Darwin and Modern Science Part 41

Their search for evidences led them to an eager study of adaptations and of minute forms, a study such as we have now an incentive to in the theory of Natural Selection. One hardly meets with the same ardour in microscopical research until we come to modern workers. But the argument from Design was never of great importance to faith. Still, to rid it of this character was worth all the stress and anxiety of the gallant old war. If Darwin had done nothing else for us, we are to-day deeply in his debt for this. The world is not less venerable to us now, not less eloquent of the causing mind, rather much more eloquent and sacred.

But our wonder is not that "the underjaw of the swine works under the ground" or in any or all of those particular adaptations which Paley collected with so much skill, but that a purpose transcending, though resembling, our own purposes, is everywhere manifest; that what we live in is a whole, mutually sustaining, eventful and beautiful, where the "dead" forces feed the energies of life, and life sustains a stranger existence, able in some real measure to contemplate the whole, of which, mechanically considered, it is a minor product and a rare ingredient.

Here, again, the change was altogether positive. It was not the escape of a vessel in a storm with loss of spars and rigging, not a shortening of sail to save the masts and make a port of refuge. It was rather the emergence from narrow channels to an open sea. We had propelled the great s.h.i.+p, finding purchase here and there for slow and uncertain movement. Now, in deep water, we spread large canvas to a favouring breeze.

The scattered traces of design might be forgotten or obliterated. But the broad impression of Order became plainer when seen at due distance and in sufficient range of effect, and the evidence of love and wisdom in the universe could be trusted more securely for the loss of the particular calculation of their machinery.

Many other topics of faith are affected by modern biology. In some of these we have learnt at present only a wise caution, a wise uncertainty.

We stand before the newly unfolded spectacle of suffering, silenced; with faith not scientifically rea.s.sured but still holding fast certain other clues of conviction. In many important topics we are at a loss.

But in others, and among them those I have mentioned, we have pa.s.sed beyond this negative state and find faith positively strengthened and more fully expressed.

We have gained also a language and a habit of thought more fit for the great and dark problems that remain, less liable to damaging conflicts, equipped for more rapid a.s.similation of knowledge. And by this change biology itself is a gainer. For, relieved of fruitless encounters with popular religion, it may advance with surer aim along the path of really scientific life-study which was reopened for modern men by the publication of "The Origin of Species".

Charles Darwin regretted that, in following science, he had not done "more direct good" ("Life and Letters", Vol. III. page 359.) to his fellow-creatures. He has, in fact, rendered substantial service to interests bound up with the daily conduct and hopes of common men; for his work has led to improvements in the preaching of the Christian faith.

XXV. THE INFLUENCE OF DARWINISM ON THE STUDY OF RELIGIONS. By Jane Ellen Harrison.

Hon. D.Litt. (Durham), Hon. LL.D. (Aberdeen), Staff Lecturer and sometime Fellow of Newnham College, Cambridge.

Corresponding member of the German Archaeological Inst.i.tute.

The t.i.tle of my paper might well have been "the creation by Darwinism of the scientific study of Religions," but that I feared to mar my tribute to a great name by any shadow of exaggeration. Before the publication of "The Origin of Species" and "The Descent of Man", even in the eighteenth century, isolated thinkers, notably Hume and Herder, had conjectured that the orthodox beliefs of their own day were developments from the cruder superst.i.tions of the past. These were however only particular speculations of individual sceptics. Religion was not yet generally regarded as a proper subject for scientific study, with facts to be collected and theories to be deduced. A Congress of Religions such as that recently held at Oxford would have savoured of impiety.

In the brief s.p.a.ce allotted me I can attempt only two things; first, and very briefly, I shall try to indicate the normal att.i.tude towards religion in the early part of the last century; second, and in more detail, I shall try to make clear what is the outlook of advanced thinkers to-day. (To be accurate I ought to add "in Europe." I advisedly omit from consideration the whole immense field of Oriental mysticism, because it has remained practically untouched by the influence of Darwinism.) From this second inquiry it will, I hope, be abundantly manifest that it is the doctrine of evolution that has made this outlook possible and even necessary.

The ultimate and unchallenged presupposition of the old view was that religion was a DOCTRINE, a body of supposed truths. It was in fact what we should now call Theology, and what the ancients called Mythology.

Ritual was scarcely considered at all, and, when considered, it was held to be a form in which beliefs, already defined and fixed as dogma, found a natural mode of expression. This, it will be later shown, is a profound error or rather a most misleading half-truth. Creeds, doctrines, theology and the like are only a part, and at first the least important part, of religion.

Further, and the fact is important, this DOGMA, thus supposed to be the essential content of the "true" religion, was a teleological scheme complete and unalterable, which had been revealed to man once and for all by a highly anthropomorphic G.o.d, whose existence was a.s.sumed. The duty of man towards this revelation was to accept its doctrines and obey its precepts. The notion that this revelation had grown bit by bit out of man's consciousness and that his business was to better it would have seemed rank blasphemy. Religion, so conceived, left no place for development. "The Truth" might be learnt, but never critically examined; being thus avowedly complete and final, it was doomed to stagnation.

The details of this supposed revelation seem almost too naive for enumeration. As Hume observed, "popular theology has a positive appet.i.te for absurdity." It is sufficient to recall that "revelation" included such items as the Creation (It is interesting to note that the very word "Creator" has nowadays almost pa.s.sed into the region of mythology.

Instead we have "L'Evolution Creatrice".) of the world out of nothing in six days; the making of Eve from one of Adam's ribs; the Temptation by a talking snake; the confusion of tongues at the tower of Babel; the doctrine of Original Sin; a scheme of salvation which demanded the Virgin Birth, Vicarious Atonement, and the Resurrection of the material body. The scheme was unfolded in an infallible Book, or, for one section of Christians, guarded by the tradition of an infallible Church, and on the acceptance or refusal of this scheme depended an eternity of weal or woe. There is not one of these doctrines that has not now been recast, softened down, mysticised, allegorised into something more conformable with modern thinking. It is hard for the present generation, unless their breeding has been singularly archaic, to realise that these amazing doctrines were literally held and believed to const.i.tute the very essence of religion; to doubt them was a moral delinquency.

It had not, however, escaped the notice of travellers and missionaries that savages carried on some sort of practices that seemed to be religious, and believed in some sort of spirits or demons. Hence, beyond the confines illuminated by revealed truth, a vague region was a.s.signed to NATURAL Religion. The original revelation had been kept intact only by one chosen people, the Jews, by them to be handed on to Christianity.

Outside the borders of this Goshen the world had sunk into the darkness of Egypt. Where a.n.a.logies between savage cults and the Christian religions were observed, they were explained as degradations; the heathen had somehow wilfully "lost the light." Our business was not to study but, exclusively, to convert them, to root out superst.i.tion and carry the torch of revelation to "Souls in heathen darkness lying." To us nowadays it is a commonplace of anthropological research that we must seek for the beginnings of religion in the religions of primitive peoples, but in the last century the orthodox mind was convinced that it possessed a complete and luminous ready-made revelation; the study of what was held to be a mere degradation seemed idle and superfluous.

But, it may be asked, if, to the orthodox, revealed religion was sacrosanct and savage religion a thing beneath consideration, why did not the sceptics show a more liberal spirit, and pursue to their logical issue the conjectures they had individually hazarded? The reason is simple and significant. The sceptics too had not worked free from the presupposition that the essence of religion is dogma. Their intellectualism, expressive of the whole eighteenth century, was probably in England strengthened by the Protestant doctrine of an infallible Book. Hume undoubtedly confused religion with dogmatic theology. The attention of orthodox and sceptics alike was focussed on the truth or falsity of certain propositions. Only a few minds of rare quality were able dimly to conceive that religion might be a necessary step in the evolution of human thought.

It is not a little interesting to note that Darwin, who was leader and intellectual king of his generation, was also in this matter to some extent its child. His att.i.tude towards religion is stated clearly, in Chapter VIII. of the "Life and Letters". (Vol. I. page 304. For Darwin's religious views see also "Descent of Man", 1871, Vol. I. page 65; 2nd edition. Vol. I. page 142.) On board the "Beagle" he was simply orthodox and was laughed at by several of the officers for quoting the Bible as an unanswerable authority on some point of morality. By 1839 he had come to see that the Old Testament was no more to be trusted than the sacred books of the Hindoos. Next went the belief in miracles, and next Paley's "argument from design" broke down before the law of natural selection; the suffering so manifest in nature is seen to be compatible rather with Natural Selection than with the goodness and omnipotence of G.o.d. Darwin felt to the full all the ignorance that lay hidden under specious phrases like "the plan of creation" and "Unity of design." Finally, he tells us "the mystery of the beginning of all things is insoluble by us; and I for one must be content to remain an Agnostic."

The word Agnostic is significant not only of the humility of the man himself but also of the att.i.tude of his age. Religion, it is clear, is still conceived as something to be KNOWN, a matter of true or false OPINION. Orthodox religion was to Darwin a series of erroneous hypotheses to be bit by bit discarded when shown to be untenable. The ACTS of religion which may result from such convictions, i.e. devotion in all its forms, prayer, praise, sacraments, are left unmentioned.

It is clear that they are not, as now to us, sociological survivals of great interest and importance, but rather matters too private, too personal, for discussion.

Huxley, writing in the "Contemporary Review" (1871.), says, "In a dozen years "The Origin of Species" has worked as complete a revolution in biological science as the "Principia" did in astronomy." It has done so because, in the words of Helmholtz, it contained "an essentially new creative thought," that of the continuity of life, the absence of breaks. In the two most conservative subjects, Religion and Cla.s.sics, this creative ferment was slow indeed to work. Darwin himself felt strongly "that a man should not publish on a subject to which he has not given special and continuous thought," and hence wrote little on religion and with manifest reluctance, though, as already seen, in answer to pertinacious inquiry he gave an outline of his own views. But none the less he foresaw that his doctrine must have, for the history of man's mental evolution, issues wider than those with which he was prepared personally to deal. He writes, in "The Origin of Species"

(6th edition, page 428.), "In the future I see open fields for far more important researches. Psychology will be securely based on the foundation already well laid by Mr Herbert Spencer, that of the necessary acquirement of each mental power and capacity by gradation."

Nowhere, it is true, does Darwin definitely say that he regarded religion as a set of phenomena, the development of which may be studied from the psychological standpoint. Rather we infer from his PIETY--in the beautiful Roman sense--towards tradition and a.s.sociation, that religion was to him in some way sacrosanct. But it is delightful to see how his heart went out towards the new method in religious study which he had himself, if half-unconsciously, inaugurated. Writing in 1871 to Dr Tylor, on the publication of his "Primitive Culture", he says ("Life and Letters", Vol. III. page 151.), "It is wonderful how you trace animism from the lower races up the religious belief of the highest races. It will make me for the future look at religion--a belief in the soul, etc.--from a new point of view."

Psychology was henceforth to be based on "the necessary acquirement of each mental capacity by gradation." With these memorable words the door closes on the old and opens on the new horizon. The mental focus henceforth is not on the maintaining or refuting of an orthodoxy but on the genesis and evolution of a capacity, not on perfection but on process. Continuous evolution leaves no gap for revelation sudden and complete. We have henceforth to ask, not when was religion revealed or what was the revelation, but how did religious phenomena arise and develop. For an answer to this we turn with new and reverent eyes to study "the heathen in his blindness" and the child "born in sin." We still indeed send out missionaries to convert the heathen, but here at least in Cambridge before they start they attend lectures on anthropology and comparative religion. The "decadence" theory is dead and should be buried.

The study of primitive religions then has been made possible and even inevitable by the theory of Evolution. We have now to ask what new facts and theories have resulted from that study. This brings us to our second point, the advanced outlook on religion to-day.

The view I am about to state is no mere personal opinion of my own.

To my present standpoint I have been led by the investigations of such masters as Drs Wundt, Lehmann, Preuss, Bergson, Beck and in our own country Drs Tylor and Frazer. (I can only name here the books that have specially influenced my own views. They are W. Wundt, "Volkerpsychologie", Leipzig, 1900, P. Beck, "Die Nachahmung", Leipzig, 1904, and "Erkenntnisstheorie des primitiven Denkens" in "Zeitschrift f. Philos. und Philos. Kritik", 1903, page 172, and 1904, page 9. Henri Bergson, "L'Evolution Creatrice" and "Matiere et Memoire", 1908, K. Th.

Preuss, various articles published in the "Globus" (see page 507, note 1), and in the "Archiv. f. Religionswissenschaft", and for the subject of magic, MM. Hubert et Mauss, "Theorie generale de la Magie", in "L'Annee Sociologique", VII.)

Religion always contains two factors. First, a theoretical factor, what a man THINKS about the unseen--his theology, or, if we prefer so to call it, his mythology. Second, what he DOES in relation to this unseen--his ritual. These factors rarely if ever occur in complete separation; they are blended in very varying proportions. Religion we have seen was in the last century regarded mainly in its theoretical aspect as a doctrine. Greek religion for example meant to most educated persons Greek mythology. Yet even a cursory examination shows that neither Greek nor Roman had any creed or dogma, any hard and fast formulation of belief. In the Greek Mysteries (See my "Prolegomena to the Study of Greek Religion", page 155, Cambridge, 1903.) only we find what we should call a Confiteor; and this is not a confession of faith, but an avowal of rites performed. When the religion of primitive peoples came to be examined it was speedily seen that though vague beliefs necessarily abound, definite creeds are practically non-existent. Ritual is dominant and imperative.

This predominance and priority of ritual over definite creed was first forced upon our notice by the study of savages, but it promptly and happily joined hands with modern psychology. Popular belief says, I think, therefore I act; modern scientific psychology says, I act (or rather, REact to outside stimulus), and so I come to think. Thus there is set going a recurrent series: act and thought become in their turn stimuli to fresh acts and thoughts. In examining religion as envisaged to-day it would therefore be more correct to begin with the practice of religion, i.e. ritual, and then pa.s.s to its theory, theology or mythology. But it will be more convenient to adopt the reverse method. The theoretical content of religion is to those of us who are Protestants far more familiar and we shall thus proceed from the known to the comparatively unknown.

I shall avoid all attempt at rigid definition. The problem before the modern investigator is, not to determine the essence and definition of religion but to inquire how religious phenomena, religious ideas and practices arose. Now the theoretical content of religion, the domain of theology or mythology, is broadly familiar to all. It is the world of the unseen, the supersensuous; it is the world of what we call the soul and the supposed objects of the soul's perception, sprites, demons, ghosts and G.o.ds. How did this world grow up?

We turn to our savages. Intelligent missionaries of bygone days used to ply savages with questions such as these: Had they any belief in G.o.d?

Did they believe in the immortality of the soul? Taking their own clear-cut conceptions, discriminated by a developed terminology, these missionaries tried to translate them into languages that had neither the words nor the thoughts, only a vague, inchoate, tangled substratum, out of which these thoughts and words later differentiated themselves. Let us examine this substratum.

Nowadays we popularly distinguish between objective and subjective; and further, we regard the two worlds as in some sense opposed. To the objective world we commonly attribute some reality independent of consciousness, while we think of the subjective as dependent for its existence on the mind. The objective world consists of perceptible things, or of the ultimate const.i.tuents to which matter is reduced by physical speculation. The subjective world is the world of beliefs, hallucinations, dreams, abstract ideas, imaginations and the like.

Psychology of course knows that the objective and subjective worlds are interdependent, inextricably intertwined, but for practical purposes the distinction is convenient.

But primitive man has not yet drawn the distinction between objective and subjective. Nay, more, it is foreign to almost the whole of ancient philosophy. Plato's Ideas (I owe this psychological a.n.a.lysis of the elements of the primitive supersensuous world mainly to Dr Beck, "Erkenntnisstheorie des primitiven Denkens", see page 498, note 1.), his Goodness, Truth, Beauty, his cla.s.s-names, horse, table, are it is true dematerialised as far as possible, but they have outside existence, apart from the mind of the thinker, they have in some shadowy way spatial extension. Yet ancient philosophies and primitive man alike needed and possessed for practical purposes a distinction which served as well as our subjective and objective. To the primitive savage all his thoughts, every object of which he was conscious, whether by perception or conception, had reality, that is, it had existence outside himself, but it might have reality of various kinds or different degrees.

It is not hard to see how this would happen. A man's senses may mislead him. He sees the reflection of a bird in a pond. To his eyes it is a real bird. He touches it, HE PUTS IT TO THE TOUCH, and to his touch it is not a bird at all. It is real then, but surely not quite so real as a bird that you can touch. Again, he sees smoke. It is real to his eyes.

He tries to grasp it, it vanishes. The wind touches him, but he cannot see it, which makes him feel uncanny. The most real thing is that which affects most senses and especially what affects the sense of touch.

Apparently touch is the deepest down, most primitive, of senses. The rest are specialisations and complications. Primitive man has no formal rubric "optical delusion," but he learns practically to distinguish between things that affect only one sense and things that affect two or more--if he did not he would not survive. But both cla.s.ses of things are real to him. Percipi est esse.

So far, primitive man has made a real observation; there are things that appeal to one sense only. But very soon creeps in confusion fraught with disaster. He pa.s.ses naturally enough, being economical of any mental effort, from what he really sees but cannot feel to what he thinks he sees, and gives to it the same secondary reality. He has dreams, visions, hallucinations, nightmares. He dreams that an enemy is beating him, and he wakes rubbing his head. Then further he remembers things; that is, for him, he sees them. A great chief died the other day and they buried him, but he sees him still in his mind, sees him in his war-paint, splendid, victorious. So the image of the past goes together with his dreams and visions to the making of this other less real, but still real world, his other-world of the supersensuous, the supernatural, a world, the outside existence of which, independent of himself, he never questions.

And, naturally enough, the future joins the past in this supersensuous world. He can hope, he can imagine, he can prophesy. And again the images of his hope are real; he sees them with that mind's eye which as yet he has not distinguished from his bodily eye. And so the supersensuous world grows and grows big with the invisible present, and big also with the past and the future, crowded with the ghosts of the dead and shadowed with oracles and portents. It is this supersensuous, supernatural world which is the eternity, the other-world, of primitive religion, not an endlessness of time, but a state removed from full sensuous reality, a world in which anything and everything may happen, a world peopled by demonic ancestors and liable to a splendid vagueness, to a "once upon a time-ness" denied to the present. It not unfrequently happens that people who know that the world nowadays obeys fixed laws have no difficulty in believing that six thousand years ago man was made direct from a lump of clay, and woman was made from one of man's superfluous ribs.

The fas.h.i.+oning of the supersensuous world comes out very clearly in primitive man's views about the soul and life after death. Herbert Spencer noted long ago the influence of dreams in forming a belief in immortality, but being very rational himself, he extended to primitive man a quite alien quality of rationality. Herbert Spencer argued that when a savage has a dream he seeks to account for it, and in so doing invents a spirit world. The mistake here lies in the "seeks to account for it." (Primitive man, as Dr Beck observes, is not impelled by an Erkenntnisstrieb. Dr Beck says he has counted upwards of 30 of these mythological Triebe (tendencies) with which primitive man has been endowed.) Man is at first too busy LIVING to have any time for disinterested THINKING. He dreams a dream and it is real for him. He does not seek to account for it any more than for his hands and feet. He cannot distinguish between a CONception and a PERception, that is all.

He remembers his ancestors or they appear to him in a dream; therefore they are alive still, but only as a rule to about the third generation.

Then he remembers them no more and they cease to be.

Next as regards his own soul. He feels something within him, his life-power, his will to live, his power to act, his personality--whatever we like to call it. He cannot touch this thing that is himself, but it is real. His friend too is alive and one day he is dead; he cannot move, he cannot act. Well, something has gone that was his friend's self. He has stopped breathing. Was it his breath? or he is bleeding; is it his blood? This life-power IS something; does it live in his heart or his lungs or his midriff? He did not see it go; perhaps it is like wind, an anima, a Geist, a ghost. But again it comes back in a dream, only looking shadowy; it is not the man's life, it is a thin copy of the man; it is an "image" (eidolon). It is like that s.h.i.+fting distorted thing that dogs the living man's footsteps in the suns.h.i.+ne; it is a "shade" (skia). (The two conceptions of the soul, as a life-essence, inseparable from the body, and as a separable phantom seem to occur in most primitive systems. They are distinct conceptions but are inextricably blended in savage thought. The two notions Korperseele and Psyche have been very fully discussed in Wundt's "Volkerpsychologie"

II. pages 1-142, Leipzig, 1900.)

Ghosts and sprites, ancestor wors.h.i.+p, the soul, oracles, prophecy; all these elements of the primitive supersensuous world we willingly admit to be the proper material of religion; but other elements are more surprising; such are cla.s.s-names, abstract ideas, numbers, geometrical figures. We do not nowadays think of these as of religious content, but to primitive men they were all part of the furniture of his supernatural world.

With respect to cla.s.s-names, Dr Tylor ("Primitive Culture", Vol. II.

page 245 (4th edition), 1903.) has shown how instructive are the first attempts of the savage to get at the idea of a cla.s.s. Things in which similarity is observed, things indeed which can be related at all are to the savage KINDRED. A species is a family or a number of individuals with a common G.o.d to look after them. Such for example is the Finn doctrine of the haltia. Every object has its haltia, but the haltiat were not tied to the individual, they interested themselves in every member of the species. Each stone had its haltia, but that haltia was interested in other stones; the individuals disappeared, the haltia remained.

Nor was it only cla.s.s-names that belonged to the supersensuous world. A man's own proper-name is a sort of spiritual essence of him, a kind of soul to be carefully concealed. By p.r.o.nouncing a name you bring the thing itself into being. When Elohim would create Day "he called out to the Light 'Day,' and to the Darkness he called out 'Night'"; the great magician p.r.o.nounced the magic Names and the Things came into being. "In the beginning was the Word" is literally true, and this reflects the fact that our CONCEPTUAL world comes into being by the mental process of naming. (For a full discussion of this point see Beck, "Nachahmung" page 41, "Die Sprache".) In old times people went further; they thought that by naming events they could bring them to be, and custom even to-day keeps up the inveterate magical habit of wis.h.i.+ng people "Good Morning"

and a "Happy Christmas."

Number, too, is part of the supersensuous world that is thoroughly religious. We can see and touch seven apples, but seven itself, that wonderful thing that s.h.i.+fts from object to object, giving it its SEVENness, that living thing, for it begets itself anew in multiplication--surely seven is a fit denizen of the upper-world.

Originally all numbers dwelt there, and a certain supersensuous sanct.i.ty still clings to seven and three. We still say "Holy, Holy, Holy," and in some mystic way feel the holier.

The soul and the supersensuous world get thinner and thinner, rarer and more rarified, but they always trail behind them clouds of smoke and vapour from the world of sense and s.p.a.ce whence they have come. It is difficult for us even nowadays to use the word "soul" without lapsing into a sensuous mythology. The Cartesians' sharp distinction between res extensa non cogitans and res cogitans non extansa is remote.