The human longing for light is so strong that it becomes for him the
natural symbol for divinity, a fact on which we have not time to dwell,
except to note the significance of the heavenly bodies and of fire in
religion. The self-devised Nature worship of young Goethe, who greeted
the rising sun with an offering, is interesting, and still more so is
the statement of the deaf-mute Ballard that, as a boy of eight years,
he arrived by his own unaided efforts at some sort of metaphysical
and religious thought, and felt a kind of reverence for the sun and
moon.[112] This is the effect of light which has so great a part in
the mythology of all peoples. Even in the Old Testament account of the
creation light is the first thing which God called out of chaos. “And
God saw that the light was good.”
We find brightness of aspect especially affected in the industrial arts
and in painting, and the employment of shining and glowing substances
in decoration is too familiar to need comment. They are found in the
ornaments of the Stone period, such as necklaces of animals’ teeth,
bits of ivory and shells, as well as among savage tribes of the
present day. Grosse says: “The ornaments of these people may be called
brilliant not in a figurative, but in a literal sense, and there is
hardly any quality which contributes so much to the decorative effect
of an object in savage estimation as brightness. The natives of Fire
Island frequently hang fragments of a glass bottle on their neck band,
considering them very superior adornments, and Bushmen are happy when
they are made the proud possessors of iron or brass rings. However,
they are by no means dependent on such windfalls from a higher race,
and when the ornaments of civilized man and barbarian are both wanting
and precious stones are not available they betake themselves to Nature,
who can well supply their needs. The sea tosses up polished shells upon
the beach, vegetation furnishes bright seeds and shining stalks, and
animals give their shining teeth, as well as fur and feathers.”[113]
Public-domain text, read in full here on John Shaqi.
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