The Making of Religion | Page 3

Howitt's South Eastern natives will have improved the Arunta confessed 'bogle' into a beneficent and moral Father and Maker. Religion will have its origin in a tribal joke, and will have become not '_diablement_,' but '_divinement_,' '_chang��e en route_.' Readers of Messrs. Spencer and Gillen will see that the Arunta philosophy, primitive or not, is of a high ingenuity, and so artfully composed that it contains no room either for a Supreme Being or for the doctrine of the survival of the soul, with a future of rewards and punishments; opinions declared to be extant among other Australian tribes. There is no creator, and every soul, after death, is reincarnated in a new member of the tribe. On the other hand (granting that the brief note on Twanyirika is exhaustive), the Arunta, in their isolation, may have degenerated in religion, and may have dropped, in the case of Twanyirika, the moral attributes of Baiame. It may be noticed that, in South Eastern Australia, the Being who presides, like Twanyirika, over initiations is not the supreme being, but a son or deputy of his, such as the Kurnai Tundun. We do not know whether the Arunta have, or have had and lost, or never possessed, a being superior to Twanyirika.
With regard, to all such moral, and, in certain versions, creative Beings as Baiame, criticism has taken various lines. There is the high a priori line that savage minds are incapable of originating the notion of a moral Maker. I have already said that the notion, in an early form, seems to be well within the range of any minds deserving to be called human. Next, the facts are disputed. I can only refer readers to the authorities cited. They speak for tribes in many quarters of the world, and the witnesses are laymen as well as missionaries. I am accused, again, of using a misleading rhetoric, and of thereby covertly introducing Christian or philosophical ideas into my account of "savages guiltless of Christian teaching." As to the latter point, I am also accused of mistaking for native opinions the results of "Christian teaching." One or other charge must fall to the ground. As to my rhetoric, in the use of such words as 'Creator,' 'Eternal,' and the like, I shall later qualify and explain it. For a long discussion between myself and Mr. Sidney Hartland, involving minute detail, I may refer the reader to _Folk-Lore_, the last number of 1898 and the first of 1899, and to the Introduction to the new edition of my 'Myth, Ritual, and Religion' (1899).
Where relatively high moral attributes are assigned to a Being, I have called the result 'Religion;' where the same Being acts like Zeus in Greek fable, plays silly or obscene tricks, is lustful and false, I have spoken of 'Myth.'[3] These distinctions of Myth and Religion may be, and indeed are, called arbitrary. The whole complex set of statements about the Being, good or bad, sublime or silly, are equally Myths, it may be urged. Very well; but one set, the loftier set, is fitter to survive, and does survive, in what we still commonly call Religion; while the other set, the puerile set of statements, is fairly near to extinction, and is usually called Mythology. One set has been the root of a goodly tree: the other set is being lopped off, like the parasitic mistletoe.
I am arguing that the two classes of ideas arise from two separate human moods; moods as different and distinct as lust and love. I am arguing that, as far as our information goes, the nobler set of ideas is as ancient as the lower. Personally (though we cannot have direct evidence) I find it easy to believe that the loftier notions are the earlier. If man began with the conception of a powerful and beneficent Maker or Father, then I can see how the humorous savage fancy ran away with the idea of Power, and attributed to a potent being just such tricks as a waggish and libidinous savage would like to play if he could. Moreover, I have actually traced (in 'Myth, Ritual, and Religion') some plausible processes of mythical accretion. The early mind was not only religious, in its way, but scientific, in its way. It embraced the idea of Evolution as well as the idea of Creation. To one mood a Maker seemed to exist. But the institution of Totemism (whatever its origin) suggested the idea of Evolution; for men, it was held, developed out of their Totems-animals and plants. But then, on the other hand, Zeus, or Baiame, or Mungun-ngaur, was regarded as their Father. How were these contradictions to be reconciled? Easily, thus: Zeus was the Father, but, in each case, was the Father by an amour in which he