208. Once established, the custom has maintained itself in the higher religions391 in connection with more or less definite spiritual aims and with other exercises, particularly prayer. The dominant feeling is then self-denial, at the bottom of which the conviction appears to be that the deity demands complete subordination in the worshiper and is displeased when he asserts himself. This conviction, which is a fundamental element in all religious thought, pertains properly only to inward experience, but naturally tends to annex nonspiritual acts of self-abnegation like fasting. As a moral discipline, a training in the government of self and a preparation for enduring times of real privation, fasting is regarded by many persons as valuable. Its power to isolate the man from the world and thus minister to religious communion differs in different persons. The Islamic fast of Ramadan is said to produce irritability and lead to quarrels. In general, fasting tends to induce a nonnatural condition of body and mind, favorable to ecstatic experiences, and favorable or not, as the case may be, to a genuine religious life.392
209. As with other religious observances, so with purificatory ceremonies the tendency is to mass and organize them—they are made to occur at regular times and under fixed conditions, as in the Christian Lent, the Moslem Ramadan, and the Creek Busk. Such arrangements give orderliness to outward religious life, but are likely to diminish or destroy spontaneity in observances. Ceremonies of this sort have great vitality—they are handed on from age to age, the later religion adopting and modifying and reinterpreting the forms of the earlier. In such cases the lower conceptions survive in the minds of the masses, and are moralized by the more spiritual natures, and their influence on society is therefore of a mixed character.
210. Some of these have already been mentioned under "Economic Ceremonies." We may here take a general survey of festivals the times of whose celebration are determined by the divisions of the year, and thus constitute calendars.393 The earliest calendars appear to have been fixed by observation of the times when it was proper to gather the various sorts of food—to hunt animals and gather grubs and plants (as in Central Australia), or this or that species of fish (as in Hawaii). The year was thus divided according to the necessities of life—seasons were fixed by experience.
211. At a comparatively early period, however, the phases of the moon attracted attention, and became the basis of calendars. Lunar calendars are found among savage and half-civilized tribes of various grades of culture in Polynesia, Africa, Asia, and the Americas, and were retained for a time by most ancient civilized peoples. Later observation included the movements of the sun; it is only among advanced peoples that festivals are connected with equinoxes and solstices. The more scientific calendars gradually absorbed the earlier, and it is probable that simple ceremonies that were originally neither agricultural nor astral were taken up into the later systems and reinterpreted.394
212. When, from observation of climatic conditions and lunar changes, a general division of the year came to be made into spring, summer, autumn, and winter, or several similar seasons (sometimes with intermediate points), festivals gradually arranged themselves in the various periods. The terms designating the four seasons are, however, somewhat indefinite in regard to position in the year and duration, varying in these points in different places, and it is better, in considering agricultural ceremonies, to make a general division into times of planting and times of harvesting. It is not certain whether lunar or agricultural festivals came first in the development of public religious life, but as (omitting the lowest tribes) the former are found where there is no well-organized agricultural system, we may begin with them.
213. The new moon, as marking the beginning of the month, and other phases of the moon are frequently accompanied by observances of a more or less definitely religious character, with great variety of detail in different places. The Nandi395 have two seasons (the wet and the dry) and twelve months named from meteorological phenomena, and each day in the month receives a name from the attendant phase of the moon. The great ceremonies are conducted in the period of the waxing of the moon, and its waning is an occasion of mourning. The new moon is greeted with a prayer that it may bring blessing. A similar custom exists among the Masai.396 On the other hand the Todas, though the times of their festivals are all regulated by the moon, appear to have no lunar ceremony;397 if there was ever any such ceremony, it has been absorbed by the buffalo cult. The South American Arawaks have six ceremonies in the year that seem to be fixed by the appearance of the new moon.398 The Hebrew first day of the (lunar) month was observed with special religious ceremonies.399 The full moon, the last phase of growth, is less prominent; where it marks a festival day it is generally in connection with an agricultural event, as among the non-Aryan Bhils of India400 and in the later Hebrew calendar;401 in both these cases the observance occurs only once in the year.
214. The new moon of the first month marks the beginning of the year, and new year's day is celebrated, particularly in the more advanced communities, with special observances. The Hindu pongol and similar festivals are seasons of merriment, with giving of presents, and religious exercises.402 Though these occasions now include agricultural epochs, we may recognize in them an interest in the beginning of a new era in life. A like character attaches to the celebration of the Japanese new year's day.403 Of Assyrian observances of the day little is known, but at Babylon it was celebrated with great pomp, and with it was connected the conception of the determination of human fortunes for the year by Marduk, the chief deity of the city.404 The late Old Testament ritual makes it a taboo day (first day of the seventh month, September-October); no servile work is to be done, trumpets are to be blown (apparently to mark its solemnity), and a special sacrifice is to be offered;405 in post-Biblical times the feature of the divine assignment of fates (probably adopted from the Babylonians) appears. The old Roman religious year began with the kalends of March, when the sacred fire of Vesta was renewed, a procedure obviously intended to introduce a new era; on the later civil new year's day (kalends of January) presents were exchanged,406 a custom everywhere relatively late, a feature in the gradual secularization of ceremonies.
215. Solar festivals, as such, are less prominent than the lunar in religious ritual. Though the sun was a great god widely worshiped, it was little used in the construction of early calendars. Primitive astronomy knew hardly anything of solstices and equinoxes, and where these are noted in the more advanced rituals, they appear to be attachments to observances founded on other considerations—so the Roman Saturnalia, celebrated near the winter solstice, and apparently the plebeian festival of the summer solstice attached to the worship of Fortuna; and the same thing is probably true of the Semitic and Greek festivals that occurred near the equinoxes and solstices.407
216. Elaborate solstitial ceremonies are practiced by the North American Pueblos.408 A well-developed solar system of festivals existed in Peru, where the sun was the central object of worship; equinoxes and solstices were observed with great ceremonies, and especially at the summer solstice the rising of the sun was hailed with popular rejoicing as a sign that the favor of the deity would be extended to the nation.409 Similar ceremonies may have existed in Mexico and elsewhere, but in general, as is remarked above, the astronomical feature at solar epochs yielded to other associations. Occasional festivals occur in connection with the worship of stars (especially the morning star);410 the Pleiades are objects of observation among some low tribes, and in some cases (Society Islands, Tahiti, Hawaii, New Zealand) the year began with the rising of these stars, but apparently no festivals are dedicated to them.411 In the later theistic development various deities are brought into connection with heavenly bodies, and their cults absorb earlier observances.412
217. Socially the agricultural festivals are the most important of the early festival ceremonies;413 they unite the people in public observances, thus furthering the communal life, and they satisfy the popular demand for amusement. Doubtless under any social conditions gatherings for merrymaking would have arisen, but, by reason of the constitution of early society, they necessarily assume a religious character. Whether for planting or for reaping, the local god must be considered; it is he whose aid must be invoked for coming crops, and he must be thanked for successful seasons. The festivals occur at various times in the year among various peoples, but the tone of merriment is the predominant one—it is only in a few cases that a touch of seriousness or sadness is found. Early festal calendars are largely agricultural. In Greece, Rome, and Peru there was a succession of festivals, connected with planting and reaping, running substantially through the year; other ceremonies, of course, stood side by side with them, but these were relatively few.
218. Joyous festivals occur especially at the time of the ripening of crops and harvest. The old Canaanite autumn feasts, adopted by the Hebrews, were seasons of good cheer.414 In Greece the Panathenæa fell in July-August, the Thesmophoria in October, and the Anthesteria in February,—all agricultural, with joyous features;415 of the similar Roman festivals the Feriæ Latinæ fell in April, the Feriæ Jovi in August, the Saturnalia in December, and with these should perhaps be included the Ambarvalia (in May) and the festival of the horse sacrifice (in October).416 Other ceremonies of this nature occur in India, New Zealand, Torres Straits islands, and in the old Peruvian cult.
219. Popular festivities easily pass into license; examples are the Roman Saturnalia and the Hindu Holi417; the harvest festival of the Hos of Northeastern India is a debauch,418 and with it is connected the expulsion of evil spirits—an example of the coalescence of festivals. A peculiar feature in certain of these ceremonies is the exchange of places between masters and servants; this abandonment of ordinary social distinctions is an expression of the desire for freedom from all restraints, and is found in carnivals generally (in the Saturnalia and elsewhere).419
220. Ceremonies of a serious character occur in connection with the eating of the first fruits of the year. In developed cults (as in the Hebrew) the deity is recognized as the giver by the presentation of a portion of the new crop.420 In very early cults there are other procedures, the origin and significance of which are not always clear. So far as the ceremonial eating, a preliminary to general use, is concerned, this may be understood as a recognition, more or less distinct, of some supernatural Power to whom (or to which) the supply of food is due. The obscurest form of such recognition is found among the Australian Arunta.421 The Nandi practice is clearer—the god is invoked to bless the grain.422 In the Creek Puskita (Busk) there is perhaps a worship of the sun as the source of fertility.423 Probably the element of recognition of extrahuman power (the object being to secure its favor) is to be found in all first-fruits ceremonies. A natural result of this recognition is that it is unlawful (that is, dangerous) to partake of the new food till it has been properly offered to the deity. The ceremonial features (such as the choice of the persons to make the offering) are simply the carrying over of general social arrangements into religious observances—the ministrant is the father of the family, or the chief of the tribe, or the priest or other elected person, according to the particular local customs.
221. The sadness or gloom that sometimes attaches to these ceremonies has been variously explained, and is due doubtless to various orders of ideas; it comes probably from the coalescence of other cults with the agricultural cults proper. The remembrance of ancestors is not unnatural at such a time, and sorrow may be expressed for their death; such is perhaps the case in the Nandi usage mentioned above—the women sorrowfully take home baskets of elusine grain, and the bits that drop in the house are left to the souls of the deceased. Sorrow appears also in other agricultural seasons, as in the Roman Vestalia (in June) and the Greek Thesmophoria (in the autumn), in which cases more likely it is connected with the fear of evil influences.424 So the great tribal purification of the Creeks, at the beginning of a new year, naturally coincides with the gathering of the new crop.
222. A further extension of the conception of the sacredness of food (whether or not of the first eating) appears in the Mexican custom (in May and December) of making dough images of gods, the eating of which sanctifies the worshiper;425 here the god dwells in the bread of which he is the giver.
223. In addition to the astral and agricultural festivals above described there has been the observance of long periods to which a religious significance was sometimes attached. The Egyptian Sothis period426 (of 1461 years), the Greek period of eight years (oktaeteris), and the Mexican period of fifty-two years were calendary—attempts to harmonize the lunar and solar years; in Mexico the new cycle introduced a new religious era—a great ceremony was held in which domestic fires were rekindled from the sacred fires. The Hebrew jubilee period (of fifty years), apparently a late development from the sabbatical year, was intended, among other things, to maintain the division of landed property among the people—all alienated land was to return finally to its original owner—participation in the blessings bestowed by the national deity being conditioned on having a share in the land, of which he was held to be the proprietor; the proposed arrangement turned out, however, owing to changed social conditions, to be impracticable.
224. It thus appears that ceremonies of various sorts have played a very important part in religious life. They have been the most popularly effective presentation of religious ideas, and they have preserved for us religious conceptions that without them would have remained unknown. Their social character has insured their persistence427—ceremonies of to-day contain features that go back to the earliest known stratum of organized religious life. While the motives that underlie them (desire to propitiate supernatural Powers, demand for an objective presentation of ideas, and love of amusement) are the same throughout the world, their forms reflect the various climatic, economic, and general cultural conditions of clans, tribes, and nations. They acquire consistency with the organization of society; they tend to become more and more elaborate, just as in other points social intercourse tends to produce formal definiteness; they grow decrepit and have to be artificially strengthened and revived; they lose their original meanings and must be constantly reinterpreted to bring them into accord with new ideas, social, moral, and religious. Their history, in a word, is the history of the development of human ideas, and it sets forth the religious unity of the race. The selections given above are only a small part of the known material, a full treatment of which would require a separate volume.
225. The lowest tribes known to us regard the whole world of nature and the human dead as things to be feared and usually as things to be propitiated. In most cases they conceive of some anthropomorphic being as the creator or arranger of the world. But in all cases they regard animals, plants, and inanimate objects as capable of doing extraordinary things. All these beings they think of as akin to men; transformations from human to nonhuman and from nonhuman to human are believed to be possible and frequent.
226. From the point of view of the savage mind this theory of the world is inevitable. Ignorant of what we call natural law, they can see no reason why the phenomena of life should not be under the control of any of the powers known to them; and for sources of power they look to the things around them. All objects of nature are mysterious to the savage—stones, hills, waters, the sky, the heavenly bodies, trees, plants, fishes, birds, beasts, are full of movement, and seemingly display capacities that induce the savage to see in them the causes of things. Since their procedures seem to him to be in general similar to his own, he credits them with a nature like his own. As they are mysterious and powerful, he fears them and tries to make allies of them or to ward off their injurious influences.
227. But while he excludes nothing from his list of possible powers, he is vitally interested only in those objects with which he comes into contact, and he learns their powers by his own experience or through the wisdom inherited from his forefathers. His procedure is strictly scientific; he adopts only what observation has shown him and others to be true. Different tribes are interested in different things—some are indifferent to one thing, others to another, according to the topographical and economic milieu. The savage is not without discrimination. He is quite capable of distinguishing between the living and the dead. Not all stones are held by him to be alive in any important sense, and not all beasts to be powerful. He is a practical thinker and deals with each phenomenon as it presents itself, and particularly as it shows itself to be connected with his interests. He is constantly on the alert to distinguish between the profitable and the unprofitable, the helpful and the injurious. He himself is the center of his whole scientific and religious system, and the categories into which he divides all things are determined by his own sense of self-interest.428
228. It is often by accident that one object or another displays itself as helpful or harmful, just as, in a later and higher form of religious belief, a theophany is often, as to time and place, a matter of accident. Indeed, most manifestations of extrahuman power in the earliest times may be said to come to man incidentally, since he does not generally demand them from the gods or make experiments in order to discover them. But in the nature of the case many things meet him as to which he is obliged to use judgment, and of these a certain number appear to him to be powerful.
229. These objects are held by him to be in some sort akin to man. This seems to be his view of certain dead things in which a mysterious power is held to reside. When such objects are parts of animals (bones, feathers, claws, tails, feet, fat, etc.), or of vegetables that are used as charms, it may be supposed that they simply retain the power resident in the objects of which they are parts—objects originally living and sacred. In other cases an indwelling supernatural being is assumed, as, for example, in minerals whose shape and color are remarkable.
230. Fetish objects in West Africa are believed to be inhabited by spirits.429 The Australian sacred object called churinga—a thing of mysterious potency—is believed to be the abode of the soul of an ancestor endowed with extraordinary power. Many such fetish objects are found all over the world.
231. Further, the conception of a life-force, existing in many things (perhaps in all things), appears to have been prominent in savage religious systems. Life implies power; but while it is held to reside in all things, its manifestations vary according to the relations between things and human needs. The life-force in its higher manifestations has been isolated in thought by some more advanced savages, especially in North America and Polynesia, and has been given a definite name; in Polynesia and Melanesia it is called mana, and other names for it occur elsewhere.430
232. It shows itself in any object, nonhuman or human, that produces extraordinary effects. In the Pacific islands all great achievements of men are attributed to it—all great chiefs possess it in an eminent degree;431 it is then nearly equivalent to what we call capacity or genius. When it resides in an inanimate thing it may produce a physical effect: it comes up in the steam of the American sacred sweat lodge, and gives health to the body (and thus buoyancy to the mind);432 here it is identical with the soothing and stimulating power of the steam. It is, in a word, a term for the force residing in any object.433 Like sickness and other evils, blessings, and curses, it is conceived of as having physical form and may be transmitted from its possessor to another person or object. In some cases its name is given to the thing to which it is attached.434
233. How widely the conception exists is uncertain; further research may discover it in regions where up to now it has not been recognized. Scarcely a trace of it exists in the higher ancient religions. The Latin genius, the indwelling power of the man, bears a resemblance to it. The Old Testament "spirit of God" is said to "come on" a man or to be "poured out on" him, as if it were a physical thing—it gives courage and strength to the warrior and knowledge to the worshiper;435 the power or energy is here (in the earlier Hebrew writings) identified with the spirit or animus of the deity, which appears to be thought of as physical.
234. Mana is conceived of by the peoples mentioned above not as a vague influence diffused through the world, but as a power resident in certain definite persons or things. It is impersonal in the sense in which any quality, as courage, is impersonal, but it is not itself an object of worship; worship is directed toward the thing that possesses or imparts mana. It may reside in a natural object or in a supernatural being—the object will be used to secure it, the supernatural being will be asked to bestow it. In both cases the act will be religious.
235. Mana is itself, strictly speaking, a scientific biological conception, but it necessarily enters into alliance with religion. Belief in it exists along with belief in ghosts, spirits, and gods—it is not a rival of these, but an attachment to them. As a thing desirable, it is one of the good gifts that the great Powers can bestow, and it thus leads to worship. It is found in distinct form, as is pointed out above, only in superior tribes—it has not been discovered in very low communities, and appears not to belong to the earliest stratum of religious beliefs. But it rests on the view that all things are endowed with life, and this view may be taken to be universal. The doctrine of mana gradually vanishes before a better knowledge of the human constitution,436 a larger conception of the gods, and a greater trust in them.437
236. Things and persons endowed with peculiar power, whether as seats of mana or as abodes of spirits, are set apart by themselves, are regarded with feelings of awe, and thus become "sacred." In process of time the accumulated experience of generations builds up a mass of sacred objects which become a part of the religious possessions of the community. The quality of sacredness is sometimes attached to objects and customs when these are regarded as necessary to the well-being of the community, or highly convenient. A house, for example, represents the life of the family, and is therefore a thing to be revered; and in many tribes the walls, which guard the house against intrusion, and the door and the threshold, which offer entrance into it, are considered sacred; the hearth especially, the social center of the dwelling, becomes a sacred place.
237. The savage communities with which we are acquainted all possess their stock of such things—the beliefs concerning sacred objects are held by all the members of the tribe. The development of the idea of 'sacred' is a social communal one, but it is impossible for us to say precisely how all the individual sacred objects were selected, or what was the exact attitude of primeval man toward all the things that are now regarded as sacred.
238. The conception of power resident in certain things to control human life is represented by our term "luck." The formulation of "luck" systems goes on in savage and half-civilized communities up to a certain point, and is then checked by the rise of higher religious ideas and by the growth of the conception of natural law. But long after the grounds of belief in luck have ceased to be accepted by the advanced part of the community, many individual forms of good luck and bad luck maintain themselves in popular belief.438 Some of these beliefs may be traced back to their savage sources, especially those that are connected with animals; the origin of most of them is obscure. They coalesce to some extent with conceptions derived from magic, divination, and taboo. The persistence of such savage dogma into civilized times enables us to understand how natural this dogma was for early forms of society.
239. In the practices mentioned above there is no worship proper. Mana is not thought of as being in itself a personal power, and worship is paid only to objects regarded as having personality. The fetish derives its value from the spirit supposed to be resident in the fetish objects; these are commonly worn as charms, and the attitude of the man to such a charm, though he regards it as powerful, seems to be not exactly that of worship—he keeps it as a protection so long as it appears to be useful, but, as is remarked above, he acts as if he were its master. He believes that the efficient factor is the indwelling spirit, but he commonly distinguishes between this spirit and a god proper. When, however, the fetish is regarded as a tutelary divinity, it loses its lower character and takes its place among the gods.
240. We turn now to man's attitude toward other objects, similarly regarded as sacred, but invested with distinct personality, and supposed to act consciously on human life. These are all such things as men's experiences bring them into intimate relations with, this relationship forming the basis of the high regard in which they are held. They are animals, plants, mountains, rivers, heavenly bodies, living men, and ghosts. These are objects of cults, many of them in some cases being worshiped at the same time in a single community. A chronological order in the adoption of such cults it is not possible to determine. All objects stand together in man's consciousness in early cultural strata, and the data now at command do not enable us to say which of them first assumed for him a religious character; the chronological order of cults may have differed in different communities when the general social conditions were different. We may begin with the cult of animals without thereby assuming that it came first in order of time.
241. Of all nonhuman natural objects it would seem to have been the animal that most deeply impressed early man.439 All objects were potentially divine for him, and all received worship, but none entered so intimately into his life as animals. He was doubtless struck, perhaps awed, by the brightness of the heavenly bodies, but they were far off, intangible; mountains were grand and mighty, but motionless; stones lay in his path, but did not approach him; rivers ran, but in an unchanging way, rarely displaying emotion; plants grew, and furnished food, but showed little sign of intelligence. Animals, on the other hand, dwelt with him in his home, met him at every turn, and did things that seemed to him to exhibit qualities identical with his own, not only physical but also mental—they showed swiftness, courage, ferocity, and also skill and cunning. In certain regards they appeared to be his superiors, and thus became standards of power and objects of reverence.
242. At a very early period the belief in social relations between men and animals appears. The latter were supposed to have souls, to continue their existence after death, sometimes to come to life on earth after death. Their social life was supposed to be similar to that of men;440 in Samoa the various species form social units,441 the Ainu see tattoo marks on frogs and sparrows,442 the Arabs recognize a clan organization in beasts.443
243. From identity of nature comes the possibility of transformation and transmigration.444 An Australian of the Kangaroo clan explained that he might be called either kangaroo or man—it was all the same, man-kangaroo or kangaroo-man, and the Australian legends constantly assume change from human to animal and from animal to human.445 The same belief appears in Africa and North America, and may be assumed to be universal among savages. It survives in the Greek transformation stories and in the werwolf and swan maiden of the European popular creed. It is the basis of a part of the theory of the transmigration of souls.446
244. The relations of early man with animals are partly friendly, partly hostile. A friendly attitude is induced by admiration of their powers and desire for their aid. Such an attitude is presupposed in the myths of intermarriage between beasts and men. It is perhaps visible also in the custom of giving or assuming names of animals as personal names of men, though this custom may arise from the opinion that animals are the best expressions of certain qualities, or from some conception underlying totemistic organization; the general history of savage proper names has not yet been written. Beast tales, likewise, bear witness to man's opinion of the cleverness or folly of his nonhuman brethren, and perhaps originally to nothing more. The distinctest expression of friendliness is seen in certain religious customs spoken of below.
245. On the other hand, early man necessarily comes into conflict with animals. Against some of them he is obliged to protect himself by force or by skillful contrivance; others must be slain for food. With all of them he deals in such a way as to secure his own well-being, and thus comes to regard them as things subservient to him, to be used in such way as he may find profitable. Those that he cannot use he gradually exterminates, or, at a later stage, these, banished to thickets, mountains, deserts, caves, and other inhospitable places, are excluded from human society and identified with demons.447
246. The two attitudes, of friendliness and of hostility, coexist throughout the savage period, and, in softened form, even in half-civilized life. They represent two points of view, both of which issue from man's social needs. Early man is logical, but he comprehends the necessity of not pushing logic too far—he is capable of holding at the same time two mutually contradictory views, and of acting on each as may suit his convenience; he makes his dogma yield to the facts of life (a saving principle not confined to savages, but acted on to a greater or less extent by all societies). He slays sacred animals for divinatory and other religious purposes, for food, or in self-defense; he fears their anger, but his fear is overcome by hunger; he offers profuse apologies, explains that he acts without ill will and that the bones of the animal will be preserved and honored, or he declares that it is not he but some one else that is the slayer—but he does not hesitate to kill.448
247. This fact—the existence of different points of view—enables us to understand in part the disrespectful treatment of sacred animals in folk-tales. Such tales are the product of popular fancy, standing apart from the serious and solemn conceptions of the tribal religion. The reciter, who will not fail at the proper time to pay homage to his tribal patron, does not hesitate at other times to put him into ridiculous and disgraceful situations.449
248. Man's social contact with the lower animals is doubtless as old as man himself, but there are no records of his earliest life, and it is not possible to say exactly when and how his religious relations with them began. His attitude toward them; as is remarked above, was a mixed one; in general, however, it may be assumed that constant intercourse with them revealed their great qualities and impressed on him the necessity of securing their good will. This was especially true of those of them that stood nearest to him and were of greatest importance for his safety and convenience. These, invested with mystery by reason of their power and their strangeness, were held in great respect as quasi-gods, were approached with caution, and thus acquired the character of sacredness. Gradually, as human society was better and better organized, as conceptions of government became clearer, and as the natures of the various animals were more closely studied, means were devised of guarding against their anger and securing their friendship and aid. Our earliest information of savage life reveals in every tribe an inchoate pantheon of beasts. All the essential apparatus of public religion is present in these communities in embryonic form—later movements have had for their object merely to clarify ideas and refine procedures.
249. The animals revered by a tribe are those of its vicinage, the inhabitants of its hunting grounds. Some of these man uses as food, some he fears. His relation to plains, mountains, forests, lakes, rivers, and seas, influences his choice of sacred beasts. Usually there are many of them, and the natural inference is that originally all animals are sacred, and that gradually those most important for man are singled out as objects of special regard.
250. Thus, to mention the principal of them: in Africa we find lion, leopard, hyena, hippopotamus, crocodile, bull, ram, dog, cat, ape, grasshopper; in Oceania, kangaroo, emu, pig, heron, owl, rail, eel, cuttlefish; in Asia, lion, elephant, bear, horse, bull, dog, pig, eagle, tiger, water wagtail, whale; in Europe, bear, wolf, horse, bull, goat, swan; in America, whale, bear, wolf, fox, coyote, hare, opossum, deer, monkey, tiger, beaver, turtle, eagle, raven, various fishes. The snake seems to have been generally revered, though it was sometimes regarded as hostile.450 Since animals are largely valued as food, changes in the animals specially honored follow on changes in economic organization (hunting, pastoral, and agricultural stages).
251. Often animals are looked on as the abodes or incarnations of gods or spirits: so various birds, fishes, and beasts in Polynesia (in Samoa every man has a tutelary deity, which appears in the form of an animal451), Siberia, Mexico, and elsewhere. In other cases they are revered as incarnations of deceased men.452 Where a species of animal is supposed to represent a god, this view is probably to be regarded not as a generalization from an individualistic to a specific conception (a process too refined for savages), but as an attempt to carry over to the animal world the idea of descent from a common ancestor combined with the idea of a special creator for every family of animals.453
252. In the course of religious growth the beast-god may be replaced or succeeded by an anthropomorphic god, and then the former is regarded as sacred to the latter—the recollection of the beast form still remains after the more refined conception has been reached, and the two, closely connected in popular feeling, can be brought into harmony only by making one subordinate to the other.454 A certain element or flavor of divinity clings to the beast a long time, but finally vanishes under the light of better knowledge.
253. While the cases, very numerous, in which animals are associated in worship with gods—in composite forms (as in Egypt, Babylonia, and Assyria) or as symbols of deities or sacred to them—point probably to early beast-cults, Egypt alone of the ancient civilized nations maintained the worship of the living animal.455 For the better thinkers of Egypt beasts doubtless were incarnations or symbols of deities; but the mass of the people appear to have regarded them as gods in their own persons.
254. Reverence for animals persists in attenuated form in civilized nations in various superstitions connected with them. Their appearances and their cries are believed to portend success or disaster. The great number of "signs" recognized and relied on by uneducated and educated persons at the present day bear witness to the strong hold that the cult of animals had on early man.456
255. It is in keeping with early ideas that savages often, perhaps generally, ascribe the creation or construction of the world (so far as they know it) to animals. The creation (whether by beasts or by other beings) is not conceived of as produced out of nothing; there is always preëxisting material, the origin of which is not explained; primitive thought seems not to have considered the possibility of a situation in which nothing existed. The "creation" conceived of is the arrangement of existing material into the forms familiar to man—every tribe accounting thus for its own environment. The origin of the land, of mountains, defiles, lakes, rivers, trees, rocks, sun, moon, and stars, wind and rain, human beings and lower animals, and sometimes of social organizations and ceremonies, is explained in some way natural to the thought of the time and place. Not all these details occur in the cosmogony of every tribe or clan, but the purpose of every cosmogony is to account for everything in the origin of which the people are interested.
256. The creator in the cosmogonies known to us is not always an animal—he is sometimes a man, sometimes a god; it is possible, however, that human and divine creators are the successors of original animal creators. In Central Australia the production of certain natural features of the country and the establishment of certain customs are ascribed to ancestors, mythical beings of the remote past, creatures both animal and human, or rather, either animal or human—possibly animals moving toward the anthropomorphic stage.457 However this may be, there are instances in which the creator is an animal pure and simple, though, of course, endowed with extraordinary powers. The beast to which the demiurgic function is assigned is selected, it would seem, on the ground of some peculiar skill or other power it is supposed to possess; naturally the reason for the choice is not always apparent. For the Ainu the demiurge is the water wagtail;458 for the Navahos and in California,459 the coyote or prairie wolf; among the Lenni-Lenâpé, the wolf.460 Various animals—as elephants, boars, turtles, snakes—are supposed to bear the world on their backs. The grounds of such opinions, resting on remote social conditions, are obscure.
257. Though, in early stadia of culture, animals are universally revered as in a sort divine, there are few recorded instances of actual worship offered them.461 Whether the Bushmen and the Hottentots worship the mantis (the Bushman god Cagn) as animal is not quite clear.462 The bear, when it is ceremonially slain, is treated by the Ainu as divine—it is approached with food and prayer, but only for the specific purpose of asking that it will speak well of them to its divine kin and will return to earth to be slain. The Zuñi cult of the turtle and the Californian worship of the bird called panes463 present similar features. The non-Aryan Santhals of Bengal are said to offer divine worship to the tiger.464 Such worship appears to be paid to the snake by the Naga tribes and the Gonds of India, and by the Hopi of North America.465
258. In these and similar cases it is sometimes difficult to say whether the animal is worshiped in its own person merely, or as the embodiment or representative of a god or of ancestors. The usages in question are almost entirety confined to low tribes, and disappear with the advance of civilization; wild animals are banished from society and cease to be sacred, and the recollection of their early character survives only in their mythological attachment to deities proper. For a different reason domesticated animals lose their sacredness—they become merely servants of men. The Egyptian cult of the bull is the best-attested instance of actual worship of a domestic animal, and parallels to this it is hard to find; the Todas, for example, for whom the buffalo is the central sacred object, do not now pay worship to the animal—they may have done so in former times.
259. The sacredness of animals, and the fact that they are regarded as embodying the souls of things and human beings, have led to a coalescence of their cults with other religious observances. They are abundantly employed in magical procedures and in sacrifices; they are often identified with spirits of vegetation, any locally revered animal being chosen for this purpose; they are brought into connection with astral objects and their forms are fancifully seen in sun, moon, and constellations; they play a great rôle in apotropaic and purificatory ceremonies; and they appear in myths of all sorts,466 especially in the histories of gods.
260. But, though they are in many cases regarded as tutelary beings, it is doubtful whether they ever develop into anthropomorphic deities.467 The creation of such deities followed a different line468 and dispensed with the lower quasi-divine forms. Such manlike attributes as beasts were supposed to have were taken up into the distincter and nobler conceptions of tribal gods to whom beasts were more and more subordinated. The latter were allegorized and spiritualized, and came to serve merely as material for poetry.
261. Yet beast worship, such as it was and is, has played an important part in religious development. It has furnished a point of crystallization for early ideas, and has supplied interesting objects in which man's demand for superhuman companionship could find satisfaction.469 It has disappeared when it has been no longer needed.
262. The cult of plants has been as widespread as that of animals, and, if its rôle in the history of religion has been less important than that of the latter, this is because plants show less definite signs of life than animals and enter less intimately than they into the social interests of man. But, like all other things, they are regarded by early man as living, as possessing a nature similar to that of man, and as having power to work good or ill. Trees are represented as thinking, speaking, entering into marriage relations, and in general doing whatever intelligent beings can do. Through thousands of years in the period before the dawn of written history man was brought into constant contact with the vegetable world, and learned by experience to distinguish between plants that were beneficial and those that were harmful. His observation created an embryonic science of medicine, and his imagination an embryonic religious cult.
263. The value of certain vegetable products (fruits, nuts, wild plants) as food must have become known at a very early time, and these would naturally be offered to the extrahuman Powers. At a later time, when cereals were cultivated, they formed an important part of sacrificial offerings, and were held—as, for example, among the Greeks and the Hebrews—to have piacular efficacy.
264. Among the discoveries of the early period was that of the intoxicating quality of certain plants—a quality that came to play a prominent rôle in religious life. Valued at first, probably, for the agreeable sensations they produced, such plants were later supposed to possess magical power, to exert a mysterious influence on the mind, and to be the source or medium of superhuman communications. Thus employed by magicians they were connected with the beginnings of religious ecstasy and prophecy. Their magical power belongs to them primarily as living things, but came to be attributed to extrahuman beings.
265. Plants as living things were supposed to possess souls.470 Probably the soul was conceived of at first as simply the vital principle, and the power of the plant was thought of as similar to the power of an animal or any other living thing. In the course of time this soul, the active principle, was distinguished from the vital principle, was isolated and regarded as an independent being dwelling in the plant. To it all the powers of the latter were ascribed, and it became a friend or an enemy, an object of worship or of dread.471
266. This difference of attitude on man's part toward different plants probably showed itself at an early period. Those that were found to be noxious he would avoid; the useful he would enter into relations with, though on this point for very early times there is in the nature of the case little information.472 Unfriendly or demonic spirits of plants are recognized by savage man in certain forests whose awe-inspiring gloom, disease-breeding vapors, and wild beasts repel and frighten him. Demons identified with plants or dwelling in them are of the same nature as animal demons, and have been dealt with in the same way as these.473
267. The progress of society brought men into association with useful plants, such as medicinal and edible herbs, and fruit-bearing and shade-giving trees; these, conceived of as inhabited by anthropomorphic spirits, fulfilled all the functions that attach to friendly animals. They became guardians and allies, totems and ancestors.474 Several of the Central Australian totems are plants, and form part of the mythical ancestral population constructed by the imagination or ethnographic science of the people.475 In Samoa a plant is often the incarnation of a spirit friendly to a particular family476—a conception that is not improbably a development from an earlier view that a certain plant had a special relation to a certain clan.477 In general, a plant important in a given region (as, for example, the tobacco plant in North America) is likely to be invested with a sacred character.
268. Trees, by reason of their greater dignity (size, beauty, protective character), have generally been singled out as special cultic centers.478 A great tree sometimes served as a boundary mark or signpost; under trees chiefs of clans sat to decide disputes. Thus invested with importance as a sort of political center as well as the abode of a spirit, a tree naturally became a shrine and an asylum.479 In India and Greece, and among the ancient Celts and Germans, the gods were worshiped in groves, by the Canaanites and Hebrews "under every green tree." To cut down a sacred tree was a sacrilege, and the spirit of the tree was believed to avenge the crime.480
269. As might be expected, there is hardly a species of tree that has not been held sacred by some group of men. The Nagas and other tribes of Northeast India regard all plants as sacred,481 and every village has its sacred tree. In Babylonia and Assyria, it is said, there were hundreds of trees looked on as invested with more or less sanctity. The oak was revered in some parts of Greece, and among the Romans and the Celts. The cult of particular species, as the pipal (Ficus religiosa), the vata or banyan (Ficus Indica), the karam and others, has been greatly systematized in India.482
270. Vegetable spirits in some cases have developed into real gods. A notable example of such growth is furnished by the history of the intoxicating soma plant, which in the Rig-Veda is represented not only as the inspiring drink of the gods but as itself a deity, doing things that are elsewhere ascribed to Indra, Pushan, and other well-established deities.483 The spirit, coming to be regarded as an anthropomorphic person, under peculiar circumstances assumes the character of a god. A similar development appears in the Iranian haoma, and the cultic identity of soma and haoma shows that the deification of the plant took place in the early Aryan period.484
271. Another example has been supposed to be furnished by corn-spirits. The importance of cereal crops for human life gave them a prominent position in the cult of agricultural communities. The decay and revival of the corn was an event of prime significance, and appears to have been interpreted as the death and resurrection of the spirit that was the life of the crop. Such is the idea in the modern popular customs collected by Mannhardt and Frazer.485 The similarity between these ceremonies and those connected with the Phœnician Tammuz (Adonis) and the Phrygian Attis makes it probable that the two are based on the same ideas; that is, that Adonis and Attis (and so also Osiris and Ishtar) were deities of vegetation. This, however, does not prove that they were developed out of spirits of vegetation; they may have been deities charged with the care of crops.486 The Phœnician name Adon is merely a title ('lord') that might be given to any god; he whom the Greeks called Adonis was a Syrian local deity, identical in origin with the Babylonian Tammuz, and associated in worship with Astarte, whom the Greeks identified with their Aphrodite.
272. A sacred tree often stood by a shrine; that is, probably, the shrine was put in the spot made sacred by a tree, and a ritual connection between the two was thus established. Later, when a shrine for any reason (in consequence of a theophany, for example) was built where there was no tree, its place was supplied by a wooden post, which inherited the cultic value of a sacred tree. In the Canaanite cult, which was adopted by the Hebrews, the sacred post (called "ashera") stood by the side of every shrine, and was denounced by the prophets as an accompaniment of foreign (that is, non-Yahwistic) worship.487 The transition from tree to post is illustrated, perhaps, by the conventionalized form of trees frequent on Babylonian seal cylinders.488 How far the sacred post was an object of worship by the people we have no means of knowing; but by the more intelligent, doubtless, it came to be regarded simply as a symbol, a sign of the presence of a deity, and was, in so far, in the same category with images.489
273. It is not impossible that totem posts may be connected with original totem trees or other sacred trees. A tree as totem would naturally be the object of some sort of cult, and when it took the form of a post or pole, would have totemic symbols carved on it. Oftener, probably, it was the sacred pole of a village (itself descended from a sacred tree) that would be adorned with totemic figures, as among the Indians of Northwestern America.490 In all such cases there is a coalescence of totemism and tree worship.
274. It was natural in early times, when most men lived in forests, which supplied all their needs, that trees should be looked on as intimately connected with human life. A tree might be regarded as in itself an independent personality, having, of course, a body and a soul, but not as dependent on an isolated spirit. A group of men might think itself descended from a tree—a conception that may have been widespread, though there is little direct evidence of its existence.491 Indirect evidence of such a view is found in the custom of marrying girls to trees,492 and in the belief in "trees of life," which are sometimes connected with individual men in such a way that when the tree or a part of it is destroyed the man dies, as in the case of Meleager whose life depended on the preservation of a piece of wood,493 the representative, probably, of a tree, and the priest of Nemi whose life was bound up in the "golden bough"494; sometimes the tree has a magical power of conferring life on whoever eats of its fruit, as in the case of the tree of Eden.495
275. These stories involve the conception of blood-kinship between man and tree. Closely related to the "tree of life" is the "tree of knowledge"—life is knowledge and knowledge is life. In the original form of the story in Genesis there was only one tree—the tree of the knowledge of good and evil496—whose fruit, if eaten, made one the equal of the gods;497 that is, the tree (in the original form of the conception, in remote times) was allied in nature (that is, in blood) to gods and to men, so that whoever partook of its substance shared its attribute of knowledge in sharing its life, and the command not to eat of it was due apparently to Yahweh's unwillingness that man should equal the gods in knowledge. The serpent-god, who belongs to the inner divine circle, but for some unexplained reason is hostile to the god of the garden,498 reveals the secret.
276. Probably, also, it is from this general order of ideas that the conception of the cosmic tree has sprung. The Scandinavian Yggdrasil is the source of life to all things and represents also wisdom; though the details may contain Christian elements, the general conception of the world as a tree or as nourished by a tree is probably old.499 The same conception appears in the cosmic tree of India.500 Such quasi-philosophical ideas of the unity of the life of the world suppose, doubtless, a relatively advanced stage of culture, but they go back to the simple belief that the tree is endowed with life and is a source of life for men. The transition to the cosmic conception may be found in those quasi-divine trees that grant wishes and endow their friends with wisdom and life.
277. The divinatory function of trees follows as a matter of course from their divine nature (whether this was regarded as innate or as due to an indwelling spirit). Their counsel was supposed to be expressed by the rustling of their leaves,501 or in some way that was interpreted by priests or priestesses (as at Dodona and elsewhere) or by diviners (so, perhaps, the Canaanite "terebinth of the diviners").502 The predictions of the Cumæan sibyl were said to be written on leaves that were whirled away by the wind and had to be gathered and interpreted. To what method of divination this points is not clear—possibly to supposed indications in the markings of the leaves; it may, however, be merely an imaginative statement of the difficulty of discovering the sibyl's meaning.503
278. The passage from the conception of the tree as a divine thing or person (necessarily anthropomorphic) to the view that it was the abode of a spirit was gradual, and it is not always easy to distinguish the two stages one from the other. The tree-spirits, in the nature of the case very numerous, were not distinguished by individual names, as the trees were not so distinguished.504 The spirits resident in the divine trees invoked in the Vedas are powerful, but have not definite personality, and it is hard to say whether it is the tree or the spirit that is worshiped. The Indian tree-spirits called Nagas appear to be always nameless, and are not mentioned in the list of deities that pay reverence to the Buddha (in the Maha Samaya).505 The large number of trees accounted sacred in Babylonia were doubtless believed to be inhabited by spirits, but to no one of these is a name given.
279. Thus the divine tree with its nameless spirit stands in a class apart from that of the gods proper. A particular tree, it is true, may be connected with a particular god, but such a connection is generally, if not always, to be traced (as in the parallel case of animals506) to an accidental collocation of cults. When a deity has become the numen of a tribe, his worship will naturally coalesce with the veneration felt by the tribe for some tree, which will then be conceived of as sacred to the god. Such, doubtless, was the history of the oak of Dodona, sacred to Zeus; when Zeus was established as deity of the place, the revered tree had to be brought into relation with him, and this relation could only be one of subordination—the tree became the medium by which the god communicated his will. There was then no need of the spirit of the tree, which accordingly soon passed away; the tree had lost its spiritual divine independence. The god who is said to have appeared to Moses in a burning bush, and is described as dwelling in the bush, is a local deity, the numen loci later identified with Yahweh, or called an angel.507 That a tree is sacred to a god means only that it has a claim to respect based on its being the property or instrument of a god.