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332 power." Mr. Clodd recognises a pre-animistic stage in the growth of religion which is characterised by what he calls "naturism," defined as "belief in impersonal powers." Such powers, for all that they are "the stuff through which magic works"—involving that which "makes or brings to pass," as the Omaha say about their very similar wakonda—are nevertheless without the individual attributes of full-blown gods, but would be utterly indeterminate were it not that they tend to be associated with particular classes of things which form as it were their vehicles.

The name, then, is one such vehicle of mana, and perhaps the most interesting of all to the student of the development of religion. For religion, whatever else it may be, is an activity that seeks to attain its ends by way of symbols. To term them symbols is equivalent to saying that the religious consciousness is aware that in all its rites, whether manual or oral, the actual things done or said stand for other and deeper realities of which they can at most but suggest the nature. Meanwhile, the less gross and palpable the symbol is, the better able is the mind to grasp that the inner meaning, and its outward sign, is the true object of the experience. Thus an oral symbol, such as the name, as compared with a visible one, is more expressive of the spiritual, because less charged with irrelevant reference to the material. The "other things" besides names considered by Mr. Clodd are certain grosser types of symbol belonging to the same family group as the name-symbol in that one and all embody the sort of mana whereby that true inwardness of the individual, his personality, may be wrought upon for better or worse. Blood, hair, teeth, saliva are tangible things, and may stand for their absent owner. The portrait is not exactly tangible—though Mr. Clodd finds it convenient to class it under that head—but at least it appeals to that externalising organ the eye. With the name, however, we pass over into that speech-world which is the psychological cradle of the thought-world. As Mr. Cornford says, in a fine passage which Mr. Clodd cites on his title-page, "Language, that stupendous product of the collective mind, is a duplicate, a shadow-soul, of the whole structure of reality." Nay, it is only by an effort