TIES. Any survey of the lines of human develop ment reveals a continuous interrelation between the frsthetie and industrial and social adva 11(09 and the growth of ideas; it also reveals a pro gressive (indeed cumulative) increase in the prominence of the role played by ideation in every stage from the dull mechanical prime through the gloomy philosophies of savagery and barbarism to the confident inventiveness which overcomes lower nature.
In lower savagery conduct is controlled by fear of the unknown, and at sight or sound of the un canny men crowd together like gregarious and other social animals for mutual support. and the interpretations become collective; fearful of darkness, they usually assemble at night, and naturally fall into habits of collective feasting and rejoicing over a successful day, and of in timidating real or imaginary enemies by corn Lined action, while as fear subsides with the dawn there is more or less vociferous rejoicing; and these collective movements tend to become ceremonial. Clear vestiges of this stage survive among the Australian natives, who hold noc turnal corrohborees on unusual occurrences, and among the Seri, who engage in nocturnal mourn ings and celebrate the sunrise with acclamations and obeisances; while related observances have been noted among various peoples. In this stage the ceremony or observance is dominant. the in terpretation subordinate; the motive is terror, sometimes specific, oftener vague and general— the stage is that of hecastotheism, the faith of fear. Death is dreaded supremely. and mortuary observances may exert a profound influence, as in the Mangyan tribe of Mindoro, who desert the house and district in which a tribesman falls fatally ill, and among some of the Australians, who desert the range in which a death occurs. Such customs and motives so closely approach those of various lower animals and so mani festly underlie those of higher human groups that they may be deemed essentially primal. Among most savages fears are concentrated on animals or objects supposed to be animate, the strong and the swift and the nocturnal being especially mistrusted, and most of these are tutelaries invoked by ceremonies and propitiated by sacrifices; in this stage, too, the interpreta tions, like the observances, are collective; and since the animals of the tutelary kind are occa sionally or habitually captured or slain, the fear motive tends to weaken. This is the stage of zoiitheism, a faith of hope, which corresponds in part with the animism of Tylor. Throughout it the dread of death persists, yet mortuary cere monies become elaborate and sacrificial or pro pitiative; the Cocopa distribute the movable property of a deceased person among non-rela tives and then burn the body with the domicile and any remaining possessions; some of the California tribes cremate the body with the most precious possessions, and ot hers throw the remains and property into a natural or artificial cavern; the Pa pago build a miniature house to which the body is conveyed the instant breath ceases, and both personal property and that of close kindred is sacrificed; several Amerind tribes place the body on a scaffold surrounded by sacrificial pos sessions; various canoeing and sledging tribes sacrifice the vehicle with the body of its owner, and among some it becomes both bier and coffin; many tribes inter their dead in stone or wooden cists, and some erect imposing mounds over the remains of their personages. (See BURIAL.)
Among most primitive peoples there are collect ive mournings, frequently accompanied by fast ing or even drunken orgies. The observances com monly include supplying the deceased with food and drink, weapons and utensils, clothing and votive objects. and perhaps domestic animals and slaves or wives sacrificed at the tomb; frequent ly the inanimate as well as the animate things are 'killed' by breaking, cutting, perforating, or burning. (See MORTUARY CusToMs.) In a still more advanced stage fears are largely withdrawn from contemporary animals and the 'Ancients' of which they are deemed descendants, and are con centrated on nature powers, to which either zoie or anthropic attributes are imputed. This is physitheism, which accompanies barbarism, and grades into heroic mythology, ancestor wor ship, and certain forms of idolatry, of which ex amples are too many for listing; eventually it matures in the psychotheism or spiritualized faith of higher peoples.
While primal fears grew into crude supersti tions and these were gradually replaced by re fined religions, the more positive qualities of mankind underwent a parallel development, and experiences were generalized in growing systems reflected at every step in habits and customs, methods and motives; these were measured by the successive stages in :esthetic, industrial, and social development already outlined. Meantime the current philosophies were influenced more and more by experimental methods and the earlier types were enriched or replaced by more definite systems from which have gradually evolved the modern sciences. For works of refer ence, see ARCILEOLOGY, AMERICAN; BURIAL; ETH NOLOGY; MARRIAGE; RELIGION, COMPARATIVE.