Magic and Religion. Andrew Lang

the venerable walls mainly indifferent?

      Several sufficient reasons might be given. In the first place many people have, or think they have, so many other grounds for disbelief, that additional grounds, provided by the comparative method, are regarded rather as a luxury than as supplying a felt want. Again, but very few persons have leisure, or inclination, or power of mind enough to follow an elaborate argument through fifteen hundred pages, not to speak of other works on the same theme. Once more, only a minute minority are capable of testing and weighing the evidence, and criticising the tangled hypotheses on which the argument rests, or in which it is involved.

      But there is another and perhaps a sounder argument for indifference. The learned are aware that the evidence for all these speculations is not of the nature to which they are accustomed, either in historical or scientific studies. More and more the age insists on strictness in appreciating evidence, and on economy in conjecture. But the study of the evolution of myth and belief has always been, and still is, marked by an extraordinary use, or abuse, of conjecture. The 'perhapses,' the 'we may supposes,' the 'we must infers' are countless.

      As in too much of the so-called 'Higher Criticism' hypothesis is piled, by many anthropologists, upon hypothesis, guess upon guess, while, if only one guess is wrong, the main argument falls to pieces. Moreover, it is the easiest thing, in certain cases, to explain the alleged facts by a counter hypothesis, not a complex hypothesis, but at least as plausible as the many combined conjectures of the castle architects, though perhaps as far from the truth, and as incapable of verification. Of these statements examples shall be given in the course of this book.

      We are all, we who work at these topics, engaged in science, the science of man, or rather we are painfully labouring to lay the foundations of that science. We are all trying I to expedite progress. But our science cannot expedite progress if our science is not scientific. We must, therefore, however pedantic our process may seem, keep insisting on the rejection of all evidence which is not valid, on the sparing use of conjecture, and on the futility of piling up hypothesis upon unproved hypothesis. To me it seems, as I have already said, that a legitimate hypothesis must 'colligate the facts,' that it must do so more successfully than any counter hypothesis, and that it must, for every link in its chain, have evidence which will stand the tests of criticism.

But the chief cause of indifference is the character of our evidence. We can find anything we want to find people say—not only 'the man in the street' but the learned say—among reports of the doings of savage and barbarous races. We find what we want, and to what we do not want we are often blind. For example, nothing in savage religion is better vouched for than the belief in a being whom narrators of every sort call 'a Creator who holds all in his power.' I take the first instance of this kind that comes to hand in opening Mr. Tylor's 'Primitive Culture.' The being is he whom the natives of Canada 'call "Andouagni," without, however, having any form or method of prayer to him.' The date of this evidence is 1558. It is obvious that Andouagni (to take one case out of a multitude) was not invented in the despair of magic. Mysticism has been called the despair of philosophy, and Mr. Frazer, as we shall see, regards religion as the despair of magic. By his theory man, originally without religion, and trusting in magic, found by experience that magic could not really control the weather and the food supply. Man therefore dreamed that 'there were other beings, like himself, but far stronger,' who, unseen, controlled what his magic could not control. 'To these mighty beings ... man now addressed himself ... beseeching them of their mercy to furnish him with all good things....'[2]

But nobody beseeched Andouagni to do anything. The Canadians had 'no method or form of prayer to him.'[3] Therefore Andouagni was not invented because magic failed, and therefore this great power was dreamed of, and his mercy was beseeched with prayers for good things. That was not the process by which Andouagni was evolved, because nobody prayed to him in 1558, nor have we reason to believe that any one ever did.

      From every part of the globe, but chiefly from among very low savage and barbaric races, the existence of beings powerful as Andouagni, but, like him, not addressed in prayer, or but seldom so addressed, is reported by travellers of many ages, races, creeds, and professions. The existence of the belief in such beings, often not approached by prayer or sacrifice, is fatal to several modern theories of the origin and evolution of religion. But these facts, resting on the best evidence which anthropology can offer, and corroborated by the undesigned coincidence of testimony from every quarter, are not what most students in this science want to find. Therefore these facts have been ignored or hastily slurred over, or the beliefs are ascribed to European or Islamite influence. Yet, first, Christians or Islamites, with the god they introduced would introduce prayer to him, and prayer, in many cases, there is none. Next, in the case of Andouagni, what missionary influence could exist in Canada before 1558? Thirdly, if missionaries, amateur or professional, there were in Canada before 1558 they would be Catholics, and would introduce, not a Creator never addressed in prayer, but crosses, beads, the Madonna, the Saints, and such Catholic rites as would leave material traces.

      In spite of all these obvious considerations, I am unacquainted with any book on this phase of savage religion, and scarcely know any book, except Mr. Tylor's 'Primitive Culture,' in which the facts are prominently stated.

      The evidence for the facts, let me repeat, is of the best character that anthropology can supply, for it rests on testimony undesignedly coincident, given from most parts of the world by men of every kind of education, creed, and bias. Contradictory evidence, the denial of the existence of the beliefs, is also abundant: to such eternal contradictions of testimony anthropology must make up her mind. We can only test and examine, in each instance, the bias of the witness, if he has a bias, and his opportunities of acquiring knowledge. If the belief does exist, it can seldom attest itself, or never, by material objects, such as idols, altars, sacrifices, and the sound of prayers, for a being like Andouagni is not prayed to or propitiated: one proof that he is not of Christian introduction. We have thus little but the reports of Europeans intimately acquainted with the peoples, savage or barbaric, and, if possible, with their language, to serve as a proof of the existence of the savage belief in a supreme being, a maker or creator of things.

This fact warns us to be cautious, but occasionally we have such evidence as is supplied by Europeans initiated into the mysteries of savage religion. Our best proof, however, of the existence of this exalted, usually neglected belief, is the coincidence of testimony, from that of the companions of Columbus, and the earliest traders visiting America, to that of Mr. A. W. Howitt, a mystes of the Australian Eleusinia, or of the latest travellers among the Fangs, the remote Masai, and other scarcely 'contaminated' races.[4]

      If we can raise, at least, a case for consideration in favour of this non-utilitarian belief in a deity not approached with prayer or sacrifice, we also raise a presumption against the theory that gods were invented, in the despair of magic, as powers out of whom something useful could be got: powers with good things in their gift, things which men were ceasing to believe that they could obtain by their own magical machinery. The strong primal gods, unvexed by prayer, were not invented as recipients of prayer.

      To ignore this chapter of early religion, to dismiss it as a tissue of borrowed ideas—though its existence is attested by the first Europeans on the spot, and its originality is vouched for by the very absence of prayer, and by observers like Mr. A. W. Howitt, Miss Kingsley, and Sir A. B. Ellis, who proposed, but withdrew, a theory of 'loan-gods'—is not scientific.

My own early readings in early religion did not bring rue acquainted with this chapter in the book of beliefs. When I first noticed an example of it, in the reports of the Benedictine Mission at Nursia, in Australia, I conceived, that some mistake had been made in 1845, by the missionary who sent in the report.[5] But later, when I began to notice the coincidence of testimony from many quarters, in many ages, then I could not conceal from myself that this chapter must be read. It is in conflict with our prevalent theories of the development of gods out of worshipped ancestral spirits: