Was Man Created?

by Henry A. Mott

Schweinfurth relates that the Niam-niam, that highly interesting dwarf people of Central Africa, have no word for God, and therefore, it must be supposed, no idea; and Moritz Wagner has given a whole selection of reports on the absence of religious consciousness in inferior nations. The idea that conscience is a sort of permanent inspiration or dwelling of God in the soul, I think, on consideration, any reasonable man will not assume. "It is a purely human faculty," says Savage, "like the faculty for art or music; and it gets its authority, as they do by being true, and just in so far as it is true. Consciousness is our own knowledge of ourselves and of the relation between our own faculties and powers. Conscience is our recognition of the relations, as right or wrong, in which we stand to those about us, God and our fellows. Con-scio is to know with, in relation.

There is such a thing, of course, as a false conscience and a true conscience. All the false "conscientiousness grows out of the fact that men suppose they stand in certain relationships that do not really exist. Thus they imagined duties that are not duties at all." The virtues which must be practised by rude men, so that they can hold together in tribes, are of course important. No tribe could hold together if robbery, murder, treachery, etc., were common; in other words, there must be honor among thieves. "A North-American Indian is well pleased with himself, and is honored by others, when he scalps a man of another tribe; and a Dyak cuts off the head of an unoffending person, and dries it as a trophy. The murder of infants has prevailed on the largest scale throughout the world, and has been met with no reproach; but infanticide, especially of females, has been thought to be good for the tribe, or at least not injurious. Suicide during former times was not generally considered as a crime, but rather, from the courage displayed, as an honorable act; and it is still practised by some semi-civilized and savage nations without reproach, for it does not obviously concern others of the tribe. It has been recorded that an Indian Thug conscientiously regretted that he had not robbed and strangled as many travelers as did his father before him."[64]

See how weak the conscience of even more highly civilized men are in their dealings with the brute creation; how the sportsman delights in hunting-scenes, Spanish bull-fights, cock-fights, etc.; how indignant was the sensitive Cowper, if any one should "needlessly set foot upon a worm"! The rights of the worm are as sacred in his degree as ours are, and a true conscience will recognize them. What, then, is a true conscience? Savage states in a few words, it is "one that knows and is adjusted to the realities of life. When men know the truth about God, about themselves—body and mind and spirit—about the real relations of equity in which they stand to their fellow-men in state and church and society, and when they appreciate these, and adjust their conscience to them, then they will have a true conscience. An absolutely true conscience, of course, cannot exist so long as our knowledge of the reality of things is only partial."

It is evident, then, that the conscience of man depends on his education and environments, and therefore is the subject of improvement. It becomes, then, the duty of every man to search for truth, for his conscience is not infallible, and by so doing he will bring it to accord with the real facts of God. "Throw away," says Savage, "prejudice and conceit, seek to make your conscience like the magnetic needle. The needle ever and naturally seeking the unchanging pole." As conscience, then, is but a faculty capable of development, it is not so difficult to understand a race of people whose conscience was in just the first stages of development; and, finally, a race which did not possess this faculty at all, as in the inferior nations which Wagner speaks of.

Fig. I.—Butcher's Shop of the Anziques, Anno 1598.
(From Man's Place in Nature, by Huxley.)

What kind of conscience and intelligence had the people near Cape Lopez, called the Anziques, which M. du Chaillu describes. They had incredible ferocity; for they ate one another, sparing neither friends nor relations. Their butcher-shops were filled with human flesh, instead of that of oxen or sheep, for they ate the enemies they captured in battle. They fattened, slayed, and devoured their slaves also, unless they thought they could get a good price for them; and moreover, for weariness of life or desire for glory (for they thought it a great thing and a sign of a generous soul to despise life), or for love of their rulers, offered themselves up for food. There were, indeed, many cannibals, as in the East Indies and Brazil and elsewhere, but none such as these, since the others only ate their enemies, but these their own blood relations.

There is therefore, combining the fact mentioned by Wagner with the fact that some nations have no idea of one or more gods, not even a word to express it (proving that they have no idea), I say, there is therefore no evidence that man was aboriginally endowed with any such belief as the existence of an Omnipotent God; and in this assertion almost all the learned men concur. "If, however," says Darwin, "we include under the term religion, the belief in unseen or spiritual agencies, the case is wholly different; for this belief seems to be universal with the less civilized races. Nor is it difficult to understand how it arose."