F. B. Jevons

“ The process of inference may be compared to a path by which we struggle up the face of a cliff: it is the path by which we get there, but it is not the firm ground on which eventually we rest. The path is not that which upholds the cliff; nor is the inference that on which the being of God rests. The being of God is not something inferred but something experienced. It is by experience—the experience of ourselves or others—that we find out whether what by inference we were led to expect is really something of which we can—if we will—have experience. ”

“ And if, of a bygone religious system all that remains is in one place some fragments of mythology, and in another nothing but the mere names of the gods, then it is nothing astonishing if elsewhere all that we find is some fragment of worship, some rite, which continues to be practised, for its own sake, even though all memory of the gods in whose worship it originated has disappeared from the common consciousness—a disappearance which would be the easier if the gods worshipped had acquired no names, or names as little personal as those of the di indigites. ”

“ Indeed, a myth is not a tale: it is an incident—or string of incidents—in the personal history of a particular person, or being, superior to man.
It is then as polydaemonism passes into polytheism, as the beings of the one come to acquire personal names and personal history, and so to become the gods of the other, that mythology arises. It is under polytheism that mythology reaches its most luxuriant growth; and when polytheism disappears, mythology tends to disappear with it. ”

“ It is the process by which the laws that are at the bottom of man's thought, speech and action, and are fundamental to them, tend to rise to the surface of consciousness.
It is in this same process that the evolution of religion consists. It is the slow process, the gradual recognition, of the fundamental idea of religion—the idea of God—which tends to rise to the surface of the religious consciousness. Just as laws of thought, speech and action are implied by the very conception of right thought or speech or action, so the idea of God is implied by the mere conception of religion. ”

“ The conviction with which the community ends the rite is the joyful conviction that the trouble is over-past. The joy which the community feels often expresses itself in feast and song; and where the offerings are, as they most commonly are, food-offerings or animal-sacrifice, the feast may come to be regarded as one at which the god himself is present and of which he partakes along with his worshippers. The joy, which expresses itself in feast and song, may, however, not make itself felt until the prayer of the community has been fulfilled and the calamity has passed away ”

“ It may, perhaps, be said—and it may be said with justice—that the reflections even of the immature mind are not all, of necessity, erroneous, for it is from them that the whole of modern knowledge has been evolved or developed, just as the steam-plough may be traced back to the primitive digging-stick: reflection upon anything may lead to better knowledge of the thing, as well as to false notions about it. But the nations, which have outgrown mythology, have cast it aside because in the long run they became convinced that the notions it embodied were false notions. ”

“ The two communities, the children's and the adults', originate and develop within the larger community of the tribe. They differentiate, at first, with exceeding slowness; the children's community changes more slowly even than the adults'—its weapons continue to be the bow and arrow, long after adults have discarded them; and the bull-roarer continues sacred in its eyes to a period when the adult community has not only discarded its use but forgotten its meaning. ”

“ The jungle-dweller of Chota Nagpur may have no name for the being to whom, at the appointed season and in the appointed place, he sacrifices fowls; but, as we have seen, the gods only come to have proper, personal names in slow course of time. He may be incapable of giving any account, comprehensible to the civilised enquirer, of the idea which he has of the being to whom he offers sacrifice: more accomplished theologians than he have failed to define God. But of the reality of the being whom he seeks to approach he has no doubt. ”

“ To say so, would be as unmeaning and as absurd as to say that primitive man's every action was immoral, and his habitual state one of pure, unmitigated wickedness. If the assumption of a primitive paradise is unworkable, [122] neither will the assumption of a primitive inferno act, whether it is for the evolution of the grammar of language or morality, or of logic or religion, that we wish to account. It is to ask too much, to ask us to believe that in the beginning there was only wrong-doing and no right, only error and no correctness of thought or speech, only spell and no prayer. ”

“ The community bow down and worship: that is the attitude of the congregation. Nor can there be any doubt as to the relation which the god bears, in the common consciousness, to his worshippers: he is bound to them by special ties—from him they expect the help which they have received in ages past. They have faith in him—else they would not worship him—faith that he will be what he has been in the past, a very help in time of trouble. ”

“ But the love God displays to all his children, to the prodigal son as well as to others, is not a mere attribute assigned to Him. It is not a mere quality with which one religion may invest Him, and of which another religion, with equal right, may divest Him. The idea of God does not consist merely of attributes and qualities, so that, if you strip off all the attributes and qualities, nothing is left, and the idea is shown to be without content, meaning or reality.
The Godhead has been, in the common consciousness, from the beginning, a being, a personal being, greater than man ”

“ We may go further: we may safely say that the average man would not have been perturbed, as he was, by Socrates, for instance, had he, also, not found within him some other idea of God than the mythological. And we can understand, to some extent, how this should be, if we call to mind that, though mythology grows and luxuriates, still the worship of the gods goes on. That is to say, the community, through it all, continues to approach its gods, for the purpose, and with the emotion of mingled fear and hope, with which it had always come into the presence of its gods. ”

“ Mythology is not even the source of man's belief in a plurality of gods: man found gods everywhere, in every external object or phenomenon, because he was looking for God everywhere, and to every object, in turn, he addressed the question, 'Art thou there?' Mythology was not the source of polytheism. Polytheism was the source of mythology. Myths preserve to us the reflections which men have made about their gods; and reflection, on any subject, cannot take place until the thing is there to be reflected upon. ”

“ What actually happens is that since the community does not, and cannot, allow petitions, conceived to be injurious to itself, to be put up to its god, they are put up privately to a fetish; or, to put the matter more correctly, a being or power not identified with the welfare of the community is sought in such cases; and the being so found is known to the science of religion as a fetish. But though a fetish differs from a god, inasmuch as the fetish will, and a god will not, injure a member of the tribe, the distinction is not clear-cut. ”

“ If a question is raised whether the result of a scientific experiment is what it is alleged by the original maker of the experiment to be, the appeal is to the common consciousness: any one who chooses to make the experiment in the way described will find the result to be of the kind alleged; if everyone else, on experiment, finds it to be so, it is established as a fact of common consciousness; if no one else finds it to be so, the alleged discovery is not a fact but an erroneous inference. ”

“ All that is necessary is to understand the theory of the evolution of the forms of life, as that theory is held by naturalists now; and to understand the lines which the evolution of life is now held to have followed. The process of evolution is no longer held to have followed one line alone, or to have described but one single trajectory like that of a cannon-ball fired from a cannon. ”

“ Granted that an adventure, when once it has been set down to one god, may not be set down to another, is the creative imagination free, in the case of mythology, as it is in the case of pure fiction, to invent the incidents and adventures, which eventually—in a lexicon of mythology—go to make up the biography of the god? ”

“ That some trust and confidence is indispensable in the complex feeling with which a community approaches its gods, for the purpose of appeasing their wrath—still more, for beseeching favours from them—seems indisputable. But we must not exaggerate it. Wherever there are gods at all, they are regarded by the community as beings who can be approached: so much confidence, at least, is placed in them by the community that believes in them. Even if they are offended and wrathful, the community is confident that they can be appeased: the community places so much trust in them. ”

“ When, then, in other quarters of the globe than Europe, amongst peoples which are as old as any European people, though they have no recorded history, we find fragments of mythology, or of ritual, or mere names of gods, without the myths and the ritual which attach elsewhere to gods, the presumption is that here too we have to deal with survivals of a system of worship and mythology, which once existed, and has now gone to pieces, leaving but these pieces of wreckage behind. ”

“ We are not led to deny the existence of the laws of logic or of grammar, because they are frequently disregarded by ourselves and others.
The principles, or rather some particular principle, of morality may be absolutely misconceived by a community, at some stage of its history, in such a way that actions of a certain kind are not condemned by it. The inconsistency of judgment and feeling, thus displayed, is not the less inconsistent because it is almost, if not entirely, unconscious. In the same way a community may fail to recognise a principle of religion, or may misinterpret the idea of God ”

“ Whether we are or are not to regard the totem as a god, at any rate, viewed as a being in the process of acquiring individuality, he seems to be acquiring it in the same way, and by the same process, as corn-goddesses and maize-mothers acquired theirs, and to present to our eyes a stage of growth through which these vegetation-deities themselves have passed. ”

“ But with mythology the case is different. The personal being, superior to man, of whom the myth is told, is not the creation of the teller of the tale: he is a being known by the community to exist. He cannot therefore, when he is the hero of a myth, be described as 'a god—any god you like.' Nor is the myth a tale which could be told of any god whatever: if a myth is a tale, at any rate it is a tale which can be told of none other god but this. ”

“ The centre of religion is transposed: it is no longer man and his desires round which religion is to revolve. The will of God is to be the centre, to which man is no longer to gravitate unconsciously but to which he is deliberately to determine himself. ”

“ The degree of respect, rising to adoration, will vary directly with the degree of superiority attributed to them; but not even in the case of a fetish, so long as it is worshipped, is the respect, which is the germ of adoration, wholly wanting. Even in the case of gods, on whom, on occasion, insult is put, it is precisely in moments when their superiority is in doubt that the worship of adoration is momentarily wanting. Worship without adoration is worship only in name, or rather is no worship at all. ”

“ Neither is the disclosure, to the soul, of God as love, evolved from the conception of Him as the being from whom men may seek the fulfilment of their desires. To interpret the process of religious evolution in this way would be to misinterpret it, in exactly the same way as if we were to suppose that, only when the evolution of vegetable life had been carried out to the full in all its forms, did the evolution of animal life begin. Animals are not vegetables carried to a rather higher stage of evolution, any more than vegetables are animals which have relapsed to a lower stage. ”

“ He is to them a great god, above all other gods. Even to polytheists, the god who is worshipped at the moment, is, at that moment, one than whom there is no one, and nought, greater, quo nihil maius. A god who should not be worshipped thus—a god who was not the object of adoration—would not be worthy of the name, and would hardly be called a god. So strongly is this felt that even writers who incline to regard religion as an illusion, define gods as beings conceived to be superior to man. ”