Pagan and Christian Creeds [29]
would WHISTLE for the wind, or, like the Omaha Indians, flap his blankets for the same purpose.
[1] See A. Lang, op. cit.: "The muttering of the thunder is said to be his voice calling to the rain to fall and make the grass grow up green." Such are the very words of Umbara, the minstrel of the Tribe (Australian).
[2] I Kings xviii.
[3] Quoted from Sahagun II, 2, 3 by A. Lang in Myth, Ritual and Religion, vol. ii, p. 102.
In the ancient myth of Demeter and Persephone--which has been adopted by so many peoples under so many forms--Demeter the Earth-mother loses her daughter Persephone (who represents of course the Vegetation), carried down into the underworld by the evil powers of Darkness and Winter. And in Greece there was a yearly ceremonial and ritual of magic for the purpose of restoring the lost one and bringing her back to the world again. Women carried certain charms, "fir-cones and snakes and unnamable objects made of paste, to ensure fertility; there was a sacrifice of pigs, who were thrown into a deep cleft of the earth, and their remains afterwards collected and scattered as a charm over the fields."[1] Fir-cones and snakes from their very forms were emblems of male fertility; snakes, too, from their habit of gliding out of their own skins with renewed brightness and color were suggestive of resurrection and re-vivification; pigs and sows by their exceeding fruitfulness would in their hour of sacrifice remind old mother Earth of what was expected from her! Moreover, no doubt it had been observed that the scattering of dead flesh over the ground or mixed with the seed, did bless the ground to a greater fertility; and so by a strange mixture of primitive observation with a certain child-like belief that by means of symbols and suggestions Nature could be appealed to and induced to answer to the desires and needs for her children this sort of ceremonial Magic arose. It was not exactly Science, and it was not exactly Religion; but it was a naive, and perhaps not altogether mistaken, sense of the bond between Nature and Man.
[1] See Gilbert Murray's Four Stages of Greek Religion, p. 29.
For we can perceive that earliest man was not yet consciously differentiated from Nature. Not only do we see that the tribal life was so strong that the individual seldom regarded himself as different or separate or opposed to the rest of the tribe; but that something of the same kind was true with regard to his relation to the Animals and to Nature at large. This outer world was part of himself, was also himself. His sub-conscious sense of unity was so great that it largely dominated his life. That brain-cleverness and brain-activity which causes modern man to perceive such a gulf between him and the animals, or between himself and Nature, did not exist in the early man. Hence it was no difficulty to him to believe that he was a Bear or an Emu. Sub-consciously he was wiser than we are. He knew that he was a bear or an emu, or any other such animal as his totem-creed led him to fix his mind upon. Hence we find that a familiarity and common consent existed between primitive man and many of his companion animals such as has been lost or much attenuated in modern times. Elisee Reclus in his very interesting paper La Grande Famille[1] gives support to the idea that the so-called domestication of animals did not originally arise from any forcible subjugation of them by man, but from a natural amity with them which grew up in the beginning from common interests, pursuits and affections. Thus the chetah of India (and probably the puma of Brazil) from far-back times took to hunting in the company of his two-legged and bow-and-arrow-armed friend, with whom he divided the spoil. W. H. Hudson[2] declares that the Puma, wild and fierce though it is, and capable of killing the largest game, will never even to-day attack man, but when maltreated by the latter submits to the outrage, unresisting, with mournful cries and every sign of grief. The Llama, though domesticated in a sense, has never allowed the domination of the whip
[1] See A. Lang, op. cit.: "The muttering of the thunder is said to be his voice calling to the rain to fall and make the grass grow up green." Such are the very words of Umbara, the minstrel of the Tribe (Australian).
[2] I Kings xviii.
[3] Quoted from Sahagun II, 2, 3 by A. Lang in Myth, Ritual and Religion, vol. ii, p. 102.
In the ancient myth of Demeter and Persephone--which has been adopted by so many peoples under so many forms--Demeter the Earth-mother loses her daughter Persephone (who represents of course the Vegetation), carried down into the underworld by the evil powers of Darkness and Winter. And in Greece there was a yearly ceremonial and ritual of magic for the purpose of restoring the lost one and bringing her back to the world again. Women carried certain charms, "fir-cones and snakes and unnamable objects made of paste, to ensure fertility; there was a sacrifice of pigs, who were thrown into a deep cleft of the earth, and their remains afterwards collected and scattered as a charm over the fields."[1] Fir-cones and snakes from their very forms were emblems of male fertility; snakes, too, from their habit of gliding out of their own skins with renewed brightness and color were suggestive of resurrection and re-vivification; pigs and sows by their exceeding fruitfulness would in their hour of sacrifice remind old mother Earth of what was expected from her! Moreover, no doubt it had been observed that the scattering of dead flesh over the ground or mixed with the seed, did bless the ground to a greater fertility; and so by a strange mixture of primitive observation with a certain child-like belief that by means of symbols and suggestions Nature could be appealed to and induced to answer to the desires and needs for her children this sort of ceremonial Magic arose. It was not exactly Science, and it was not exactly Religion; but it was a naive, and perhaps not altogether mistaken, sense of the bond between Nature and Man.
[1] See Gilbert Murray's Four Stages of Greek Religion, p. 29.
For we can perceive that earliest man was not yet consciously differentiated from Nature. Not only do we see that the tribal life was so strong that the individual seldom regarded himself as different or separate or opposed to the rest of the tribe; but that something of the same kind was true with regard to his relation to the Animals and to Nature at large. This outer world was part of himself, was also himself. His sub-conscious sense of unity was so great that it largely dominated his life. That brain-cleverness and brain-activity which causes modern man to perceive such a gulf between him and the animals, or between himself and Nature, did not exist in the early man. Hence it was no difficulty to him to believe that he was a Bear or an Emu. Sub-consciously he was wiser than we are. He knew that he was a bear or an emu, or any other such animal as his totem-creed led him to fix his mind upon. Hence we find that a familiarity and common consent existed between primitive man and many of his companion animals such as has been lost or much attenuated in modern times. Elisee Reclus in his very interesting paper La Grande Famille[1] gives support to the idea that the so-called domestication of animals did not originally arise from any forcible subjugation of them by man, but from a natural amity with them which grew up in the beginning from common interests, pursuits and affections. Thus the chetah of India (and probably the puma of Brazil) from far-back times took to hunting in the company of his two-legged and bow-and-arrow-armed friend, with whom he divided the spoil. W. H. Hudson[2] declares that the Puma, wild and fierce though it is, and capable of killing the largest game, will never even to-day attack man, but when maltreated by the latter submits to the outrage, unresisting, with mournful cries and every sign of grief. The Llama, though domesticated in a sense, has never allowed the domination of the whip