Читать книгу Five Stages of Greek Religion онлайн

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I shall not start with any definition of religion. Religion, like poetry and most other living things, cannot be defined. But one may perhaps give some description of it, or at least some characteristic marks. In the first place, religion essentially deals with the uncharted region of human experience. A large part of human life has been thoroughly surveyed and explored; we understand the causes at work; and we are not bewildered by the problems. That is the domain of positive knowledge. But all round us on every side there is an uncharted region, just fragments of the fringe of it explored, and those imperfectly; it is with this that religion deals. And secondly we may note that religion deals with its own province not tentatively, by the normal methods of patient intellectual research, but directly, and by methods of emotion or sub-conscious apprehension. Agriculture, for instance, used to be entirely a question of religion; now it is almost entirely a question of science. In antiquity, if a field was barren, the owner of it would probably assume that the barrenness was due to 'pollution', or offence somewhere. He would run through all his own possible offences, or at any rate those of his neighbours and ancestors, and when he eventually decided the cause of the trouble, the steps that he would take would all be of a kind calculated not to affect the chemical constitution of the soil, but to satisfy his own emotions of guilt and terror, or the imaginary emotions of the imaginary being he had offended. A modern man in the same predicament would probably not think of religion at all, at any rate in the earlier stages; he would say it was a case for deeper ploughing or for basic slag. Later on, if disaster followed disaster till he began to feel himself a marked man, even the average modern would, I think, begin instinctively to reflect upon his sins. A third characteristic flows from the first. The uncharted region surrounds us on every side and is apparently infinite; consequently, when once the things of the uncharted region are admitted as factors in our ordinary conduct of life they are apt to be infinite factors, overruling and swamping all others. The thing that religion forbids is a thing never to be done; not all the inducements that this life can offer weigh at all in the balance. Indeed there is no balance. The man who makes terms with his conscience is essentially non-religious; the religious man knows that it will profit him nothing if he gain all this finite world and lose his stake in the infinite and eternal.ssss1