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Rh save in the peasant folklore which keeps it up amongst us with so many other remnants of barbaric thought. And the like theory of spiritual influence as applied to Idolatry, though still to be studied among savages and barbarians, and on record in past ages of the civilized world, has perished so utterly amongst ourselves, that few but students are aware of its ever having existed.

To bring home to our minds the vastness of the intellectual tract which separates modern from savage philosophy, and to enable us to look back along the path where step by step the mind's journey was made, it will serve us to glance over the landmarks which language to this day keeps standing. Our modern languages reach back through the middle ages to classic and barbaric times, where in this matter the transition from the crudest primæval animism is quite manifest. We keep in daily use, and turn to modern meaning, old words and idioms which carry us home to the philosophy of ancient days. We talk of 'genius' still, but with thought how changed. The genius of Augustus was a tutelary demon, to be sworn by and to receive offerings on an altar as a deity. In modern English, Shakspere, Newton, or Wellington, is said to be led and prompted by his genius, but that genius is a shrivelled philosophic metaphor. So the word 'spirit' and its kindred terms keep up with wondrous pertinacity the traces which connect the thought of the savage with its hereditary successor, the thought of the philosopher. Barbaric philosophy retains as real what civilized language has reduced to simile. The Siamese is made drunk with the demon of the arrack that possesses the drinker, while we with so different sense still extract the 'spirit of wine.' Look at the saying ascribed to Pythagoras, and mentioned by Porphyry. 'The sound indeed which is given by striking brass, is the voice of a certain demon contained in that brass.' These might have been the representative words of some savage animistic