The Evolution of Theology: An Anthropological Study by Thomas Henry Huxley (bts book recommendations .TXT) 📕

said unto Jahveh, the Elohim of Israel, Shew the right. And Jonathan and Saul were taken by lot: but the people escaped. And Saul said, Cast <i>lots</i> between me and Jonathan my son. And Jonathan was taken. And Saul said to Jonathan, Tell me what thou hast done. … And the people rescued Jonathan so that he died not (1 Sam. xiv. 41-45).

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As the Israelites had great yearly feasts, so had the Polynesians; as the Israelites practised circumcision, so did many Polynesian people; as the Israelites had a complex and often arbitrary-seeming multitude of distinctions between clean and unclean things, and clean and unclean states of men, to which they attached great importance, so had the Polynesians their notions of ceremonial purity and their <i>tabu,</i> an equally extensive and strange system of prohibitions, violation of which was visited by death. These doctrines of cleanness and uncleanness no doubt may have taken their rise in the real or fancied utility of the prescriptions, but it is probable that the origin of many is indicated in the curious habit of the Samoans to make fetishes of living animals. It will be recollected that these people had no “gods made with hands,” but they substituted animals for them.

 

At his birth

 

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every Samoan was supposed to be taken under the care of some tutelary god or <i>aitu</i> [= Atua] as it was called. The help of perhaps half a dozen different gods was invoked in succession on the occasion, but the one who happened to be addressed just as the child was born was marked and declared to be the child’s god for life.

 

These gods were supposed to appear in some <i>visible incarnation,</i> and the particular thing in which his god was in the habit of appearing was, to the Samoan, an object of veneration. It was in fact his idol, and he was careful never to injure it or treat it with contempt. One, for instance, saw his god in the eel, another in the shark, another in the turtle, another in the dog, another in the owl, another in the lizard; and so on, throughout all the fish of the sea and birds and four-footed beasts and creeping things. In some of the shell-fish even, gods were supposed to be present. A man would eat freely of what was regarded as the incarnation of the god of another man, but the incarnation of his own particular god he would consider it death to injure or eat.”<23>

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We have here that which appears to be the origin, or one of the origins, of food prohibitions, on the one hand, and of totemism on the other. When it is remembered that the old Israelites sprang from ancestors who are said to have resided near, or in, one of the great seats of ancient Babylonian civilisation, the city of Ur; that they had been, it is said for centuries, in close contact with the Egyptians; and that, in the theology of both the Babylonians and the Egyptians, there is abundant evidence, notwithstanding their advanced social organisation, of the belief in spirits, with sorcery, ancestor-worship, the deification of animals, and the converse animalisation of gods—

it obviously needs very strong evidence to justify the belief that the rude tribes of Israel did not share the notions from which their far more civilised neighbours had not emancipated themselves.

 

But it is surely needless to carry the comparison further.

Out of the abundant evidence at command, I think that sufficient has been produced to furnish ample grounds for the belief, that the old Israelites of the time of Samuel entertained theological conceptions which were on a level with those current among the more civilised of the Polynesian islanders, though their ethical code may possibly, in some respects, have been more advanced.<24>

 

A theological system of essentially similar character, exhibiting the same fundamental conceptions respecting the continued existence and incessant interference in human affairs of disembodied spirits, prevails, or formerly prevailed, among the whole of the inhabitants of the Polynesian and Melanesian islands, and among the people of Australia, notwithstanding the wide differences in physical character and in grade of civilisation which obtain among them. And the same proposition is true of the people who inhabit the riverain shores of the Pacific Ocean whether Dyaks, Malays, Indo-Chinese, Chinese, Japanese, the wild tribes of America, or the highly civilised old Mexicans and Peruvians. It is no less true of the Mongolic nomads of Northern Asia, of the Asiatic Aryans and of the Ancient Greeks and Romans, and it holds good among the Dravidians of the Dekhan and the negro tribes of Africa.

No tribe of savages which has yet been discovered, has been conclusively proved to have so poor a theological equipment as to be devoid of a belief in ghosts, and in the utility of some form of witchcraft, in influencing those ghosts. And there is no nation, modern or ancient, which, even at this moment, has wholly given up the belief; and in which it has not, at one time or other, played a great part in practical life.

 

This <i>sciotheism,</i><25> as it might be called, is found, in several degrees of complexity, in rough correspondence with the stages of social organisation, and, like these, separated by no sudden breaks.

 

In its simplest condition, such as may be met with among the Australian savages, theology is a mere belief in the existence, powers, and disposition (usually malignant) of ghostlike entities who may be propitiated or scared away; but no cult can properly be said to exist. And, in this stage, theology is wholly independent of ethics. The moral code, such as is implied by public opinion, derives no sanction from the theological dogmas, and the influence of the spirits is supposed to be exerted out of mere caprice or malice.

 

As a next stage, the fundamental fear of ghosts and the consequent desire to propitiate them acquire an organised ritual in simple forms of ancestor-worship, such as the Rev. Mr. Turner describes among the people of Tanna (<i>l.c.</i> p. 88); and this line of development may be followed out until it attains its acme in the State-theology of China and the Kami-theology<26> of Japan. Each of these is essentially ancestor-worship, the ancestors being reckoned back through family groups, of higher and higher order, sometimes with strict reference to the principle of agnation, as in old Rome; and, as in the latter, it is intimately bound up with the whole organisation of the State. There are no idols; inscribed tablets in China, and strips of paper lodged in a peculiar portable shrine in Japan, represent the souls of the deceased, or the special seats which they occupy when sacrifices are offered by their descendants. In Japan it is interesting to observe that a national Kami—Ten-zio-dai-zin—is worshipped as a sort of Jahveh by the nation in general, and (as Lippert has observed) it is singular that his special seat is a portable litter-like shrine, termed the Mikosi, in some sort analogous to the Israelitic ark. In China, the emperor is the representative of the primitive ancestors, and stands, as it were, between them and the supreme cosmic deities—Heaven and Earth—who are superadded to them, and who answer to the Tangaloa and the Maui of the Polynesians.

 

Sciotheism, under the form of the deification of ancestral ghosts, in its most pronounced form, is therefore the chief element in the theology of a great moiety, possibly of more than half, of the human race. I think this must be taken to be a matter of fact—though various opinions may be held as to how this ancestor-worship came about. But on the other hand, it is no less a matter of fact that there are very few people without additional gods, who cannot, with certainty, be accounted for as deified ancestors.

 

With all respect for the distinguished authorities on the other side, I cannot find good reasons for accepting the theory that the cosmic deities—who are superadded to deified ancestors even in China; who are found all over Polynesia, in Tangaloa and Maui, and in old Peru, in the Sun—are the product either of the “search after the infinite,” or of mistakes arising out of the confusion of a great chief’s name with the thing signified by the name. But, however this may be, I think it is again merely matter of fact that, among a large portion of mankind, ancestor-worship is more or less thrown into the background either by such cosmic deities, or by tribal gods of uncertain origin, who have been raised to eminence by the superiority in warfare, or otherwise, of their worshippers.

 

Among certain nations, the polytheistic theology, thus constituted, has become modified by the selection of some one cosmic or tribal god, as the only god to whom worship is due on the part of that nation (though it is by no means denied that other nations have a right to worship other gods), and thus results a worship of one God—<i>monolatry,</i> as Wellhausen calls it—which is very different from genuine monotheism.<27>

In ancestral sciotheism, and in this <i>monolatry,</i> the ethical code, often of a very high order, comes into closer relation with the theological creed. Morality is taken under the patronage of the god or gods, who reward all morally good conduct and punish all morally evil conduct in this world or the next. At the same time, however, they are conceived to be thoroughly human, and they visit any shadow of disrespect to themselves, shown by disobedience to their commands, or by delay, or carelessness, in carrying them out, as severely as any breach of the moral laws. Piety means minute attention to the due performance of all sacred rites, and covers any number of lapses in morality, just as cruelty, treachery, murder, and adultery did not bar David’s claim to the title of the man after God’s own heart among the Israelites; crimes against men may be expiated, but blasphemy against the gods is an unpardonable sin.

Men forgive all injuries but those which touch their self-esteem; and they make their gods after their own likeness, in their own image make they them.

 

It is in the category of monolatry that I conceive the theology of the old Israelites must be ranged. They were polytheists, in so far as they admitted the existence of other Elohim of divine rank beside Jahveh; they differed from ordinary polytheists, in so far as they believed that Jahveh was the supreme god and the one proper object of their own national worship. But it will doubtless be objected that I have been building up a fictitious Israelitic theology on the foundation of the recorded habits and customs of the people, when they had lapsed from the ordinances of their great lawgiver and prophet Moses, and that my conclusions may be good for the perverts to Canaanitish theology, but not for the true observers of the Sinaitic legislation. The answer to the objection is that—so far as I can form a judgment of that which is well ascertained in the history of Israel—there is very little ground for believing that we know much, either about the theological and social value of the influence of Moses, or about what happened during the wanderings in the Desert.

 

The account of the Exodus and of the occurrences in the Sinaitic peninsula; in fact, all the history of Israel before the invasion of Canaan, is full of wonderful stories, which may be true, in so far as they are conceivable occurrences, but which are certainly not probable, and which I, for one, decline to accept until evidence, which deserves that name, is offered of their historical truth. Up to this time I know of none.<28>

Furthermore, I see no answer to the argument that one has no right to