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 conclusion is still further strengthend by the description given by the same author of a similar ceremony in another island of the Polynesian group. There, when a boy is born, "a priest cuts the umbilicus on a particular stone from Lifu, that the youth may be stone-hearted in battle. The priest, too, at the moment of the operation, must have a vessel of water before him, dyed black as ink, that the boy when he grows up, may be courageous to go anywhere to battle on a pitch-dark night, and thus, from his very birth, the little fellow is consecrated to war" (N. Y., pp. 423, 424). Here the religious nature of the operation is explicitly proved by the presence of the priest, the inevitable agent in such communications between God and man. Another missionary to the same race—the Polynesian islanders—informs us that among these people mothers dedicated their offspring to various deities, but principally to Hiro, the god of thieves, and Oro, the god of war. "Most parents, however, were anxious that their children should become brave and renowned warriors," and with this end they dedicated them, by means of ceremonies beginning before parturition, and ending after it, to the god Oro. The principal ceremony after birth consisted in the priest catching the spirit of the god, by a peculiar process, and imparting it to the child. Here again the presence of the priest, and the formal dedication to a god—even though he be a god of questionable morality—render the religious element in the natal ceremonies of these very primitive savages abundantly plain (N. M. E., p. 543).

Baptism, or washing at birth, is a common process, and is found in countries the most widely separated on the face of the earth, and the most unconnected in religious genealogy. Asia, America, and Europe alike present us with examples of this rite. It seems to be a rude form of it which prevails in Fantee in Africa, where the father, on the eighth day after birth, after thanking the gods for the birth of his child, squirts some ardent spirits upon him from his mouth, and then pronounces his name, at the same time praying for his future welfare, and "that he may live to be old, and become a stay and support to his family," and if his namesake be living, that he may prove worthy of the name he has received (Asha, p. 226). A rite of baptism at birth, says Brinton, "was of immemorial antiq