His gods are often merely invisible magicians who behind the veil of nature work the same sort of charms and incantations which the human magician works in a visible and bodily form among his fellows. And as the gods are commonly believed to exhibit themselves in the likeness of men to their worshippers, it is easy for the magician, with his supposed miraculous powers, to acquire the reputation of being an incarnate deity. Thus beginning as little more than a ****** conjurer, the medicine-man or magician tends to blossom out into a full-blown god and king in one. Only in speaking of him as a god we must beware of importing into the savage conception of deity those very abstract and complex ideas which we attach to the term. Our ideas on this profound subject are the fruit of a long intellectual and moral evolution, and they are so far from being shared by the savage that he cannot even understand them when they are explained to him. Much of the controversy which has raged as to the religion of the lower races has sprung merely from a mutual misunderstanding. The savage does not understand the thoughts of the civilised man, and few civilised men understand the thoughts of the savage. When the savage uses his word for god, he has in his mind a being of a certain sort: when the civilised man uses his word for god, he has in his mind a being of a very different sort; and if, as commonly happens, the two men are equally unable to place themselves at the other's point of view, nothing but confusion and mistakes can result from their discussions. If we civilised men insist on limiting the name of God to that particular conception of the divine nature which we ourselves have formed, then we must confess that the savage has no god at all. But we shall adhere more closely to the facts of history if we allow most of the higher savages at least to possess a rudimentary notion of certain supernatural beings who may fittingly be called gods, though not in the full sense in which we use the word. That rudimentary notion represents in all probability the germ out of which the civilised peoples have gradually evolved their own high conceptions of deity; and if we could trace the whole course of religious development, we might find that the chain which links our idea of the Godhead with that of the savage is one and unbroken.
With these explanations and cautions I will now adduce some examples of gods who have been believed by their worshippers to be incarnate in living human beings, whether men or women. The persons in whom a deity is thought to reveal himself are by no means always kings or descendants of kings; the supposed incarnation may take place even in men of the humblest rank. In India, for example, one human god started in life as a cotton-bleacher and another as the son of a carpenter. I shall therefore not draw my examples exclusively from royal personages, as I wish to illustrate the general principle of the deification of living men, in other words, the incarnation of a deity in human form. Such incarnate gods are common in rude society. The incarnation may be temporary or permanent. In the former case, the incarnationcommonly known as inspiration or possessionreveals itself in supernatural knowledge rather than in supernatural power. In other words, its usual manifestations are divination and prophecy rather than miracles. On the other hand, when the incarnation is not merely temporary, when the divine spirit has permanently taken up its abode in a human body, the god-man is usually expected to vindicate his character by working miracles. Only we have to remember that by men at this stage of thought miracles are not considered as breaches of natural law. Not conceiving the existence of natural law, primitive man cannot conceive a breach of it. A miracle is to him merely an unusually striking manifestation of a common power.
The belief in temporary incarnation or inspiration is world-wide. Certain persons are supposed to be possessed from time to time by a spirit or deity; while the possession lasts, their own personality lies in abeyance, the presence of the spirit is revealed by convulsive shiverings and shakings of the man's whole body, by wild gestures and excited looks, all of which are referred, not to the man himself, but to the spirit which has entered into him; and in this abnormal state all his utterances are accepted as the voice of the god or spirit dwelling in him and speaking through him. Thus, for example, in the Sandwich Islands, the king, personating the god, uttered the responses of the oracle from his concealment in a frame of wicker-work. But in the southern islands of the Pacific the god frequently entered the priest, who, inflated as it were with the divinity, ceased to act or speak as a voluntary agent, but moved and spoke as entirely under supernatural influence.
In this respect there was a striking resemblance between the rude oracles of the Polynesians, and those of the celebrated nations of ancient Greece. As soon as the god was supposed to have entered the priest, the latter became violently agitated, and worked himself up to the highest pitch of apparent frenzy, the muscles of the limbs seemed convulsed, the body swelled, the countenance became terrific, the features distorted, and the eyes wild and strained. In this state he often rolled on the earth, foaming at the mouth, as if labouring under the influence of the divinity by whom he was possessed, and, in shrill cries, and violent and often indistinct sounds, revealed the will of the god. The priests, who were attending, and versed in the mysteries, received, and reported to the people, the declarations which had been thus received. When the priest had uttered the response of the oracle, the violent paroxy** gradually subsided, and comparative composure ensued. The god did not, however, always leave him as soon as the communication had been made.
