Ancient Britain and the Invasions of Julius Caesar. T. Rice Holmes
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poet who denounced ‘foul religion’ with such fierce earnestness had a religion of his own, Professor Tylor’s words may serve as our guide.162 It is true that the conception of a spiritual being formed by a primitive mind has hardly anything in common with that approved by a theologian or a philosopher: for the savage, as for Tertullian and Origen, spirits are not immaterial; they are exceedingly subtle, but still corporeal. Nor, indeed, are they necessarily immortal. Savage religion is utterly different from that which has been the guide of life to men who, though they had put away all hope of everlasting life, retained their sense of the nobility of human nature—‘to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world’; utterly different from that which inspires the idealist to whom theology is a vain thing and the supernatural unreal, but who clings to his belief that man’s punishment or reward hereafter is simply to be what he has become, that his destiny is to grow in grace, lapsing perhaps, but again aspiring, until his spirit becomes one with the indwelling spirit of God. Yet, although the orthodox may refuse the name of religion to an animism begotten of fear and unconnected with ethics, though idealists may scoff at the conception of spiritual beings which invests them with bodily form and ponderable and mortal albeit ethereal substance, that animism was the seed out of which their own faith—its framework but not its nobler part—was evolved.
He whose mind is informed by the teaching of ethnography may conceive, if he has a sympathetic imagination, the mental state that gave birth to primitive religion; but if his reading has not been wasted, he will understand how vain would be the attempt to ascribe to this or that prehistoric people any known savage creed. For, alike in origin and in essence, the forms of modern animism are manifold. To the palaeolithic Briton fire, leaping roaring and devouring, devastating flood, rushing wind, lightning flash, disease, death itself—all may have been animated by spirit, or have been themselves spiritual beings. Elves, goblins, phantoms may have been created by his brain, and have seemed to flit before him when prolonged fasting had stimulated the creative power of his fancy. The conceptions that were ultimately to become the greater gods of polytheism may have arisen in his mind as in the minds of other savage men. At least we may believe that, unless he differed greatly from the modern savages whose handiwork resembles his, he began to people the universe with spiritual beings when he became conscious of his own soul; that the phantasms which he saw in dreams were for him real and alive; that every spirit in which he believed originated in the curiosity that led him to seek the cause of every natural phenomenon; that, although social friction had compelled him to recognize a moral code, his religion and his morality were not one but two, not mutually supporting but distinct; and, finally, that no thought of future retribution or reward troubled or comforted his heart.
Totemism.
Intimately connected with primitive religion is totemism, that strange institution which has been observed in various stages of survival among the North American Indians, the forest tribes of South America, the aboriginals of Western and Central Australia, the Malays, the hill-tribes of Central India, certain Mongoloid tribes of Central Asia, in Bechuanaland, and in the Bantu district of South Africa;163 which in every case began before those whom it affected had come to domesticate animals, to till the earth, or to fashion pottery;164 and which tends to decay when hunting gives place to pasturage.165 One cannot but inquire whether an institution so widespread existed among the prehistoric inhabitants of Britain; and, although no distinct case of totemism has been found or recorded in Europe,166 the inquiry is not perhaps so hopeless as it may at first sight appear.
The leading principles of totemism have been so often defined that they are doubtless familiar to many readers. Evidently it originated at a time when men were not possessed by the fancy that they were a distinct branch of creation, but felt their kinship with other animals, which they had hardly begun to regard as inferior.167 The members of the clans which form a totemic tribe trace their descent generally from some animal, sometimes even from a plant or an object which we should call inanimate, and bear its name. But how did the conception of relationship between a clan and an animal or vegetable species arise? It has been suggested that metempsychosis may supply the explanation. Some great man perhaps gave out that after his death no hare was to be eaten by his clan because a hare would be possessed by his soul. Thus not only his own children and grandchildren but also hares would be his descendants; and he would be the founder of a totem-family, which might develop into a totem-clan.168 On the other hand, it has been argued that when totemism began descent was necessarily reckoned in the female line, and that it is therefore useless to search for its origin in anything—for example, ‘a paternal soul tenanting an animal’—which was deemed to be inherited from a male ancestor.169
Until a recent date it was an article of faith among anthropologists that, except in special circumstances, the life of a totem-animal was, in the eyes of the clan which belonged to it, sacred, and that marriage between the members of any one clan was absolutely tabooed. If a clansman of a Crocodile clan desired a wife, he must seek her from a Wolf clan or from some other. But within the last few years totemism has been carefully and minutely observed among the Arunta tribe of Central Australia; and the records of these observations mark a new era in anthropology. With the Aruntas totemism does not forbid the slaughter of the totem-animal and does not prescribe exogamy: it is based upon the belief that they are descended from ‘quasi-human animal or vegetable ancestors, whose souls are still reborn in human form in successive generations’.170 It has, however, been maintained that in the organization of this tribe there are still discernible traces of totemism of the primitive type, involving both exogamy and respect for the life of the totem-animal;171 and also that their totemism is so decadent that nothing can be learned from it as to totemic origins.172
Totemism is indeed a subject of extraordinary difficulty: its literature is enormous and rapidly growing; and it is out of the question in this book to do more than point out its problems, and put the reader in the way of pursuing the study for himself. The problem of its origin can never be solved with certainty; for the institution cannot now be observed in its primitive state; and any attempt to trace it backward must start from conjecture as to the original social condition of man.173 Perhaps the most plausible and ingenious theory rests upon the assumption, for which considerable evidence has been adduced, that groups of men originally designated one another by animal and plant names, and that these names were accepted even when they were bestowed in derision. Such a group, finding itself called, let us say, by the name of the pig, and not knowing how it had come by the name, would naturally believe that there was an intimate connexion between itself and the porcine species.174 The taboos which forbade the slaughter of the totem-animal and marriage between a man and a maiden of the same kin would, it is argued, follow when once the universal belief, that ‘the blood is the life’ and therefore sacred, was evolved.175
There are superstitions and names which suggest that totemism may once have existed in Britain; but even if their evidence is accepted, it is of course impossible to point out the source from which they were ultimately derived. They may have belonged to our early Neolithic Age, or they may have been introduced later, when totemism had died out, by invaders who had received them from inferior tribes with whom they came in contact. We are assured that Cornish fishermen believe that drowning men sometimes assume the form of animals;176 that in the village of Burchurch in Shropshire it is deemed unlucky to kill a bat;177 that at Great Crosby in Lancashire the goose is held sacred;178 and that certain Scottish clans derived their names from animals.179 The familiar passage in which Caesar observes that the Britons counted it impious to taste the flesh of hares, fowls, and geese180 has also been interpreted as a survival of totemism.181 But this is a mere guess. The greatest of anthropologists has warned us not to assume that every sacred animal is a totem:182 the association with a clan of a species of animals is only one form of animal-worship. It is, however, quite possible that if these animals had once been totems, they were revered by clans with whom the ancestors of the British Celts had mixed before they emigrated from Gaul; for broken bones of the hare, which were found in one of the caves of Perthi-Chwareu in Denbighshire, show that at all events in that part of neolithic Britain the animal was eaten.183
Was the domestication of animals a result of totemism?
Some anthropologists have argued that the domestication of animals and even agriculture resulted from totemism.184 Thus Monsieur Reinach insists that the domestication of the boar is an