So, from things which perhaps never were of high
importance, things which have fallen out of popular significance,
or even out of popular memory, he tries to elicit
general laws of culture, often to be thus more easily and
fully gained than in the arena of modern philosophy and
politics. The history of survival in cases like those of the folk-lore
and occult arts which we have been considering, has for the
most part been a history of dwindling and decay. As men’s
minds change in progressing culture, old customs and
opinions fade gradually in a new and uncongenial atmosphere,
or pass into states more congruous with the new life
around them. But this is so far from being a law without
exception, that a narrow view of history may often make it
seem to be no law at all. For the stream of civilization winds
and turns upon itself, and what seems the bright onward
current of one age may in the next spin round in a whirling
137eddy, or spread into a dull and pestilential swamp.
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To my mind the
popular phrases about ‘city savages’ and ‘street Arabs’
seem like comparing a ruined house to a builder’s yard. It is more to the purpose to notice how war and misrule,
famine and pestilence, have again and again devastated countries,
reduced their population to miserable remnants, and
lowered their level of civilization, and how the isolated life
of wild country districts seems sometimes tending towards
savagery. So far as we know, however, none of these
causes have ever really reproduced a savage community. For an ancient account of degeneration under adverse circumstances,
Ovid’s mention of the unhappy colony of Tomi
on the Black Sea is a case in point, though perhaps not
to be taken too literally.
Indeed, I
scarcely think that a stronger counter-persuasion could be
used on an intelligent student inclined to the ordinary
degeneration-theory than to induce him to examine critically
and impartially the arguments of the advocates on his
own side. It must be borne in mind, however, that the
grounds on which this theory has been held have generally
been rather theological than ethnological. The strength
of the position it has thus occupied may be well instanced
from the theories adopted by two eminent French writers
of the 18th century, which in a remarkable way piece
together a belief in degeneration and an argument for progression. It has happened to me more
than once to be assured from the pulpit that the theories of
ethnologists who consider man to have risen from a low
original condition are delusive fancies, it being revealed
truth that man was originally in a high condition. Now as
a matter of Biblical criticism it must be remembered that a
large proportion of modern theologians are far from accepting
such a dogma.
This did not
happen only once, it happened among different races in
distant regions, for such terms as ‘hand’ for 5, ‘hand-one’
for 6, ‘hands’ for 10, ‘two on the foot’ for 12,
‘hands and feet’ or ‘man’ for 20, ‘two men’ for 40, &c.,
show such uniformity as is due to common principle, but
also such variety as is due to independent working-out. These are ‘pointer-facts’ which have their place and
explanation in a development-theory of culture, while a
degeneration-theory totally fails to take them in. They are
distinct records of development, and of independent development,
271among savage tribes to whom some writers on
civilization have rashly denied the very faculty of self-improvement. The original meaning of a great part of the
stock of numerals of the lower races, especially of those from
1 to 4, not suited to be named as hand-numerals, is obscure. They may have been named from comparison with objects,
in a way which is shown actually to happen in such forms
as ‘together’ for 2, ‘throw’ for 3, ‘knot’ for 4; but
any concrete meaning we may guess them to have once had
seems now by modification and mutilation to have passed
out of knowledge.
That knowledge, arts, and institutions should decay in
certain districts, that peoples once progressive should lag
behind and be passed by advancing neighbours, that sometimes
even societies of men should recede into rudeness and
misery—all these are phenomena with which modern history
is familiar. In judging of the relation of the lower to the
higher stages of civilization, it is essential to gain some idea
how far it may have been affected by such degeneration. What kind of evidence can direct observation and history
give as to the degradation of men from a civilized condition
towards that of savagery?
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P. 119, &c.; R. G. Haliburton, ‘New
Materials for the History of Man.’ Halifax, N. S. 1863; ‘Encyclopædia
Britannica,’ (5th ed.) art. ‘sneezing,’ Wernsdorf, ‘De Ritu Sternutantibus
bene precandi.’ Leipzig, 1741; see also Grimm, D. M.
There may be many
modes even of recognizable phonetic expression, unknown
to us as yet. So far, however, as I have been able to trace
them here, such modes have in common a claim to belong
not exclusively to the scheme of this or that particular
dialect, but to wide-ranging principles of formation of language. In fact, the time has now come for a substantial basis to be
laid for Generative Philology.
CHAPTER V. EMOTIONAL AND IMITATIVE LANGUAGE.
But it is clear
that so far as one race may have borrowed numerals from
another, this evidence breaks down. The fact that this
borrowing extends as low as 3, and may even go still lower
for all we know, is a reason for using the argument from
connected numerals cautiously, as tending rather to prove
intercourse than kinship. The manufacture of stone implements is now almost
perfectly understood by archæologists. The processes used
by modern savages have been observed and imitated. The history of the
Stone Age is clearly seen to be one of development.
Riddles start near proverbs in the history of civilization,
and they travel on long together, though at last towards
different ends. By riddles are here meant the old-fashioned
problems with a real answer intended to be discovered, such
as the typical enigma of the Sphinx, but not the modern
verbal conundrums set in the traditional form of question
and answer, as a way of bringing in a jest à propos of nothing. The original kind, which may be defined as ‘sense-riddles,’
are found at home among the upper savages, and
range on into the lower and middle civilization; and while
their growth stops at this level, many ancient specimens
have lasted on in the modern nursery and by the cottage
fireside.
Nevertheless, allegory has had a share in the development
of myths which no interpreter must overlook. The fault of
the rationalizer lay in taking allegory beyond its proper
action, https://loveexamined.net/ and applying it as a universal solvent to reduce dark
stories to transparent sense. The same is true of the other
great rationalizing process, founded also, to some extent, on
fact.
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Legge, ‘Confucius,’ p. 119; Doolittle, ‘Chinese,’ vol. Pp. 108, 174, 192. P. 403; Cook, ‘First
Voy.’ vol.
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