The Making of Religion

criticise the current anthropological theory as to how, the notion of spirit once attained, man arrived at the idea of a Supreme Being. These two branches of the topic are treated in most modern work

een censured for combining, in this work, the two branches of my subject; a

of hallucination, telepathy, “double personality,” human automatism, clairvoyance, and so on. Meanwhile anthropological readers are equally indifferent as to that branch of psychology which examines the conditions of hysteria, hypnotic trance, “double personality,” and the like. Anthropologists have not hitherto applied to the savage mental conditions, out of which, in part, the doctrine of “spirits” arose, the recent researches of French, German, and English psychologists of the new school. As to wh

r of light on the abnormal psychology of savages. I have, on the other hand, thought it desirable to sketch out a study of savage psychology in the light of recent psychological research. Thanks to this daring novelty, the book has been virtual

nality”), which, among the savages, correspond to the supposed facts examined by Psychical Research among the civilised. I only point out, as Bastian had already pointed out, the existence of a field that deserves closer study by anthropologists who can observe savages in their homes. We need persons trained in the psychological laboratories of Europe and America, as members of anthropological expedi

acknowledged. It will be seen that we cannot really account for the origin of the belief in spirits while we neglect the scientific study of tho

on can be more essential. If such a Supreme Being as many savages acknowledge is not envisaged by them as a “spirit,” then the theories and processes by which he is derived from a ghost of a dead man are invalid, and remote from the point. As to the origin of a belief in a kind of germin

by which Mr. Tylor believes, and probably believes with justice, the theory of “spirits” to have been evolved. (See chapter iii.) This conception of a magnified non-natural man, who is a Maker, being given; his Power would be recognised, and fancy would clothe one who had made such useful things with certain other mor

ed by them to terrorise the women and boys. Next, granting that the information of Messrs. Spencer and Gillen is exhaustive, and granting that (as Mr. J.G. Frazer holds, in his essays in the ‘Fortnightly Review,’ April and May, 1899) the Arunta are the most primitive of mortals, it will seem to follow that the moral attributes of Baiame and other gods of other Australian regions are later accretions round the form of an original and confessed bugbear, as among the primitive Arunta, ‘a bogle of the nursery,’ in the phrase repudiated by Maitland of Lethington. Though not otherwise conspicuously more civilised than the Arunta (except, perhaps, in marriage relations), Mr. Howitt’s South Eastern natives will have improved the Arunta confessed ‘bogle’ into a beneficent and moral Father and Maker. Religion will have its origin in a tribal joke, and will have become not ‘diablement,’ but ‘divinement,’ ‘changée en route.’ Readers of Messrs. Spe

authorities cited. They speak for tribes in many quarters of the world, and the witnesses are laymen as well as missionaries. I am accused, again, of using a misleading rhetoric, and of thereby covertly introducing Christian or philosophical ideas into my account of “savages guiltless of Christian teaching.” As to the latter point, I am also accused of mistaking for native opinions the results of “Christian teaching.”

and Religion may be, and indeed are, called arbitrary. The whole complex set of statements about the Being, good or bad, sublime or silly, are equally Myths, it may be urged. Very well; but one set, the loftier set, is fitter to survive, and does survive, in

with the idea of Power, and attributed to a potent being just such tricks as a waggish and libidinous savage would like to play if he could. Moreover, I have actually traced (in ‘Myth, Ritual, and Religion’) some plausible processes of mythical accretion. The early mind was not only religious, in its way, but scientific, in its way. It embraced the idea of Evolution as well as the idea of Creation. To one mood a Maker seemed to exist. But the institution of Totemism (whatever its

the crops. Why do they perform these rites? they ask: and, looking about, as usual, for a primal initiator, they attribute what they do to a primal being, the Corn Spirit, Demeter, or to Zeus, or to Baiame, or Manabozho, or Punjel. This is man’s usual way of going back to origins. Instantly, then, a new set of parasit

a lewd and tricky ghost of a medicine-man, a dancer of indecent dances, a wooer of other men’s wives, a shape-shifter, a burlesque droll, a more jocular bugbear, like Twanyirika. By what means did he come to be accredited later with his loftiest attributes, and with regard for the tribal

uth Eastern Australian tribes. How, in that case, did the adults of the tribe fall into their own trap, come to believe seriously in their invented bugbear, and credit him with the superintendence of such tri

invented to mystify the women, and keep them away from the initiatory rites. How, then, did men come to believe in him as a terrible, all-seeing, all-knowing, creative, and potent moral being? For this, undeniably, is the belief of many Australian tribes, whe

rly moral and beneficent, but not originally spiritual, Being. My theory, at least, is a theory, and, rightly or wrongly, accounts for the phenomenon, the combination of the highest divine and the lowest animal qualities in the same Being. But I have yet to learn how, if the lowest myths are the earliest, the highest attributes came in time to be conferred on the hero of the lowest myths. Why, or how, did a silly buffoon, or a confessed ‘bogle’ ar

s myths told about ‘the Father of gods and men’? We can easily explain the nature of the myths. They are the natural flowers of sav

writer had already, in a work which I overlooked, formally withdrawn, as regards Africa, his theory of ‘loan-gods.’ Miss Kingsley, too, is no believer in the borrowing hypothesis for West Africa, in regard, that is, to the highest divine conception. I was, when I wrote, unaware that, especially as concerns America and Australia, Mr. Tylor had recently advocated the t

en, from whom, in fact, they are absolutely concealed by the men, under penalty of death. Again, if the Son, or Sons, of Australian chief Beings resemble part of

e, but mistrusted Strachey. In an excursus on Ahone, in the new edition of ‘Myth, Ritual, and Religion,’ I have tried my best to elucidate the bibliography and other aspects of Strachey’s account, which I

by Baiame. In that tribe, however, Darumulun is not the highest, but a subordinate Being. Mr. Hartland has also collected a few myths in which Australian Supreme Beings do (contrary to my statement) ‘set the example of sinning.’

for all that took place.’ Mr. Podmore replies that what was ‘described’ is not necessarily identical with what occurred. Strictly speaking, he is right; but the evidence was copious, was given by many witnesses, and (as offered by me) was in part contemporary

performance which he witnessed, says, ‘Home took up a lump of red-hot charcoal about twice the size of an egg into his hand, on which certainly no asbestos was visible. He blew into his hands, and the flames could be seen coming out between his fin

ks above all other Fang gods, because a’ne yap (literally, “he lives in heaven”).’ This is inconsiderate in the Fangs. A set of native cannibals have no business with a creative Father who is in heaven. I say ‘creative’ because ‘he made all things,’ and (as the bowler said about a ‘Yorker’) ‘what else can you call him?’ In all such cases, where ‘creator’ and ‘creative’ are used by me, readers will allow for the imperfections of the English language. As anthropologists say, the savages simply cannot have the corresponding ideas; and I must throw the blame on people who, knowing the savages and their language, assure us that they have. This Fang Father or Tata ‘is considered indifferent to the wants and sufferings of men, women, and children.’ Offerings and prayers are therefore made, not to him,

the case of the absolutely ‘primitive Arunta,’ by their myth of the Ungambikula, ‘a word which means “out of nothing,” or “self-existing,”’ say Messrs. Spencer and Gillen.6 Once more, I find that I have spoken of some savage Beings as ‘omnipresent’ and ‘omnipotent.’ But I have pointed out that this is only a modern metaphysical rendering of the actual words attributed to the savage: ‘He can go everywhere, and do everything.’ As to the phrase, also used, that Baiame, for example, ‘makes for righteousness,’ I mean that he sanctions the morality of his people; for instance, sanctions veracity and unselfishness, as Mr. Howitt distinctly avers. These are examples of ‘righteousness’ in conduct. I do not mean that these virtues were impressed on savages in some supernatural way, as a critic has daringly averred that I do. The strong reaction of some early men against the cosmical process by which ‘the weakest goes to the wall,’ is, indeed, a curious moral phenomenon, and deserves the attention of moralists. B

’ ‘omniscient,’ ‘omnipotent,’ ‘omnipresent,’ and ‘moral,’ may not be found to mislead, or cover

o, there can be no anthropology (in the realm of institutions). But the evidence that I adduce is from such sources as anth

r type