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IIades;1 and it unequivocally belongs to the Wicked Seipent of the Zarathustrians, Aji Dalaka, a figure which bears so remarkable a relation to that of the Sensitic serpent of Eden, which may possibly stand in historical cons, ?xion with it. A wondrous blending of the ancient rites of Ophiolatry with mystic conceptions of Gnosticism appears in the cultus which tradition (in truth or slander) declares the semiChristian sect of Ophites to have rendered to their tame snake, enticing it out of its chest to coil round the sacramental bread, and worshipping it as representing the great king from heaven who in the beginning gave to the man and woman the knowledge of the mysteries. Thus the extreme types of religious veneration, from the soberest matter-of-fact to the dreamiest mysticism, find their places in the worship of animals.

Hitherto in the study of animistic doctrine, our attention has been turned especially to those minor spirits whose functions concern the closer and narrower detail of man's life and its surroundings. In passing thence to the consideration of divine beings whose functions have a wider scope, the transition may be well made through a special group. An acute remark of Auguste Comte's calls attention to an important process of theological thought, which we may here endeavour to bring as clearly as possible before our minds. In his “ Philosophie Positive,” he defines deities proper as differing by their general and abstract character from pure fetishes (i. l., animated objects), the humble fetish governing but a single object from which it is inseparable, while the gods administer a special order of phenomena at once in different bodies. When, he con



Lepsius, “Todtenbuch' and Birch's transl. in Bunsen's ‘Egypt,' vol. v.

Spegel, “Avesta,” tr. by Bleek, vol. ii. p. 51, vol. iii. p. 35. 3 Epiphan. Adv. Hæres. xxxvii. Tertullian. De Præscript. contra Hæreticos, 47.

Further collections of evidence relating to Zoolatry in general may be found in Bastian, Das Thier in seiner mythologischen Bedeutung,' in Bastian and Hartmann's · Zeitschrift für Ethnologie,' vol. i. ; Meiners, • Geschichte der Religionen,' vol. i.

tinues, the similar vegetation of the different oaks of a
forest led to a theological generalization from their common
phenomena, the abstract being thus produced was no longer
the fetish of a single tree, but became the god of the forest;
here, then, is the intellectual passage from fetishism to
polytheism, reduced to the inevitable preponderance of
specific over individual ideas. Now this observation of
Comte's may be more immediately applied to a class of
divine beings which may be accurately called species-deities.
It is highly suggestive to study the crude attempts of bar-
baric theology to account for the uniformity observed in
large classes of objects, by making this generalization from
individual to specific ideas. To explain the existence of
what we call a species, they would refer it to a common
ancestral stock, or to an original archetype, or to a species-
deity, or they combined these conceptions. For such spe-
culations, classes of plants and animals offered perhaps an
early and certainly an easy subject. The uniformity of each
kind not only suggested a common parentage, but also the
notion that creatures so wanting in individuality, with
qualities so measured out as it were by line and rule, might
ret be independent arbitrary agents, but mere copies from
a common model, or mere instruments used by controlling
deities. Thus in Polynesia, as has been just mentioned,
certain species of animals were considered as incarnations
of certain deities, and among the Samoans we learn that
the question as to the individuality of such creatures was
actnally asked and answered. If, for instance, a village
god were accustomed to appear as an owl, and one of his
votaries found a dead owl by the roadside, he would mourn
over the sacred bird and bury it with much ceremony, but
the god himself would not be thought to be dead, for he
remains incarnate in all existing owls. According to
Father Geronimo Boscana, the Acngchemen tribe of Upper
California furnish a curious parallel to this notion. They

Comte, Philosophie Positive,' vol. v. p. 101.
Turner • Polynesia,' p. 242.

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worshipped the panes” bird, which seems to have been an eagle or vulture, and each year, in the temple of each village, one of them was solemnly killed without shedding blood, and the body burned. Yet the natives maintained and believed that it was the same individual bird they sacrificed each year, and more than this, that the same bird was slain by each of the villages. Among the comparatively cultured Peruvians, Acosta describes another theory of celestial archetypes. Speaking of star-deities, he says that shepherds venerated a certain star called Sheep, another star called Tiger protected men from tigers, etc. : And generally, of all the animals and birds there are on the earth, they believed that a like one lived in heaven, in whose charge were their procreation and increase, and thus they accounted of divers stars, such as that they call Chacana, and Topatorca, and Mamana, and Mizco, and Miquiquiray, and other such, so that in a manner it appears that they were drawing towards the dogma of the Platonic ideas.” ? The North American Indians also have speculated as to the common ancestors or deities of species. One missionary notes down their idea as he found it in 1631. “They say, moreover, that all the animals of each species have an elder brother, who is as it were the principle and origin of all the individuals, and this elder brother is marvellously great and powerful. The elder brother of the beavers, they told me, is perhaps as large as our cabin." Another early account is that each species of animals has its archetype in the land of souls; there exists, for example, a manitu or archetype of all oxen, which animates all oxen. Here, again, occurs a noteworthy correspondence with the ideas of a distant

In Buyán, the island paradise of Russian myth, there


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· Brinton, 'Myths of New World,' p. 105.

Acosta, “Historia de las Indias,' book v. c. iv. ; Rivero & Tschudi, pp. 161, 179; J. G. Müller, p. 365.

3 Le Jeune in “Rel. des Jes. dans la Nouvelle France,' 1634, p.13. Lafitau, • Meurs des Sauvages,' vol. i. p. 370. See also Waitz, vol. ii. p. 194; Schoolcraft, part iii. p. 327.

are to be found the Snake older than all snakes, and the prophetic Raven, elder brother of all ravens, and the Bird, the largest and oldest of all birds, with iron beak and copper claws, and the Mother of Bees, eldest among bees.? Morgan's comparatively modern account of the Iroquois mentions their belief in a spirit of each species of trees and plants, as of oak, hemlock, maple, whortleberry, raspberry, spearmint, tobacco; most objects of nature being thus under the care of protecting spirits. The doctrine of such species-deities is perhaps nowhere more definitely stated than by Castrén in his “Finnish Mythology." In his description of the Siberian nature-worship, the lowest level is exemplified by the Samoyeds, whose direct worship of natural objects for themselves may perhaps indicate the original religious condition of the whole Turanian race. But the doctrine of the comparatively cultured heathen Finns was at a different stage. Here every object in nature has a “haltia,” a guardian deity or genius, a being which was its creator and thenceforth became attached to it. These deities or genii are, however, not bound to each single transitory object, but are free personal beings which have movement, form, body, and soul. Their existence in no wise depends on the existence of the individual objects, for although no object in nature is without its guardian deity, this deity extends to the whole race or species. This ash-tree, this stone, this house, has indeed its particular “haltia,” yet these same “haltiat” concern themselves with other ash-trees, stones, and houses, of which the individuals may perish, but their presiding genii live on in the species. It seems as though some similar view ran through the doctrine of more civilized races, as in the well-known

1 Ralston, “Songs of the Russian People,' p. 375. The Slavonic myth of Buyán, with its dripping oak and the snake Garafena lying beneath, is obviously connected with the Scandinavian myth of the dripping ash, Yggdrasill, the snake Nidhögg below, and the two Swans of the Uruhar-fount, parents of all swans.

? Morgan, 'Iroquois,' p. 162.
3 Castrén, 'Finn. Myth.' pp. 106, 160, 189, etc.

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Egyptian and Greek examples where whole species of animals, plants, or things, stand as symbolic of, and as protected by, particular deities. The thought appears with most perfect clearness in the Rabbinical philosophy which apportions to each of the 2100 species, of plants for instance, a presiding angel in heaven, and assigns this as the motive of the Levitical prohibition of mixtures among animals and plants. The interesting likeness pointed out by Father Acosta between these crude theological conceptions and the civilized philosophical conceptions which have replaced them, was again brought into view in the last century by the President De Brosses, in comparing the Red Indians' archetypes of species with the Platonic archetypal ideas.? As for animals and plants, the desire of naturalists to ascend to primal unity to some extent finds satisfaction in a theory tracing each species to an origin in a single pair. And though this is out of the question with inanimate objects, our language seems in suggestive metaphor to lay hold on the same thought, when we say of a dozen similar swords, or garments, or chairs, that they have the same pattern (patronus, as it were father), whereby they were shaped from their matter (materia, or mother substance).

Eisenmenger, ‘Judenthum,' part ii. p. 376; Bastian, 'Mensch,' vol iji.

p. 194.

% De Brosses, Dieux Fétiches,' p. 58.

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