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RELIGIOUS ENCYCLOPEDIA 8nperetition 2upremaoy necessary in order to an attitude toward communal affairs which should make progress possible. And though this end was not consciously present, the historical effects are unquestioned. Another social institution, that of the family, has experienced some degree of unfolding under the protection of certain superstitions touching the relations of the sexes. It can not be doubted that the passions and lusts of man have been restrained, in part, it is probable, under instinctive impressions that license was injurious which registered themselves as super stitions, under the influence of which what is now known to be immorality was decreased, e.g., penal ties of infidelity to marriage ties were imagined which checked indulgence and the welfare of society was thereby served. In a fourth way, namely, by hedging about the life of man and by introducing the fear of taking that life because of the penalties which would follow, the respect and honor for life itself upon which in so large measure present human society is founded has gradually been built up. The superstitions which have accomplished these results are as varied as the peoples among which they have worked; and under them and out of them man has changed in character from savagery and barbarism into something higher and more ennobling. These facts are, however, no plea for the continuance of illogical or irrational practises. To end them both the Church, with all its auxiliaries, and the State, employing especially educational means and proc esses, are obligated; the aim is to encourage man to honor his Creator by the intelligent and rational use of his powers as against the retention of customs or beliefs which are impeached by reason and by a lofty faith in God. GEo. W. GILMORE.
BIBLIOGRAPHY: The one work discussing superstition from the modern inductive standpoint is that by Dresslar, cited in the text. The literature giving the superstitions of various peoples is extremely abundant, and no attempt is made here to exhaust the list. Only some works concretely representative of the psychology of the subject from different religions are cited. The list of works given under FETISHISM; MAGIC; and WITCHCRAFT are of course pertinent, and are not repeated here. Especially valuable for concrete statements of superstition in the Americas are the painstaking Reports and other publications of the Smithsonian Institution. Sidney Hartland's Primitive Paternity, London, 1910, a discussion of certain concrete primitive superstitions, contains a very rich bibliography which should not be overlooked; and H. Webster's Primitive Secret Societies, New York, 1908, in the footnotes refers to literature on travels which are sources of very numerous facts. Discussions of superstitions are. R. Blakeman, Philosophical Essay on Credulity and Superstition, New York, 1849; C. Meyer, Der Aberglaube des Mittelalters, Basel, 1884; A. Lang, Custom and Myth, London, 1884; idem, Myth, Ritual, and Religion, ib. 1889; C.Rogge, Aberglaube, Volksglaube, and Volksbrauch, Leipsie, 1890; L. Str0mpell, Der Aberglaube, Leipsic, 1890; L. J. B. B6rengerFeraud, Superstitions et suroivances &udikes au point de vue de lour origine et de leurs transformations, 5 vols., Paris, 1895-96; F. D. Bergen, Current Superstitions, Boston, 1896; A. Lehmann, Aberglaube and Zauberei, Stuttgart, 1898; A. D. White, Hist. of the Warfare of Science and Theology in Christendom, 2 vols., New York, 1898; E. P. Evans, in Popular Science Monthly, liv (1898), 206-221; idem, Criminal Prosecution and Capital Punishment of Animals, New York, 1906; A. Wuttke, Der deutsche Volksaberglaube der Gegenwart, 3d ed., Berlin, 1900; J. D. Hirsch, Der Aberglaube, Bielefeld, 1902; C. F. Robinson, in American Journal of Religious Psychology, Aug., 1904, pp. 249 aqq.; W. Fischer, Aberglaube aller Zeiten, 5 vols., Stuttgart, 1906-07; E. Westermarek, The Origin and Development of Moral Ideas London, 1908; T. Sharper Knowlson,
Origins of Popular Superstitions and Customs, London, 1910.
Useful as source books for various superstitions are: W. Ellis, Polynesian Researches, 2 vols., London, 1829; T. Wright, Narrative of Sorcery and Magic, 2 vols., London, 1851; T. F. Campbell, Popular Tales of the West Highlands, 4 vols., Edinburgh, 1862; R. Taylor, Te Ika A Maui; or New Zealand and its Inhabitants, London, 1870; S. Matier, The Land of Charity; a descriptive Account of Travancore and its People, London, 1871; A. R. Wallace, The Malay Archipelago, 6th ed., London, 1877; S. Baring-Gould, Curious Myths of the Middle Apes, many editions, e.g., Boston, 1882; J. Grimm, Teutonic Mythology, 4 vols., London, 1888; H. Spencer, Principles of Sociology, chaps. x.-xxvi., London, 1888; T. Parkinson, Yorkshire Legends and Traditions, 2 vols., London, 1889; A. B. Ellis, The Ewe-Speaking Peoples of the Slave Coast of West Africa, London, 1890; R. H. Codrington, The Melanesians, Oxford, 1891; J. Fiqke, Myths and MylhMakers, Boston, 1891; G. B. Grinnell, Blackfoot Lodge Tales, New York, 1892; J. Curtin, Hero Tales of Ireland, London, 1894; idem, Myths and Folk-Tales of the Russians, Western Slavs, and Magyars, Boston, 1903; F. Granger, The Worship of the Romans, London, 1895; W. Crooke, Popular Religion and Folk-Lore of Northern India, London, 1896; J. Abereroniby, The Pre- and Protohistoric Finns, 2 vols., London, 1898; B. Spencer and F. J. Gillen, Native Tribes of Central Australia, London, 1899; idem, Northern Tribes of Central Australia, ib. 1904; J. G. Frazer, Golden Bough, 2d ed., 3 vols., London, '1900; J. G. Campbell, Superstitions of the Highlands and Islands of Scotland, Glasgow, 1900; idem, Witchcraft and Second Sight in the Highlands and Islands of Scotland, ib. 1902; F. H. Cushing, Zuni Folk-Tales, New York, 1901; H. Cz. Hutebinson, Dreams and their Meaning, London, 1901; G. F. Abbott, Macedonian Folk-Lore, Cambridge, 1903; E. B. Tylor, Primitive Culture, 2 vols., London, 3d ed., 1903; E. L. Daniels, Encyclopedia of Superstitions, Folk-lore, and Occult Sciences, 3 vols., Chicago, 1903; A. W. Howitt, Native Tribes of South-East Australia, London, 1904; E. Crawley, The Tree of Life, London. 1905; C. Partridge, Cross River Natives, London, 1905; A. C. Kruijt, Het Animisme in den Indischen Archipel, The Hague, 1906; C. A. Sherring, Western Tibet and the British Borderland, London, 1906; E. M. Gordon, Indian Folk-Tales, London, 1908; B. Thomson, The Fijians; a Study of the Decay of Custom, London, 1908; A. C. Hollis, The Nandi, their Language and Folk-lore, Oxford, 1909; A. Freybe, Der deutsche Volksaberglaube in seinem Verhaitnis zum Chrastentum and im Unterschiede von der Zauberei, Gotha, 1910; T. G. Knowlson, The Origins of Popular Superstitions and Customs, New York, 1910; The Laws of Manu, in SBE, vol. xxv.
SUPRALAPSARIANISM. See CALVINISM, § 8.SUPREMACY, ACTS OF: Acts declaring the king (or queen) of England the head (or governor) of the Church of England and abrogating therefore the authority of the pope.
Henry VIII., although bent on retaining the chief points in Roman Catholic doctrine and worship, resolved to abolish in time papal jurisdiction within his realm. The rupture with Rome, at first attempted by means of gradual steps, was definitely accomplished in Nov., 1534, by the passing of the Act of Supremacy (26 Henry VIII., chap. 1), which conferred on the king the headship of the Church of England. The sovereign became, without qualifition, "the only supreme head in earth of the Church of England, called `Anglicans Ecclesia.' " This assumption of ecclesiastical jurisdiction was relinquished by Mary, who likewise repealed all the other enactments of her father's reign antagonistic to papal authority. Elizabeth's first act, when she felt assured of her position, was to nullify all the religious restorations of her sister, Mary. Her Supremacy Act (1 Elizabeth, chap. 1) was passed in Jan., 1559. It reenacted many of the antipapal
