niece who was bewitched with knots in her
inside till she fell into fits and died.
Quetelet, on the regularity, not only of such matters as
average stature and the annual rates of birth and death, but
of the recurrence, year after year, of such obscure and
seemingly incalculable products of national life as the
numbers of murders and suicides, and the proportion of the
very weapons of crime. Other striking cases are the annual
regularity of persons killed accidentally in the London
streets, and of undirected letters dropped into post-office
letter-boxes. But in examining the culture of the lower
races, far from having at command the measured arithmetical
facts of modern statistics, we may have to judge of the
condition of tribes from the imperfect accounts supplied by
travellers or missionaries, or even to reason upon relics of
prehistoric races of whose very names and languages we
are hopelessly ignorant. Now these may seem at the first
glance sadly indefinite and unpromising materials for
scientific enquiry. But in fact they are neither indefinite
nor unpromising, but give evidence that is good and definite
so far as it goes.
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Indeed the definition of human will, as strictly according
with motive, is the only possible scientific basis in such enquiries. Happily, it is not needful to add here yet another
to the list of dissertations on supernatural intervention and
natural causation, on liberty, predestination, and accountability. We may hasten to escape from the regions of transcendental
philosophy and theology, to start on a more hopeful
journey over more practicable ground.
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A once-established opinion, however
delusive, can hold its own from age to age, for belief can
propagate itself without reference to its reasonable origin,
as plants are propagated from slips without fresh raising
from the seed. The saying that marriages in May are unlucky survives
71to this day in England, a striking example how an idea,
the meaning of which has perished for ages, may continue
to exist simply because it has existed. Since the publication of this work in 1871, translations
have appeared in German and Russian. In the present
edition the form of page has been slightly altered, for
convenience of re-issue at once in England and America. The matter, however, remains substantially the same. A
few passages have been amplified or altered for greater
clearness, and on some points additional or improved
evidence has been put in.
Yet of course the progression-theory recognizes
degradation, and the degradation-theory recognizes
progression, as powerful influences in the course of culture. Under proper limitations the principles of both theories are
conformable to historical knowledge, which shows us, on
the one hand, that the state of the higher nations was
reached by progression from a lower state, and, on the
other hand, that culture gained by progression may be lost
by degradation. If in this enquiry we should be obliged to
end in the dark, at any rate we need not begin there. History, taken as our guide in explaining the different stages
of civilization, offers a theory based on actual experience.
The so-called Chinook Jargon of British Columbia is a
language crowded with imitative words, sometimes adopted
from the native Indian languages, sometimes made on the
spot by the combined efforts of the white man and the
Indian to make one another understand. Thus
among Brazilian tribes there appear Tupi cororóng, cururuc,
‘to snore’ (compare Coptic kherkher, Quichua ccorcuni
(ccor)), whence it appears that an imitation of a snore may
perhaps serve the Carajás Indians to express ‘to sleep’ as
arourou-cré, as well as the related idea of ‘night,’ roou. Again Pimenteira ebaung, ‘to bruise, beat,’ compares with
Yoruba gba, ‘to slap,’ gbã (gbang) ‘to sound loudly, to
bang,’ and so forth.
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Today, the creative industries employ more people than the mining sector. Industrial heritage sites have been turned into workplaces for designers, artists and the advertising industry. Every year, the Ruhrtriennale festival attracts visitors from all over the world. The British Military Government’s ‘Operation Marriage’ created the State of North Rhine-Westphalia on 23 August, 1946, by merging the northern part of the former Prussian Rhine Province with Westphalia, another province of the now defunct state of Prussia. On 21 January, 1947, the new state was joined by the territory of Lippe.
But to a great extent it is not so. This may seem at the
first glance a truism, but, in fact, it is the denial of a fallacy
which deeply affects the minds of all but a small critical
minority of mankind. Popularly, what everybody says
must be true, what everybody does must be right—‘Quod
ubique, quod semper, quod ab omnibus creditum est, https://datingupdates.org/ hoc
est vere proprieque Catholicum’—and so forth. There are
various topics, especially in history, law, philosophy, and
14theology, where even the educated people we live among
can hardly be brought to see that the cause why men do
hold an opinion, or practise a custom, is by no means
necessarily a reason why they ought to do so.
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Pp. 329, 467, 585, vol. P. 109; Southey, ‘Brazil,’
vol. P. 371; De la Borde, ‘Caraibes,’ p. 525; Dobrizhoffer
‘Abipones,’ vol. P. 84; Smith and Lowe, ‘Journey from Lima to Para,’
p. 230; Schoolcraft, ‘Indian Tribes of N.