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TRANSACTIONS OF SECTION H. 643 
an anthropomorphic god; gods and spirits are mostly half-animals; the distinc- 
tion between men and animals disappears in myths and in representations of 
superior beings. Ceremonials are almost exclusively seasonal and are con- 
nected with the food supply and with the expulsion of the bad spirits. Incanta- 
tions form the main substance of the religious practices. The animism of the 
Palzo-Siberians is marked by the conception of a soul belonging to every part of 
an animal or thing—the soul of the head, the soul of the breast, &c. In con- 
nection with the featureless landscape, the ideal division of the universe is 
vertical (into upper and lower worlds) rather than horizontal. 
If. In the south we find a religious dualism in which the ‘ white’ element 
prevails. Among the Buriats there are fifty-five ‘western’ (good) Tengris, and 
only forty-four ‘eastern’ (bad) Tengris. Among the Wotiaks the ‘ white’ gods 
decidedly prevail. In some tribes, the Yakuts and the Altaians, for instance, 
there is a monotheistic tendency; among the Buriats there is polytheism. Life 
amid varied scenery, consisting of open country and mountains, has led to 
worship of the sky and heavenly bodies. Animals, such as the horse, eagie, 
hedgehog, swan, and snake, are respected, but not worshipped. In the mytho- 
logy, which is very rich in forms and hyperboles, it is the man, not the animal, 
that plays an heroic part. Animism is characterised by the idea of a compound 
soul, usually involving three parts. Comparative abundance of food permits 
certain spontaneous ceremonial expressions of religious feeling not necessarily 
connected with the food supply. Imagination is developed and gives rise to 
fantastic myths. The shaman is a professional; his dress is rich and symbolical. 
Bloody sacrifices, which in Northern Siberia occur only in a few reindeer-breed- 
ing tribes, predominate in the south. The ongon is not merely a fetish, as 
among the Paleo-Siberians, but the image of a god. 
Note: The Yakuts, who have migrated from south to north, and the Giliaks, 
who have migrated from north to south (in Sakhalin), show curious mixtures 
of the northern and southern types of the shamanistic cult. 
3. The People of Keftiu and the Isles from the Egyptian Monuments. 
By G. A. Warywricat. 
Long ago it was suggested by Brugsch that the Egyptian Keftiu=the Hebrew 
Caphtor and that both=Crete. This supposition was strengthened by the fact 
that in the paintings of Rekhmara, from which these people are chiefly known, 
the picture is entitled ‘ Chiefs of Keftiu ’ [and] the Isles in the midst of the Sea.’ 
Unfortunately Egyptian phraseology does not specify whether the two words thus 
joined are in apposition or co-ordinate. Up to the present these two have 
been read in apposition. The unnamed paintings in another tomb—Senmut— 
were recognised as representing Cretans of the sixteenth century 8.c., and some 
points in the Rekhmara paintings were recognised as being similar to the 
Cretan civilisation, and the whole was lumped together as Keftiuan=Cretan. 
But on analysis the greater part of the Keftiuan civilisation is not Cretan 
but Syrian. Besides being shown once with People of the Isles, the Keftiuans 
are shown twice with Syrians; in the geographical lists the neighbours of 
Keftiu are grouped about E. Cilicia; the Hymn of Victory groups Keftiu with 
Asy (at the mouth of the Orontes); in the Canopus Decree Pheenicia is trans- 
lated by Keftet; a late text calls the Keftiuan language Asiatic; and in a list 
of Keftiuan names is found one Akashou, which may be the same as the two 
Philistine names Ikausu of Ekron and Achish of Gath. The Philistines being 
Caphtorim we are referred to Caphtor once more. But Caphtor is not known to 
be Crete. The Philistine confederacy consisted of a group of allied tribes, the 
name of one of which (Cherethites) is translated in the LXX as Cretans. The 
Caphtorim are translated as Cappadocians. Hence Caphtor is probably Asia 
Minor, and in Rameses III.’s sculptures of the Pulosatu or Philistines they are 
shown with an Asia Minor dress and equipment. Therefore the identification 
of both Keftiu and Caphtor with Crete has come about owing to the presence 
of Cretans with each of them; these being the People of the Isles with the 
Keftinans, and the Cherethites with the Caphtorim or Philistines proper. 
Keftiu then appears to be Cilicia. 
For a view of her civilisation it is necessary to isolate it. To do this a 
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