Page:American Journal of Sociology Volume 15.djvu/824

 8iO THE AMERICAN JOURNAL OF SOCIOLOGY

plained to us the relation of superstition to the ideas of property. My re- marks on these papers are intended to be supplementary, and not prejudicial, to the propositions expounded by them.

Professor Shotwell's criticism on Frazer's theory regarding the rela- tion of magic and religion induces me to make some comments on the sub- ject. If I understand Professor Shotwell correctly he disapproves if not disproves Frazer's theory, which claims for magic precedence in time over religion. Frazer has held that man with his brutal tendencies first tried to command nature by his magic, and when he found nature too strong for him to control, he began to feel religious emotions. I am in full sympathy with the objections which Professor Shotwell has to make to that theory. I do not approve of making any general speculative statement regarding the precedence of either of them, or even regarding their coexistence. 1 hold that facts regarding the question would differ according to time and place.

I have at least one source at my command which would show that the magical element in a religion became stronger and the devotional element became weaker in the course of time. The History of the Religion of the Hindus supplies us with enough evidence to controvert the theory of Frazer. This evidence is of special value because we have here the definite evidence of records to rely on, and it leaves us little liberty to indulge in imagination and speculation.

TJie literature which is considered as sacred and as final authority by the Hindus is called the Vedas. These Vedas are divided into two portions, Samhitas and Brahmanani. Of these two the former are the older and they are called Vedas in popular usage. The Vedas are four in number and of these Regveda is the oldest and the Atharva Veda is the latest. One would find a strong devotional element in Regveda, and specially in those hymns which are connected with the god Varuna, which are considered to be the oldest hymns in that collection. Here one finds prayers to the deity to give the devotee health, strength, progeny, cattle, etc., earnest sup- plications to confer on the devotee a victory against the enemies, con- fessions of weakness, and supplications for forgiveness. But in Atharva Veda which is a later literature the devotional element is less marked and has a large portion given to mJ^c.

The difference between the earlier and the later spirit toward religion and god can be best illustrated by the history of Mantras sacrifices, and priesthood. Mantras primarily were earnest prayers to the deity. In course of time they became prayers of intrinsic efficacy which were bound to be successful, and still later they practically became commands to the deity. The deity could be compelled to give one what one wanted if mantras were properly uttered. Proper utterance was of course necessary to insure the success. Even one faulty accent spoiled the whole expectation. As mantras had great power over gods their power was still greater over created beings.