In religion, at any rate, that which can only be described by negations is negative; that which can not be presented in terms of consciousness is unconscious.
I shall say but little about Mr. Spencer's Ghost theory as the historical source of all religion; because it is, after all, a subordinate matter, and would lead to a wide digression. I am sorry that he will not accept my (not very serious) invitation to him to modify the paradoxes thereon to be read in his "Principles of Sociology." I have always held it to be one of the most unlucky of all his sociologic doctrines, and that on psychological as well as on historical grounds. Mr. Spencer asserts that all forms of religious sentiment spring from the primitive idea of a disembodied double of a dead man. I assert that this is a rather complicated and developed form of thought; and that the simplest and earliest form of religious sentiment is the idea of the rudest savage, that visible objects around him—animal, vegetable, and inorganic—have quasi-human feelings and powers, which he regards with gratitude and awe. Mr. Spencer says that man only began to worship a river or a volcano when he began to imagine them as the abode of dead men's spirits. I say that he began to fear or adore them, so soon as he thought the river or the volcano had the feelings and the powers of living beings; and that was from the dawn of the human intelligence. The latter view is, I maintain, far the simpler and more obvious explanation; and it is a fault in logic to construct a complicated explanation when a simple one answers the facts. Animals think inert things of a peculiar form to be animal; so do infants. The dog barks at a shadow; the horse dreads a steam-engine; the baby loves her doll, feeds her, nurses her, and buries her. The savage thinks the river, or the mountain beside which he lives, the most beneficent, awful, powerful of beings. There is the germ of religion. To assure us that the savage has no feeling of awe and affection for the river and the mountain, until he has evolved the elaborate idea of disembodied spirits of dead men dwelling invisibly inside them, is as idle as it would be to assure us that the love and the terror of the dog, the horse, and the baby are due to their perceiving some disembodied spirit inside the shadow, the steam-engine, or the doll.
I think it a little hard that I may not hold this common-sense view of the matter, along with almost all who have studied the question, without being told that it comes of "persistent thinking along defined grooves," and that I should accept the Ghost theory of Religion were it not for my fanatical discipleship. Does not Mr. Spencer himself persistently think along defined grooves; and does not every systematic thinker do the same? But it so happens that the Ghost theory leads to conclusions that outrage common sense. If Dr. Tylor has finally adopted it, I am sorry. But it is certain that the believers in the Ghost theory as the origin of all forms of Religion are few and far between. The difficulties in the way of it are enormous. Mr.
