and I think the origin of man's religious belief lies in man's misfortunes.
There can be little doubt that the very earliest human beings found, as their descendants still find, their plans frustrated, let them plan ever so wisely and carefully; they must have seen their companions overtaken by death and disaster, arising both from things they could see and from things they could not see. The distinction between these two classes of phenomena is not so definitely recognised by savages or animals as it is by the more cultured races of humanity. I doubt whether a savage depends on his five senses alone to teach him what the world is made of, any more than a Fellow of the Royal Society does. From this method of viewing nature I feel sure that the general idea arose—which you find in all early cultures—that death was always the consequence of the action of some malignant spirit, and that there is no accidental or natural death, as we call it; and death is, after all, the most impressive attribute of life.
If a man were knocked on the head with a club, or shot with an arrow, the cause of death is clearly the malignancy of the person using these weapons; and so it is easy to think that a man killed by a fallen tree, or by the upsetting of a canoe in the surf, or in an eddy in the river, is also the victim of some being using these things as weapons.
A man having thus gained a belief that there are more than human actors in life's tragedy, the idea that disease is also a manifestation of some invisible being's wrath and power seems to me natural and easy; and he knows you can get another man for a consideration to kill or harm a third party, and so he thinks that, for a consideration, you can also get one of these superhuman beings, which we call gods or devils, but which the African regards in another light, to do so.
A certain set of men and women then specialise off to study how these spirits can be managed, and so arises a priesthood; and the priests, or medicine men as they are called in their earliest forms, gradually, for their own ends, elaborate and wrap round their profession with ritual and mystery.
The savage is also conscious of another great set of phenomena which, he soon learns, take no interest in human
