In spite of the human mind’s strong proclivity to Magic, the art, after rising to a maximum power and reputation, in course of time loses its influence, and is to be found festering only in the backwater and stagnant pools of society. Its power is not at the zenith in primitive society, but much later, when there are men in command of great wealth who feel insecure, and turn for confidence to diviners and thaumaturgists, whom they bribe heavily to give what they most desire. But by that time Magic is confused with Animism. As civil order and material civilisation prevail, Magic is no longer invoked to increase one’s confidence, because this is ensured by the regularity of ordinary affairs. As positive methods in war, building, commerce are learnt and practised, the magical accompaniments of such undertakings, without being wholly disused, may become less and less important—what we call “survivals,” such as the breaking of a bottle of wine on the bows when launching a ship (it is forgotten that the wine must be red). Or they may be lost altogether without injury to industry; whereas in savage economy there is some risk that a most useful craft, such as pottery, weaving, or canoe-building, may be entirely discontinued, if by the extinction of some group of men or women the rites and songs are forgotten with which such labour had always been made good.[154] For who would trust a pot or a canoe unconsecrated?
The great systematisations of Oneiromancy, Alchemy, Cheiromancy, Astrology, necessarily come forward late in the day, because they involve the constitution of science; but for that reason they are soon discredited by being confronted with the positive sciences; when, without being forgotten, they are relegated to what may be euphemistically called “select circles.”
With the growth of Animism, again, pure Magic becomes comparatively rare; its observances are interpreted according to the fashionable creed, no longer as setting occult, quasi-mechanical forces to work, but as requiring the intervention of a spirit or a god. They become symbolic: ritual now does nothing of itself, but is a sign of what the god does, or is desired to do. Yet Magic often has its revenge upon Animism: enchaining by mysterious uniformities the god himself.
In its own nature Magic comprises qualities that tend to weaken it (at least, to weaken each particular form of it) and to bring about its decline. Magical rites and spells, on whatever scale performed, are things to be repeated, and what is repeated is mechanised and ceases to live. Custom can maintain a practice whilst dispensing with its meaning; slowly the practice (spell or ritual) is slurred and corrupted. Economy, “least effort,” is the enemy of all ceremonial. There is also a tendency to the attenuation of rites on the principle (unconscious, of course) that “the sign of a sign is a sign of the thing signified”; whereby a meaning may be disguised in a symbol for the sake of secrecy, or even for politeness. Prof. Westermarck has shown how, in Morocco, the full rite for averting the evil eye is to throw forward the hand with outspread fingers and to exclaim, “Five in your eye.” But as this is too insulting for common use, you may instead casually mention the number “five”; or if even that be too plain-spoken, you can refer to “Thursday,” which happens to be the fifth day of the week. In this process there is great risk of forgetting the original meaning of the rite or spell; and when this comes to pass, we are left with the empty shells of superstition, such as a dread of “thirteen,” “Friday,” salt-spilling, walking under a ladder; for hardly a soul knows what they mean.
CHAPTER V
ANIMISM
§ 1. What is Animism?
If, when the cohesion of the hunting-pack had weakened, belief in Magic by giving authority to elders became very influential and useful in primitive societies, still greater in subsequent evolution has been the power of Animism. For belief in ghosts led in time to the worship of ancestors, and then especially to the worship of the ancestors of chiefs or heroes, some of whom became gods; and the belief in gods strengthened the authority of chiefs and kings who were descended from them, and helped to maintain the unity of the tribe or nation from generation to generation and from age to age.
In anthropology, the term Animism is usually employed to denote the proneness of savages and barbarians, or people of unscientific culture, to explain natural occurrences, at least the more remarkable or interesting—the weather, the growth of crops, disease and death—as due to the action of spirits: (1) ghosts (that is, spirits that have formerly been incarnate); (2) dream-spirits, that have temporarily quitted some body during sleep or trance; (3) invisible, living, conscious beings that have never been incarnate. This may be called Hyperphysical Animism. Sometimes, however, “Animism” is used to denote a supposed attitude of savages and children toward all things, animate and inanimate, such that they spontaneously and necessarily attribute to everything a consciousness like our own, and regard all the actions and reactions of natural objects as voluntary and purposive. And this may be called Psychological Animism. These two meanings of “Animism” are entirely different: it is one thing to regard an object as moved by its own mind, another to attribute its movement or influence to a separable agent which for the time possesses it; it is one thing to regard an object as having an anthropomorphic consciousness, another to believe that that consciousness is a distinct power capable of quitting it and sometimes returning, or of surviving its destruction, or of existing independently. Even if the doctrine of Animism in the second sense were granted, it would remain to be shown how men came to conceive that the consciousness of a thing can be separated from it, and exist and act by itself, and even with greater powers than it had before—contrary to the opinion of Don Juan,
“that soul and body, on the whole,
Were odds against a disembodied soul.”