With respect to class-names, Dr Tylor ("Primitive Culture", Vol. II. page 245 (4th edition), 1903.) has shown how instructive are the first attempts of the savage to get at the idea of a class. Things in which similarity is observed, things indeed which can be related at all are to the savage KINDRED. A species is a family or a number of individuals with a common god to look after them. Such for example is the Finn doctrine of the haltia. Every object has its haltia, but the haltiat were not tied to the individual, they interested themselves in every member of the species.
Each stone had its haltia, but that haltia was interested in other stones;the individuals disappeared, the haltia remained.
Nor was it only class-names that belonged to the supersensuous world. Aman's own proper-name is a sort of spiritual essence of him, a kind of soul to be carefully concealed. By pronouncing a name you bring the thing itself into being. When Elohim would create Day "he called out to the Light 'Day,' and to the Darkness he called out 'Night'"; the great magician pronounced the magic Names and the Things came into being. "In the beginning was the Word" is literally true, and this reflects the fact that our CONCEPTUAL world comes into being by the mental process of naming. (For a full discussion of this point see Beck, "Nachahmung" page 41, "Die Sprache".) In old times people went further; they thought that by naming events they could bring them to be, and custom even to-day keeps up the inveterate magical habit of wishing people "Good Morning" and a "Happy Christmas."Number, too, is part of the supersensuous world that is thoroughly religious. We can see and touch seven apples, but seven itself, that wonderful thing that shifts from object to object, giving it its SEVENness, that living thing, for it begets itself anew in multiplication--surely seven is a fit denizen of the upper-world. Originally all numbers dwelt there, and a certain supersensuous sanctity still clings to seven and three. We still say "Holy, Holy, Holy," and in some mystic way feel the holier.
The soul and the supersensuous world get thinner and thinner, rarer and more rarified, but they always trail behind them clouds of smoke and vapour from the world of sense and space whence they have come. It is difficult for us even nowadays to use the word "soul" without lapsing into a sensuous mythology. The Cartesians' sharp distinction between res extensa non cogitans and res cogitans non extansa is remote.
So far then man, through the processes of his thinking, has provided himself with a supersensuous world, the world of sense-delusion, of smoke and cloud, of dream and phantom, of imagination, of name and number and image. The natural course would now seem to be that this supersensuous world should develop into the religious world as we know it, that out of a vague animism with ghosts of ancestors, demons, and the like, there should develop in due order momentary gods (Augenblicks-Gotter), tribal gods, polytheism, and finally a pure monotheism.
This course of development is usually assumed, but it is not I think quite what really happens. The supersensuous world as we have got it so far is too theoretic to be complete material of religion. It is indeed only one factor, or rather it is as it were a lifeless body that waits for a living spirit to possess and inform it. Had the theoretic factor remained uninformed it would eventually have separated off into its constituent elements of error and truth, the error dying down as a belated metaphysic, the truth developing into a correct and scientific psychology of the subjective. But man has ritual as well as mythology; that is, he feels and acts as well as thinks; nay more he probably feels and acts long before he definitely thinks. This contradicts all our preconceived notions of theology. Man, we imagine, believes in a god or gods and then worships.
The real order seems to be that, in a sense presently to be explained, he worships, he feels and acts, and out of his feeling and action, projected into his confused thinking, he develops a god. We pass therefore to our second factor in religion:--ritual.
The word "ritual" brings to our modern minds the notion of a church with a priesthood and organised services. Instinctively we think of a congregation meeting to confess sins, to receive absolution, to pray, to praise, to listen to sermons, and possibly to partake of sacraments. Were we to examine these fully developed phenomena we should hardly get further in the analysis of our religious conceptions than the notion of a highly anthropomorphic god approached by purely human methods of personal entreaty and adulation.
Further, when we first come to the study of primitive religions we expect a priori to find the same elements, though in a ruder form. We expect to see "The heathen in his blindness bow down to wood and stone," but the facts that actually confront us are startlingly dissimilar. Bowing down to wood and stone is an occupation that exists mainly in the minds of hymn-writers.
The real savage is more actively engaged. Instead of asking a god to do what he wants done, he does it or tries to do it himself; instead of prayers he utters spells. In a word he is busy practising magic, and above all he is strenuously engaged in dancing magical dances. When the savage wants rain or wind or sunshine, he does not go to church; he summons his tribe and they dance a rain-dance or wind-dance or sun-dance. When a savage goes to war we must not picture his wife on her knees at home praying for the absent; instead we must picture her dancing the whole night long; not for mere joy of heart or to pass the weary hours; she is dancing his war-dance to bring him victory.