CHAPTER LII. Gods As Guardians of Morality (_concluded_)

GODS AS GUARDIANS OF MORALITY (concluded)

WE have seen that the gods of uncivilised races are to a very large extent of a malevolent character, that they as a rule take little interest in any kind of human conduct which does not affect their own welfare, and that, if they show any signs of moral feelings, they may be guardians either of tribal customs in general or only of some special branch of morality. Among peoples of a higher culture, again, the gods are on the whole benevolent to mankind, when duly propitiated. They by preference resent offences committed against themselves personally; but they also avenge social wrongs of various kinds, they are superintendents of human justice, and are even represented as the originators and sustainers of the whole moral order of the world. The gods have thus experienced a gradual change for the better; until at last they are described as ideals of moral perfection, even though, when more closely scrutinised, their goodness and notions of justice are found to differ materially from what is deemed good and just in the case of men.

The malevolence of savage gods is in accordance with the theory that religion is born of fear. The assumed originators of misfortunes were naturally regarded as enemies to be propitiated, whilst fortunate events, if attracting sufficient attention and appearing sufficiently marvellous to suggest a supernatural cause, were commonly ascribed to beings who were too good to require {729} worship. But growing reflection has a tendency to attribute more amiable qualities to the gods. The religious consciousness of men becomes less exclusively occupied with the hurts they suffer, and comes more and more to reflect upon the benefits they enjoy. The activity of a god which displays itself in a certain phenomenon, or group of phenomena, appears to them on some occasions as a source of evil, but on other occasions as a source of good; hence the god is regarded as partly malevolent, partly benevolent, and in all circumstances as a being who must not be neglected. Moreover, a god who is by nature harmless or good may by proper worship be induced to assist man in his struggle against evil spirits. This protective function of gods becomes particularly important when the god is more or less disassociated from the natural phenomenon in which he originally manifested himself. Nothing, indeed, seems to have contributed more towards the improvement of nature gods than the expansion of their sphere of activity. When supernatural beings can exert their power in the various departments of life, men naturally choose for their gods those among them who with great power combine the greatest benevolence. Men have selected their gods according to their usefulness. Among the Maoris "a mere trifle, or natural casualty, will induce a native (or a whole tribe) to change his Atua." The negro, when disappointed in some of his speculations, or overtaken by some sad calamity, throws away his fetish, and selects a new one. When hard-pressed, the Samoyede, after invoking his own deities in vain, addresses himself to the Russian god, promising to become his worshipper if he relieves him from his distress; and in most cases he is said to be faithful to his promise, though he may still try to keep on good terms with his former gods by occasionally {730} offering them a sacrifice in secret. North American Indians attribute all their good or bad luck to their Manitou, and "if the Manitou has not been favourable to them, they quit him without any ceremony, and take another." Among many of the ancient Indians of Central America there was a regular and systematical selection of gods. Father Blas Valera says that their gods had annual rotations and were changed each year in accordance with the superstitions of the people. "The old gods were forsaken as infamous, or because they had been of no use, and other gods and demons were elected. . . . Sons when they inherited, either accepted or repudiated the gods of their fathers, for they were not allowed to hold their pre-eminence against the will of the heir. Old men worshipped other greater deities, but they likewise dethroned them, and set up others in their places when the year was over, or the age of the world, as the Indians had it. Such were the gods which all the nations of Mexico, Chiapa, and Guatemala worshipped, as well as those of Vera Paz, and many other Indians. They thought that the gods selected by themselves were the greatest and most powerful of all the gods." These are crude instances of a process which in some form or other must have been an important motive force in religious evolution by making the gods better suited to meet the wants of their believers.

But men not only select as their gods such supernatural beings as may be most useful to them in their struggle for life, they also magnify their good qualities in worshipping them. Praise and exaggerating eulogy are common in the mouth of a devout worshipper. In ancient Egypt the god of each petty state was within it held to be the ruler of the gods, the creator of the world, and the giver of all good things. So also in Chaldea the god of {731} a town was addressed by its inhabitants with the most exalted epithets, as the master or king of all the gods. The Vedic poets were engrossed in the praise of the particular deity they happened to be invoking, exaggerating his attributes to the point of inconsistency. "Every virtue, every excellence," says Hume, "must be ascribed to the divinity, and no exaggeration will be deemed sufficient to reach those perfections with which he is endowed." The tendency of the worshipper to extol his god beyond all measure is largely due to the idea that the god is fond of praise, but it may also be rooted in a sincere will to believe or in genuine admiration. That nations of a higher culture have especially a strong faith in the power and benevolence of their gods is easy to understand when we consider that these are exactly the peoples who have been most successful in their national endeavours. As the Greeks attributed their victory over the Persians to the assistance of Zeus, so the Romans maintained that the grandeur of their city was the work of the gods whom they had propitiated by sacrifices.

The benevolence of a god, however, does not imply that he acts as a moral judge. A friendly god is not generally supposed to bestow his favours gratuitously; it is hardly probable, then, that he should meddle with matters of social morality out of sheer kindliness and of his own accord. But by an invocation he may be induced to reward virtue and punish vice. We have often noticed how closely the retributive activity of gods is connected with the blessings and curses of men. In order to give efficacy to their good or evil wishes men appeal to some god, or simply bring in his name when they pronounce a blessing or a curse; and if this is regularly done in connection with some particular kind of conduct, the idea may grow up that the god rewards or punishes it even independently of {732} any human invocation. Moreover, powerful curses, as those uttered by parents or strangers, may be personified as supernatural beings, like the Greek Erinyes; or the magic energy inherent in a blessing or a curse may become an attribute of the chief god, owing to the tendency of such a god to attract supernatural forces which are in harmony with his general nature. So also, the notion of a persecuting ghost may be changed into the notion of an avenging god. Various departments of social morality have thus come to be placed under the supervision of gods: the rights of life and property, charity and hospitality, the submissiveness of children, truthspeaking and fidelity to a given promise. That gods are so frequently looked upon as guardians of truth and good faith is, as we have seen, mainly a result of the common practice of confirming a statement or promise by an oath; and where the oath is an essential element in the judicial proceedings, as was the case in the archaic State, the consequence is that the guardianship of gods is extended to the whole sphere of justice. Truth and justice are repeatedly mentioned hand in hand as matters of divine concern. We have seen how frequently the same gods as are appealed to in oaths or ordeals are described as judges of human conduct. "En Égypte," says M. Amélineau, "la vérité et la justice n'avaient qu'un seul et même nom, Mât, qui veut aussi bien dire vérité que justice, et justice que vérité." Zeus presided over assemblies and trials; according to a law of Solon, the judges of Athens had to swear by him. And the Erinyes, the personifications of oaths and curses, are sometimes represented by poets and philosophers as guardians of right in general.

{733} It has been said that when men ascribe to their gods a mental constitution similar to their own they also eo ipso consider them to approve of virtue and disapprove of vice. But this conclusion is certainly not true in general. Malevolent gods cannot be supposed to feel emotions which essentially presuppose altruistic sentiments; and, as we have just noticed, an invocation is frequently required to induce benevolent gods to interfere with the worldly affairs of men. Moreover, where the system of private retaliation prevails, not even the extension of human analogies to the world of supernatural beings would lead to the idea of a god who of his own accord punishes social wrongs. But it is quite probable that such analogies have in some cases made gods guardians of morality at large, especially ancestor gods who may readily be supposed not only to preserve their old feelings with regard to virtue and vice but also to take a more active interest in the morals of the living, and who are notoriously opposed to any deviation from ancient custom. I also admit that the conception of a great or supreme god may perhaps, independently of his origin, involve retributive justice as a natural consequence of his power and benevolence towards his people. Yet it is obvious that even a god like Zeus was more influenced by the invocation of a suppliant than by his sense of justice. Dr. Farnell points out that the epithets which designate him as the god to whom those stricken with guilt can appeal are far more in vogue in actual Greek cult than those which attribute to him the function of vengeance and retribution. Hermes was addressed by thieves as their patron. According to the Talmud "the thief invokes God while he breaks into the house." And the Italian bandit begs the Virgin herself to bless his endeavours.

At the same time we must again remember that men {734} ascribe to their gods not only ordinary human qualities but excellences of various kinds, and among these may also be a strong desire to punish wickedness and to reward virtue. The gods of monotheistic religions in particular have such a multitude of the most elevated attributes that it would be highly astonishing if they had remained unconcerned about the morals of mankind. If flattery and admiration make the deity all-wise, all-powerful, all-good, they also make him the supreme judge of human conduct. And there is yet another reason for investing him with the moral government of the world. The claims of justice are not fully satisfied on this earth, where it only too often happens that virtue is left unrewarded and vice escapes unpunished, that right succumbs and wrong triumphs; hence persons with deep moral feelings and a religious or philosophical bent of mind are apt to look for a future adjustment through the intervention of the deity, who alone can repair the evils and injustices of the present. This demand of final retribution is sometimes so strongly developed that it even leads to the belief in a deity when no other proof of his existence is found convincing. Kant maintained that we must postulate a future life in which everybody's happiness is proportionate to his virtue, and that such a postulate involves the belief in a God of infinite power, wisdom, and goodness who governs the moral as well as the physical world. Not even Voltaire could rid himself of the notion of a rewarding and avenging deity, whom, if he did not exist, "it would be necessary to invent."

The belief in a god who acts as a guardian of **worldly morality undoubtedly gives emphasis to its rules. To the social and legal sanctions a new one is added, which derives particular strength from the supernatural power and knowledge of the deity. The divine avenger can punish those who are beyond the reach of human justice and those whose secret wrongs even escape the censure of their fellow men. But on the other hand there are also certain circumstances which considerably detract from the {735} influence of the religious sanction when compared with other sanctions of morality. The supposed punishments and rewards of the future life have the disadvantage of being conceived as very remote; and fear and hope decrease in inverse ratio to the distance of their objects. Men commonly live in the happy illusion that death is far off, even though it in reality is very near, hence also the retribution after death appears distant and unreal and is comparatively little thought of by the majority of people who believe in it. Moreover, there seems always to be time left for penance and repentance. Manzoni himself admitted, in his defence of Roman Catholicism, that many people think it an easy matter to procure that feeling of contrition by which, according to the doctrine of the Church, sins may be cancelled, and therefore encourage themselves in the commission of crime through the facility of pardon. The frequent assumption that the moral law would hardly command obedience without the belief in retribution beyond the grave is contradicted by an overwhelming array of facts. We hear from trustworthy witnesses that unadulterated savages follow their own rules of morality no less strictly, or perhaps more strictly, than civilised people follow theirs. Nay, it is a common experience that contact with a higher civilisation exercises a deteriorating influence upon the conduct of uncultured races, although we may be sure that Christian missionaries do not fail to impart the doctrine of hell to their savage converts.

It has also been noticed that a high degree of religious devotion is frequently accompanied by great laxity of morals. Of the Bedouins Mr. Blunt writes that, with one or two exceptions, "the practice of religion may be taken as the sure index of low morality in a tribe." Wallin, who had an intimate and extensive knowledge of Muhammedan peoples, often found that those Muslims who attended to their prayers most regularly were the greatest scoundrels. "One of the most remarkable traits {736} in the character of the Copts," says Lane, "is their bigotry"; and at the same time they are represented as "deceitful, faithless, and abandoned to the pursuit of worldly gain, and to indulgence in sensual pleasure." Among two hundred Italian murderers Ferri did not find one who was irreligious; and Naples, which has the worst record of any European city for crimes against the person, is also the most religious city in Europe. On the other hand, according to Dr. Havelock Ellis, "it seems extremely rare to find intelligently irreligious men in prison"; and Laing, who himself was anything but sceptical, observed that there was no country in Europe where there was so much morality and so little religion as Switzerland. Most religions contain an element which constitutes a real peril to the morality of their votaries. They have introduced a new kind of duties--duties towards gods;--and, as we have noticed above, even where religion has entered into close union with worldly morality, much greater importance has been attached to ceremonies or worship or the niceties of belief than to good behaviour towards fellow men. People think that they may make up for lack of the latter by orthodoxy or pious performances. A Christian bishop of the seventh century, who was canonised by the Church of Rome, described a good Christian as a man "who comes frequently to church; who presents the oblation which is offered to God upon the altar; who doth not taste of the fruits of his own industry until he has consecrated a part of them to God; who, when the holy festivals approach, lives chastely even with his own wife during several days, that with a safe conscience he may draw near the altar of God; and who, in the last place, can repeat the Creed and the Lord's Prayer." A scrupulous observance of external ceremonies--that is all which in this description is required {737} of a good Christian. And since then popular ideas on the subject have undergone but little change. Smollett observes in his 'Travels into Italy' that it is held more infamous to transgress the slightest ceremonial institution of the Church of Rome than to transgress any moral duty; that a murderer or adulterer will be easily absolved by the Church, and even maintain his character in society; but that a man who eats a pigeon on a Saturday is abhorred as a monster of reprobation. In the nineteenth century Simonde de Sismondi could write:--"Plus chaque homme vicieux a été régulier à observer les commandemens de l'Église, plus il se sent dans son cur dispensé de l'observation de cette morale céleste, à laquelle il faudroit sacrifier ses penchans dépravés." And how many a Protestant does not imagine that by going to church on Sundays he can sin more freely on the six days between.

It should also be remembered that the religious sanction of moral rules only too often leads to an external observance of these rules from purely selfish motives. Christianity itself has, essentially, been regarded as a means of gaining a blessed hereafter. As for its influence upon the moral life of its adherents I agree with Professor Hobhouse that its chief strength lies not in its abstract doctrines but in the simple personal following of Christ. In moral education example plays a more important part than precept. But even in this respect Christianity has unfortunately little reason to boast of its achievements.