Auguste Comte and Positivism | Page 7

two coexisted from the earliest period at which the
human mind was capable of forming objects into classes. Fetichism proper gradually
becomes limited to objects possessing a marked individuality. A particular mountain or
river is worshipped bodily (as it is even now by the Hindoos and the South Sea Islanders)
as a divinity in itself, not the mere residence of one, long after invisible gods have been
imagined as rulers of all the great classes of phaenomena, even intellectual and moral, as
war, love, wisdom, beauty, &c. The worship of the earth (Tellus or Pales) and of the
various heavenly bodies, was prolonged into the heart of Polytheism. Every scholar
knows, though _littérateurs_ and men of the world do not, that in the full vigour of the
Greek religion, the Sun and Moon, not a god and goddess thereof, were sacrificed to as
deities--older deities than Zeus and his descendants, belonging to the earlier dynasty of
the Titans (which was the mythical version of the fact that their worship was older), and
these deities had a distinct set of fables or legends connected with them. The father of
Phaëthon and the lover of Endymion were not Apollo and Diana, whose identification
with the Sungod and the Moongoddess was a late invention. Astrolatry, which, as M.
Comte observes, is the last form of Fetichism, survived the other forms, partly because its
objects, being inaccessible, were not so soon discovered to be in themselves inanimate,
and partly because of the persistent spontaneousness of their apparent motions.
As far as Fetichism reached, and as long as it lasted, there was no abstraction, or
classification of objects, and no room consequently for the metaphysical mode of thought.
But as soon as the voluntary agent, whose will governed the phaenomenon, ceased to be
the physical object itself, and was removed to an invisible position, from which he or she
superintended an entire class of natural agencies, it began to seem impossible that this

being should exert his powerful activity from a distance, unless through the medium of
something present on the spot. Through the same Natural Prejudice which made Newton
unable to conceive the possibility of his own law of gravitation without a subtle ether
filling up the intervening space, and through which the attraction could be
communicated--from this same natural infirmity of the human mind, it seemed
indispensable that the god, at a distance from the object, must act through something
residing in it, which was the immediate agent, the god having imparted to the
intermediate something the power whereby it influenced and directed the object. When
mankind felt a need for naming these imaginary entities, they called them the nature of
the object, or its essence, or virtues residing in it, or by many other different names.
These metaphysical conceptions were regarded as intensely real, and at first as mere
instruments in the hands of the appropriate deities. But the habit being acquired of
ascribing not only substantive existence, but real and efficacious agency, to the abstract
entities, the consequence was that when belief in the deities declined and faded away, the
entities were left standing, and a semblance of explanation of phaenomena, equal to what
existed before, was furnished by the entities alone, without referring them to any
volitions. When things had reached this point, the metaphysical mode of thought, had
completely substituted itself for the theological.
Thus did the different successive states of the human intellect, even at an early stage of
its progress, overlap one another, the Fetichistic, the Polytheistic, and the Metaphysical
modes of thought coexisting even in the same minds, while the belief in invariable laws,
which constitutes the Positive mode of thought, was slowly winning its way beneath them
all, as observation and experience disclosed in one class of phaenomena after another the
laws to which they are really subject. It was this growth of positive knowledge which
principally determined the next transition in the theological conception of the universe,
from Polytheism to Monotheism.
It cannot be doubted that this transition took place very tardily. The conception of a unity
in Nature, which would admit of attributing it to a single will, is far from being natural to
man, and only finds admittance after a long period of discipline and preparation, the
obvious appearances all pointing to the idea of a government by many conflicting
principles. We know how high a degree both of material civilization and of moral and
intellectual development preceded the conversion of the leading populations of the world
to the belief in one God. The superficial observations by which Christian travellers have
persuaded themselves that they found their own Monotheistic belief in some tribes of
savages, have always been contradicted by more accurate knowledge: those who have
read, for instance, Mr Kohl's Kitchigami, know