shut up a wind.110 Ulysses received the winds in a leather bag from Aeolus, King of the Winds.111 So Perdoytus, the Lithuanian wind-god, keeps the winds enclosed in a leather bag; when they escape from it he pursues them, beats them, and shuts them up again.112 The Motumotu in New Guinea think that storms are sent by an Oiabu sorcerer; for each wind he has a bamboo which he opens at pleasure.113 But here we have passed from custom (with which alone we are at present concerned) into mythology. Shetland seamen still buy winds from old women who claim to rule the storms. There are now in Lerwick old women who live by selling wind.114 When the Hottentots wish to make the wind drop, they take one of their fattest skins and hang it on the end of a pole, believing that by blowing the skin down the wind will lose all its force and must itself fall.115 In some parts of Austria, during a heavy storm, it is customary to open the window and throw out a handful of meal, chaff, or feathers, saying to the wind, “There, that's for you, stop!”116 Once when north-westerly winds had kept the ice long on the coast, and food was getting scarce, the Eskimos of Alaska performed a ceremony to make a calm. A fire was kindled on the shore and the men gathered round it and chanted. An old man then stepped up to the fire and in a coaxing voice invited the demon of the wind to come under the fire and warm himself. When he was supposed to have arrived, a vessel of water, to which each man present had contributed, was thrown on the fire by an old man, and immediately a flight of arrows sped towards the spot where the fire had been. They thought that the demon would not stay where he had been so badly treated. To complete the effect, guns were discharged in various directions, and the captain of a European vessel was asked to fire on the wind with cannon.117 When the wind blows down their huts, the Payaguas in South America snatch up firebrands and run against the wind menacing it with the blazing brands, while others beat the air with their fists to frighten the storm.118 When the Guaycurus are threatened by a severe storm the men go out armed, and the women and children scream their loudest to intimidate the demon.119 During a tempest the inhabitants of a Batta village in Sumatra have been seen to rush from their houses armed with sword and lance. The Raja placed himself at their head, and with shouts and yells they hewed and hacked at the invisible foe. An old woman was observed to be especially active in defending her house, slashing the air right and left with a long sabre.120
In the light of these examples a story told by Herodotus, which his modern critics have treated as a fable, is perfectly credible. He says, without however vouching for the truth of the tale, that once in the land of the Psylli, the modern Tripoli, the wind blowing from the Sahara had dried up all the water-tanks. So the people took counsel and marched in a body to make war on the south wind. But when they entered the desert, the simoom swept down on them and buried them to a man.121 The story may well have been told by one who watched them disappearing, in battle array, with drums and cymbals beating, into the red cloud of whirling sand. It is still said of the Bedouins of Eastern Africa that “no whirlwind ever sweeps across the path without being pursued by a dozen savages with drawn creeses, who stab into the centre of the dusty column in order to drive away the evil spirit that is believed to be riding on the blast.”122 So in Australia the huge columns of red sand that move rapidly across a desert tract are thought by the blackfellows to be spirits passing along. Once an athletic young black ran after one of these moving columns to kill it with boomerangs. He was away two or three hours and came back very weary, saying he had killed Koochee (the demon), but that Koochee had growled at him and he must die.123 Even where these dust columns are not attacked they are still regarded with awe. In some parts of India they are supposed to be bhuts going to bathe in the Ganges.124 Californian Indians think that they are happy souls ascending to the heavenly land.125
When a gust lifts the hay in the meadow, the Breton peasant throws a knife or a fork at it to prevent the devil from carrying off the hay.126 German peasants throw a knife or a hat at a whirlwind because there is a witch or a wizard in it.127
§ 3.—Incarnate gods.
These examples, drawn from the beliefs and practices of rude peoples all over the world, may suffice to prove that the savage, whether European or otherwise, fails to recognise those limitations to his power over nature which seem so obvious to us. In a society where every man is supposed to be endowed more or less with powers which we should call supernatural, it is plain that the distinction between gods and men is somewhat blurred, or rather has scarcely emerged. The conception of gods as supernatural beings entirely distinct from and superior to man, and wielding powers to which he possesses nothing comparable in degree and hardly even in kind, has been slowly evolved in the course of history. At first the supernatural agents are not regarded as greatly, if at all, superior to man; for they may be frightened and coerced by him into doing his will. At this stage of thought the world is viewed as a great democracy; all beings in it, whether natural or supernatural, are supposed to stand on a footing of tolerable equality. But with the growth of his knowledge man learns to realise more clearly the vastness of nature and his own littleness and feebleness in presence of it. The recognition of his own helplessness does not, however, carry with it a corresponding belief in the impotence of those supernatural beings with which his imagination peoples the universe. On the contrary it enhances his conception of their power. For the idea of the world as a system of impersonal forces acting in accordance with fixed and invariable laws has not yet fully dawned or darkened upon him. The germ of the idea he certainly has, and he acts upon it, not only in magic art, but in much of the business of daily life. But the idea remains undeveloped, and so far as he attempts consciously to explain the world he lives in, he pictures it as the manifestation of conscious will and personal agency. If then he feels himself to be so frail and slight, how vast and powerful must he deem the beings who control the gigantic machinery of nature! Thus as his old sense of equality with the gods slowly vanishes, he resigns at the same time the hope of directing the course of nature by his own unaided resources, that is, by magic, and looks more and more to the gods as the sole repositories of those supernatural powers which he once claimed to share with them. With the first advance of knowledge, therefore, prayer and sacrifice assume the leading place in religious ritual; and magic, which once ranked with them as a legitimate equal, is gradually relegated to the background and sinks to the level of a black art. It is now regarded as an encroachment, at once vain and impious, on the domain of the gods, and as such encounters the steady opposition of the priests, whose reputation and influence gain or lose with those of their gods. Hence, when at a late period the distinction between religion and superstition has emerged, we find that sacrifice and prayer are the resource of the pious and enlightened portion of the community, while magic is the refuge of the superstitious and ignorant. But when, still later, the conception of the elemental forces as personal agents is giving way to the recognition of natural law; then magic, based as it implicitly is on the idea of a necessary and invariable sequence of cause and effect, independent of personal will, reappears from the obscurity and discredit into which it had fallen, and by investigating the causal sequences in nature, directly prepares the way for science. Alchemy leads up to chemistry.
The notion of a man-god or of a human being endowed with divine or supernatural powers, belongs essentially to that earlier period of religious history in which gods and men are still viewed as beings of much the same order, and before they are divided by the impassable gulf which, to later thought, opens out between them. Strange, therefore, as may seem to us the idea of a god incarnate in human form, it has nothing very startling for early man, who sees in a man-god or a god-man only a higher degree of the same supernatural powers which he arrogates in perfect good faith to himself. Such incarnate gods are common in rude society. The incarnation may be temporary or permanent. In the former case, the incarnation—commonly known as inspiration or possession—reveals itself in supernatural knowledge rather than in supernatural power. In other words, its usual manifestations are divination and prophesy rather than miracles. On the other hand, when the incarnation is not merely temporary, when the divine spirit has permanently taken up its abode in a human body, the god-man is usually expected to vindicate his character by working miracles. Only we have to remember that by men at this stage of thought miracles are not considered as breaches of natural law. Not conceiving the existence of natural law, primitive man cannot conceive
