898 BEPORT— 1892. 



II. Interpretation de ces Faits. 



M. Manouvrier attire d'atord I'attention sur le fait qu'il s'agit la de v^ritables 

 compensations au profit du lobe frontal. 



II rappelle ensuite que Broca a montr6 Thoinologie de la circonvolution du 

 corps calleux {gyrus fornicatus) avec une partie du grand lobe limbique et sa 

 diminution graduelle dans la sf^rie des mammiferes au profit des lobes cer^braux 

 adjacents, et plus specialement chez I'homme au profit du lobe frontal. 



II considere done la formation fronto-limbique decrite ci-dessus comme in- 

 diquant, dans I'^spece bumaine, la phase la plus recente de I'empietement du lobe 

 frontal sur le grand lobe limbique, et comme indiquant une veritable fusion, pro- 

 bablement pbysiologique aussi bien que morphologique, entre ces deux lobes, tres 

 Traisemblablement dans le sens d'lm perfectionnement frontal et intellectuel. 



II a constats le progres en question du lobe frontal sur tous les cerveaux 

 d'faommes plus au moins celebres ou distingu6s qu'il a pu examiner a Paris. Mais 

 il ajoute que les faits sur lesquels il vient d'attirer I'attention sont extremement 

 frequents et ne sont pas rares meme chez les negres. 



7. The Indo- Europeans^ Conception of a Future Life and its Bearing upon 

 their Religions. Bij Professor G. Hartwell Jones, M.A. 



In a previous paper read in 1891,' The Barbaric Elements in Ancient Greece and 

 Italy,' the view was propounded that («) the Classics were of deep scientific 

 interest ; (6) the level of culture among the early Greeks and Italians was low ; 

 (c) their culture dated from contact with the East ; (d) the criteria mast be sought 

 in archaeology, in its widest sense, as much as in the science of language. 



This monograph deals with a section of the above subject, which will, in its 

 turn, throw light upon ethnology; only by division of labour and unbiassed 

 research can truth be reached in mythology ; here the crudest notions of these 

 people are discussed. The belief in a future life which is, as Lessing and 

 Schopenhauer have said, an integral portion of religion, is deeply rooted and a 

 common inheritance of Indo-Europeans, but the richer the endowments of the 

 race the nobler its aspirations after immortality. It has been stated by Peschel 

 that some negro tribes have no such idea, but then they would equally doubt 

 their present existence. The doctrine in some countries was gradually transformed 

 or degenerated. 



The different opinions regarding immortality in vogue to-day are not new, for 

 even as early as the Vedic hymns are found — 



(1) Deathlessness in thought, in children. — This idea is frequently found in 

 Greece, and the survival in posterity is a prominent feature of Roman thought. 

 This, however, does not faU within the scope of the present inquiry. 



(2) An actual life beyond the grave possessed peculiar attractions for Indo- 

 European races, though they are not agreed upon the sphere in which the dis- 

 embodied spirit lived, some looking for it on earth, others in heaven. 



Three heads naturally suggest themselves : — 



I. The connection of body and soul. 



TI. The condition of the deceased. 



III. The relations betiueen the departed and those left behind. 



I. 



The nature of the soul. — In primitive times souls are ascribed to the uni- 

 verse — the anima mundi — to nymphs of various Irinds, to the lower animals, to 

 fountains, or trees. Heaven is the source from which the soul of man is derived, 

 and to which it returns after purification. As to its creation, it has no corporeal 

 element, it was created before the body ; sometimes it is identified with fire. The 

 etymology of the expressions for soul are instructive, e.g., Sanskrit atlndriya, or 

 ' transcending the .senses ' ; Greek Ov^os, from a root meaning to agitate ', eo too 



