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Updated: May 23, 2025
Besides food, however, there is a second elemental condition which vitally affects the human race; and that is sex. Social organization thus comes to have a twofold aspect. On the one hand, and perhaps primarily, it is an organization of the food-quest. On the other hand, hardly less fundamentally, it is an organization of marriage.
Yet their appeal to the imagination which in religion, as in science, art, and philosophy, is the impulse that presides over all progress, all creative evolution is such that the food-quest is charged with new and deeper meaning. Not bread alone, but something even more sustaining to the life of man, is suggested by these tangled and obscure solemnities.
In this brief sketch it has been impossible to do more than hint how social organization is relative to numbers, which in their turn are relative to the skill with which the food-quest is carried on.
Fed with the same food, subject to the same diseases, healed by the same means, warmed and cooled by the same summer and winter, as a Christian is? And not only is men's hunger, and their sensitiveness to 'the same summer and winter' similar: their ways of satisfying hunger, their conduct of the food-quest, their elementary organizations 'for the sake of maintaining life', as Aristotle expressed it, exhibit one mental type throughout.
Now let us turn another type of primitive religion that is equally identified with the food-quest, but allied to its positive and active functions, which it seeks to help out. Messrs. Spencer and Gillen have given us a most minute account of certain ceremonies of the Arunta, a people of central Australia.
Indeed, it would be truer to say that in general each breed of man which has changed its distribution has had to adopt sooner or later the types of culture appropriate to the regions into which it has penetrated, than to associate the spread of any element of culture so fundamental as the food-quest with the migrations of any racial type.
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