THE NEW SCHAFF-HERZOG
lost their old nature-connection, so with the myths. Hence they speak of the acts and lot of a deity in which, as a rule, the deity does not act from a religious motive, and are so far subversive of religious ideas. Original myths often bear the unmistakable marks of their origin in the operations of nature, later they are put forth often as historical doings. A distinction is to be made between those in which deities are the actors and those in which elemental spirits appear. Modern theory regards these as stages, but probably both stood side by side in the beginning. Star-worship (see Stars), which is almost a specialty of Semites, is not an original form of polytheism, but came in late through the identification of certain stars with individual deities. Traces of these are found in the Avesta.
The two forms of animism (see Comparative Religion, VI., 1, a, §§ 1-4), Fetishism and shamanism (qq. v.), have in common that they deal not with gods, but with spirits, as objects of worship.
6. Animism Spirits are distinguished from gods Dis- chiefly by their number. Developed
tinguished polytheism has only a limited number from of deities, while the spirits of animism
Polytheism, are innumerable. These last are for the most part without names, only those credited with being most powerful having this distinction. In general these spirits have nothing to do with creation, though there may be a great spirit to whom this function is ascribed. They are also not ethical in influence, since prohibition is the essence of the law they give. A second distinction between polytheism and animism is that gods are thought of as beneficent; maleficent deities are not original, but the result of a secondary development. The spirits of animism are, on the contrary, by nature maleficent. Consequently the purpose of the cult is different. The purpose in polytheism is to bespeak the good-will of deity, or to regain his favor when that has been forfeited through a fault. In animism the cult has the aim of averting untoward action of spirits or of bending that action through magic to the will of man. Generally in polytheism the worshiper does not need the intercession of the priest; in animism this help is necessary, since the priest alone knows the means of using the magic. The hypothesis that the origin of religion was fear of unknown powers would be justified if animism were shown to be the original form of religion. But historical proof of this is lacking, since nowhere is it apparent that polytheism has developed from animism. Indeed, the shamanism of the Finns implies an early polytheism, which is probably of equally ancient standing. Frequently among polytheistic peoples there is in use a magic which is decidedly animistic together with reminiscences of fetishism. This is often explained as the evidence of an earlier animism and fetishism out of which polytheism has developed, but without sufficient grounds. The charms of India and Babylon are polytheistic, and can be no older than the belief in gods.
Shamanism, the worship of elemental spirits or of the souls of the dead, is best known among the Turanian peoples of Asia, America, and Australia. Special manifestations of this are the Totemism
(see Comparative Religion, VI., 1, b, §§ 2-6) 0f North American Indians and the Taboo (see Comparative Religion, VI., 1, c SS 7. Shaman- 1-3) of South Sea Islanders. ' By a ism and totem is meant an animal or a Fetishism, plant from which a stock or a family is said to have sprung, which also acts as protector of the stock, while in turn the individuals of the totem family are worshiped. Taboo is found chiefly among Polynesians, and denotes prohibition of certain things or localities for common use because belonging to spirits. It has an important influence upon social relations. Fetishism, which is confined to Africa, is religious veneration of an object regarded as the home of spirits. The two chief forms of animism can not be entirely separated the one from the other; outside of the worship of spirits, both have the use of magic, soothsaying, and the worship of departed spirits. Shamanism has many fetishistic elements. Upon ethical conceptions these religions have no influence.
The designation of heathen religions as polytheistic, shamanistic, and fetishistic is based upon the expression of these in terms of cult; it does not imply that the entire religious thought and feeling of the peoples who employ them is expressed. Polytheism, it has been shown, often contains elements of lower form; animism has also indications of higher forms; but in each case these do not change the total character of the religion in question. Numerous remains are found in Christianity of the older heathenism, and they are classed under the name of superstitions. For a different view of the subject see Comparative Religion; see also articles on the different forms of heathen religions (Fetishism; Polytheism; Shamanism, etc.), articles on particular religions (Brahmanism; Buddhism; etc.), and articles on heathen lands (China; India; etc.). (B. Lindner.)
Bibliography: A. Wuttke, Geschichte des Heidenthumt, Breslau, 1852-53; T. Waitz, Anthropologic der Naturvolker, Leipsic, 1858-72; K. Werner, Die Religionen und Kulte des vorchristlichen Heidenthums, Schaffhausen, 1871; A. Pesch, Der Gottesbegriff in den heidnischen Religionen des Alterlums, Freiburg, 1885; idem, Der Gottesbegriff in den heidnischen Religionen der Neuzeit, ib. 1888; J. Vinson, Les Religions actuelles, Paris, 1887; A. C. Kruyt, Animisme in den Indischen Archipel, The Hague, 1906; A. Bros, La Religion des peuples non civilises, Paris, 1907; and particularly the literature given under Comparative Religion, where the subject is fully treated.
HEAVE-OFFERING. See Sacrifice.