.

cannot go into the philosophical question of the basis of religion in the human mind.² It would seem to be a psychological necessity. At all stages of his existence the world of which man is aware outside him, and the world of feelings and desires within him are in conflict. But the conviction lives within him that in some way they can be brought into harmony, and that a power exists which rules in both of these discordant realms and in which, if he can identify himself with it, he also will escape from their discord. If this be so, then this necessity to seek after a higher power must have begun to operate as soon as human consciousness appeared. The savage certainly was never unacquainted with the discrepancy between what he wanted and what the world would give him, between the inner man so full of desires and plans, and that outward nature which denied him his desires and thwarted his plans, and before which he felt so feeble and insecure. He also could not but be driven, if his life was to go on at all on any tolerable basis, to believe in something that had to do both with the world outside him and with the world of his heart, in a being which both had sympathy with his desires and power to give effect to them outwardly.

      ² See on this subject Prof. Edward Caird's Gifford Lectures, The Evolution of Religion, 1893. Galloway, The Principles of Religious Development.

      The whole of the early world did entertain such a belief. This is the first and the most important instance of uniformity of thought at a stage through which every nation once passed; all men at that stage believe in gods. We will not refuse the name of religion to this side of savage life, even should the needs be low and material which send the savage to his god, though his god be a being who in us would excite the very opposite of reverence, and though his treatment of his god be far from what to us seems worthy, or even though he strove to appease a multitude of spirits which he conceived as flitting about him, before he came to form a settled relation of confidence with one being whom he took for his own god. Where the sense of need has sent a human being to hold intercourse with a higher power, there we hold religion is making its appearance. And if this is universally the case among men at the savage stage, then religion is universal among the ancestors of all nations; it did not need to be invented when kings and priests appeared and wanted it as an instrument for their own purposes; it was there before there were any kings or priests, and is an inheritance which has come down to all mankind from the time when human intelligence first turned to the effort to understand the world.

      BOOKS RECOMMENDED

       For this and the three following chapters

      J. B. Tylor, Anthropology, Third Edition, 1891.

      J. B. Tylor, Primitive Culture, Fourth Edition, 1903.

      Frazer, The Golden Bough, Third Edition, 1900. A new edition is now appearing in parts.

      A. Lang, Myth, Ritual, and Religion, new edition, 1899.

      Th. Achelis, in De la Saussaye.

      Waitz und Gerland, Anthropologie der Naturvölker, 1859–72.

      Brinton, Religions of Primitive Peoples, 1897.

      The reports of travellers and missionaries are, of course, important.

      CHAPTER III

      THE EARLIEST OBJECTS OF WORSHIP

      We must now make some attempt to set forth the principal features of the religion of savages. It is an attempt of some difficulty; for savage religion is an immense and bewildering jungle of all manner of extraordinary growths. It is described in detail in large books and if we try to sum it up in a short statement, we may be told that essential features have been omitted. No one set of savages has anything that can be called a system, and different sets of savages are not alike. For the present purpose we are obliged to include under the name, tribes who occupy various positions in the scale of human advancement, and tribes in all sorts of geographical positions, in hot climates and in cold, both rude savages and those who are nobler; and these will, of course, have a variety of ideas and needs, and in so far, different religions. After reading such a book as Mr. Frazer's Golden Bough, or turning over the pages of Waitz and Gerland's Anthropologie der Naturvölker, one is inclined to regard it as a hopeless task to reduce savage religion to any compact statement.

      Mr. Tylor's orderly collections, in his great book Primitive Culture, of materials bearing on different features of early religion are a help for which the student cannot be sufficiently thankful. After all, it is not the whole of savage religion that we are responsible for here, but only those parts of it that grew and survived in higher faiths. Remembering what has been said as to the uniformity of savage thought amid its great variety of forms, and looking for those parts of it which have proved to have life in them, rather than for what is merely curious and grotesque, we may venture on our task not without hope. In the present chapter we shall inquire what beings savages worship as gods. Of these we shall find that there are several classes; and it will be necessary to notice the great discussions which have arisen on the question which of these classes of deities was first worshipped by man. The objects worshipped by men in low stages of civilisation may be arranged in four classes, viz.—

1.	Parts of nature (a) great, (b) small.
2.	Spirits of ancestors and other spirits.
3.	Objects supposed to be haunted by spirits (fetish-worship).
4.	A Supreme Being.

      1. Nature-worship.—It is not difficult to realise why early man turned to the great elements of nature as beings who could help him, and whom he ought, therefore, to cultivate. The farther we go back in civilisation, the less protection has man against the weather, the more do his subsistence and his comfort depend on the action of the sun, the winds, the rain. If, according to the habits of early thought, he conceived these beings as living like himself and as guided by feelings and motives similar to his own, he could not fail to wish to open up communication with them. That simple view, that they were living beings with feelings like his own, was enough to go upon. In his anxieties for food or warmth he could not fail to think of the beings who, he had observed, had power to supply him with these comforts, of the rain which he had noticed was able to make food grow, of the sun whose warmth he knew. The thunderstorm was a being who had power to put an end to a long drought; the winds could break the trees, could dry up the wet earth, or could bring rain. Heaven was over all, and the Earth was the supporter and fertile producer of all; from her all life came. The moon as well as the sun was a friendly power, nay, in some climates, more friendly. Fire was a living being certainly, on whom much depended; and so was the great lake or the ocean. This is what M. Réville calls the great Nature-worship, in comparison with the minor Nature-worship to be noticed presently.

      We do not now enter on the subject of mythology; that is to say, of the names men very early began to give to the great natural objects of worship, the characters they ascribed to them, the stories they told about them. That process of myth-making began very early, and is to be found at work in every part of the world. But at first it was simply the natural being itself, conceived as living, that was worshipped, not a spirit or a person thought to dwell in it. Of this, abundant evidence has survived in the great religions. Jupiter is just the sky, the Greek god Helios is just the sun, and the goddess Selene the moon. In China heaven itself is worshipped to this day. The Babylonians worshipped the stars. The Vedic gods are primarily the elements. From savage life examples of this earliest state of matters can also be quoted, though mythology has nearly everywhere greatly confused it. The Mincopies adore the sun as a beneficent deity, the moon as an inferior god. To the Natchez the sun is the supreme god; with some tribes of North America the chief god is heaven blowing, the sky with a wind in it, what Longfellow calls the "Great Spirit" or blowing. The Incas invoked together the Creator and the Sun and Thunder. Thunder was one of the great gods of the Germans. The Samoyede bows to the Sun every morning