The Elementary Forms of the Religious Life Part 2

Up to the present we have confined ourselves to enumerating a certain number of sacred things as examples: we must now show by what general characteristics they are to be distinguished from profane things.

One might be tempted, first of all, to define them by the place they are generally a.s.signed in the hierarchy of things. They are naturally considered superior in dignity and power to profane things, and particularly to man, when he is only a man and has nothing sacred about him. One thinks of himself as occupying an inferior and dependent position in relation to them; and surely this conception is not without some truth. Only there is nothing in it which is really characteristic of the sacred. It is not enough that one thing be subordinated to another for the second to be sacred in regard to the first. Slaves are inferior to their masters, subjects to their king, soldiers to their leaders, the miser to his gold, the man ambitious for power to the hands which keep it from him; but if it is sometimes said of a man that he makes a religion of those beings or things whose eminent value and superiority to himself he thus recognizes, it is clear that in any case the word is taken in a metaphorical sense, and that there is nothing in these relations which is really religious.[66]

On the other hand, it must not be lost to view that there are sacred things of every degree, and that there are some in relation to which a man feels himself relatively at his ease. An amulet has a sacred character, yet the respect which it inspires is nothing exceptional.

Even before his G.o.ds, a man is not always in such a marked state of inferiority; for it very frequently happens that he exercises a veritable physical constraint upon them to obtain what he desires. He beats the fetich with which he is not contented, but only to reconcile himself with it again, if in the end it shows itself more docile to the wishes of its adorer.[67] To have rain, he throws stones into the spring or sacred lake where the G.o.d of rain is thought to reside; he believes that by this means he forces him to come out and show himself.[68]

Moreover, if it is true that man depends upon his G.o.ds, this dependence is reciprocal. The G.o.ds also have need of man; without offerings and sacrifices they would die. We shall even have occasion to show that this dependence of the G.o.ds upon their worshippers is maintained even in the most idealistic religions.

But if a purely hierarchic distinction is a criterium at once too general and too imprecise, there is nothing left with which to characterize the sacred in its relation to the profane except their heterogeneity. However, this heterogeneity is sufficient to characterize this cla.s.sification of things and to distinguish it from all others, because it is very particular: _it is absolute_. In all the history of human thought there exists no other example of two categories of things so profoundly differentiated or so radically opposed to one another. The traditional opposition of good and bad is nothing beside this; for the good and the bad are only two opposed species of the same cla.s.s, namely morals, just as sickness and health are two different aspects of the same order of facts, life, while the sacred and the profane have always and everywhere been conceived by the human mind as two distinct cla.s.ses, as two worlds between which there is nothing in common. The forces which play in one are not simply those which are met with in the other, but a little stronger; they are of a different sort. In different religions, this opposition has been conceived in different ways. Here, to separate these two sorts of things, it has seemed sufficient to localize them in different parts of the physical universe; there, the first have been put into an ideal and transcendental world, while the material world is left in full possession of the others. But howsoever much the forms of the contrast may vary,[69] the fact of the contrast is universal.

This is not equivalent to saying that a being can never pa.s.s from one of these worlds into the other: but the manner in which this pa.s.sage is effected, when it does take place, puts into relief the essential duality of the two kingdoms. In fact, it implies a veritable metamorphosis. This is notably demonstrated by the initiation rites, such as they are practised by a mult.i.tude of peoples. This initiation is a long series of ceremonies with the object of introducing the young man into the religious life: for the first time, he leaves the purely profane world where he pa.s.sed his first infancy, and enters into the world of sacred things. Now this change of state is thought of, not as a simple and regular development of pre-existent germs, but as a transformation _totius substantiae_--of the whole being. It is said that at this moment the young man dies, that the person that he was ceases to exist, and that another is instantly subst.i.tuted for it. He is re-born under a new form. Appropriate ceremonies are felt to bring about this death and re-birth, which are not understood in a merely symbolic sense, but are taken literally.[70] Does this not prove that between the profane being which he was and the religious being which he becomes, there is a break of continuity?

This heterogeneity is even so complete that it frequently degenerates into a veritable antagonism. The two worlds are not only conceived of as separate, but as even hostile and jealous rivals of each other. Since men cannot fully belong to one except on condition of leaving the other completely, they are exhorted to withdraw themselves completely from the profane world, in order to lead an exclusively religious life. Hence comes the monasticism which is artificially organized outside of and apart from the natural environment in which the ordinary man leads the life of this world, in a different one, closed to the first, and nearly its contrary. Hence comes the mystic asceticism whose object is to root out from man all the attachment for the profane world that remains in him. From that come all the forms of religious suicide, the logical working-out of this asceticism; for the only manner of fully escaping the profane life is, after all, to forsake all life.

The opposition of these two cla.s.ses manifests itself outwardly with a visible sign by which we can easily recognize this very special cla.s.sification, wherever it exists. Since the idea of the sacred is always and everywhere separated from the idea of the profane in the thought of men, and since we picture a sort of logical chasm between the two, the mind irresistibly refuses to allow the two corresponding things to be confounded, or even to be merely put in contact with each other; for such a promiscuity, or even too direct a contiguity, would contradict too violently the dissociation of these ideas in the mind.

The sacred thing is _par excellence_ that which the profane should not touch, and cannot touch with impunity. To be sure, this interdiction cannot go so far as to make all communication between the two worlds impossible; for if the profane could in no way enter into relations with the sacred, this latter could be good for nothing. But, in addition to the fact that this establishment of relations is always a delicate operation in itself, demanding great precautions and a more or less complicated initiation,[71] it is quite impossible, unless the profane is to lose its specific characteristics and become sacred after a fashion and to a certain degree itself. The two cla.s.ses cannot even approach each other and keep their own nature at the same time.

Thus we arrive at the first criterium of religious beliefs. Undoubtedly there are secondary species within these two fundamental cla.s.ses which, in their turn, are more or less incompatible with each other.[72] But the real characteristic of religious phenomena is that they always suppose a bipart.i.te division of the whole universe, known and knowable, into two cla.s.ses which embrace all that exists, but which radically exclude each other. Sacred things are those which the interdictions protect and isolate; profane things, those to which these interdictions are applied and which must remain at a distance from the first.

Religious beliefs are the representations which express the nature of sacred things and the relations which they sustain, either with each other or with profane things. Finally, rites are the rules of conduct which prescribe how a man should comport himself in the presence of these sacred objects.

When a certain number of sacred things sustain relations of co-ordination or subordination with each other in such a way as to form a system having a certain unity, but which is not comprised within any other system of the same sort, the totality of these beliefs and their corresponding rites const.i.tutes a religion. From this definition it is seen that a religion is not necessarily contained within one sole and single idea, and does not proceed from one unique principle which, though varying according to the circ.u.mstances under which it is applied, is nevertheless at bottom always the same: it is rather a whole made up of distinct and relatively individualized parts. Each h.o.m.ogeneous group of sacred things, or even each sacred thing of some importance, const.i.tutes a centre of organization about which gravitate a group of beliefs and rites, or a particular cult; there is no religion, howsoever unified it may be, which does not recognize a plurality of sacred things. Even Christianity, at least in its Catholic form, admits, in addition to the divine personality which, incidentally, is triple as well as one, the Virgin, angels, saints, souls of the dead, etc. Thus a religion cannot be reduced to one single cult generally, but father consists in a system of cults, each endowed with a certain autonomy.

Also, this autonomy is variable. Sometimes they are arranged in a hierarchy, and subordinated to some predominating cult, into which they are finally absorbed; but sometimes, also, they are merely rearranged and united. The religion which we are going to study will furnish us with an example of just this latter sort of organization.

At the same time we find the explanation of how there can be groups of religious phenomena which do not belong to any special religion; it is because they have not been, or are no longer, a part of any religious system. If, for some special reason, one of the cults of which we just spoke happens to be maintained while the group of which it was a part disappears, it survives only in a disintegrated condition. That is what has happened to many agrarian cults which have survived themselves as folk-lore. In certain cases, it is not even a cult, but a simple ceremony or particular rite which persists in this way.[73]

Although this definition is only preliminary, it permits us to see in what terms the problem which necessarily dominates the science of religions should be stated. When we believed that sacred beings could be distinguished from others merely by the greater intensity of the powers attributed to them, the question of how men came to imagine them was sufficiently simple: it was enough to demand which forces had, because of their exceptional energy, been able to strike the human imagination forcefully enough to inspire religious sentiments. But if, as we have sought to establish, sacred things differ in nature from profane things, if they have a wholly different essence, then the problem is more complex. For we must first of all ask what has been able to lead men to see in the world two heterogeneous and incompatible worlds, though nothing sensible experience seems able to suggest the idea of so radical a duality to them.

IV

However, this definition is not yet complete, for it is equally applicable to two sorts of facts which, while being related to each other, must be distinguished nevertheless: these are magic and religion.

Magic, too, is made up of beliefs and rites. Like religion, it has its myths and its dogmas; only they are more elementary, undoubtedly because, seeking technical and utilitarian ends, it does not waste its time in pure speculation. It has its ceremonies, sacrifices, l.u.s.trations, prayers, chants and dances as well. The beings which the magician invokes and the forces which he throws in play are not merely of the same nature as the forces and beings to which religion addresses itself; very frequently, they are identically the same. Thus, even with the most inferior societies, the souls of the dead are essentially sacred things, and the object of religious rites. But at the same time, they play a considerable role in magic. In Australia[74] as well as in Melanesia,[75] in Greece as well as among the Christian peoples,[76] the souls of the dead, their bones and their hair, are among the intermediaries used the most frequently by the magician. Demons are also a common instrument for magic action. Now these demons are also beings surrounded with interdictions; they too are separated and live in a world apart, so that it is frequently difficult to distinguish them from the G.o.ds properly so-called.[77] Moreover, in Christianity itself, is not the devil a fallen G.o.d, or even leaving aside all question of his origin, does he not have a religious character from the mere fact that the h.e.l.l of which he has charge is something indispensable to the Christian religion? There are even some regular and official deities who are invoked by the magician. Sometimes these are the G.o.ds of a foreign people; for example, Greek magicians called upon Egyptian, a.s.syrian or Jewish G.o.ds. Sometimes, they are even national G.o.ds: Hecate and Diana were the object of a magic cult; the Virgin, Christ and the saints have been utilized in the same way by Christian magicians.[78]

Then will it be necessary to say that magic is hardly distinguishable from religion; that magic is full of religion just as religion is full of magic, and consequently that it is impossible to separate them and to define the one without the other? It is difficult to sustain this thesis, because of the marked repugnance of religion for magic, and in return, the hostility of the second towards the first. Magic takes a sort of professional pleasure in profaning holy things;[79] in its rites, it performs the contrary of the religious ceremony.[80] On its side, religion, when it has not condemned and prohibited magic rites, has always looked upon them with disfavour. As Hubert and Mauss have remarked, there is something thoroughly anti-religious in the doings of the magician.[81] Whatever relations there may be between these two sorts of inst.i.tutions, it is difficult to imagine their not being opposed somewhere; and it is still more necessary for us to find where they are differentiated, as we plan to limit our researches to religion, and to stop at the point where magic commences.

Here is how a line of demarcation can be traced between these two domains.

The really religious beliefs are always common to a determined group, which makes profession of adhering to them and of practising the rites connected with them. They are not merely received individually by all the members of this group; they are something belonging to the group, and they make its unity. The individuals which compose it feel themselves united to each other by the simple fact that they have a common faith. A society whose members are united by the fact that they think in the same way in regard to the sacred world and its relations with the profane world, and by the fact that they translate these common ideas into common practices, is what is called a Church. In all history, we do not find a single religion without a Church. Sometimes the Church is strictly national, sometimes it pa.s.ses the frontiers; sometimes it embraces an entire people (Rome, Athens, the Hebrews), sometimes it embraces only a part of them (the Christian societies since the advent of Protestantism); sometimes it is directed by a corps of priests, sometimes it is almost completely devoid of any official directing body.[82] But wherever we observe the religious life, we find that it has a definite group as its foundation. Even the so-called private cults, such as the domestic cult or the cult of a corporation, satisfy this condition; for they are always celebrated by a group, the family or the corporation. Moreover, even these particular religions are ordinarily only special forms of a more general religion which embraces all;[83] these restricted Churches are in reality only chapels of a vaster Church which, by reason of this very extent, merits this name still more.[84]

It is quite another matter with magic. To be sure, the belief in magic is always more or less general; it is very frequently diffused in large ma.s.ses of the population, and there are even peoples where it has as many adherents as the real religion. But it does not result in binding together those who adhere to it, nor in uniting them into a group leading a common life. _There is no Church of magic._ Between the magician and the individuals who consult him, as between these individuals themselves, there are no lasting bonds which make them members of the same moral community, comparable to that formed by the believers in the same G.o.d or the observers of the same cult. The magician has a clientele and not a Church, and it is very possible that his clients have no other relations between each other, or even do not know each other; even the relations which they have with him are generally accidental and transient; they are just like those of a sick man with his physician. The official and public character with which he is sometimes invested changes nothing in this situation; the fact that he works openly does not unite him more regularly or more durably to those who have recourse to his services.

It is true that in certain cases, magicians form societies among themselves: it happens that they a.s.semble more or less periodically to celebrate certain rites in common; it is well known what a place these a.s.semblies of witches hold in European folk-lore. But it is to be remarked that these a.s.sociations are in no way indispensable to the working of the magic; they are even rare and rather exceptional. The magician has no need of uniting himself to his fellows to practise his art. More frequently, he is a recluse; in general, far from seeking society, he flees it. "Even in regard to his colleagues, he always keeps his personal independence."[85] Religion, on the other hand, is inseparable from the idea of a Church. From this point of view, there is an essential difference between magic and religion. But what is especially important is that when these societies of magic are formed, they do not include all the adherents to magic, but only the magicians; the laymen, if they may be so called, that is to say, those for whose profit the rites are celebrated, in fine, those who represent the worshippers in the regular cults, are excluded. Now the magician is for magic what the priest is for religion, but a college of priests is not a Church, any more than a religious congregation which should devote itself to some particular saint in the shadow of a cloister, would be a particular cult. A Church is not a fraternity of priests; it is a moral community formed by all the believers in a single faith, laymen as well as priests. But magic lacks any such community.[86]

But if the idea of a Church is made to enter into the definition of religion, does that not exclude the private religions which the individual establishes for himself and celebrates by himself? There is scarcely a society where these are not found. Every Ojibway, as we shall see below, has his own personal _manitou_, which he chooses himself and to which he renders special religious services; the Melanesian of the Banks Islands has his _tamaniu_;[87] the Roman, his _genius_;[88] the Christian, his patron saint and guardian angel, etc. By definition all these cults seem to be independent of all idea of the group. Not only are these individual religions very frequent in history, but nowadays many are asking if they are not destined to be the pre-eminent form of the religious life, and if the day will not come when there will be no other cult than that which each man will freely perform within himself.[89]

But if we leave these speculations in regard to the future aside for the moment, and confine ourselves to religions such as they are at present or have been in the past, it becomes clearly evident that these individual cults are not distinct and autonomous religious systems, but merely aspects of the common religion of the whole Church, of which the individuals are members. The patron saint of the Christian is chosen from the official list of saints recognized by the Catholic Church; there are even canonical rules prescribing how each Catholic should perform this private cult. In the same way, the idea that each man necessarily has a protecting genius is found, under different forms, at the basis of a great number of American religions, as well as of the Roman religion (to cite only these two examples); for, as will be seen later, it is very closely connected with the idea of the soul, and this idea of the soul is not one of those which can be left entirely to individual choice. In a word, it is the Church of which he is a member which teaches the individual what these personal G.o.ds are, what their function is, how he should enter into relations with them and how he should honour them. When a methodical a.n.a.lysis is made of the doctrines of any Church whatsoever, sooner or later we come upon those concerning private cults. So these are not two religions of different types, and turned in opposite directions; both are made up of the same ideas and the same principles, here applied to circ.u.mstances which are of interest to the group as a whole, there to the life of the individual. This solidarity is even so close that among certain peoples,[90] the ceremonies by which the faithful first enter into communication with their protecting geniuses are mixed with rites whose public character is incontestable, namely the rites of initiation.[91]

There still remain those contemporary aspirations towards a religion which would consist entirely in internal and subjective states, and which would be constructed freely by each of us. But howsoever real these aspirations may be, they cannot affect our definition, for this is to be applied only to facts already realized, and not to uncertain possibilities. One can define religions such as they are, or such as they have been, but not such as they more or less vaguely tend to become. It is possible that this religious individualism is destined to be realized in facts; but before we can say just how far this may be the case, we must first know what religion is, of what elements it is made up, from what causes it results, and what function it fulfils--all questions whose solution cannot be foreseen before the threshold of our study has been pa.s.sed. It is only at the close of this study that we can attempt to antic.i.p.ate the future.

Thus we arrive at the following definition: _A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden--beliefs and practices which unite into one single moral community called a Church, all those who adhere to them._ The second element which thus finds a place in our definition is no less essential than the first; for by showing that the idea of religion is inseparable from that of the Church, it makes it clear that religion should be an eminently collective thing.[92]

CHAPTER II

LEADING CONCEPTIONS OF THE ELEMENTARY RELIGION

I.--_Animism_

Armed with this definition, we are now able to set out in search of this elementary religion which we propose to study.

Even the crudest religions with which history and ethnology make us acquainted are already of a complexity which corresponds badly with the idea sometimes held of primitive mentality. One finds there not only a confused system of beliefs and rites, but also such a plurality of different principles, and such a richness of essential notions, that it seems impossible to see in them anything but the late product of a rather long evolution. Hence it has been concluded that to discover the truly original form of the religious life, it is necessary to descend by a.n.a.lysis beyond these observable religions, to resolve them into their common and fundamental elements, and then to seek among these latter some one from which the others were derived.

To the problem thus stated, two contrary solutions have been given.

There is no religious system, ancient or recent, where one does not meet, under different forms, two religions, as it were, side by side, which, though being united closely and mutually penetrating each other, do not cease, nevertheless, to be distinct. The one addresses itself to the phenomena of nature, either the great cosmic forces, such as winds, rivers, stars or the sky, etc., or else the objects of various sorts which cover the surface of the earth, such as plants, animals, rocks, etc.; for this reason it has been given the name of _naturism_. The other has spiritual beings as its object, spirits, souls, geniuses, demons, divinities properly so-called, animated and conscious agents like man, but distinguished from him, nevertheless, by the nature of their powers and especially by the peculiar characteristic that they do not affect the senses in the same way: ordinarily they are not visible to human eyes. This religion of spirits is called _animism_. Now, to explain the universal co-existence of these two sorts of cults, two contradictory theories have been proposed. For some, animism is the primitive religion, of which naturism is only a secondary and derived form. For the others, on the contrary, it is the nature cult which was the point of departure for religious evolution; the cult of spirits is only a peculiar case of that.

These two theories are, up to the present, the only ones by which the attempt has been made to explain rationally[93] the origins of religious thought. Thus the capital problem raised by the history of religions is generally reduced to asking which of these two solutions should be chosen, or whether it is not better to combine them, and in that case, what place must be given to each of the two elements.[94] Even those scholars who do not admit either of these hypotheses in their systematic form, do not refuse to retain certain propositions upon which they rest.[95] Thus we have a certain number of theories already made, which must be submitted to criticism before we take up the study of the facts for ourselves. It will be better understood how indispensable it is to attempt a new one, when we have seen the insufficiency of these traditional conceptions.

I

It is Tylor who formed the animist theory in its essential outlines.[96]

Spencer, who took it up after him, did not reproduce it without introducing certain modifications.[97] But in general the questions are posed by each in the same terms, and the solutions accepted are, with a single exception, identically the same. Therefore we can unite these two doctrines in the exposition which follows, if we mark, at the proper moment, the place where the two diverge from one another.

In order to find the elementary form of the religious life in these animistic beliefs and practices, three _desiderata_ must be satisfied: first, since according to this hypothesis, the idea of the soul is the cardinal idea of religion, it must be shown how this is formed without taking any of its elements from an anterior religion; secondly, it must be made clear how souls become the object of a cult and are transformed into spirits; and thirdly and finally, since the cult of these spirits is not all of any religion, it remains to be explained how the cult of nature is derived from it.

According to this theory, the idea of the soul was first suggested to men by the badly understood spectacle of the double life they ordinarily lead, on the one hand, when awake, on the other, when asleep. In fact, for the savage,[98] the mental representations which he has while awake and those of his dreams are said to be of the same value: he objectifies the second like the first, that is to say, that he sees in them the images of external objects whose appearance they more or less accurately reproduce. So when he dreams that he has visited a distant country, he believes that he really was there. But he could not have gone there, unless two beings exist within him: the one, his body, which has remained lying on the ground and which he finds in the same position on awakening; the other, during this time, has travelled through s.p.a.ce.

Similarly, if he seems to talk with one of his companions who he knows was really at a distance, he concludes that the other also is composed of two beings: one which sleeps at a distance, and another which has come to manifest himself by means of the dream. From these repeated experiences, he little by little arrives at the idea that each of us has a double, another self, which in determined conditions has the power of leaving the organism where it resides and of going roaming at a distance.

Of course, this double reproduces all the essential traits of the perceptible being which serves it as external covering; but at the same time it is distinguished from this by many characteristics. It is more active, since it can cover vast distances in an instant. It is more malleable and plastic; for, to leave the body, it must pa.s.s out by its apertures, especially the mouth and nose. It is represented as made of matter, undoubtedly, but of a matter much more subtile and etherial than any which we know empirically. This double is the soul. In fact, it cannot be doubted that in numerous societies the soul has been conceived in the image of the body; it is believed that it reproduces even the accidental deformities such as those resulting from wounds or mutilations. Certain Australians, after having killed their enemy, cut off his right thumb, so that his soul, deprived of its thumb also, cannot throw a javelin and revenge itself. But while it resembles the body, it has, at the same time, something half spiritual about it. They say that "it is the finer or more aeriform part of the body," that "it has no flesh nor bone nor sinew"; that when one wishes to take hold of it, he feels nothing; that it is "like a purified body."[99]

Also, other facts of experience which affect the mind in the same way naturally group themselves around this fundamental fact taught by the dream: fainting, apoplexy, catalepsy, ecstasy, in a word, all cases of temporary insensibility. In fact, they all are explained very well by the hypothesis that the principle of life and feeling is able to leave the body momentarily. Also, it is natural that this principle should be confounded with the double, since the absence of the double during sleep daily has the effect of suspending thought and life. Thus diverse observations seem to agree mutually and to confirm the idea of the const.i.tutional duality of man.[100]

But the soul is not a spirit. It is attached to a body which it can leave only by exception; in so far as it is nothing more than that, it is not the object of any cult. The spirit, on the other hand, though generally having some special thing as its residence, can go away at will, and a man can enter into relations with it only by observing ritual precautions. The soul can become a spirit, then, only by transforming itself: the simple application of these preceding ideas to the fact of death produced this metamorphosis quite naturally. For a rudimentary intelligence, in fact, death is not distinguished from a long fainting swoon or a prolonged sleep; it has all their aspects. Thus it seems that it too consists in a separation of the soul and the body, a.n.a.logous to that produced every night; but as in such cases, the body is not reanimated, the idea is formed of a separation without an a.s.signable limit of time. When the body is once destroyed--and funeral rites have the object of hastening this destruction--the separation is taken as final. Hence come spirits detached from any organism and left free in s.p.a.ce. As their number augments with time, a population of souls forms around the living population. These souls of men have the needs and pa.s.sions of men; they seek to concern themselves with the life of their companions of yesterday, either to aid them or to injure them, according to the sentiments which they have kept towards them. According to the circ.u.mstances, their nature makes them either very precious auxiliaries or very redoubtable adversaries. Owing to their extreme fluidity, they can even enter into the body, and cause all sorts of disorders there, or else increase its vitality. Thus comes the habit of attributing to them all those events of life which vary slightly from the ordinary: there are very few of these for which they cannot account.

Thus they const.i.tute a sort of ever-ready supply of causes which never leaves one at a loss when in search of explanations. Does a man appear inspired, does he speak with energy, is it as though he were lifted outside himself and above the ordinary level of men? It is because a good spirit is in him and animates him. Is he overtaken by an attack or seized by madness? It is because an evil spirit has entered into him and brought him all this trouble. There are no maladies which cannot be a.s.signed to some influence of this sort. Thus the power of souls is increased by all that men attribute to them, and in the end men find themselves the prisoners of this imaginary world of which they are, however, the authors and the models. They fall into dependence upon these spiritual forces which they have created with their own hands and in their own image. For if souls are the givers of health and sickness, of goods and evils to this extent, it is wise to conciliate their favour or appease them when they are irritated; hence come the offerings, prayers, sacrifices, in a word, all the apparatus of religious observances.[101]

Here is the soul transformed. From a simple vital principle animating the body of a man, it has become a spirit, a good or evil genius, or even a deity, according to the importance of the effects with which it is charged. But since it is death which brought about this apotheosis, it is to the dead, to the souls of ancestors, that the first cult known to humanity was addressed. Thus the first rites were funeral rites; the first sacrifices were food offerings destined to satisfy the needs of the departed; the first altars were tombs.[102]

But since these spirits were of human origin, they interested themselves only in the life of men and were thought to act only upon human events.

It is still to be explained how other spirits were imagined to account for the other phenomena of the universe and how the cult of nature was subsequently formed beside that of the ancestors.

For Tylor, this extension of animism was due to the particular mentality of the primitive who, like an infant, cannot distinguish the animate and the inanimate. Since the first beings of which the child commences to have an idea are men, that is, himself and those around him, it is upon this model of human nature that he tends to think of everything. The toys with which he plays, or the objects of every sort which affect his senses, he regards as living beings like himself. Now the primitive thinks like a child. Consequently, he also is inclined to endow all things, even inanimate ones, with a nature a.n.a.logous to his own. Then if, for the reasons exposed above, he once arrives at the idea that man is a body animated by a spirit, he must necessarily attribute a duality of this sort and souls like his own even to inert bodies themselves. Yet the sphere of action of the two could not be the same. The souls of men have a direct influence only upon the world of men: they have a marked preference for the human organism, even when death has given them their liberty. On the other hand, the souls of things reside especially in these things, and are regarded as the productive causes of all that pa.s.ses there. The first account for health and sickness, skilfulness or unskilfulness, etc.; by the second are explained especially the phenomena of the physical world, the movement of water-courses or the stars, the germination of plants, the reproduction of animals, etc. Thus the first philosophy of man, which is at the basis of the ancestor-cult, is completed by a philosophy of the world.