第120章 SAVAGE DIVINE MYTHS(9)

Among them, as we show, he is very much more near, potent and moral, than among races more advanced in social evolution and material culture. We can form no opinion as to the nature of such "vague, far-off gods, at the back of all the others," till we collect and compare examples, and endeavour to ascertain what points they have in common, and in what points they differ from each other. It then becomes plain that they are least far away, and most potent, where there is least ghostly and polytheistic competition, that is, among the most backward races. The more animism the less theism, is the general rule. Manifestly the current hypothesis--that all religion is animistic in origin--does not account for these facts, and is obliged to fly to an undemonstrated theory of degradation, or to an undemonstrated theory of borrowing. That our theory is inconsistent with the general doctrine of evolution we cannot admit, if we are allowed to agree with Mr. Darwin's statement about the high mental faculties which first led man to sympathetic, and then to wild beliefs. We do not pretend to be more Darwinian than Mr. Darwin, who compares "these miserable and indirect results of our higher faculties" to "the occasional mistakes of the instincts of the lower animals".

The opinion here maintained, namely, that a germ of pure belief may be detected amidst the confusion of low savage faith, and that in a still earlier stage it may have been less overlaid with fable, is in direct contradiction to current theories. It is also in contradiction with the opinions entertained by myself before I made an independent examination of the evidence. Like others, I was inclined to regard reports of a moral Creator, who observes conduct, and judges it even in the next life, as rumours due either to Christian influence, or to mistake. I well know, however, and could, and did, discount the sources of error. I was on my guard against the twin fallacies of describing all savage religion as "devil worship," and of expecting to find a primitive "divine tradition". I was also on my guard against the modern bias derived from the "ghost-theory," and Mr. Spencer's works, and I kept an eye on opportunities of "borrowing". I had, in fact, classified all known idola in the first edition of this work, such as the fallacy of leading questions and the chance of deliberate deception. Isought the earliest evidence, prior to any missionary teaching, and the evidence of what the first missionaries found, in the way of belief, on their arrival. I preferred the testimony of the best educated observers, and of those most familiar with native languages. I sought for evidence in native hymns (Maori, Zuni, Dinka, Red Indian) and in native ceremonial and mystery, as these sources were least likely to be contaminated.

On the other side, I found a vast body of testimony that savages had no religion at all. But that testimony, en masse, was refuted by Roskoff, and also, in places, by Tylor. When three witnesses were brought to swear that they saw the Irishman commit a crime, he offered to bring a dozen witnesses who did NOT see him. Negative evidence of squatters, sailors and colonists, who did NOT see any religion among this or that race, is not worth much against evidence of trained observers and linguists who DID find what the others missed, and who found more the more they knew the tribe in question. Again, like others, I thought savages incapable of such relatively pure ideas as I now believe some of them to possess.

But I could not resist the evidence, and I abandoned my a priori notions. The evidence forcibly attests gradations in the central belief. It is found in various shades, from relative potency down to a vanishing trace, and it is found in significant proportion to the prevalence of animistic ideas, being weakest where they are most developed, strongest where they are least developed. There must be a reason for these phenomena, and that reason, as it seems to me, is the overlaying and supersession of a rudely Theistic by an animistic creed. That one cause would explain, and does colligate, all the facts.

There remains a point on which misconception proves to be possible.