1838.] 245 [ Mooney. 
earlier stages wer combined into a mythologic system in which the spirit 
world was localized and the future life became a shadowy counterpart of 
this, with the same passions, pleasures, pursuits and necessities. Accord- 
ingly the soul about to set out for the land of the dead must be provided 
with food during the journey—which among the northern Indian tribes 
was generally supposed to occupy four days—with weapons of war and 
the chase, with cups, dishes and cther utensils, with dresses, beads and 
rings for personal adornment, with horses to ride and slaves to do its bid- 
ding. A remarkable survival of this idea among the colord people of 
Washington is exemplified at Graceland cemetery, where the graves of 
children ar coverd with the toys prized by their owners in life, from dolls 
and sets of toy dishes down to whips, balls and old oyster cans. The 
animism of the savage recognized the existence of a spirit in every object 
about him, from rocks, trees and animals down to the commonest articles 
of every-day use. He knew that in death, altho the body remaind behind, 
an invisible enlivening something was gon, and according to his philoso- 
phy this anima escaped from the mouth with the last breath of the dying 
man or past out from the gaping wound with his life blood. When 
the pot was broken, altho the fragments might be joined together again, 
the clear, musical ring was gon—the anima had escaped and the pot was 
dead. Reasoning from these premises he shattered the bowls, tore the 
garments and slaughterd the dogs, horses and slaves about the tomb in 
order that their imprisond spirits might be releasd the more quickly to 
follow their master to the land of shades. 
When a man’s importance grew to be directly commensurate with the 
extent of his possessions in goods, horses or slaves, the same principle was 
held to apply to the next world, and it became a matter of duty and pride 
with the survivors to contribute to the dignity of the dead chief by adding 
to the number of the funeral offerings and swelling the train of victims, 
until, as in the case of a Dahoman ora Zulu king, we find whole armies 
butcherd that their shades may accompany the dead tyrant to the spirit 
land. The duty of the slave became the privilege of the nearest friend 
of the deceasd, and led the Natches Sun and the Hindu Suttee alike to 
sacrifice themselves over the corpse of the loved one that their spirits 
might be united in the other life. 
In the primitiv community a man’s acts wer good or bad only as they 
affected the welfare of the tribe at large, and any wrong-doer met swift 
punishment at the hands of the aggrievd individual or clan. With the 
development of civilization came the idea of abstract morality or virtue, 
and the establishment of a code of morals whose infraction might merit 
punishment not only here but also hereafter. This involvd exclusion 
from the abode of the happier shades, but as the idea of a hel was of slow 
growth, the natural result was the doctrin of metempsychosis, the most 
common form of which belief held that the soul passd a probationary 
period as the unwilling tenant of the body of some animal—a horse, a 
dog, a wolf or even a worm—suffering all the animal vicissitudes while 
