CHAPTER IX.
THE SUBJECTIVE ELEMENT.
When speaking of the fundamental postulates involved in the
religious idea, we pointed out that, besides the unknown cause
of physical phenomena, "every religion assumes also that there
is in human nature something equally hyperphysical with the
object which it worships, whether we call this something soul,
or mind, or spirit." Let us call it soul. And first let us examine
what it is that religion says of the soul, after which we may
be in a position to consider what degree of truth, if any, is involved
in its assertions.
Now the great fact which presents itself to our notice in this inquiry is the broad line of demarcation which religion has everywhere drawn between the mental and corporeal functions of man, or in other words, between his soul and his body. Generally, it expresses this grand distinction by the assertion that the soul continues to live after the body is dissolved. This doctrine is very ancient and very wide-spread. A few illustrations of its prevalence are all that can be given here.[1]
The rude people of Kamschatka, who had so little notion of a providence, believed in a subterranean life after death. The soul they thought was immortal, and the body would at some time rejoin it, when the two would live on together, much as they do here but under happier conditions. Their place of abode was to be under the earth, where there was another earth resembling ours. Some of them objected to being baptized, because they would then be compelled to meet their enemies
- ↑ See much interesting evidence in Dulaure, "Histoire Abregee de differens Cultes." vol. i. chs. xxiv.-xxvii.; and a valuable discussion of the whole subject in Tylor's "Primitive Culture."
