The Golden Bough - The Original Classic Edition. Frazer Sir

fixed and invariable laws has not yet fully dawned or darkened

       upon him. The germ of the idea he certainly has, and he acts upon it, not only in magic art, but in much of the business of daily

       life. But the idea remains undeveloped, and so far as he attempts to explain the world he lives in, he pictures it as the manifestation

       of conscious will and personal agency. If then he feels himself to be so frail and slight, how vast and powerful must he deem the

       beings who control the gigantic machinery of nature! Thus as his old sense of equality with the gods slowly vanishes, he resigns at

       the same time the hope of directing the course of nature by his own unaided resources, that is, by magic, and looks more and more

       to the gods as the sole repositories of those supernatural powers which he once claimed to share with them. With the advance of

       knowledge, therefore, prayer and sacrifice assume the leading place in religious ritual; and magic, which once ranked with them as a

       legitimate equal, is gradually relegated to the background and sinks to the level of a black art. It is not regarded as an encroachment,

       at once vain and impious, on the domain of the gods, and as such encounters the steady opposition of the priests, whose reputation

       and influence rise or fall with those of their gods. Hence, when at a late period the distinction between religion and superstition has

       emerged, we find that sacrifice and prayer are the resource of the pious and enlightened portion of the community, while magic is

       the refuge of the superstitious and ignorant. But when, still later, the conception of the elemental forces as personal agents is giving

       way to the recognition of natural law; then magic, based as it implicitly is on the idea of a necessary and invariable sequence of cause

       and effect, independent of personal will, reappears from the obscurity and discredit into which it had fallen, and by investigating the

       causal sequences in nature, directly prepares the way for science. Alchemy leads up to chemistry.

       The notion of a man-god, or of a human being endowed with divine or supernatural powers, belongs essentially to that earlier pe-

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       riod of religious history in which gods and men are still viewed as beings of much the same order, and before they are divided by the impassable gulf which, to later thought, opens out between them. Strange, therefore, as may seem to us the idea of a god incarnate

       in human form, it has nothing very startling for early man, who sees in a man-god or a god-man only a higher degree of the same supernatural powers which he arrogates in perfect good faith to himself. Nor does he draw any very sharp distinction between a god and a powerful sorcerer. His gods are often merely invisible magicians who behind the veil of nature work the same sort of charms and incantations which the human magician works in a visible and bodily form among his fellows. And as the gods are commonly believed to exhibit themselves in the likeness of men to their worshippers, it is easy for the magician, with his supposed miraculous powers, to acquire the reputation of being an incarnate deity. Thus beginning as little more than a simple conjurer, the medicine-

       man or magician tends to blossom out into a full-blown god and king in one. Only in speaking of him as a god we must beware of importing into the savage conception of deity those very abstract and complex ideas which we attach to the term. Our ideas on this

       profound subject are the fruit of a long intellectual and moral evolution, and they are so far from being shared by the savage that he

       cannot even understand them when they are explained to him. Much of the controversy which has raged as to the religion of the

       lower races has sprung merely from a mutual misunderstanding. The savage does not understand the thoughts of the civilised man,

       and few civilised men understand the thoughts of the savage. When the savage uses his word for god, he has in his mind a being of

       a certain sort: when the civilised man uses his word for god, he has in his mind a being of a very different sort; and if, as commonly

       happens, the two men are equally unable to place themselves at the other's point of view, nothing but confusion and mistakes can

       result from their discussions. If we civilised men insist on limiting the name of God to that particular conception of the divine

       nature which we ourselves have formed, then we must confess that the savage has no god at all. But we shall adhere more closely to

       the facts of history if we allow most of the higher savages at least to possess a rudimentary notion of certain supernatural beings

       who may fittingly be called gods, though not in the full sense in which we use the word. That rudimentary notion represents in all

       probability the germ out of which the civilised peoples have gradually evolved their own high conceptions of deity; and if we could

       trace the whole course of religious development, we might find that the chain which links our idea of the Godhead with that of the

       savage is one and unbroken.

       With these explanations and cautions I will now adduce some examples of gods who have been believed by their worshippers to be incarnate in living human beings, whether men or women. The persons in whom a deity is thought to reveal himself are by no means always kings or descendants of kings; the supposed incarnation may take place even in men of the humblest rank. In India, for example, one human god started in life as a cotton-bleacher and another as the son of a carpenter. I shall therefore not draw my examples exclusively from royal personages, as I wish to illustrate the general principle of the deification of living men, in other words,

       the incarnation of a deity in human form. Such incarnate gods are common in rude society. The incarnation may be temporary

       or permanent. In the former case, the incarnation--commonly known as inspiration or possession--reveals itself in supernatural

       knowledge rather than in supernatural power. In other words, its usual manifestations are divination and prophecy rather than mira-

       cles. On the other hand, when the incarnation is not merely temporary, when the divine spirit has permanently taken up its abode

       in a human body, the god-man is usually expected to vindicate his character by working miracles. Only we have to remember that

       by men at this stage of thought miracles are not considered as breaches of natural law. Not conceiving the existence of natural law,

       primitive man cannot conceive a breach of it. A miracle is to him merely an unusually striking manifestation of a common power.

       The belief in temporary incarnation or inspiration is world-wide. Certain persons are supposed to be possessed from time to time by a spirit or deity; while the possession lasts, their own personality lies in abeyance, the presence of the spirit is revealed by convul-

       sive shiverings and shakings of the man's whole body, by wild gestures and excited looks, all of which are referred, not to the man

       himself, but to the spirit which has entered into him; and in this abnormal state all his utterances are accepted as the voice of the

       god or spirit dwelling in him and speaking through him. Thus, for example, in the Sandwich Islands, the king, personating the god,

       uttered the responses of the oracle from his concealment in a frame of wickerwork. But in the southern islands of the Pacific the

       god "frequently entered the priest, who, inflated as it were with the divinity, ceased to act or speak as a voluntary agent, but moved

       and spoke as entirely under supernatural influence. In this respect there was a striking resemblance between the rude oracles of the

       Polynesians, and those of the celebrated nations of ancient Greece. As soon as the god was supposed to have entered the priest, the

       latter became violently agitated, and worked himself