[Footnote 28: Histoire du Peuple d'Israel, citing Schrader, p. 23.]
[Footnote 29: Op. cit. p. 85]
[Footnote 30: See Professor Robertson's Early Religion of Israel for a list of these conjectures, and, generally, for criticisms of the occasional vagaries of critics.]
XVII
CONCLUSION
We may now glance backward at the path which we have tried to cut through the jungles of early religions. It is not a highway, but the track of a solitary explorer; and this essay pretends to be no more than a sketch—not an exhaustive survey of creeds. Its limitations are obvious, but may here be stated. The higher and even the lower polytheisms are only alluded to in passing, our object being to keep well in view the conception of a Supreme, or practically Supreme, Being, from the lowest stages of human culture up to Christianity. In polytheism that conception is necessarily obscured, showing itself dimly either in the Prytanis, or President of the Immortals, such as Zeus; or in Fate, behind and above the Immortals; or in Mr. Max Müller's Henotheism, where the god addressed—Indra, or Soma, or Agni—is, for the moment, envisaged as supreme, and is adored in something like a monotheistic spirit; or, finally, in the etherealised deity of advanced philosophic speculation.
It has not been necessary, for our purpose, to dwell on these civilised religions. Granting our hypothesis of an early Supreme Being among savages, obscured later by ancestor-worship and ghost-gods, but not often absolutely lost to religious tradition, the barbaric and the civilised polytheisms easily take their position in line, and are easily intelligible. Space forbids a discussion of all known religions; only typical specimens have been selected. Thus, nothing has been said of the religion of the great Chinese empire. It appears to consist, on its higher plane, of the worship of Heaven as a great fetish-god—a worship which may well have begun in days, as Dr. Brinton says, 'long ere man had asked himself, "Are the heavens material and God spiritual?"'—perhaps, for all we know, before the idea of 'spirit' had been evolved. Thus, if it contains nothing more august, the Chinese religion is, so far, beneath that of the Zuñis, or the creed in Taa-roa, in Beings who are eternal, who were before earth was or sky was. The Chinese religion of Heaven is also coloured by Chinese political conditions; Heaven (Tien) corresponds to the Emperor, and tends to be confounded with Shang-ti, the Emperor above. 'Dr. Legge charges Confucius,' says Mr. Tylor, 'with an inclination to substitute, in his religious teaching, the name of Tien, Heaven, for that known to more ancient religion, and used in more ancient books—Shang-ti, the personal ruling deity.' If so, China too has its ancient Supreme Being, who is not a divinised aspect of nature.
But Mr. Tylor's reading, in harmony with his general theory, is different:
'It seems, rather, that the sage was, in fact, upholding the tradition of the ancient faith, thus acting according to the character on which he prided himself—that of a transmitter, not a maker, a preserver of old knowledge, not a new revealer.'[1]
This, of course, is purely a question of evidence, to be settled by Sinologists. If the personal Supreme Being, Shang-ti, occupies in older documents the situation held by Tien (Heaven) in Confucius's later system, why are we to say that Confucius, by putting forward Heaven in place of Shang-ti, was restoring an older conception? Mr. Tylor's affection for his theory leads him, perhaps, to that opinion; while my affection for my theory leads me to prefer documentary evidence in its favour.