To understand these functions and their exercise, it is necessary to examine what may be called savage science, savage metaphysics, and the savage theory of the state of the dead. The medicine-man's supernatural claims are rooted in the general savage view of the world, of what is possible, and of what (if anything) is impossible. The savage, even more than the civilised man, may be described as a creature "moving about in worlds not realised". He feels, no less than civilised man, the need of ****** the world intelligible, and he is active in his search for causes and effects. There is much "speculation in these eyes that he doth glare withal". This is a statement which has been denied by some persons who have lived with savages. Thus Mr. Bates, in his Naturalist on the Amazon, writes: "Their want of curiosity is extreme. . . . Vicente (an Indian companion) did not know the cause of thunder and lightning. I asked him who made the sun, the stars, the trees. He didn't know, and had never heard the subject mentioned in his tribe." But Mr. Bates admits that even Vicente had a theory of the configuration of the world. "The necessity of a theory of the earth and water had been felt, and a theory had been suggested." Again, Mr. Bates says about a certain Brazilian tribe, "Their sluggish minds seem unable to conceive or feel the want of a theory of the soul"; and he thinks the cause of this indolence is the lack "of a written language or a leisured class".
Now savages, as a rule, are all in the "leisured class," all sportsmen. Mr. Herbert Spencer, too, has expressed scepticism about the curiosity attributed to savages. The point is important, because, in our view, the medicine-man's powers are rooted in the savage theory of things, and if the savage is too sluggish to invent or half consciously evolve a theory of things, our hypothesis is baseless. Again, we expect to find in savage myths the answer given by savages to their own questions. But this view is impossible if savages do not ask themselves, and never have asked themselves, any questions at all about the world. On this topic Mr. Spencer writes: "Along with absence of surprise there naturally goes absence of intelligent curiosity". Yet Mr.
Spencer admits that, according to some witnesses, "the Dyaks have an insatiable curiosity," the Samoans "are usually very inquisitive," and "the Tahitians are remarkably curious and inquisitive". Nothing is more common than to find travellers complaining that savages, in their ardently inquiring curiosity, will not leave the European for a moment to his own undisturbed devices. Mr. Spencer's savages, who showed no curiosity, displayed this impassiveness when Europeans were trying to make them exhibit signs of surprise. Impassivity is a point of honour with many uncivilised races, and we cannot infer that a savage has no curiosity because he does not excite himself over a mirror, or when his European visitors try to swagger with their mechanical appliances. Mr. Herbert Spencer founds, on the statements of Mr.
Bates already quoted, a notion that "the savage, lacking ability to think and the accompanying desire to know, is without tendency to speculate". He backs Mr. Bates's experience with Mungo Park's failure to "draw" the negroes about the causes of day and night.
They had never indulged a conjecture nor formed an hypothesis on the matter. Yet Park avers that "the belief in one God is entire and universal among them". This he "pronounces without the smallest shadow of doubt". As to "primitive man," according to Mr.
Spencer, "the need for explanations about surrounding appearances does not occur to him". We have disclaimed all knowledge about "primitive man," but it is easy to show that Mr. Spencer grounds his belief in the lack of speculation among savages on a frail foundation of evidence.
Vol. ii. p. 162.
Sociology, p. 98.
Mr. Spencer has admitted speculation, or at least curiosity, among New Caledonians, New Guinea people, Dyaks, Samoans and Tahitians.
Even where he denies its existence, as among the Amazon tribes mentioned by Mr. Bates, we happen to be able to show that Mr. Bates was misinformed. Another traveller, the American geologist, Professor Hartt of Cornell University, lived long among the tribes of the Amazon. But Professor Hartt did not, like Mr. Bates, find them at all destitute of theories of things--theories expressed in myths, and testifying to the intellectual activity and curiosity which demands an answer to its questions. Professor Hartt, when he first became acquainted with the Indians of the Amazon, knew that they were well supplied with myths, and he set to work to collect them. But he found that neither by coaxing nor by offers of money could he persuade an Indian to relate a myth. Only by accident, "while wearily paddling up the Paranamirim of the Ituki," did he hear the steersman telling stories to the oarsmen to keep them awake. Professor Hartt furtively noted down the tale, and he found that by "setting the ball rolling," and narrating a story himself, he could make the natives throw off reserve and add to his stock of tales. "After one has obtained his first myth, and has learned to recite it accurately and spiritedly, the rest is easy." The tales published by Professor Hartt are chiefly animal stories, like those current in Africa and among the Red Indians, and Hartt even believed that many of the legends had been imported by Negroes.