264 SCIENCE AND THE HUMAN MIND 



and fighting. The break is essential, and must be 

 effectual for the social well-being of the tribe. Hence 

 spring initiatory ceremonies, often of cruel severity, 

 and revelations of tribal secrets and tabus. Here too 

 is a fertile source of ritual, acquiring all the sanctity 

 of custom. Leaders in ritual ceremonies tend to be- 

 come medicine men or priests. In time perhaps they 

 acquire divine attributes. 



At this point another parallel development of ideas 

 is ready to join hands. To the savage, memory, 

 anticipation, dreams, give worlds as real as that which 

 alone is held by civilized man to be objective. All 

 things grouped under a common name become related 

 in blood need a common origin. Tutelary deities, 

 divine ancestors, priests, spirits of wood, mountain 

 and stream emerge into vague consciousness. In 

 terms of these conceptions the familiar rites and 

 ritual tend to become explained. In a bewildering 

 variety of imagery religion rises for mankind. 



It will be seen how far these facts of primitive life 

 are from the intellectualist theories of religious evolu- 

 tion current in the nineteenth century. In the light 

 of those theories, man believes, and therefore there 

 are rites and sacrifices. But primitive man, at all 

 events, has rites and sacrifices, and therefore believes. 

 Then, it is true, rite and sacrifice acquire an added 

 sanction, the process becomes cumulative. 



Like politics, religion is seen to be affected pro- 

 foundly by the psychology of the race. The develop- 

 ment of the religious faculty in man is carried on by 

 his whole being, mental and emotional, not by his 

 intellect alone. 



It is probable that, when the significance of the new 



