They divide it into an upper and under world, and suppose the latter to be the best, because it is warm and rich in food. Its inhabitants are called the arsissut— i.e., those who live in abundance. Souls which go to the upper world are imagined to suffer from cold and hunger. They are called the assartut―i.e., ball-players; and the aurora borealis is ascribed to their being engaged in their favourite occupation. The supreme ruler dwells with the happy deceased in the under world, and makes the subordinate rulers helping spirits, or tornat, to the angakut. A secondary deity, represented as a female, is credited with sending forth all animals needed for food. Witchcraft is distinguished from the power of the angakut, and, being deemed selfish and evil, is punished. The Esquimaux have prayers, invocations, spells, amulets, and a priesthood. Religious belief is the chief connecting-link between their scattered tribes.

NOTE XXXI., page 279.

SIR J. LUBBOCK'S MISCELLANEOUS INSTANCES OF

ATHEISTICAL PEOPLES.

Dobrizhoffer's work was originally published in Latin at Vienna in 1784, but there is an English translation of it by Sara Coleridge- An Account of the Abipones, an Equestrian People of Paraguay,' 3 vols., 1822.

That the Hottentots, as Kolben reports, not only worshipped the moon, but believed in a higher deity, is distinctly testified to by G. Schmidt, Ziegenbalg, Kolb,

and other missionaries. The Kaffirs have derived some of their chief religious conceptions from the Hottentots. Thus the Kaffir Unkulunkulu has originated in the Hottentot Heitsi-eibib, or moon-god-a fact which renders very doubtful the conjecture of Mr Spencer and others, that the former is to be regarded as merely a deified ancestor. Among the names by which the Kaffirs express their highest and most general apprehension of divinity -Utixo (the inflicter of pain), Umdali (the shaper or former), and Umenzi (the creator)-the first has been adopted from the Hottentots.

Colonel Dalton's account of the Khasias will be found in pp. 54-58 of the work already mentioned, and Colonel Yule's Note on the Khasia Hills and people in No. 152 of the Asiatic Society's Journal (1844). Hooker's account (vol. ii. pp. 273-277) is drawn mainly from the information of Mr Inglis, and quite agrees with that in Yule's Note. His words as to the religion of the Khasias are certainly curious, but Sir John Lubbock's use of them is much more so. The words are,-"The Khasias are superstitious, but have no religion; like the Lepchas, they believe in a Supreme Being, and in deities of the grove, cave, and stream."

NOTE XXXII., page 289.

POLYTHEISM.

The author at one time hoped to devote two lectures to polytheism, and to the theories which have been promulgated regarding its origin, nature, and evolution, but

he has found it necessary to leave these subjects undiscussed, at least for the present. Had the limits of this work allowed of their consideration, he would have endeavoured to show that the view of the character and conditions of theistic proof given in the third lecture of 'Theism' affords the only foundation for a true and comprehensive theory of the natural development of religion. In the last volume of his 'Philosophy of History' he will have an opportunity of examining whether the hypotheses as to henotheism, animism, fetichism, spiritism, the succession of the simpler phases of religion, &c., as held by Max Müller, Mr Spencer, Mr Tylor, Sir John Lubbock, and others, are psychologically well founded and historically justified or not.

NOTE XXXIII., page 333.

PESSIMISM.

Mr Sully's 'Pessimism' (1877) is the ablest workwhether regarded as a history or a criticism-which has yet been written on the subject of which it treats. It is especially rich in excellent psychological observations and suggestions. In the lecture I have felt constrained strongly to express dissent from Mr Sully on one important point, but I cordially rejoice that there is in our language such a work to which the student of pessimism can be referred.

As to the history of pessimism, besides Mr Sully's first eight chapters, Huber's 'Pessimismus' and Gass's 'Optimismus und Pessimismus' may be consulted.

On Buddhism there are admirable works by Burnouf, Saint Hilaire, Stanislas Julien, Feer, Sénart, Köppen, Wassiljew, Schiefner, Spence Hardy, Rhys Davids, &c.

The collected edition of Schopenhauer's works by Frauenstädt is in seven volumes. Some translations from them have appeared in the 'Journal of Speculative Philosophy,' edited by W. T. Harris. For biographical information respecting their author see Gwinner's 'Arthur Schopenhauer, aus persönlichen Umgange dargestellt,' Frauenstädt and Lindner's 'Arthur Schopenhauer, von ihm, über ihn,' and Miss Zimmern's 'Arthur Schopenhauer.' The German books, pamphlets, lectures, articles, &c., on Schopenhauer and his system are very numerous. Among English criticisms of his philosophy one of the best is Professor Adamson's in 'Mind,' No. 4. There is an excellent French work on 'La Philosophie de Schopenhauer,' by M. Ribot.

His

Von Hartmann has given us a brief autobiography which will be found in his 'Gesammelte Studien.' 'Philosophie des Unbewussten' is stereotyped in its seventh edition. The ablest examinations of it known to me are O. Schmidt's 'Naturwissenschaftliche Grundlagen der Philosophie des Unbewussten,' Renouvier's articles in the 'Critique Philosophique,' Année iii., and Bonatelli's in 'La Filosofia delle Scuole Italiane,' 1875-76. Hartmann published in 1872 an anonymous refutation of his own principles and hypotheses-'Das Unbewusste vom Standpunkt der Physiologie und Descendenztheorie.'

Frauenstädt is, among pessimists, the writer most distinguished by good sense. His Briefe uber die Schopenhauerische Philosophie' (1854) and his 'Neue Briefe'

(1876) are valuable as expositions and apologies; while works like his 'Das Sittliche Leben,' 'Blicke in die intel. phy. und mor. Welt,' &c., have very considerable merits which are independent of their relation to a system. In the 'Revue Philosophique' for May and July, 1876, there is an essay by Hartmann on 'Schopenhauer et Frauenstädt.'

Bahnsen, to whom reference is made in the lecture, has stated his views in 'Zur Philosophie der Geschichte ' (1872), 'Das Tragische als Weltgesetz' (1877), and other works. See regarding him Hartmann's 'Un nouveau disciple de Schopenhauer' in the Rev. Phil., Nos. 1 and 2 for 1876.

Mainländer in his Philosophie der Erlösung' (1876) rivals even Bahnsen as an apostle of despair. Says Wundt: "A gloomy melancholy pervades this work, which shows clearly how short a step it is from Schopenhauer's Will-manifestations to a system of mystical emanation. God, it is here set forth, was the original Unity of the world, but He is so no longer, since the world broke up into a multiplicity of particular things. God willed that nought should be, but His essence prevented the immediate coming to pass of nothingness; the world meanwhile behoved to fall asunder into a multiplicity, whose separate entities are all clashing with one another as they struggle to arrive at the state of nothingness. It is not, therefore, the Will-to-live, as Schopenhauer said, that maintains the change of phenomena, but the Will-to-die; and this is coming ever nearer to its fulfilment, since in the mutual struggle of all things the sum-total of force grows ever less. In the view of this author, the highest moral duty is that negation of existence which would cut short the unlimited