On the problem of this relation
of savage to civilized life, almost every one of the
thousands of facts discussed in the succeeding chapters has
its direct bearing. Survival in Culture, placing all along
the course of advancing civilization way-marks full of meaning
to those who can decipher their signs, even now sets up
in our midst primæval monuments of barbaric thought and
life. Its investigation tells strongly in favour of the view
that the European may find among the Greenlanders or
Maoris many a trait for reconstructing the picture of his
own primitive ancestors. Next comes the problem of the
Origin of Language. Obscure as many parts of this
problem still remain, its clearer positions lie open to the
investigation whether speech took its origin among mankind
in the savage state, and the result of the enquiry is
that consistently with all known evidence, this may have
22been the case. From the examination of the Art of Counting
a far more definite consequence is shown.
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“People misgendering me, calling me a man, and saying I looked like a man got to me and made me feel so insecure. It kept me from seeing myself clearly and loving what I saw. I look back on this young woman and want to give her the love I didn’t know how to back then. It’s not too late. #TransIsBeautiful.” People jumped in to tell him not to let other people stand in the way of something so special, with many agreeing with his little brother, though others suggested not presenting the flowers publicly in case she’s uncomfortable. “What your fears are and what you’re describing, those are only probably 1/20th of the fears and worries this girl had to confront this society and declare who she was,” Redditor jakabab pointed out. “So now that you’ve seen a peak [sic] into that, you also get to decide the kind of person you want to let the world know you are.”
Love Beyond Gender
There are many who would willingly
accept a science of history if placed before them with substantial
definiteness of principle and evidence, but who not
unreasonably reject the systems offered to them, as falling
too far short of a scientific standard. Through resistance
such as this, real knowledge always sooner or later makes
its way, while the habit of opposition to novelty does such
3excellent service against the invasions of speculative dogmatism,
that we may sometimes even wish it were stronger
than it is. But other obstacles to the investigation of laws
of human nature arise from considerations of metaphysics
and theology.
Thus
436the confusion which here prevails in our own thought and
language, in a manner typical of the thought and language
of mankind in general, is in fact due not merely to vagueness
of terms, but to an ancient theory of substantial unity
which underlies them. Such ambiguity of language, however,
will be found to interfere little with the present
enquiry, for the details given of the nature and action of
spirits, souls, phantoms, will themselves define the exact
sense such words are to be taken in. It may be worth while to raise the question apropos of
this nursery tale, does the peasant folk-lore of modern
Europe really still display episodes of nature-myth, not as
342mere broken-down and senseless fragments, but in full shape
and significance?
The
office of our thought is to develop, to combine, and to
derive, rather than to create; and the consistent laws it
works by are to be discerned even in the unsubstantial
structures of the imagination. Here, as elsewhere in the
universe, there is to be recognized a sequence from cause to
effect, a sequence intelligible, definite, and where knowledge
reaches the needful exactness, even calculable. One of these series simply adopts Italian numerals decimally. But the other, when it has reached 6, having
had enough of novelty, makes 7 by ‘six-one,’ and so
continues.
The Metropolitan Museum of Art Guide (Spanish)
Legge, ‘Confucius,’ p. 119; Doolittle, ‘Chinese,’ vol. White, ‘Ancient History
of the Maori,’ vol. Other details in Schirren, ‘Wandersagen
der Neuseeländer,’ pp. 32-7, ; R. Taylor, ‘New Zealand,’ p. 124, &c.;
compare 116, 141, &c., and volcano-myth, p. 248; Yate, ‘New Zealand,’
p. 142; Polack, ‘M. See also Turner, ‘Polynesia,’ pp. 252, 527 (Samoan version). In
comparing the group of Maui-legends it is to be observed that New Zealand
Mahuika and Maui-Tikitiki correspond to Tongan Mafuike and Kijikiji,
Samoan Mafuie and Tiitii.
The myth-maker,
curious to know how many people or country gained its name,
had only to conclude that it came from a great ancestor or
ruler, and then the simple process of turning a national or
local title into a personal name at once added a new genealogy
to historical tradition. In some cases, the name of the
imagined ancestor is invented in such form that the local or
gentile name may stand as grammatically derived from it, as
usually happens in real cases, like the derivation of Cæsarea
from Cæsar, or of the Benedictines from Benedict. But in
the fictitious genealogy or history of the myth-maker, the
mere unaltered name of the nation, tribe, country, or city
often becomes without more ado the name of the eponymic
hero. It has to be remembered, moreover, that countries
and nations can be personified by an imaginative process
which has not quite lost its sense in modern speech.
No wonder that
students who found in nature real and direct sources of
articulate speech, in interjectional sounds like ah! And in imitative sounds like purr, whiz, tomtom,
cuckoo, should have thought that the whole secret of language
lay within their grasp, and that they had only to fit
the keys thus found into one hole after another to open
every lock. When a philosopher has a truth in his hands,
he is apt to stretch https://hookupsranked.com/shagaholic-review/ it farther than it will bear. The magic
umbrella must spread and spread till it becomes a tent wide
enough to shelter the king’s army. But it must be borne
in mind that what criticism touches in these opinions is
their exaggeration, not their reality. That interjections
and imitative words are really taken up to some extent, be
it small or large, into the very body and structure of language,
no one denies.
For ages the European mind was capable
at once of receiving lessons of wisdom from the Æsopian
crows and foxes, and of enjoying artistic but by no means
edifying beast-stories of more primitive type. Its creatures are incarnate
qualities, the Fox of cunning, the Bear of strength,
the Ass of dull content, the Sheep of guilelessness. The
charm of the narrative, which every class in mediæval
Europe delighted in, but which we have allowed to drop
out of all but scholars’ knowledge, lies in great measure in
413he cleverly sustained combination of the beast’s nature and
the man’s.
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445In one of the latter he himself figured, for when a disciple
of his, Eulogius the rhetor of Carthage, once could not get
to sleep for thinking of an obscure passage in Cicero’s
Rhetoric, that night Augustine came to him in a dream and
explained it. Such temporary exit of the soul has a world-wide application
to the proceedings of the sorcerer, priest, or seer
himself. Language preserves record of them in such expressions
as ‘out of oneself,’ ‘beside oneself,’ ‘in an ecstasy,’
and he who says that his spirit goes forth to meet a
friend, can still realize in the phrase a meaning deeper
than metaphor. Those who read for the first time the dissertations of the
modern school of mythologists, and sometimes even those
who have been familiar with them for years, are prone to
ask, with half-incredulous appreciation of the beauty and
318simplicity of their interpretations, can they be really true? Can so great a part of the legendary lore of classic, barbarian,
and mediæval Europe be taken up with the everlasting
depiction of Sun and Sky, Dawn and Gloaming,
Day and Night, Summer and Winter, Cloud and Tempest;
can so many of the personages of tradition, for all their
heroic human aspect, have their real origin in anthropomorphic
myths of nature?
For various other stories
belonging to the group of the Man swallowed by the Monster, see Lucian,
Historiæ Veræ I.; Hardy, ‘Manual of Buddhism,’ p. 501; Lane, ‘Thousand
and One Nights,’ vol. Rhymes,’ p. 98; ‘Nursery
Rhymes,’ p. 48; ‘Early Hist. P. 135,
&c., 144; John Tanner, ‘Narrative,’ p. 357; see Brinton, ‘Myths of New
World,’ p. 166. For legends of Sun-Catcher, see ‘Early Hist.
