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show their meaning, may be instanced from Blackstone's Commentaries. To Blackstone's mind, the very right of the commoner to turn his beast out to graze on the common, finds its origin and explanation in the feudal system. For, when lords of manors granted out parcels of land to tenants, for services, either done or to be done, these tenants could not plough or manure the land without beasts; these beasts could not be sustained without pasture; and pasture could not be had but in the lord's wastes, and on the uninclosed fallow grounds of themselves and the other tenants. The law therefore annexed this right of common, as inseparably incident, to the grant of the lands; and this was the original of common appendant,' &c. Now though there is nothing irrational in this explanation, it does not agree at all with the Teutonic land-law which prevailed in England long before the Norman Conquest, and of which the remains have never wholly disappeared. In the old village-community even the arable land, lying in the great common fields which may still be traced in our country, had not yet passed into separate property, while the pasturage in the fallows and stubbles and on the waste belonged to the householders in common. Since those days, the change from communal to individual ownership has mostly transformed this oldworld system, but the right which the peasant enjoys of pasturing his cattle on the common still remains, not as a concession to feudal tenants, but as possessed by the commoners before the lord ever claimed the ownership of the waste.
It is always unsafe to detach a custom from its hold on past events, treating it as an isolated fact to be simply disposed of by some plausible explanation.
In carrying on the great task of rational ethnography, the investigation of the causes which have produced the phenomena of culture, and of the laws to which they are subordinate, it is desirable to work out as systematically as possible a scheme of evolution of this culture along its many lines. In the following chapter, on the Development of Culture, an attempt is made to sketch a theoretical course of civilization among mankind, such as appears on the whole most accordant with the evidence. By comparing the various stages of civilization among races known to history, with the aid of archæological inference from the remains of prehistoric tribes, it seems possible to judge in à rough way of an early general condition of man, which from our point of view is to be regarded as a primitive condition, whatever yet earlier state may in reality have lain behind it.
1 Blackstone, Commentaries on the Laws of England,' bk. II., ch. 3. The above example replaces that given in former editions. Another example may be found in his explanation of the origin of deodand, bk. I., ch. 8, as designed, in the blind days of popery, as an expiation for the souls of such as were snatched away by sudden death ; see below, p. 287. [Note to 3rd ed.]
This hypothetical primitive condition corresponds in a considerable degree to that of modern savage tribes, who, in spite of their difference and distance, have in common certain elements of civilization, which seem remains of an early state of the human race at large. If this hypothesis be true, then, notwithstanding the continual interference of degeneration, the main tendency of culture from primæval up to modern times has been from savagery towards civilization. On the problem of this relation of savage to civilized life, almost every one of the thousands of facts discussed in the succeeding chapters has its direct bearing. Survival in Culture, placing all along the course of advancing civilization way-marks full of meaning to those who can decipher their signs, even now sets up in our midst primæval monuments of barbaric thought and life. Its investigation tells strongly in favour of the view that the European may find among the Greenlanders or Maoris many a trait for reconstructing the picture of his own primitive ancestors. Next comes the problem of the Origin of Language. Obscure as many parts of this problem still remain, its clearer positions lie open to the investigation whether speech took its origin among mankind in the savage state, and the result of the enquiry is that consistently with all known evidence, this may have
been the case. From the examination of the Art of Counting a far more definite consequence is shown. It may be confidently asserted, that not only is this important art found in a rudimentary state among savage tribes, but that satisfactory evidence proves numeration to have been developed by rational invention from this low stage up to that in which we ourselves possess it. The examination of Mythology contained in the first volume, is for the most part made from a special point of view, on evidence collected for a special purpose, that of tracing the relation between the myths of savage tribes and their analogues among more civilized nations. The issue of such enquiry goes far to prove that the earliest myth-maker arose and flourished among savage hordes, setting on foot an art which his more cultured successors would carry on, till its results came to be fossilized in superstition, mistaken for history, shaped and draped in poetry, or cast aside as lying folly.
Nowhere, perhaps, are broad views of historical development more needed than in the study of religion. Notwithstanding all that has been written to make the world acquainted with the lower theologies, the popular ideas of their place in history and their relation to the faiths of higher nations are still of the medieval type. It is wonderful to contrast some missionary journals with Max Müller's Essays, and to set the unappreciating hatred and ridicule that is lavished by narrow hostile zeal on Brahmanism, Buddhism, Zoroastrism, beside the catholic sympathy with which deep and wide knowledge can survey those ancient and noble phases of man's religious consciousness; nor, because the religions of savage tribes may be rude and primitive compared with the great Asiatic systems, do they lie too low for interest and even for respect. The question really lies between understanding and misunderstanding them. Few who will give their minds to master the general principles of savage religion will ever again think it ridiculous, or the knowledge of it superfluous to the rest of mankind. Far from its beliefs and practices being a rubbish heap of miscellaneous folly, they are consistent and logical in so high a degree as to begin, as soon as even roughly classified, to display the principles of their formation and development; and these principles prove to be essentially rational, though working in a mental condition of intense and inveterate ignorance. It is with a sense of attempting an investigation which bears very closely on the current theology of our own day, that I have set myself to examine systematically, among the lower races, the development of Animism; that is to say, the doctrine of souls and other spiritual beings in general. More than half of the present work is occupied with a mass of evidence from all regions of the world, displaying the nature and meaning of this great element of the Philosophy of Religion, and tracing its transmission, expansion, restriction, modification, along the course of history into the midst of our own modern thought. Nor are the questions of small practical moment which hạve to be raised in a similar attempt to trace the development of certain prominent Rites and Ceremonies—customs so' full of instruction as to the inmost powers of religion, whose outward expression and practical result they are.
In these investigations, showever, made rather from an ethnographic than ia theological point of view, there has seemed little need of entering into direct controversial argument, which indeed I have taken pains to avoid as far as possible. The connexion which runs through religion, from its rudest forms up to the status of an enlightened Christianity, may be conveniently treated of with little recourse to dogmatic theology. The rites of sacrifice and purification may be studied in their stages of development without entering into questions of their authority and value, nor does an examination of the successive phases of the world's belief in' a future life demand a discussion of the arguments adduced for or against the doctrine itself. The ethnographic results may then be left as materials for
professed theologians, and it will not perhaps be long before evidence so fraught with meaning shall take its legitimate place. To fall back once again on the analogy of natural history, the time may soon come when it will be thought as unreasonable for a scientific student of theology not to have a competent acquaintance with the principles of the religions of the lower races, as for a physiologist to look with the contempt of past centuries on evidence derived from the lower forms of life, deeming the structure of mere invertebrate creatures matter unworthy of his philosophic study.
Not merely as a matter of curious research, but as an important practical guide to the understanding of the present and the shaping of the future, the investigation into the Y origin and early development of civilization must be pushed on zealously. Every possible avenue of knowledge must be explored, every door tried to see if it is open. No kind of evidence need be left untouched on the score of remoteness or complexity, of minuteness or triviality. The tendency of modern enquiry is more and more toward the conclusion that if law is anywhere, it is everywhere. To despair of what a conscientious collection and study of facts may lead to, and to declare any problem insoluble because difficult and far off, is distinctly to be on the wrong side in science; and he who will choose a hopeless task may set himself to discover the limits of discovery. One remembers Comte starting in his account of astronomy with a remark on the necessary limitation of our knowledge of the stars: we conceive, he tells us, the possibility of determining their form, distance, size, and movement, whilst we should never by any method be able to study their chemical composition, their mineralogical structure, &c. Had the philosopher lived to see the application of spectrum analysis to this very problem, his proclamation of the dispiriting doctrine of necessary ignorance would perhaps have been recanted in favour of a more hopeful view. And it seems to be with the philosophy of remote human life somewhat as with the