monial feast in which the tribe eats portions of the body of the victim in order to share in the sacrificial benefits.
Out of all these factors, out of the Old Man tradition, out of the desire to escape infection and uncleanness, out of the desire for power and success through magic, out of the sacrificial tradition of seedtime, and out of a number of like beliefs and mental experiments and misconceptions, a complex something was growing up in the lives of men which was beginning to bind them together mentally and emotionally in a common life and action. This something we may call religion (Lat. religare, to bind[1]). It was not a simple or logical something, it was a tangle of ideas about commanding beings and spirits, about gods, about all sorts of "musts" and "must-nots." Like all other human matters, religion has grown. It must be clear from what has gone before that primitive man—much less his ancestral apes and his ancestral Mesozoic mammals—could have had no idea of God or Religion; only very slowly did his brain and his powers of comprehension become capable of such general conceptions. Religion is something that has grown up with and through human association, and God has been and is still being discovered by man.
This book is not a theological book, and it is not for us to embark upon theological discussion; but it is a part, a necessary and central part, of the history of man to describe the dawn and development of his religious ideas and their influence upon his activities. All these factors we have noted must have contributed to this development, and various writers have laid most stress upon one or other of them. Sir J. G. Frazer we have already noted as the leading student of the derivation of sacraments from magic sacrifices. Grant Allen, in his Evolution of the Idea of God, laid stress chiefly on the posthumous worship of the "Old Man." Sir E. B. Tylor (Primitive Culture) gave his attention mainly to the disposition of primitive man to ascribe a soul to every object animate and inanimate. Mr. A. E. Crawley, in The Tree of Life, has called attention to other centres of impulse and emotion, and particularly to sex as a source of deep excitement. The thing we have to bear in mind is that Neo-
- ↑ But Cicero says relegere, "to read over," and the "binding" by those who accept religare is often written of as being merely the binding of a vow.
