The Descent of Man, and Selection in Relation to Sex

the same affections which they themselves feel. The Fuegians appear to be in this respect in an intermediate condition, for when the surgeon on board the “Beagle” shot some young ducklings as specimens, York Minster declared in the most solemn manner, “Oh, Mr. Bynoe, much rain, much snow, blow much”; and this was evidently a retributive punishment for wasting human food. So again he related how, when his brother killed a “wild man,” storms long raged, much rain and snow fell. Yet we could never discover that the Fuegians believed in what we should call a God, or practised any religious rites; and Jemmy Button, with justifiable pride, stoutly maintained that there was no devil in his land. This latter assertion is the more remarkable, as with savages the belief in bad spirits is far more common than that in good ones. The feeling of religious devotion is a highly complex one, consisting of love, complete submission to an exalted and mysterious superior, a strong sense of dependence (77. See an able article on the ‘Physical Elements of Religion,’ by Mr. L. Owen Pike, in ‘Anthropological Review,’ April 1870, p. lxiii.), fear, reverence, gratitude, hope for the future, and perhaps other elements. No being could experience so complex an emotion until advanced in his intellectual and moral faculties to at least a moderately high level. Nevertheless, we see some distant approach to this state of mind in the deep love of a dog for his master, associated with complete submission, some fear, and perhaps other feelings. The behaviour of a dog when returning to his master after an absence, and, as I may add, of a monkey to his beloved keeper, is widely different from that towards their fellows. In the latter case the transports of joy appear to be somewhat less, and the sense of equality is shewn in every action. Professor Braubach goes so far as to maintain that a dog looks on his master as on a god. (78. ‘Religion, Moral, etc., der Darwin’schen Art-Lehre,’ 1869, s. 53. It is said (Dr. W. Lauder Lindsay, ‘Journal of Mental Science,’ 1871, p. 43), that Bacon long ago, and the poet Burns, held the same notion.) The same high mental faculties which first led man to believe in unseen spiritual agencies, then in fetishism, polytheism, and ultimately in monotheism, would infallibly lead him, as long as his reasoning powers remained poorly developed, to various strange superstitions and customs. Many of these are terrible to think of—such as the sacrifice of human beings to a blood-loving god; the trial of innocent persons by the ordeal of poison or fire; witchcraft, etc.—yet it is well occasionally to reflect on these superstitions, for they shew us what an infinite debt of gratitude we owe to the improvement of our reason, to science, and to our accumulated knowledge. As Sir J. Lubbock (79. ‘Prehistoric Times,’ 2nd edit., p. 571. In this work (p. 571) there will be found an excellent account of the many strange and capricious customs of savages.) has well observed, “it is not too much to say that the horrible dread of unknown evil hangs like a thick cloud over savage life, and embitters every pleasure.” These miserable and indirect consequences of our highest faculties may be compared with the incidental and occasional mistakes of the instincts of the lower animals.