Myth, Ritual And Religion Volume I Part 6

Dr. Tiele writes: "If I were obliged to choose between this method" (the system here advocated) "and that of comparative philology, it is the former that I would adopt without the slightest hesitation. This method alone enables us to explain the fact, which has so often provoked amazement, that people so refined as the Greeks,... or so rude, but morally pure, as the Germans,... managed to attribute to their G.o.ds all manner of cowardly, cruel and disorderly conduct. This method alone explains the why and wherefore of all those strange metamorphoses of G.o.ds into beasts and plants, and even stones, which scandalised philosophers, and which the witty Ovid played on for the diversion of his contemporaries. In short, this method teaches us to recognise in all those strange stories the survivals of a barbaric age, long pa.s.sed away, but enduring to later times in the form of religious traditions, of all traditions the most persistent.... Finally, this method alone enables us to explain the origin of myths, because it endeavours to study them in their rudest and most primitive shape, thus allowing their true significance to be much more clearly apparent than it can be in the myths (so often touched, retouched, augmented and humanised) which are current among races arrived at a certain degree of culture."

The method is to this extent applauded by a most competent authority, and it has been warmly accepted by a distinguished French school of students, represented by M. Gaidoz. But it is obvious that the method rests on a double hypothesis: first, that satisfactory evidence as to the mental conditions of the lower and backward races is obtainable; second, that the civilised races (however they began) either pa.s.sed through the savage state of thought and practice, or borrowed very freely from people in that condition. These hypotheses have been attacked by opponents; the trustworthiness of our evidence, especially, has been a.s.sailed. By way of facilitating the course of the exposition and of lessening the disturbing element of controversy, a reply to the objections and a defence of the evidence has been relegated to an Appendix.(1) Meanwhile we go on to examine the peculiar characteristics of the mental condition of savages and of peoples in the lower and upper barbarisms.

(1) Appendix B.

CHAPTER III. THE MENTAL CONDITION OF SAVAGES--CONFUSION WITH NATURE--TOTEMISM.

The mental condition of savages the basis of the irrational element in myth--Characteristics of that condition: (1) Confusion of all things in an equality of presumed animation and intelligence; (2) Belief in sorcery; (3) Spiritualism; (4) Curiosity; (5) Easy credulity and mental indolence--The curiosity is satisfied, thanks to the credulity, by myths in answer to all inquiries--Evidence for this--Mr. Tylor's opinion--Mr.

Im Thurn--Jesuit missionaries' Relations--Examples of confusion between men, plants, beasts and other natural objects--Reports of travellers--Evidence from inst.i.tution of totemism--Definition of totemism--Totemism in Australia, Africa, America, the Oceanic Islands, India, North Asia--Conclusions: Totemism being found so widely distributed, is a proof of the existence of that savage mental condition in which no line is drawn between men and the other things in the world.

This confusion is one of the characteristics of myth in all races.

We set out to discover a stage of human intellectual development which would necessarily produce the essential elements of myth. We think we have found that stage in the condition of savagery. We now proceed to array the evidence for the mental processes of savages. We intend to demonstrate the existence in practical savage life of the ideas which most surprise us when we find them in civilised sacred legends.

For the purposes of this inquiry, it is enough to select a few special peculiarities of savage thought.

1. First we have that nebulous and confused frame of mind to which all things, animate or inanimate, human, animal, vegetable, or inorganic, seem on the same level of life, pa.s.sion and reason. The savage, at all events when myth-making, draws no hard and fast line between himself and the things in the world. He regards himself as literally akin to animals and plants and heavenly bodies; he attributes s.e.x and procreative powers even to stones and rocks, and he a.s.signs human speech and human feelings to sun and moon and stars and wind, no less than to beasts, birds and fishes.(1)

(1) "So fa.s.st auch das Alterthum ihren Unterschied von den Menschen ganz anders als die spatere Zeit."--Grimm, quoted by Liebrecht, Zur Volkskunde, p. 17.

2. The second point to note in savage opinion is the belief in magic and sorcery. The world and all the things in it being vaguely conceived of as sensible and rational, obey the commands of certain members of the tribe, chiefs, jugglers, conjurors, or what you will. Rocks open at their order, rivers dry up, animals are their servants and hold converse with them. These magicians cause or heal diseases, and can command even the weather, bringing rain or thunder or suns.h.i.+ne at their will.(1) There are few supernatural attributes of "cloud-compelling Zeus" or of Apollo that are not freely a.s.signed to the tribal conjuror. By virtue, doubtless, of the community of nature between man and the things in the world, the conjuror (like Zeus or Indra) can a.s.sume at will the shape of any animal, or can metamorphose his neighbours or enemies into animal forms.

(1) See Roth in North-West Central Queensland Aborigines, chapter xii., 1897.

3. Another peculiarity of savage belief naturally connects itself with that which has just been described. The savage has very strong ideas about the persistent existence of the souls of the dead. They retain much of their old nature, but are often more malignant after death than they had been during life. They are frequently at the beck and call of the conjuror, whom they aid with their advice and with their magical power. By virtue of the close connection already spoken of between man and the animals, the souls of the dead are not rarely supposed to migrate into the bodies of beasts, or to revert to the condition of that species of creatures with which each tribe supposes itself to be related by ties of kins.h.i.+p or friends.h.i.+p. With the usual inconsistency of mythical belief, the souls of the dead are spoken of, at other times, as if they inhabited a spiritual world, sometimes a paradise of flowers, sometimes a gloomy place, which mortal men may visit, but whence no one can escape who has tasted of the food of the ghosts.

4. In connection with spirits a far-reaching savage philosophy prevails. It is not unusual to a.s.sign a ghost to all objects, animate or inanimate, and the spirit or strength of a man is frequently regarded as something separable, capable of being located in an external object, or something with a definite locality in the body. A man's strength and spirit may reside in his kidney fat, in his heart, in a lock of his hair, or may even be stored by him in some separate receptacle. Very frequently a man is held capable of detaching his soul from his body, and letting it roam about on his business, sometimes in the form of a bird or other animal.

5. Many minor savage beliefs might be named, such as the common faith in friendly or protecting animals, and the notion that "natural deaths" (as we call them) are always UNNATURAL, that death is always caused by some hostile spirit or conjuror. From this opinion comes the myth that man is naturally not subject to death: that death was somehow introduced into the world by a mistake or misdeed is a corollary. (See "Myths of the Origin of Death" in Modern Mythology.)

6. One more mental peculiarity of the savage mind remains to be considered in this brief summary. The savage, like the civilised man, is curious. The first faint impulses of the scientific spirit are at work in his brain; he is anxious to give himself an account of the world in which he finds himself. But he is not more curious than he is, on occasion, credulous. His intellect is eager to ask questions, as is the habit of children, but his intellect is also lazy, and he is content with the first answer that comes to hand. "Ils s'arretent aux premieres notions qu'ils en ont," says Pere Hierome Lalemant.(1) "Nothing," says Schoolcraft, "is too capacious (sic) for Indian belief."(2) The replies to his questions he receives from tradition or (when a new problem arises) evolves an answer for himself in the shape of STORIES. Just as Socrates, in the Platonic dialogues, recalls or invents a myth in the despair of reason, so the savage has a story for answer to almost every question that he can ask himself. These stories are in a sense scientific, because they attempt a solution of the riddles of the world.

They are in a sense religious, because there is usually a supernatural power, a deus ex machina, of some sort to cut the knot of the problem.

Such stories, then, are the science, and to a certain extent the religious tradition, of savages.(3)

(1) Relations de la Nouvelle France, 1648, p. 70.

(2) Algic Researches, i. 41.

(3) "The Indians (Algonkins) conveyed instruction--moral, mechanical and religious--through traditionary fictions and tales."--Schoolcraft, Algic Researches, i. 12.

Now these tales are necessarily cast in the mould of the savage ideas of which a sketch has been given. The changes of the heavenly bodies, the processes of day and night, the existence of the stars, the invention of the arts, the origin of the world (as far as known to the savage), of the tribe, of the various animals and plants, the origin of death itself, the origin of the perplexing traditional tribal customs, are all accounted for in stories. At the same time, an actual divine Maker is sometimes postulated. The stories, again, are fas.h.i.+oned in accordance with the beliefs already named: the belief in human connection with and kins.h.i.+p with beasts and plants; the belief in magic; the belief in the perpetual possibility of metamorphosis or "shape s.h.i.+fting"; the belief in the permanence and power of the ghosts of the dead; the belief in the personal and animated character of all the things in the world, and so forth.

No more need be said to explain the wild and (as it seems to us moderns) the irrational character of savage myth. It is a jungle of foolish fancies, a walpurgis nacht of G.o.ds and beasts and men and stars and ghosts, all moving madly on a level of common personality and animation, and all changing shapes at random, as partners are changed in some fantastic witches' revel. Such is savage mythology, and how could it be otherwise when we consider the elements of thought and belief out of which it is mainly composed? We shall see that part of the mythology of the Greeks or the Aryans of India is but a similar walpurgis nacht, in which an incestuous or amorous G.o.d may become a beast, and the object of his pursuit, once a woman, may also become a beast, and then s.h.i.+ft shapes to a tree or a bird or a star. But in the civilised races the genius of the people tends to suppress, exclude and refine away the wild element, which, however, is never wholly eliminated. The Erinyes soon stop the mouth of the horse of Achilles when he begins, like the horse in Grimm's Goose Girl, to hold a sustained conversation.(1) But the ancient, cruel, and grotesque savage element, nearly overcome by Homer and greatly reduced by the Vedic poets, breaks out again in Hesiod, in temple legends and Brahmanic glosses, and finally proves so strong that it can only be subdued by Christianity, or rather by that break between the educated cla.s.ses and the traditional past of religion which has resulted from Christianity. Even so, myth lingers in the folk-lore of the non-progressive cla.s.ses of Europe, and, as in Roumania, invades religion.

(1) Iliad, xix. 418.

We have now to demonstrate the existence in the savage intellect of the various ideas and habits which we have described, and out of which mythology springs. First, we have to show that "a nebulous and confused state of mind, to which all things, animate or inanimate, human, animal, vegetable or inorganic, seem on the same level of life, pa.s.sion and reason," does really exist.(1) The existence of this condition of the intellect will be demonstrated first on the evidence of the statements of civilised observers, next on the evidence of the savage inst.i.tutions in which it is embodied.

(1) Creuzer and Guigniaut, vol. i. p. 111.

The opinion of Mr. Tylor is naturally of great value, as it is formed on as wide an acquaintance with the views of the lower races as any inquirers can hope to possess. Mr. Tylor observes: "We have to inform ourselves of the savage man's idea, which is very different from the civilised man's, of the nature of the lower animals.... The sense of an absolute psychical distinction between man and beast, so prevalent in the civilised world, is hardly to be found among the lower races."(1) The universal attribution of "souls" to all things--the theory known as "Animism"--is another proof that the savage draws no hard and fast line between man and the other things in the world. The notion of the Italian country-people, that cruelty to an animal does not matter because it is not a "Christian," has no parallel in the philosophy of the savage, to whom all objects seem to have souls, just as men have. Mr. Im Thurn found the absence of any sense of a difference between man and nature a characteristic of his native companions in Guiana. "The very phrase, 'Men and other animals,' or even, as it is often expressed, 'Men and animals,' based as it is on the superiority which civilised man feels over other animals, expresses a dichotomy which is in no way recognised by the Indian.... It is therefore most important to realise how comparatively small really is the difference between men in a state of savagery and other animals, and how completely even such difference as exists escapes the notice of savage men... It is not, therefore, too much to say that, according to the view of the Indians, other animals differ from men only in bodily form and in their various degrees of strength; in spirit they do not differ at all."(2) The Indian's notion of the life of plants and stones is on the same level of unreason, as we moderns reckon reason. He believes in the spirits of rocks and stones, undeterred by the absence of motion in these objects. "Not only many rocks, but also many waterfalls, streams, and indeed material objects of every sort, are supposed each to consist of a body and a spirit, as does man."(3) It is not our business to ask here how men came by the belief in universal animation. That belief is gradually withdrawn, distinctions are gradually introduced, as civilisation and knowledge advance. It is enough for us if the failure to draw a hard and fast line between man and beasts, stones and plants, be practically universal among savages, and if it gradually disappears before the fuller knowledge of civilisation. The report which Mr. Im Thurn brings from the Indians of Guiana is confirmed by what Schoolcraft says of the Algonkin races of the northern part of the continent. "The belief of the narrators and listeners in every wild and improbable thing told helps wonderfully in the original stories, in joining all parts together. The Indian believes that the whole visible and invisible creation is animated.... To make the matter worse, these tribes believe that animals of the lowest as well as highest cla.s.s in the chain of creation are alike endowed with reasoning powers and faculties. As a natural conclusion they endow birds, beasts and all other animals with souls."(4) As an example of the ease with which the savage recognises consciousness and voluntary motion even in stones, may be cited Kohl's account of the beliefs of the Objibeways.(5) Nearly every Indian has discovered, he says, an object in which he places special confidence, and to which he sacrifices more zealously than to the Great Spirit. The "hope" of Otamigan (a companion of the traveller) was a rock, which once advanced to meet him, swayed, bowed and went back again. Another Indian revered a Canadian larch, "because he once heard a very remarkable rustling in its branches".

It thus appears that while the savage has a general kind of sense that inanimate things are animated, he is a good deal impressed by their conduct when he thinks that they actually display their animation. In the same way a devout modern spiritualist probably regards with more reverence a table which he has seen dancing and heard rapping than a table at which he has only dined. Another general statement of failure to draw the line between men and the irrational creation is found in the old Jesuit missionary Le Jeune's Relations de la Nouvelle France.(6) "Les sauvages se persuadent que non seulement les hommes et les autres animaux, mais aussi que toutes les autres choses sont animees." Again: "Ils tiennent les poissons raisonnables, comme aussi les cerfs". In the Solomon Islands, Mr. Romilly sailed with an old chief who used violent language to the waves when they threatened to dash over the boat, and "old Takki's exhortations were successful".(7) Waitz(8) discovers the same att.i.tude towards the animals among the negroes. Man, in their opinion, is by no means a separate sort of person on the summit of nature and high above the beasts; these he rather regards as dark and enigmatic beings, whose life is full of mystery, and which he therefore considers now as his inferiors, now as his superiors. A collection of evidence as to the savage failure to discriminate between human and non-human, animate and inanimate, has been brought together by Sir John Lubbock.(9)

(1) Primitive Culture, i. 167-169.

(2) Among the Indians of Guiana (1883), p. 350.

(3) Op. Cit., 355.

(4) Schoolcraft, Algic Researches, i. 41.

(5) Kohl, Wanderings Round Lake Superior, pp. 58, 59; Muller, Amerikan Urrelig., pp. 62-67.

(6) 1636, p. 109.

(7) Western Pacific, p. 84.

(8) Anthropologie der Natur-Volker, ii. 177.

(9) Origin of Civilisation, p. 33. A number of examples of this mental att.i.tude among the Bushmen will be found in chap. v., postea.

To a race accustomed like ourselves to arrange and cla.s.sify, to people familiar from childhood and its games with "vegetable, animal and mineral," a condition of mind in which no such distinctions are drawn, any more than they are drawn in Greek or Brahmanic myths, must naturally seem like what Mr. Max Muller calls "temporary insanity".

The imagination of the savage has been defined by Mr. Tylor as "midway between the conditions of a healthy, prosaic, modern citizen, and of a raving fanatic, or of a patient in a fever-ward". If any relics of such imagination survive in civilised mythology, they will very closely resemble the productions of a once universal "temporary insanity". Let it be granted, then, that "to the lower tribes of man, sun and stars, trees and rivers, winds and clouds, become personal, animate creatures, leading lives conformed to human or animal a.n.a.logies, and performing their special functions in the universe with the aid of limbs like beasts, or of artificial instruments like men; or that what men's eyes behold is but the instrument to be used or the material to be shaped, while behind it there stands some prodigious but yet half-human creature, who grasps it with his hands or blows it with his breath. The basis on which such ideas as these are built is not to be narrowed down to poetic fancy and transformed metaphor. They rest upon a broad philosophy of nature; early and crude, indeed, but thoughtful, consistent, and quite really and seriously meant."(1)

(1) Primtive Culture, i. 285.

For the sake of ill.u.s.tration, some minor examples must next be given of this confusion between man and other things in the world, which will presently be ill.u.s.trated by the testimony of a powerful and long diffused set of inst.i.tutions.

The Christian Quiches of Guatemala believe that each of them has a beast as his friend and protector, just as in the Highlands "the dog is the friend of the Maclaines". When the Finns, in their epic poem the Kalewala, have killed a bear, they implore the animal to forgive them.

"Oh, Ot-so," chant the singers, "be not angry that we come near thee.

The bear, the honey-footed bear, was born in lands between sun and moon, and he died, not by men's hands, but of his own will."(1) The Red Men of North America(2) have a tradition showing how it is that the bear does not die, but, like Herodotus with the sacred stories of the Egyptian priests, Mr. Schoolcraft "cannot induce himself to write it out".(3) It is a most curious fact that the natives of Australia tell a similar tale of THEIR "native bear". "He did not die" when attacked by men.(4) In parts of Australia it is a great offence to skin the native bear, just as on a part of the west coast of Ireland, where seals are superst.i.tiously regarded, the people cannot be bribed to skin them. In New Caledonia, when a child tries to kill a lizard, the men warn him to "beware of killing his own ancestor".(5) The Zulus spare to destroy a certain species of serpents, believed to be the spirits of kinsmen, as the great snake which appeared when Aeneas did sacrifice was held to be the ghost of Anchises. Mexican women(6) believed that children born during an eclipse turn into mice. In Australia the natives believe that the wild dog has the power of speech; whoever listens to him is petrified; and a certain spot is shown where "the wild dog spoke and turned the men into stone";(7) and the blacks run for their lives as soon as the dog begins to speak. What it said was "Bones".