Ch. 11: Supreme Gods Not Necessarity Developed Out of 'Spirits' - Page 2

spoken of, not as 'spirits,' but as 'undefined eternal beings.' To us, such a being is necessarily a spirit, but he was by no means necessarily so to an early thinker, who may not yet have reached the conception of a ghost.

A ghost is said, by anthropologists, to have developed into a god. Now, the very idea of a ghost (apart from a wraith or fetch) implies the previous death of his proprietor. A ghost is the phantasm of a dead man. But anthropologists continually tell us, with truth, that the idea of death as a universal ordinance is unknown to the savage. Diseases and death are things that once did not exist, and that, normally, ought not to occur, the savage thinks. They are, in his opinion, supernormally caused by magicians and spirits. Death came into the world by a blunder, an accident, an error in ritual, a decision of a god who was before Death was. Scores of myths are told everywhere on this subject.[2]

The savage Supreme Being, with added power, omniscience, and morality, is the idealisation of the savage, as conceived of by himself, minus fleshly body (as a rule), and minus Death. He is not necessarily a 'spirit,' though that term may now be applied to him. He was not originally differentiated as 'spirit' or 'not spirit.' He is a Being, conceived of without the question of 'spirit,' or 'no spirit' being raised; perhaps he was originally conceived of before that question could be raised by men. When we call the Supreme Being of savages a 'spirit' we introduce our own animistic ideas into a conception where it may not have originally existed. If the God is 'the savage himself raised to the n^th power' so much the less of a spirit is he. Mr. Matthew Arnold might as well have said: 'The British Philistine has no knowledge of God. He believes that the Creator is a magnified non-natural man, living in the sky.' The Gippsland or Fuegian or Blackfoot Supreme Being is just a Being, anthropomorphic, not a mrart, or 'spirit.' The Supreme Being is a wesen, Being, Vui; we have hardly a term for an immortal existence so undefined. If the being is an idealised first ancestor (as among the Kurnai), he is not, on that account, either man or ghost of man. In the original conception he is a powerful intelligence who was from the first: who was already active long before, by a breach of his laws, an error in the delivery of a message, a breach of ritual, or what not, death entered the world. He was not affected by the entry of death, he still exists.

Modern minds need to become familiar with this indeterminate idea of the savage Supreme Being, which, logically, may be prior to the evolution of the notion of ghost or spirit.

But how does it apply when, as by the Kurnai, the Supreme Being is reckoned an ancestor?

It can very readily be shown that, when the Supreme Being of a savage people is thus the idealised First Ancestor, he can never have been envisaged by his worshippers as at any time a ghost; or,