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Magic and Religion. Andrew LangЧитать онлайн книгу.

Magic and Religion - Andrew Lang


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In 1891 'this view will not bear examination' is deleted—why?—and the deity, we are told, 'could hardly be altogether of foreign origin.' He could not be, when found by the first European discoverers, and, had the creed been borrowed, prayer to the being would have been borrowed with it.

      Now, in his essay of 1892, Mr. Tylor never, I think, alludes to his own evidence of 1873, or even of 1891, in favour of a Red Indian creator, evidence earlier than the Jesuits (1558, 1586, 1612-16, 1622, and of Le Jeune, 1633). In the essay of 1892 that authentic evidence 'of such early explorers among such distant tribes' to a savage conception of the Creator is not cited. The coincidence of testimony is the strongest possible evidence to the nature and unborrowed character of the being. Such coincidence is, in fact, Mr. Tylor's own touchstone of trustworthy testimony. Yet in 1892 the Jesuits receive the whole credit of introducing the idea. It would be interesting to know why the early evidence has suddenly become untrustworthy. The essay of 1892 ought, of course, to be regarded as only a sketch. Yet we are anxious to learn the reasons which made Mr. Tylor leave his evidence out of sight, though republished by him only the year before he put forth his tractate in favour of borrowing from Jesuits. I turn to another point on which I cannot accept Mr. Tylor's arguments.

      In his essay of 1892 Mr. Tylor dates the Mandan Deluge legend as not before 1700. Why? Because Catlin (in 1830-1840) found iron instruments used ritually in the native Mystery Play of the Flood. They were supposed to represent the tools employed in making the vessel wherein 'the only man' escaped drowning. But the Mandans did not get iron tools before 1700. The Indians, however, we reply, had canoes before they had iron tools, and, in modern times, might naturally employ iron instead of flint instruments (discarded) in the Mystery Play. They might do this, in spite of the marked preference for stone tools in ritual. Perhaps they had none. It must here be observed that Catlin does not use the word 'ark' (as Mr. Tylor does) for the vessel of 'the only man.' Catlin always says 'the big canoe.' Even if we admit (which we do not) that the Mandans necessarily borrowed their Deluge legend from whites, it does not follow, as Mr. Tylor argues, that because the 'Great Spirit' appears in the Deluge legend, he 'cannot claim greater antiquity' than 1700. In the first place, as, in Mr. Tylor's earlier statement, Canadians, Algonquins, Virginians, Massachusetts, and Greenlanders had a Great Spirit before Christian influences began, the Mandans may have been equally fortunate. Nor does it seem safe to argue, like Mr. Tylor, that if the Great Spirit figures in a (hypothetically) borrowed myth, therefore the conception of a Great Spirit was necessarily borrowed at the same time. That more recent myths are constantly being attached to a pre-existing god or hero is a recognised fact in mythology. Nor can mythologists argue (1) that Biblical myth is a modified survival of savage myth, and (2) that such natural and obvious savage myths as the kneading of man out of clay, the origin of death ('the Fall'), and the tradition of the Deluge are necessarily borrowed by savages from the Bible. This is, indeed, to argue in a vicious circle. Again, was the Australian and American myth of a race of wise birds, earlier than man, borrowed from the famous chorus in the 'Birds' of Aristophanes? Is the Arunta theory of evolution borrowed from Darwin, or their theory of reincarnation from Buddhism? Borrowing of ideas seems only to be in favour when savage ideas resemble more or less those of Christianity.

      Mr. Tylor remarks that Prince Maximilian, who knew Mandanese better than Catlin, found among them no 'Great Manitou'—so called. But he did find a Creator whose name means 'Lord of Earth.' Was He borrowed from the whites? Finally, on this point, would savages who remained so utterly un-Christian as the Mandans, adopt from missionaries just one myth—the Deluge—and make that the central feature in their national ritual? Indeed this seems very improbable conduct! Nothing is more conservative than ritual: that is notorious.

      We do not follow Mr. Tylor into South America. If our case is proved, by his own not repudiated authorities, for North America, that suffices us. We turn to Australia.

      Mr. Threlkeld very properly did not use the name of the fiend Koin as equivalent to 'God' in his translation of the Gospel of St. Luke into the native tongue (1831-1834). He there used for God Eloi, and no doubt did the same in his teaching; he also tried the word Jeliovaka-birun. Neither word has taken with the blacks; neither word occurs in their traditions. The word, though forced on them, has not been accepted by them. That looks ill for the theory of borrowing.


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