So they grow into gods! Mr. Fison is a Spencerian; so, for all that I know, may Mr. Siebert be. If so, both have a theory and a bias, yet they are cited. It is only witnesses who hold that the Australians, certainly not, as a rule, ancestor worshippers, believe in a kind of god, who are not deemed worthy of mention on this point, though quite trustworthy on other points.
I cannot understand this method. The historian has a theory. He searches for contradictory facts. The chemist or biologist does not fail to mention facts hostile to his theory.
We are not asking Mr. Frazer to accept the testimony of Mr. Howitt, Mr. Cameron, Mr. Ridley, Mr. Greenway, Mr. Gason, Mr. Hale, Archdeacon Günther, the Benedictines of Nursia, Mr. Dawson, Mr. Eyre, Mr. Roth, Mrs. Langloh Parker; or to accept the opinion of Waitz, Mr. Howitt, and others as to unborrowed Australian religion. Their testimony may be erroneous; when it is proved erroneous I shall abandon it. But perhaps anthropologists may be allowed to be curious as to the reasons for which this and similar testimony is ignored. The reason cannot be that there is contradictory evidence, for some observers deny magic to the tribes whom they know.[25] Yet Mr. Frazer has no doubt as to the prevalence of magic, though one of his witnesses, Mr. Foelsche, gives no magic, but gives religion. 'Whether viewed as gods or devils,' Mr. Frazer says of South-East Australian beings, 'it does not seem that these spirits were ever worshipped.' He has ignored the evidence that they are worshipped (if the rights of the Bora are worship), but, if they are not worshipped, so much the worse for his theory. Gods, in his theory, were invented just to be worshipped. 'To these mighty beings.... man now addressed himself.... beseeching them of their mercy to furnish him with all good things....'[26]
As against the correctness of my witnesses I only know the mass of evidence by white observers who have detected no religion among these savages. But I do not necessarily accept the negative evidence, because the beliefs are reported, by the affirmative witnesses, to be guarded with the utmost secrecy.[27] It is not every inquirer who has the power of eliciting beliefs which, for many reasons, are jealously guarded. Many Englishmen or Lowlanders are unable to extract legends of fairies, ghosts, and second-sight from Gaelic Highlanders. On the other hand, they are kind enough to communicate to me plenty of their folk-lore. 'The Urkus were very shy and frightened when asked about their religion,' says Mr. Pope Hennessy in his 'Notes on the Jukos and other Tribes of the Middle Benæ' (1898).[28]
Thus I prefer the affirmative evidence of Europeans who have won the confidence of the Australians, and have been initiated, to the denials of observers less fortunate. As for their theory that the religious practices, if they exist, are borrowed from Christians, I have stated my case in the preceding essay. There could be no stronger evidence than the absence of prayer that the Australian religion is not borrowed.
This argument ought especially to appeal to Mr. Frazer. His definition of religion is that of Euthyphro, in the Platonic Dialogue of that name.
Socrates. Sacrificing is giving to the Gods, and piety is asking from them?
Euthyphro. Yes, Socrates.
Socrates. Upon this view, then, piety is a science of asking and giving?
Euthyphro. You understand me capitally, Socrates.
Mr. Frazer agrees with Euthyphro. But if we find that the most backward race known to us believes in a power, yet propitiates him neither by prayer nor sacrifice, and if we find, as we do, that in many more advanced races in Africa and America it is precisely the highest power which is left impropriated, then we really cannot argue that gods were first invented as powers who could give good things, on receipt of other good things, sacrifice and prayer.
Sir Alfred Lyall here agrees with Mr. Frazer. 'The foundation of natural religion is.... the principle of Do ut des' ('I give that you may give'), 'and the most ingenious researches into the evolution of primitive ideas will hardly take us beyond or behind it.'[29] My 'researches' do not pretend to be I ingenious.' It is a mere question of facts. Have Mr. Howitt's tribes the idea of a power, a very great power, which is interested in conduct, sanctions conduct, but is not asked for material benefits? Have, or had, all the American and African peoples whom I have cited a highest power often unconciliated? If so, why did they invent these beings? Certainly not to play with them at the game of Do ut des. Yet that game was the origin of religion, according to Sir Alfred and Mr. Frazer. The facts must be mentioned, must be disproved, before the theory of Do ut des can be established.