[ Pobierz całość w formacie PDF ]
[23. Brown, Melanesians and Polynesians, pp. 443 ff.; Frazer, Belief in Immortality, i. 192; Seligmann,
Melanesians, p. 192.
24. Codrington, Melanesians, pp. 255 ff.
25. Newton, In Far New Guinea, p. 219; Turner, Samoa, pp. 257-258.]
the two worlds, spanned by a tree trunk, as among American Indians or some Melanesians (the latter must carry the
figure of a frigate bird to ensure safe passage),[26] or with a higher development of culture the tree trunk becomes a
bridge, the chasm hell, and the passage the trial of the soul.
While by far the preponderating belief among primitive peoples is that the dead, especially their ghosts, are to be
gotten out of the way, and while the general feeling is one of fear, in occasional situations an enduring connection
with them is desired, and especial efforts are made to bring this about. Thus some peoples in Africa, where nearly all
shades of primitive thought may be discovered, are so anxious to secure this abiding presence of their dead that they
cut off the head of the deceased and preserve it in the home. This is thought to secure the continuance of the
presence of the favor of the dead patron, as he now becomes by this means."
[26. Codrington, Melanesians, p. 257
27. Frobenius, Voice of Africa, p. 674.]
XIV
DESCENSUS AVERNI
THE notion of the underworld as a prison place in which the dead are confined has given rise in many different
centers to the thought of some daring mortal who breaks the law separating the two worlds, and visits the home of
the dead, winning through by power of love, or sheer bravado and physical might or challenge, or by favor of the
gods. The Descensus Averni is a widespread myth. Its earliest literary form meets us in pre-Semitic Babylonia in the
story of Tammuz and Ishtar--now so well known that no extended narrative is here necessary.[1] A fairly close
parallel to the Ishtar episode is found in far-away Japan, where the goddess Izanami died and her spouse Izanagi
descended after her, broke the taboo concerning preservation of darkness (which is an element in so many cycles of
folklore unconnected with the Descensus),
[1. For the story, see most conveniently Rogers, Cuneiform Parallels, pp. 121-131.]
and with difficulty escaped to the upper air, pursued by the revengeful goddess and her minions.[2] The retirement
of the love-goddess Ishtar in Babylonia to the underworld is also paralleled by that of the sun-goddess in Japan,
though it is "the rock-cave of heaven" in which the latter hides herself, and so brings darkness, as the absence of
Ishtar brings lack of desire, on earth.[3] Hercules' famous exploit of descending and baling Cerberus, the snake-
haired dog guardian of the shades who would fain return, to the upper air is in keeping with the hero's hardy and
daring nature. The Babylonians having conceived so early the notion, it is not to be wondered at that the Mandaeans,
who took over so much of Babylonian custom and mythology, should take over in the descensus Averni the exploit
of Manda-da hayye.[4] Of course the Vergilian story of Æneas' descent at once recurs to the mind, as well as that of
Vergil's imitator and disciple Dante.
But the idea is not confined to peoples so far along in culture. Maui, the culture hero of New Zealand and the South
Sea, made the dread journey to meet his great ancestress -
[2. Aston, Shinto, p. 93.
3 Ib., p. 100.
4. NSH., vii. 147.]
the lure here was merely material, a fish hook and to get fire.[5] The Etoi, a people of Africa, know of the same
venturous enterprise with the taboo of eating ghost food, which connects the story in thought, though hardly in
origin, with the Greek myth of the ravished Persephone, and with a story of quite different purport in Babylonia.[6]
Among some New Guinean peoples there are chosen mortals that make the journey and return in safety.[7] Omaha
Indians regard it as possible for the living, in a swoon, to visit the dread regions of the dead and return unscathed.[8]
But these are the exceptions, and only heroes and gods, and even they under specially favoring auspices, like the
command, behest, or permission of the chief god, visit the dead and are able to reascend from "The Land of No-
Return."
[6. Westervelt, Legends of Maui, pp. 23, 48, 68 ff.
7. Talbot, In the Shadow of the Bush, pp. 240, 336.
7. Seligmann, Melanesians, pp. 655 ff.
8. Fletcher and La Flesche, 27th Report, etc., p. 589.]
XV
WORSHIP
HOWEVER worship be defined, little reflection is needed to discern the basis of its beginnings in what has
preceded. Worship implies in the worshiper fear, reverence, gratitude, veneration, homage, love, respect, admiration,
or a complex of some or all of these; and in the object worshiped power, worth, or dignity, or a complex of them. As
we moderns know it, and as the world has known it as far back as written traditions or remains of various sorts
permit investigation, worship involves certain definite modes of action by worshipers, directed to or at the object of
worship; and these modes of action tend to become stereotyped, or, to anticipate a little, to crystallize into ritual.
And many reasons lead to the belief that this stereotyping began very early.
Man's conception of things being anthropopathic, he would regard them as he did men, and in addition he would
treat them, so far as circumstances and the nature of the case permitted, much as he did men. Since he thought of
them as having senses to be tickled, appetites to be gratified, mentality to be reckoned with, temper to be made or
kept placid and amicable, and power to be turned to good account or at least to be prevented from acting against
him, he would deal with them as his experience and observation had taught him his own kind liked to be treated, and
thus secure his own well-being. It could not have been long before the social element entered, tradition as to
methods of accomplishing ends soon becoming a determining factor. Man had already discovered that the
individuals of his own species differed greatly in qualities and power, and that different modes of procedure were
either politic or necessary. Those weaker or less cunning than himself he could either disregard or render
subservient. Those stronger and more resourceful would evoke fear or win respect, and to them he would concede
what he must. The degree of respect or fear, expressed in terms of tribute or homage, would depend upon the
conceived or actual disparity between his powers and those of the others. How short a distance separates respect or
homage from worship becomes evident when one considers the refinement in theology of the distinction of dulia,
hyperdulia, and latria from each other, or when one notes the difficulty of distinguishing the results in the objective
actions attending "veneration," "higher veneration," and "worship."[1] This same standard of action would apply to
whatever grade or order of beings man actually dealt with or conceived himself as dealing with. As Professor King
puts it:
"Granted that the idea of a superior personality once appears in the religious consciousness, it is easy to see that the
problem of worship itself, and of different types of worship, is quite a simple one. It seems almost self-evident that
the deity will be approached and treated precisely along the lines of intercourse within the group of worshipers. He [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl exclamation.htw.pl
[23. Brown, Melanesians and Polynesians, pp. 443 ff.; Frazer, Belief in Immortality, i. 192; Seligmann,
Melanesians, p. 192.
24. Codrington, Melanesians, pp. 255 ff.
25. Newton, In Far New Guinea, p. 219; Turner, Samoa, pp. 257-258.]
the two worlds, spanned by a tree trunk, as among American Indians or some Melanesians (the latter must carry the
figure of a frigate bird to ensure safe passage),[26] or with a higher development of culture the tree trunk becomes a
bridge, the chasm hell, and the passage the trial of the soul.
While by far the preponderating belief among primitive peoples is that the dead, especially their ghosts, are to be
gotten out of the way, and while the general feeling is one of fear, in occasional situations an enduring connection
with them is desired, and especial efforts are made to bring this about. Thus some peoples in Africa, where nearly all
shades of primitive thought may be discovered, are so anxious to secure this abiding presence of their dead that they
cut off the head of the deceased and preserve it in the home. This is thought to secure the continuance of the
presence of the favor of the dead patron, as he now becomes by this means."
[26. Codrington, Melanesians, p. 257
27. Frobenius, Voice of Africa, p. 674.]
XIV
DESCENSUS AVERNI
THE notion of the underworld as a prison place in which the dead are confined has given rise in many different
centers to the thought of some daring mortal who breaks the law separating the two worlds, and visits the home of
the dead, winning through by power of love, or sheer bravado and physical might or challenge, or by favor of the
gods. The Descensus Averni is a widespread myth. Its earliest literary form meets us in pre-Semitic Babylonia in the
story of Tammuz and Ishtar--now so well known that no extended narrative is here necessary.[1] A fairly close
parallel to the Ishtar episode is found in far-away Japan, where the goddess Izanami died and her spouse Izanagi
descended after her, broke the taboo concerning preservation of darkness (which is an element in so many cycles of
folklore unconnected with the Descensus),
[1. For the story, see most conveniently Rogers, Cuneiform Parallels, pp. 121-131.]
and with difficulty escaped to the upper air, pursued by the revengeful goddess and her minions.[2] The retirement
of the love-goddess Ishtar in Babylonia to the underworld is also paralleled by that of the sun-goddess in Japan,
though it is "the rock-cave of heaven" in which the latter hides herself, and so brings darkness, as the absence of
Ishtar brings lack of desire, on earth.[3] Hercules' famous exploit of descending and baling Cerberus, the snake-
haired dog guardian of the shades who would fain return, to the upper air is in keeping with the hero's hardy and
daring nature. The Babylonians having conceived so early the notion, it is not to be wondered at that the Mandaeans,
who took over so much of Babylonian custom and mythology, should take over in the descensus Averni the exploit
of Manda-da hayye.[4] Of course the Vergilian story of Æneas' descent at once recurs to the mind, as well as that of
Vergil's imitator and disciple Dante.
But the idea is not confined to peoples so far along in culture. Maui, the culture hero of New Zealand and the South
Sea, made the dread journey to meet his great ancestress -
[2. Aston, Shinto, p. 93.
3 Ib., p. 100.
4. NSH., vii. 147.]
the lure here was merely material, a fish hook and to get fire.[5] The Etoi, a people of Africa, know of the same
venturous enterprise with the taboo of eating ghost food, which connects the story in thought, though hardly in
origin, with the Greek myth of the ravished Persephone, and with a story of quite different purport in Babylonia.[6]
Among some New Guinean peoples there are chosen mortals that make the journey and return in safety.[7] Omaha
Indians regard it as possible for the living, in a swoon, to visit the dread regions of the dead and return unscathed.[8]
But these are the exceptions, and only heroes and gods, and even they under specially favoring auspices, like the
command, behest, or permission of the chief god, visit the dead and are able to reascend from "The Land of No-
Return."
[6. Westervelt, Legends of Maui, pp. 23, 48, 68 ff.
7. Talbot, In the Shadow of the Bush, pp. 240, 336.
7. Seligmann, Melanesians, pp. 655 ff.
8. Fletcher and La Flesche, 27th Report, etc., p. 589.]
XV
WORSHIP
HOWEVER worship be defined, little reflection is needed to discern the basis of its beginnings in what has
preceded. Worship implies in the worshiper fear, reverence, gratitude, veneration, homage, love, respect, admiration,
or a complex of some or all of these; and in the object worshiped power, worth, or dignity, or a complex of them. As
we moderns know it, and as the world has known it as far back as written traditions or remains of various sorts
permit investigation, worship involves certain definite modes of action by worshipers, directed to or at the object of
worship; and these modes of action tend to become stereotyped, or, to anticipate a little, to crystallize into ritual.
And many reasons lead to the belief that this stereotyping began very early.
Man's conception of things being anthropopathic, he would regard them as he did men, and in addition he would
treat them, so far as circumstances and the nature of the case permitted, much as he did men. Since he thought of
them as having senses to be tickled, appetites to be gratified, mentality to be reckoned with, temper to be made or
kept placid and amicable, and power to be turned to good account or at least to be prevented from acting against
him, he would deal with them as his experience and observation had taught him his own kind liked to be treated, and
thus secure his own well-being. It could not have been long before the social element entered, tradition as to
methods of accomplishing ends soon becoming a determining factor. Man had already discovered that the
individuals of his own species differed greatly in qualities and power, and that different modes of procedure were
either politic or necessary. Those weaker or less cunning than himself he could either disregard or render
subservient. Those stronger and more resourceful would evoke fear or win respect, and to them he would concede
what he must. The degree of respect or fear, expressed in terms of tribute or homage, would depend upon the
conceived or actual disparity between his powers and those of the others. How short a distance separates respect or
homage from worship becomes evident when one considers the refinement in theology of the distinction of dulia,
hyperdulia, and latria from each other, or when one notes the difficulty of distinguishing the results in the objective
actions attending "veneration," "higher veneration," and "worship."[1] This same standard of action would apply to
whatever grade or order of beings man actually dealt with or conceived himself as dealing with. As Professor King
puts it:
"Granted that the idea of a superior personality once appears in the religious consciousness, it is easy to see that the
problem of worship itself, and of different types of worship, is quite a simple one. It seems almost self-evident that
the deity will be approached and treated precisely along the lines of intercourse within the group of worshipers. He [ Pobierz całość w formacie PDF ]