The perusal of Mr. Max Muller's book deeply impresses one with the necessity of studying early religions and early societies simultaneously. If it be true that early Indian religion lacked precisely those superstitions, so childish, so grotesque, and yet so useful, which we find at work in contemporary tribes, and which we read of in history, the discovery is even more remarkable and important than the author of the 'Hibbert Lectures' seems to suppose. It is scarcely necessary to repeat that the negative evidence of the Vedas, the religious utterances of sages, made in a time of what we might call 'heroic culture,' can never disprove the existence of superstitions which, if current in the former experience of the race, the hymnists, as Barth observes, would intentionally ignore. Our object has been to defend the 'primitiveness of fetichism.' By this we do not mean to express any opinion as to whether fetichism (in the strictest sense of the word) was or was not earlier than totemism, than the worship of the dead, or than the involuntary sense of awe and terror with which certain vast phenomena may have affected the earliest men. We only claim for the powerful and ubiquitous practices of fetichism a place _among_ the early elements of religion, and insist that what is so universal has not yet been shown to be 'a corruption' of something older and purer. One remark of Mr. Max Muller's fortifies these opinions. If fetichism be indeed one of the earliest factors of faith in the supernatural; if it be, in its rudest forms, most powerful in proportion to other elements of faith among the least cultivated races (and _that_ Mr. Muller will probably allow)--among what class of cultivated peoples will it longest hold its ground? Clearly, among the least cultivated, among the fishermen, the shepherds of lonely districts, the peasants of outlying lands--in short, among the _people_. Neglected by sacred poets in the culminating period of purity in religion, it will linger among the superstitions of the rustics. There is no real break in the continuity of peasant life; the modern folklore is (in many points) the savage ritual. Now Mr. Muller, when he was minimising the existence of fetichism in the Rig Veda (the oldest collection of hymns), admitted its existence in the Atharvana (p. 60). {241} On p. 151, we read 'the Atharva-veda-Sanhita is a later collection, containing, besides a large number of Rig Veda verses, _some curious relics of popular poetry connected with charms, imprecations, and other superstitious usages_.' The italics are mine, and are meant to emphasise this fact:--When we leave the sages, the Rishis, and look at what is _popular_, look at what that class believed which of savage practice has everywhere retained so much, we are at once among the charms and the fetiches! This is precisely what one would have expected. If the history of religion and of mythology is to be unravelled, we must examine what the unprogressive