Note 43.1 — The Evolution of Religion

Now the image may be regarded in two aspects: as a symbol merely bringing close to the sense the spiritual idea of divinity, and serving to stimulate the prayerful thought of the worshipper: or it may be venerated as the indwelling abode of the divinity, in which he habitually resides, or into which, by spells and blood-offerings, he may be compelled to enter. The first is the more spiritual and advanced point of view, the orthodox aspect of the image in the iconic churches of Christendom at most periods; and this is put forward as an apology for what may seem idolatry: we may note in passing that the same apology was put forward by the advanced champions of paganism. The second is the more primitive view, accepted at most periods by the people, and sometimes tolerated or even encouraged by certain of the churches: the idol is regarded as miraculous, as infused with divine power, perhaps itself the very divinity; and the uncultured Greeks who whipped the idol of Pan with squills if food was scarce,43.1 or bound the image of Aphrodite with cords to prevent it running away,43.2 the Breton smith mentioned by Renan, who threatened the saint’s image with red-hot pincers to compel him to heal his son, the modern savage who smears his idols with blood,44.1 are to be classed together in the morphology of religion.