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Descent of Man, page 93.

"THE ENNOBLING BELIEF IN GOD."

There is no evidence that man was aboriginally endowed with the ennobling belief in the existence of an Omnipotent God. On the contrary, there is ample evidence, derived not from hasty travelers, but from men who have long resided with savages, that numerous races have existed, and still exist, who have no idea of one or more gods, and who have no words in their languages to express such an idea. The question is, of course, wholly distinct from that higher one, whether there exists a Creator and Ruler of the universe; and this has been answered in the affirmative by some of the highest intellects that have ever existed.

If, however, we include under the term "religion" the belief in unseen or spiritual agencies, the case is wholly different; for this belief seems to be universal with the less civilized races. Nor is it difficult to comprehend how it arose. As soon as the important faculties of the imagination—wonder and curiosity, together with some power of reasoning-had become partially developed, man would naturally crave to understand what was passing around him, and would have vaguely speculated on his own existence. As Mr. McLennan has remarked: "Some explanation of the phenomena of life a man must feign for himself; and, to judge from the universality of it, the simplest hypothesis, and the first to occur to men, seems to have been that natural phenomena are ascribable to the presence in animals, plants, and things, and in the forces of nature, of such spirits prompting to action as men are conscious they themselves possess." It is also probable, as Mr. Tylor has shown, that dreams may have first given rise to the notion of spirits; for savages do not readily distinguish between

subjective and objective impressions. When a savage dreams, the figures which appear before him are believed to have come from a distance, and to stand over him; or "the soul of the dreamer goes out on its travels, and comes home with a remembrance of what it has seen." But, until the faculties of imagination, curiosity, reason, etc., had been fairly well developed in the mind of man, his dreams would not have led him to believe in spirits, any more than in the case of a dog.

The tendency in savages to imagine that natural objects and agencies are animated by spiritual or living essences is, perhaps, illustrated by a little fact which I once noticed. My dog, a full-grown and very sensible animal, was lying on the lawn during a hot and still day; but at a little distance a slight breeze occasionally moved an open parasol, which would have been wholly disregarded by the dog had any one stood near it. As it was, every time that the parasol slightly moved, the dog growled fiercely and barked. He must, I think, have reasoned to himself, in a rapid and unconscious manner, that movement, without any apparent cause, indicated the presence of some strange living agent, and that no stranger had a right to be on his territory.

The belief in spiritual agencies would easily pass into the belief in the existence of one or more gods. For savages would naturally attribute to spirits the same passions, the same love of vengeance, or simplest form of justice, and the same affections, which they themselves feel. The Fuegians appear to be in this respect in an intermediate condition, for, when the surgeon on board the Beagle shot some young ducklings as specimens, York Minster declared, in the most solemn manner, "Oh, Mr. Bynoe, much rain, much snow, blow much"; and this was evidently a retributive punishment for

wasting human food. So, again, he related how, when his brother killed a "wild man," storms long raged, much rain and snow fell. Yet we could never discover that the Fuegians believed in what we should call a God, or practiced any religious rites; and Jemmy Button, with justifiable pride, stoutly maintained that there was no devil in his land. This latter assertion is the more remarkable, as with savages the belief in bad spirits is far more common than that in good ones.

The feeling of religious devotion is a highly complex one, consisting of love, complete submission to an exalted and mysterious superior, a strong sense of dependence, fear, reverence, gratitude, hope for the future, and perhaps other elements. No being could experience so complex an emotion until advanced in his intellectual and moral faculties to at least a moderately high level. Nevertheless, we see some distant approach to this state of mind in the deep love of a dog for his master, associated with complete submission, some fear, and perhaps other feelings. The behavior of a dog, when returning to his master after an absence, and, as I may add, of a monkey to his beloved keeper, is widely different from that toward their fellows. In the latter case, the transports of joy appear to be somewhat less, and the sense of equality is shown in every action. Professor Braubach goes so far as to maintain that a dog looks on his master as on a god.

The same high mental faculties which first led man to believe in unseen spiritual agencies, then in fetichism, polytheism, and ultimately in monotheism, would infallibly lead him, as long as his reasoning powers remained poorly developed, to various strange superstitions and customs. Many of these are terrible to think of-such as the sacrifice of human beings to a blood-loving god; the trial

of innocent persons by the ordeal of poison or fire; witchcraft, etc.-yet it is well occasionally to reflect on these superstitions, for they show us what an infinite debt of gratitude we owe to the improvement of our reason, to science, and to our accumulated knowledge. As Sir J. Lubbock has well observed, "It is not too much to say that the horrible dread of unknown evil hangs like a thick cloud over savage life, and embitters every pleasure." These miserable and indirect consequences of our highest faculties may be compared with the incidental and occasional mistakes of the instincts of the lower animals.

Descent of Man, page 146.

X.

THE GENEALOGY OF MAN.

SOME naturalists, from being deeply impressed with the mental and spiritual powers of man, have divided the whole organic world into three kingdoms, the human, the animal, and the vegetable, thus giving to man a separate kingdom. Spiritual powers can not be compared or classed by the naturalist but he may endeavor to show, as I have done, that the mental faculties of man and the lower animals do not differ in kind, although immensely in degree. A difference in degree, however great, does not justify us in placing man in a distinct kingdom, as will perhaps be best illustrated by comparing the mental powers of two insects, namely, a coccus or scale-insect and an ant, which undoubtedly belong to the same class. The difference is here greater than, though of a somewhat different kind from, that between man and the highest mammal. The female coccus, while young, attaches itself by its proboscis to a plant; sucks the sap, but never moves again; is fertilized and lays eggs; and this is its whole history. On the other hand, to describe the habits and mental powers of worker-ants would require, as Pierre Huber has shown, a large volume; I may, however, briefly specify a few points. Ants certainly communi

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