Primitive Culture, Vol. 1 (of 2)

CHAPTER II.. The Development of Culture.

THE DEVELOPMENT OF CULTURE.

State of culture, industrial, intellectual, political, moral—Development of culture in great measure corresponds with transition from savage through barbaric to civilized life—Progression-theory—Degeneration-theory—Development-theory includes both, the one as primary, the other as secondary—Historical and traditional evidence not available as to low stages of culture—Historical evidence as to principles of Degeneration—Ethnological evidence as to rise and fall in culture, from comparison of different levels of culture in branches of the same race—Extent of historically recorded antiquity of civilization—Prehistoric Archæology extends the antiquity of man in low stages of civilization—Traces of Stone Age, corroborated by megalithic structures, lake-dwellings, shell-heaps, burial-places, &c., prove original low culture throughout the world—Stages of Progressive Development in industrial arts 26

CHAPTER III.. Survival in Culture.

SURVIVAL IN CULTURE.

Survival and Superstition—Children’s games—Games of chance—Traditional sayings—Nursery poems—Proverbs—Riddles—Significance and survival in Customs: sneezing-formula, rite of foundation-sacrifice, prejudice against saving a drowning man 70

CHAPTER IV.. Occult Sciences—Magical Powers Attributed by Higher to Lower

Occult Sciences—Magical powers attributed by higher to lower races—Magical processes based on Association of Ideas—Omens—Augury, &c.—Oneiromancy—Haruspication, Scapulimancy, Chiromancy, &c.—Cartomancy, &c.—Rhabdomancy, Dactyliomancy, Coscinomancy, &c.—Astrology—Intellectual conditions accounting for the persistence of Magic—Survival passes into Revival—Witchcraft, originating in savage culture, continues in barbaric civilization; its decline in early mediæval Europe followed by revival; its practices and counter-practices belong to earlier culture—Spiritualism has its source in early stages of culture, in close connexion with witchcraft—Spirit-rapping and Spirit-writing—Rising in the air—Performances of tied mediums—Practical bearing of the study of Survival 112

CHAPTER V.. Emotional and Imitative Language.

EMOTIONAL AND IMITATIVE LANGUAGE.

Element of directly expressive Sound in Language—Test by independent correspondence in distinct languages—Constituent processes of Language—Gesture—Expression of feature, &c.—Emotional Tone—Articulate sounds, vowels determined by musical quality and pitch, consonants—Emphasis and Accent—Phrase-melody, Recitative—Sound-words—Interjections—Calls to Animals—Emotional Cries—Sense-words formed from Interjections—Affirmative and Negative particles, &c. 160

CHAPTER VI.. Emotional and Imitative Language (_continued_).

EMOTIONAL AND IMITATIVE LANGUAGE (continued).

Imitative Words—Human actions named from sound—Animals’ names from cries, &c.—Musical Instruments—Sounds reproduced—Words modified to adapt sound to sense—Reduplication—Graduation of vowels to express distance and difference—Children’s Language—Sound-words as related to Sense-words—Language an original product of the lower Culture 200

CHAPTER VII.. The Art of Counting.

THE ART OF COUNTING.

Ideas of Number derived from experience—State of Arithmetic among uncivilized races—Small extent of Numeral-words among low tribes—Counting by fingers and toes—Hand-numerals show derivation of Verbal reckoning from Gesture-counting—Etymology of Numerals—Quinary, Decimal, and Vigesimal notations of the world derived from counting on fingers and toes—Adoption of foreign Numeral-words—Evidence of development of Arithmetic from a low original level of Culture 240

CHAPTER VIII.. Mythology.

MYTHOLOGY.

Mythic fancy based, like other thought, on Experience—Mythology affords evidence for studying laws of Imagination—Change in public opinion as to credibility of Myths—Myths rationalized into Allegory and History—Ethnological import and treatment of Myth—Myth to be studied in actual existence and growth among modern savages and barbarians—Original sources of Myth—Early doctrines of general animation of Nature—Personification of Sun, Moon, and Stars; Water-spout, Sand-pillar, Rainbow, Waterfall, Pestilence—Analogy worked into Myth and Metaphor—Myths of Rain, Thunder, &c.—Effect of Language in formation of Myth—Material Personification primary, Verbal Personification secondary—Grammatical Gender, male and female, animate and inanimate, in relation to Myth—Proper names of objects in relation to Myth—Mental State proper to promote mythic imagination—Doctrine of Werewolves—Phantasy and Fancy 273

CHAPTER IX.. Mythology (_continued_).

MYTHOLOGY (continued).

Nature-myths, their origin, canon of interpretation, preservation of original sense and significant names—Nature-myths of upper savage races compared with related forms among barbaric and civilized nations—Heaven and Earth as Universal Parents—Sun and Moon: Eclipse and Sunset, as Hero or Maiden swallowed by Monster; Rising of Sun from Sea and Descent to Under-World; Jaws of Night and Death, Symplegades; Eye of Heaven, Eye of Odin and the Graiæ—Sun and Moon as mythic civilizers—Moon, her inconstancy, periodical death and revival—Stars, their generation—Constellations, their place in Mythology and Astronomy—Wind and Tempest—Thunder—Earthquake 316

CHAPTER X.. Mythology (_continued_).

MYTHOLOGY (continued).

Philosophical Myths: inferences become pseudo-history—Geological Myths—Effect of doctrine of Miracles on Mythology—Magnetic Mountain—Myths of relation of Apes to Men by development or degeneration—Ethnological import of myths of Ape-men, Men with tails, Men of the woods—Myths of Error, Perversion, and Exaggeration: stories of Giants, Dwarfs, and Monstrous Tribes of men—Fanciful explanatory Myths—Myths attached to legendary or historical Personages—Etymological Myths on names of places and persons—Eponymic Myths on names of tribes, nations, countries, &c.; their ethnological import—Pragmatic Myths by realization of metaphors and ideas—Allegory—Beast-Fable—Conclusion 368

CHAPTER XI.. Animism.

ANIMISM.

Religious ideas generally appear among low races of Mankind—Negative statements on this subject frequently misleading and mistaken: many cases uncertain—Minimum definition of Religion—Doctrine of Spiritual Beings, here termed Animism—Animism treated as belonging to Natural Religion—Animism divided into two sections, the philosophy of Souls, and of other Spirits—Doctrine of Souls, its prevalence and definition among the lower races—Definition of Apparitional Soul or Ghost-Soul—It is a theoretical conception of primitive Philosophy, designed to account for phenomena now classed under Biology, especially Life and Death, Health and Disease, Sleep and Dreams, Trance and Visions—Relation of Soul in name and nature to Shadow, Blood, Breath—Division or Plurality of Souls—Soul cause of Life; its restoration to body when supposed absent—Exit of Soul in Trances—Dreams and Visions: theory of exit of dreamer’s or seer’s own soul; theory of visits received by them from other souls—Ghost-Soul seen in Apparitions—Wraiths and Doubles—Soul has form of Body; suffers mutilation with it—Voice of Ghost—Soul treated and defined as of Material Substance; this appears to be the original doctrine—Transmission of Souls to service in future life by Funeral Sacrifice of wives, attendants, &c.—Souls of Animals—Their transmission by Funeral Sacrifice—Souls of Plants—Souls of Objects—Their transmission by Funeral Sacrifice—Relation of Doctrine of Object-Souls to Epicurean theory of Ideas—Historical development of Doctrine of Souls, from the Ethereal Soul of primitive Biology to the Immaterial Soul of modern Theology 417

CHAPTER I.. The Science of Culture.

THE SCIENCE OF CULTURE.

Culture or Civilization—Its phenomena related according to definite Laws—Method of classification and discussion of the evidence—Connexion of successive stages of culture by Permanence, Modification, and Survival—Principal topics examined in the present work.

Culture or Civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society. The condition of culture among the various societies of mankind, in so far as it is capable of being investigated on general principles, is a subject apt for the study of laws of human thought and action. On the one hand, the uniformity which so largely pervades civilization may be ascribed, in great measure, to the uniform action of uniform causes: while on the other hand its various grades may be regarded as stages of development or evolution, each the outcome of previous history, and about to do its proper part in shaping the history of the future. To the investigation of these two great principles in several departments of ethnography, with especial consideration of the civilization of the lower tribes as related to the civilization of the higher nations, the present volumes are devoted.

Our modern investigators in the sciences of inorganic nature are foremost to recognize, both within and without their special fields of work, the unity of nature, the fixity of its laws, the definite sequence of cause and effect through which every fact depends on what has gone before it, and acts upon what is to come after it. They grasp firmly the Pythagorean doctrine of pervading order in the universal Kosmos. They affirm, with Aristotle, that nature is not full of incoherent episodes, like a bad tragedy. They agree with Leibnitz in what he calls ‘my axiom, that nature never acts by leaps (la nature n’agit jamais par saut),’ as well as in his ‘great principle, commonly little employed, that nothing happens without sufficient reason.’ Nor again, in studying the structure and habits of plants and animals, or in investigating the lower functions even of man, are these leading ideas unacknowledged. But when we come to talk of the higher processes of human feeling and action, of thought and language, knowledge and art, a change appears in the prevalent tone of opinion. The world at large is scarcely prepared to accept the general study of human life as a branch of natural science, and to carry out, in a large sense, the poet’s injunction, to ‘Account for moral as for natural things.’ To many educated minds there seems something presumptuous and repulsive in the view that the history of mankind is part and parcel of the history of nature, that our thoughts, wills, and actions accord with laws as definite as those which govern the motion of waves, the combination of acids and bases, and the growth of plants and animals.

The main reasons of this state of the popular judgment are not far to seek. There are many who would willingly accept a science of history if placed before them with substantial definiteness of principle and evidence, but who not unreasonably reject the systems offered to them, as falling too far short of a scientific standard. Through resistance such as this, real knowledge always sooner or later makes its way, while the habit of opposition to novelty does such excellent service against the invasions of speculative dogmatism, that we may sometimes even wish it were stronger than it is. But other obstacles to the investigation of laws of human nature arise from considerations of metaphysics and theology. The popular notion of free human will involves not only freedom to act in accordance with motive, but also a power of breaking loose from continuity and acting without cause,—a combination which may be roughly illustrated by the simile of a balance sometimes acting in the usual way, but also possessed of the faculty of turning by itself without or against its weights. This view of an anomalous action of the will, which it need hardly be said is incompatible with scientific argument, subsists as an opinion patent or latent in men’s minds, and strongly affecting their theoretic views of history, though it is not, as a rule, brought prominently forward in systematic reasoning. Indeed the definition of human will, as strictly according with motive, is the only possible scientific basis in such enquiries. Happily, it is not needful to add here yet another to the list of dissertations on supernatural intervention and natural causation, on liberty, predestination, and accountability. We may hasten to escape from the regions of transcendental philosophy and theology, to start on a more hopeful journey over more practicable ground. None will deny that, as each man knows by the evidence of his own consciousness, definite and natural cause does, to a great extent, determine human action. Then, keeping aside from considerations of extra-natural interference and causeless spontaneity, let us take this admitted existence of natural cause and effect as our standing-ground, and travel on it so far as it will bear us. It is on this same basis that physical science pursues, with ever-increasing success, its quest of laws of nature. Nor need this restriction hamper the scientific study of human life, in which the real difficulties are the practical ones of enormous complexity of evidence, and imperfection of methods of observation.

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