[257] Compare the following passage in the Bishop of Chalons’ “Le Monde et l’Homme Primitif” (with reference to Gen. i.—the Creation). At p. 11 the Bishop says, “That when the Book of the Law of Manou and the Mahabarata relate that God, who contains within Himself his own principle in the first instance, the water, and gave it fecundity, and that the produce of this fecundity became an egg, ... can we see in this anything else than the fantastic translation of this phrase of Scripture, ‘L’esprit de Dieu couvait la surface des eaux—Rouha Elohim meharephet hal pene hammaïm.’” Vide also p. 11 (as to universality of tradition) and p. 34 as to text also. J. G. Vance (“Archæol.” xix.) says, upon the mundane egg “the whole system of ancient religion was based” (J. B. Waring, “Stone Monuments of Remote Ages,” p. 5, 1870).
[258] I find, in Archæological Journal, No. 89, 1866, p. 27, that corpses in a sitting posture were found under the long cromlechs in South Jutland.
[259] Vide Dr Newman’s “Grammar of Assent,” p. 386, et seq.
[260] Per contra, I invite Sir J. Lubbock’s attention to the following passage from Mr Gladstone’s “Homer” (ii. 44), “As the derivative idea of sin depended upon that of goodness, and as the shadow ceases to be visible when the object shadowed has become more dim, we might well expect that the contraction and obscuration of the true idea of goodness would bring about a more than proportionate loss of knowledge concerning the true nature of evil. The impersonation of evil could only be upheld in a lively or effectual manner as the opposite of the impersonation of good; and when the moral standard of Godhead had so greatly degenerated, as we find to be the case even in the works of Homer, the negation of that standard could not but cease to be either interesting or intelligible. Accordingly we find that the process of disintegration, followed by that of arbitrary reassortment and combination of elements, had proceeded to a more advanced stage with respect to the tradition of the evil one than in the other cases.”
[261] Sir J. Lubbock (“Pre-historic Times,” p. 337) says, “The largest erection in Tahiti was constructed by the generation living at the time of Captain Cook’s visit, and the practice of cannibalism had been recently abandoned.” For these statements he refers to Forster, “Observations made during a Voyage round the World,” p. 327, a work I have not at hand, and also Ellis, “Polynesian Researches,” ii. p. 29. I have made the reference to the latter, but I do not find a syllable about cannibalism; and as to the other point Ellis says, “In the bottom of every valley, even to the recesses in the mountains ... stone pavements of their dwellings and courtyards, foundations of houses and ruins of family temples, are numerous.... All these relics are of the same kind as those observed among the nations at the time of their discovery, evidently proving that they belong to the same race, though to a more populous era of their history.” I draw attention to this inadvertence, as the above instances (two) are the most important of the four which Sir J. Lubbock adduces in support of his view. Vide [Appendix.]
[262] The Duke of Argyll, balancing the conclusions of Archbishop Whately and Sir J. Lubbock (“Primeval Man,” p. 139), says, “Whately defies the supporter of Development to produce a single case of savages having raised themselves. Sir J. Lubbock replies by defying his opponent to show that it has not been done and done often. He urges, and urges as it seems to me with truth, that the great difficulty of teaching many savages the arts of civilised life, is no proof whatever that the various degrees of advance towards the knowledge of those arts which are actually found among semi-barbarous nations may not have been of strictly indigenous growth. Thus it appears that one tribe of red Indians called Mandans practised the art of fortifying their towns. Surrounding tribes, although they saw the advantage derived from this art, yet never practised it, and never learned it.” So far as to the fact. The Duke of Argyll continues the argument on the side of Sir J. Lubbock. But what I wish to indicate is that this crucial instance of the Mandans may be triumphantly adduced in support of my proposition. Why, these are the very Mandans among whom Catlin and the Prince Maxmilian of Neuwied discovered the curious commemorative ceremony of the Deluge! Vide [ch. xi.]
[263] Since writing the above, I have referred to Wallis and Bougainville. Wallis could not discover “that these people had any kind of religious worship among them.” Bougainville says “that their principal deity is called ‘Ein-t-era,’ i.e. ‘king of light’ or ‘of the sun’; besides whom they acknowledge a number of inferior divinities, some of whom produce evil and others good; that the general name for these ministering spirits is Eatona; and that the natives suppose two of these divinities attend each affair of consequence in human life, determining its fate either advantageously or otherwise. To one circumstance our author speaks in decisive terms. He says, when the moon exhibits a certain aspect which bears the name of ‘Malama Tamai’ (the moon is in a state of war), the natives offer up human sacrifices.... When any one sneezes, his companions cry out ‘Eva-rona-t-eatona,’ i.e. ‘May the good genius awaken thee,’ or ‘May not the evil genius lull thee asleep.’”
Captain King (“Journal of Transactions on returning to the Sandwich Islands,” &c., Pinkerton, xi. 737) says of the Sandwich Islanders, “The religion of these people resembles in most of its principal features that of the Society and Friendly Islands. Their morais, their whattas, their idols, their sacrifices, and their sacred songs, all of which they have in common with each other, are convincing proofs that their religious notions are derived from the same source.”
[264] The “Popul Vul” (pp. 223–227, Paris, 1861, vide Baring Gould, “Origin and Development of Religious Belief,” p. 383) gives an instance—or embodies a reminiscence—of a people who had lost the tradition of fire.
“Then arrived the tribes perishing with cold, ... and all the tribes were gathered, shivering and quaking with cold, when they came before the leaders of the Iniches.... Great was their misery. ‘Will you not compassionate us,’ they asked; ‘we ask only a little fire. Were we not all one, and with one country, when we were first created? Have pity on us.’ ‘What will you give us that we should compassionate you,’ was the answer made to them.... It was answered, ‘We will inquire of Tohil’” (their fire-god); and then follows the horrible condition of human sacrifices to be offered to their fire-god Tohil, with reference to which Mr B. Gould quotes it. Vide supra, [p. 81,] tradition among the Sioux Indians, of fire having been sent to them from heaven after the Deluge.