An Introduction to the Study of Comparative Religion Part 6

The prayers of primitive man which I quoted in my last lecture were in the nature of pet.i.tions or requests, as was natural and indeed inevitable in view of the fact that they were preferred on occasions when the tribe was in exceptional distress and required the aid of the G.o.ds on whose protection the community relied. But the prayers which I have just quoted are not in their essence pet.i.tions or requests, even though in some cases they tend to become so. They are essentially prayers of thanksgiving and the offerings made are thank-offerings.

Thus our conception of primitive prayer must be extended to include both mental att.i.tudes--that of thankfulness for past or present blessings as well as the hope of blessings yet to come. And inasmuch as sacrifice is the concomitant of prayer, we must recognise that sacrificial offerings also serve as the expression of both mental att.i.tudes. And we must note that in the regularly recurring form of public or tribal worship with which we are now dealing the dominant feeling to which expression is given is {183} that of thankfulness.

The tribe seeks for communion with its G.o.d for the purpose of expressing its thanks. Even the savage who simply says, "Here, Tari, I have brought you something to eat," or, still more curtly, "This is yours to eat," is expressing thanks, albeit in savage fashion. And the means which the savage adopts for securing that communion which he seeks to renew regularly with the tribal G.o.d is a sacrificial meal, of which the G.o.d and his worshippers partake. Throughout the whole ceremony, whether we regard the spoken words or the acts performed, there is no suggestion of magic and no possibility of twisting the ceremony into a piece of magic intended to produce some desired result or to exercise any constraint over the powers to which the ceremony is addressed. The mental att.i.tude is that of thankfulness.

Now, it is, I venture to suggest, impossible to dissociate from the first-fruits ceremonials which I have described the ceremonies observed by Australian black fellows on similar occasions. And it is also impossible to overlook the differences between the ceremony in Australia and the ceremony elsewhere. In Australia, as elsewhere, when the time of year arrives at which the food becomes fit for eating, {184} a ceremony has to be performed before custom permits the food to be eaten freely. In Australia, as elsewhere, a ceremonial eating, a sacramental meal, has to take place. But whereas elsewhere the G.o.d of the community is expressly invited to partake of the sacramental meal, even though he be not mentioned by name and though the invitation take the curt form of "This is yours to eat," in Australia no words whatever are spoken; the person who performs the ceremony performs it indeed with every indication of reverential feeling, he eats solemnly and sparingly, that is to say formally and because the eating is a matter of ritual, but no reference is made by him so far as we know, to any G.o.d. How then are we to explain the absence of any such reference?

There seems to me to be only one explanation which is reasonably possible. It is that in the Australian ceremony, which would be perfectly intelligible and perfectly in line with the ceremony as it occurs everywhere else, the reference to the G.o.d who is or was invited to partake of the first-fruits has in the process of time and, we must add, in the course of religious decay, gradually dropped out. The invitation may never have been more ample than the curt form, "This is yours to eat." Even in the {185} absence of any verbal invitation whatever, a gesture may long have sufficed to indicate what was in the mind and was implied by the act of the savage performing the ceremony.

Words may not have been felt necessary to explain what every person present at the ceremony knew to be the purpose of the rite. But in the absence of any verbal formula whatever the purpose and meaning of the rite would be apt to pa.s.s out of mind, to evaporate, even though custom maintained, as it does in Australia to this day maintain, the punctual and punctilious performance of the outward ceremony. I suggest, therefore, that in Australia, as elsewhere, the solemn eating of the first-fruits has been a sacramental meal of which both the G.o.d and his worshippers were partakers. The alternative is to my mind much less probable: it is to use the Australian ceremony as it now exists to explain the origin of the ceremony as we find it elsewhere. In Australia it is not now apparently a.s.sociated with the worship of any G.o.d; therefore it may be argued in other countries also it was not originally part of the worship of any G.o.d either. If, then, it was not an act of public worship originally, how are we to understand it? The suggestion is that the fruits of the earth or the animals which become the food of {186} man are, until they become fit for eating, regarded as sacred or taboo, and therefore may not be eaten. That suggestion derives some support from the fact that in Australia anything that is eaten may be a totem and being a totem is taboo. But if it is thus sacred, then in order to be eaten it must be "desacralised," the taboo must be taken off. And it is suggested that that precisely is what is effected by the ceremonial eating of the totem by the headman of the totem clan: the totem is desacralised by the mere fact that it is formally and ceremonially eaten by the headman, after which it may be consumed by others as an ordinary article of food. But this explanation of the first-fruits ceremony is based upon an a.s.sumption which is contrary to the facts of the case as it occurs in Australia.

It a.s.sumes that the plant or the animal until desacralised is taboo to all members of the tribe, and that none of them can eat it until it has been desacralised by the ceremonial eating. But the a.s.sumption is false; the plant or animal is sacred and taboo only to members of the clan whose totem it is. It is not sacred to the vast majority of the tribe, for they have totems of their own; to them it is not sacred or taboo, they may kill it--and they do--without breaking any taboo. The ceremonial {187} eating of the first-fruits raises no taboo as far as the tribe generally is concerned, for the plant or animal is not taboo to them. As far as the tribe generally is concerned, no process of desacralisation takes place and none is effected by the ceremonial eating. It is the particular totem group alone which is affected by the ceremony; and the inference which it seems to me preferable to draw is that the ceremonial eating of the first-fruits is, or rather has been, in Australia what it is elsewhere, viz. an instance of prayer and sacrifice in which the worshippers of a G.o.d are brought into periodic--in this case annual--communion with their G.o.d. The difference between the Australian case and others seems to be that in the other cases the G.o.d who partakes of the first-fruits is the G.o.d of the whole community, while in Australia he is the G.o.d of the particular totem group and is a.n.a.logous to the family G.o.ds who are worshipped elsewhere, even where there is a tribal or national G.o.d to be worshipped as well.

We are then inclined, for these and other reasons, to explain the ceremonial eating of the totem plant or animal in Australia by the a.n.a.logy of the ceremonial eating of first-fruits elsewhere, and to regard the ceremony as being in all cases an act of worship, {188} in which at harvest time the worshippers of a G.o.d seek communion with him by means of sacrifice and prayers of thanksgiving. But if we take this view of the sacrifice and prayers offered at harvest time, we shall be inclined to regard the rites which are performed at seed time, or the period a.n.a.logous to it, as being also possibly, in part, of a religious character. In the case of agricultural peoples it is beyond doubt that some of the ceremonies are religious in character: where the food plant is itself regarded as a deity or the mode in which a deity is manifested, not only may there be at harvest time a sacramental meal in which, as amongst the Aztecs, the deity is formally "communicated" to his worshippers, but at seed time sacrifice and prayer may be made to the deity. Such a religious ceremony, whatever be the degree of civilisation or semicivilisation which has been reached by those who observe the ceremony, does not of course take the place of the agricultural operations which are necessary if the fruits are to be produced in due season. And the combination of the religious rites and the agricultural operations does not convert the agricultural operations into magical operations, or prove that the religious rites are merely pieces of magic {189} intended to constrain the superior power of the deity concerned. Indeed, if among the operations performed at seed time we find some that from the point of view of modern science are perfectly ineffectual, as vain as eating tiger to make you bold, we shall be justified in regarding them as pieces of primitive science, eventually discarded indeed in the progress of advancing knowledge, but originally practised (on the principle that like produces like) as the natural means of producing the effect desired. If we so regard them, we shall escape the error of considering them to be magical; and we shall have no difficulty in distinguishing them from the religious rites which may be combined with them. Further, where harvest time is marked by the offering of sacrifice and prayers of thanksgiving, we may not unreasonably take it that the religious rites observed at seed time or the period a.n.a.logous to it are in the nature of sacrifice and prayers addressed to the appropriate deity to beseech him to favour the growth of the plant or animal in question. In a word, the practice of giving thanks to a G.o.d at harvest time for the harvest creates a reasonable presumption that prayer is offered to him at seed time; and if thanks are given at a period a.n.a.logous to {190} harvest time by a people like the Australian black fellows, who have no domesticated plants or animals, prayers of the nature of pet.i.tions may be offered by them at the period a.n.a.logous to seed time.

The deity to whom prayers are offered at the one period and thanksgiving is made at the other may be, as in the case of the Aztec Xilonen, or the Hindoo Maize-mother, the spirit of the plant envisaged as a deity; or may be, not a "departmental" deity of this kind, but a supreme deity having power over all things. But when we turn from the regularly recurring acts of public worship connected with seed time and harvest to the regularly recurring ceremonies at which the boys of a tribe are initiated into the duties and rights of manhood, it is obvious that the deity concerned in them, even if we a.s.sume (as is by no means necessary) that he was originally "departmental" and at first connected merely with the growth of a plant or animal, must be regarded at the initiation ceremonies as a G.o.d having in his care all the interests of that tribe of which the boys to be initiated are about to become full members. Unmistakable traces of such a deity are found amongst the Australian black fellows in the "father of all," "the all-father" described by Mr. Howitt. The {191} worship of the "all-father" is indeed now of a fragmentary kind; but it fortunately happens that in the case of one tribe, the Euahlayi, we have evidence, rescued by Mrs. Langloh Parker, to show that prayer is offered to Byamee; the Euahlayi pray to him for long life, because they have kept his law. The nature of Byamee's law may safely be inferred from the fact that at this festival, both amongst the Euahlayi and other Australians, the boys who are being initiated are taught the moral laws or the customary morality of the tribe. But though prayers are still offered by the Euahlayi and may have at one time been offered by all the Australian tribes, there is no evidence at present to show that the prayer is accompanied by a sacrifice, as is customary amongst tribes whose worship has not disintegrated so much as is the case amongst the Australians.

The ceremonies by which boys are admitted to the status of manhood are, probably amongst all the peoples of the earth who observe them, of a religious character, for the simple reason that the community to which the boy is admitted when he attains the age of manhood is a community, united together by religious bonds as a community worshipping the same G.o.d or G.o.ds; and it is to the {192} worship and the service of these G.o.ds that he is admitted. But the ceremonies themselves vary too much to allow of our drawing from them any valuable or important conclusion as to the nature and import of sacrifice as a religious inst.i.tution.

On the other hand, the ceremonies observed at harvest time, or the a.n.a.logous period, have, wherever they occur, such marked similarity among themselves, and the inst.i.tution of prayer and sacrifice is such a prominent feature in them, that the evidence they afford must be decisive for us in attempting to form a theory of sacrifice. Nor can we dissociate the ceremonies observed in spring from the harvest ceremonies; as Dr. Frazer remarks (_G. B._, II, 190), "Plainly these spring and harvest customs are based on the same ancient modes of thought and form parts of the same primitive heathendom." What, then, are these "ancient modes of thought" and what the primitive customs based upon them? We may, I think, cla.s.sify them in four groups. If we are to take first those instances in which the "ancient mode of thought" is most clearly expressed--whether because they are the most fully developed or because they retain the ancient mode most faithfully and with the least disintegration--we must {193} turn to ancient Mexico and Peru. In Mexico a paste idol or dough image of the G.o.d was made; the priest hurled a dart into its breast; and this was called the killing of the G.o.d, "so that his body might be eaten." The dough image was broken and the pieces were given in the manner of a communion to the people, "who received it with such tears, fear, and reverence, as it was an admirable thing," says Father Acosta, "saying that they did eat the flesh and bones of G.o.d." Or, again, an image of the G.o.ddess Chicomecoatl was made of dough and exhibited by the priest, saying, "This is your G.o.d." All kinds of maize, beans, etc., were offered to it and then were eaten in the temple "in a general scramble, take who could." In Peru ears of maize were dressed in rich garments and worshipped as the Mother of the Maize; or little loaves of maize mingled with the blood of sheep were made; the priest gave to each of the people a morsel of these loaves, "and all did receive and eat these pieces," and prayed that the G.o.d "would show them favour, granting them children and happy years and abundance and all that they required." In this, the first group of instances, it is plain beyond all possibility of gainsaying that the spring and harvest customs consist {194} of the worship of a G.o.d, of sacrifice and prayers to him, and of a communion which bound the worshippers to one another and to him.

Our second group of instances consists of cases in which the corn or dough or paste is not indeed made into the form or image of a G.o.d, but, as Dr. Frazer says (_G. B._ II, 318), "the new corn is itself eaten sacramentally, that is, as the body of the corn spirit." The spirit thus worshipped may not yet have acquired a proper name; the only designation used may have been such a one as the Hindoo Bhogaldai, meaning simply Cotton-mother. Indeed, even amongst the Peruvians, the G.o.ddess had not yet acquired a proper name, but was known only as the Mother of the Maize. But precisely because the stage ill.u.s.trated in our second group of instances is not so highly developed as in Mexico or Peru it is much more widely spread. It is found in the East Indian island of Euro, amongst the Alfoors of Minaha.s.sa, in the Celebes, in the Neilgherry Hills of South India, in the Hindoo Koosh, in Indo-China, on the Niger, amongst the Zulus and the Pondos, and amongst the Creek, Seminole, and Natchez Indians (_ib._ 321-342). In this, the second group of instances, then, though the G.o.d {195} may have no special, proper, name, and though no image of him is made out of the dough or paste, still "the new corn is itself eaten sacramentally, that is as the body of the corn spirit"; by means of the sacramental eating, of sacrifice and prayer, communion between the G.o.d and his worshippers is renewed and maintained.

The third group of instances consists of the harvest customs of northern Europe--the harvest supper and the rites of the Corn-mother or the Corn-maiden or the Kern Baby. It can scarcely be contended that these rites and customs, so far as they survive at the present day, retain, if they ever had, any religious value; they are performed as a matter of tradition and custom and not because any one knows why they are performed. But that they originally had a meaning--even though now it has evaporated--cannot be doubted. Nor can it be doubted that the meaning, if it is to be recovered, must be recovered by means of the comparative method. And, if the comparative method is to be applied, the Corn-mother of northern Europe cannot be dissociated from the Maize-mother of ancient Peru. But if we go thus far, then we must, with Dr. Frazer (_ib._ 288), recognise "clearly the {196} sacramental character of the harvest-supper," in which, "as a subst.i.tute for the real flesh of the divine being, bread and dumplings are made and eaten sacramentally." Thus, once more, harvest customs testify in northern Europe, as elsewhere, to the fact that there was once a stated, annual, period at which communion between the G.o.d and his worshipper was sought by prayer and sacrifice.

The North-European harvest customs are further interesting and important because, if they are clearly connected on the one hand with the groups of instances already given, they are also connected on the other with the group to which we have yet to call attention. Thus far the wheat or maize, if not eaten in the form of little loaves or cakes, has been made into a dough image, or else the ears of maize have been dressed in rich garments to indicate that they represent the Mother of the Maize; and in Europe also both forms of symbolism are found. But in northern Europe, the corn spirit is also believed to be manifested, Dr. Frazer says, in "the animal which is present in the corn and is caught or killed in the last sheaf." The animal may be a wolf, dog, c.o.c.k, hare, cat, goat, bull, cow, horse, or pig. "The animal is slain and its flesh and blood are partaken {197} of by the harvesters," and, Dr. Frazer says, "these customs bring out clearly the sacramental character of the harvest supper." Now, this manifestation of the corn spirit in animal form is not confined to Europe; it occurs for instance in Guinea and in all the provinces and districts of China. And it is important as forming a link between the agricultural and the pre-agricultural periods; in Dr. Frazer's words, "hunting and pastoral tribes, as well as agricultural peoples, have been in the habit of killing their G.o.ds" (_ib._ 366). In the pastoral period, as well as in agricultural times, the G.o.d who is worshipped by the tribe and with whom the tribe seeks communion by means of prayer and sacrifice, may manifest himself in animal form, and "the animal is slain and its flesh and blood are partaken of."

We now come to the fourth and the last of our groups of instances. It consists of the rites observed by Australian tribes. Amongst these tribes too there is what Dr. Frazer terms "a sacramental eating" of the totem plant or animal. Thus Central Australian black men of the kangaroo totem eat a little kangaroo flesh, as a sacrament (Spencer and Gillen, p. 204 ff.). Now, it is impossible, I think, to {198} dissociate the Australian rite, to separate this fourth group, from the three groups already described. In Australia, as in the other cases, the customs are observed in spring and harvest time, and in harvest time, in Australia as well as elsewhere, there is a solemn and sparing eating of the plant or animal; and, in Dr. Frazer's words, "plainly these spring and harvest customs are based on the same ancient modes of thought, and form part of the same primitive heathendom." What, then, is this ancient and primitive mode of thought? In all the cases except the Australian, the thought manifestly implied and expressed is that by the solemn eating of the plant or the animal, or the dough image or paste idol, or the little loaves, the community enters into communion with its G.o.d, or renews communion with him. On this occasion the Peruvians prayed for children, happy years and abundance. On this occasion, even among the Australians, the Euahlayi tribe pray for long life, because they have kept Byamee's law. It would not, therefore, be unreasonable to interpret the Australian custom by the same ancient mode of thought which explains the custom wherever else--and that is all over the world--it is found. But perhaps, if we can find some other interpretation {199} of the Australian custom, we should do better to reverse the process and explain the spring and harvest customs which are found elsewhere by means of, and in accordance with, the Australian custom. Now another interpretation of the Australian custom has been put forward by Dr. Frazer. He treats the Australian ceremony as being a piece of pure magic, the purpose of which is to promote the growth and increase of the plants and animals which provide the black fellows with food. But if we start from this point of view, we must go further and say that amongst other peoples than the Australian the killing of the representative animal of the spirit of vegetation is, in Dr. Frazer's words, "a magical rite intended to a.s.sure the revival of nature in spring." And if that is the nature of the rite which appears in northern Europe as the harvest supper, it will also be the nature of the rite as it appears both in our second group of instances, where the corn is eaten "as the body of the corn-spirit," and in the first group, where the dough image or paste idol was eaten in Mexico as the flesh and bones of the G.o.d. That this line of thought runs through Dr. Frazer's _Golden Bough_, in its second edition, is indicated by the fact that the rite is spoken of throughout as a {200} sacrament. That the Mexican rite as described in our first group is sacramental, is clear. Of the rites which form our second group of instances, Dr. Frazer says that the corn-spirit, or G.o.d, "is killed in the person of his representative and eaten sacramentally,"

and that "the new corn is itself eaten sacramentally; that is, as the body of the corn-spirit" (p. 318). Of the North European rites, again, he says, "the animal is slain and its flesh and blood are partaken of by the harvesters"--"these customs bring out clearly the sacramental character of the harvest supper"--"as a subst.i.tute for the real flesh of the divine being, bread or dumplings are made in his image and eaten sacramentally." Finally, even when speaking of the Australians as men who have no G.o.ds to worship, and with whom the rite is pure and unadulterated magic, he yet describes the rite as a sacrament.

Now if, on the one hand, from its beginning amongst the Australians to the form which it finally took amongst the Mexicans the rite is, as Dr.

Frazer systematically calls it, a sacrament; and if, on the other, it is, in Dr. Frazer's words, "a magical rite intended to a.s.sure the revival of nature in spring," then the conclusion which the reader cannot help {201} drawing is that a sacrament, or this sacrament at least, is in its origin, and in its nature throughout, a piece of magic. Religion is but magic written in different characters; and for those who can interpret them it spells the same thing. But though this is the conclusion to which Dr. Frazer's argument leads, and to which in the first edition of his _Golden Bough_ it clearly seemed to point; in the preface to the second edition he formally disavows it. He recognises that religion does not spring from magic, but is fundamentally opposed to it. A sacrament, therefore, we may infer, cannot be a piece of magic. The Australian sacrament, therefore, as Dr. Frazer calls it, cannot, we should be inclined to say, be a piece of magic. But Dr. Frazer still holds that the Australian rite or sacrament is pure magic--religious it cannot be, for in Dr. Frazer's view the Australians know no religion and have no G.o.ds.

Now if the rite as it occurs in Australia is pure magic, and if religion is not a variety of magic but fundamentally different from it, then the rite which, as it occurs everywhere else, is religious, cannot be derived from, or a variety of, the Australian piece of magic; and the spring and harvest customs which are found in Australia cannot be "based on the {202} same ancient modes of thought or form part of the same primitive heathendom" as the sacramental rites which are found everywhere else in the world. The solemn annual eating of the totem plant or animal in Australia must have a totally different basis from that on which the sacrament and communion stands in every other part of the globe: in Australia it is based on magic, elsewhere on that which is, according to Dr. Frazer, fundamentally different and opposed to magic, viz. religion. Before, however, we commit ourselves to this conclusion, we may be allowed to ask, What is it that compels us thus to sever the Australian from the other forms of the rite? The reply would seem to be that, whereas the other forms are admittedly religious, the Australian is "a magical rite intended to a.s.sure the revival of nature in spring." Now, if that were really the nature of the Australian rite, we might have to accept the conclusion to which we hesitate to commit ourselves. But, as a matter of fact, the Australian rite is not intended to a.s.sure the revival of nature in spring, and has nothing magical about it. It is perfectly true that in spring in Australia certain proceedings are performed which are based upon the principle that like produces like; and {203} that these proceedings are, by students of the science of religion, termed--perhaps incorrectly--magical. But these spring customs are quite different from the harvest customs; and it is the harvest customs which const.i.tute the link between the rite in Australia and the rite in the rest of the world. The crucial question, therefore, is whether the Australian harvest rite is magical, or is even based on the principle that like produces like. And the answer is that it is plainly not.

The harvest rite in Australia consists, as we know it now, simply in the fact that at the appointed time a little of the totem plant or animal is solemnly and sparingly eaten by the headman of the totem.

The solemnity with which the rite is performed is unmistakable, and may well be termed religious. And no attempt even, so far as I am aware, has been made to show that this solemn eating is regarded as magic by the performers of the rite, or how it can be so regarded by students of the science of religion. Until the attempt is made and made successfully, we are more than justified in refusing to regard the rite as magical; we are bound to refuse to regard it as such. But if the rite is not magical--and _a fortiori_ if it is, as Dr. Frazer terms it, sacramental--then it is {204} religious; and the ancient mode of thought, forming part of primitive heathendom, which is at the base of the rite, is the conviction that manifests itself wherever the rite continues to live, viz. that by prayer and sacrifice the worshippers in any community are brought into communion with the G.o.d they worship.

The rite is, in truth, what Dr. Frazer terms it as it occurs in Australia--a sacrament. But not even in Australia is a sacrament a piece of magic.

In the animistic stage of the evolution of humanity, the only causes man can conceive of are animated things; and, in the presence of any occurrence sufficiently striking to arrest his attention, the questions which present themselves to his mind are, Who did this thing, and why?

Occurrences which arrest the attention of the community are occurrences which affect the community; and in a low stage of evolution, when the most pressing of all practical questions is how to live, the occurrences which most effectually arrest attention are those which affect the food supply of the community. If, then, the food supply fails, the occurrence is due to some of the personal, or quasi-personal, powers by whom the community is surrounded; and the reason why such power so acted is found in the wrath which {205} must have actuated him. The situation is abnormal, for famine is abnormal; and it indicates anger and wrath on the part of the power who brought it about. But it also implies that when things go on in the normal way,--when the relations between the spirit and the community are normal,--the att.i.tude of the spirit to the community is peaceable and friendly. Not only, however, does the community desire to renew peaceable and friendly relations, where pestilence or famine show that they have been disturbed: the community also desires to benefit by them when they are in their normal condition. The spirits that can disturb the normal conditions by sending pestilence or famine can also a.s.sist the community in undertakings, the success of which is indispensable if the community is to maintain its existence; for instance, those undertakings on which the food supply of the community depends. Hence the pet.i.tions which are put up at seed time, or, in the pre-agricultural period, at seasons a.n.a.logous to seed time. Hence, also, the rites at harvest time or the a.n.a.logous season, rites which are inst.i.tuted and developed for the purpose of maintaining friendly relation and communion between the community, and the spirit whose favour {206} is sought and whose anger is dreaded by the community.

Such sacrificial rites may indeed be interpreted as the making of gifts to the G.o.ds; and they do, as a matter of fact, often come so to be regarded by those who perform them. From this undeniable fact the inference may then be drawn, and by many students of the science of religion it is inferred, that from the beginning there was in such sacrificial rites no other intention than to bribe the G.o.d or to purchase his favour and the good things he had to give. But the inference, which, when properly limited, has some truth in it, becomes misleading when put forward as being the whole truth. Unless there were some truth in it, the rite of sacrifice could never have developed into the form which was denounced by the Hebrew prophets and mercilessly exposed by Plato. But had that been the whole truth, the rite would have been incapable of discharging the really religious function which it has in its history fulfilled. That function has been to place and maintain the society which practises it in communion with its G.o.d. Doubtless in the earliest stages of the history of the rite, the communion thus felt to be established was prized and was mainly sought for the external blessings which were believed {207} to follow from it, or, as a means to avert the public disasters which a breach of communion entailed. Doubtless it was only by degrees, and by slow degrees, that the communion thus established came to be regarded as being in itself the end which the rite of sacrifice was truly intended to attain. But the communion of the worshippers with their G.o.d was not a purpose originally foreign to the rite, and which, when introduced, transformed the rite from what it at first was into something radically different. On the contrary, it was present, even though not prominent or predominant, from the beginning; and the rite, as a religious inst.i.tution, followed different lines of evolution, according as the one aspect or the other was developed. Where the aspect under which the sacrificial rite was regarded was that the offering was a gift made to the deity in order to secure some specified temporal advantage, the religious value of the rite diminished to the vanishing point in the eyes both of those who, like Plato, could see the intrinsic absurdity of pretending to make gifts to Him from whom alone all good things come, and of those who felt that the sacrificial rite so conceived did not afford the spiritual communion for which they yearned. Where even the {208} sacrificial rite was regarded as a means whereby communion between the worshipper and his G.o.d was attained or maintained, the emphasis might be thrown on the rite and its due performance rather than on the spiritual communion of which it was the condition. That is to say, with the growth of formalism attention was concentrated on the ritual and correspondingly withdrawn from the prayer which, from the beginning, had been of the essence of the rite. By the rite of sacrifice the community had always been brought into the presence of the G.o.d it worshipped; and, in the prayers then offered on behalf of the society, the society had been brought into communion with its G.o.d.

From that communion it was possible to fall away, even though the performance of the rite was maintained. The very object of that communion might be misinterpreted and mistaken to be a means merely to temporal blessings for the community, or even to personal advantages for the individual. Or the punctilious performance of each and every detail of the rite might tend to become an end in itself and displace the spiritual communion, the attainment of which had been from the beginning the highest, even if not the only or the most prominent, {209} end which the rite might subserve. The difference between the possibilities which the rite might have realised and the actual purposes for which it had come to be used before the birth of Christ is a difference patent to the most casual observer of the facts. The dissatisfaction felt alike by Plato and the Hebrew prophets with the rite as it had come to be practised may be regarded, if we choose so to regard it, as the necessary consequence of pre-existing facts, and as necessarily entailing the rejection or the reconst.i.tution of the rite.

As a matter of history, the rite was reconst.i.tuted and not rejected; and as reconst.i.tuted it became the central fact of the Christian religion. It became the means whereby, through Christ, all men might be brought to G.o.d. We may say, if we will, that a new meaning was put into the rite, or that its true meaning was now made manifest. The facts themselves clearly indicate that from the beginning the rite was the means whereby a society sought or might seek communion with its G.o.d. They also indicate that the rite of animal sacrifice came to be found insufficient as a means. It was through our Lord that mankind learned what sacrifice was needed--learned to "offer and present unto thee, O Lord, ourselves, our {210} souls and bodies, to be a reasonable, holy and lively sacrifice unto thee." That is the sacrifice Christ showed us the example of; that is the example which the missionary devotes himself to follow and to teach.

{211}

MORALITY

In this lecture I propose to consider the question whether morality is based on religion or religion on morality. It is a question which may be approached from the point of view either of philosophy or of history. Quite recently it has been treated from the former point of view by Professor Hoffding in _The Philosophy of Religion_ (translated into English, 1906); and from the point of view of the history of morality by Mr. Hobhouse in his _Morals in Evolution_ (1906). It may, of course, also be quite properly approached from the point of view of the history of religion; and from whatever standpoint it is treated, the question is one of importance for the missionary, both because of its intrinsic interest for the philosophy of religion, and because its discussion is apt to proceed on a mistaken view of facts in the history of religion. About those facts and their meaning, the missionary, who is to be properly equipped for his work, should be in no doubt: a right view and a proper estimate of the facts are essential both for {212} his practical work and for the theoretical justification of his position.

One answer to the question before us is that morality is the basal fact--the bottom fact: if we regard the question historically, we shall find that morality came first and religion afterwards; and, even if that were not so, we should find that as a matter of logic and philosophy religion presupposes morality--religion may, for a time, be the lever that moves the world, but it would be powerless if it had not a fulcrum, and that fulcrum is morality. So long and so far as religion operates beneficially on the world, it does so simply because it supports and reenforces morality. But the time is not far distant, and may even now be come, when morality no longer requires any support from religion--and then religion becomes useless, nay! an enc.u.mbrance which must either fall off or be lopped off. If, therefore, morality can stand by itself, and all along has not merely stood by itself, but has really upheld religion, in what is morality rooted? The answer is that morality has its roots, not in the command that thou shalt love the Lord thy G.o.d with all thy heart and all thy soul, but in human solidarity, in humanity regarded as a spiritual whole. To {213} this conclusion, it is said, the history of recent philosophy has steadily been moving. If the movement had taken place in only one school of philosophic thought, it might have been a movement running into a side-track. But it is the direction taken by schools so different in their presuppositions and their methods as that of Hegel and that of Comte; and it is the undesigned coincidence of their tendency, which at first could never have been surmised, that carries with it a conviction of its correctness. Human solidarity, humanity regarded as a spiritual whole, may be called, as Hegel calls it, self-conscious spirit; or you may call it, as Comte calls it, the Mind of Humanity--it is but the collective wisdom "of a common humanity with a common aim"; and, that being so, morality is rooted, not in the will and the love of a beneficent and omnipotent Providence, but in the self-realising spirit in man setting up its "common aim" at morality. The very conception of a beneficent and omnipotent G.o.d--having now done its work as an aid to morality--must now be put aside, because it stands in the way of our recognising what is the real spiritual whole, besides which there is none other spirit, viz. the self-realising spirit in man. That spirit is only realising; it is not yet {214} realised. It is in process of realisation; and the conception of it, as in process of realisation, enables it to be brought into harmony, or rather reveals its inner harmony, with the notion of evolution. There is nothing outside evolution, no being to whom evolution is presented as a spectacle or by whom, as a process, it is directed. "Being itself," as Hoffding says (_Problems of Philosophy_, p. 136), "is to be conceived as in process of becoming, of evolution." The spirit in man, as we have just said, is the real spiritual whole, and it is self-realising; it is evolving and progressing both morally and rationally. In Hoffding's words "Being itself becomes more rational than before" (_ib._, p. 137).

"Being itself is not ready-made but still incomplete, and rather to be conceived as a continual becoming, like the individual personality and like knowledge" (_ib._, p. 120). We may say, then, that being is becoming rationalised and moralised as and because the spirit in man realises itself. For a time the process of moralisation and self-realisation was worked by and through the conception of a beneficent and omnipotent G.o.d. That conception was, it would seem, a hypothesis, valuable as long it was a working hypothesis, but to be cast aside now that humanitarianism is found {215} more adequate to the facts and more in harmony with the consistent application of the theory of evolution. We have, then, to consider whether it is adequate to the facts, whether, when we regard the facts of the history of religion, we do find that morality comes first and religion later.

"What," Mr. Hobhouse enquires in his _Morals in Evolution_ (II, 74), "What is the ethical character of early religion?" and his reply is that "in the first stage we find that spirits, as such, are not concerned with morality." That was also the answer which had previously been given by Professor Hoffding, who says in his _Philosophy of Religion_: "in the lowest forms of it ... religion cannot be said to have any ethical significance" (p. 323). Originally, the G.o.ds were "purely natural forces which could be defied or evaded,"

though eventually they "became ethical powers whom men neither could nor wished to defy" (p. 324). This first stage of early religion seems on the terms of the hypothesis to be supposed to be found in the period of animism and fetichism; and "the primitive conception of spirit" is, Mr. Hobhouse says (II, 16), of something "feeling and thinking like a rather stupid man, and open like him to supplication, exhortation, or intimidation." If {216} that is so, then Professor Hoffding may be justified in saying that in the lowest forms of religion "the G.o.ds appear as powers on which man is dependent, but not as patterns of conduct or administrators of an ethical world order" (p. 324). Now, in the period termed animistic because inanimate things are supposed to be animated and actuated by spirits, it may be that many or most of such spirits are supposed to feel and think like a rather stupid man, and therefore to be capable of being cajoled, deluded, intimidated, and castigated by the human being who desires to make use of them. But it is not all such spirits that are worshipped then. Indeed, it is impossible, Mr. Hobhouse says (II, 15), that any such spirit could be "an object of worship in our sense of the term." Worship implies the superiority of the object worshipped to the person worshipping. But, though not an object of worship in our sense of the term, the spirit that could be deluded, intimidated, and castigated was, according to Mr. Hobhouse, "the object of a religious cult" on the part of the man who believed that he could and did intimidate and castigate the spirit.

Probably, however, most students of the science of religion would agree that a cult which included or {217} allowed intimidation and castigation of the object of the cult was as little ent.i.tled to be termed religious as it is to be called worship. In the period of animism, then, either there was no religious cult, no worship in our sense of the term; or, if there was religion, then the spirit worshipped was worshipped as a being higher than man. Whether man has at any time been without religion is a question on which there is here no need to enter. The allegation we are now considering is that whenever religion does appear, then in its first and earliest stage it is not concerned with morality; and the ground for that allegation is that the spirits of the animistic period have nothing to do with morality or conduct. Now, it may be that these spirits which animate inanimate things are not concerned with morality; but then neither are they worshipped, nor is the relation between them and man religious.

Religion implies a G.o.d; and a spirit to be a G.o.d must have worshippers, a community of worshippers--whether that community be a nation, a tribe, or a family. Further, it is as the protector of the interests of that community--however small--that the G.o.d is worshipped by the community. The indispensable condition of religion is the existence of a community; {218} and from the beginning man must have lived in some sort of community,--whether a family or a horde,--for the period of helpless infancy is so long in the case of human beings that without some sort of permanent community the race could not be perpetuated.

The indispensable condition of religion, therefore, has always existed from the time when man was man. Further, whatever the form of community in which man originally dwelt, it was only in the community and by means of the community that the individual could exist--that is to say, if the interest of any one individual conflicted or was supposed to conflict with the interests of the community, then the interests of the community must prevail, if the community was to exist.

Here, then, from the beginning we have the second condition indispensable for the existence of religion, viz. the possibility that the conduct of some member of the community might not be the conduct required by the interests or supposed interests of the community, and prescribed by the custom of the community. In the case of such divergence of interests and conduct, the being worshipped by the community was necessarily, as being the G.o.d of the community, and receiving the worship of the community, on the side {219} of the community and against the member who violated the custom of the community. But, at this period in the history of humanity, the morality of the community was the custom of the community; and the G.o.d of the community from the first necessarily upheld the custom, that is, the morality of the community. Spirits "as such," that is to say, spirits which animated inanimate things but which were not the protectors of any human community, were, for the very reason that they were not the G.o.ds of any community, "not concerned with morality."

Spirits, however, which were the protectors of a community necessarily upheld the customs and therefore the morality of the community; they were not "without ethical significance." It was an essential part of the very conception of such spirits--of spirits standing in this relation to the community--that they were "ethical powers." Hoffding's dictum that "the G.o.ds appear as powers on which man is dependent, but not as patterns of conduct or administrators of an ethical world order"

(p. 323), overlooks the fact that in the earliest times not only are G.o.ds powers on which man is dependent, but powers which enforce the conduct required by the custom of the community and sanction the ethical order as {220} far as it has then been revealed. The fact that "the worship of the family, of the clan, or of the nation is shared in by all," not merely "helps to nourish a feeling of solidarity which may acquire ethical significance," as Hoffding says (p. 325), it creates a solidarity which otherwise would not exist. If there were no worship shared in by all, there would be no religious solidarity; and, judging from the very general, if not universal, occurrence of religion in the lowest races as well as the highest, we may conjecture that without religious solidarity a tribe found it hard or impossible to survive in the struggle for existence. That religious solidarity however is not, as Hoffding suggests, something which may eventually "acquire ethical significance"; it is in its essence and from the beginning the worship of a G.o.d who punishes the community for the ethical transgression of its members, because they are not merely violations of the custom of the community, but offences against him. When Hoffding says (p. 328) "religious faith ... a.s.sumes an independent human ethic, which has, as a matter of fact, developed historically under the practical influence of the ethical feeling of man," he seems to overlook the fact that as a matter of history human {221} ethics have always been based--rightly or wrongly--on religious faith, that moral transgressions have always been regarded as not merely wrongs done to a man's neighbour, but also as offences against the G.o.d or G.o.ds of the community, that the person suffering from foul wrong for which he can get no human redress has always appealed from man to G.o.d, and that the remorse of the wrong-doer who has evaded human punishment has always taken shape in the fear of what G.o.d may yet do.

Those who desire to prove that at the present day morality can exist apart from religion, and that in the future it will do so, finding its basis in humanitarianism and not in religion, are moved to show that as a matter of historic fact religion and morality have been things apart.

We have examined the a.s.sertion that religion in its lowest forms is not concerned with morality; and we have attempted to show that the G.o.d of a community, or the spirit worshipped by a community, is necessarily a being conceived as concerned with the interests of the community and as hostile to those who violate the customs--which is to transgress the morality--of the community. But even if this be admitted, it may still be said that it does not in the least disprove the a.s.sertion that {222} morality existed before religion did. The theory we are examining freely admits that religion is supposed, in certain stages of the history of humanity, to reenforce morality and to be necessary in the interest of morals, though eventually it is found that morality needs no such support; and not only needs now no such support but never did need it; and the fact that it did not need it is shown by demonstrating the existence of morality before religion existed. If, then, it be admitted that religion from the moment it first appeared reenforced morality, and did not pa.s.s through a non-moral period first, still morality may have existed before religion was evolved, and must have so existed if morality and religion are things essentially apart. What evidence then is there on the point? We find Mr. Hobhouse saying (I, 80) that "at almost, if not quite, the lowest stages" of human development there are "certain actions which are resented as involving the community as a whole in misfortune and danger. These include, besides actual treason, conduct which brings upon the people the wrath of G.o.d, or of certain spirits, or which violates some mighty and mysterious taboo. The actions most frequently regarded in this light are certain breaches of the marriage law and witchcraft." {223} These offences, we are told (_ib._, 82), endanger the community itself, and the punishment is "prompted by the sense of a danger to the whole community." Here, then, from the beginning we find that offences against the common good are punished, not simply as such, but as misconduct bringing on the community, and not merely on the offender, the wrath of G.o.ds or spirits. In other words--Mr. Hobhouse's words, p.

119--"in the evolution of public justice, we find that at the outset the community interferes mainly on what we may call supernatural grounds only with actions which are regarded as endangering its own existence." We may then fairly say that if the community inflicts punishments mainly on supernatural grounds from the time when the evolution of public justice first begins, then morality from its very beginning was reenforced--indeed prompted--by religion. The morality was indeed only the custom of the community; but violation of the custom was from the beginning regarded as a religious offence and was punished on supernatural grounds.

The view that morality and religion are essentially distinct, that morality not only can stand alone, without support from religion, but has in reality always stood without such support--however much {224} the fact has been obscured by religious prepossessions--this view receives striking confirmation from the current and generally accepted theory of the origin and nature of justice. That theory traces the origin of justice back to the feeling of resentment experienced by the individual against the particular cause of his pain (Westermarck, _Origin and Development of the Moral Ideas_, I, 22). Resentment leads to retaliation and takes the form of revenge. Vengeance, at first executed by the person injured (or by his kin, if he be killed), comes eventually, if slowly, to be taken out of the hands of the person injured or his avengers, and to be exercised by the State in the interests of the community and in furtherance, not of revenge, but of justice and the good of society. Thus not only the origin of justice, but the whole course of its growth and development, is entirely independent of religion and religious considerations. Throughout, the individual and society are the only parties involved; the G.o.ds do not appear--or, if they do appear, they are intrusive and superfluous. If this be the true view of the history and nature of justice, it may--and probably must--be the truth about the whole of morality and not only about justice. We have but {225} to follow Dr. Westermarck (_ib._, p.

21) in grouping the moral emotions under the two heads of emotions of approval and emotions of disapproval, we have but to note with him that both groups belong to the cla.s.s of retributive emotions, and we see that the origin and history of justice are typical of the origin and history of morals: morality in general, just as much as justice in particular, both originates independently of religion and developes--where moral progress is made--independently of religion.

Let us now proceed to examine this view of the relation of religion and morality and to consider whether their absolute independence of each other is historic fact. It traces back justice to the feeling of resentment experienced by the individual; but if the individual ever existed by himself and apart from society, there could neither then be justice nor anything a.n.a.logous to justice, for justice implies, not merely a plurality of individuals, but a society; it is a social virtue. The individual existing by himself and apart from society is not a historic fact but an impossible abstraction--a conception essentially false because it expresses something which neither exists nor has existed nor could possibly {226} exist. The origin of justice--or of any virtue--cannot be found in the impossible and self-contradictory conception of the individual existing apart from society; it cannot be found in a mere plurality of such individuals: it can only be found in a society--whether that society have the organisation of a family, a tribe, or a nation. Justice in particular and morality in general, like religion, imply the existence of a society; neither is a merely individual affair. Justice is, as Mr.

Hobhouse states, "public action taken for the sake of public safety"

(I, 83): it is, from the outset of its history, public action; and back of that we cannot go, for the individual did not, as a matter of history, exist before society, and could not so have existed.

In the next place, justice is not the resentment of any individual, it is the sentiment of the community expressing itself in public action, taken not for the sake of any individual, but for the sake of public safety. Its object from the beginning is not the gratification of individual resentment, but the safety and welfare of the community which takes common action. Proof of this, if proof were needed, would be found in the fact that the existence of the individual, as such, is not recognised. Not only does {227} the community which has suffered in the wrong done to any of its members take action as a community; it proceeds, not against the individual who has inflicted the wrong, but against the community to which he belongs. "The wrong done," is, as Mr. Hobhouse says (I, 91), "the act of the family or clan and may be avenged on any member of that family or clan." There is collective responsibility for the wrong done, just as there is collective responsibility for righting it.

If, now, we enquire, What are the earliest offences against which public action is taken? and why? we may remember that Mr. Hobhouse has stated them to be witchcraft and breaches of the marriage law; and that the punishment of those offences corresponds, as he has said, "roughly to our own administration of justice" (I, 81). Now, in the case of breaches of the marriage laws--mating with a cousin on the mother's side instead of with a cousin on the father's side, marrying into a forbidden cla.s.s--it is obvious that there is no individual who has suffered injury and that there is no individual to experience resentment. It is the community that suffers or is expected to suffer; and it expects to suffer, because it, in the person of one of its {228} members, has offended. Collectively it is responsible for the misdeeds of its members. Whom, then, has it offended? To whom is it responsible? Who will visit it with punishment, unless it makes haste to set itself right? The answer given by a certain tribe of the Sea Dyaks makes the matter clear: they, Mr. St. John tells us in his _Life in the Forests of the Far East_ (I, 63, quoted by Westermarck, I, 49), "are of opinion that an unmarried girl proving with child must be offensive to the superior powers, who, instead of always chastising the individual, punish the tribe by misfortunes happening to its members.

They therefore on the discovery of the pregnancy fine the lovers, and sacrifice a pig to propitiate offended heaven, and to avert that sickness or those misfortunes that might otherwise follow." That is, of course, only one instance. But we may safely say that the marriage law is generally ascribed to the ordinance of the G.o.ds, even in the lowest tribes, and that breaches of it are offences against heaven. It is unnecessary to prove, it need only be mentioned, that witchcraft is conspicuously offensive to the religious sentiment, and is punished as an offence against the G.o.d or G.o.ds. When, then, we consider the origin and nature of justice, not from {229} an abstract and _a priori_ point of view, but in the light of historic fact, so far from finding that it originates and operates in complete independence of religion, we discover that from the beginning the offences with which the justice of the primitive community deals are offences, not against the community, but against heaven. "In the evolution of public justice," as Mr.

Hobhouse says, "at the outset the community interferes mainly on what we may call supernatural grounds." From the beginning misdeeds are punished, not merely as wrongs done to society, but as wrong done to the G.o.ds and as wrong-doing for which the community collectively is responsible to the G.o.ds. Justice from the beginning is not individual resentment, but "public action taken for the public safety." It is not, as Mr. Hobhouse calls it, "revenge guided and limited by custom."

It is the customary action of the community taken to avert divine vengeance. The action taken a.s.sumes in extreme cases the form of the death penalty; but its usual form of action is that of taboo.

If the origin of justice is to be sought in something that is not justice, if justice in particular and morality in general are to be treated as having been evolved out of something which was in a way different {230} from them and yet in a way must have contained them, inasmuch as they came forth from it, we shall do well to look for that something, not in the unhistorical, unreal abstraction of an imaginary individual, apart from society, but in society itself when it is as yet not clearly conscious of the justice and morality at work within it.

Such a stage in the development of society is, I think, to be discerned.

We have seen that, "at almost, if not quite, the lowest stages" of human development, there is something which, according to Mr. Hobhouse, corresponds "roughly to our own administration of justice" (I, 81).

But this rough justice implies conscious, deliberate action on the part of the community. It implies that the community as such makes some sort of enquiry into what can be the cause of the misfortunes which are befalling it; and that, having found out the person responsible, it deliberately takes the steps it deems necessary for putting itself right with the supernatural power that has sent the sickness or famine.

Now, such conscious, purposive, deliberate action may and probably does take place at almost the lowest stage of development of society; but not, we may surmise, at quite the lowest. What eventually is done {231} consciously and deliberately is probably done in the first place much more summarily and automatically. And--in quite the lowest stage of social development--it is by means of the action of taboo that summary and automatic punishment for breaches of the custom of the community is inflicted. Its action is automatic and immediate: merely to come in contact with the forbidden thing is to become tabooed yourself; and so great is the horror and dread of such contact, even if made unwittingly, that it is capable of causing, when discovered, death. Like the justice, however, of which it is the forerunner, it does not result always in death, nor does it produce that effect in most cases. But what it does do is to make the offender himself taboo and as infectious as the thing that rendered him taboo. Here, too, the action of taboo, in excommunicating the offender, antic.i.p.ates, or rather foreshadows, the action of justice when it excludes the guilty person from the community and makes of him an outlaw. Again, in the rough justice found at almost, though not quite, the lowest stages, the earliest offences of which official notice, so to speak, is taken, are offences for which the punishment--disease or famine, etc.--falls on the community as a whole, because the {232} community, in the person of one of its members, has offended as a whole against heaven. In the earlier stage of feeling, also, which survives where taboo prevails, it is the community as a whole which may be infected, and which must suffer if the offender is allowed to spread the infection; it is the community, as a whole, which is concerned to thrust out the guilty person--every one shuns him because he is taboo. Thus, in this the earliest stage, the offender against the custom of the community is outlawed just as effectively as in later stages of social development.

But no formal sentence is p.r.o.nounced; no meeting of the men or the elders of the community is held to try the offender; no reason is given or sought why the offence should thus be punished. The operation of taboo is like that of the laws of nature: the man who eats poisonous food dies with no reason given. A reason may eventually be found by science, and is eventually discovered, though the process of discovery is slow, and many mistakes are made, and many false reasons are given before the true reason is found. So, too, the true reason for the prohibition of many of the things, which the community feels to be forbidden and p.r.o.nounced to be taboo, is found, with the progress of society--when it does {233} progress, which is not always--to be that they are immoral and irreligious, though here, too, many mistakes are made before true morality and true religion are found. But at the outset no reason is given: the things are simply offensive to the community and are tabooed as such. We, looking back at that stage in the evolution of society, can see that amongst the things thus offensive and tabooed are some which, in later stages, are equally offensive, but are now forbidden for a reason that can be formulated and given, viz. that they are offences against the law of morality and the law of G.o.d. That reason, at the outset of society, may scarcely have been consciously present to the mind of man: progress, in part at least, has consisted in the discovery of the reasons of things. But that man did from the beginning avoid some of the things which are forbidden by morality and religion, and that those things were taboo to him, is beyond the possibility of doubt. Nor can it be doubted that in the prohibition and punishment of them there was inchoate justice and inchoate religion. Such prohibition was due to the collective action and expressed the collective feeling of the community as a whole. And it is from such social action and feeling that {234} justice, I suggest, has been evolved--not from the feeling of resentment experienced by the individual as an individual. Personal resentment and personal revenge may have stimulated justice to action. But, by the hypothesis we have been examining, they were not justice. Neither have they been transformed into justice: they still exist as something distinct from justice and capable of perverting it.

<