One of these statements, indeed, it would be imperative on me to notice, since it reflects on me in a serious way. Speaking of the Descriptive Sociology, which contains a large part (though by no means all) of the evidence used in the Principles of Sociology, and referring to the compilers who, under my superintendence, selected the materials forming that work, Mr. Harrison says:—
Of course these intelligent gentlemen had little difficulty in clipping from hundreds of books about foreign races sentences which seem to support Mr. Spencer’s doctrines. The whole proceeding is too much like that of a famous lawyer who wrote a law book, and then gave it to his pupils to find the “cases” which supported his law.
Had Mr. Harrison observed the dates, he would have seen that since the compilation of the Descriptive Sociology was commenced in 1867 and the writing of the Principles of Sociology in 1874, the parallel he draws is not altogether applicable: the fact being that the Descriptive Sociology was commenced seven years in advance for the purpose (as stated in the preface) of obtaining adequate materials for generalizations: sundry of which, I may remark in passing, have been quite at variance with my pre-conceptions.[62] I think that on consideration, Mr. Harrison will regret having made so grave an insinuation without very good warrant; and he has no warrant. Charity would almost lead one to suppose that he was not fully conscious of its implications when he wrote the above passage; for he practically cancels them immediately afterwards. He says:—“But of course one can find in this medley of tables almost any view. And I find facts which make for my view as often as any other.” How this last statement consists with the insinuation that what Mr. Harrison calls a “medley” of tables contains evidence vitiated by special selection of facts, it is difficult to understand. If the purpose was to justify a foregone conclusion, how does it happen that there are (according to Mr. Harrison) as many facts which make against it as there are facts which make for it?
The question here incidentally raised concerns the primitive religious idea. Which is the original belief, fetichism or the ghost-theory? The answer should profoundly interest all who care to understand the course of human thought; and I shall therefore not apologize for pursuing the question a little further.
Having had them counted, I find that in those four parts of the Descriptive Sociology which give accounts of the uncivilized races, there are 697 extracts which refer to the ghost-theory: illustrating the belief in a wandering double which goes away during sleep, or fainting, or other form of insensibility, and deserts the body for a longer period at death,—a double which can enter into and possess other persons, causing disease, epilepsy, insanity, etc., which gives rise to ideas of spirits, demons, etc., and which originates propitiation and worship of ghosts. On the other hand there are 87 extracts which refer to the worship of inanimate objects or belief in their supernatural powers. Now even did these 87 extracts support Mr. Harrison’s view, this ratio of 8 to 1 would hardly justify his statement that the facts “make for my [his] view as often as any other.” But these 87 extracts do not make for his view. To get proof that the inanimate objects are worshipped for themselves simply, instances must be found in which such objects are worshipped among peoples who have no ghost-theory; for wherever the ghost-theory exists it comes into play and originates those supernatural powers which certain objects are supposed to have. When by unrelated tribes scattered all over the world, we find it held that the souls of the dead are supposed to haunt the neighboring forests—when we learn that the Karen thinks “the spirits of the departed dead crowd around him;”[63] that the Society Islanders imagined spirits “surrounded them night and day watching every action;”[64] that the Nicobar people annually compel “all the bad spirits to leave the dwelling;”[65] that an Arab never throws anything away without asking forgiveness of the Efrits he may strike;[66] and that the Jews thought it was because of the multitudes of spirits in synagogues that “the dress of the Rabbins become so soon old and torn through their rubbing;”[67] when we find the accompanying belief to be that ghosts or spirits are capable of going into, and emerging from, solid bodies in general, as well as the bodies of the quick and the dead; it becomes obvious that the presence of one of these spirits swarming around, and capable of injuring or benefiting living persons, becomes a sufficient reason for propitiating an object it is assumed to have entered: the most trivial peculiarity sufficing to suggest possession—such possession being, indeed, in some cases conceived as universal, as by the Eskimo, who think every object is ruled by “its or his, inuk, which word signifies “man,” and also owner or inhabitant.”[68] Such being the case, there can be no proof that the worship of the objects themselves was primordial, unless it is found to exist where the ghost-theory has not arisen; and I know no instance showing that it does so. But while those facts given in the Descriptive Sociology which imply worship of inanimate objects, or ascription of supernatural powers to them, fail to support Mr. Harrison’s view, because always accompanied by the ghost-theory, sundry of them directly negative his view. There is the fact that an echo is regarded as the voice of the fetich; there is the fact that the inhabiting spirit of the fetich is supposed to “enjoy the savory smell” of meat roasted before it; and there is the fact that the fetich is supposed to die and may be revived. Further, there is the summarized statement made by Beecham, an observer of fetichism in the region where it is supposed to be specially exemplified, who says that:—
The fetiches are believed to be spiritual, intelligent beings, who make the remarkable objects of nature their residence, or enter occasionally into the images and other artificial representations, which have been duly consecrated by certain ceremonies.... They believe that these fetiches are of both sexes, and that they require food.
These statements are perfectly in harmony with the conclusion that fetichism is a development of the ghost-theory, and altogether incongruous with the interpretation of fetichism which Mr. Harrison accepts from Comte.
Already I have named the fact that Dr. Tylor, who has probably read more books about uncivilized peoples than any Englishman living or dead, has concluded that fetichism is a form of spirit-worship, and that (to give quotations relevant to the present issue)
To class an object as a fetish, demands explicit statement that a spirit is considered as embodied in it or acting through it or communicating by it.[69]