148 REPORT — 1873. 



were so buried, we had much to learn of the history of the human family, and the 

 age in which their colossi were executed. 



This part of the question was (he considered) too extensive for a single paper, 

 and he would confine himself, by way of illustrating his argument, to what seemed 

 to him the result of an offshoot from such a preceding wave as he had supposed, 

 which he considered had laved its final billow on the shores of Britain. He first 

 pointed out that the highly civilized nations of Greece and Rome were not origi- 

 nators of colossi, but elaborators of the raw material ideas (if he might so express 

 himself) of the Egyptians and other earlier nations, as shown by their exquisite 

 symmetry, and the costliness of the materials (gold and ivory) of which some of 

 their most gigantic colossi were constructed, as quoted by Pliny, Pausanius, Strabo, 

 and other ancient writers. He then gave a number of examples of similar accom- 

 panying features in Britain, Egypt, Mexico, and Mala3'a. He found parallels of design 

 in the plans of some Oriental cities (as Rhodes), in those of some of the Chinese and 

 Sardinian tombs, and the horseshoe device of Stonelienge, all of which assimilate ; 

 in the circle of Copan and those of Avebury, the Giant's Ring near Belfast, and 

 others; and finally argued that we had not only these collateral evidences, but 

 actual colossi of the ancients in these lands, in enormous monoliths, in venerated 

 ic\ols — as, amongst others, the celebrated rock, the traditional goddess Andras, and 

 the enormous Wilmington giant, both in Sussex ; and the latter, as the result of 

 his attracting attention to it, is now being restored, with the consent and kind 

 assistance of the Duke of Devonshire. This figure, he quoted Ctesar and Strabo 

 to show, agi-eed identically with the description given by those wi-iters of the vast 

 Celtic deity, to which were sacrificed human victims, wild beasts and cattle, and 

 of which Ceesar says " they had many images." 



Ifotes on Stone Implements from British Guicoia. By F. "W. Eitdlee, F.G.S. 



The specimens exhibited to the department and described in this communi- 

 cation were collected by Mr. C. B. Brown during his recent survey of British 

 Guiana. One of the implements, formed apparently of diorite, presented the form 

 of an acute cone, 6 inches high, with a flat circular face, about 2 inches in diameter : 

 this face seemed to be well adapted for grinding or pounding. Mr. Franks had 

 pointed out the similarity between this implement and others from the north-west 

 coast of America, where they are used as hammers. This specimen was found 

 on the Burro-burro river. Among the other implements was an adze in diorite, 

 found on the site of an ancient Indian village at Sheldon, at the mouth of the 

 Corentyne river. It was accompanied by a small carved image in a green steatitic 

 mineral, by fragments of coarse pottery, and by a large number of bones, including 

 those of the tapir. 



On the Relation of Moralit}/ to Eeligion in the Early Stages of Civilization. 

 By Edward B. Ttlor, F.B.S. 



Investigations of the culture of the lower races of mankind show morality and 

 religion subsisting under conditions differing remarkably from those of the higher 

 barbaric and civilized nations. Among the rudest tribes a well-marked standard 

 of morality exists, regulating the relations of family and tribal life. There also 

 exists among these tribes some more or less definite religion, always consisting of 

 some animistic doctrine of souls and other spiritual beings, and usually taking in 

 some rudimentary form of worship. But, unlike the higher nations, the lowest 

 races in no way unite their ethics and their theology. As examples, the Austra- 

 lians and Basutos of South Africa were adduced. The Australians believe spiri- 

 tual beings to swarm throughout the universe : the Basutos are manes-worshippers, 

 considering the spirits of deceased ancestors to influence all the events of human 

 life ; wherefore they sacrifice to the spirits of near relatives, that they may use their 

 influence with the older and more powerful spirits higher in the line of ancestiy. 

 Yet these races and many others have not reached the theological stage at which 

 man's good or evil moral actions are held to please or displease his divinities, and 

 to be rewarded or punished accordingly. The object of the present paper is to 



