The Elementary Forms of the Religious Life (Unabridged). Durkheim Émile

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СКАЧАТЬ In this category are a large number of the maxims of popular wisdom.

165 It is true that this argument does not touch those who see in religion a code (especially of hygiene) whose provisions, though placed under the sanction of imaginary beings, are nevertheless well founded. But we shall not delay to discuss a conception so insupportable, and which has, in fact, never been sustained in a systematic manner by persons somewhat informed upon the history of religions. It is difficult to see what good the terrible practices of the initiation bring to the health which they threaten; what good the dietetic restrictions, which generally deal with perfectly clean animals, have hygienically; how sacrifices, which take place far from a house, make it more solid, etc. Undoubtedly there are religious precepts which at the same time have a practical utility; but they are lost in the mass of others, and even the services which they render are frequently not without some drawbacks. If there is a religiously enforced cleanliness, there is also a religious filthiness which is derived from these same principles. The rule which orders a corpse to be carried away from the camp because it is the seat of a dreaded spirit is undoubtedly useful. But the same belief requires the relatives to anoint themselves with the liquids which issue from a corpse in putrefaction, because they are supposed to have exceptional virtues. — From this point of view, magic has served a great deal more than religion.

166 Contributions to the Science of Mythology, I, pp. 68 f.

167 Lectures on the Science of Language, II, p. 456 ff.; Physic. Rel., pp. 276 ff. — Also Bréal, Mélanges, p. 6, "To bring the necessary clarity into this question of the origin of mythology, it is necessary to distinguish carefully the gods, which are the immediate product of the human intelligence, from the fables, which are its indirect and involuntary product."

168 Max Müller recognized this. See Physic. Rel., p. 132, and Comparative Mythology, p. 58. "The gods are nomina and not numina, names without being and not beings without name."

169

      It is true that Max Müller held that for the Greeks, "Zeus was, and remained, in spite of all mythological obscurations, the name of the Supreme Deity" (Science of Language, II, p. 478). We shall not dispute this assertion, though it is historically contestable; but in any case, this conception of Zeus could never have been more than a glimmer in the midst of all the other religious beliefs of the Greeks.

      Besides this, in a later work, Max Müller went so far as to make even the notion of god in general the product of a wholly verbal process and thus of a mythological elaboration (Physic. Rel., p. 138).

170 Undoubtedly outside the real myths there were always fables which were not believed, or at least were not believed in the same way and to the same degree, and hence had no religious character. The line of demarcation between fables and myths is certainly floating and hard to determine. But this is no reason for making all myths stories, any more than we should dream of making all stories myths. There is at least one characteristic which in a number of cases suffices to differentiate the religious myth: that is its relation to the cult.

171 See above, p. 28.

172 More than that, in the language of Max Müller, there is a veritable abuse of words. Sensuous experience, he says, implies, at least in certain cases, "beyond the known, something unknown, something which I claim the liberty to call infinite" (Natural Rel., p. 195; cf. p. 218). The unknown is not necessarily the infinite, any more than the infinite is necessarily the unknown if it is in all points the same, and consequently like the part which we know. It would be necessary to prove that the part of it which we perceive differs in nature from that which we do not perceive.

173 Max Müller involuntarily recognizes this in certain passages. He confesses that he sees little difference between Agni, the god of fire, and the notion of ether, by which the modern physicist explains light and heat (Phys. Rel., pp. 126 f.). Also, he connects the notion of divinity to that of agency (p. 138) or of a causality which is not natural and profane. The fact that religion represents the causes thus imagined, under the form of personal agents, is not enough to explain how they got a sacred character. A personal agent can be profane, and also, many religious forces are essentially impersonal.

174 We shall see below, in speaking of the efficacy of rites and faith, how these illusions are to be explained (Bk. III, ch. ii).

      CHAPTER IV

       TOTEMISM AS AN ELEMENTARY RELIGION

       Table of Contents

       History of the Question. — Method of Treating it

      Howsoever opposed their conclusions may seem to be, the two systems which we have just studied agree upon one essential point: they state the problem in identical terms. Both undertake to construct the idea of the divine out of the sensations aroused in us by certain natural phenomena, either physical or biological. For the animists it is dreams, for the naturists, certain cosmic phenomena, which served as the point of departure for religious evolution. But for both, it is in the nature, either of man or of the universe, that we must look for the germ of the grand opposition which separates the profane from the sacred.

      But such an enterprise is impossible: it supposes a veritable creation ex nihilo. A fact of common experience cannot give us the idea of something whose characteristic is to be outside the world of common experience. A man, as he appears to himself in his dreams, is only a man. Natural forces, as our senses perceive them, are only natural forces, howsoever great their intensity may be. Hence comes the common criticism which we address to both doctrines. In order to explain how these pretended data of religious thought have been able to take a sacred character which has no objective foundation, it would be necessary to admit that a whole world of delusive representations has superimposed itself upon the other, denatured it to the point of making it unrecognizable, and substituted a pure hallucination for reality. Here, it is the illusions of the dream which brought about this transfiguration; there, it is the brilliant and vain company of images evoked by the word. But in one case as in the other, it is necessary to regard religion as the product of a delirious imagination.

      Thus one positive conclusion is arrived at as the result of this critical examination. Since neither man nor nature have of themselves a sacred character, they must get it from another source. Aside from the human individual and the physical world, there should be some other reality, in relation to which this variety of delirium which all religion is in a sense, has a significance and an objective value. In other words, beyond those which we have called animistic and naturistic, there should be another sort of cult, more fundamental and more primitive, of which the first are only derived forms or particular aspects.

      In fact, this cult does exist: it is the one to which ethnologists have given the name of totemism.

      I

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