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FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + + +Scanned by Charles Keller with OmniPage Professional OCR software + + + + + +PAGAN & CHRISTIAN CREEDS: THEIR ORIGIN AND MEANING + +By EDWARD CARPENTER + + + + +"The different religions being lame attempts to represent under +various guises this one root-fact of the central universal life, +men have at all times clung to the religious creeds and rituals +and ceremonials as symbolising in some rude way the redemption +and fulfilment of their own most intimate natures--and this +whether consciously understanding the interpretations, or whether +(as most often) only doing so in an unconscious or quite +subconscious way." + The Drama of Love and Death, p. 96. + + + +CONTENTS + +I. INTRODUCTORY +II. SOLAR MYTHS AND CHRISTIAN FESTIVALS +III. THE SYMBOLISM OF THE ZODIAC +IV. TOTEM-SACRAMENTS AND EUCHARISTS +V. FOOD AND VEGETATION MAGIC +VI. MAGICIANS, KINGS AND GODS +VII. RITES OF EXPIATION AND REDEMPTION +VIII. PAGAN INITIATIONS AND THE SECOND BIRTH +IX. MYTH OF THE GOLDEN AGE +X. THE SAVIOUR-GOD AND THE VIRGIN-MOTHER +XI. RITUAL DANCING +XII. THE SEX-TABOO +XIII. THE GENESIS OF CHRISTIANITY +XV. THE MEANING OF IT ALL +XV. THE ANCIENT MYSTERIES +XVI. THE EXODUS OF CHRISTIANITY +XVII. CONCLUSION + +APPENDIX ON THE TEACHINGS OF THE UPANISHADS: +I. REST +II. THE NATURE OF THE SELF + + + + +PAGAN AND CHRISTIAN CREEDS: THEIR ORIGIN AND MEANING + +I. INTRODUCTORY + +The subject of Religious Origins is a fascinating one, as +the great multitude of books upon it, published in late +years, tends to show. Indeed the great difficulty to-day +in dealing with the subject, lies in the very mass of the +material to hand--and that not only on account of the +labor involved in sorting the material, but because the +abundance itself of facts opens up temptation to a student +in this department of Anthropology (as happens also in +other branches of general Science) to rush in too hastily +with what seems a plausible theory. The more facts, +statistics, and so forth, there are available in any +investigation, the easier it is to pick out a considerable number +which will fit a given theory. The other facts being neglected +or ignored, the views put forward enjoy for a +time a great vogue. Then inevitably, and at a later time, +new or neglected facts alter the outlook, and a new perspective +is established. + +There is also in these matters of Science (though many +scientific men would doubtless deny this) a great deal of +"Fashion". Such has been notoriously the case in Political +Economy, Medicine, Geology, and even in such definite +studies as Physics and Chemistry. In a comparatively recent +science, like that with which we are now concerned, one +would naturally expect variations. A hundred and fifty +years ago, and since the time of Rousseau, the "Noble +Savage" was extremely popular; and he lingers still in +the story books of our children. Then the reaction from +this extreme view set in, and of late years it has been +the popular cue (largely, it must be said, among "armchair" +travelers and explorers) to represent the religious +rites and customs of primitive folk as a senseless mass +of superstitions, and the early man as quite devoid of +decent feeling and intelligence. Again, when the study of +religious origins first began in modern times to be seriously +taken up--say in the earlier part of last century-- +there was a great boom in Sungods. Every divinity in +the Pantheon was an impersonation of the Sun--unless +indeed (if feminine) of the Moon. Apollo was a sungod, +of course; Hercules was a sungod; Samson was a sungod; +Indra and Krishna, and even Christ, the same. +C. F. Dupuis in France (Origine de tous les Cultes, 1795), +F. Nork in Germany (Biblische Mythologie, 1842), Richard +Taylor in England (The Devil's Pulpit,[1] 1830), were among +the first in modern times to put forward this view. A little +later the PHALLIC explanation of everything came into +fashion. The deities were all polite names for the organs +and powers of procreation. R. P. Knight (Ancient Art +and Mythology, 1818) and Dr. Thomas Inman (Ancient +Faiths and Ancient Names, 1868) popularized this idea in +England; so did Nork in Germany. Then again there was +a period of what is sometimes called Euhemerism +--the theory that the gods and goddesses had actually once +been men and women, historical characters round whom +a halo of romance and remoteness had gathered. Later +still, a school has arisen which thinks little of sungods, +and pays more attention to Earth and Nature spirits, +to gnomes and demons and vegetation-sprites, and to the +processes of Magic by which these (so it was supposed) +could be enlisted in man's service if friendly, or exorcised +if hostile. + +[1] This extraordinary book, though carelessly composed and +containing many unproven statements, was on the whole on the +right lines. But it raised a storm of opposition--the more so +because its author was a clergyman! He was ejected from the +ministry, of course, and was sent to prison twice. + + +It is easy to see of course that there is some truth in +ALL these explanations; but naturally each school for +the time being makes the most of its own contention. Mr. +J. M. Robertson (Pagan Christs and Christianity and +Mythology), who has done such fine work in this field,[1] +relies chiefly on the solar and astronomical origins, though +he does not altogether deny the others; Dr. Frazer, on +the other hand--whose great work, The Golden Bough, is +a monumental collection of primitive customs, and will +be an inexhaustible quarry for all future students--is +apparently very little concerned with theories about the Sun +and the stars, but concentrates his attention on the +collection of innumerable details[2] of rites, chiefly magical, +connected with food and vegetation. Still later writers, like +S. Reinach, Jane Harrison and E. A. Crowley, being mainly +occupied with customs of very primitive peoples, like +the Pelasgian Greeks or the Australian aborigines, have +confined themselves (necessarily) even more to Magic and +Witchcraft. + +[1] If only he did not waste so much time, and so needlessly, in +slaughtering opponents! + +[2] To such a degree, indeed, that sometimes the connecting clue +of the argument seems to be lost. + + +Meanwhile the Christian Church from these speculations +has kept itself severely apart--as of course representing a +unique and divine revelation little concerned or interested +in such heathenisms; and moreover (in this country +at any rate) has managed to persuade the general public +of its own divine uniqueness to such a degree that few +people, even nowadays, realize that it has sprung from just +the same root as Paganism, and that it shares by far the +most part of its doctrines and rites with the latter. Till +quite lately it was thought (in Britain) that only secularists +and unfashionable people took any interest in sungods; and +while it was true that learned professors might point to a +belief in Magic as one of the first sources of Religion, it +was easy in reply to say that this obviously had nothing to +do with Christianity! The Secularists, too, rather spoilt +their case by assuming, in their wrath against the Church, +that all priests since the beginning of the world have been +frauds and charlatans, and that all the rites of religion +were merely devil's devices invented by them for the +purpose of preying upon the superstitions of the ignorant, +to their own enrichment. They (the Secularists) +overleaped themselves by grossly exaggerating a thing that +no doubt is partially true. + +Thus the subject of religious origins is somewhat complex, +and yields many aspects for consideration. It +is only, I think, by keeping a broad course and admitting +contributions to the truth from various sides, that valuable +results can be obtained. It is absurd to suppose +that in this or any other science neat systems can be found +which will cover all the facts. Nature and History do not +deal in such things, or supply them for a sop to Man's +vanity. + +It is clear that there have been three main lines, so far, +along which human speculation and study have run. One +connecting religious rites and observations with the movements +of the Sun and the planets in the sky, and leading to +the invention of and belief in Olympian and remote gods +dwelling in heaven and ruling the Earth from a distance; +the second connecting religion with the changes +of the season, on the Earth and with such practical things +as the growth of vegetation and food, and leading to or +mingled with a vague belief in earth-spirits and magical +methods of influencing such spirits; and the third connecting +religion with man's own body and the tremendous force +of sex residing in it--emblem of undying life and all +fertility and power. It is clear also--and all investigation +confirms it--that the second-mentioned phase of religion +arose on the whole BEFORE the first-mentioned--that is, +that men naturally thought about the very practical questions +of food and vegetation, and the magical or other +methods of encouraging the same, before they worried themselves +about the heavenly bodies and the laws of THEIR +movements, or about the sinister or favorable influences the +stars might exert. And again it is extremely probable that +the third-mentioned aspect--that which connected religion +with the procreative desires and phenomena of human +physiology--really came FIRST. These desires and physiological +phenomena must have loomed large on the primitive +mind long before the changes of the seasons or of the sky +had been at all definitely observed or considered. Thus we +find it probable that, in order to understand the sequence of +the actual and historical phases of religious worship, we must +approximately reverse the order above-given in which they +have been STUDIED, and conclude that in general the +Phallic cults came first, the cult of Magic and the propitiation +of earth-divinities and spirits came second, and +only last came the belief in definite God-figures residing +in heaven. + +At the base of the whole process by which divinities and +demons were created, and rites for their propitiation and +placation established, lay Fear--fear stimulating the +imagination to fantastic activity. Primus in orbe deos +fecit Timor. And fear, as we shall see, only became a mental +stimulus at the time of, or after, the evolution +of self-consciousness. Before that time, in the period of +SIMPLE consciousness, when the human mind resembled +that of the animals, fear indeed existed, but its nature was +more that of a mechanical protective instinct. There +being no figure or image of SELF in the animal mind, there +were correspondingly no figures or images of beings who +might threaten or destroy that self. So it was that the +imaginative power of fear began with Self-consciousness, and +from that imaginative power was unrolled the whole panorama +of the gods and rites and creeds of Religion down the +centuries. + +The immense force and domination of Fear in the first +self-conscious stages of the human mind is a thing which +can hardly be exaggerated, and which is even difficult for +some of us moderns to realize. But naturally as soon +as Man began to think about himself--a frail phantom and +waif in the midst of tremendous forces of whose nature +and mode of operation he was entirely ignorant--he was +BESET with terrors; dangers loomed upon him on all sides. +Even to-day it is noticed by doctors that one of the chief +obstacles to the cure of illness among some black or native +races is sheer superstitious terror; and Thanatomania is the +recognized word for a state of mind ("obsession of +death") which will often cause a savage to perish from a +mere scratch hardly to be called a wound. The natural +defence against this state of mind was the creation of an +enormous number of taboos--such as we find among +all races and on every conceivable subject--and these taboos +constituted practically a great body of warnings which +regulated the lives and thoughts of the community, and +ultimately, after they had been weeded out and to some +degree simplified, hardened down into very stringent +Customs and Laws. Such taboos naturally in the beginning +tended to include the avoidance not only of acts which +might reasonably be considered dangerous, like touching a +corpse, but also things much more remote and fanciful +in their relation to danger, like merely looking at a mother- +in-law, or passing a lightning-struck tree; and (what is +especially to be noticed) they tended to include acts which +offered any special PLEASURE or temptation--like sex or +marriage or the enjoyment of a meal. Taboos surrounded +these things too, and the psychological connection is easy +to divine: but I shall deal with this general subject later. + +It may be guessed that so complex a system of regulations +made life anything but easy to early peoples; but, +preposterous and unreasonable as some of the taboos were, +they undoubtedly had the effect of compelling the growth +of self-control. Fear does not seem a very worthy motive, +but in the beginning it curbed the violence of the purely +animal passions, and introduced order and restraint among +them. Simultaneously it became itself, through the gradual +increase of knowledge and observation, transmuted and +etherealized into something more like wonder and awe +and (when the gods rose above the horizon) into reverence. +Anyhow we seem to perceive that from the early beginnings +(in the Stone Age) of self-consciousness in Man there has been a +gradual development--from crass superstition, +senseless and accidental, to rudimentary observation, +and so to belief in Magic; thence to Animism +and personification of nature-powers in more or less human +form, as earth-divinities or sky-gods or embodiments of +the tribe; and to placation of these powers by rites like +Sacrifice and the Eucharist, which in their turn became +the foundation of Morality. Graphic representations made +for the encouragement of fertility--as on the walls of Bushmen's +rock-dwellings or the ceilings of the caverns of Altamira-- +became the nurse of pictorial Art; observations of +plants or of the weather or the stars, carried on by tribal +medicine-men for purposes of witchcraft or prophecy, supplied +some of the material of Science; and humanity emerged +by faltering and hesitating steps on the borderland of those +finer perceptions and reasonings which are supposed to be +characteristic of Civilization. + +The process of the evolution of religious rites and ceremonies +has in its main outlines been the same all over the +world, as the reader will presently see--and this whether +in connection with the numerous creeds of Paganism +or the supposedly unique case of Christianity; and now +the continuity and close intermixture of these great +streams can no longer be denied--nor IS it indeed denied +by those who have really studied the subject. It is +seen that religious evolution through the ages has been +practically One thing--that there has been in fact a World- +religion, though with various phases and branches. + +And so in the present day a new problem arises, namely +how to account for the appearance of this great Phenomenon, +with its orderly phases of evolution, and its own spontaneous[1] +growths in all corners of the globe--this phenomenon +which has had such a strange sway over the +hearts of men, which has attracted them with so weird +a charm, which has drawn out their devotion, love and +tenderness, which has consoled them in sorrow and affliction, +and yet which has stained their history with such horrible +sacrifices and persecutions and cruelties. What has +been the instigating cause of it? + +[1] For the question of spontaneity see chap. x and elsewhere. + + +The answer which I propose to this question, and which +is developed to some extent in the following chapters, is +a psychological one. It is that the phenomenon proceeds +from, and is a necessary accompaniment of, the growth of +human Consciousness itself--its growth, namely, through +the three great stages of its unfoldment. These stages +are (1) that of the simple or animal consciousness, (2) that +of SELF-consciousness, and (3) that of a third stage of +consciousness which has not as yet been effectively named, but +whose indications and precursive signs we here and there +perceive in the rites and prophecies and mysteries of +the early religions, and in the poetry and art and literature +generally of the later civilizations. Though I do not +expect or wish to catch Nature and History in the careful +net of a phrase, yet I think that in the sequence from +the above-mentioned first stage to the second, and then +again in the sequence from the second to the third, +there will be found a helpful explanation of the rites and +aspirations of human religion. It is this idea, illustrated +by details of ceremonial and so forth, which forms the main +thesis of the present book. In this sequence of growth, +Christianity enters as an episode, but no more than an episode. +It does not amount to a disruption or dislocation of evolution. +If it did, or if it stood as an unique or unclassifiable +phenomenon (as some of its votaries contend), this would +seem to be a misfortune--as it would obviously rob us of +at any rate one promise of progress in the future. And +the promise of something better than Paganism and better +than Christianity is very precious. It is surely time +that it should be fulfilled. + +The tracing, therefore, of the part that human self- +consciousness has played, psychologically, in the evolution +of religion, runs like a thread through the following chapters, +and seeks illustration in a variety of details. The idea +has been repeated under different aspects; sometimes, +possibly, it has been repeated too often; but different aspects +in such a case do help, as in a stereoscope, to give +solidity to the thing seen. Though the worship of Sun-gods +and divine figures in the sky came comparatively late +in religious evolution, 1 have put this subject early in +the book (chapters ii and iii), partly because (as I have +already explained) it was the phase first studied in modern +times, and therefore is the one most familiar to present- +day readers, and partly because its astronomical data +give great definiteness and "proveability" to it, in rebuttal +to the common accusation that the whole study of religious +origins is too vague and uncertain to have much value. +Going backwards in Time, the two next chapters (iv and v) +deal with Totem-sacraments and Magic, perhaps the earliest +forms of religion. And these four lead on (in chapters vi +to xi) to the consideration of rites and creeds common to +Paganism and Christianity. XII and xiii deal especially +with the evolution of Christianity itself; xiv and xv explain +the inner Meaning of the whole process from the beginning; +and xvi and xvii look to the Future. + +The appendix on the doctrines of the Upanishads may, +I hope, serve to give an idea, intimate even though inadequate, +of the third Stage--that which follows on the +stage of self-consciousness; and to portray the mental attitudes +which are characteristic of that stage. Here in this +third stage, it would seem, one comes upon the real FACTS of +the inner life--in contradistinction to the fancies and figments +of the second stage; and so one reaches the final point +of conjunction between Science and Religion. + + + +II. SOLAR MYTHS AND CHRISTIAN FESTIVALS + +To the ordinary public--notwithstanding the immense amount +of work which has of late been done on this subject-- +the connection between Paganism and Christianity still seems +rather remote. Indeed the common notion is that Christianity +was really a miraculous interposition into and +dislocation of the old order of the world; and that the pagan +gods (as in Milton's Hymn on the Nativity) fled away in +dismay before the sign of the Cross, and at the sound +of the name of Jesus. Doubtless this was a view much +encouraged by the early Church itself--if only to enhance +its own authority and importance; yet, as is well known +to every student, it is quite misleading and contrary to +fact. The main Christian doctrines and festivals, besides +a great mass of affiliated legend and ceremonial, are really +quite directly derived from, and related to, preceding Nature +worships; and it has only been by a good deal of deliberate +mystification and falsification that this derivation has been +kept out of sight. + +In these Nature-worships there may be discerned three +fairly independent streams of religious or quasi-religious +enthusiasm: (1) that connected with the phenomena of the +heavens, the movements of the Sun, planets and stars, and +the awe and wonderment they excited; (2) that connected +with the seasons and the very important matter of the +growth of vegetation and food on the Earth; and (3) +that connected with the mysteries of Sex and reproduction. +It is obvious that these three streams would mingle and +interfuse with each other a good deal; but as far as +they were separable the first would tend to create Solar heroes +and Sun-myths; the second Vegetation-gods and personifications +of Nature and the earth-life; while the third +would throw its glamour over the other two and contribute +to the projection of deities or demons worshipped +with all sorts of sexual and phallic rites. All three systems +of course have their special rites and times and ceremonies; +but, as, I say, the rites and ceremonies of one +system would rarely be found pure and unmixed with +those. belonging to the two others. The whole subject +is a very large one; but for reasons given in the Introduction +I shall in this and the following chapter--while not +ignoring phases (2) and (3)--lay most stress on phase (1) +of the question before us. + +At the time of the life or recorded appearance of Jesus +of Nazareth, and for some centuries before, the Mediterranean +and neighboring world had been the scene of a +vast number of pagan creeds and rituals. There were +Temples without end dedicated to gods like Apollo or Dionysus +among the Greeks, Hercules among the Romans, +Mithra among the Persians, Adonis and Attis in Syria and +Phrygia, Osiris and Isis and Horus in Egypt, Baal and +Astarte among the Babylonians and Carthaginians, and so +forth. Societies, large or small, united believers and the +devout in the service or ceremonials connected with their +respective deities, and in the creeds which they confessed +concerning these deities. And an extraordinarily +interesting fact, for us, is that notwithstanding great +geographical +distances and racial differences between the adherents +of these various cults, as well as differences in the +details of their services, the general outlines of their creeds +and ceremonials were--if not identical--so markedly similar +as we find them. + +I cannot of course go at length into these different cults, +but I may say roughly that of all or nearly all the deities +above-mentioned it was said and believed that: + +(1) They were born on or very near our Christmas Day. + +(2) They were born of a Virgin-Mother. + +(3) And in a Cave or Underground Chamber. + +(4) They led a life of toil for Mankind. + +(5) And were called by the names of Light-bringer, +Healer, Mediator, Savior, Deliverer. + +(6) They were however vanquished by the Powers of +Darkness. + +(7) And descended into Hell or the Underworld. + +(8) They rose again from the dead, and became the +pioneers of mankind to the Heavenly world. + +(9) They founded Communions of Saints, and Churches +into which disciples were received by Baptism. + +(10) And they were commemorated by Eucharistic +meals. + +Let me give a few brief examples. + +Mithra was born in a cave, and on the 25th December.[1] +He was born of a Virgin.[2] He traveled far and wide as +a teacher and illuminator of men. He slew the Bull +(symbol of the gross Earth which the sunlight fructifies). +His great festivals were the winter solstice and the Spring +equinox (Christmas and Easter). He had twelve companions +or disciples (the twelve months). He was buried +in a tomb, from which however he rose again; and his +resurrection was celebrated yearly with great rejoicings. He +was called Savior and Mediator, and sometimes figured as +a Lamb; and sacramental feasts in remembrance of him were +held by his followers. This legend is apparently partly +astronomical and partly vegetational; and the same may be said +of the following about Osiris. + +[1] The birthfeast of Mithra was held in Rome on the 8th day +before the Kalends of January, being also the day of the +Circassian games, which were sacred to the Sun. (See F. Nork, Der +Mystagog, Leipzig.) + +[2] This at any rate was reported by his later disciples (see +Robertson's Pagan Christs, p. 338). + + +Osiris was born (Plutarch tells us) on the 361st day of +the year, say the 27th December. He too, like Mithra and +Dionysus, was a great traveler. As King of Egypt he +taught men civil arts, and "tamed them by music and +gentleness, not by force of arms";[1] he was the discoverer +of corn and wine. But he was betrayed by Typhon, the +power of darkness, and slain and dismembered. "This happened," +says Plutarch, "on the 17th of the month Athyr, +when the sun enters into the Scorpion" (the sign of the +Zodiac which indicates the oncoming of Winter). His body +was placed in a box, but afterwards, on the 19th, came again +to life, and, as in the cults of Mithra, Dionysus, Adonis and +others, so in the cult of Osiris, an image placed in a coffin +was brought out before the worshipers and saluted with +glad cries of "Osiris is risen."[1] "His sufferings, his death +and his resurrection were enacted year by year in a great +mystery-play at Abydos."[2] + +[1] See Plutarch on Isis and Osiris. + +[2] Ancient Art and Ritual, by Jane E. Harrison, chap. i. + + +The two following legends have more distinctly the character +of Vegetation myths. + +Adonis or Tammuz, the Syrian god of vegetation, was +a very beautiful youth, born of a Virgin (Nature), and so +beautiful that Venus and Proserpine (the goddesses of the +Upper and Underworlds) both fell in love with him. +To reconcile their claims it was agreed that he should +spend half the year (summer) in the upper world, and the +winter half with Proserpine below. He was killed by a +boar (Typhon) in the autumn. And every year the maidens +"wept for Adonis" (see Ezekiel viii. 14). In the spring +a festival of his resurrection was held--the women set out +to seek him, and having found the supposed corpse +placed it (a wooden image) in a coffin or hollow tree, and +performed wild rites and lamentations, followed by even +wilder rejoicings over his supposed resurrection. At Aphaca +in the North of Syria, and halfway between Byblus and +Baalbec, there was a famous grove and temple of Astarte, +near which was a wild romantic gorge full of trees, the +birthplace of a certain river Adonis--the water rushing from +a Cavern, under lofty cliffs. Here (it was said) every year +the youth Adonis was again wounded to death, and the +river ran red with his blood,[1] while the scarlet anemone +bloomed among the cedars and walnuts. + +[1] A discoloration caused by red earth washed by rain from the +mountains, and which has been observed by modern travelers. For +the whole story of Adonis and of Attis see Frazer's Golden Bough, +part iv. + + +The story of Attis is very similar. He was a fair young +shepherd or herdsman of Phrygia, beloved by Cybele (or +Demeter), the Mother of the gods. He was born of a Virgin +--Nana--who conceived by putting a ripe almond or +pomegranate in her bosom. He died, either killed by a +boar, the symbol of winter, like Adonis, or self-castrated +(like his own priests); and he bled to death at the foot of +a pine tree (the pine and pine-cone being symbols of fertility). +The sacrifice of his blood renewed the fertility of +the earth, and in the ritual celebration of his death and +resurrection his image was fastened to the trunk of a pine- +tree (compare the Crucifixion). But I shall return to this +legend presently. The worship of Attis became very widespread +and much honored, and was ultimately incorporated +with the established religion at Rome somewhere about the +commencement of our Era. + +The following two legends (dealing with Hercules and +with Krishna) have rather more of the character of the +solar, and less of the vegetational myth about them. Both +heroes were regarded as great benefactors of humanity; but +the former more on the material plane, and the latter on the +spiritual. + +Hercules or Heracles was, like other Sun-gods and benefactors of +mankind, a great Traveler. He was known in +many lands, and everywhere he was invoked as Saviour. +He was miraculously conceived from a divine Father; even +in the cradle he strangled two serpents sent to destroy him. +His many labors for the good of the world were ultimately +epitomized into twelve, symbolized by the signs of the Zodiac. +He slew the Nemxan Lion and the Hydra (offspring +of Typhon) and the Boar. He overcame the Cretan Bull, +and cleaned out the Stables of Augeas; he conquered Death +and, descending into Hades, brought Cerberus thence and +ascended into Heaven. On all sides he was followed by the +gratitude and the prayers of mortals. + +As to Krishna, the Indian god, the points of agreement +with the general divine career indicated above are too salient +to be overlooked, and too numerous to be fully recorded. +He also was born of a Virgin (Devaki) and in a Cave,[1] +and his birth announced by a Star. It was sought to destroy +him, and for that purpose a massacre of infants was ordered. +Everywhere he performed miracles, raising the dead, healing +lepers, and the deaf and the blind, and championing the +poor and oppressed. He had a beloved disciple, Arjuna, (cf. +John) before whom he was transfigured.[2] His death is +differently related--as being shot by an arrow, or crucified on +a tree. He descended into hell; and rose again from the +dead, ascending into heaven in the sight of many people. +He will return at the last day to be the judge of the quick +and the dead. + +[1] Cox's Myths of the Aryan Nations, p. 107. + +[2] Bhagavat Gita, ch. xi. + + +Such are some of the legends concerning the pagan and +pre-Christian deities--only briefly sketched now, in order +that we may get something like a true perspective of the +whole subject; but to most of them, and more in detail, +I shall return as the argument proceeds. + +What we chiefly notice so far are two points; on the +one hand the general similarity of these stories with that +of Jesus Christ; on the other their analogy with the yearly +phenomena of Nature as illustrated by the course of the +Sun in heaven and the changes of Vegetation on the earth. + +(1) The similarity of these ancient pagan legends and +beliefs with Christian traditions was indeed so great that +it excited the attention and the undisguised wrath of the +early Christian fathers. They felt no doubt about the similarity, +but not knowing how to explain it fell back upon the +innocent theory that the Devil--in order to confound the +Christians--had, CENTURIES BEFORE, caused the pagans to +adopt certain beliefs and practices! (Very crafty, we +may say, of the Devil, but also very innocent of the +Fathers to believe it!) Justin Martyr for instance +describes[1] the institution of the Lord's Supper as narrated +in the Gospels, and then goes on to say: "Which the wicked +devils have IMITATED in the mysteries of Mithra, commanding +the same thing to be done. For, that bread and a cup +of water are placed with certain incantations in the +mystic rites of one who is being initiated you either know +or can learn." Tertullian also says[2] that "the devil by the +mysteries of his idols imitates even the main part of the +divine mysteries." . . . "He baptizes his worshippers in +water and makes them believe that this purifies them from +their crimes." . . . "Mithra sets his mark on the forehead +of his soldiers; he celebrates the oblation of bread; +he offers an image of the resurrection, and presents at once +the crown and the sword; he limits his chief priest to a +single marriage; he even has his virgins and ascetics."[3] +Cortez, too, it will be remembered complained that the Devil +had positively taught to the Mexicans the same things which +God had taught to Christendom. + +[1] I Apol. c. 66. + +[2] De Praescriptione Hereticorum, c. 40; De Bapt. c. 3; De +Corona, c. 15. + +[3] For reference to both these examples see J. M. Robertson's +Pagan Christs, pp. 321, 322. + + +Justin Martyr again, in the Dialogue with Trypho says +that the Birth in the Stable was the prototype (!) of the +birth of Mithra in the Cave of Zoroastrianism; and boasts +that Christ was born when the Sun takes its birth in the +Augean Stable,[1] coming as a second Hercules to cleanse +a foul world; and St. Augustine says "we hold this +(Christmas) day holy, not like the pagans because of the +birth of the Sun, but because of the birth of him who made +it." There are plenty of other instances in the Early Fathers +of their indignant ascription of these similarities to the work +of devils; but we need not dwell over them. There is no +need for US to be indignant. On the contrary we can now +see that these animadversions of the Christian writers are +the evidence of how and to what extent in the spread of +Christianity over the world it had become fused with the +Pagan cults previously existing. + +[1] The Zodiacal sign of Capricornus, iii.). + + +It was not till the year A.D. 530 or so--five centuries after +the supposed birth of Christ--that a Scythian Monk, Dionysius +Exiguus, an abbot and astronomer of Rome, was +commissioned to fix the day and the year of that birth. +A nice problem, considering the historical science of the +period! For year he assigned the date which we now adopt,[2] +and for day and month he adopted the 25th December +--a date which had been in popular use since about +350 B.C., and the very date, within a day or two, of the +supposed birth of the previous Sungods.[3] From that +fact alone we may fairly conclude that by the year 530 +or earlier the existing Nature-worships had become largely +fused into Christianity. In fact the dates of the main +pagan religious festivals had by that time become so +popular that Christianity was OBLIGED to accommodate itself +to them.[1] + +[1] As, for instance, the festival of John the Baptist in June +took the place of the pagan midsummer festival of water and +bathing; the Assumption of the Virgin in August the place of that +of Diana in the same month; and the festival of All Souls early +in November, that of the world-wide pagan feasts of the dead and +their ghosts at the same season. + +[2] See Encycl. Brit. art. "Chronology." + +[3] "There is however a difficulty in accepting the 25th December +as the real date of the Nativity, December being the height of +the rainy season in Judaea, when neither flocks nor shepherds +could have been at night in the fields of Bethlehem" (!). Encycl. +Brit. art. "Christmas Day." According to Hastings's +Encyclopaedia, art. "Christmas," "Usener says that the Feast of +the Nativity was held originally on the 6th January (the +Epiphany), but in 353-4 the Pope Liberius displaced +it to the 25th December . . . but there is no evidence of a +Feast of the Nativity taking place at all, before the fourth +century A.D." It was not till 534 A.D. that Christmas Day and +Epiphany were reckoned by the law-courts as dies non. + + +This brings us to the second point mentioned a few +pages back--the analogy between the Christian festivals +and the yearly phenomena of Nature in the Sun and the +Vegetation. + +Let us take Christmas Day first. Mithra, as we have +seen, was reported to have been born on the 25th December +(which in the Julian Calendar was reckoned as the day +of the Winter Solstice AND of the Nativity of the Sun); +Plutarch says (Isis and Osiris, c. 12) that Osiris was born +on the 361st day of the year, when a Voice rang out proclaiming +the Lord of All. Horus, he says, was born on the +362nd day. Apollo on the same. + +Why was all this? Why did the Druids at Yule Tide +light roaring fires? Why was the cock supposed to crow all +Christmas Eve ("The bird of dawning singeth all night +long")? Why was Apollo born with only one hair (the +young Sun with only one feeble ray)? Why did Samson +(name derived from Shemesh, the sun) lose all his strength +when he lost his hair? Why were so many of these gods +--Mithra, Apollo, Krishna, Jesus, and others, born in +caves or underground chambers?[1] Why, at the Easter +Eve festival of the Holy Sepulchre at Jerusalem is a light +brought from the grave and communicated to the candles +of thousands who wait outside, and who rush forth rejoicing +to carry the new glory over the world?[2] Why indeed? +except that older than all history and all written records +has been the fear and wonderment of the children of men +over the failure of the Sun's strength in Autumn--the decay +of their God; and the anxiety lest by any means he should +not revive or reappear? + + +[1] This same legend of gods (or idols) being born in caves has, +curiously enough, been reported from Mexico, Guatemala, the +Antilles, and other places in Central America. See C. F. P. von +Martius, Etknographie Amerika, etc. (Leipzig, 1867), vol. i, p. +758. + +[2] Compare the Aztec ceremonial of lighting a holy fire and +communicating it to the multitude from the wounded breast of a +human victim, celebrated every 52 years at the end of one cycle +and the beginning of another--the constellation of the Pleiades +being in the Zenith (Prescott's Conquest of Mexico, Bk. I, ch. +4). + + +Think for a moment of a time far back when there were +absolutely NO Almanacs or Calendars, either nicely printed +or otherwise, when all that timid mortals could see was that +their great source of Light and Warmth was daily failing, +daily sinking lower in the sky. As everyone now knows +there are about three weeks at the fag end of the +year when the days are at their shortest and there is very +little change. What was happening? Evidently the god +had fallen upon evil times. Typhon, the prince of darkness, +had betrayed him; Delilah, the queen of Night, had +shorn his hair; the dreadful Boar had wounded him; +Hercules was struggling with Death itself; he had fallen +under the influence of those malign constellations--the +Serpent and the Scorpion. Would the god grow weaker +and weaker, and finally succumb, or would he conquer after +all? We can imagine the anxiety with which those early +men and women watched for the first indication of a lengthening +day; and the universal joy when the Priest (the representative +of primitive science) having made some simple +observations, announced from the Temple steps that the +day WAS lengthening--that the Sun was really born again +to a new and glorious career.[1] + +[1] It was such things as these which doubtless gave the +Priesthood +its power. + + +Let us look at the elementary science of those days a +little closer. How without Almanacs or Calendars could +the day, or probable day, of the Sun's rebirth be fixed? +Go out next Christmas Evening, and at midnight you will +see the brightest of the fixed stars, Sirius, blazing in the +southern sky--not however due south from you, but somewhat +to the left of the Meridian line. Some three thousand +years ago (owing to the Precession of the Equinoxes) that +star at the winter solstice did not stand at midnight where +you now see it, but almost exactly ON the meridian line. +The coming of Sirius therefore to the meridian at midnight +became the sign and assurance of the Sun having reached +the very lowest point of his course, and therefore of having +arrived at the moment of his re-birth. Where then was +the Sun at that moment? Obviously in the underworld +beneath our feet. Whatever views the ancients may have +had about the shape of the earth, it was evident to the +mass of people that the Sungod, after illuminating the +world during the day, plunged down in the West, and +remained there during the hours of darkness in some cavern +under the earth. Here he rested and after bathing in the +great ocean renewed his garments before reappearing in the +East next morning. + +But in this long night of his greatest winter weakness, +when all the world was hoping and praying for the renewal +of his strength, it is evident that the new birth would come +--if it came at all--at midnight. This then was the sacred +hour when in the underworld (the Stable or the Cave or +whatever it might be called) the child was born who was +destined to be the Savior of men. At that moment Sirius +stood on the southern meridian (and in more southern lands +than ours this would be more nearly overhead); and that +star--there is little doubt--is the Star in the East mentioned +in the Gospels. + +To the right, as the supposed observer looks at Sirius on +the midnight of Christmas Eve, stands the magnificent +Orion, the mighty hunter. There are three stars in his belt +which, as is well known, lie in a straight line pointing to +Sirius. They are not so bright as Sirius, but they are +sufficiently bright to attract attention. A long tradition +gives them the name of the Three Kings. Dupuis[1] says: +"Orion a trois belles etoiles vers le milieu, qui sont de +seconde grandeur et posees en ligne droite, l'une pres de +l'autre, le peuple les appelle les trois rois. On donne aux +trois rois Magis les noms de Magalat, Galgalat, Saraim; +et Athos, Satos, Paratoras. Les Catholiques les appellent +Gaspard, Melchior, et Balthasar." The last-mentioned +group of names comes in the Catholic Calendar in connection +with the feast of the Epiphany (6th January); and +the name "Trois Rois" is commonly to-day given to these +stars by the French and Swiss peasants. + +[1] Charles F. Dupuis (Origine de Tous les Cultes, Paris, 1822) +was one of the earliest modern writers on these subjects. + + +Immediately after Midnight then, on the 25th December, +the Beloved Son (or Sun-god) is born. If we go back in +thought to the period, some three thousand years ago, when +at that moment of the heavenly birth Sirius, coming from +the East, did actually stand on the Meridian, we shall +come into touch with another curious astronomical coincidence. +For at the same moment we shall see the Zodiacal +constellation of the Virgin in the act of rising, and becoming +visible in the East divided through the middle by the line +of the horizon. + +The constellation Virgo is a Y-shaped group, of which <gr a>, +the star at the foot, is the well-known Spica, a star of +the first magnitude. The other principal stars, <gr g> at the +centre, and <gr b> and <gr e> at the extremities, are of the +second magnitude. The whole resembles more a cup than the human +figure; but when we remember the symbolic meaning +of the cup, that seems to be an obvious explanation of +the name Virgo, which the constellation has borne since +the earliest times. [The three stars <gr b>, <gr g> and <gr a>, +lie very nearly on the Ecliptic, that is, the Sun's path--a fact +to which we shall return presently.] + +At the moment then when Sirius, the star from the East, +by coming to the Meridian at midnight signalled the Sun's +new birth, the Virgin was seen just rising on the Eastern +sky--the horizon line passing through her centre. And +many people think that this astronomical fact is the explanation +of the very widespread legend of the Virgin-birth. I +do not think that it is the sole explanation--for indeed in +all or nearly all these cases the acceptance of a myth seems +to depend not upon a single argument but upon the convergence +of a number of meanings and reasons in the same +symbol. But certainly the fact mentioned above is curious, +and its importance is accentuated by the following +considerations. + +In the Temple of Denderah in Egypt, and on the inside +of the dome, there is or WAS an elaborate circular representation +of the Northern hemisphere of the sky and the +Zodiac.[1] Here Virgo the constellation is represented, as +in our star-maps, by a woman with a spike of corn in her +hand (Spica). But on the margin close by there is an annotating +and explicatory figure--a figure of Isis with +the infant Horus in her arms, and quite resembling in style +the Christian Madonna and Child, except that she is +sitting and the child is on her knee. This seems to show +that--whatever other nations may have done in associating +Virgo with Demeter, Ceres, Diana[2] etc.--the Egyptians +made no doubt of the constellation's connection with Isis +and Horus. But it is well known as a matter of history +that the worship of Isis and Horus descended in the early +Christian centuries to Alexandria, where it took the form +of the worship of the Virgin Mary and the infant Savior, +and so passed into the European ceremonial. We have +therefore the Virgin Mary connected by linear succession and +descent with that remote Zodiacal cluster in the sky! Also +it may be mentioned that on the Arabian and Persian globes +of Abenezra and Abuazar a Virgin and Child are figured in +connection with the same constellation.[3] + +[1] Carefully described and mapped by Dupuis, see op. cit. + +[2] For the harvest-festival of Diana, the Virgin, and her +parallelism +with the Virgin Mary, see The Golden Bough, vol. i, 14 and ii, +121. + +[3] See F. Nork, Der Mystagog (Leipzig, 1838). + + +A curious confirmation of the same astronomical connection +is afforded by the Roman Catholic Calendar. For if this be +consulted it will be found that the festival of the +Assumption of the Virgin is placed on the 15th August, while the +festival of the Birth of the Virgin is dated the 8th September. I +have already pointed out that the stars, <gr a>, <gr b> and <gr +g> of Virgo are almost exactly on the Ecliptic, or +Sun's path through the sky; and a brief reference to the +Zodiacal signs and the star-maps will show that the Sun +each year enters the sign of Virgo about the first-mentioned +date, and leaves it about the second date. At the present +day the Zodiacal signs (owing to precession) have shifted +some distance from the constellations of the same name. +But at the time when the Zodiac was constituted and +these names were given, the first date obviously would +signalize the actual disappearance of the cluster Virgo +in the Sun's rays--i. e. the Assumption of the Virgin into +the glory of the God--while the second date would signalize +the reappearance of the constellation or the Birth of the +Virgin. The Church of Notre Dame at Paris is supposed +to be on the original site of a Temple of Isis; and it is said +(but I have not been able to verify this myself) that one of +the side entrances--that, namely, on the left in entering +from the North (cloister) side--is figured with the signs of +the Zodiac EXCEPT that the sign Virgo is replaced by the +figure of the Madonna and Child. + +So strange is the scripture of the sky! Innumerable +legends and customs connect the rebirth of the Sun with +a Virgin parturition. Dr. J. G. Frazer in his Part IV of +The Golden Bough[1] says: "If we may trust the evidence +of an obscure scholiast the Greeks [in the worship of +Mithras at Rome] used to celebrate the birth of the luminary +by a midnight service, coming out of the inner +shrines and crying, 'The Virgin has brought forth! The light +is waxing!' (<gr 'H parhenos tetoken, auzei pws>.)" In +Elie Reclus' little book Primitive Folk[2] it is said of the +Esquimaux that "On the longest night of the year two +angakout (priests), of whom one is disguised as a WOMAN, +go from hut to hut extinguishing all the lights, rekindling +them from a vestal flame, and crying out, 'From the new sun +cometh a new light!' " + +[1] Book II, ch. vi. + +[2] In the Contemporary Science Series, I. 92. + + +All this above-written on the Solar or Astronomical origins +of the myths does not of course imply that the Vegetational +origins must be denied or ignored. These latter +were doubtless the earliest, but there is no reason-- +as said in the Introduction (ch. i)--why the two elements +should not to some extent have run side by side, or been +fused with each other. In fact it is quite clear that they +must have done so; and to separate them out too rigidly, +or treat them as antagonistic, is a mistake. The Cave or +Underworld in which the New Year is born is not only +the place of the Sun's winter retirement, but also the hidden +chamber beneath the Earth to which the dying Vegetation +goes, and from which it re-arises in Spring. The amours +of Adonis with Venus and Proserpine, the lovely goddesses +of the upper and under worlds, or of Attis with Cybele, the +blooming Earth-mother, are obvious vegetation-symbols; but +they do not exclude the interpretation that Adonis +(Adonai) may also figure as a Sun-god. The Zodiacal +constellations of Aries and Taurus (to which I shall return +presently) rule in heaven just when the Lamb and the Bull +are in evidence on the earth; and the yearly sacrifice of +those two animals and of the growing Corn for the good +of mankind runs parallel with the drama of the sky, as it +affects not only the said constellations but also Virgo (the +Earth-mother who bears the sheaf of corn in her hand). + +I shall therefore continue (in the next chapter) to point +out these astronomical references--which are full of +significance and poetry; but with a recommendation at the +same time to the reader not to forget the poetry and significance +of the terrestrial interpretations. + +Between Christmas Day and Easter there are several minor +festivals or holy days--such as the 28th December (the +Massacre of the Innocents), the 6th January (the +Epiphany), the 2nd February (Candlemas[1] Day), the +period of Lent (German Lenz, the Spring), the Annunciation of the +Blessed Virgin, and so forth--which have been +commonly celebrated in the pagan cults before Christianity, +and in which elements of Star and Nature worship +can be traced; but to dwell on all these would take too +long; so let us pass at once to the period of Easter itself. + +[1] This festival of the Purification of the Virgin corresponds +with the old Roman festival of Juno Februata (i. e. purified) +which was held in the last month (February) of the Roman year, +and which included a candle procession of Ceres, searching for +Proserpine. (F. Nork, Der Mystagog.) + + + +III. THE SYMBOLISM OF THE ZODIAC + +The Vernal Equinox has all over the ancient world, and +from the earliest times, been a period of rejoicing and of +festivals in honor of the Sungod. It is needless to labor +a point which is so well known. Everyone understands +and appreciates the joy of finding that the long darkness +is giving way, that the Sun is growing in strength, and +that the days are winning a victory over the nights. The +birds and flowers reappear, and the promise of Spring is +in the air. But it may be worth while to give an elementary +explanation of the ASTRONOMICAL meaning of this period, +because this is not always understood, and yet it is very +important in its bearing on the rites and creeds of the early +religions. The priests who were, as I have said, the early +students and inquirers, had worked out this astronomical +side, and in that way were able to fix dates and +to frame for the benefit of the populace myths and legends, +which were in a certain sense explanations of the order of +Nature, and a kind of "popular science." + +The Equator, as everyone knows, is an imaginary line +or circle girdling the Earth half-way between the North +and South poles. If you imagine a transparent Earth with +a light at its very centre, and also imagine the SHADOW +of this equatorial line to be thrown on the vast concave +of the Sky, this shadow would in astronomical parlance +coincide with the Equator of the Sky--forming an imaginary +circle half-way between the North and South celestial poles. + +The Equator, then, may be pictured as cutting across the +sky either by day or by night, and always at the same +elevation--that is, as seen from any one place. But the +Ecliptic (the other important great circle of the heavens) +can only be thought of as a line traversing the constellations +as they are seen at NIGHT. It is in fact the Sun's path +among the fixed stars. For (really owing to the Earth's +motion in its orbit) the Sun appears to move round +the heavens once a year--travelling, always to the left, +from constellation to constellation. The exact path of +the sun is called the Ecliptic; and the band of sky on either +side of the Ecliptic which may be supposed to include +the said constellations is called the Zodiac. How then-- +it will of course be asked--seeing that the Sun and the Stars +can never be seen together--were the Priests ABLE to map +out the path of the former among the latter? Into that +question we need not go. Sufficient to say that they succeeded; +and their success--even with the very primitive instruments +they had--shows that their astronomical knowledge +and acuteness of reasoning were of no mean order. + +To return to our Vernal Equinox. Let us suppose that +the Equator and Ecliptic of the sky, at the Spring season, +are represented by two lines Eq. and Ecl. crossing each +other at the point P. The Sun, represented by the small +circle, is moving slowly and in its annual course along the +Ecliptic to the left. When it reaches the point P (the +dotted circle) it stands on the Equator of the sky, and then +for a day or two, being neither North nor South, it +shines on the two terrestrial hemispheres alike, and day and +night are equal. BEFORE that time, when the sun is low +down in the heavens, night has the advantage, and the +days are short; AFTERWARDS, when the Sun has travelled more +to the left, the days triumph over the nights. It will be seen +then that this point P where the Sun's path crosses the Equator +is a very critical point. It is the astronomical location +of the triumph of the Sungod and of the arrival of Spring. + +How was this location defined? Among what stars was +the Sun moving at that critical moment? (For of course +it was understood, or supposed, that the Sun was deeply +influenced by the constellation through which it was, or +appeared to be, moving.) It seems then that at the +period when these questions were occupying men's minds +--say about three thousand years ago--the point where +the Ecliptic crossed the Equator was, as a matter of +fact, in the region of the constellation Aries or the he- +Lamb. The triumph of the Sungod was therefore, and quite +naturally, ascribed to the influence of Aries. THE LAMB +BECAME THE SYMBOL OF THE RISEN SAVIOR, AND OF HIS PASSAGE +FROM THE UNDERWORLD INTO THE HEIGHT OF HEAVEN. At first such +an explanation sounds hazardous; but a thousand texts and +references confirm it; and it is only by the accumulation +of evidence in these cases that the student becomes convinced +of a theory's correctness. It must also be remembered +(what I have mentioned before) that these myths and legends +were commonly adopted not only for one strict reason but +because they represented in a general way the convergence of +various symbols and inferences. + +Let me enumerate a few points with regard to the Vernal +Equinox. In the Bible the festival is called the Passover, +and its supposed institution by Moses is related in Exodus, +ch. xii. In every house a he-lamb was to be slain, +and its blood to be sprinkled on the doorposts of the +house. Then the Lord would pass over and not smite that +house. The Hebrew word is pasach, to pass.[1] The lamb +slain was called the Paschal Lamb. But what was that +lamb? Evidently not an earthly lamb--(though certainly +the earthly lambs on the hillsides WERE just then ready +to be killed and eaten)--but the heavenly Lamb, which +was slain or sacrificed when the Lord "passed over" the +equator and obliterated the constellation Aries. This was +the Lamb of God which was slain each year, and "Slain +since the foundation of the world." This period of the +Passover (about the 25th March) was to be[2] the beginning +of a new year. The sacrifice of the Lamb, and its blood, +were to be the promise of redemption. The door-frames of the +houses--symbols of the entrance into a new life--were +to be sprinkled with blood.[3] Later, the imagery of the +saving power of the blood of the Lamb became more +popular, more highly colored. (See St. Paul's epistles, and +the early Fathers.) And we have the expression "washed +in the blood of the Lamb" adopted into the Christian +Church. + +[1] It is said that pasach sometimes means not so much to pass +over, as to hover over and so protect. Possibly both meanings +enter in here. See Isaiah xxxi. 5. + +[2] See Exodus xii. i. + +[3] It is even said (see The Golden Bough, vol. iii, 185) that +the doorways of houses and temples in Peru were at the Spring +festival daubed with blood of the first-born children--commuted +afterwards to the blood of the sacred animal, the Llama. And as +to Mexico, Sahagun, the great Spanish missionary, tells us that +it was a custom of the people there to "smear the outside of +their houses and doors with blood drawn from their own ears and +ankles, in order to propitiate the god of Harvest" +(Kingsborough's Mexican Antiquities, vol. vi, p. 235). + + +In order fully to understand this extraordinary expression +and its origin we must turn for a moment to the worship +both of Mithra, the Persian Sungod, and of Attis the Syrian +god, as throwing great light on the Christian cult and +ceremonies. It must be remembered that in the early centuries +of our era the Mithra-cult was spread over the whole Western +world. It has left many monuments of itself here +in Britain. At Rome the worship was extremely popular, +and it may almost be said to have been a matter +of chance whether Mithraism should overwhelm Christianity, +or whether the younger religion by adopting many of the +rites of the older one should establish itself (as it did) in +the face of the latter. + +Now we have already mentioned that in the Mithra +cult the slaying of a Bull by the Sungod occupies the same +sort of place as the slaving of the Lamb in the Christian +cult. It took place at the Vernal Equinox and the blood +of the Bull acquired in men's minds a magic virtue. +Mithraism was a greatly older religion than Christianity; +but its genesis was similar. In fact, owing to the Precession +of the Equinoxes, the crossing-place of the Ecliptic and +Equator was different at the time of the establishment +of Mithra-worship from what it was in the Christian period; +and the Sun instead of standing in the He-lamb, or Aries, +at the Vernal Equinox stood, about two thousand years +earlier (as indicated by the dotted line in the diagram), in this +very constellation of the Bull.[1] The bull +therefore became the symbol of the triumphant God, and the +sacrifice of the bull a holy mystery. (Nor must we +overlook here the agricultural appropriateness of the bull as +the emblem of Spring-plowings and of service to man.) + +[1] With regard to this point, see an article in the Nineteenth +Century for September 1900, by E. W. Maunder of the Greenwich +Observatory on "The Oldest Picture Book" (the Zodiac). Mr. +Maunder calculates that the Vernal Equinox was in the centre of +the Sign of the Bull 5,000 years ago. [It would therefore be in +the centre of Aries 2,845 years ago--allowing 2,155 years for the +time occupied in passing from one Sign to another.] At the +earlier period the Summer solstice was in the centre of Leo, the +Autumnal equinox in the centre of Scorpio, and the Winter +solstice in the centre of Aquarius--corresponding +roughly, Mr. Maunder points out, to the positions of the +four "Royal Stars," Aldebaran, Regulus, Antares and Fomalhaut. + + +The sacrifice of the Bull became the image of redemption. +In a certain well-known Mithra-sculpture or group, the Sungod +is represented as plunging his dagger into a bull, while +a scorpion, a serpent, and other animals are sucking the +latter's blood. From one point of view this may be taken as +symbolic of the Sun fertilizing the gross Earth by plunging +his rays into it and so drawing forth its blood for the +sustenance of all creatures; while from another more astronomical +aspect it symbolizes the conquest of the Sun over winter +in the moment of "passing over" the sign of the Bull, and the +depletion of the generative power of the Bull by the Scorpion +--which of course is the autumnal sign of the Zodiac and +herald of winter. One such Mithraic group was found at +Ostia, where there was a large subterranean Temple "to the +invincible god Mithras." + +In the worship of Attis there were (as I have already indicated) +many points of resemblance to the Christian +cult. On the 22nd March (the Vernal Equinox) a pinetree +was cut in the woods and brought into the Temple of +Cybele. It was treated almost as a divinity, was decked +with violets, and the effigy of a young man tied to the stem +(cf. the Crucifixion). The 24th was called the "Day of +Blood"; the High Priest first drew blood from his own +arms; and then the others gashed and slashed themselves, +and spattered the altar and the sacred tree with blood; while +novices made themselves eunuchs "for the kingdom of +heaven's sake." The effigy was afterwards laid in a tomb. +But when night fell, says Dr. Frazer,[1] sorrow was turned to +joy. A light was brought, and the tomb was found to +be empty. The next day, the 25th, was the festival of +the Resurrection; and ended in carnival and license (the +Hilaria). Further, says Dr. Frazer, these mysteries "seem +to have included a sacramental meal and a baptism of +blood." + +[1] See Adonis, Attis and Osiris, Part IV of The Golden Bough, by +J. G. Frazer, p. 229. + + +"In the baptism the devotee, crowned with gold and +wreathed with fillets, descended into a pit, the mouth of +which was covered with a wooden grating. A bull, adorned +with garlands of flowers, its forehead glittering with gold +leaf, was then driven on to the grating and there stabbed +to death with a consecrated spear. Its hot reeking blood +poured in torrents through the apertures, and was received +with devout eagerness by the worshiper on every part of +his person and garments, till he emerged from the pit, +drenched, dripping, and scarlet from head to foot, to +receive the homage, nay the adoration, of his fellows--as +one who had been born again to eternal life and had washed +away his sins in the blood of the bull."[1] And Frazer continuing +says: "That the bath of blood derived from slaughter +of the bull (tauro-bolium) was believed to regenerate +the devotee for eternity is proved by an inscription +found at Rome, which records that a certain Sextilius +Agesilaus Aedesius, who dedicated an altar to Attis and +the mother of the gods (Cybele) was taurobolio criobolio que +in aeternum renatus."[2] "In the procedure of the Taurobolia +and Criobolia," says Mr. J. M. Robertson,[3] "which +grew very popular in the Roman world, we have the literal +and original meaning of the phrase 'washed in the blood of +the lamb'[4]; the doctrine being that resurrection and eternal +life were secured by drenching or sprinkling with the +actual blood of a sacrificial bull or ram."[5] For the +POPULARITY of the rite we may quote Franz Cumont, who +says:--"Cette douche sacree (taurobolium) pareit avoir ete +administree en Cappadoce dans un grand nombre de sanctuaires, et +en particulier dans ceux de Ma la grande divinite +indigene, et dans ceux: de Anahita." + +[1] See vol. i, pp. 334 ff. + +[2] Adonis, Attis and Osiris, p. 229. References to Prudentius, +and to Firmicus Maternus, De errore 28. 8. + +[3] That is, "By the slaughter of the bull and the slaughter of +the ram born again into eternity." + +[4] Pagan Christs, p. 315. + +[5] Mysteres de Mithra, Bruxelles, 1902, p. 153. + + +Whether Mr. Robertson is right in ascribing to the priests +(as he appears to do) so materialistic a view of the +potency of the actual blood is, I should say, doubtful. I +do not myself see that there is any reason for supposing that +the priests of Mithra or Attis regarded baptism by +blood very differently from the way in which the Christian +Church has generally regarded baptism by water--namely, +as a SYMBOL of some inner regeneration. There may certainly +have been a little more of the MAGICAL view and a little +less of the symbolic, in the older religions; but the +difference was probably on the whole more one of degree +than of essential disparity. But however that may be, +we cannot but be struck by the extraordinary analogy +between the tombstone inscriptions of that period "born +again into eternity by the blood of the Bull or the Ram," +and the corresponding texts in our graveyards to-day. +F. Cumont in his elaborate work, Textes et Monuments relatifs +aux Mysteres de Mithra (2 vols., Brussels, 1899) gives +a great number of texts and epitaphs of the same character +as that above-quoted, and they are well worth studying +by those interested in the subject. Cumont, it may be +noted (vol. i, p. 305), thinks that the story of Mithra and +the slaying of the Bull must have originated among some +pastoral people to whom the bull was the source of all life. +The Bull in heaven--the symbol of the triumphant Sungod-- +and the earthly bull, sacrificed for the good of humanity +were one and the same; the god, in fact, SACRIFICED HIMSELF +OR HIS REPRESENTATIVE. And Mithra was the hero who first +won this conception of divinity for mankind--though of +course it is in essence quite similar to the conception put +forward by the Christian Church. + +As illustrating the belief that the Baptism by Blood was +accompanied by a real regeneration of the devotee, Frazer +quotes an ancient writer[1] who says that for some time after +the ceremony the fiction of a new birth was kept up +by dieting the devotee on MILK, like a new-born babe. +And it is interesting in that connection to find that even in +the present day a diet of ABSOLUTELY NOTHING BUT MILK for +six or eight weeks is by many doctors recommended as +the only means of getting rid of deep-seated illnesses +and enabling a patient's organism to make a completely new +start in life. + +[1] Sallustius philosophus. See Adonis, Attis and Osiris, note, +p. 229. + + +"At Rome," he further says (p. 230), "the new birth and +the remission of sins by the shedding of bull's blood appear +to have been carried out above all at the sanctuary of the +Phrygian Goddess (Cybele) on the Vatican Hill, at or near +the spot where the great basilica of St. Peter's now stands; +for many inscriptions relating to the rites were found when +the church was being enlarged in 1608 or 1609. From +the Vatican as a centre," he continues, "this barbarous system +of superstition seems to have spread to other parts of +the Roman empire. Inscriptions found in Gaul and Germany +prove that provincial sanctuaries modelled their ritual on that +of the Vatican." + +It would appear then that at Rome in the quiet early +days of the Christian Church, the rites and ceremonials +of Mithra and Cybele, probably much intermingled and +blended, were exceedingly popular. Both religions had been +recognized by the Roman State, and the Christians, persecuted +and despised as they were, found it hard to make any +headway against them--the more so perhaps because the +Christian doctrines appeared in many respects to be merely +faint replicas and copies of the older creeds. Robertson +maintains[1] that a he-lamb was sacrificed in the +Mithraic mysteries, and he quotes Porphyry as saying[2] +that "a place near the equinoctial circle was assigned to +Mithra as an appropriate seat; and on this account he +bears the sword of the Ram [Aries] which is a sign of Mars +[Ares]." Similarly among the early Christians, it is said, +a ram or lamb was sacrificed in the Paschal mystery. + +[1] Pagan Christs, p. 336. + +[2] De Antro, xxiv. + + +Many people think that the association of the Lamb-god +with the Cross arose from the fact that the constellation +Aries at that time WAS on the heavenly cross (the +crossways of the Ecliptic and Equator-see diagram, ch. +iii), and in the very place through which the Sungod +had to pass just before his final triumph. And it is +curious to find that Justin Martyr in his Dialogue with Trypho[1] +(a Jew) alludes to an old Jewish practice of roasting a Lamb on +spits arranged in the form of a Cross. "The lamb," +he says, meaning apparently the Paschal lamb, "is roasted +and dressed up in the form of a cross. For one spit is transfixed +right through the lower parts up to the head, and one +across the back, to which are attached the legs [forelegs] of +the lamb." + +[1] Ch. xl. + + +To-day in Morocco at the festival of Eid-el-Kebir, corresponding +to the Christian Easter, the Mohammedans sacrifice +a young ram and hurry it still bleeding to the precincts +of the Mosque, while at the same time every household slays +a lamb, as in the Biblical institution, for its family feast. + +But it will perhaps be said, "You are going too fast and +proving too much. In the anxiety to show that the +Lamb-god and the sacrifice of the Lamb were honored +by the devotees of Mithra and Cybele in the Rome of the +Christian era, you are forgetting that the sacrifice of the +Bull and the baptism in bull's blood were the salient +features of the Persian and Phrygian ceremonials, some centuries +earlier. How can you reconcile the existence side +by side of divinities belonging to such different periods, or +ascribe them both to an astronomical origin?" The answer +is simple enough. As I have explained before, the Precession of +the Equinoxes caused the Sun, at its moment +of triumph over the powers of darkness, to stand at one period +in the constellation of the Bull, and at a period some +two thousand years later in the constellation of the Ram. +It was perfectly natural therefore that a change in the +sacred symbols should, in the course of time, take place; +yet perfectly natural also that these symbols, having once +been consecrated and adopted, should continue to be +honored and clung to long after the time of their astronomical +appropriateness had passed, and so to be found side by +side in later centuries. The devotee of Mithra or Attis +on the Vatican Hill at Rome in the year 200 A.D. probably +had as little notion or comprehension of the real origin of +the sacred Bull or Ram which he adored, as the Christian in +St. Peter's to-day has of the origin of the Lamb-god whose +vicegerent on earth is the Pope. + +It is indeed easy to imagine that the change from the +worship of the Bull to the worship of the Lamb which +undoubtedly took place among various peoples as time +went on, was only a ritual change initiated by the priests +in order to put on record and harmonize with the astronomical +alteration. Anyhow it is curious that while Mithra +in the early times was specially associated with the bull, +his association with the lamb belonged more to the Roman +period. Somewhat the same happened in the case of Attis. +In the Bible we read of the indignation of Moses at the +setting up by the Israelites of a Golden Calf, AFTER the +sacrifice of the ram-lamb had been instituted--as if indeed +the rebellious people were returning to the earlier +cult of Apis which they ought to have left behind them in +Egypt. In Egypt itself, too, we find the worship of +Apis, as time went on, yielding place to that of the Ram- +headed god Amun, or Jupiter Ammon.[1] So that both +from the Bible and from Egyptian history we may conclude +that the worship of the Lamb or Ram succeeded to +the worship of the Bull. + +[1] Tacitus (Hist. v. 4) speaks of ram-sacrifice by the Jews in +honor of Jupiter Ammon. See also Herodotus (ii. 42) on the same +in Egypt. + + +Finally it has been pointed out, and there may be some +real connection in the coincidence, that in the quite early +years of Christianity the FISH came in as an accepted symbol +of Jesus Christ. Considering that after the domination +of Taurus and Aries, the Fish (Pisces) comes next in succession +as the Zodiacal sign for the Vernal Equinox, and +is now the constellation in which the Sun stands at that +period, it seems not impossible that the astronomical change +has been the cause of the adoption of this new symbol. + +Anyhow, and allowing for possible errors or exaggerations, +it becomes clear that the travels of the Sun through +the belt of constellations which forms the Zodiac must +have had, from earliest times, a profound influence on +the generation of religious myths and legends. To say +that it was the only influence would certainly be a mistake. +Other causes undoubtedly contributed. But it was a main +and important influence. The origins of the Zodiac are +obscure; we do not know with any certainty the reasons +why the various names were given to its component sections, +nor can we measure the exact antiquity of these names; but +--pre-supposing the names of the signs as once given--it +is not difficult to imagine the growth of legends connected +with the Sun's course among them. + +Of all the ancient divinities perhaps Hercules is the one +whose role as a Sungod is most generally admitted. The +helper of gods and men, a mighty Traveller, and invoked +everywhere as the Saviour, his labors for the good of the +world became ultimately defined and systematized as +twelve and corresponding in number to the signs of the +Zodiac. It is true that this systematization only took place +at a late period, probably in Alexandria; also that the +identification of some of the Labors with the actual +signs as we have them at present is not always clear. But +considering the wide prevalence of the Hercules myth over +the ancient world and the very various astronomical systems +it must have been connected with in its origin, this lack of +exact correspondence is hardly to be wondered at. + +The Labors of Hercules which chiefly interest us are: +(1) The capture of the Bull, (2) the slaughter of the Lion, +(3) the destruction of the Hydra, (4) of the Boar, (5) the +cleansing of the stables of Augeas, (6) the descent into +Hades and the taming of Cerberus. The first of these is +in line with the Mithraic conquest of the Bull; the Lion is +of course one of the most prominent constellations of the +Zodiac, and its conquest is obviously the work of a Saviour +of mankind; while the last four labors connect themselves +very naturally with the Solar conflict in winter against +the powers of darkness. The Boar (4) we have seen +already as the image of Typhon, the prince of darkness; +the Hydra (3) was said to be the offspring of Typhon; +the descent into Hades (6)--generally associated with +Hercules' struggle with and victory over Death--links +on to the descent of the Sun into the underworld, and its +long and doubtful strife with the forces of winter; and +the cleansing of the stables of Augeas (5) has the same +signification. It appears in fact that the stables of Augeas +was another name for the sign of Capricorn through which +the Sun passes at the Winter solstice[1]--the stable of course +being an underground chamber--and the myth was that +there, in this lowest tract and backwater of the Ecliptic +all the malarious and evil influences of the sky were collected, +and the Sungod came to wash them away (December was the +height of the rainy season in Judaea) and cleanse the year +towards its rebirth. + +[1] See diagram of Zodiac. + + +It should not be forgotten too that even as a child in the +cradle Hercules slew two serpents sent for his destruction-- +the serpent and the scorpion as autumnal constellations +figuring always as enemies of the Sungod--to which +may be compared the power given to his disciples by Jesus[1] +"to tread on serpents and scorpions." Hercules also as +a Sungod compares curiously with Samson (mentioned +above, ii), but we need not dwell on all the +elaborate analogies that have been traced[2] between these two +heroes. + +[1] Luke x. 19. + +[2] See Doane's Bible Myths, ch. viii, (New York, 1882.) + + +The Jesus-story, it will now be seen, has a great number +of correspondences with the stories of former Sungods and +with the actual career of the Sun through the heavens--so +many indeed that they cannot well be attributed to +mere coincidence or even to the blasphemous wiles of the +Devil! Let us enumerate some of these. There are (1) +the birth from a Virgin mother; (2) the birth in a stable +(cave or underground chamber); and (3) on the 25th December +(just after the winter solstice). There is (4) the +Star in the East (Sirius) and (5) the arrival of the Magi +(the "Three Kings"); there is (6) the threatened Massacre +of the Innocents, and the consequent flight into a distant +country (told also of Krishna and other Sungods). There +are the Church festivals of (7) Candlemas (2nd February), +with processions of candles to symbolize the growing +light; of (8) Lent, or the arrival of Spring; of (9) Easter +Day (normally on the 25th March) to celebrate the crossing +of the Equator by the Sun; and (10) simultaneously the +outburst of lights at the Holy Sepulchre at Jerusalem. There +is (11) the Crucifixion and death of the Lamb-God, on Good +Friday, three days before Easter; there are (12) the +nailing to a tree, (13) the empty grave, (14) the glad +Resurrection (as in the cases of Osiris, Attis and others); +there are (15) the twelve disciples (the Zodiacal signs); +and (16) the betrayal by one of the twelve. Then later +there is (17) Midsummer Day, the 24th June, dedicated to +the Nativity of John the Baptist, and corresponding +to Christmas Day; there are the festivals of (18) the +Assumption of the Virgin (15th August) and of (19) the +Nativity of the Virgin (8th September), corresponding +to the movement of the god through Virgo; there is the conflict +of Christ and his disciples with the autumnal asterisms, +(20) the Serpent and the Scorpion; and finally +there is the curious fact that the Church (21) dedicates the +very day of the winter solstice (when any one may very +naturally doubt the rebirth of the Sun) to St. Thomas, who +doubted the truth of the Resurrection! + +These are some of, and by no means all, the coincidences +in question. But they are sufficient, I think, to prove-- +even allowing for possible margins of error--the truth +of our general contention. To go into the parallelism +of the careers of Krishna, the Indian Sungod, and Jesus +would take too long; because indeed the correspondence +is so extraordinarily close and elaborate.[1] I propose, however, +at the close of this chapter, to dwell now for a +moment on the Christian festival of the Eucharist, partly +on account of its connection with the derivation from +the astronomical rites and Nature-celebrations already +alluded to, and partly on account of the light which the festival +generally, whether Christian or Pagan, throws on the +origins of Religious Magic--a subject I shall have to deal +with in the next chapter. + +[1] See Robertson's Christianity and Mythology, Part II, pp. +129-302; also Doane's Bible Myths, ch. xxviii, p. 278. + + +I have already (Ch. II) mentioned the Eucharistic +rite held in commemoration of Mithra, and the indignant +ascription of this by Justin Martyr to the wiles of the Devil. +Justin Martyr clearly had no doubt about the resemblance +of the Mithraic to the Christian ceremony. A Sacramental +meal, as mentioned a few pages back, seems +to have been held by the worshipers of Attis[1] in +commemoration of their god; and the 'mysteries' of the +Pagan cults generally appear to have included rites-- +sometimes half-savage, sometimes more aesthetic--in which +a dismembered animal was eaten, or bread and wine (the +spirits of the Corn and the Vine) were consumed, as +representing the body of the god whom his devotees desired +to honor. But the best example of this practice is +afforded by the rites of Dionysus, to which I will devote +a few lines. Dionysus, like other Sun or Nature deities, +was born of a Virgin (Semele or Demeter) untainted by any +earthly husband; and born on the 25th. December. He was +nurtured in a Cave, and even at that early age was +identified with the Ram or Lamb, into whose form he was +for the time being changed. At times also he was worshiped +in the form of a Bull.[2] He travelled far and +wide; and brought the great gift of wine to mankind.[3] +He was called Liberator, and Saviour. His grave "was +shown at Delphi in the inmost shrine of the temple of Apollo. +Secret offerings were brought thither, while the women +who were celebrating the feast woke up the new-born +god. . . . Festivals of this kind in celebration of the +extinction and resurrection of the deity were held (by +women and girls only) amid the mountains at night, +every third year, about the time of the shortest day. The +rites, intended to express the excess of grief and joy at the +death and reappearance of the god, were wild even +to savagery, and the women who performed them were +hence known by the expressive names of Bacchae, Maenads, +and Thyiades. They wandered through woods and mountains, +their flying locks crowned with ivy or snakes, brandishing +wands and torches, to the hollow sounds of the drum, +or the shrill notes of the flute, with wild dances and +insane cries and jubilation. + +[1] See Frazer's Golden Bough, Part IV, p. 229. + +[2] The Golden Bough, Part II, Book II, p. 164. + +[3] "I am the TRUE Vine," says the Jesus of the fourth gospel, +perhaps with an implicit and hostile reference to the cult of +Dionysus--in which Robertson suggests (Christianity and +Mythology, p. 357) there was a ritual miracle of turning water +into wine. + + +Oxen, goats, even fawns and roes from the forest were killed, +torn to pieces, and eaten raw. This in imitation of the +treatment of Dionysus by the Titans"[1]--who it was supposed +had torn the god in pieces when a child. + +[1] See art. Dionysus. Dictionary of Classical Antiquities, +Nettleship and Sandys 3rd edn., London, 1898). + + +Dupuis, one of the earliest writers (at the beginning of +last century) on this subject, says, describing the mystic +rites of Dionysus[1]: "The sacred doors of the Temple in which +the initiation took place were opened only once a year, and +no stranger might ever enter. Night lent to these august +mysteries a veil which was forbidden to be drawn aside +--for whoever it might be.[2] It was the sole occasion +for the representation of the passion of Bacchus [Dionysus] +dead, descended into hell, and rearisen--in imitation +of the representation of the sufferings of Osiris which, +according to Herodotus, were commemorated at Sais in +Egypt. It was in that place that the partition took +place of the body of the god,[3] which was then eaten-- +the ceremony, in fact, of which our Eucharist is only a +reflection; whereas in the mysteries of Bacchus actual raw +flesh was distributed, which each of those present had +to consume in commemoration of the death of Bacchus +dismembered by the Titans, and whose passion, in Chios +and Tenedos, was renewed each year by the sacrifice of a man +who represented the god.[4] Possibly it is this last fact which +made people believe that the Christians (whose hoc est corpus +meum and sharing of an Eucharistic meal were no more than +a shadow of a more ancient rite) did really sacrifice a child +and devour its limbs." + +[1] See Charles F. Dupuis, "Traite des Mysteres," ch. i. + +[2] Pausan, Corinth, ch. 37. + +[3] Clem, Prot. Eur. Bacch. + +[4] See Porphyry, De Abstinentia, lii, Section 56. + + +That Eucharistic rites were very very ancient is plain +from the Totem-sacraments of savages; and to this subject +we shall now turn. + + + +IV. TOTEM-SACRAMENTS AND EUCHARISTS + +Much has been written on the origin of the Totem-system +--the system, that is, of naming a tribe or a portion of a +tribe (say a CLAN) after some ANIMAL--or sometimes--also +after some plant or tree or Nature-element, like fire or +rain or thunder; but at best the subject is a difficult one +for us moderns to understand. A careful study has been +made of it by Salamon Reinach in his Cultes, Mythes et +Religions,[1] where he formulates his conclusions in twelve +statements or definitions; but even so--though his suggestions +are helpful--he throws very little light on the real +origin of the system.[2] + +[1] See English translation of certain chapters (published by +David Nutt in 1912) entitled Cults, Myths and Religions, pp. +1-25. The French original is in three large volumes. + +[2] The same may be said of the formulated statement of the +subject in Morris Jastrow's Handbooks of the History of Religion, +vol. iv. + +There are three main difficulties. The first is to understand +why primitive Man should name his Tribe after an +animal or object of nature at all; the second, to understand +on what principle he selected the particular name (a lion, a +crocodile, a lady bird, a certain tree); the third, why he should +make of the said totem a divinity, and pay honor and worship +to it. It may be worth while to pause for a moment +over these. + +(1) The fact that the Tribe was one of the early things +for which Man found it necessary to have a name is interesting, +because it shows how early the solidarity and psychological +actuality of the tribe was recognized; and as to the +selection of a name from some animal or concrete object of +Nature, that was inevitable, for the simple reason that there +was nothing else for the savage to choose from. Plainly to +call his tribe "The Wayfarers" or "The Pioneers" or the +"Pacifists" or the "Invincibles," or by any of the thousand +and one names which modern associations adopt, +would have been impossible, since such abstract terms had +little or no existence in his mind. And again to name it +after an animal was the most obvious thing to do, simply +because the animals were by far the most important +features or accompaniments of his own life. As I am +dealing in this book largely with certain psychological +conditions of human evolution, it has to be pointed out that +to primitive man the animal was the nearest and most closely +related of all objects. Being of the same order of consciousness +as himself, the animal appealed to him very +closely as his mate and equal. He made with regard +to it little or no distinction from himself. We see this very +clearly in the case of children, who of course represent the +savage mind, and who regard animals simply as their mates +and equals, and come quickly into rapport with them, not +differentiating themselves from them. + +(2) As to the particular animal or other object selected +in order to give a name to the Tribe, this would no doubt +be largely accidental. Any unusual incident might superstitiously +precipitate a name. We can hardly imagine +the Tribe scratching its congregated head in the deliberate +effort to think out a suitable emblem for itself. That is +not the way in which nicknames are invented in a school +or anywhere else to-day. At the same time the heraldic +appeal of a certain object of nature, animate or inanimate, +would be deeply and widely felt. The strength of the lion, +the fleetness of the deer, the food-value of a bear, the +flight of a bird, the awful jaws of a crocodile, might easily +mesmerize a whole tribe. Reinach points out, with great +justice, that many tribes placed themselves under the +protection of animals which were supposed (rightly or +wrongly) to act as guides and augurs, foretelling the future. +"Diodorus," he says, "distinctly states that the hawk, +in Egypt, was venerated because it foretold the future." +[Birds generally act as weather-prophets.] "In Australia +and Samoa the kangaroo, the crow and the owl premonish +their fellow clansmen of events to come. At one time the +Samoan warriors went so far as to rear owls for their +prophetic qualities in war." [The jackal, or 'pathfinder' +--whose tracks sometimes lead to the remains of a food- +animal slain by a lion, and many birds and insects, have +a value of this kind.] "The use of animal totems for +purposes of augury is, in all likelihood, of great antiquity. +Men must soon have realized that the senses of animals +were acuter than their own; nor is it surprising that +they should have expected their totems--that is to say, their +natural allies--to forewarn them both of unsuspected +dangers and of those provisions of nature, WELLS especially, +which animals seem to scent by instinct."[1] And again, +beyond all this, I have little doubt that there are subconscious +affinities which unite certain tribes to certain animals +or plants, affinities whose origin we cannot now trace, though +they are very real--the same affinities that we recognize +as existing between individual PERSONS and certain +objects of nature. W. H. Hudson--himself in many +respects having this deep and primitive relation to nature-- +speaks in a very interesting and autobiographical +volume[2] of the extraordinary fascination exercised upon +him as a boy, not only by a snake, but by certain trees, +and especially by a particular flowering-plant "not more +than a foot in height, with downy soft pale green leaves, +and clusters of reddish blossoms, something like valerian." +. . . "One of my sacred flowers," he calls it, and insists on +the "inexplicable attraction" which it had for him. In +various ways of this kind one can perceive how particular +totems came to be selected by particular peoples. + +[1] See Reinach, Eng. trans., op. cit., pp. 20, 21. + +[2] Far away and Long ago (1918) chs. xvi and xvii. + + +(3) As to the tendency to divinize these totems, this arises +no doubt partly out of question (2). The animal or +other object admired on account of its strength or swiftness, +or adopted as guardian of the tribe because of its keen +sight or prophetic quality, or infinitely prized on account +of its food-value, or felt for any other reason to have +a peculiar relation and affinity to the tribe, is by that +fact SET APART. It becomes taboo. It must not be +killed--except under necessity and by sanction of the whole +tribe--nor injured; and all dealings with it must be +fenced round with regulations. It is out of this taboo +or system of taboos that, according to Reinach, religion +arose. "I propose (he says) to define religion as: A +SUM OF SCRUPLES (TABOOS) WHICH IMPEDE THE FREE EXERCISE OF +OUR FACULTIES."[1] Obviously this definition is gravely +deficient, simply because it is purely negative, and leaves +out of account the positive aspect of the subject. In +Man, the positive content of religion is the instinctive +sense--whether conscious or subconscious--of an inner unity +and continuity with the world around. This is the stuff +out of which religion is made. The scruples or taboos +which "impede the freedom" of this relation are the +negative forces which give outline and form to the relation. +These are the things which generate the RITES AND CEREMONIALS +of religion; and as far as Reinach means by religion MERELY +rites and ceremonies he is correct; but clearly he only covers +half the subject. The tendency to divinize the totem +is at least as much dependent on the positive sense +of unity with it, as on the negative scruples which limit +the relation in each particular case. But I shall return to +this subject presently, and more than once, with the view of +clarifying it. Just now it will be best to illustrate the nature +of Totems generally, and in some detail. + +[1] See Orpheus by S. Reinach, p. 3. + + +As would be gathered from what I have just said, there +is found among all the more primitive peoples, and in all +parts of the world, an immense variety of totem-names. +The Dinkas, for instance, are a rather intelligent well-grown +people inhabiting the upper reaches of the Nile in the +vicinity of the great swamps. According to Dr. Seligman +their clans have for totems the lion, the elephant, +the crocodile, the hippopotamus, the fox, and the hyena, +as well as certain birds which infest and damage the +corn, some plants and trees, and such things as rain, +fire, etc. "Each clan speaks of its totem as its ancestor, +and refrains [as a rule] from injuring or eating it."[1] The +members of the Crocodile clan call themselves "brothers of +the crocodile." The tribes of Bechuana-land have a very +similar list of totem-names--the buffalo, the fish, the +porcupine, the wild vine, etc. They too have a Crocodile +clan, but they call the crocodile their FATHER! The +tribes of Australia much the same again, with the differences +suitable to their country; and the Red Indians of +North America the same. Garcilasso, della Vega, the +Spanish historian, son of an Inca princess by one of the +Spanish conquerors of Peru and author of the well-known +book Commentarias Reales, says in that book (i, 57), speaking +of the pre-Inca period, "An Indian (of Peru) was not +considered honorable unless he was descended from a fountain, +river or lake, or even from the sea, or from a wild +animal, as a bear, lion, tiger, eagle, or the bird they call +cuntur (condor), or some other bird of prey."[2] According +to Lewis Morgan, the North American Indians of various +tribes had for totems the wolf, bear, beaver, turtle, deer, +snipe, heron, hawk, crane, loon, turkey, muskrat; pike, catfish, +carp; buffalo, elk, reindeer, eagle, hare, rabbit, snake; +reed-grass, sand, rock, and tobacco-plant. + +[1] See The Golden Bough, vol. iv, p. 31. + +[2] See Andrew Lang, Custom and Myth, p. 104, also Myth, Ritual +and Religion, vol. i, pp. 71, 76, etc. + + +So we might go on rather indefinitely. I need hardly +say that in more modern and civilized life, relics of the totem +system are still to be found in the forms of the heraldic +creatures adopted for their crests by different families, +and in the bears, lions, eagles, the sun, moon and stars +and so forth, which still adorn the flags and are flaunted +as the insignia of the various nations. The names may +not have been ORIGINALLY adopted from any definite belief +in blood-relationship with the animal or other object +in question; but when, as Robertson says (Pagan Christs, +p. 104), a "savage learned that he was 'a Bear' and that +his father and grandfather and forefathers were so before +him, it was really impossible, after ages in which totem- +names thus passed current, that he should fail to assume that +his folk were DESCENDED from a bear." + +As a rule, as may be imagined, the savage tribesman +will on no account EAT his tribal totem-animal. Such +would naturally be deemed a kind of sacrilege. Also it +must be remarked that some totems are hardly suitable for +eating. Yet it is important to observe that occasionally, +and guarding the ceremony with great precautions, it +has been an almost universal custom for the tribal elders +to call a feast at which an animal (either the totem or +some other) IS killed and commonly eaten--and this in order +that the tribesmen may absorb some virtue belonging to +it, and may confirm their identity with the tribe and with +each other. The eating of the bear or other animal, the +sprinkling with its blood, and the general ritual in which +the participants shared its flesh, or dressed and disguised +themselves in its skin, or otherwise identified themselves +with it, was to them a symbol of their community of life with +each other, and a means of their renewal and +salvation in the holy emblem. And this custom, as the reader +will perceive, became the origin of the Eucharists and Holy +Communions of the later religions. + +Professor Robertson-Smith's celebrated Camel affords an +instance of this.[1] It appears that St. Nilus (fifth century) +has left a detailed account of the occasional sacrifice in +his time of a spotless white camel among the Arabs of the +Sinai region, which closely resembles a totemic communion- +feast. The uncooked blood and flesh of the animal had to +be entirely consumed by the faithful before daybreak. "The +slaughter of the victim, the sacramental drinking of the +blood, and devouring in wild haste of the pieces of still +quivering flesh, recall the details of the Dionysiac and +other festivals."[2] Robertson-Smith himself says:--"The +plain meaning is that the victim was devoured before +its life had left the still warm blood and flesh . . . and +that thus in the most literal way, all those who shared in +the ceremony absorbed part of the victim's life into +themselves. One sees how much more forcibly than +any ordinary meal such a rite expresses the establishment +or confirmation of a bond of common life between the +worshipers, and also, since the blood is shed upon the +altar itself, between the worshipers and their god. In this +sacrifice, then, the significant factors are two: the +conveyance of the living blood to the godhead, and the +absorption of the living flesh and blood into the flesh and +blood of the worshippers. Each of these is effected in the +simplest and most direct manner, so that the meaning of the +ritual is perfectly transparent." + +[1] See his Religion of the Semites, p. 320. + +[2] They also recall the rites of the Passover--though in this +latter the blood was no longer drunk, nor the flesh eaten raw. + + +It seems strange, of course, that men should eat their +totems; and it must not by any means be supposed that +this practice is (or was) universal; but it undoubtedly +obtains in some cases. As Miss Harrison says (Themis, +p. 123); "you do not as a rule eat your relations," and as a +rule the eating of a totem is tabu and forbidden, but +(Miss Harrison continues) "at certain times and under certain +restrictions a man not only may, but MUST, eat of +his totem, though only sparingly, as of a thing sacrosanct." +The ceremonial carried out in a communal way by the tribe +not only identifies the tribe with the totem (animal), but +is held, according to early magical ideas, and when the +animal is desired for food, to favor its manipulation. +The human tribe partakes of the mana or life-force of the +animal, and is strengthened; the animal tribe is sympathetically +renewed by the ceremonial and multiplies exceedingly. +The slaughter of the sacred animal and (often) the +simultaneous outpouring of human blood seals the compact +and confirms the magic. This is well illustrated +by a ceremony of the 'Emu' tribe referred to by Dr. +Frazer:-- + +"In order to multiply Emus which are an important article +of food, the men of the Emu totem in the Arunta tribe proceed +as follows: They clear a small spot of level +ground, and opening veins in their arms they let the blood +stream out until the surface of the ground for a space of about +three square yards is soaked with it. When the blood +has dried and caked, it forms a hard and fairly impermeable +surface, on which they paint the sacred design +of the emu totem, especially the parts of the bird which +they like best to eat, namely, the fat and the eggs. Round +this painting the men sit and sing. Afterwards performers +wearing long head-dresses to represent the long neck and +small head of the emu, mimic the appearance of the bird +as it stands aimlessly peering about in all directions."[1] + +[1] The Golden Bough i, 85--with reference to Spencer and +Gillen's Native Tribes of Central Australia, pp. 179, 189. + + +Thus blood sacrifice comes in; and--(whether this has +ever actually happened in the case of the Central Australians +I know not)--we can easily imagine a member of the Emu +tribe, and disguised as an actual emu, having been ceremonially +slaughtered as a firstfruits and promise of the expected +and prayed-for emu-crop; just as the same certainly +HAS happened in the case of men wearing beast-masks of Bulls or +Rams or Bears being sacrificed in propitiation +of Bull-gods, Ram-gods or Bear-gods or simply in pursuance +of some kind of magic to favor the multiplication of +these food-animals. + +"In the light of totemistic ways of thinking we see plainly +enough the relation of man to food-animals. You need or +at least desire flesh food, yet you shrink from slaughtering +'your brother the ox'; you desire his mana, yet you respect +his tabu, for in you and him alike runs the common +life-blood. On your own individual responsibility you +would never kill him; but for the common weal, on great +occasions, and in a fashion conducted with scrupulous care, it +is expedient that he die for his people, and that they feast +upon his flesh."[1] + +[1] Themis, p. 140. + + +In her little book Ancient Art and Ritual[1] Jane Harrison +describes the dedication of a holy Bull, as conducted in +Greece at Elis, and at Magnesia and other cities. "There +at the annual fair year by year the stewards of the city +bought a Bull 'the finest that could be got,' and at the +new moon of the month at the beginning of seed-time +[? April] they dedicated it for the city's welfare. . . . The +Bull was led in procession at the head of which went the +chief priest and priestess of the city. With them went a +herald and sacrificer, and two bands of youths and +maidens. So holy was the Bull that nothing unlucky +might come near him. The herald pronounced aloud a +prayer for 'the safety of the city and the land, and the +citizens, and the women and children, for peace and wealth, +and for the bringing forth of grain and all other fruits, +and of cattle.' All this longing for fertility, for food and +children, focuses round the holy Bull, whose holiness is +his strength and fruitfulness." The Bull is sacrificed. +The flesh is divided in solemn feast among those who take +part in the procession. "The holy flesh is not offered to +a god, it is eaten--to every man his portion--by each and +every citizen, that he may get his share of the strength of +the Bull, of the luck of the State." But at Athens the Bouphonia, +as it was called, was followed by a curious ceremony. +"The hide was stuffed with straw and sewed up, and +next the stuffed animal was set on its feet and yoked to +a plough as though it were ploughing. The Death is +followed by a Resurrection. Now this is all important. +We are accustomed to think of sacrifice as the death, the +giving up, the renouncing of something. But SACRIFICE +does not mean 'death' at all. It means MAKING HOLY, +sanctifying; and holiness was to primitive man just special +strength and life. What they wanted from the Bull was +just that special life and strength which all the year long +they had put into him, and nourished and fostered. That +life was in his blood. They could not eat that flesh nor +drink that blood unless they killed him. So he must +die. But it was not to give him up to the gods that they killed +him, not to 'sacrifice' him in our sense, but to have him, +keep him, eat him, live BY him and through him, by his +grace." + +[1] Home University Library, p. 87. + + +We have already had to deal with instances of the +ceremonial eating of the sacred he-Lamb or Ram, immolated +in the Spring season of the year, and partaken of in a kind +of communal feast--not without reference (at any rate in +later times) to a supposed Lamb-god. Among the Ainos +in the North of Japan, as also among the Gilyaks in +Eastern Siberia, the Bear is the great food-animal, and +is worshipped as the supreme giver of health and strength. +There also a similar ritual of sacrifice occurs. A perfect +Bear is caught and caged. He is fed up and even +pampered to the day of his death. "Fish, brandy and +other delicacies are offered to him. Some of the people +prostrate themselves before him; his coming into a house +brings a blessing, and if he sniffs at the food that brings a +blessing too." Then he is led out and slain. A great feast +takes place, the flesh is divided, cupfuls of the blood are +drunk by the men; the tribe is united and strengthened, and +the Bear-god blesses the ceremony--the ideal Bear that has +given its life for the people.[1] + + +[1] See Art and Ritual, pp. 92-98; The Golden Bough, ii, 375 +seq.; Themis, pp. 140, 141; etc. + + +That the eating of the flesh of an animal or a man conveys +to you some of the qualities, the life-force, the +mana, of that animal or man, is an idea which one often +meets with among primitive folk. Hence the common +tendency to eat enemy warriors slain in battle against +your tribe. By doing so you absorb some of their valor +and strength. Even the enemy scalps which an Apache +Indian might hang from his belt were something magical +to add to the Apache's power. As Gilbert Murray says,[1] +"you devoured the holy animal to get its mana, its swiftness, +its strength, its great endurance, just as the savage now +will eat his enemy's brain or heart or hands to get +some particular quality residing there." Even--as he explains +on the earlier page--mere CONTACT was often considered +sufficient--"we have holy pillars whose holiness consists +in the fact that they have been touched by the +blood of a bull." And in this connection we may note +that nearly all the Christian Churches have a great belief +in the virtue imparted by the mere 'laying on of hands.' + +[1] Four Stages of Greek Religion, p. 36. + + +In quite a different connection--we read[1] that among the +Spartans a warrior-boy would often beg for the love of the +elder warrior whom he admired (i. e. the contact with +his body) in order to obtain in that way a portion of the +latter's courage and prowess. That through the mediation +of the lips one's spirit may be united to the spirit of another +person is an idea not unfamiliar to the modern mind; while +the exchange of blood, clothes, locks of hair, etc., by lovers +is a custom known all over the world.[2] + +[1] Aelian VII, iii, 12: <gr autoi goun (oi paides) deontai twn +erastwn> <gr eispnein autois>. See also E. Bethe on "Die Dorische +Knabenliebe" in the Rheinisches Museum, vol. 26, iii, 461. + +[2] See Crawley's Mystic Rose, pp. 238, 242. + + +To suppose that by eating another you absorb his or her +soul is somewhat naive certainly. Perhaps it IS more native, +more primitive. Yet there may be SOME truth even +in that idea. Certainly the food that one eats has a +psychological effect, and the flesh-eaters among the human +race have a different temperament as a rule from +the fruit and vegetable eaters, while among the animals +(though other causes may come in here) the Carnivora +are decidedly more cruel and less gentle than the Herbivora. + +To return to the rites of Dionysus, Gilbert Murray, speaking +of Orphism--a great wave of religious reform which +swept over Greece and South Italy in the sixth century +B.C.--says:[1] "A curious relic of primitive superstition +and cruelty remained firmly imbedded in Orphism, +a doctrine irrational and unintelligible, and for that very +reason wrapped in the deepest and most sacred mystery: a belief +in the SACRIFICE OF DIONYSUS HIMSELF, AND THE PURIFICATION OF MAN +BY HIS BLOOD. It seems possible that the savage +Thracians, in the fury of their worship on the mountains, +when they were possessed by the god and became +'wild beasts,' actually tore with their teeth and hands +any hares, goats, fawns or the like that they came +across. . . . The Orphic congregations of later times, in +their most holy gatherings, solemnly partook of the blood +of a bull, which was by a mystery the blood of Dionysus- +Zagreus himself, the Bull of God, slain in sacrifice for the +purification of man."[2] + +[1] See Notes to his translation of the Bacch<ae> of Euripides. + +[2] For a description of this orgy see Theocritus, Idyll xxvi; +also for explanations of it, Lang's Myth, Ritual and Religion, +vol. ii, pp, 241-260, on Dionysus. The Encyclop<ae>dia Brit., +article "Orpheus," says:--"Orpheus, in the manner of his death, +was considered to personate the god Dionysus, and was thus +representative of the god torn to pieces every year--a ceremony +enacted by the Bacchae in the earliest times with a human victim, +and afterwards with a bull, to represent the bull-formed god. A +distinct feature of this ritual was <gr wmofagia> (eating the +flesh of the victim raw), whereby the communicants imagined that +they consumed and assimilated the god represented by the victim, +and thus became filled with the divine ecstasy." Compare also the +Hindu doctrine of Praj<pati, the dismembered Lord of Creation. + + +Such instances of early communal feasts, which fulfilled +the double part of confirming on the one hand the solidarity +of the tribe, and on the other of bringing the tribe, by +the shedding of the blood of a divine Victim into close +relationship with the very source of its life, are plentiful +to find. "The sacramental rite," says Professor Robertson- +Smith,[1] "is also an atoning rite, which brings the community +again into harmony with its alienated god--atonement +being simply an act of communion designed to +wipe out all memory of previous estrangement." With +this subject I shall deal more specially in chapter vii below. +Meanwhile as instances of early Eucharists we may mention +the following cases, remembering always that as the blood +is regarded as the Life, the drinking or partaking of, or +sprinkling with, blood is always an acknowledgment of the +common life; and that the juice of the grape being regarded +as the blood of the Vine, wine in the later ceremonials quite +easily and naturally takes the place of the blood in the early +sacrifices. + +[1] Religion of the Semites, p. 302. + + +Thus P. Andrada La Crozius, a French missionary, +and one of the first Christians who went to Nepaul and +Thibet, says in his History of India: "Their Grand Lama +celebrates a species of sacrifice with BREAD and WINE, in which, +after taking a small quantity himself, he distributes +the rest among the Lamas present at this ceremony."[1] +"The old Egyptians celebrated the resurrection of Osiris by +a sacrament, eating the sacred cake or wafer after it +had been consecrated by the priest, and thereby becoming +veritable flesh of his flesh."[2] As is well known, the eating +of bread or dough sacramentally (sometimes mixed with +blood or seed) as an emblem of community of life with the +divinity, is an extremely ancient practice or ritual. Dr. +Frazer[3] says of the Aztecs, that "twice a year, in May +and December, an image of the great god Huitzilopochtli +was made of dough, then broken in pieces and solemnly +eaten by his worshipers." And Lord Kingsborough in his +Mexican Antiquities (vol. vi, p. 220) gives a record of a +"most Holy Supper" in which these people ate the flesh of +their god. It was a cake made of certain seeds, "and having +made it, they blessed it in their manner, and broke it into +pieces, which the high priest put into certain very clean +vessels, and took a thorn of maguey which resembles a +very thick needle, with which he took up with the +utmost reverence single morsels, which he put into the +mouth of each individual in the manner of a communion." +Acostas[4] confirms this and similar accounts. The +Peruvians partook of a sacrament consisting of a pudding +of coarsely ground maize, of which a portion had been +smeared on the idol. The priest sprinkled it with the +blood of the victim before distributing it to the people." +Priest and people then all took their shares in turn, +"with great care that no particle should be allowed to +fall to the ground--this being looked upon as a great +sin."[5] + + +[1] See Doane's Bible Myths, p. 306. + +[2] From The Great Law, of religious origins: by W. Williamson +(1899), p. 177. + +[3] The Golden Bough, vol. ii, p. 79. + +[4] Natural and Moral History of the Indies. London (1604). + +[5] See Markham's Rites and laws of the Incas, p. 27. + + +Moving from Peru to China (instead of 'from China +to Peru') we find that "the Chinese pour wine (a very +general substitute for blood) on a straw image of Confucius, +and then all present drink of it, and taste the sacrificial +victim, in order to participate in the grace of Confucius." +[Here again the Corn and Wine are blended in one rite.] +And of Tartary Father Grueber thus testifies: "This only +I do affirm, that the devil so mimics the Catholic Church +there, that although no European or Christian has ever been +there, still in all essential things they agree so completely +with the Roman Church, as even to celebrate the +Host with bread and wine: with my own eyes I have seen +it."[1] These few instances are sufficient to show the +extraordinarily wide diffusion of Totem-sacraments and +Eucharistic rites all over the world. + +[1] For these two quotations see Jevons' Introduction to the +History of Religion, pp. 148 and 219. + + + +V. FOOD AND VEGETATION MAGIC + +I have wandered, in pursuit of Totems and the Eucharist, +some way from the astronomical thread of Chapters II and +III, and now it would appear that in order to understand +religious origins we must wander still farther. The chapters +mentioned were largely occupied with Sungods and +astronomical phenomena, but now we have to consider an +earlier period when there were no definite forms of gods, +and when none but the vaguest astronomical knowledge +existed. Sometimes in historical matters it is best and +safest to move thus backwards in Time, from the things +recent and fairly well known to things more ancient and less +known. In this way we approach more securely to some +understanding of the dim and remote past. + +It is clear that before any definite speculations on +heaven-dwelling gods or divine beings had arisen in the human +mind--or any clear theories of how the sun and moon +and stars might be connected with the changes of the +seasons on the earth--there were still certain obvious +things which appealed to everybody, learned or unlearned +alike. One of these was the return of Vegetation, bringing +with it the fruits or the promise of the fruits of the earth, +for human food, and also bringing with it increase of animal +life, for food in another form; and the other was the return +of Light and Warmth, making life easier in all ways. Food +delivering from the fear of starvation; Light and Warmth +delivering from the fear of danger and of cold. These were +three glorious things which returned together and brought +salvation and renewed life to man. The period of their +return was 'Spring,' and though Spring and its benefits +might fade away in time, still there was always the HOPE +of its return--though even so it may have been a long time +in human evolution before man discovered that it really did +always return, and (with certain allowances) at equal intervals +of time. + +Long then before any Sun or Star gods could be called in, +the return of the Vegetation must have enthralled man's +attention, and filled him with hope and joy. Yet since +its return was somewhat variable and uncertain the question, +What could man do to assist that return? naturally +became a pressing one. It is now generally held that the +use of Magic--sympathetic magic--arose in this way. +Sympathetic magic seems to have been generated by a +belief that your own actions cause a similar response in +things and persons around you. Yet this belief did not +rest on any philosophy or argument, but was purely +instinctive and sometimes of the nature of a mere corporeal +reaction. Every schoolboy knows how in watching a +comrade's high jump at the Sports he often finds himself +lifting a knee at the moment 'to help him over'; at football +matches quarrels sometimes arise among the spectators +by reason of an ill-placed kick coming from a too enthusiastic +on-looker, behind one; undergraduates running on the +tow-path beside their College boat in the races will hurry +even faster than the boat in order to increase its speed; +there is in each case an automatic bodily response +increased by one's own desire. A person ACTS the part +which he desires to be successful. He thinks to transfer +his energy in that way. Again, if by chance one witnesses +a painful accident, a crushed foot or what-not, it +commonly happens that one feels a pain in the same +part oneself--a sympathetic pain. What more natural than +to suppose that the pain really is transferred from the one +person to the other? and how easy the inference that by +tormenting a wretched scape-goat or crucifying a human victim +in some cases the sufferings of people may be relieved or +their sins atoned for? + +Simaetha, it will be remembered, in the second Idyll of +Theocritus, curses her faithless lover Delphis, and as she +melts his waxen image she prays that HE TOO MAY MELT. +All this is of the nature of Magic, and is independent of and +generally more primitive than Theology or Philosophy. Yet +it interests us because it points to a firm instinct in +early man--to which I have already alluded--the instinct +of his unity and continuity with the rest of creation, and +of a common life so close that his lightest actions may cause +a far-reaching reaction in the world outside. + +Man, then, independently of any belief in gods, may assist +the arrival of Spring by magic ceremonies. If you +want the Vegetation to appear you must have rain; and the +rain-maker in almost all primitive tribes has been a MOST +important personage. Generally he based his rites on +quite fanciful associations, as when the rain-maker among +the Mandans wore a raven's skin on his head (bird of +the storm) or painted his shield with red zigzags of +lightning[1]; but partly, no doubt, he had observed actual +facts, or had had the knowledge of them transmitted to +him--as, for instance that when rain is impending loud noises +will bring about its speedy downfall, a fact we moderns +have had occasion to notice on battlefields. He +had observed perhaps that in a storm a specially loud +clap of thunder is generally followed by a greatly increased +downpour of rain. He had even noticed (a thing which +I have often verified in the vicinity of Sheffield) that the +copious smoke of fires will generate rain-clouds--and so +quite naturally he concluded that it was his smoking +SACRIFICES which had that desirable effect. So far he was +on the track of elementary Science. And so he made "bull- +roarers" to imitate the sound of wind and the blessed +rain-bringing thunder, or clashed great bronze cymbals +together with the same object. Bull-voices and thunder- +drums and the clashing of cymbals were used in this +connection by the Greeks, and are mentioned by Aeschylus[2]; +but the bull-roarer, in the form of a rhombus of wood +whirled at the end of a string, seems to be known, or +to have been known, all over the world. It is described +with some care by Mr. Andrew Lang in his Custom and +Myth (pp. 29-44), where he says "it is found always as a +sacred instrument employed in religious mysteries, in New +Mexico, Australia, New Zealand, ancient Greece, and +Africa." + +[1] See Catlin's North American Indians, Letter 19. + +[2] Themis, p. 61. + + +Sometimes, of course, the rain-maker was successful; but +of the inner causes of rain he knew next to nothing; +he was more ignorant even than we are! His main +idea was a more specially 'magical' one--namely, that the +sound itself would appeal to the SPIRITS of rain and thunder +and cause them to give a response. For of course the thunder +(in Hebrew Bath-Kol, "the daughter of the Voice") was +everywhere regarded as the manifestation of a spirit.[1] +To make sounds like thunder would therefore naturally +call the attention of such a spirit; or he, the rain-maker, +might make sounds like rain. He made gourd-rattles +(known in ever so many parts of the world) in which he +rattled dried seeds or small pebbles with a most beguiling +and rain-like insistence; or sometimes, like the priests of +Baal in the Bible,[2] he would cut himself with knives +till the blood fell upon the ground in great drops suggestive +of an oncoming thunder-shower. "In Mexico the raingod +was propitiated with sacrifices of children. If the children +wept and shed abundant tears, they who carried +them rejoiced, being convinced that rain would also be +abundant."[3] Sometimes he, the rain-maker, would WHISTLE +for the wind, or, like the Omaha Indians, flap his blankets +for the same purpose. + +[1] See A. Lang, op. cit.: "The muttering of the thunder is said +to be his voice calling to the rain to fall and make the grass +grow up green." Such are the very words of Umbara, the minstrel +of the Tribe (Australian). + +[2] I Kings xviii. + +[3] Quoted from Sahagun II, 2, 3 by A. Lang in Myth, Ritual and +Religion, vol. ii, p. 102. + + +In the ancient myth of Demeter and Persephone--which +has been adopted by so many peoples under so many +forms--Demeter the Earth-mother loses her daughter +Persephone (who represents of course the Vegetation), +carried down into the underworld by the evil powers of Darkness +and Winter. And in Greece there was a yearly ceremonial +and ritual of magic for the purpose of restoring +the lost one and bringing her back to the world again. +Women carried certain charms, "fir-cones and snakes and +unnamable objects made of paste, to ensure fertility; +there was a sacrifice of pigs, who were thrown into a deep +cleft of the earth, and their remains afterwards collected +and scattered as a charm over the fields."[1] Fir-cones +and snakes from their very forms were emblems of male fertility; +snakes, too, from their habit of gliding out of their +own skins with renewed brightness and color were suggestive +of resurrection and re-vivification; pigs and sows by +their exceeding fruitfulness would in their hour of sacrifice +remind old mother Earth of what was expected from +her! Moreover, no doubt it had been observed that +the scattering of dead flesh over the ground or mixed +with the seed, did bless the ground to a greater fertility; +and so by a strange mixture of primitive observation with +a certain child-like belief that by means of symbols and +suggestions Nature could be appealed to and induced to +answer to the desires and needs for her children this sort +of ceremonial Magic arose. It was not exactly Science, and +it was not exactly Religion; but it was a naive, and perhaps +not altogether mistaken, sense of the bond between Nature +and Man. + +[1] See Gilbert Murray's Four Stages of Greek Religion, p. 29. + + +For we can perceive that earliest man was not yet consciously +differentiated from Nature. Not only do we see +that the tribal life was so strong that the individual seldom +regarded himself as different or separate or opposed to the +rest of the tribe; but that something of the same kind +was true with regard to his relation to the Animals and +to Nature at large. This outer world was part of himself, +was also himself. His sub-conscious sense of unity +was so great that it largely dominated his life. That +brain-cleverness and brain-activity which causes modern +man to perceive such a gulf between him and the animals, +or between himself and Nature, did not exist in the early +man. Hence it was no difficulty to him to believe that +he was a Bear or an Emu. Sub-consciously he was wiser +than we are. He knew that he was a bear or an emu, or +any other such animal as his totem-creed led him to fix his +mind upon. Hence we find that a familiarity and common +consent existed between primitive man and many +of his companion animals such as has been lost or much +attenuated in modern times. Elisee Reclus in his very +interesting paper La Grande Famille[1] gives support to the +idea that the so-called domestication of animals did not +originally arise from any forcible subjugation of them by +man, but from a natural amity with them which grew up +in the beginning from common interests, pursuits and affections. +Thus the chetah of India (and probably the puma +of Brazil) from far-back times took to hunting in the +company of his two-legged and bow-and-arrow-armed +friend, with whom he divided the spoil. W. H. Hudson[2] +declares that the Puma, wild and fierce though it is, and +capable of killing the largest game, will never even to-day +attack man, but when maltreated by the latter submits to +the outrage, unresisting, with mournful cries and every +sign of grief. The Llama, though domesticated in a sense, +has never allowed the domination of the whip or the bit, but +may still be seen walking by the side of the Brazilian +peasant and carrying his burdens in a kind of proud +companionship. The mutual relations of Women and the +Cow, or of Man and the Horse[3] (also the Elephant) reach +so far into the past that their origin cannot be traced. The +Swallow still loves to make its home under the cottage eaves +and still is welcomed by the inmates as the bringer of good +fortune. Elisee Reclus assures us that the Dinka man on +the Nile calls to certain snakes by name and shares with them +the milk of his cows. + + +[1] Published originally in Le Magazine International, January +1896. + +[2] See The Naturalist in La Plata, ch. ii. + +[3] "It is certain that the primitive Indo-European reared droves +of tame or half-tame horses for generations, if not centuries, +before it ever occurred to him to ride or drive them" (F. B. +Jevons, Introd. to Hist. Religion, p. 119). + + +And so with Nature. The communal sense, or subconscious +perception, which made primitive men feel their +unity with other members of their tribe, and their obvious +kinship with the animals around them, brought them also so +close to general Nature that they looked upon the trees, the +vegetation, the rain, the warmth of the sun, as part of their +bodies, part of themselves. Conscious differentiation had +not yet set in. To cause rain or thunder you had to +make rain- or thunder-like noises; to encourage Vegetation +and the crops to leap out of the ground, you had +to leap and dance. "In Swabia and among the Transylvanian +Saxons it is a common custom (says Dr. Frazer) +for a man who has some hemp to leap high in the +field in the belief that this will make the hemp grow tall."[1] +Native May-pole dances and Jacks in the Green have +hardly yet died out--even in this most civilized England. +The bower of green boughs, the music of pipes, the leaping +and the twirling, were all an encouragement to the arrival +of Spring, and an expression of Sympathetic Magic. When +you felt full of life and energy and virility in yourself you +naturally leapt and danced, so why should you not sympathetically +do this for the energizing of the crops? In every +country of the world the vernal season and the resurrection +of the Sun has been greeted with dances and +the sound of music. But if you wanted success in hunting +or in warfare then you danced before-hand mimic dances +suggesting the successful hunt or battle. It was no more +than our children do to-day, and it all was, and is, part of a +natural-magic tendency in human thought. + +[1] See The Golden Bough, i, 139 seq. Also Art and Ritual, p. 31. + + +Let me pause here for a moment. It is difficult for us +with our academical and somewhat school-boardy minds +to enter into all this, and to understand the sense of +(unconscious or sub-conscious) identification with the world +around which characterized the primitive man--or to look upon +Nature with his eyes. A Tree, a Snake, a Bull, an Ear of +Corn. WE know so well from our botany and natural history +books what these things are. Why should our minds +dwell on them any longer or harbor a doubt as to our perfect +comprehension of them? + +And yet (one cannot help asking the question): Has any +one of us really ever SEEN a Tree? I certainly do not think +that I have--except most superficially. That very penetrating +observer and naturalist, Henry D. Thoreau, tells +us that he would often make an appointment to visit +a certain tree, miles away--but what or whom he saw when +he got there, he does not say. Walt Whitman, also +a keen observer, speaks of a tulip-tree near which he sometimes +sat--"the Apollo of the woods--tall and graceful, +yet robust and sinewy, inimitable in hang of foliage and +throwing-out of limb; as if the beauteous, vital, leafy creature +could walk, if it only would"; and mentions that +in a dream-trance he actually once saw his "favorite trees +step out and promenade up, down and around VERY CURIOUSLY."[1] +Once the present writer seemed to have a partial +vision of a tree. It was a beech, standing somewhat +isolated, and still leafless in quite early Spring. Suddenly +I was aware of its skyward-reaching arms and up-turned +finger-tips, as if some vivid life (or electricity) was streaming +through them far into the spaces of heaven, and of its roots +plunged in the earth and drawing the same energies +from below. The day was quite still and there was no +movement in the branches, but in that moment the tree +was no longer a separate or separable organism, but a vast +being ramifying far into space, sharing and uniting the +life of Earth and Sky, and full of a most amazing activity. + +[1] Specimen Days, 1882-3 Edition, p. iii. + + +The reader of this will probably have had some similar +experiences. Perhaps he will have seen a full-foliaged Lombardy +poplar swaying in half a gale in June--the wind +and the sun streaming over every little twig and leaf, +the tree throwing out its branches in a kind of ecstasy +and bathing them in the passionately boisterous caresses +of its two visitants; or he will have heard the deep +glad murmur of some huge sycamore with ripening seed clusters +when after weeks of drought the steady warm rain +brings relief to its thirst; and he will have known that +these creatures are but likenesses of himself, intimately +and deeply-related to him in their love and hunger +longing, and, like himself too, unfathomed and unfathomable. + +It would be absurd to credit early man with conscious +speculations like these, belonging more properly to the +twentieth century; yet it is incontrovertible, I think, that +in SOME ways the primitive peoples, with their swift +subconscious intuitions and their minds unclouded by mere +book knowledge, perceived truths to which we moderns +are blind. Like the animals they arrived at their perceptions +without (individual) brain effort; they knew things +without thinking. When they did THINK of course they +went wrong. Their budding science easily went astray. +Religion with them had as yet taken no definite shape; +science was equally protoplasmic; and all they had was +a queer jumble of the two in the form of Magic. When +at a later time Science gradually defined its outlook +and its observations, and Religion, from being a vague +subconscious feeling, took clear shape in the form of gods +and creeds, then mankind gradually emerged into the stage +of evolution IN WHICH WE NOW ARE. OUR scientific laws +and doctrines are of course only temporary formulae, and +so also are the gods and the creeds of our own and +other religions; but these things, with their set and +angular outlines, have served in the past and will serve +in the future as stepping-stones towards another kind of +knowledge of which at present we only dream, and will lead +us on to a renewed power of perception which again +will not be the laborious product of thought but a +direct and instantaneous intuition like that of the animals +--and the angels. + + +To return to our Tree. Though primitive man did not +speculate in modern style on these things, I yet have no +reasonable doubt that he felt (and FEELS, in those cases +where we can still trace the workings of his mind) his +essential relationship to the creatures of the forest more +intimately, if less analytically, than we do to-day. If +the animals with all their wonderful gifts are (as we +readily admit) a veritable part of Nature--so that they +live and move and have their being more or less submerged +in the spirit of the great world around them--then +Man, when he first began to differentiate himself from them, +must for a long time have remained in this SUBconscious +unity, becoming only distinctly CONSCIOUS of it when he was +already beginning to lose it. That early dawn of distinct +consciousness corresponded to the period of belief +in Magic. In that first mystic illumination almost every +object was invested with a halo of mystery or terror or +adoration. Things were either tabu, in which case they +were dangerous, and often not to be touched or even looked +upon--or they were overflowing with magic grace and +influence, in which case they were holy, and any rite +which released their influence was also holy. William Blake, +that modern prophetic child, beheld a Tree full of angels; +the Central Australian native believes bushes to be the +abode of spirits which leap into the bodies of passing +women and are the cause of the conception of children; Moses +saw in the desert a bush (perhaps the mimosa) like a flame +of fire, with Jehovah dwelling in the midst of it, and he put +off his shoes for he felt that the place was holy; Osiris +was at times regarded as a Tree-spirit[1]; and in inscriptions +is referred to as "the solitary one in the acacia"-- +which reminds us curiously of the "burning bush." The +same is true of others of the gods; in the old Norse +mythology Ygdrasil was the great branching World-Ash, +abode of the soul of the universe; the Peepul or Bo-tree in +India is very sacred and must on no account be cut +down, seeing that gods and spirits dwell among its branches. +It is of the nature of an Aspen, and of little or no practical +use,[2] but so holy that the poorest peasant will not disturb +it. The Burmese believe the things of nature, but especially +the trees, to be the abode of spirits. "To the Burman of +to-day, not less than to the Greek of long ago, all nature +is alive. The forest and the river and the mountains are +full of spirits, whom the Burmans call Nats. There are all +kinds of Nats, good and bad, great and little, male and +female, now living round about us. Some of them live +in the trees, especially in the huge figtree that shades half- +an-acre without the village; or among the fern-like fronds of +the tamarind."[3] + + +[1] The Golden Bough, iv, 339. + +[2] Though the sap is said to contain caoutchouc. + +[3] The Soul of a People, by H. Fielding (1902), p. 250. + + +There are also in India and elsewhere popular rites of +MARRIAGE of women (and men) to Trees; which suggest +that trees were regarded as very near akin to human +beings! The Golden Bough[1] mentions many of these, including +the idea that some trees are male and others female. +The well-known Assyrian emblem of a Pine cone +being presented by a priest to a Palm-tree is supposed +by E. B. Tylor to symbolize fertilization--the Pine cone +being masculine and the Palm feminine. The ceremony +of the god Krishna's marriage to a Basil plant is still +celebrated in India down to the present day; and certain trees +are clasped and hugged by pregnant women--the idea no +doubt being that they bestow fertility on those who embrace +them. In other cases apparently it is the trees which +are benefited, since it is said that men sometimes go naked +into the Clove plantations at night in order by a sort of sexual +intercourse to fertilize them.[2] + +[1] Vol. i, p. 40, Vol. iii, pp. 24 sq. + +[2] Ibid., vol. ii, p. 98. + + +One might go on multiplying examples in this direction +quite indefinitely. There is no end to them. They all +indicate--what was instinctively felt by early man, and is +perfectly obvious to all to-day who are not blinded by +"civilization" (and Herbert Spencer!) that the world outside +us is really most deeply akin to ourselves, that it is +not dead and senseless but intensely alive and instinct +with feeling and intelligence resembling our own. It is +this perception, this conviction of our essential unity with +the whole of creation, which lay from the first at the base +of all Religion; yet at first, as I have said, was hardly a +conscious perception. Only later, when it gradually became +more conscious, did it evolve itself into the definite forms +of the gods and the creeds--but of that process I will speak +more in detail presently. + +The Tree therefore was a most intimate presence to the +Man. It grew in the very midst of his Garden of Eden. It +had a magical virtue, which his tentative science could +only explain by chance analogies and assimilations. Attractive +and beloved and worshipped by reason of its +many gifts to mankind--its grateful shelter, its abounding +fruits, its timber, and other invaluable products--why should +it not become the natural emblem of the female, to +whom through sex man's worship is ever drawn? If +the Snake has an unmistakable resemblance to the male +organ in its active state, the foliage of the tree or bush is +equally remindful of the female. What more clear than +that the conjunction of Tree and Serpent is the fulfilment +in nature of that sex-mystery which is so potent in +the life of man and the animals? and that the magic +ritual most obviously fitted to induce fertility in the tribe +or the herds (or even the crops) is to set up an image of +the Tree and the Serpent combined, and for all the tribe-folk in +common to worship and pay it reverence. In the +Bible with more or less veiled sexual significance we have +this combination in the Eden-garden, and again in the +brazen Serpent and Pole which Moses set up in the wilderness +(as a cure for the fiery serpents of lust); illustrations +of the same are said to be found in the temples of Egypt +and of South India, and even in the ancient temples of Central +America.[1] In the myth of Hercules the golden apples +of the Hesperides garden are guarded by a dragon. The +Etruscans, the Persians and the Babylonians had also +legends of the Fall of man through a serpent tempting him +to taste of the fruit of a holy Tree. And De Gubernatis,[2] +pointing out the phallic meaning of these stories, says "the +legends concerning the tree of golden apples or figs +which yields honey or ambrosia, guarded by dragons, in which +the life, the fortune, the glory, the strength and the +riches of the hero have their beginning, are numerous +among every people of Aryan origin: in India, Persia, Russia, +Poland, Sweden, Germany, Greece and Italy." + +[1] See Ancient Pagan and Modern Christian Symbolism, by Thomas +Inman (Trubner, 1874), p. 55. + +[2] Zoological Mythology, vol. ii, pp. 410 sq. + + +Thus we see the natural-magic tendency of the human +mind asserting itself. To some of us indeed this tendency +is even greater in the case of the Snake than in that of the +Tree. W. H. Hudson, in Far Away and Long Ago, speaks +of "that sense of something supernatural in the serpent, which +appears to have been universal among peoples in a primitive +state of culture, and still survives in some barbarous +or semi-barbarous countries." The fascination of +the Snake--the fascination of its mysteriously gliding movement, +of its vivid energy, its glittering eye, its intensity +of life, combined with its fatal dart of Death--is a +thing felt even more by women than by men--and for +a reason (from what we have already said) not far to seek. +It was the Woman who in the story of the Fall was the first to +listen to its suggestions. No wonder that, as Professor Murray +says,[1] the Greeks worshiped a gigantic snake (Meilichios) +the lord of Death and Life, with ceremonies of appeasement, +and sacrifices, long before they arrived at the +worship of Zeus and the Olympian gods. + +[1] Four Stages of Greek Religion, p. 29. + + +Or let us take the example of an Ear of Corn. Some people +wonder--hearing nowadays that the folk of old used +to worship a Corn-spirit or Corn-god--wonder that any +human beings could have been so foolish. But probably +the good people who wonder thus have never REALLY LOOKED +(with their town-dazed eyes) at a growing spike of wheat.[1] +Of all the wonderful things in Nature I hardly know any +that thrills one more with a sense of wizardry than just this +very thing--to observe, each year, this disclosure of the Ear +within the Blade--first a swelling of the sheath, then a +transparency and a whitey-green face within a hooded shroud, and +then the perfect spike of grain disengaging itself and spiring +upward towards the sky--"the resurrection of the wheat +with pale visage appearing out of the ground." + +[1] Even the thrice-learned Dr. Famell quotes apparently with +approval the scornful words of Hippolytus, who (he says) "speaks +of the Athenians imitating people at the Eleusinian mysteries and +showing to the epoptae (initiates) that great and marvelous +mystery of perfect revelation--in solemn silence--a CUT CORNSTALK +(<gr teqerismenon> <gr stacon>)."--Cults of the Greek States, +vol. iii, p. 182. + + +If this spectacle amazes one to-day, what emotions must +it not have aroused in the breasts of the earlier folk, whose +outlook on the world was so much more direct than ours +--more 'animistic' if you like! What wonderment, what gratitude, +what deliverance from fear (of starvation), what certainty +that this being who had been ruthlessly cut down and +sacrificed last year for human food had indeed arisen +again as a savior of men, what readiness to make some +human sacrifice in return, both as an acknowledgment +of the debt, and as a gift of something which would no doubt +be graciously accepted!--(for was it not well known that +where blood had been spilt on the ground the future +crop was so much more generous?)--what readiness to +adopt some magic ritual likely to propitiate the unseen +power--even though the outline and form of the latter +were vague and uncertain in the extreme! Dr. Frazer, +speaking of the Egyptian Osiris as one out of many +corn-gods of the above character, says[1]: "The primitive +conception of him as the corn-god comes clearly out in +the festival of his death and resurrection, which was celebrated +the month of Athyr. That festival appears to have +been essentially a festival of sowing, which properly fell at +the time when the husbandman actually committed the seed +to the earth. On that occasion an effigy of the corn-god, +moulded of earth and corn, was buried with funeral rites +in the ground in order that, dying there, he might come to +life again with the new crops. The ceremony was in fact a +charm to ensure the growth of the corn by sympathetic +magic, and we may conjecture that as such it was practised +in a simple form by every Egyptian farmer on his fields long +before it was adopted and transfigured by the priests in +the stately ritual of the temple."[2] + +[1] The Golden Bough, iv, p. 330. + +[2] See ch. xv. + + +The magic in this case was of a gentle description; the +clay image of Osiris sprouting all over with the young green +blade was pathetically poetic; but, as has been suggested, +bloodthirsty ceremonies were also common enough. Human +sacrifices, it is said, had at one time been offered +at the grave of Osiris. We bear that the Indians in +Ecuador used to sacrifice men's hearts and pour out +human blood on their fields when they sowed them; the +Pawnee Indians used a human victim the same, allowing +his blood to drop on the seed-corn. It is said that +in Mexico girls were sacrificed, and that the Mexicans +would sometimes GRIND their (male) victim, like corn, between +two stones. ("I'll grind his bones to make me +bread.") Among the Khonds of East India--who were +particularly given to this kind of ritual--the very TEARS +of the sufferer were an incitement to more cruelties, for +tears of course were magic for Rain.[1] + +[1] The Golden Bough, vol. vii, "The Corn-Spirit," pp. 236 sq. + + +And so on. We have referred to the Bull many times, +both in his astronomical aspect as pioneer of the Spring- +Sun, and in his more direct role as plougher of the fields, and +provider of food from his own body. "The tremendous mana +of the wild bull," says Gilbert Murray, "occupies almost +half the stage of pre-Olympic ritual."[1] Even to us there +is something mesmeric and overwhelming in the sense of +this animal's glory of strength and fury and sexual power. +No wonder the primitives worshiped him, or that they +devised rituals which should convey his power and vitality +by mere contact, or that in sacramental feasts +they ate his flesh and drank his blood as a magic symbol and +means of salvation. + +[1] Four Stages, p. 34. + + + +VI. MAGICIANS, KINGS AND GODS + +It is perhaps necessary, at the commencement of this chapter, +to say a, few more words about the nature and origin of +the belief in Magic. Magic represented on one side, and +clearly enough, the beginnings of Religion--i.e. the instinctive +sense of Man's inner continuity with the world +around him, TAKING SHAPE: a fanciful shape it is true, but +with very real reaction on his practical life and feelings.[1] +On the other side it represented the beginnings of Science. +It was his first attempt not merely to FEEL but to UNDERSTAND the +mystery of things. + +[1] For an excellent account of the relation of Magic to Religion +see W. McDougall, Social Psychology (1908), pp. 317-320. + + +Inevitably these first efforts to understand were very +puerile, very superficial. As E. B. Tylor says[1] of primitive +folk in general, "they mistook an imaginary for a +real connection." And he instances the case of the inhabitants +of the City of Ephesus, who laid down a rope, +seven furlongs in length, from the City to the temple of +Artemis, in order to place the former under the protection +of the latter! WE should lay down a telephone wire, and +consider that we established a much more efficient connection; +but in the beginning, and quite naturally, men, +like children, rely on surface associations. Among the +Dyaks of Borneo[2] when the men are away fighting, +the WOMEN must use a sort of telepathic magic in order to +safeguard them--that is, they must themselves rise early +and keep awake all day (lest darkness and sleep should +give advantage to the enemy); they must not OIL their +hair (lest their husbands should make any SLIPS); they must +eat sparingly and put aside rice at every meal (so that +the men may not want for food). And so on. Similar +superstitions are common. But they gradually lead to +a little thought, and then to a little more, and so to +the discovery of actual and provable influences. Perhaps +one day the cord connecting the temple with Ephesus +was drawn TIGHT and it was found that messages could +be, by tapping, transmitted along it. That way lay the +discovery of a fact. In an age which worshiped fertility, +whether in mankind or animals, TWINS were ever +counted especially blest, and were credited with a magic +power. (The Constellation of the Twins was thought +peculiarly lucky.) Perhaps after a time it was discovered +that twins sometimes run in families, and in such cases really +do bring fertility with them. In cattle it is known nowadays +that there are more twins of the female sex than of the +male sex.[3] + +[1] Primitive Culture, vol. i, p. 106. + +[2] See The Golden Bough, i, 127. + +[3] See Evolution of Sex, by Geddes and Thomson (1901), p. 41, +note. + + +Observations of this kind were naturally made by the +ablest members of the tribe--who were in all probability +the medicine-men and wizards--and brought in consequence +power into their hands. The road to power in fact--and +especially was this the case in societies which had not +yet developed wealth and property--lay through Magic. +As far as magic represented early superstition land religion +it laid hold of the HEARTS of men--their hopes and +fears; as far as it represented science and the beginnings +of actual knowledge, it inspired their minds with a +sense of power, and gave form to their lives and customs. +We have no reason to suppose that the early magicians +and medicine-men were peculiarly wicked or bent on mere +self-aggrandizement--any more than we have to think +the same of the average country vicar or country doctor of +to-day. They were merely men a trifle wiser or more +instructed than their flocks. But though probably in most +cases their original intentions were decent enough, they +were not proof against the temptations which the possession +of power always brings, and as time went on they +became liable to trade more and more upon this power +for their own advancement. In the matter of Religion +the history of the Christian priesthood through the centuries +shows sufficiently to what misuse such power can +be put; and in the matter of Science it is a warning +to us of the dangers attending the formation of a scientific +priesthood, such as we see growing up around us to-day. +In both cases--whether Science or Religion--vanity, personal +ambition, lust of domination and a hundred other +vices, unless corrected by a real devotion to the public good, +may easily bring as many evils in their train as those they +profess to cure. + +The Medicine-man, or Wizard, or Magician, or Priest, slowly +but necessarily gathered power into his hands, and there +is much evidence to show that in the case of many tribes +at any rate, it was HE who became ultimate chief and +leader and laid the foundations of Kingship. The Basileus +was always a sacred personality, and often united in himself +as head of the clan the offices of chief in warfare +and leader in priestly rites--like Agamemnon in Homer, +or Saul or David in the Bible. As a magician he had +influence over the fertility of the earth and, like the +blameless king in the Odyssey, under his sway + "the dark earth beareth in season +Barley and wheat, and the trees are laden with fruitage, and +alway + Yean unfailing the flocks, and the sea gives fish in +abundance."[1] + +[1] Odyssey xix, 109 sq. Translation by H. B. Cotterill. + + +As a magician too he was trusted for success in warfare; +and Schoolcraft, in a passage quoted by Andrew Lang,[1] says +of the Dacotah Indians "the war-chief who leads the party +to war is always one of these medicine-men." This connection, +however, by which the magician is transformed into the +king has been abundantly studied, and need not be further +dwelt upon here. + +And what of the transformation of the king into a god-- +or of the Magician or Priest directly into the same? +Perhaps in order to appreciate this, one must make a +further digression. + +For the early peoples there were, as it would appear, two +main objects in life: (1) to promote fertility in cattle +and crops, for food; and (2) to placate or ward off Death; +and it seemed very obvious--even before any distinct +figures of gods, or any idea of prayer, had arisen--to +attain these objects by magic ritual. The rites of Baptism, +of Initiation (or Confirmation) and the many ceremonies of +a Second Birth, which we associate with fully-formed religions, +did belong also to the age of Magic; and they all +implied a belief in some kind of re-incarnation--in a +life going forward continually and being renewed in birth +again and again. It is curious that we find such a belief +among the lowest savages even to-day. Dr. Frazer, speaking +of the Central Australian tribes, says the belief is firmly +rooted among them "that the human soul undergoes an +endless series of re-incarnations--the living men and +women of one generation being nothing but the spirits of their +ancestors come to life again, and destined themselves to +be reborn in the persons of their descendants. During +the interval between two re-incarnations the souls live +in their nanja spots, or local totem-centres, which are +always natural objects such as trees or rocks. Each totem- +clan has a number of such totem-centres scattered over +the country. There the souls of the dead men and +women of the totem, but no others, congregate, and are born +again in human form when a favorable opportunity presents +itself."[2] + +[1] Myth, Ritual and Religion, vol. i, p. 113. + +[2] The Golden Bough, vol. i, p. 96. + + +And what the early people believed of the human spirit, +they believed of the corn-spirits and the tree and vegetation +spirits also. At the great Spring-ritual among the primitive +Greeks "the tribe and the growing earth were renovated +together: the earth arises afresh from her dead seeds, +the tribe from its dead ancestors." And the whole +process projects itself in the idea of a spirit of the year, who +"in the first stage is living, then dies with each year, and +thirdly rises again from the dead, raising the whole dead +world with him. The Greeks called him in this stage 'The +Third One' [Tritos Soter] or 'the Saviour'; and the renovation +ceremonies were accompanied by a casting-off of the +old year, the old garments, and everything that is polluted +by the infection of death."[1] Thus the multiplication +of the crops and the renovation of the tribe, and +at the same time the evasion and placation of death, +were all assured by similar rites and befitting ceremonial +magic.[2] + +[1] Gilbert Murray, Four Stages, p. 46. + +[2] It is interesting to find, with regard to the renovation of +the tribe, that among the Central Australians the foreskins or +male members of those who died were deposited in the +above-mentioned nanja spots--the idea evidently being that like +the seeds of the corn the seeds of the human crop must be +carefully and ceremonially preserved for their re-incarnation. + + +In all these cases, and many others that I have not mentioned-- +of the magical worship of Bulls and Bears and +Rams and Cats and Emus and Kangaroos, of Trees and +Snakes, of Sun and Moon and Stars, and the spirit of +the Corn in its yearly and miraculous resurrection out of +the ground--there is still the same idea or moving inspiration, +the sense mentioned in the foregoing chapter, the +feeling (hardly yet conscious of its own meaning) of +intimate relationship and unity with all this outer world, +the instinctive conviction that the world can be swayed +by the spirit of Man, if the man can only find the right ritual, +the right word, the right spell, wherewith to move it. An +aura of emotion surrounded everything--of terror, of tabu, +of fascination, of desire. The world, to these people, +was transparent with presences related to themselves; +and though hunger and sex may have been the dominant +and overwhelmingly practical needs of their life, yet their +outlook on the world was essentially poetic and imaginative. + +Moreover it will be seen that in this age of magic and +the belief in spirits, though there was an intense sense of +every thing being alive, the gods, in the more modern +sense of the world, hardly existed[1]--that is, there was no +very clear vision, to these people, of supra-mundane beings, +sitting apart and ordaining the affairs of earth, as +it were from a distance. Doubtless this conception was +slowly evolving, but it was only incipient. For the time +being--though there might be orders and degrees of spirits +(and of gods)--every such being was only conceived of, +and could only be conceived of, as actually a part of +Nature, dwelling in and interlaced with some phenomenon +of Earth and Sky, and having no separate existence. + +[1] For a discussion of the evolution of RELIGION out of MAGIC, +see Westermarck's Origin of Moral Ideas, ch. 47. + + +How was it then, it will be asked, that the belief in +separate and separable gods and goddesses--each with his +or her well-marked outline and character and function, like +the divinities of Greece, or of India, or of the Egyptian +or Christian religions, ultimately arose? To this question +Jane Harrison (in her Themis and other books) gives an +ingenious answer, which as it chimes in with my own speculations +(in the Art of Creation and elsewhere) I am inclined +to adopt. It is that the figures of the supranatural gods arose +from a process in the human mind similar +to that which the photographer adopts when by +photographing a number of faces on the same plate, and +so superposing their images on one another, he produces a +so-called "composite" photograph or image. Thus, in the +photographic sphere, the portraits of a lot of members of +the same family superposed upon one another may produce +a composite image or ideal of that family type, +or the portraits of a number of Aztecs or of a number of +Apache Indians the ideals respectively of the Aztec or of +the Apache types. And so in the mental sphere of each +member of a tribe the many images of the well-known Warriors +or Priests or wise and gracious Women of that +tribe did inevitably combine at last to composite figures +of gods and goddesses--on whom the enthusiasm and +adoration of the tribe was concentrated.[1] Miss Harrison +has ingeniously suggested how the leading figures in the magic +rituals of the past--being the figures on which all eyes +would be concentrated; and whose importance would be +imprinted on every mind--lent themselves to this process. +The suffering Victim, bound and scourged and crucified, recurring +year after year as the centre-figure of a thousand +ritual processions, would at last be dramatized and +idealized in the great race-consciousness into the form +of a Suffering God--a Jesus Christ or a Dionysus or +Osiris--dismembered or crucified for the salvation of +mankind. The Priest or Medicine-Man--or rather the +succession of Priests or Medicine-Men--whose figures +would recur again and again as leaders and ordainers of the +ceremonies, would be glorified at last into the composite- +image of a God in whom were concentrated all magic +powers. "Recent researches," says Gilbert Murray, "have +shown us in abundance the early Greek medicine-chiefs +making thunder and lightning and rain." Here is the +germ of a Zeus or a Jupiter. The particular medicine-man +may fail; that does not so much matter; he is only the individual +representative of the glorified and composite being +who exists in the mind of the tribe (just as a present-day +King may be unworthy, but is surrounded all the same by +the agelong glamour of Royalty). "The real <gr qeos>, +tremendous, infallible, is somewhere far away, hidden in +clouds perhaps, on the summit of some inaccessible mountain. +If the mountain is once climbed the god will +move to the upper sky. The medicine-chief meanwhile +stays on earth, still influential. He has some connection +with the great god more intimate than that of other +men . . . he knows the rules for approaching him and making +prayers to him."[2] Thus did the Medicine-man, or Priest, +or Magician (for these are but three names for +one figure) represent one step in the evolution of the +god. + +[1] See The Art of Creation, ch. viii, "The Gods as Apparitions +of the Race-Life." + +[2] The Four Stages, p. 140. + + +And farther back still in the evolutionary process we may +trace (as in chapter iv above) the divinization or deification +of four-footed animals and birds and snakes and +trees and the like, from the personification of the collective +emotion of the tribe towards these creatures. For +people whose chief food was bear-meat, for instance, whose +totem was a bear, and who believed themselves descended +from an ursine ancestor, there would grow up in the +tribal mind an image surrounded by a halo of emotions-- +emotions of hungry desire, of reverence, fear, gratitude +and so forth--an image of a divine Bear in whom +they lived and moved and had their being. For another +tribe or group in whose yearly ritual a Bull or a Lamb +or a Kangaroo played a leading part there would in the same +way spring tip the image of a holy bull, a divine lamb, or +a sacred kangaroo. Another group again might come to +worship a Serpent as its presiding genius, or a particular +kind of Tree, simply because these objects were and had +been for centuries prominent factors in its yearly and seasonal +Magic. As Reinach and others suggest, it was the Taboo +(bred by Fear) which by first forbidding contact with the +totem-animal or priest or magician-chief gradually invested +him with Awe and Divinity. + +According to this theory the god--the full-grown god in +human shape, dwelling apart and beyond the earth--did +not come first, but was a late and more finished product +of evolution. He grew up by degrees and out of the preceding +animal-worships and totem-systems. And this +theory is much supported and corroborated by the fact that +in a vast number of early cults the gods are represented by +human figures with animal heads. The Egyptian religion +was full of such divinities--the jackal-headed Anubis, +the ram-headed Ammon, the bull-fronted Osiris, or +Muth, queen of darkness, clad in a vulture's skin; Minos +and the Minotaur in Crete; in Greece, Athena with an owl's +head, or Herakles masked in the hide and jaws of +a monstrous lion. What could be more obvious than that, +following on the tribal worship of any totem-animal, the priest +or medicine-man or actual king in leading the magic +ritual should don the skin and head of that animal, and +wear the same as a kind of mask--this partly in order to +appear to the people as the true representative of the totem, +and partly also in order to obtain from the skin the +magic virtues and mana of the beast, which he could +then duly impart to the crowd? Zeus, it must be remembered, +wears the aegis, or goat-skin--said to be the hide +of the goat Amaltheia who suckled him in his infancy; there +are a number of legends which connected the Arcadian +Artemis with the worship of the bear, Apollo with the wolf, +and so forth. And, most curious as showing similarity +of rites between the Old and New Worlds, there are +found plenty of examples of the wearing of beast-masks in +religious processions among the native tribes of both +North and South America. In the Atlas of Spix and +Martius (who travelled together in the Amazonian forests +about 1820) there is an understanding and characteristic +picture of the men (and some women) of the tribe of the +Tecunas moving in procession through the woods mostly +naked, except for wearing animal heads and masks-- +the masks representing Cranes of various kinds, Ducks, the +Opossum, the Jaguar, the Parrot, etc., probably symbolic of +their respective clans. + +By some such process as this, it may fairly be supposed, +the forms of the Gods were slowly exhaled from the actual +figures of men and women, of youths and girls, who year +after year took part in the ancient rituals. Just as the Queen +of the May or Father Christmas with us are idealized forms +derived from the many happy maidens or white-bearded +old men who took leading parts in the May or December +mummings and thus gained their apotheosis in our +literature and tradition--so doubtless Zeus with his thunderbolts +and arrows of lightning is the idealization into Heaven +of the Priestly rain-maker and storm-controller; Ares +the god of War, the similar idealization of the leading warrior +in the ritual war-dance preceding an attack on a neighboring +tribe; and Mercury of the foot-running Messenger +whose swiftness in those days (devoid of steam or electricity) +was so precious a tribal possession. + +And here it must be remembered that this explanation of +the genesis of the gods only applies to the SHAPES and FIGURES +of the various deities. It does not apply to the genesis +of the widespread belief in spirits or a Great Spirit +generally; that, as I think will become clear, has quite another +source. Some people have jeered at the 'animistic' or +'anthropomorphic' tendency of primitive man in his +contemplation of the forces of Nature or his imaginations +of religion and the gods. With a kind of superior pity they +speak of "the poor Indian whose untutored mind sees +God in clouds and hears him in the wind." But I must confess +that to me the "poor Indian" seems on the whole +to show more good sense than his critics, and to have aimed +his rude arrows at the philosophic mark more successfully +than a vast number of his learned and scientific +successors. A consideration of what we have said above +would show that early people felt their unity with Nature +so deeply and intimately that--like the animals themselves-- +they did not think consciously or theorize about it. +It was just their life to be--like the beasts of +the field and the trees of the forest--a part of the whole +flux of things, non-differentiated so to speak. What more +natural or indeed more logically correct than for them to +assume (when they first began to think or differentiate +themselves) that these other creatures, these birds, beasts +and plants, and even the sun and moon, were of the same +blood as themselves, their first cousins, so to speak, and +having the same interior nature? What more reasonable +(if indeed they credited THEMSELVES with having some kind +of soul or spirit) than to credit these other creatures with +a similar soul or spirit? Im Thurn, speaking of the Guiana +Indians, says that for them "the whole world swarms with +beings." Surely this could not be taken to indicate an untutored +mind--unless indeed a mind untutored in the nonsense +of the Schools--but rather a very directly perceptive +mind. And again what more reasonable (seeing that these +people themselves were in the animal stage of evolution) +than that they should pay great reverence to some ideal +animal--first cousin or ancestor--who played an important +part in their tribal existence, and make of this +animal a totem emblem and a symbol of their common life? + +And, further still, what more natural than that when the +tribe passed to some degree beyond the animal stage and +began to realize a life more intelligent and emotional--more +specially human in fact--than that of the beasts of +the field, that it should then in its rituals and ceremonies +throw off the beast-mask and pay reverence to the interior +and more human spirit. Rising to a more enlightened consciousness +of its own intimate quality, and still deeply +penetrated with the sense of its kinship to external nature, +it would inevitably and perfectly logically credit the +latter with an inner life and intelligence, more distinctly +human than before. Its religion in fact would become MORE +'anthropomorphic' instead of less so; and one sees that this +is a process that is inevitable; and inevitable notwithstanding +a certain parenthesis in the process, due to obvious +elements in our 'Civilization' and to the temporary +and fallacious domination of a leaden-eyed so-called +'Science.' According to this view the true evolution of +Religion and Man's outlook on the world has proceeded +not by the denial by man of his unity with the world, +but by his seeing and understanding that unity more deeply. +And the more deeply he understands himself the more certainly +he will recognize in the external world a Being or +beings resembling himself. + +W. H. Hudson--whose mind is certainly not of a quality +to be jeered at--speaks of Animism as "the projection +of ourselves into nature: the sense and apprehension of an +intelligence like our own, but more powerful, in all visible +things"; and continues, "old as I am this same primitive +faculty which manifested itself in my early boyhood, +still persists, and in those early years was so powerful +that I am almost afraid to say how deeply I was moved +by it."[1] Nor will it be quite forgotten that Shelley +once said:-- + + The moveless pillar of a mountain's weight + Is active living spirit. Every grain + Is sentient both in unity and part, + And the minutest atom comprehends + A world of loves and hatreds. + +[1] Far Away and Long Ago, ch. xiii, p. 225. + + +The tendency to animism and later to anthropomorphism +is I say inevitable, and perfectly logical. But the great +value of the work done by some of those investigators whom +I have quoted has been to show that among quite primitive +people (whose interior life and 'soul-sense' was only +very feeble) their projections of intelligence into Nature +were correspondingly feeble. The reflections of themselves +projected into the world beyond could not reach the stature of +eternal 'gods,' but were rather of the quality of ephemeral +phantoms and ghosts; and the ceremonials and creeds +of that period are consequently more properly described +as, Magic than as Religion. There have indeed +been great controversies as to whether there has or has +not been, in the course of religious evolution, a PRE- +animistic stage. Probably of course human evolution in +this matter must have been perfectly continuous from +stages presenting the very feeblest or an absolutely deficient +animistic sense to the very highest manifestations +of anthropomorphism; but as there is a good deal of +evidence to show that ANIMALS (notably dogs and horses) +see ghosts, the inquiry ought certainly to be enlarged so +far as to include the pre-human species. Anyhow it must +be remembered that the question is one of CONSCIOUSNESS-- +that is, of how far and to what degree consciousness of self +has been developed in the animal or the primitive man +or the civilized man, and therefore how far and to what +degree the animal or human creature has credited the outside +world with a similar consciousness. It is not a question +of whether there IS an inner life and SUB-consciousness common +to all these creatures of the earth and sky, because +that, I take it, is a fact beyond question; they all emerge +or have emerged from the same matrix, and are rooted in +identity; but it is a question of how far they are AWARE of +this, and how far by separation (which is the genius of +evolution) each individual creature has become conscious +of the interior nature both of itself and of the other +creatures AND of the great whole which includes them all. + +Finally, and to avoid misunderstanding, let me say that +Anthropomorphism, in man's conception of the gods, is +itself of course only a stage and destined to pass away. +In so far, that is, as the term indicates a belief in divine +beings corresponding to our PRESENT conception of ourselves +--that is as separate personalities having each a separate +and limited character and function, and animated by +the separatist motives of ambition, possession, power, +vainglory, superiority, patronage, self-greed, self-satisfaction, +etc.--in so far as anthropomorphism is the expression +of that kind of belief it is of course destined, +with the illusion from which it springs, to pass away. When +man arrives at the final consciousness in which the idea of +such a self, superior or inferior or in any way antagonistic +to others, ceases to operate, then he will return to +his first and primal condition, and will cease to need ANY +special religion or gods, knowing himself and all his fellows +to be divine and the origin and perfect fruition of all. + + + +VII. RITES OF EXPIATION AND REDEMPTION + +There is a passage in Richard Jefferies' imperishably +beautiful book The Story of my Heart--a passage well known +to all lovers of that prose-poet--in which he figures +himself standing "in front of the Royal Exchange +where the wide pavement reaches out like a promontory," +and pondering on the vast crowd and the mystery +of life. "Is there any theory, philosophy, or creed," he says, +"is there any system of culture, any formulated method, able +to meet and satisfy each separate item of this agitated pool +of human life? By which they may be guided, by which +they may hope, by which look forward? Not a mere +illusion of the craving heart--something real, as real as +the solid walls of fact against which, like seaweed, they +are dashed; something to give each separate personality +sunshine and a flower in its own existence now; something +to shape this million-handed labor to an end and +outcome that will leave more sunshine and more flowers +to those who must succeed? Something real now, and +not in the spirit-land; in this hour now, as I stand and +the sun burns. . . . Full well aware that all has failed, yet, +side by side with the sadness of that knowledge, there +lives on in me an unquenchable belief, thought burning +like the sun, that there is yet something to be +found.... It must be dragged forth by the might of thought +from the immense forces of the universe." + +In answer to this passage we may say "No,--a thousand +times No! there is no theory, philosophy, creed, system or +formulated method which will meet or ever satisfy the +demand of each separate item of the human whirlpool." +And happy are we to know there is no such thing! +How terrible if one of these bloodless 'systems' which strew +the history of religion and philosophy and the political +and social paths of human endeavor HAD been found +absolutely correct and universally applicable--so that every +human being would be compelled to pass through its +machine-like maw, every personality to be crushed under +its Juggernath wheels! No, thank Heaven! there is no +theory or creed or system; and yet there is something-- +as Jefferies prophetically felt and with a great +longing desired--that CAN satisfy; and that, the root of +all religion, has been hinted at in the last chapter. It +is the CONSCIOUSNESS of the world-life burning, blazing, deep +down within us: it is the Soul's intuition of its roots in +Omnipresence and Eternity. + +The gods and the creeds of the past, as shown in the +last chapter--whatever they may have been, animistic +or anthropomorphic or transcendental, whether grossly +brutish or serenely ideal and abstract--are essentially +projections of the human mind; and no doubt those who are +anxious to discredit the religious impulse generally will +catch at this, saying "Yes, they are mere forms and +phantoms of the mind, ephemeral dreams, projected on +the background of Nature, and having no real substance or +solid value. The history of Religion (they will say) is a +history of delusion and illusion; why waste time over +it? These divine grizzly Bears or Aesculapian Snakes, these +cat-faced Pashts, this Isis, queen of heaven, and Astarte +and Baal and Indra and Agni and Kali and Demeter +and the Virgin Mary and Apollo and Jesus Christ and +Satan and the Holy Ghost, are only shadows cast outwards +onto a screen; the constitution of the human mind makes +them all tend to be anthropomorphic; but that is all; they +each and all inevitably pass away. Why waste time over +them?" + +And this is in a sense a perfectly fair way of looking at +the matter. These gods and creeds ARE only projections +of the human mind. But all the same it misses, does this +view, the essential fact. It misses the fact that there +is no shadow without a fire, that the very existence of +a shadow argues a light somewhere (though we may not +directly see it) as well as the existence of a solid form which +intercepts that light. Deep, deep in the human mind there is +that burning blazing light of the world-consciousness-- +so deep indeed that the vast majority of individuals are +hardly aware of its existence. Their gaze turned outwards is +held and riveted by the gigantic figures and processions +passing across their sky; they are unaware that the +latter are only shadows--silhouettes of the forms inhabiting +their own minds.[1] The vast majority of people have +never observed their own minds; their own mental forms. +They have only observed the reflections cast by these. +Thus it may be said, in this matter, that there are three +degrees of reality. There are the mere shadows--the +least real and most evanescent; there are the actual +mental outlines of humanity (and of the individual), much +more real, but themselves also of course slowly changing; +and most real of all, and permanent, there is the light "which +lighteth every man that cometh into the world"--the +glorious light of the world-consciousness. Of this last it +may be said that it never changes. Every thing is +known to it--even the very IMPEDIMENTS to its shining. +But as it is from the impediments to the shining of a light +that shadows are cast, so we now may understand that +the things of this world and of humanity, though real in +their degree, have chiefly a kind of negative value; they +are opaquenesses, clouds, materialisms, ignorances, and the +inner light falling upon them gradually reveals their negative +character and gradually dissolves them away till they +are lost in the extreme and eternal Splendor. I think +Jefferies, when he asked that question with which I have +begun this chapter, was in some sense subconsciously, +if not quite consciously, aware of the answer. His frequent +references to the burning blazing sun throughout +The Story of the Heart seem to be an indication of his real +deep-down attitude of mind. + +[1] See, in the same connection, Plato's allegory of the Cave, +Republic,Book vii. + + +The shadow-figures of the creeds and theogonies pass away +truly like ephemeral dreams; but to say that time spent +in their study is wasted, is a mistake, for they have +value as being indications of things much more real than +themselves, namely, of the stages of evolution of the human +mind. The fact that a certain god-figure, however grotesque +and queer, or a certain creed, however childish, cruel, +and illogical, held sway for a considerable time over +the hearts of men in any corner or continent of the world +is good evidence that it represented a real formative urge at +the time in the hearts of those good people, and a definite +stage in their evolution and the evolution of humanity. Certainly +it was destined to pass away, but it was a step, and +a necessary step in the great process; and certainly it +was opaque and brutish, but it is through the opaque +things of the world, and not through the transparent, +that we become aware of the light. + +It may be worth while to give instances of how some early +rituals and creeds, in themselves apparently barbarous +or preposterous, were really the indications of important +moral and social conceptions evolving in the heart of +man. Let us take, first, the religious customs connected +with the ideas of Sacrifice and of Sin, of which such +innumerable examples are now to be found in the modern +books on Anthropology. If we assume, as I have done +more than once, that the earliest state of Man was one +in which he did not consciously separate himself from +the world, animate and inanimate, which surrounded him, +then (as I have also said) it was perfectly natural for +him to take some animal which bulked large on his horizon-- +some food-animal for instance--and to pay respect to +it as the benefactor of his tribe, its far-back ancestor +and totem-symbol; or, seeing the boundless blessing of +the cornfields, to believe in some kind of spirit of the +corn (not exactly a god but rather a magical ghost) which, +reincarnated every year, sprang up to save mankind +from famine. But then no sooner had he done this than +he was bound to perceive that in cutting down the +corn or in eating his totem-bear or kangaroo he was slaying +his own best self and benefactor. In that instant the +consciousness of DISUNITY, the sense of sin in some undefined +yet no less disturbing and alarming form would come in. +If, before, his ritual magic had been concentrated on the +simple purpose of multiplying the animal or, vegetable +forms of his food, now in addition his magical endeavor +would be turned to averting the just wrath of the spirits +who animated these forms--just indeed, for the rudest savage +would perceive the wrong done and the probability of +its retribution. Clearly the wrong done could only be expiated +by an equivalent sacrifice of some kind on the part of +the man, or the tribe--that is by the offering to the totem- +animal or to the corn-spirit of some victim whom these +nature powers in their turn could feed upon and assimilate. +In this way the nature-powers would be appeased, +the sense of unity would be restored, and the first At-one-ment +effected. + +It is hardly necessary to recite in any detail the cruel and +hideous sacrifices which have been perpetrated in this +sense all over the world, sometimes in appeasement of +a wrong committed or supposed to have been committed by the tribe +or some member of it, sometimes in placation +or for the averting of death, or defeat, or plague, +sometimes merely in fulfilment of some long-standing +custom of forgotten origin--the flayings and floggings and +burnings and crucifixions of victims without end, carried +out in all deliberation and solemnity of established ritual. +I have mentioned some cases connected with the sowing +of the corn. The Bible is full of such things, from +the intended sacrifice of Isaac by his father Abraham, +to the actual crucifixion of Jesus by the Jews. The first- +born sons were claimed by a god who called himself +"jealous" and were only to be redeemed by a substitute.[1] +Of the Canaanites it was said that "even their daughters +they have BURNT in the fire to their gods";[2] and of the +King of Moab, that when he saw his army in danger of +defeat, "he took his eldest son that should have reigned +in his stead and offered him for a burnt-offering on the +wall!"[3] Dr. Frazer[4] mentions the similar case of the +Carthaginians (about B.C. 300) sacrificing two hundred children +of good family as a propitiation to Baal and to +save their beloved city from the assaults of the Sicilian +tyrant Agathocles. And even so we hear that on that +occasion three hundred more young folk VOLUNTEERED to +die for the fatherland. + +[1] Exodus xxxiv. 20. + +[2] Deut. xii. 31. + +[3] 2 Kings iii. 27. + +[4] The Golden Bough, vol. "The Dying God," p. 167. + + +The awful sacrifices made by the Aztecs in Mexico to +their gods Huitzilopochtli, Texcatlipoca, and others are +described in much detail by Sahagun, the Spanish missionary +of the sixteenth century. The victims were mostly +prisoners of war or young children; they were numbered +by thousands. In one case Sahagun describes the huge Idol +or figure of the god as largely plated with gold and +holding his hands palm upward and in a downward +sloping position over a cauldron or furnace placed below. The +children, who had previously been borne in triumphal state +on litters over the crowd and decorated with every ornamental +device of feathers and flowers and wings, were +placed one by one on the vast hands and ROLLED DOWN into +the flames--as if the god were himself offering them.[1] As +the procession approached the temple, the members of +it wept and danced and sang, and here again the abundance +of tears was taken for a good augury of rain.[2] + +[1] It is curious to find that exactly the same story (of the +sloping hands and the children rolled down into the flames) is +related concerning the above-mentioned Baal image at Carthage +(see Diodorus Siculus, xx. 14; also Baring Gould's Religious +Belief, vol. i, p. 375). + +[2] "A los ninos que mataban, componianlos en muchos atavios para +llevarlos al sacrificio, y llevabos en unas literas sobre los +hombros, estas literas iban adornadas con plumages y con flores: +iban tanendo, cantando y bailando delante de ellos . . . Cuando +Ileviban los ninos a matar, si llevaban y echaban muchos +lagrimas, alegrabansi los que los llevaban porque tomaban +pronostico de que habian de tener muchas aguas en aquel ano." +Sahagun, Historia Nueva Espana, Bk. II, ch. i. + + +Bernal Diaz describes how he saw one of these monstrous +figures--that of Huitzilopochtli, the god of war, all inlaid +with gold and precious stones; and beside it were "braziers, +wherein burned the hearts of three Indians, torn +from their bodies that very day, and the smoke of them and +the savor of incense were the sacrifice." + +Sahagun again (in Book II, ch. 5) gives a long account +of the sacrifice of a perfect youth at Easter-time--which +date Sabagun connects with the Christian festival of the +Resurrection. For a whole year the youth had been held +in honor and adored by the people as the very image of the +god (Tetzcatlipoca) to whom he was to be sacrificed. Every +luxury and fulfilment of his last wish (including such four +courtesans as he desired) had been granted him. At the last +and on the fatal day, leaving his companions and his worshipers +behind, be slowly ascended the Temple staircase; stripping +on each step the ornaments from his body; and breaking +and casting away his flutes and other musical +instruments; till, reaching the summit, he was stretched, +curved on his back, and belly upwards, over the altar +stone, while the priest with obsidian knife cut his breast +open and, snatching the heart out, held it up, yet beating, +as an offering to the Sun. In the meantime, and +while the heart still lived, his successor for the next year +was chosen. + +In Book II, ch. 7 of the same work Sahagun describes the +similar offering of a woman to a goddess. In both cases +(he explains) of young man or young woman, the victims +were richly adorned in the guise of the god or +goddess to whom they were offered, and at the same time +great largesse of food was distributed to all who needed. +[Here we see the connection in the general mind between +the gift of food (by the gods) and the sacrifice of precious +blood (by the people).] More than once Sahagun mentions +that the victims in these Mexican ceremonials not infrequently +offered THEMSELVES as a voluntary sacrifice; and Prescott +says[1] that the offering of one's life to the gods was +"sometimes voluntarily embraced, as a most glorious death opening +a sure passage into Paradise." + +[1] Conquest of Mexico, Bk. I, ch. 3. + + +Dr. Frazer describes[1] the far-back Babylonian festival +of the Sacaea in which "a prisoner, condemned to death, was +dressed in the king's robes, seated on the king's throne, +allowed to issue whatever commands he pleased, to eat, drink +and enjoy himself, and even to lie with the king's concubines." +But at the end of the five days he was stripped +of his royal robes, scourged, and hanged or impaled. It +is certainly astonishing to find customs so similar prevailing +among peoples so far removed in space and time +as the Aztecs of the sixteenth century A.D. and the Babylonians +perhaps of the sixteenth century B.C. But we know +that this subject of the yearly sacrifice of a victim +attired as a king or god is one that Dr. Frazer has especially +made his own, and for further information on it his classic +work should be consulted. + +[1] Golden Bough, "The Dying God," p. 114. See also S. Reinach, +Cults, Myths and Religion, p. 94) on the martyrdom of St. Dasius. + + +Andrew Lang also, with regard to the Aztecs, quotes +largely from Sahagun, and summarizes his conclusions in +the following passage: "The general theory of worship was +the adoration of a deity, first by innumerable human +sacrifices, next by the special sacrifice of a MAN for the male +gods, of a WOMAN for each goddess.[1] The latter victims +were regarded as the living images or incarnations of the +divinities in, each case; for no system of worship carried +farther the identification of the god with the sacrifice +[? victim], and of both with the officiating priest. The +connection was emphasized by the priests wearing the +newly-flayed skins of the victims--just as in Greece, Egypt +and Assyria, the fawn-skin or bull-hide or goat-skin or fish- +skin of the victims is worn by the celebrants. Finally, an +image of the god was made out of paste, and this was divided +into morsels and eaten in a hideous sacrament by those +who communicated."[2] + +[1] Compare the festival of Thargelia at Athens, originally +connected with the ripening of the crops. A procession was formed +and the first fruits of the year offered to Apollo, Artemis and +the Horae. It was an expiatory feast, to purify the State from +all guilt and avert the wrath of the god [the Sun]. A man and a +woman, as representing the male and female population, were led +about with a garland of figs [fertility] round their necks, to +the sound of flutes and singing. They were then scourged, +sacrificed, and their bodies burned by the seashore. (Nettleship +and Sandys.) + +[2] A Lang, Myth, Ritual and Religion, vol. ii, p. 97. + + +Revolting as this whole picture is, it represents as we know +a mere thumbnail sketch of the awful practices of human +sacrifice all over the world. We hold up our hands +in horror at the thought of Huitzilopochtli dropping children +from his fingers into the flames, but we have to remember +that our own most Christian Saint Augustine was content +to describe unbaptized infants as crawling for ever about +the floor of Hell! What sort of god, we may ask, did +Augustine worship? The Being who could condemn children +to such a fate was certainly no better than the Mexican Idol. + +And yet Augustine was a great and noble man, with some +by no means unworthy conceptions of the greatness of +his God. In the same way the Aztecs were in many +respects a refined and artistic people, and their religion was +not all superstition and bloodshed. Prescott says of +them[1] that they believed in a supreme Creator and Lord +"omnipresent, knowing all thoughts, giving all gifts, without +whom Man is as nothing--invisible, incorporeal, one God, +of perfect perfection and purity, under whose wings we +find repose and a sure defence." How can we reconcile +St. Augustine with his own devilish creed, or the +religious belief of the Aztecs with their unspeakable cruelties? +Perhaps we can only reconcile them by remembering +out of what deeps of barbarism and what nightmares +of haunting Fear, man has slowly emerged--and +is even now only slowly emerging; by remembering also +that the ancient ceremonies and rituals of Magic and +Fear remained on and were cultivated by the multitude in +each nation long after the bolder and nobler spirits had +attained to breathe a purer air; by remembering that +even to the present day in each individual the Old and the +New are for a long period thus intricately intertangled. It +is hard to believe that the practice of human and animal +sacrifice (with whatever revolting details) should have been +cultivated by nine-tenths of the human race over the globe +out of sheer perversity and without some reason which at +any rate to the perpetrators themselves appeared commanding +and convincing. To-day [1918] we are witnessing +in the Great European War a carnival of human slaughter +which in magnitude and barbarity eclipses in one stroke +all the accumulated ceremonial sacrifices of historical +ages; and when we ask the why and wherefore of this +horrid spectacle we are told, apparently in all sincerity, and +by both the parties engaged, of the noble objects and commanding +moralities which inspire and compel it. We can hardly, +in this last case, disbelieve altogether in the genuineness +of the plea, so why should we do so in the former +case? In both cases we perceive that underneath the +surface pretexts and moralities Fear is and was the +great urging and commanding force. + +[1] Conquest of Mexico, Bk. I, ch. 3. + + +The truth is that Sin and Sacrifice represent--if you +once allow for the overwhelming sway of fear--perfectly +reasonable views of human conduct, adopted instinctively +by mankind since the earliest times. If in a moment of +danger or an access of selfish greed you deserted your +brother tribesman or took a mean advantage of him, you +'sinned' against him; and naturally you expiated the +sin by an equivalent sacrifice of some kind made to the +one you had wronged. Such an idea and such a practice +were the very foundation of social life and human morality, +and must have sprung up as soon as ever, in the course +of evolution, man became CAPABLE of differentiating himself +from his fellows and regarding his own conduct as that of +a 'separate self.' It was in the very conception of a +separate self that 'sin' and disunity first began; and it +was by 'sacrifice' that unity and harmony were restored, +appeasement and atonement effected. + +But in those earliest times, as I have already indicated +more than once, man felt himself intimately related not +only to his brother tribesman, but to the animals and to +general Nature. It was not so much that he THOUGHT thus +as that he never thought OTHERWISE! He FELT subconsciously +that he was a part of all this outer world. And so he +adopted for his totems or presiding spirits every possible +animal, as we have seen, and all sorts of nature-phenomena, +such as rain and fire and water and clouds, and sun, moon and +stars--which WE consider quite senseless and inanimate. +Towards these apparently senseless things therefore he +felt the same compunction as I have described him feeling +towards his brother tribesmen. He could sin against +them too. He could sin against his totem-animal by +eating it; he could sin against his 'brother the ox' by consuming +its strength in the labor of the plough; he could +sin against the corn by cutting it down and grinding +it into flour, or against the precious and beautiful pine- +tree by laying his axe to its roots and converting it into +mere timber for his house. Further still, no doubt he +could sin against elemental nature. This might be more +difficult to be certain of, but when the signs of elemental +displeasure were not to be mistaken--when the rain withheld +itself for months, or the storms and lightning dealt death +and destruction, when the crops failed or evil plagues afflicted +mankind--then there could be little uncertainty that he had +sinned; and Fear, which had haunted him like a demon from +the first day when he became conscious of his separation +from his fellows and from Nature, stood over him and urged +to dreadful propitiations. + +In all these cases some sacrifice in reparation was the obvious +thing. We have seen that to atone for the cutting-down +of the corn a human victim would often be +slaughtered. The corn-spirit clearly approved of this, for +wherever the blood and remains of the victim were +strewn the corn always sprang up more plentifully. The +tribe or human group made reparation thus to the corn; the +corn-spirit signified approval. The 'sin' was expiated and +harmony restored. Sometimes the sacrifice was voluntarily +offered by a tribesman; sometimes it was enforced, by lot +or otherwise; sometimes the victim was a slave, or a +captive enemy; sometimes even an animal. All that +did not so much matter. The main thing was that the +formal expiation had been carried out, and the wrath +of the spirits averted. + +It is known that tribes whose chief food-animal was the +bear felt it necessary to kill and cat a bear occasionally; +but they could not do this without a sense of guilt, and some +fear of vengeance from the great Bear-spirit. So they +ate the slain bear at a communal feast in which the +tribesmen shared the guilt and celebrated their community +with their totem and with each other. And since they could +not make any reparation directly to the slain animal itself +AFTER its death, they made their reparation BEFORE, bringing +all sorts of presents and food to it for a long anterior period, +and paying every kind of worship and respect to it. The +same with the bull and the ox. At the festival of the Bouphonia, +in some of the cities of Greece as I have already +mentioned, the actual bull sacrificed was the handsomest +and most carefully nurtured that could be obtained; it +was crowned with flowers and led in procession with +every mark of reverence and worship. And when--as I +have already pointed out--at the great Spring festival, instead +of a bull or a goat or a ram, a HUMAN victim was immolated, +it was a custom (which can be traced very widely over the +world) to feed and indulge and honor the victim to +the last degree for a WHOLE YEAR before the final ceremony, +arraying him often as a king and placing a crown +upon his head, by way of acknowledgment of the noble +and necessary work he was doing for the general +good. + +What a touching and beautiful ceremony was that--belonging +especially to the North of Syria, and lands where +the pine is so beneficent and beloved a tree--the mourning +ceremony of the death and burial of Attis! when a +pine-tree, felled by the axe, was hollowed out, and in the hollow +an image (often itself carved out of pinewood) of the +young Attis was placed. Could any symbolism express more +tenderly the idea that the glorious youth--who represented +Spring, too soon slain by the rude tusk of Winter-- +was himself the very human soul of the pine-tree?[1] At +some earlier period, no doubt, a real youth had been sacrificed +and his body bound within the pine; but now it was +deemed sufficient for the maidens to sing their wild songs +of lamentation; and for the priests and male enthusiasts +to cut and gash themselves with knives, or to sacrifice +(as they did) to the Earth-mother the precious blood offering +of their virile organs--symbols of fertility in return +for the promised and expected renewal of Nature and +the crops in the coming Spring. For the ceremony, as +we have already seen, did not end with death and lamentation, +but led on, perfectly naturally, after a day or +two to a festival of resurrection, when it was discovered-- +just as in the case of Osiris--that the pine-tree coffin +was empty, and the immortal life had flown. How strange +the similarity and parallelism of all these things to the +story of Jesus in the Gospels--the sacrifice of a life +made in order to bring salvation to men and expiation of +sins, the crowning of the victim, and arraying in royal +attire, the scourging and the mockery, the binding or nailing to +a tree, the tears of Mary, and the resurrection and the empty +coffin!--or how not at all strange when we consider in what +numerous forms and among how many peoples, this same +parable and ritual had as a matter of fact been celebrated, +and how it had ultimately come down to bring +its message of redemption into a somewhat obscure Syrian +city, in the special shape with which we are familiar. + +[1] See Julius Firmicus, who says (De Errore, c. 28): "in sacris +Phrygiis, quae Matris deum dicunt, per annos singulos arbor pinea +caeditur, et in media arbore simulacrum uvenis subligatur. In +Isiacis sacris de pinea arbore caeditur truncus; hujus trunci +media pars subtiliter excavatur, illis de segminibus factum +idolum Osiridis sepelitur. In Prosperpinae sacris caesa arbor in +effigiem virginis formaraque componitur, et cum intra civitatem +fuerit illata, quadraginta noctibus pIangitur, quadragesima vero +nocte comburitur." + + +Though the parable or legend in its special Christian form +bears with it the consciousness of the presence of beings +whom we may call gods, it is important to remember that in many +or most of its earlier forms, though it dealt in 'spirits'--the +spirit of the corn, or the spirit of the Spring, +or the spirits of the rain and the thunder, or the spirits +of totem-animals--it had not yet quite risen to the idea +of gods. It had not risen to the conception of eternal +deities sitting apart and governing the world in solemn +conclave--as from the slopes of Olympus or the recesses +of the Christian Heaven. It belonged, in fact, in its +inception, to the age of Magic. The creed of Sin and +Sacrifice, or of Guilt and Expiation--whatever we like to call +it--was evolved perfectly naturally out of the human mind +when brought face to face with Life and Nature) at +some early stage of its self-consciousness. It was essentially +the result of man's deep, original and instinctive +sense of solidarity with Nature, now denied and belied +and to some degree broken up by the growth and conscious +insistence of the self-regarding impulses. It was +the consciousness of disharmony and disunity, causing +men to feel all the more poignantly the desire and the +need of reconciliation. It was a realization of union +made clear by its very loss. It assumed of course, +in a subconscious way as I have already indicated, that the +external world was the HABITAT of a mind or minds similar +to man's own; but THAT being granted, it is evident +that the particular theories current in this or that place about +the nature of the world--the theories, as we should say, +of science or theology--did not alter the general outlines +of the creed; they only colored its details and gave +its ritual different dramatic settings. The mental attitudes, +for instance, of Abraham sacrificing the ram, or of the +Siberian angakout slaughtering a totem-bear, or of a modern +and pious Christian contemplating the Saviour on the Cross +are really almost exactly the same. I mention this because +in tracing the origins or the evolution of religions it is +important to distinguish clearly what is essential and +universal from that which is merely local and temporary. +Some people, no doubt, would be shocked at the comparisons +just made; but surely it is much more inspiriting and +encouraging to think that whatever progress HAS been +made in the religious outlook of the world has come about +through the gradual mental growth and consent of the peoples, +rather than through some unique and miraculous event +of a rather arbitrary and unexplained character--which +indeed might never be repeated, and concerning which +it would perhaps be impious to suggest that it SHOULD +be repeated. + +The consciousness then of Sin (or of alienation from +the life of the whole), and of restoration or redemption +through Sacrifice, seems to have disclosed itself in the human +race in very far-back times, and to have symbolized itself +in some most ancient rituals; and if we are shocked +sometimes at the barbarities which accompanied those +rituals, yet we must allow that these barbarities show +how intensely the early people felt the solemnity and +importance of the whole matter; and we must allow too +that the barbarities did sear and burn themselves into +rude and ignorant minds with the sense of the NEED of +Sacrifice, and with a result perhaps which could not have +been compassed in any other way. + +For after all we see now that sacrifice is of the very +essence of social life. "It is expedient that ONE man +should die for the people"; and not only that one man +should actually die, but (what is far more important) that +each man should be ready and WILLING to die in that +cause, when the occasion and the need arises. Taken +in its larger meanings and implications Sacrifice, as conceived +in the ancient world, was a perfectly reasonable +thing. It SHOULD pervade modern life more than it does. +All we have or enjoy flows from, or is implicated with, pain +and suffering in others, and--if there is any justice in +Nature or Humanity--it demands an equivalent readiness +to suffer on our part. If Christianity has any real +essence, that essence is perhaps expressed in some such +ritual or practice of Sacrifice, and we see that the dim +beginnings of this idea date from the far-back customs +of savages coming down from a time anterior to all recorded +history. + + + +VIII. PAGAN INITIATIONS AND THE SECOND BIRTH + +We have suggested in the last chapter how the conceptions +of Sin and Sacrifice coming down to us from an extremely +remote past, and embodied among the various peoples +of the world sometimes in crude and bloodthirsty rites, +sometimes in symbols and rituals of a gentler and more +gracious character, descended at last into Christianity and +became a part of its creed and of the creed of the +modern world. On the whole perhaps we may trace a +slow amelioration in this process and may flatter ourselves +that the Christian centuries exhibit a more philosophical +understanding of what Sin is, and a more humane conception +of what Sacrifice SHOULD be, than the centuries +preceding. But I fear tht any very decided statement +or sweeping generalization to that effect would be--to +say the least--rash. Perhaps there IS a very slow amelioration; +but the briefest glance at the history of the Christian +churches--the horrible rancours and revenges of the +clergy and the sects against each other in the fourth +and fifth centuries A.D., the heresy-hunting crusades at +Beziers and other places and the massacres of the Albigenses +in the twelfth and thirteenth centuries, the witch-findings +and burnings of the sixteenth and seventeenth, the hideous +science-urged and bishop-blessed warfare of the twentieth +--horrors fully as great as any we can charge to the account +of the Aztecs or the Babylonians--must give us pause. +Nor must we forget that if there is by chance a substantial +amelioration in our modern outlook with regard to these +matters the same had begun already before the advent +of Christianity and can by no means be ascribed to any +miraculous influence of that religion. Abraham was +prompted to slay a ram as a substitute for his son, long +before the Christians were thought of; the rather savage +Artemis of the old Greek rites was (according to Pausanias)[1] +honored by the yearly sacrifice of a perfect boy and girl, +but later it was deemed sufficient to draw a knife across their +throats as a symbol, with the result of spilling only a +few drops of their blood, or to flog the boys (with the +same result) upon her altar. Among the Khonds in old +days many victims (meriahs) were sacrificed to the gods, +"but in time the man was replaced by a horse, the horse by +a bull, the bull by a ram, the ram by a kid, the kid +by fowls, and the fowls by many flowers."[2] At one time, +according to the Yajur-Veda, there was a festival at which +one hundred and twenty-five victims, men and women, +boys and girls, were sacrificed; "but reform supervened, +and now the victims were bound as before to the stake, +but afterwards amid litanies to the immolated (god) +Narayana, the sacrificing priest brandished a knife and +--severed the bonds of the captives."[3] At the Athenian festival +of the Thargelia, to which I referred in the last chapter, +it appears that the victims, in later times, instead of being +slain, were tossed from a height into the sea, and after +being rescued were then simply banished; while at Leucatas +a similar festival the fall of the victim was +graciously broken by tying feathers and even living birds to +his body.[4] + +[1] vii. 19, and iii. 8, 16. + +[2] Primitive Folk, by Elie Reclus (Contemp. Science Series), p. +330. + +[3] Ibid. + +[4] Muller's Dorians Book II, ch. ii, par. 10. + + +With the lapse of time and the general progress of mankind, we +may, I think, perceive some such slow ameliorations +in the matter of the brutality and superstition of the old +religions. How far any later ameliorations were due to +the direct influence of Christianity might be a difficult +question; but what I think we can clearly see--and what +especially interests us here--is that in respect to its main +religious ideas, and the matter underlying them (exclusive +of the MANNER of their treatment, which necessarily has varied +among different peoples) Christianity is of one piece +with the earlier pagan creeds and is for the most part a +re-statement and renewed expression of world-wide doctrines +whose first genesis is lost in the haze of the past, beyond all +recorded history. + +I have illustrated this view with regard to the doctrine of +Sin and Sacrifice. Let us take two or three other +illustrations. Let us take the doctrine of Re-birth or +Regeneration. The first few verses of St. John's Gospel are +occupied with the subject of salvation through rebirth or +regeneration. "Except a man be born again, he cannot see the +kingdom of God." . . . "Except a man be born of water +and the Spirit, he cannot enter into the kingdom of God." +Our Baptismal Service begins by saying that "forasmuch as all +men are conceived and born in sin; and that our Saviour Christ +saith, None can enter into the kingdom of God except he be +regenerate and born anew of water and the Holy Ghost"; therefore +it is desirable that this child should be baptized, "received +into Christ's Holy Church, and be made a lively member of the +same." That, is to say, there is one birth, after the +flesh, but a second birth is necessary, a birth after the +Spirit and into the Church of Christ. Our Confirmation +Service is simply a service repeating and confirming +these views, at an age (fourteen to sixteen or so) when the +boy or girl is capable of understanding what is being done. + +But our Baptismal and Confirmation ceremonies combined +are clearly the exact correspondence and parallel +of the old pagan ceremonies of Initiation, which are or +have been observed in almost every primitive tribe over +the world. "The rite of the second birth," says Jane +Harrison,[1] "is widespread, universal, over half the savage +world. With the savage to be twice-born is the rule. By +his first birth he comes into the world; by his second he +is born into his tribe. At his first birth he belongs to his +mother and the women-folk; at his second he becomes +a full-fledged man and passes into the society of the +warriors of his tribe." . . . "These rites are very various, +but they all point to one moral, that the former things are +passed away and that the new-born man has entered upon +a new life. Simplest of all, and most instructive, is the +rite practised by the Kikuyu tribe of British East Africa, +who require that every boy, just before circumcision, +must be born again. The mother stands up with the boy +crouching at her feet; she pretends to go through all the +labour pains, and the boy on being reborn cries like a babe +and is washed."[2] + +[1] Ancient Art and Ritual, p. 104. + +[2] See also Themis, p. 21. + + +Let us pause for a moment. An Initiate is of course one +who "enters in." He enters into the Tribe; he enters into +the revelation of certain Mysteries; he becomes an associate +of a certain Totem, a certain God; a member +of a new Society, or Church--a church of Mithra, or Dionysus +or Christ. To do any of these things he must be +born again; be must die to the old life; he must pass +through ceremonials which symbolize the change. One +of these ceremonials is washing. As the new-born babe +is washed, so must the new-born initiate be washed; and +as by primitive man (and not without reason) BLOOD was +considered the most vital and regenerative of fluids, the +very elixir of life, so in earliest times it was common to +wash the initiate with blood. If the initiate had to be born +anew, it would seem reasonable to suppose that he must first +die. So, not unfrequently, he was wounded, or scourged, +and baptized with his own blood, or, in cases, one of +the candidates was really killed and his blood used +as a substitute for the blood of the others. No doubt +HUMAN sacrifice attended the earliest initiations. But later +it was sufficient to be half-drowned in the blood of a Bull as +in the Mithra cult,[1] or 'washed in the blood of the Lamb' +as in the Christian phraseology. Finally, with a growing +sense of decency and aesthetic perception among the +various peoples, washing with pure water came in the +initiation-ceremonies to take the place of blood; and our +baptismal service has reduced the ceremony to a mere +sprinkling with water.[2] + +[1] See ch. iii. + +[2] For the virtue supposed to reside in blood see Westermarck's +Moral Ideas, Ch. 46. + + +To continue the quotation from Miss Harrison: "More +often the new birth is stimulated, or imagined, as a death +and a resurrection, either of the boys themselves or of +some one else in their presence. Thus at initiation among +some tribes of South-east Australia, when the boys are +assembled an old man dressed in stringy bark-fibre lies +down in a grave. He is covered up lightly with sticks and +earth, and the grave is smoothed over. The buried man +holds in his hand a small bush which seems to be growing +from the ground, and other bushes are stuck in the +ground round about. The novices are then brought to the +edge of the grave and a song is sung. Gradually, as the +song goes on, the bush held by the buried man begins +to quiver. It moves more and more, and bit by bit the man +himself starts up from the grave." + +Strange in our own Baptismal Service and just before the +actual christening we read these words, "Then shall the +Priest say: O merciful God, grant that old Adam in +this child may be so BURIED that the new man may +be raised up in him: grant that all carnal affections may +die in him, and that all things belonging to the Spirit may +live and grow in him!" Can we doubt that the Australian +medicine-man, standing at the graveside of the re-arisen old +black-fellow, pointed the same moral to the young initiates +as the priest does to-day to those assembled before +him in church--for indeed we know that among +savage tribes initiations have always been before all things +the occasions of moral and social teaching? Can we doubt +that he said, in substance if not in actual words: "As +this man has arisen from the grave, so you must also arise +from your old childish life of amusement and self-gratification +and, ENTER INTO the life of the tribe, the life of the +Spirit of the tribe." "In totemistic societies," to quote +Miss Harrison again, "and in the animal secret societies that +seem to grow out of them, the novice is born again +aS THE SACRED ANIMAL. Thus among the Carrier Indians[1] +when a man wants to become a Lulem or 'Bear,' however cold +the season he tears off his clothes, puts on a bear-skin +and dashes into the woods, where he will stay for three or +four days. Every night his fellow-villagers will go +out in search parties to find him. They cry out Yi! +Kelulem (come on, Bear), and he answers with angry growls. +Usually they fail to find him, but he comes back at last himself. +He is met, and conducted to the ceremonial lodge, +and there in company with the rest of the Bears dances +solemnly his first appearance. Disappearance and reappearance +is as common a rite in initiation as stimulated +killing and resurrection, and has the same object. Both +are rites of transition, of passing from one to another." In +the Christian ceremonies the boy or girl puts away +childish things and puts on the new man, but instead of +putting on a bear-skin he puts on Christ. There is not so +much difference as may appear on the surface. To be identified +with your Totem is to be identified with the +sacred being who watches over your tribe, who has given +his life for your tribe; it is to be born again, to be washed +not only with water but with the Holy Spirit of all your +fellows. To be baptized into Christ ought to mean to be +regenerated in the Holy Spirit of all humanity; and no +doubt in cases it does mean this, but too often unfortunately +it has only amounted to a pretence of religious sanction given +to the meanest and bitterest quarrels of the Churches and +the States. + +[1] Golden Bough, Section 2, III, p. 438. + + +This idea of a New Birth at initiation explains the +prevalent pagan custom of subjecting the initiates to serious +ordeals, often painful and even dangerous. If one +is to be born again, obviously one must be ready to face +death; the one thing cannot be without the other. One +must be able to endure pain, like the Red Indian braves; +to go long periods fasting and without food or drink, +like the choupan among the Western Inoits--who, wanders +for whole nights over the ice-fields under the moon, scantily +clothed and braving the intense cold; to overcome the +very fear of death and danger, like the Australian novices +who, at first terrified by the sound of the bull- +roarer and threats of fire and the knife, learn finally +to cast their fears away.[1] By so doing one puts off +the old childish things, and qualifies oneself by firmness +and courage to become a worthy member of the society +into which one is called.[2] The rules of social life are taught +--the duty to one's tribe, and to oneself, truth- +speaking, defence of women and children, the care of cattle, +the meaning of sex and marriage, and even the mysteries of +such religious ideas and rudimentary science as the tribe +possesses. And by so doing one really enters into a new +life. Things of the spiritual world begin to dawn. Julius +Firmicus, in describing the mysteries of the resurrection of +Osiris,[3] says that when the worshipers had satiated themselves +with lamentations over the death of the god then +the priest would go round anointing them with oil and +whispering, "Be of good cheer, O Neophytes of the new- +arisen God, for to us too from our pains shall come +salvation."[4] + +[1] According to accounts of the Wiradthuri tribe of Western +Australia, in their initiations, the lads were frightened by a +large fire being lighted near them, and hearing the awful sound +of the bull-roarers, while they were told that Dhuramoolan was +about to burn them; the legend being that Dhuramoolan, a powerful +being, whose voice sounded like thunder, would take the boys into +the bush and instruct them in all the laws, traditions and +customs of the community. So he pretended that he always killed +the boys, cut them up, and burnt them to ashes, after which he +moulded the ashes into human shape, and restored them to life as +new beings. (See R. H. Matthews, "The Wiradthuri tribes," Journal +Anthrop. Inst., vol. xxv, 1896, pp. 297 sq.) + +[2] See Catlin's North-American Indians, vol. i, for initiations +and ordeals among the Mandans. + +[3] De Errore, c. 22. + +[4] <gr Qarreite, mustai ton qeou seswsmenou,> +<gr Estai gar hmin ek ponwn swthria.> + + +It would seem that at some very early time in the history +of tribal and priestly initiations an attempt was made to +impress upon the neophytes the existence and over- +shadowing presence of spiritual and ghostly beings. Perhaps +the pains endured in the various ordeals, the long fastings, +the silences in the depth of the forests or on the mountains +or among the ice-floes, helped to rouse the visionary faculty. +The developments of this faculty among the black and +colored peoples--East-Indian, Burmese, African, American- +Indian, etc.--are well known. Miss Alice Fletcher, who +lived among the Omaha Indians for thirty years, gives +a most interesting account[1] of the general philosophy of +that people and their rites of initiation. "The Omahas +regard all animate and inanimate forms, all phenomena, +as pervaded by a common life, which was continuous with +and similar to the will-power they were conscious of in +themselves. This mysterious power in all things they +called Wakonda, and through it all things were related +to man and to each other. In the idea of the continuity +of life a relation was maintained between the seen and +the unseen, the dead and the living, and also between +the fragment of anything and its entirety."[2] Thus an +Omaha novice might at any time seek to obtain Wakonda +by what was called THE RITE OF THE VISION. He would go out +alone, fast, chant incantations, and finally fall into a +trance (much resembling what in modern times has been called +COSMIC CONSCIOUSNESS) in which he would perceive the inner +relations of all things and the solidarity of the least object +with the rest of the universe. + +[1] Summarized in Themis, pp. 68-71. + +[2] A. C. Fletcher, The Significance of the Scalp-lock, Journal +of Anthropological Studies, xxvii (1897-8), p. 436. + + +Another rite in connection with initiation, and common all +over the pagan world--in Greece, America, Africa, Australia, +New Mexico, etc.--was the daubing of the novice all +over with clay or chalk or even dung, and then after a +while removing the same.[1] The novice must have looked +a sufficiently ugly and uncomfortable object in this state; +but later, when he was thoroughly WASHED, the ceremony +must have afforded a thrilling illustration of the idea of +a new birth, and one which would dwell in the minds of +the spectators. When the daubing was done as not infrequently +happened with white clay or gypsum, and the +ritual took place at night, it can easily be imagined +that the figures of young men and boys moving about in +the darkness would lend support to the idea that they +were spirits belonging to some intermediate world--who +had already passed through death and were now waiting +for their second birth on earth (or into the tribe) which +would be signalized by their thorough and ceremonial +washing. It will be remembered that Herodotus (viii) +gives a circumstantial account of how the Phocians in +a battle with the Thessalians smeared six hundred of their +bravest warriors with white clay so that, looking like +supernatural beings, and falling upon the Thessalians by +night, they terrified the latter and put them to instant +flight. + +[1] See A. Lang's Myth, Ritual and Religion, i, 274 sq. + + +Such then--though only very scantily described--were some +of the rites of Initiation and Second Birth celebrated in the +old Pagan world. The subject is far too large for adequate +treatment within the present limits; but even so +we cannot but be struck by the appropriateness in many +cases of the teaching thus given to the young, the concreteness +of the illustrations, the effectiveness of the symbols +used, the dramatic character of the rites, the strong +enforcement of lessons on the nature and duties of the +life into which the candidates were about to enter. Christianity +followed on, and inherited these traditions, but +one feels that in its ceremonies of Baptism and Confirmation, +which of course correspond to the Pagan Initiations, +it falls short of the latter. Its ceremonies +(certainly as we have them to-day in Protestant countries) +are of a very milk-and-watery character; all allusion to +and teaching on the immensely important subject of Sex +is omitted, the details of social and industrial morality are +passed by, and instruction is limited to a few rather commonplace +lessons in general morality and religion. + + +It may be appropriate here, before leaving the subject of +the Second Birth, to inquire how it has come about that +this doctrine--so remote and metaphysical as it might +appear--has been taken up and embodied in their creeds +and rituals by quite PRIMITIVE people all over the world, +to such a degree indeed that it has ultimately been adopted +and built into the foundations of the latter and more +intellectual religions, like Hinduism, Mithraism, and the +Egyptian and Christian cults. I think the answer to +this question must be found in the now-familiar fact that +the earliest peoples felt themselves so much a part of +Nature and the animal and vegetable world around them +that (whenever they thought about these matters at all) +they never for a moment doubted that the things which +were happening all round them in the external world were +also happening within themselves. They saw the Sun, +overclouded and nigh to death in winter, come to its birth +again each year; they saw the Vegetation shoot forth +anew in spring--the revival of the spirit of the Earth; +the endless breeding of the Animals, the strange +transformations of Worms and Insects; the obviously new life +taken on by boys and girls at puberty; the same at a later +age when the novice was transformed into the medicine- +man--the choupan into the angakok among the Esquimaux, +the Dacotah youth into the wakan among the Red +Indians; and they felt in their sub-conscious way the +same everlasting forces of rebirth and transformation working +within themselves. In some of the Greek Mysteries +the newly admitted Initiates were fed for some time +after on milk only "as though we were being born +again." (See Sallustius, quoted by Gilbert Murray.) When +sub-conscious knowledge began to glimmer into direct +consciousness one of the first aspects (and no doubt one of +the truest) under which people saw life was just thus: as +a series of rebirths and transformations.[1] The most modern +science, I need hardly say, in biology as well as +in chemistry and the field of inorganic Nature, supports +that view. The savage in earliest times FELT the truth of +some things which we to-day are only beginning intellectually +to perceive and analyze. + +[1] The fervent and widespread belief in animal metamorphoses +among early peoples is well known. + + +Christianity adopted and absorbed--as it was bound +to do--this world-wide doctrine of the second birth. Passing +over its physiological and biological applications, it +gave to it a fine spiritual significance--or rather it insisted +especially on its spiritual significance, which (as we have +seen) had been widely recognized before. Only--as I +suppose must happen with all local religions--it narrowed +the application and outlook of the doctrine down to a special +case--"As in Adam all die, so in CHRIST shall all be +made alive." The Universal Spirit which can give rebirth +and salvation to EVERY child of man to whom it +comes, was offered only under a very special form--that of +Jesus Christ.[1] In this respect it was no better than the +religions which preceded it. In some respects--that is, +where it was especially fanatical, blinkered, and hostile to +other sects--it was WORSE. But to those who perceive +that the Great Spirit may bring new birth and salvation +to some under the form of Osiris, equally well as to others +under the form of Jesus, or again to some under the form +of a Siberian totem-Bear equally as to others under the +form of Osiris, these questionings and narrowings fall +away as of no importance. We in this latter day can see +the main thing, namely that Christianity was and is just +one phase of a world-old religion, slowly perhaps expanding +its scope, but whose chief attitudes and orientations have been +the same through the centuries. + +[1] The same happened with regard to another great Pagan doctrine +(to which I have just alluded), the doctrine of transformations +and metamorphoses; and whereas the pagans believed in these +things, as the common and possible heritage of EVERY man, the +Christians only allowed themselves to entertain the idea in the +special and unique instance of the Transfiguration of Christ. + + +Many other illustrations might be taken of the truth of +this view, but I will confine myself to two or three more. +There is the instance of the Eucharist and its exceedingly +widespread celebration (under very various forms) among +the pagans all over the world--as well as among Christians. +I have already said enough on this subject, and need not +delay over it. By partaking of the sacramental meal, even +in its wildest and crudest shapes, as in the mysteries +of Dionysus, one was identified with and united to the +god; in its milder and more spiritual aspects as in the Mithraic, +Egyptian, Hindu and Christian cults, one passed behind +the veil of maya and this ever-changing world, and entered +into the region of divine peace and power.[1] + + +[1] Baring Gould in his Orig. Relig. Belief, I. 401, +says:--"Among the ancient Hindus Soma was a chief deity; he is +called the Giver of Life and Health. . . . He became incarnate +among men, was taken by them and slain, and brayed in a mortar [a +god of corn and wine apparently]. But he rose in flame to heaven +to be 'the Benefactor of the World' and the 'Mediator between God +and Man!' Through communion with him in his sacrifice, man (who +partook of this god) has an assurance of immortality, for by that +sacrament he obtains union with his divinity." + + +Or again the doctrine of the Saviour. That also is one +on which I need not add much to what has been said already. +The number of pagan deities (mostly virgin-born and +done to death in some way or other in their efforts to +save mankind) is so great[1] as to be difficult to keep +account of. The god Krishna in India, the god Indra +in Nepaul and Thibet, spilt their blood for the salvation +of men; Buddha said, according to Max Muller,[2] "Let all +the sins that were in the world fall on me, that the world +may be delivered"; the Chinese Tien , the Holy One--"one +with God and existing with him from all eternity"--died +to save the world; the Egyptian Osiris was called Saviour, +so was Horus; so was the Persian Mithras; so was +the Greek Hercules who overcame Death though his body +was consumed in the burning garment of mortality, out of +which he rose into heaven. So also was the Phrygian +Attis called Saviour, and the Syrian Tammuz or Adonis +likewise--both of whom, as we have seen, were nailed +or tied to a tree, and afterwards rose again from their +biers, or coffins. Prometheus, the greatest and earliest +benefactor of the human race, was NAILED BY THE HANDS and +feet, and with arms extended, to the rocks of Mount +Caucasus. Bacchus or Dionysus, born of the virgin Semele +to be the Liberator of mankind (Dionysus Eleutherios +as he was called), was torn to pieces, not unlike Osiris. Even +in far Mexico Quetzalcoatl, the Saviour, was born of a virgin, +was tempted, and fasted forty days, was done to death, and +his second coming looked for so eagerly that (as is well known) +when Cortes appeared, the Mexicans, poor things, greeted +HIM as the returning god![3] In Peru and among the American +Indians, North and South of the Equator, similar legends +are, or were, to be found. + +[1] See for a considerable list Doane's Bible Myths, ch. xx. + +[2] Hist. Sanskrit Literature, p. 80. + +[3] See Kingsborough, Mexican Antiquities, vol. vi. + + +Briefly sketched as all this is, it is enough to prove quite +abundantly that the doctrine of the Saviour is world-wide +and world-old, and that Christianity merely appropriated +the same and (as the other cults did) gave it a special +color. Probably the wide range of this doctrine would +have been far better and more generally known, had not the +Christian Church, all through, made the greatest of efforts +and taken the greatest precautions to extinguish and +snuff out all evidence of pagan claims on the subject. +There is much to show that the early Church took this +line with regard to pre-Christian saviours;[1] and in later times +the same policy is remarkably illustrated by the treatment +in the sixteenth century of the writings of Sahagun +the Spanish missionary--to whose work I have already referred. +Sahagun was a wonderfully broad-minded and +fine man who, while he did not conceal the barbarities +of the Aztec religion, was truthful enough to point out +redeeming traits in the manners and customs of the +people and some resemblances to Christian doctrine and +practice. This infuriated the bigoted Catholics of the +newly formed Mexican Church. They purloined the manuscripts +of Sahagun's Historia and scattered and hid them +about the country, and it was only after infinite labor +and an appeal to the Spanish Court that he got them +together again. Finally, at the age of eighty, having translated +them into Spanish (from the original Mexican) he +sent them in two big volumes home to Spain for safety; +but there almost immediately THEY DISAPPEARED, and could +not be found! It was only after TWO CENTURIES that they +ultimately turned up (1790) in a Convent at Tolosa in +Navarre. Lord Kingsborough published them in England +in 1830. + +[1] See Tertullian's Apologia, c. 16; Ad Nationes, c. xii. + + +I have thus dwelt upon several of the main doctrines of +Christianity--namely, those of Sin and Sacrifice, the Eucharist, +the Saviour, the Second Birth, and Transfiguration--as +showing that they are by no means unique in +our religion, but were common to nearly all the religions +of the ancient world. The list might be much further extended, +but there is no need to delay over a subject which is +now very generally understood. I will, however, devote a +page or two to one instance, which I think is very remarkable, +and full of deep suggestion. + +There is no doctrine in Christianity which is more +reverenced by the adherents of that religion, or held in higher +estimation, than that God sacrificed his only Son for the +salvation of the world; also that since the Son was not +only of like nature but of the SAME nature with the +Father, and equal to him as being the second Person of +the Divine Trinity, the sacrifice amounted to an immolation +of Himself for the good of mankind. The doctrine +is so mystical, so remote, and in a sense so absurd +and impossible, that it has been a favorite mark through +the centuries for the ridicule of the scoffers and enemies +of the Church; and here, it might easily be thought, is a +belief which--whether it be considered glorious or whether +contemptible--is at any rate unique, and peculiar to that +Church. + +And yet the extraordinary fact is that a similar belief +ranges all through the ancient religions, and can be traced +back to the earliest times. The word host which is used +in the Catholic Mass for the bread and wine on the Altar, +supposed to be the transubstantiated body and blood of +Christ, is from the Latin Hostia which the dictionary +interprets as "an animal slain in sacrifice, a sin-offering." It +takes us far far back to the Totem stage of folk-life, +when the tribe, as I have already explained, crowned a +victim-bull or bear or other animal with flowers, and +honoring it with every offering of food and worship, +sacrificed the victim to the Totem spirit of the tribe, and +consumed it in an Eucharistic feast--the medicine-man +or priest who conducted the ritual wearing a skin of the +same beast as a sign that he represented the Totem- +divinity, taking part in the sacrifice of 'himself to himself.' +It reminds us of the Khonds of Bengal sacrificing their +meriahs crowned and decorated as gods and goddesses; +of the Aztecs doing the same; of Quetzalcoatl pricking +his elbows and fingers so as to draw blood, which he offered +on his own altar; or of Odin hanging by his own desire upon +a tree. "I know I was hanged upon a tree shaken by +the winds for nine long nights. I was transfixed by +a spear; I was moved to Odin, myself to myself." And +so on. The instances are endless. "I am the oblation," +says the Lord Krishna in the Bhagavad Gita,[1] "I am the +sacrifice, I the ancestral offering." "In the truly orthodox +conception of sacrifice," says Elie Reclus,[2] "the consecrated +offering, be it man, woman or virgin, lamb or +heifer, cock or dove, represents tHE DEITY HIMSELF. . . . +Brahma is the 'imperishable sacrifice'; Indra, Soma, Hari and +the other gods, became incarnate in animals to the +sole end that they might be immolated. Perusha, the +Universal Being, caused himself to be slain by the Immortals, +and from his substance were born the birds of the +air, wild and domestic animals, the offerings of butter +and curds. The world, declared the Rishis, is a series +of sacrifices disclosing other sacrifices. To stop them +would be to suspend the life of Nature. The god Siva, to +whom the Tipperahs of Bengal are supposed to have sacrificed +as many as a thousand human victims a year, said to the +Brahamins: 'It is I that am the actual offering; it is I that +you butcher upon my altars.' " + +[1] Ch. ix, v. 16. + +[2] Primitive Folk, ch. vi. + + +It was in allusion to this doctrine that R. W. Emerson, +paraphrasing the Katha-Upanishad, wrote that immortal verse +of his:- + + If the red slayer thinks he slays, + Or the slain thinks he is slain, + They know not well the subtle ways + I take, and pass, and turn again. + + +I say it is an astonishing thing to think and realize that +this profound and mystic doctrine of the eternal sacrifice +of Himself, ordained by the Great Spirit for the creation +and salvation of the world--a doctrine which has attracted +and fascinated many of the great thinkers and nobler minds +of Europe, which has also inspired the religious teachings +of the Indian sages and to a less philosophical degree the +writings of the Christian Saints--should have been seized +in its general outline and essence by rude and primitive +people before the dawn of history, and embodied in their +rites and ceremonials. What is the explanation of this fact? + +It is very puzzling. The whole subject is puzzling. The +world-wide adoption of similar creeds and rituals (and, +we may add, legends and fairy tales) among early peoples, +and in far-sundered places and times is so remarkable +that it has given the students of these subjects +'furiously to think'[1]--yet for the most part without great +success in the way of finding a solution. The supposition +that (1) the creed, rite or legend in question has +sprung up, so to speak, accidentally, in one place, and +then has travelled (owing to some inherent plausibility) +over the rest of the world, is of course one that commends +itself readily at first; but on closer examination the +practical difficulties it presents are certainly very great. +These include the migrations of customs and myths in quite +early ages of the earth across trackless oceans and continents, +and between races and peoples absolutely incapable +of understanding each other. And if to avoid +these difficulties it is assumed that the present human +race all proceeds from one original stock which radiating +from one centre--say in South-Eastern Asia[2]--overspread the +world, carrying its rites and customs with it, why, then we +are compelled to face the difficulty of supposing this radiation +to have taken place at an enormous time ago (the continents +being then all more or less conjoined) and at a period +when it is doubtful if any religious rites and customs +at all existed; not to mention the further difficulty of +supposing all the four or five hundred languages now existing +to be descended from one common source. The far +tradition of the Island of Atlantis seems to afford a possible +explanation of the community of rites and customs between +the Old and New World, and this without assuming +in any way that Atlantis (if it existed) was the +original and SOLE cradle of the human race.[3] Anyhow it +is clear that these origins of human culture must be of +extreme antiquity, and that it would not be wise to be +put off the track of the investigation of a possible common +source merely by that fact of antiquity. + +[1] See A. Lang's Myth, Ritual and Religion, vol. ii. + +[2] See Hastings, Encycl. Religion and Ethics, art. "Ethnology." + +[3] E. J. Payne, History of the New World called America (vol. i, +p. 93) says: "It is certain that Europe and America once formed a +single continent," but inroads of the sea "left a vast island or +peninsula stretching from Iceland to the Azores--which gradually +disappeared." Also he speaks (i. 93) of the "Miocene Bridge" +between Siberia and the New World. + + +A second supposition, however, is (2) that the natural +psychological evolution of the human mind has in the various +times and climes led folk of the most diverse surroundings +and heredity--and perhaps even sprung from separate +anthropoid stocks--to develop their social and religious +ideas along the same general lines--and that even to the +extent of exhibiting at times a remarkable similarity in +minute details. This is a theory which commends itself +greatly to a deeper and more philosophical consideration; +but it brings us up point-blank against another +most difficult question (which we have already raised), +namely, how to account for extremely rude and primitive +peoples in the far past, and on the very borderland +of the animal life, having been SUSCEPTIBLE to the germs +of great religious ideas (such as we have mentioned) and +having been instinctively--though not of course by any process +of conscious reasoning--moved to express them in +symbols and rites and ceremonials, and (later no doubt) +in myths and legends, which satisfied their FEELINGS and +sense of fitness--though they may not have known WHY-- +and afterwards were capable of being taken up and embodied +in the great philosophical religions. + +This difficulty almost compels us to a view of human +knowledge which has found supporters among some able +thinkers--the view, namely, that a vast store of knowledge +is already contained in the subconscious mind of man +(and the animals) and only needs the provocation of outer +experience to bring it to the surface; and that in the second +stage of human psychology this process of crude and +piecemeal externalization is taking place, in preparation for +the final or third stage in which the knowledge will be +re-absorbed and become direct and intuitional on a high and +harmonious plane--something like the present intuition of +the animals as we perceive it on the animal plane. However +this general subject is one on which I shall touch +again, and I do not propose to dwell on it at any length now. + +There is a third alternative theory (3)--a combination +of (1) and (2)--namely, that if one accepts (2) and the +idea that at any given stage of human development there +is a PREDISPOSITION to certain symbols and rites belonging to +that stage, then it is much more easy to accept theory (1) +as an important factor in the spread of such symbols +and rites; for clearly, then, the smallest germ of a custom +or practice, transported from one country or people +to another at the right time, would be sufficient to wake +the development or growth in question and stimulate it into +activity. It will be seen, therefore, that the important point +towards the solution of this whole puzzling question is the +discussion, of theory (2)--and to this theory, as illustrated +by the world-wide myth of the Golden Age, I will now turn. + + + +IX. MYTH OF THE GOLDEN AGE + +The tradition of a "Golden Age" is widespread over the +world, and it is not necessary to go at any length into the +story of the Garden of Eden and the other legends which in +almost every country illustrate this tradition. Without +indulging in sentiment on the subject we may hold it not unlikely +that the tradition is justified by the remembrance, +among the people of every race, of a pre-civilization period +of comparative harmony and happiness when two things, +which to-day we perceive to be the prolific causes of discord +and misery, were absent or only weakly developed--namely, +PROPERTY and SELF-CONSCIOUSNESS.[1] + +[1] For a fuller working out of this, see Civilisation: its Cause +and Cure, by E. Carpenter, ch. i. + + +During the first century B.C. there was a great spread +of Messianic Ideas over the Roman world, and Virgil's +4th Eclogue, commonly called the Messianic Eclogue, +reflects very clearly this state of the public mind. The expected +babe in the poem was to be the son of Octavian (Augustus) +the first Roman emperor, and a messianic halo surrounded +it in Virgil's verse. Unfortunately it turned out to +be a GIRL! However there is little doubt that Virgil did-- +in that very sad age of the world, an age of "misery +and massacre," and in common with thousands of others +--look for the coming of a great 'redeemer.' It was only +a few years earlier--about B.C. 70--that the great revolt +of the shamefully maltreated Roman slaves occurred, +and that in revenge six thousand prisoners from Spartacus' +army were nailed on crosses all the way from Rome to +Capua (150 miles). But long before this Hesiod had +recorded a past Golden Age when life had been gracious +in communal fraternity and joyful in peace, when human +beings and animals spoke the same language, when death +had followed on sleep, without old age or disease, and +after death men had moved as good daimones or genii over +the lands. Pindar, three hundred years after Hesiod, had +confirmed the existence of the Islands of the Blest, where +the good led a blameless, tearless, life. Plato the same,[1] +with further references to the fabled island of Atlantis; +the Egyptians believed in a former golden age under +the god R<a^> to which they looked back with regret and +envy; the Persians had a garden of Eden similar to +that of the Hebrews; the Greeks a garden of the Hesperides, +in which dwelt the serpent whose head was ultimately +crushed beneath the heel of Hercules; and so on. +The references to a supposed far-back state of peace and +happiness are indeed numerous. + +[1] See arts. by Margaret Scholes, Socialist Review, Nov. and +Dec. 1912. + + +So much so that latterly, and partly to explain their prevalence, +a theory has been advanced which may be +worth while mentioning. It is called the "Theory of +intra-uterine Blessedness," and, remote as it may at first +appear, it certainly has some claim for attention. The +theory is that in the minds of mature people there still remain +certain vague memories of their pre-natal days in +the maternal womb--memories of a life which, though full +of growing vigor and vitality, was yet at that time +one of absolute harmony with the surroundings, and of +perfect peace and contentment, spent within the body of +the mother--the embryo indeed standing in the same +relation to the mother as St. Paul says WE stand to God, +"IN whom we live and move and have our being"; and that +these vague memories of the intra-uterine life in the individual +are referred back by the mature mind to a past +age in the life of the RACE. Though it would not be easy +at present to positively confirm this theory, yet one may say +that it is neither improbable nor unworthy of consideration; +also that it bears a certain likeness to the former +ones about the Eden-gardens, etc. The well-known parallelism +of the Individual history with the Race-history, +the "recapitulation" by the embryo of the development of +the race, does in fact afford an additional argument for its +favorable reception. + +These considerations, and what we have said so often in +the foregoing chapters about the unity of the Animals +(and Early Man) with Nature, and their instinctive and age-long +adjustment to the conditions of the world around them, +bring us up hard and fast against the following conclusions, +which I think we shall find difficult to avoid. + +We all recognize the extraordinary grace and beauty, +in their different ways, of the (wild) animals; and not +only their beauty but the extreme fitness of their actions +and habits to their surroundings--their subtle and penetrating +Intelligence in fact. Only we do not generally use +the word "Intelligence." We use another word (Instinct) +--and rightly perhaps, because their actions are plainly not +the result of definite self-conscious reasoning, such as we use, +carried out by each individual; but are (as has been abundantly +proved by Samuel Butler and others) the systematic +expression of experiences gathered up and sorted +out and handed down from generation to generation in +the bosom of the race--an Intelligence in fact, or Insight, +of larger subtler scope than the other, and belonging +to the tribal or racial Being rather than to +the isolated individual--a super-consciousness in fact, +ramifying afar in space and time. + +But if we allow (as we must) this unity and perfection +of nature, and this somewhat cosmic character of the +mind, to exist among the Animals, we can hardly refuse +to believe that there must have been a period when Man, +too, hardly as yet differentiated from them, did himself possess +these same qualities--perhaps even in greater degree than +the animals--of grace and beauty of body, perfection +of movement and action, instinctive perception and knowledge +(of course in limited spheres); and a period when +he possessed above all a sense of unity with his fellows +and with surrounding Nature which became the ground +of a common consciousness between himself and his tribe, +similar to that which Maeterlinck, in the case of the +Bees, calls the Spirit of the Hive.[1] It would be difficult, +nay impossible, to suppose that human beings on their +first appearance formed an entire exception in the process +of evolution, or that they were completely lacking +in the very graces and faculties which we so admire +in the animals--only of course we see that (LIKE the animals) +they would not be SELF-conscious in these matters, and what +perception they had of their relations to each other or to +the world around them would be largely inarticulate and +SUB-conscious--though none the less real for that. + +[1] See The Life of the Bee by Maurice Maeterlinck; and for +numerous similar cases among other animals, P. Kropotkin's Mutual +Aid: a factor in Evolution. + + +Let us then grant this preliminary assumption--and it +clearly is not a large or hazardous one--and what follows? +It follows--since to-day discord is the rule, and +Man has certainly lost the grace, both physical and mental, +of the animals--that at some period a break must +have occurred in the evolution-process, a discontinuity-- +similar perhaps to that which occurs in the life of a +child at the moment when it is born into the world. Humanity +took a new departure; but a departure which for the +moment was signalized as a LOSS--the loss of its former +harmony and self-adjustment. And the cause or accompaniment +of this change was the growth of Self-consciousness. +Into the general consciousness of the tribe (in relation +to its environment) which in fact had constituted the mentality +of the animals and of man up to this stage, there +now was intruded another kind of consciousness, a +consciousness centering round each little individual self +and concerned almost entirely with the interests of +the latter. Here was evidently a threat to the continuance +of the former happy conditions. It was like the appearance +of innumerable little ulcers in a human body--a +menace which if continued would inevitably lead to the +break-up of the body. It meant loss of tribal harmony and +nature-adjustment. It meant instead of unity a myriad +conflicting centres; it meant alienation from the spirit +of the tribe, the separation of man from man, discord, +recrimination, and the fatal unfolding of the sense of sin. +The process symbolized itself in the legend of the Fall. Man +ate of the Tree of the knowledge of good and evil. +Sometimes people wonder why knowledge of any kind +--and especially the knowledge of good and evil--should +have brought a curse. But the reason is obvious. Into, +the placid and harmonious life of the animal and human +tribes fulfilling their days in obedience to the slow evolutions +and age-long mandates of nature, Self-consciousness +broke with its inconvenient and impossible query: +"How do these arrangements suit ME? Are they good +for me, are they evil for me? I want to know. I +WILL KNOW!" Evidently knowledge (such knowledge as we +understand by the word) only began, and could only +begin, by queries relating to the little local self. There +was no other way for it to begin. Knowledge and self- +consciousness were born, as twins, together. Knowledge +therefore meant Sin[1]; for self-consciousness meant sin +(and it means sin to-day). Sin is Separation. That is +probably (though disputed) the etymology of the word-- +that which sunders.[2] The essence of sin is one's separation +from the whole (the tribe or the god) of which one is a +part. And knowledge--which separates subject from object, +and in its inception is necessarily occupied with the +'good and evil' of the little local self, is the great engine +of this separation. [Mark! I say nothing AGAINST this association +of Self-consciousness with 'Sin' (so-called) and +'Knowledge' (so-called). The growth of all three together +is an absolutely necessary part of human evolution, +and to rail against it would be absurd. But we +may as well open our eyes and see the fact straight instead of +blinking it.] The culmination of the process and the +fulfilment of the 'curse' we may watch to-day in the +towering expansion of the self-conscious individualized +Intellect--science as the handmaid of human Greed devastating +the habitable world and destroying its unworthy +civilization. And the process must go on--necessarily +must go on--until Self-consciousness, ceasing its vain +quest (vain in both senses) for the separate domination +of life, surrenders itself back again into the arms +of the Mother-consciousness from which it originally sprang +--surrenders itself back, not to be merged in nonentity, but +to be affiliated in loving dependence on and harmony with the +cosmic life. + +[1] Compare also other myths, like Cupid and Psyche, Lohengrin +etc., in which a fatal curiosity leads to tragedy. + +[2] German Sunde, sin, and sonder, separated; Dutch zonde, sin; +Latin sons, guilty. Not unlikely that the German root Suhn, +expiation, is connected; Suhn-bock, a scape-goat. + + +All this I have dealt with in far more detail in Civilization: +its Cause and Cure, and in The Art of Creation; but I have +only repeated the outline of it as above, because some such +outline is necessary for the proper ordering and understanding +of the points which follow. + +We are not concerned now with the ultimate effects of +the 'Fall' of Man or with the present-day fulfilment of +the Eden-curse. What we want to understand is how the +'Fall' into self-consciousness led to that great panorama +of Ritual and Religion which we have very briefly described +and summarized in the preceding chapters of +this book. We want for the present to fix our attention +on the COMMENCEMENT of that process by which man lapsed +away from his living community with Nature and his +fellows into the desert of discord and toil, while the angels +of the flaming sword closed the gates of Paradise behind him. + +It is evident I think that in that 'golden' stage when man +was simply the crown and perfection of the animals-- +and it is hardly possible to refuse the belief in such a +stage--he possessed in reality all the essentials of Religion.[1] +It is not necessary to sentimentalize over him; he was +probably raw and crude in his lusts of hunger and of sex; +he was certainly ignorant and superstitious; he loved +fighting with and persecuting 'enemies' (which things of +course all religions to-day--except perhaps the Buddhist +--love to do); he was dominated often by unreasoning Fear, +and was consequently cruel. Yet he was full of that +Faith which the animals have to such an admirable degree +--unhesitating faith in the inner promptings of his OWN +nature; he had the joy which comes of abounding vitality, +springing up like a fountain whose outlet is free and +unhindered; he rejoiced in an untroubled and unbroken +sense of unity with his Tribe, and in elaborate social and +friendly institutions within its borders; he had a marvelous +sense-acuteness towards Nature and a gift in that direction +verging towards "second-sight"; strengthened by a +conviction--which had never become CONSCIOUS because +it had never been QUESTIONED-- of his own personal relation +to the things outside him, the Earth, the Sky, the Vegetation, +the Animals. Of such a Man we get glimpses in +the far past--though indeed only glimpses, for the simple +reason that all our knowledge of him comes through civilized +channels; and wherever civilization has touched these +early peoples it has already withered and corrupted them, +even before it has had the sense to properly observe them. +It is sufficient, however, just to mention peoples like some +of the early Pacific Islanders, the Zulus and Kafirs of +South Africa, the Fans of the Congo Region (of whom +Winwood Reade[2] speaks so highly), some of the Malaysian +and Himalayan tribes, the primitive Chinese, and even the +evidence with regard to the neolithic peoples of Europe,[3] +in order to show what I mean. + +[1] See S. Reinach, Cults, Myths, etc., introduction: "The +primitive life of humanity, in so far as it is not purely animal, +is religious. Religion is the parent stem which has thrown off, +one by one, art, agriculture, law, morality, politics, etc." + +[2] Savage Africa, ch. xxxvii. + +[3] See Kropotkin's Mutual Aid, ch. iii. + + +Perhaps one of the best ideas of the gulf of difference +between the semi-civilized and the quite primal man is given +by A. R. Wallace in his Life (Vol. i, p. 288): "A most +unexpected sensation of surprise and delight was my first +meeting and living with man in a state of nature with +absolute uncontaminated savages! This was on the +Uaupes river. . . . They were all going about their own work +or pleasure, which had nothing to do with the white men +or their ways; they walked with the free step of the +independent forest-dweller . . . original and self-sustaining +as the wild animals of the forests, absolutely independent +of civilization . . . living their own lives in their +own way, as they had done for countless generations +before America was discovered. Indeed the true denizen +of the Amazonian forests, like the forest itself, is unique and +not to be forgotten." Elsewhere[3] Wallace speaks of the +quiet, good-natured, inoffensive character of these +copper-colored peoples, and of their quickness of hand and +skill, and continues: "their figures are generally superb; +and I have never felt so much pleasure in gazing at the +finest statue as at these living illustrations of the beauty of +the human form." + + +[3] Travels on the Amazon (1853), ch. xvii. + + +Though some of the peoples just mentioned may be said +to belong to different grades or stages of human evolution +and physically some no doubt were far superior +to others, yet they mostly exhibit this simple grace of +the bodily and mental organism, as well as that closeness of +tribal solidarity of which I have spoken. The immense +antiquity, of the clan organization, as shown by investigations +into early marriage, points to the latter conclusion. +Travellers among Bushmen, Hottentots, Fuegians, Esquimaux, +Papuans and other peoples--peoples who have been +pushed aside into unfavorable areas by the invasion of more +warlike and better-equipped races, and who have suffered +physically in consequence--confirm this. Kropotkin, speaking +of the Hottentots, quotes the German author P. Kolben +who travelled among them in 1275 or so. "He +knew the Hottentots well and did not pass by their defects +in silence, but could not praise their tribal morality +highly enough. Their word is sacred, he wrote, they know +nothing of the corruption and faithless arts of Europe. They +live in great tranquillity and are seldom at war with their +neighbors, and are all kindness and goodwill to one +another."[1] Kropotkin further says: "Let me remark that +when Kolben says 'they are certainly the most friendly, +the most liberal and the most benevolent people to one +another that ever appeared on the earth' he wrote a sentence +which has continually appeared since in the description +of savages. When first meeting with primitive races, +the Europeans usually make a caricature of their +life; but when an intelligent man has stayed among them +for a longer time he generally describes them as the +'kindest' or the 'gentlest' race on the earth. These +very same words have been applied to the Ostyaks, the +Samoyedes, the Eskimos, the Dyaks, the Aleuts, the +Papuans, and so on, by the highest authorities. I also +remember having read them applied to the Tunguses, +the Tchuktchis, the Sioux, and several others. The very +frequency of that high commendation already speaks volumes +in itself."[2] + +[1] P. Kropotkin, Mutual Aid, p. 90. W. J. Solias also speaks in +terms of the highest praise of the Bushmen--"their energy, +patience, courage, loyalty, affection, good manners and artistic +sense" (Ancient Hunters, 1915, p. 425). + +[2] Ibid, p. 91. + + +Many of the tribes, like the Aleuts, Eskimos, Dyaks, +Papuans, Fuegians, etc., are themselves in the Neolithic +stage of culture--though for the reason given above probably +degenerated physically from the standard of their +neolithic ancestors; and so the conclusion is forced upon +one that there must have been an IMMENSE PERIOD,[1] prior +to the first beginnings of 'civilization,' in which the +human tribes in general led a peaceful and friendly life +on the earth, comparatively little broken up by dissensions, +in close contact with Nature and in that degree of +sympathy with and understanding of the Animals which led to +the establishment of the Totem system. Though it would +be absurd to credit these tribes with any great degree +of comfort and well-being according to our modern +standards, yet we may well suppose that the memory of +this long period lingered on for generations and generations +and was ultimately idealized into the Golden Age, +in contrast to the succeeding period of everlasting warfare, +rancor and strife, which came in with the growth of Property +with its greeds and jealousies, and the accentuation of +Self-consciousness with all its vanities and +ambitions. + +[1] See for estimates of periods ch. xiv; also, for the +peacefulness of these early peoples, Havelock Ellis on "The +Origin of War," where he says "We do not find the WEAPONS of +warfare or the WOUNDS of warfare among these Palaeolithic remains +. . . it was with civilization that the art of killing developed, +i. e. within the last 10,000 or 12,000 years when Neolithic men +(who became our ancestors) were just arriving." + + +I say that each tribe at this early stage of development +had within it the ESSENTIALS of what we call Religion-- +namely a bedrock sense of its community with Nature, and of +the Common life among its members--a sense so intimate +and fundamental that it was hardly aware of itself (any +more than the fish is aware of the sea in which it lives), +but yet was really the matrix of tribal thought and the +spring of tribal action. It was this sense of unity which +was destined by the growth of SELF-CONSCIOUSNESS to come to light +and evidence in the shape of all manner of rituals and +ceremonials; and by the growth of the IMAGINATIVE INTELLECT to +embody itself in the figures and forms of all manner of deities. + +Let us examine into this a little more closely. A lark +soaring in the eye of the sun, and singing rapt between +its "heaven and home" realizes no doubt in actual fact +all that those two words mean to us; yet its realization +is quite subconscious. It does not define its own experience: +it FEELS but it does not THINK. In order to come to +the stage of THINKING it would perhaps be necessary that +the lark should be exiled from the earth and the sky, and +confined in a cage. Early Man FELT the great truths and +realities of Life--often I believe more purely than we do +--but he could not give form to his experience. THAT +stage came when he began to lose touch with these realities; +and it showed itself in rites and ceremonials. The inbreak +of self-consciousness brought OUT the facts of his inner +life into ritualistic and afterwards into intellectual forms. + +Let me give examples. For a long time the Tribe is +all in all; the individual is completely subject to the +'Spirit of the Hive'; he does not even THINK of contravening +it. Then the day comes when self-interest, as +apart from the Tribe, becomes sufficiently strong to drive +him against some tribal custom. He breaks the tabu; +he eats the forbidden apple; he sins against the tribe, +and is cast out. Suddenly he finds himself an exile, +lonely, condemned and deserted. A horrible sense of distress +seizes him--something of which he had no experience +before. He tries to think about it all, to understand the +situation, but is dazed and cannot arrive at any conclusion. +His one NECESSITY is Reconciliation, Atonement. He finds he +cannot LIVE outside of and alienated from his tribe. He +makes a Sacrifice, an offering to his fellows, as a seal of +sincerity--an offering of his own bodily suffering or precious +blood, or the blood of some food-animal, or some valuable +gift or other--if only he may be allowed to return. The +offering is accepted. The ritual is performed; and he +is received back. I have already spoken of this perfectly +natural evolution of the twin-ideas of Sin and Sacrifice, +so I need not enlarge upon the subject. But two things +we may note here: (1) that the ritual, being so concrete +(and often severe), graves itself on the minds of those +concerned, and expresses the feelings of the tribe, with +an intensity and sharpness of outline which no words +could rival, and (2) that such rituals may have, and probably +did, come into use even while language itself was in an infantile +condition and incapable of dealing with the psychological +situation except by symbols. They, the rituals, +were the first effort of the primitive mind to get beyond, +subconscious feeling and emerge into a world of forms +and definite thought. + +Let us carry the particular instance, given above, a +stage farther, even to the confines of abstract Thought +and Philosophy. I have spoken of "The Spirit of the +Hive" as if the term were applicable to the Human as +well as to the Bee tribe. The individual bee obviously +has never THOUGHT about that 'Spirit,' nor mentally understood +what Maeterlinck means by it; and yet in terms +of actual experience it is an intense reality to the bee +(ordaining for instance on some fateful day the slaughter +of all the drones), controlling bee-movements and bee- +morality generally. The individual tribesman similarly +steeped in the age-long human life of his fellows has never +thought of the Tribe as an ordaining being or Spirit, separate +from himself--TILL that day when he is exiled and outcast +from it. THEN he sees himself and the tribe as two opposing +beings, himself of course an Intelligence or Spirit in his own +limited degree, the Tribe as a much greater Intelligence +or Spirit, standing against and over him. From that day +the conception of a god arises on him. It may be only +a totem-god--a divine Grizzly-Bear or what not--but still +a god or supernatural Presence, embodied in the life of +the tribe. This is what Sin has taught him.[1] This is +what Fear, founded on self-consciousness, has revealed to +him. The revelation may be true, or it may be fallacious (I +do not prejudge it); but there it is--the beginning of that +long series of human evolutions which we call Religion. + +[1] It is to be noted, in that charming idyll of the Eden garden, +that it is only AFTER eating of the forbidden fruit that Adam and +Eve perceive the Lord God walking in the garden, and converse +with him (Genesis iii. 8). + + +[For when the human mind has reached that stage of +consciousness in which each man realizes his own 'self' as +a rational and consistent being, "looking before and +after," then, as I have said already, the mind projects +on the background of Nature similarly rational Presences +which we may call 'Gods'; and at that stage 'Religion' +begins. Before that, when the mind is quite unformed +and dream-like, and consists chiefly of broken and scattered +rays, and when distinct self-consciousness is hardly +yet developed, then the presences imagined in Nature are +merely flickering and intermittent phantoms, and their +propitiation and placation comes more properly under, the +head of 'Magic.'] + +So much for the genesis of the religious ideas of Sin +and Sacrifice, and the rites connected with these ideas-- +their genesis through the in-break of self-consciousness +upon the corporate SUB-consciousness of the life of the +Community. But an exactly similar process may be observed +in the case of the other religious ideas. + +I spoke of the doctrine of the SECOND BIRTH, and the rites +connected with it both in Paganism and in Christianity. +There is much to show that among quite primitive peoples +there is less of shrinking from death and more of certainty +about a continued life after death than we generally find +among more intellectual and civilized folk. It is, or has +been, quite, common among many tribes for the old and +decrepit, who are becoming a burden to their fellows, +to offer themselves for happy dispatch, and to take willing +part in the ceremonial preparations for their own extinction; +and this readiness is encouraged by their na<i:>ve and +untroubled belief in a speedy transference to "happy +hunting-grounds" beyond the grave. The truth is that +when, as in such cases, the tribal life is very whole and +unbroken--each individual identifying himself completely with +the tribe--the idea of the individual's being dropped out +at death, and left behind by the tribe, hardly arises. The +individual is the tribe, has no other existence. The +tribe goes on, living a life which is eternal, and only +changes its hunting-grounds; and the individual, identified +with the tribe, feels in some subconscious way the same about +himself. + +But when one member has broken faith with the tribe, +when he has sinned against it and become an outcast-- +ah! then the terrors of death and extinction loom large +upon him. "The wages of sin is death." There comes +a period in the evolution of tribal life when the primitive +bonds are loosening, when the tendency towards SELF-will and +SELF-determination (so necessary of course in the long +run for the evolution of humanity) becomes a real danger +to the tribe, and a terror to the wise men and elders of the +community. It is seen that the children inherit this +tendency--even from their infancy. They are no longer +mere animals, easily herded; it seems that they are born +in sin--or at least in ignorance and neglect of their tribal +life and calling. The only cure is that they MUST BE BORN +AGAIN. They must deliberately and of set purpose be adopted +into the tribe, and be made to realize, even severely, +in their own persons what is happening. They must go +through the initiations necessary to impress this upon them. +Thus a whole series of solemn rites spring up, different +no doubt in every locality, but all having the same object +and purpose. [And one can understand how the +necessity of such initiations and second birth may easily +have been itself felt in every race, at some stage of +its evolution--and THAT quite as a spontaneous growth, and +independently of any contagion of example caught from +other races.] + +The same may be said about the world-wide practice of +the Eucharist. No more effective method exists for +impressing on the members of a body their community +of life with each other, and causing them to forget their +jangling self-interests, than to hold a feast in common. +It is a method which has been honored in all ages as +well as to-day. But when the flesh partaken of at the feast +is that of the Totem--the guardian and presiding genius of +the tribe--or perhaps of one of its chief food-animals-- +then clearly the feast takes on a holy and solemn character. +It becomes a sacrament of unity--of the unity of all with +the tribe, and with each other. Self-interests and self- +consciousness are for the time submerged, and the common +life asserts itself; but here again we see that a +custom like this would not come into being as a deliberate +rite UNTIL self-consciousness and the divisions consequent +thereon had grown to be an obvious evil. The herd- +animals (cows, sheep, and so forth) do not have Eucharists, +simply because they are sensible enough to feed along the +same pastures without quarrelling over the richest tufts +of grass. + +When the flesh partaken of (either actually or symbolically) +is not that of a divinized animal, but the flesh +of a human-formed god--as in the mysteries of Dionysus +or Osiris or Christ--then we are led to suspect (and of course +this theory is widely held and supported) that the rites +date from a very far-back period when a human +being, as representative of the tribe, was actually slain, +dismembered and partly devoured; though as time went +on, the rite gradually became glossed over and mitigated +into a love-communion through the sharing of bread and wine. + +It is curious anyhow that the dismemberment or division +into fragments of the body of a god (as in the case of Dionysus, +Osiris, Attis, Praj<a'>pati and others) should be so +frequent a tenet of the old religions, and so commonly associated +with a love-feast of reconciliation and resurrection. +It may be fairly interpreted as a symbol of Nature-dismemberment +in Winter and resurrection in Spring; but we must +also not forget that it may (and indeed must) have stood +as an allegory of TRIBAL dismemberment and reconciliation-- +the tribe, conceived of as a divinity, having thus suffered +and died through the inbreak of sin and the self-motive, and +risen again into wholeness by the redemption of +love and sacrifice. Whatever view the rank and file of the +tribe may have taken of the matter, I think it is incontestable +that the more thoughtful regarded these rites as full of +mystic and spiritual meaning. It is of the nature, as +I have said before, of these early symbols and ceremonies +that they held so many meanings in solution; and it is +this fact which gave them a poetic or creative quality, +and their great hold upon the public mind. + +I use the word "tribe" in many places here as a matter +of convenience; not forgetting however that in some +cases "clan" might be more appropriate, as referring to a +section of a tribe; or "people" or "folk" as referring +to unions of SEVERAL tribes. It is impossible of course to +follow out all the gradations of organization from tribal up +to national life; but it may be remembered that while +animal totems prevail as a rule in the earlier stages, human- +formed gods become more conspicuous in the later developments. +All through, the practice of the Eucharist goes +on, in varying forms adapting itself to the surrounding +conditions; and where in the later societies a religion +like Mithraism or Christianity includes people of very +various race, the Rite loses quite naturally its tribal +significance and becomes a celebration of allegiance to a +particular god--of unity within a special Church, in fact. +Ultimately it may become--as for a brief moment in the history of +the early Christians it seemed likely to do--a celebration of +allegiance to all Humanity, irrespective of race or creed +or color of skin or of mind: though unfortunately that day +seems still far distant and remains yet unrealized. It +must not be overlooked, however, that the religion of +the Persian B<a^>b, first promulgated in 1845 to 1850--and +a subject I shall deal with presently--had as a matter of +fact this all embracing and universal scope. + +To return to the Golden Age or Garden of Eden. Our +conclusion seems to be that there really was such a period +of comparative harmony in human life--to which later +generations were justified in looking back, and looking back +with regret. It corresponded in the psychology of human +Evolution to stage One. The second stage was +that of the Fall; and so one is inevitably led to the +conjecture and the hope that a third stage will redeem the +earth and its inhabitants to a condition of comparative +blessedness. + + + +X. THE SAVIOUR-GOD AND THE VIRGIN-MOTHER + +From the consideration of the world-wide belief in a past +Golden Age, and the world-wide practice of the Eucharist, +in the sense indicated in the last chapter, to that of the +equally widespread belief in a human-divine Saviour, is +a brief and easy step. Some thirty years ago, dealing +with this subject,[1] I wrote as follows:--"The true Self +of man consists in his organic relation with the whole body +of his fellows; and when the man abandons his true Self +he abandons also his true relation to his fellows. The +mass-Man must rule in each unit-man, else the unit-man +will drop off and die. But when the outer man tries to +separate himself from the inner, the unit-man from the +mass-Man, then the reign of individuality begins--a false +and impossible individuality of course, but the only means +of coming to the consciousness of the true individuality." +And further, "Thus this divinity in each creature, being +that which constitutes it and causes it to cohere together, +was conceived of as that creature's saviour, healer--healer +of wounds of body and wounds of heart--the Man within +the man, whom it was not only possible to know, but whom +to know and be united with was the alone salvation. This, +I take it, was the law of health--and of holiness--as +accepted at some elder time of human history, and by +us seen as through a glass darkly." + +[1] See Civilisation: its Cause and Cure, ch. i. + + +I think it is impossible not to see--however much in our +pride of Civilization (!) we like to jeer at the pettinesses +of tribal life--that these elder people perceived as a matter +of fact and direct consciousness the redeeming presence +(within each unit-member of the group) of the larger life +to which he belonged. This larger life was a reality-- +"a Presence to be felt and known"; and whether he +called it by the name of a Totem-animal, or by the name +of a Nature-divinity, or by the name of some gracious +human-limbed God--some Hercules, Mithra, Attis, Orpheus, +or what-not--or even by the great name of Humanity +itself, it was still in any case the Saviour, the living +incarnate Being by the realization of whose presence the little +mortal could be lifted out of exile and error and death and +suffering into splendor and life eternal. + +It is impossible, I think, not to see that the myriad worship +of "Saviours" all over the world, from China to Peru, +can only be ascribed to the natural working of some such +law of human and tribal psychology--from earliest times +and in all races the same--springing up quite spontaneously +and independently, and (so far) unaffected by the mere +contagion of local tradition. To suppose that the Devil, +long before the advent of Christianity, put the idea into +the heads of all these earlier folk, is really to pay TOO great +a compliment both to the power and the ingenuity of his +Satanic Majesty--though the ingenuity with which the +early Church DID itself suppress all information about these +pre-Christian Saviours almost rivals that which it credited +to Satan! And on the other hand to suppose this marvellous +and universal consent of belief to have sprung +by mere contagion from one accidental source would seem +equally far-fetched and unlikely. + +But almost more remarkable than the world-encircling +belief in human-divine Saviours is the equally widespread +legend of their birth from Virgin-mothers. There is hardly +a god--as we have already had occasion to see--whose +worship as a benefactor of mankind attained popularity +in any of the four continents, Europe, Asia, Africa and +America--who was not reported to have been born from a +Virgin, or at least from a mother who owed the Child +not to any earthly father, but to an impregnation from +Heaven. And this seems at first sight all the more +astonishing because the belief in the possibility of such +a thing is so entirely out of the line of our modern thought. +So that while it would seem not unnatural that such a legend +should have, sprung up spontaneously in some odd benighted +corner of the world, we find it very difficult to +understand how in that case it should have spread so rapidly +in every direction, or--if it did not spread--how we are +to account for its SPONTANEOUS appearance in all these +widely sundered regions. + +I think here, and for the understanding of this problem, +we are thrown back upon a very early age of human +evolution--the age of Magic. Before any settled science +or philosophy or religion existed, there were still certain +Things--and consequently also certain Words--which had +a tremendous influence on the human mind, which in fact +affected it deeply. Such a word, for instance, is 'Thunder'; +to hear thunder, to imitate it, even to mention it, are sure +ways of rousing superstitious attention and imagination. +Such another word is 'Serpent,' another 'Tree,' and so +forth. There is no one who is insensible to the reverberation +of these and other such words and images[1]; and +among them, standing prominently out, are the two +'Mother' and 'Virgin.' The word Mother touches the deepest +springs of human feeling. As the earliest word +learnt and clung to by the child, it twines itself with the +heart-strings of the man even to his latest day. Nor +must we forget that in a primitive state of society (the +Matriarchate) that influence was probably even greater +than now; for the father of the child being (often as not) +UNKNOWN the attachment to the mother was all the more +intense and undivided. The word Mother had a magic about +it which has remained even until to-day. But if that +word rooted itself deep in the heart of the Child, the +other word 'virgin' had an obvious magic for the full +grown and sexually mature Man--a magic which it, too, +has never lost. + +[1] Nor is it difficult to see how out of the discreet use of +such words and images, combined with elementary forms like the +square, the triangle and the circle, and elementary numbers like +3, 4, 5, etc., quite a science, so to speak, of Magic arose. + + +There is ample evidence that one of the very earliest objects +of human worship was the Earth itself, conceived of +as the fertile Mother of all things. Gaia or Ge (the earth) +had temples and altars in almost all the cities of Greece. +Rhea or Cybele, sprung from the Earth, was "mother of +all the gods." Demeter ("earth mother") was honored +far and wide as the gracious patroness of the crops and +vegetation. Ceres, of course, the same. Maia in the Indian +mythology and Isis in the Egyptian are forms of Nature +and the Earth-spirit, represented as female; and so +forth. The Earth, in these ancient cults , was the mystic +source of all life, and to it, as a propitiation, life of all +kinds was sacrificed. [There are strange accounts of a huge +fire being made, with an altar to Cybele in the midst, and +of deer and fawns and wild animals, and birds and sheep and +corn and fruits being thrown pell-mell into the flames.[1]] +It was, in a way, the most natural, as it seems to have been +the earliest and most spontaneous of cults--the worship +of the Earth-mother, the all-producing eternal source of +life, and on account of her never-failing ever-renewed +fertility conceived of as an immortal Virgin. + +[1] See Pausanias iv. 32. 6; and Lucian, De Syria Dea, 49. + + +But when the Saviour-legend sprang up--as indeed I +think it must have sprung up, in tribe after tribe and +people after people, independently--then, whether it +sprang from the divinization of some actual man who +showed the way of light and deliverance to his fellows +"sitting in darkness," or whether from the personification +of the tribe itself as a god, in either case the question of the +hero's parentage was bound to arise. If the 'saviour' +was plainly a personification of the tribe, it was obviously +impossible to suppose him the son of a mortal mother. In +that case--and if the tribe was generally traced in the +legends to some primeval Animal or Mountain or thing +of Nature--it was probably easy to think of him (the +saviour) as, born out of Nature's womb, descended perhaps +from that pure Virgin of the World who is the +Earth and Nature, who rules the skies at night, and stands +in the changing phases of the Moon, and is worshiped +(as we have seen) in the great constellation Virgo. If, on +the other hand, he was the divinization of some actual +man, more or less known either personally or by tradition to +his fellows, then in all probability the name of his mortal +mother would be recognized and accepted; but as to his +father, that side of parentage being, as we have said, +generally very uncertain, it would be easy to suppose some +heavenly Annunciation, the midnight visit of a God, and what +is usually termed a Virgin-birth. + +There are two elements to be remembered here, as conspiring +to this conclusion. One is the condition of affairs +in a remote matriarchial period, when descent was reckoned +always through the maternal line, and the fatherhood +in each generation was obscure or unknown or +commonly left out of account; and the other is the +fact--so strange and difficult for us to realize--that among +some very primitive peoples, like the Australian aborigines, +the necessity for a woman to have intercourse with a +male, in order to bring about conception and child-birth, +was actually not recognized. Scientific observation had not +always got as far as that, and the matter was still under +the domain of Magic![1] A Virgin-Mother was therefore a +quite imaginable (not to say 'conceivable') thing; and indeed +a very beautiful and fascinating thing, combining +in one image the potent magic of two very wonderful +words. It does not seem impossible that considerations +of this kind led to the adoption of the doctrine or legend +of the virgin-mother and the heavenly father among so many +races and in so many localities--even without any contagion +of tradition among them. + +[1] Probably the long period (nine months) elapsing between +cohabitation and childbirth confused early speculation on the +subject. Then clearly cohabitation was NOT always followed by +childbirth. And, more important still, the number of virgins of a +mature age in primitive societies was so very minute that the +fact of their childlessness attracted no attention--whereas in +OUR societies the sterility of the whole class is patent to +everyone. + + +Anyhow, and as a matter of fact, the world-wide dissemination +of the legend is most remarkable. Zeus, Father +of the gods, visited Semele, it will be remembered, in the +form of a thunderstorm; and she gave birth to the great +saviour and deliverer Dionysus. Zeus, again, impregnated +Danae in a shower of gold; and the child was Perseus, who +slew the Gorgons (the powers of darkness) and saved +Andromeda (the human soul[1]). Devaki, the radiant Virgin +of the Hindu mythology, became the wife of the +god Vishnu and bore Krishna, the beloved hero and prototype +of Christ. With regard to Buddha St. Jerome +says[2] "It is handed down among the Gymnosophists, of India +that Buddha, the founder of their system, was brought forth +by a Virgin from her side." The Egyptian Isis, with +the child Horus, on her knee, was honored centuries +before the Christian era, and worshiped under the names +of "Our Lady," "Queen of Heaven," "Star of the Sea," +"Mother of God," and so forth. Before her, Neith, the +Virgin of the World, whose figure bends from the sky over +the earthly plains and the children of men, was acclaimed +as mother of the great god Osiris. The saviour Mithra, +too, was born of a Virgin, as we have had occasion to +notice before; and on the Mithrais monuments the mother +suckling her child is a not uncommon figure.[3] + +[1] For this interpretation of the word Andromeda see The Perfect +Way by Edward Maitland, preface to First Edition, 1881. + +[2] Contra Jovian, Book I; and quoted by Rhys Davids in his +Buddhisim. + +[3] See Doane's Bible Myths, p. 332, and Dupuis' Origins of +Religious Beliefs. + + +The old Teutonic goddess Hertha (the Earth) was a Virgin, +but was impregnated by the heavenly Spirit (the +Sky); and her image with a child in her arms was to +be seen in the sacred groves of Germany.[1] The Scandinavian +Frigga, in much the same way, being caught in the embraces +of Odin, the All-father, conceived and bore a son, the +blessed Balder, healer and saviour of mankind. Quetzalcoatl, +the (crucified) saviour of the Aztecs, was the son of +Chimalman, the Virgin Queen of Heaven.[2] Even the Chinese +had a mother-goddess and virgin with child in her arms[3]; +and the ancient Etruscans the same.[4] + +[1] R. P. Knight's Ancient Art and Mythology, p. 21. + +[2] See Kingsborough's Mexican Antiquities, vol. vi, p. 176, +where it is said "an ambassador was sent from heaven on an +embassy to a Virgin of Tulan, called Chimalman . . . announcing +that it was the will of the God that she should conceive a son; +and having delivered her the message he rose and left the house; +and as soon as he had left it she conceived a son, without +connection with man, who was called Quetzalcoat], who they say is +the god of air." Further, it is explained that Quetzalcoatl +sacrificed himself, drawing forth his own blood with thorns; and +that the word Quetzalcoatlotopitzin means "our well-beloved son." + +[3] Doane, p. 327. + +[4] See Inman's Pagan and Christian Symbolism, p. 27. + + +Finally, we have the curiously large number of BLACK +virgin mothers who are or have been worshiped. Not +only cases like Devaki the Indian goddess, or Isis the +Egyptian, who would naturally appear black-skinned or +dark; but the large number of images and paintings of +the same kind, yet extant--especially in the Italian +churches--and passing for representations of Mary and +the infant Jesus. Such are the well-known image in the +chapel at Loretto, and images and paintings besides in +the churches at Genoa, Pisa, Padua, Munich and other +places. It is difficult not to regard these as very old Pagan +or pre-Christian relics which lingered on into Christian +times and were baptized anew--as indeed we know many +relics and images actually were--into the service of the +Church. "Great is Diana of the Ephesians"; and there is +I believe more than one black figure extant of this +Diana, who, though of course a virgin, is represented +with innumerable breasts[1]--not unlike some of the archaic +statues of Artemis and Isis. At Paris, far on into Christian +times there was, it is said, on the site of the present +Cathedral of Notre Dame, a Temple dedicated to 'our Lady' +Isis; and images belonging to the earlier shrine would +in all probability be preserved with altered name in the +later. + +[1] See illustration, p. 30, in Inman's Pagan and Christian +Symbolism. + + +All this illustrates not only the wide diffusion of the doctrine +of the Virgin-mother, but its extreme antiquity. +The subject is obscure, and worthy of more consideration +than has yet been accorded it; and I do not feel able to +add anything to the tentative explanations given a page +or two back, except perhaps to suppose that the vision +of the Perfect Man hovered dimly over the mind of the +human race on its first emergence from the purely animal +stage; and that a quite natural speculation with +regard to such a being was that he would be born from a +Perfect Woman--who according to early ideas would +necessarily be the Virgin Earth itself, mother of all things. +Anyhow it was a wonderful Intuition, slumbering as it +would seem in the breast of early man, that the Great Earth +after giving birth to all living creatures would at last bring +forth a Child who should become the Saviour of the +human race. + +There is of course the further theory, entertained by +some, that virgin-parturition--a kind of Parthenogenesis-- +has as a matter of fact occasionally occurred among mortal +women, and even still does occur. I should be the last +to deny the POSSIBILITY of this (or of anything else in Nature), +but, seeing the immense difficulties in the way of PROOF of +any such asserted case, and the absence so far of any +thoroughly attested and verified instance, it would, I +think, be advisable to leave this theory out of account +at present. + +But whether any of the EXPLANATIONS spoken of are right +or wrong, and whatever explanation we adopt, there remains +the FACT of the universality over the world of this legend-- +affording another instance of the practical solidarity and +continuity of the Pagan Creeds with Christianity. + + + +XI. RITUAL DANCING + +It is unnecessary to labor the conclusion of the last two +or three chapters, namely that Christianity grew out of the +former Pagan Creeds and is in its general outlook and +origins continuous and of one piece with them. I have +not attempted to bring together ALL the evidence in favor +of this contention, as such work would be too vast, but more +illustrations of its truth will doubtless occur to readers, or +will emerge as we proceed. + +I think we may take it as proved (1) that from the earliest +ages, and before History, a great body of religious belief +and ritual--first appearing among very primitive and +unformed folk, whom we should call 'savages'--has come +slowly down, broadening and differentiating itself on the +way into a great variety of forms, but embodying always +certain main ideas which became in time the accepted +doctrines of the later Churches--the Indian, the +Egyptian, the Mithraic, the Christian, and so forth. What +these ideas in their general outline have been we can +perhaps best judge from our "Apostles' Creed," as it is +recited every Sunday in our churches. + +"I believe in God the Father Almighty, Maker of heaven +and earth: And in Jesus Christ his only Son our Lord, who +was conceived by the Holy Ghost, born of the Virgin +Mary, suffered under Pontius Pilate, was crucified, dead +and buried. He descended into Hell; the third day he rose +again from the dead, He ascended into heaven, and +sitteth on the right hand of God the Father Almighty; from +thence he shall come to judge the quick and the dead. I +believe in the Holy Ghost; the holy Catholic Church; +the communion of Saints; the Forgiveness of sins; the +Resurrection of the body, and the life everlasting. Amen." + +Here we have the All-Father and Creator, descending from +the Sky in the form of a spirit to impregnate the earthly +Virgin-mother, who thus gives birth to a Saviour-hero. +The latter is slain by the powers of Evil, is buried and +descends into the lower world, but arises again as God +into heaven and becomes the leader and judge of mankind. +We have the confirmation of the Church (or, +in earlier times, of the Tribe) by means of a Eucharist +or Communion which binds together all the members, +living or dead, and restores errant individuals through +the Sacrifice of the hero and the Forgiveness of their sins; +and we have the belief in a bodily Resurrection and continued +life of the members within the fold of the Church +(or Tribe), itself regarded as eternal. + +One has only, instead of the word 'Jesus,' to read Dionysus +or Krishna or Hercules or Osiris or Attis, and instead +of 'Mary' to insert Semele or Devaki or Alcmene +or Neith or Nana, and for Pontius Pilate to use the name +of any terrestrial tyrant who comes into the corresponding +story, and lo! the creed fits in all particulars into the +rites and worship of a pagan god. I need not enlarge +upon a thesis which is self-evident from all that has gone +before. I do not say, of course, that ALL the religious +beliefs of Paganism are included and summarized in our +Apostles' Creed, for--as I shall have occasion to note in the +next chapter--I think some very important religious elements +are there OMITTED; but I do think that all the beliefs which +ARE summarized in the said creed had already been fully +represented and elaborately expressed in the non-Christian +religions and rituals of Paganism. + +Further (2) I think we may safely say that there is no +certain proof that the body of beliefs just mentioned sprang +from any one particular centre far back and radiated thence +by dissemination and mental contagion over the rest of the +world; but the evidence rather shows that these beliefs +were, for the most part, the SPONTANEOUS outgrowths (in +various localities) of the human mind at certain stages of +its evolution; that they appeared, in the different races +and peoples, at different periods according to the degree +of evolution, and were largely independent of intercourse +and contagion, though of course, in cases, considerably +influenced by it; and that one great and all-important +occasion and provocative of these beliefs was actually +the RISE OF SELF-CONSCIOUSNESS--that is, the coming of the +mind to a more or less distinct awareness of itself and of its +own operation, and the consequent development and growth +of Individualism, and of the Self-centred attitude in human +thought and action. + +In the third place (3) I think we may see--and this is the +special subject of the present chapter--that at a very early +period, when humanity was hardly capable of systematic +expression in what we call Philosophy or Science, +it could not well rise to an ordered and literary expression +of its beliefs, such as we find in the later religions and +the 'Churches' (Babylonian, Jewish, East Indian, Christian, +or what-not), and yet that it FELT these beliefs very intensely +and was urged, almost compelled, to their utterance in +some form or other. And so it came about that people +expressed themselves in a vast mass of ritual and myth-- +customs, ceremonies, legends, stories--which on account +of their popular and concrete form were handed down +for generations, and some of which linger on still in the +midst of our modern civilization. These rituals and legends +were, many of them, absurd enough, rambling and childish +in character, and preposterous in conception, yet they gave +the expression needed; and some of them of course, as we +have seen, were full of meaning and suggestion. + +A critical and commercial Civilization, such as ours, +in which (notwithstanding much TALK about Art) the artistic +sense is greatly lacking, or at any rate but little diffused, +does not as a rule understand that poetic RITES, +in the evolution of peoples, came naturally before anything +like ordered poems or philosophy or systematized VIEWS +about life and religion--such as WE love to wallow in! +Things were FELT before they were spoken. The loading +of diseases into disease-boats, of sins onto scape-goats, the +propitiation of the forces of nature by victims, human or +animal, sacrifices, ceremonies of re-birth, eucharistic feasts, +sexual communions, orgiastic celebrations of the common +life, and a host of other things--all SAID plainly enough what +was meant, but not in WORDS. Partly no doubt it was +that at some early time words were more difficult of +command and less flexible in use than actions (and at +all times are they not less expressive?). Partly it was +that mankind was in the child-stage. The Child delights +in ritual, in symbol, in expression through material objects +and actions: + + See, at his feet some little plan or chart, + Some fragment from his dream of human life, + Shaped by himself with newly learned art; + A wedding or a festival, + A mourning or a funeral; + And this hath now his heart. + +And primitive man in the child-stage felt a positive joy in +ritual celebrations, and indulged in expressions which we but +little understand; for these had then his heart. + +One of the most pregnant of these expressions was DANCING. +Children dance instinctively. They dance with rage; +they dance with joy, with sheer vitality; they dance +with pain, or sometimes with savage glee at the suffering +of others; they delight in mimic combats, or in +animal plays and disguises. There are such things as +Courting-dances, when the mature male and female go +through a ritual together--not only in civilized ball-rooms +and the back-parlors of inns, but in the farmyards where +the rooster pays his addresses to the hen, or the yearling +bull to the cow--with quite recognized formalities; there +are elaborate ceremonials performed by the Australian +bower-birds and many other animals. All these things-- +at any rate in children and animals--come before speech; +and anyhow we may say that LOVE-RITES, even in mature +and civilized man, hardly ADMIT of speech. Words only +vulgarize love and blunt its edge. + +So Dance to the savage and the early man was not merely +an amusement or a gymnastic exercise (as the books +often try to make out), but it was also a serious +and intimate part of life, an expression of religion +and the relation of man to non-human Powers. Imagine +a young dancer--and the admitted age for ritual dancing +was commonly from about eighteen to thirty--coming +forward on the dancing-ground or platform for the +INVOCATION OF RAIN. We have unfortunately no kinematic +records, but it is not impossible or very difficult to imagine +the various gestures and movements which might be considered +appropriate to such a rite in different localities +or among different peoples. A modern student of Dalcroze +Eurhythmics would find the problem easy. After a time +a certain ritual dance (for rain) would become stereotyped +and generally adopted. Or imagine a young Greek leading an +invocation to Apollo to STAY SOME PLAGUE which was +ravaging the country. He might as well be accompanied +by a small body of co-dancers; but he would be the leader +and chief representative. Or it might be a WAR-DANCE-- +as a more or less magical preparation for the raid or foray. +We are familiar enough with accounts of war-dances among +American Indians. C. O. Muller in his History and Antiquities +of the Doric Race[1] gives the following account of +the Pyrrhic dance among the Greeks, which was danced in +full armor:--"Plato says that it imitated all the +attitudes of defence, by avoiding a thrust or a cast, retreating, +springing up, and crouching-as also the opposite +movements of attack with arrows and lances, and also +of every kind of thrust. So strong was the attachment +to this dance at Sparta that, long after it had in the other +Greek states degenerated into a Bacchanalian revel, it was +still danced by the Spartans as a warlike exercise, and +boys of fifteen were instructed in it." Of the Hunting- +dance I have already given instances.[2] It always had +the character of Magic about it, by which the game or +quarry might presumably be influenced; and it can easily +be understood that if the Hunt was not successful the blame +might well be attributed to some neglect of the usual +ritual mimes or movements--no laughing matter for the +leader of the dance. + +[1] Book IV, ch. 6, Section 7. + +[2] See also Winwood Reade's Savage Africa, ch. xviii, in which +he speaks of the "gorilla dance," before hunting gorillas, as a +"religious festival." + + +Or there were dances belonging to the ceremonies of +Initiation--dances both by the initiators and the initiated. Jane +E. Harrison in Themis (p. 24) says, "Instruction among +savage peoples is always imparted in more or less mimetic +dances. At initiation you learn certain dances +which confer on you definite social status. When a man +is too old to dance, he hands over his dance to another +and a younger, and he then among some tribes ceases +to exist socially. . . . The dances taught to boys at +initiation are frequently if not always ARMED dances. These +are not necessarily warlike. The accoutrement of spear +and shield was in part decorative, in part a provision for +making the necessary hubbub." (Here Miss Harrison +reproduces a photograph of an Initiation dance among +the Akikuyu of British East Africa.) The Initiation- +dances blend insensibly and naturally with the Mystery +and Religion dances, for indeed initiation was for the most +part an instruction in the mysteries and social rites of +the Tribe. They were the expression of things which +would be hard even for us, and which for rude folk would +be impossible, to put into definite words. Hence arose +the expression--whose meaning has been much discussed +by the learned--"to dance out (<gr ezorceisqai>) a mystery."[1] +Lucian, in a much-quoted passage,[2] observes: "You cannot +find a single ancient mystery in which there is not dancing +. . . and this much all men know, that most people say of +the revealers of the mysteries that they 'dance them +out.' " Andrew Lang, commenting on this passage,[3] +continues: "Clement of Alexandria uses the same term when +speaking of his own 'appalling revelations.' So closely +connected are mysteries with dancing among savages that +when Mr. Orpen asked Qing, the Bushman hunter, about +some doctrines in which Qing was not initiated, he said: +'Only the initiated men of that dance know these things.' +To 'dance' this or that means to be acquainted with this +or that myth, which is represented in a dance or ballet d'action. +So widely distributed is the practice that Acosta in an +interesting passage mentions it as familiar to the people +of Peru before and after the Spanish conquest." [And +we may say that when the 'mysteries' are of a sexual nature +it can easily be understood that to 'dance them out' +is the only way of explaining them!] + +[1] Meaning apparently either simply to represent, or, sometimes +to DIVULGE, a mystery. + +[2] <gr peri 'Orchsews>, Ch. xv. 277. + +[3] Myth, Ritual and Religion, i, 272. + + +Thus we begin to appreciate the serious nature and the +importance of the dance among primitive folk. To dub +a youth "a good dancer" is to pay him a great compliment. +Among the well-known inscriptions on the rocks in the +island of Thera in the Aegean sea there are many which +record in deeply graven letters the friendship and devotion +to each other of Spartan warrior-comrades; it seems +strange at first to find how often such an epithet of +praise occurs as Bathycles DANCES WELL, Eumelos is a PERFECT +DANCER (<gr aristos orcestas>). One hardly in general expects +one warrior to praise another for his dancing! But when +one realizes what is really meant--namely the fitness of +the loved comrade to lead in religious and magical rituals +--then indeed the compliment takes on a new complexion. +Religious dances, in dedication to a god, have of course been +honored in every country. Muller, in the work just +cited,[1] describes a lively dance called the hyporchema +which, accompanied by songs, was used in the worship +of Apollo. "In this, besides the chorus of singers who +usually danced around THE BLAZING ALTAR, several persons +were appointed to accompany the action of the poem +with an appropriate pantomimic display." It was probably +some similar dance which is recorded in Exodus, +ch. xxxii, when Aaron made the Israelites a golden Calf +(image of the Egyptian Apis). There was an altar and a +fire and burnt offerings for sacrifice, and the people dancing +around. Whether in the Apollo ritual the dancers were +naked I cannot say, but in the affair of the golden Calf +they evidently were, for it will be remembered that it +was just this which upset Moses' equanimity so badly-- +"when he SAW THAT THE PEOPLE WERE NAKED"--and led to the +breaking of the two tables of stone and the slaughter of +some thousands of folk. It will be remembered also that David on +a sacrificial occasion danced naked before the Lord.[2] + +[1] Book II, ch. viii, Section 14. + +[2] 2 Sam. vi. + + +It may seem strange that dances in honor of a god should +be held naked; but there is abundant evidence that this +was frequently the case, and it leads to an interesting +speculation. Many of these rituals undoubtedly owed their +sanctity and solemnity to their extreme antiquity. They +came down in fact from very far back times when +the average man or woman--as in some of the Central +African tribes to-day--wore simply nothing at all; and +like all religious ceremonies they tended to preserve their +forms long after surrounding customs and conditions had +altered. Consequently nakedness lingered on in sacrificial +and other rites into periods when in ordinary life it +had come to be abandoned or thought indecent and shameful. +This comes out very clearly in both instances above-- +quoted from the Bible. For in Exodus xxxii. 25 it is said +that "Aaron had made them (the dancers) naked UNTO THEIR +SHAME among their enemies (READ opponents)," and in 2 +Sam. vi. 20 we are told that Michal came out and sarcastically +rebuked the "glorious king of Israel" for "shamelessly +uncovering himself, like a vain fellow" (for which +rebuke, I am sorry to say, David took a mean revenge +on Michal). In both cases evidently custom had so +far changed that to a considerable section of the population +these naked exhibitions had become indecent, though +as parts of an acknowledged ritual they were still retained +and supported by others. The same conclusion may be derived +from the commands recorded in Exodus xx. 26 and +xxviii. 42, that the priests be not "uncovered" before the +altar--commands which would hardly have been needed had +not the practice been in vogue. + +Then there were dances (partly magical or religious) performed +at rustic and agricultural festivals, like the Epilenios, +celebrated in Greece at the gathering of the grapes.[1] +Of such a dance we get a glimpse in the Bible (Judges xxi. +20) when the elders advised the children of Benjamin to go +out and lie in wait in the vineyards, at the time of the +yearly feast; and "when the daughters of Shiloh come out +to dance in the dances, then come ye out of the vineyards +and catch you every man a wife from the daughters of +Shiloh"--a touching example apparently of early so-called +'marriage by capture'! Or there were dances, also partly +or originally religious, of a quite orgiastic and Bacchanalian +character, like the Bryallicha performed in Sparta by +men and women in hideous masks, or the Deimalea by +Sileni and Satyrs waltzing in a circle; or the Bibasis +carried out by both men and women--a quite gymnastic +exercise in which the performers took a special pride in striking +their own buttocks with their heels! or others wilder +still, which it would perhaps not be convenient to +describe. + +[1] <gr Epilhnioi umnoi>: hymns sung over the winepress +(Dictionary). + + +We must see how important a part Dancing played in +that great panorama of Ritual and Religion (spoken of in +the last chapter) which, having originally been led up to +by the 'Fall of Man,' has ever since the dawn of history +gradually overspread the world with its strange procession +of demons and deities, and its symbolic representations +of human destiny. When it is remembered that ritual +dancing was the matrix out of which the Drama sprang, +and further that the drama in its inception (as still to-day +in India) was an affair of religion and was acted in, or in +connection with, the Temples, it becomes easier to understand +how all this mass of ceremonial sacrifices, expiations, +initiations, Sun and Nature festivals, eucharistic and orgiastic +communions and celebrations, mystery-plays, dramatic +representations, myths and legends, etc., which I have touched +upon in the preceding chapters--together with all the +emotions, the desires, the fears, the yearnings and the +wonderment which they represented--have practically sprung +from the same root: a root deep and necessary in the +psychology of Man. Presently I hope to show that they +will all practically converge again in the end to one +meaning, and prepare the way for one great Synthesis to +come--an evolution also necessary and inevitable in human +psychology. + +In that truly inspired Ode from which I quoted a few +pages back, occur those well-known words whose repetition +now will, on account of their beauty, I am sure be excused:-- + + Our birth is but a sleep and a forgetting: + The Soul that rises with us, our life's Star, + Hath had elsewhere its setting, + And cometh from afar; + Not in entire forgetfulness, + And not in utter nakedness, + But trailing clouds of glory do we come + From God, who is our home: + Heaven lies about us in our infancy! + Shades of the prison-house begin to close + Upon the growing Boy, + But He beholds the light and whence it flows + He sees it in his joy; + The youth who daily farther from the east + Must travel, still is Nature's Priest, + And by the vision splendid + Is on his way attended; + At length the man perceives it die away + And fade into the light of common day. + + +Wordsworth--though he had not the inestimable advantage +of a nineteenth-century education and the inheritance +of the Darwinian philosophy--does nevertheless put +the matter of the Genius of the Child in a way which +(with the alteration of a few conventional terms) we scientific +moderns are quite inclined to accept. We all admit now +that the Child does not come into the world with a mental +tabula rasa of entire forgetfulness but on the contrary +as the possessor of vast stores of sub-conscious memory, derived +from its ancestral inheritances; we all admit that a certain +grace and intuitive insight and even prophetic quality, in +the child-nature, are due to the harmonization of these racial +inheritances in the infant, even before it is born; and +that after birth the impact of the outer world serves +rather to break up and disintegrate this harmony than +to confirm and strengthen it. Some psychologists indeed +nowadays go so far as to maintain that the child is not +only 'Father of the man,' but superior to the man,[1] and +that Boyhood and Youth and Maturity are attained to not +by any addition but by a process of loss and subtraction. +It will be seen that the last ten lines of the above quotation +rather favor this view. + +[1] Man in the course of his life falls away more and more from +the specifically HUMAN type of his early years, but the Ape in +the course of his short life goes very much farther along the +road of degradation and premature senility." (Man and Woman, by +Havelock Ellis, p. 24). + + +But my object in making the quotation was not to insist +on the truth of its application to the individual Child, but +rather to point out the remarkable way in which it illustrates +what I have said about the Childhood of the Race. In fact, +if the quotation be read over again with this interpretation +(which I do not say Wordsworth intended) that the 'birth' +spoken of is the birth or evolution of the distinctively self- +conscious Man from the Animals and the animal-natured, +unself-conscious human beings of a preceding age, then the +parable unfolds itself perfectly naturally and convincingly. +THAT birth certainly was sleep and a forgetting; the grace +and intuition and instinctive perfection of the animals +was lost. But the forgetfulness was not entire; the +memory lingered long of an age of harmony, of an Eden- +garden left behind. And trailing clouds of this remembrance +the first tribal men, on the edge of but not yet WITHIN the +civilization-period, appear in the dawn of History. + +As I have said before, the period of the dawn of Self- +consciousness was also the period of the dawn of the practical +and inquiring Intellect; it was the period of the babyhood +of both; and so we perceive among these early people (as +we also do among children) that while in the main the heart +and the intuitions were right, the intellect was for +a long period futile and rambling to a degree. As soon as +the mind left the ancient bases of instinct and sub-conscious +racial experience it fell into a hopeless bog, out of which +it only slowly climbed by means of the painfully-gathered +stepping-stones of logic and what we call Science. "Heaven +lies about us in our infancy." Wordsworth perceived +that wonderful world of inner experience and glory out of +which the child emerges; and some even of us may perceive +that similar world in which the untampered animals STILL +dwell, and OUT of which self-regarding Man in the history +of the race was long ago driven. But a curse went with +the exile. As the Brain grew, the Heart withered. The +inherited instincts and racially accumulated wisdom, on +which the first men thrived and by means of which they +achieved a kind of temporary Paradise, were broken up; +delusions and disease and dissension set in. Cain turned +upon his brother and slew him; and the shades of the prison- +house began to close. The growing Boy, however, (by +whom we may understand the early tribes of Mankind) +had yet a radiance of Light and joy in his life; and the +Youth--though travelling daily farther from the East--still +remained Nature's priest, and by the vision splendid was on +his way attended: but + + At length the Man perceived it die away. + And fade into the light of common day. + +What a strangely apt picture in a few words (if we like to +take it so) of the long pilgrimage of the Human Race, +its early and pathetic clinging to the tradition of the Eden- +garden, its careless and vigorous boyhood, its meditative +youth, with consciousness of sin and endless expiatory +ritual in Nature's bosom, its fleeting visions of salvation, and +finally its complete disillusionment and despair in the world- +slaughter and unbelief of the twentieth century! + +Leaving Wordsworth, however, and coming back to our +main line of thought, we may point out that while early +peoples were intellectually mere babies--with their endless +yarns about heroes on horseback leaping over wide rivers +or clouds of monks flying for hundreds of miles through the +air, and their utter failure to understand the general +concatenations of cause and effect--yet practically and in their +instinct of life and destiny they were, as I have already +said, by no means fools; certainly not such fools as many +of the arm-chair students of these things delight to represent +them. For just as, a few years ago, we modern civilizees +studying outlying nations, the Chinese for instance, rejoiced +(in our vanity) to pick out every quaint peculiarity and +absurdity and monstrosity of a supposed topsyturvydom, and +failed entirely to see the real picture of a great and eminently +sensible people; so in the case of primitive men we +have been, and even still are, far too prone to catalogue +their cruelties and obscenities and idiotic superstitions, +and to miss the sane and balanced setting of their actual lives. + +Mr. R. R. Marett, who has a good practical acquaintance +with his subject, had in the Hibbert Journal for October 1918 +an article on "The Primitive Medicine Man" in which he +shows that the latter is as a rule anything but a fool and +a knave--although like 'medicals' in all ages he hocuspocuses +his patients occasionally! He instances the medicine- +man's excellent management, in most cases, of childbirth, +or of wounds and fractures, or his primeval skill in trepanning +or trephining--all of which operations, he admits, may +be accompanied with grotesque and superstitious ceremonies, +yet show real perception and ability. We all +know--though I think the article does not mention the matter-- +what a considerable list there is of drugs and herbs which +the modern art of healing owes to the ancient medicine-man, +and it may be again mentioned that one of the most up-to- +date treatments--the use of a prolonged and exclusive diet of +MILK as a means of giving the organism a new start in severe +cases--has really come down to us through the ages from +this early source.[1] The real medicine-man, Mr. Marett +says, is largely a 'faith-healer' and 'soul-doctor'; he believes +in his vocation, and undergoes much for the sake of +it: "The main point is to grasp that by his special +initiation and the rigid taboos which he practises--not +to speak of occasional remarkable gifts, say of trance and +ecstasy, which he may inherit by nature and have improved +by art--he HAS access to a wonder-working power. . . . +And the great need of primitive folk is for this healer of +souls." Our author further insists on the enormous play +and influence of Fear in the savage mind--a point we have +touched on already--and gives instances of Thanatomania, +or cases where, after a quite slight and superficial wound, +the patient becomes so depressed that he, quite needlessly, +persists in dying! Such cases, obviously, can only be countered +by Faith, or something (whatever it may be) which +restores courage, hope and energy to the mind. Nor need +I point out that the situation is exactly the same among +a vast number of 'patients' to-day. As to the value, in +his degree, of the medicine-man many modern observers and +students quite agree with the above.[2] Also as the present +chapter is on Ritual Dancing it may not be out of place +to call attention to the supposed healing of sick people in +Ceylon and other places by Devil-dancing--the enormous +output of energy and noise in the ritual possibly having the +effect of reanimating the patient (if it does not kill +him), or of expelling the disease from his organism. + +[1] Milk ("fast-milk" or vrata) was, says Mr. Hewitt, the only +diet in the Soma-sacrifice. See Ruling Races of Prehistoric Times +(preface). The Soma itself was a fermented drink prepared with +ceremony from the milky and semen-like sap of certain plants, and +much used in sacrificial offerings. (See Monier-Williams. +Sanskrit Dictionary.) + +[2] See Winwood Reade (Savage Africa), Salamon Reinach (Cults, +Myths and Religions), and others. + + +With regard to the practical intelligence of primitive +peoples, derived from their close contact with life and +nature, Bishop Colenso's experiences among the Zulus may +appropriately be remembered. When expounding the Bible +to these supposedly backward 'niggers' he was met at all +points by practical interrogations and arguments which he +was perfectly unable to answer--especially over the recorded +passage of the Red Sea by the Israelites in a single night. +From the statistics given in the Sacred Book these naughty +savages proved to him absolutely conclusively that the numbers +of fugitives were such that even supposing them +to have marched--men, women and children--FIVE ABREAST +and in close order, they would have formed a column 100 +miles long, and this not including the baggage, sheep +and cattle! Of course the feat was absolutely impossible. +They could not have passed the Red Sea in a night or a +week of nights. + +But the sequel is still more amusing and instructive. +Colenso, in his innocent sincerity, took the side of the Zulus, +and feeling sure the Church at home would be quite glad to +have its views with regard to the accuracy of Bible statistics +corrected, wrote a book embodying the amendments needed. +Modest as his criticisms were, they raised a STORM of protest +and angry denunciation, which even led to his deposition +for the time being from his bishopric! While at the same +time an avalanche of books to oppose his heresy poured +forth from the press. Lately I had the curiosity to look +through the British Museum catalogue and found that +in refutation of Colenso's Pentateuch Examined some 140 +(a hundred and forty) volumes were at that time published! +To-day, I need hardly say, all these arm-chair critics and +their works have sunk into utter obscurity, but the arguments +of the Zulus and their Bishop still stand unmoved and immovable. + +This is a case of searching intelligence shown by 'savages,' +an intelligence founded on intimate knowledge of the needs +of actual life. I think we may say that a, similarly instinctive +intelligence (sub-conscious if you like) has guided the tribes +of men on the whole in their long passage through the Red +Sea of the centuries, from those first days of which I +speak even down to the present age, and has in some strange, +even if fitful, way kept them along the path of that final +emancipation towards which Humanity is inevitably moving. + + + +XII. THE SEX-TABOO + +In the course of the last few chapters I have spoken more +than once of the solidarity and continuity of Christianity, +in its essential doctrines, with the Pagan rites. There is, +however, one notable exception to this statement. I refer +of course to Christianity's treatment of Sex. It is +certainly very remarkable that while the Pagan cults generally +made a great deal of all sorts of sex-rites, laid +much stress upon them, and introduced them in what +we consider an unblushing and shameless way into the +instincts connected with it. I say 'the Christian Church,' +on the whole took quite the opposite line--ignored sex, +condemned it, and did much despite to the perfectly natural +instincts connected with it. I say 'the Christian Church,' +because there is nothing to show that Jesus himself (if we +admit his figure as historical) adopted any such extreme +or doctrinaire attitude; and the quite early Christian teachers +(with the chief exception of Paul) do not exhibit this bias +to any great degree. In fact, as is well known, strong +currents of pagan usage and belief ran through the Christian +assemblies of the first three or four centuries. "The Christian +art of this period remained delightfully pagan. In the +catacombs we see the Saviour as a beardless youth, like a +young Greek god; sometimes represented, like Hermes the +guardian of the flocks, bearing a ram or lamb round +his neck; sometimes as Orpheus tuning his lute among +the wild animals."[1] The followers of Jesus were at times +even accused--whether rightly or wrongly I know not-- +of celebrating sexual mysteries at their love-feasts. But +as the Church through the centuries grew in power and scope +--with its monks and their mutilations and asceticisms, and +its celibate clergy, and its absolute refusal to recognize the +sexual meaning of its own acclaimed symbols (like the +Cross, the three fingers of Benediction, the Fleur de Lys +and so forth)--it more and more consistently defined itself +as anti-sexual in its outlook, and stood out in that way in +marked contrast to the earlier Nature-religions. + +[1] Angels' Wings, by E. Carpenter, p. 104. + + +It may be said of course that this anti-sexual tendency +can be traced in other of the pre-Christian Churches, especially +the later ones, like the Buddhist, the Egyptian, +and so forth; and this is perfectly true; but it would seem +that in many ways the Christian Church marked the culmination +of the tendency; and the fact that other cults participated +in the taboo makes us all the more ready and anxious +to inquire into its real cause. + +To go into a disquisition on the Sex-rites of the various pre- +Christian religions would be 'a large order'--larger than +I could attempt to fill; but the general facts in this connection +are fairly patent. We know, of course, from the +Bible that the Syrians in Palestine were given to sexual +worships. There were erect images (phallic) and "groves" +(sexual symbols) on every high hill and under every green +tree;[1] and these same images and the rites connected +with them crept into the Jewish Temple and were popular +enough to maintain their footing there for a long period from +King Rehoboam onwards, notwithstanding the efforts of +Josiah[2] and other reformers to extirpate them. Moreover +there were girls and men (hierodouloi) regularly attached +during this period to the Jewish Temple as to the heathen +Temples, for the rendering of sexual services, which were +recognized in many cases as part of the ritual. Women +were persuaded that it was an honor and a privilege to be +fertilized by a 'holy man' (a priest or other man connected +with the rites), and children resulting from such +unions were often called "Children of God"--an appellation +which no doubt sometimes led to a legend of miraculous +birth! Girls who took their place as hierodouloi in the +Temple or Temple-precincts were expected to surrender +themselves to men-worshipers in the Temple, much in the +same way, probably, as Herodotus describes in the temple +of the Babylonian Venus Mylitta, where every native +woman, once in her life, was supposed to sit in the +Temple and have intercourse with some stranger.[3] Indeed +the Syrian and Jewish rites dated largely from Babylonia. +"The Hebrews entering Syria," says Richard Burton[4] +"found it religionized. by Assyria and Babylonia, when the +Accadian Ishtar had passed West, and had become Ashtoreth, +Ashtaroth, or Ashirah, the Anaitis of Armenia, the Phoenician +Astarte, and the Greek Aphrodite, the great Moon- +goddess who is queen of Heaven and Love." The word +translated "grove" as above, in our Bible, is in fact Asherah, +which connects it pretty clearly with the Babylonian Queen +of Heaven. + +[1] 1 Kings xiv. 22-24. + +[2] 2 Kings xxiii. + +[3] See Herodotus i. 199; also a reference to this custom in the +apocryphal Baruch, vi. 42, 43. + +[4] The Thousand Nights and a Night (1886 edn.), vol. x, p. 229. + + +In India again, in connection with the Hindu Temples and +their rites, we have exactly the same institution of girls +attached to the Temple service--the Nautch-girls--whose +functions in past times were certainly sexual, and whose +dances in honor of the god are, even down to the +present day, decidedly amatory in character. Then we +have the very numerous lingams (conventional representations +of the male organ) to be seen, scores and scores of +them, in the arcades and cloisters of the Hindu Temples-- +to which women of all classes, especially those who wish to +become mothers, resort, anointing them copiously with +oil, and signalizing their respect and devotion to them in +a very practical way. As to the lingam as representing +the male organ, in some form or other--as upright stone +or pillar or obelisk or slender round tower--it occurs all +over the, world, notably in Ireland, and forms such a memorial +of the adoration paid by early folk to the great emblem +and instrument of human fertility, as cannot be mistaken. +The pillars set up by Solomon in front of his temple were +obviously from their names--Jachin and Boaz[1]--meant to +be emblems of this kind; and the fact that they were +crowned with pomegranates--the universally accepted symbol +of the female--confirms and clinches this interpretation. +The obelisks before the Egyptians' temples were +signs of the same character. The well-known T-shaped +cross was in use in pagan lands long before Christianity, as +a representation of the male member, and also at the same +time of the 'tree' on which the god (Attis or Adonis or Krishna +or whoever it might be) was crucified; and the same +symbol combined with the oval (or yoni) formed THE +Crux Ansata {Ankh} of the old Egyptian ritual--a figure which +is to-day sold in Cairo as a potent charm, and confessedly +indicates the conjunction of the two sexes in one +design.[2] MacLennan in The Fortnightly Review (Oct. 1869) +quotes with approval the words of Sanchoniathon, as saying +that "men first worship plants, next the heavenly bodies, +supposed to be animals, then 'pillars' (emblems of the +Procreator), and last, the anthropomorphic gods." + +[1] "He shall establish" and "In it is strength" are in the Bible +the marginal interpretations of these two words. + +[2] The connection between the production of fire by means of the +fire-drill and the generation of life by sex-intercourse is a +very obvious one, and lends itself to magical ideas. J. E. Hewitt +in his Ruling Races of Prehistoric Times (1894) says (vol. i, p. +8) that "Magha, the mother-goddess worshipped in Asia Minor, was +originally the socket-block from which fire was generated by the +fire-drill." Hence we have, he says, the Magi of Persia, and the +Maghadas of Indian History, also the word 'Magic." + + +It is not necessary to enlarge on this subject. The +facts of the connection of sexual rites with religious services +nearly everywhere in the early world are, as I say, sufficiently +patent to every inquirer. But it IS necessary to try +to understand the rationale of this connection. To dispatch +all such cases under the mere term "religious prostitution" +is no explanation. The term suggests, of +course, that the plea of religion was used simply as an +excuse and a cover for sexual familiarities; but though +this kind of explanation commends itself, no doubt, to +the modern man--whose religion is as commercial as his +sex-relationships are--and though in CASES no doubt it +was a true explanation--yet it is obvious that among people +who took religion seriously, as a matter of life and death +and who did not need hypocritical excuses or covers for +sex-relationships, it cannot be accepted as in general the +RIGHT explanation. No, the real explanation is--and I +will return to this presently--that sexual relationships are +so deep and intimate a part of human nature that from +the first it has been simply impossible to keep them OUT +of religion--it being of course the object of religion to bring +the whole human being into some intelligible relation with +the physical, moral, and if you like supernatural order of +the great world around him. Sex was felt from the first +to be part, and a foundational part, of the great order of the +world and of human nature; and therefore to separate +it from Religion was unthinkable and a kind of contradiction +in terms.[1] + +[1] For further development of this subject see ch. xv. + + +If that is true--it will be asked--how was it that that +divorce DID take place--that the taboo did arise? How was +it that the Jews, under the influence of Josiah and the +Hebrew prophets, turned their faces away from sex and +strenuously opposed the Syrian cults? How was it that +this reaction extended into Christianity and became even +more definite in the Christian Church--that monks went +by thousands into the deserts of the Thebaid, and that +the early Fathers and Christian apologists could not find +terms foul enough to hurl at Woman as the symbol (to them) +of nothing but sex-corruption and delusion? How was it +that this contempt of the body and degradation of sex- +things went on far into the Middle Ages of Europe, and +ultimately created an organized system of hypocrisy, and +concealment and suppression of sex-instincts, which, acting +as cover to a vile commercial Prostitution and as a +breeding ground for horrible Disease, has lasted on even +to the edge of the present day? + +This is a fair question, and one which demands an answer. +There must have been a reason, and a deep-rooted one, for +this remarkable reaction and volte-face which has characterized +Christianity, and, perhaps to a lesser degree, other +both earlier and later cults like those of the Buddhists, the +Egyptians, the Aztecs,[1] and so forth. + +[1] For the Aztecs, see Acosta, vol. ii, p. 324 (London, 1604). + + +It may be said--and this is a fair answer on the SURFACE +of the problem--that the main reason WAS something in +the nature of a reaction. The excesses and corruptions of +sex in Syria had evidently become pretty bad, and that very +fact may have led to a pendulum-swing of the Jewish +Church in the opposite direction; and again in the same way +the general laxity of morals in the decay of the Roman empire +may have confirmed the Church of early Christendom in its +determination to keep along the great high road of asceticism. +The Christian followed on the Jewish and Egyptian Churches, +and in this way a great tradition of sexual continence and +anti-pagan morality came right down the centuries even into +modern times. + +This seems so far a reasonable theory; but I think we +shall go farther and get nearer the heart of the problem if +we revert to the general clue which I have followed already +more than once--the clue of the necessary evolution of human +Consciousnss. In the first or animal stage of human +evolution, Sex was (as among the animals) a perfectly +necessary, instinctive and unself-conscious activity. It +was harmonious with itself, natural, and unproductive of +evil. But when the second stage set in, in which man +became preponderantly SELF-conscious, he inevitably set +about deflecting sex-activities to his own private pleasure +and advantage; he employed his budding intellect in +scheming the derailment of passion and desire from tribal +needs and, Nature's uses to the poor details of his own +gratification. If the first stage of harmonious sex-instinct +and activity may be held as characteristic of the Golden +Age, the second stage must be taken to represent the Fall +of man and his expulsion from Paradise in the Garden of +Eden story. The pleasure and glory of Sex having been +turned to self-purposes, Sex itself became the great Sin. A +sense of guilt overspread man's thoughts on the subject. "He +knew that he was naked," and he fled from the voice +and face of the Lord. From that moment one of +the main objects of his life (in its inner and newer activities) +came to be the DENIAL of Sex. Sex was conceived of as the +great Antagonist, the old Serpent lying ever in wait to +betray him; and there arrived a moment in the history +of every race, and of every representative religion, when +the sexual rites and ceremonies of the older time lost their +naive and quasi-innocent character and became afflicted with +a sense of guilt and indecency. This extraordinarily +interesting and dramatic moment in human evolution was +of course that in which self-consciousness grew powerful +enough to penetrate to the centre of human vitality, the +sanctumof man's inner life, his sexual instinct, and to deal +it a terrific blow--a blow from which it has never yet +recovered, and from which indeed it will not recover, until +the very nature of man's inner life is changed. + +It may be said that it was very foolish of Man to +deny and to try to expel a perfectly natural and sensible +thing, a necessary and indispensable part of his own nature. +And that, as far as I can see, is perfectly true. But sometimes +it is unavoidable, it would seem, to do foolish things-- +if only to convince oneself of one's own foolishness. On +the other hand, this policy on the part of Man was certainly +very wise--wiser than he knew--for in attempting to drive +out Sex (which of course he could not do) he entered into +a conflict which was bound to end in the expulsion of +SOMETHING; and that something was the domination, within +himself, of self-consciousness, the very thing which makes and +ever has made sex detestable. Man did not succeed in +driving the snake out of the Garden, but he drove himself +out, taking the real old serpent of self-greed and self- +gratification with him. When some day he returns to +Paradise this latter will have died in his bosom and +been cast away, but he will find the good Snake there as +of old, full of healing and friendliness, among the branches +of the Tree of Life. + +Besides it is evident from other considerations that +this moment of the denial of sex HAD to come. When +one thinks of the enormous power of this passion, and its +age-long, hold upon the human race, one realizes that once +liberated from the instinctive bonds of nature, and backed +by a self-conscious and self-seeking human intelligence it was +on the way to become a fearful curse. + + A monstrous Eft was of old the Lord and Master of Earth; + For him did his high sun flame, and his river billowing ran. + +And this may have been all very well and appropriate in +the carboniferous Epoch, but WE in the end of Time have +no desire to fall under any such preposterous domination, +or to return to the primal swamps from which organic nature +has so slowly and painfully emerged. + +I say it was the entry of self-consciousness into the sphere +of Sex, and the consequent use of the latter for private +ends, which poisoned this great race-power at its root. +For above all, Sex, as representing through Childbirth the +life of the Race (or of the Tribe, or, if you like, +of Humanity at large) should be sacred and guarded from +merely selfish aims, and therefore to use it only for such +aims is indeed a desecration. And even if--as some maintain +and I think rightly[1]--sex is not MERELY for child-birth +and physical procreation, but for mutual vitalizing and +invigoration, it still subserves union and not egotism; and to +use it egotistically is to commit the sin of Separation indeed. +It is to cast away and corrupt the very bond of life and +fellowship. The ancient peoples at any rate threw an illumination +of religious (that is, of communal and public) value over +sex-acts, and to a great extent made them into matters either of +Temple-ritual and the worship of the gods, or of communal and +pandemic celebration, as in the Saturnalia and other similar +festivals. We have certainly no right to regard these +celebrations--of either kind--as insincere. They were, at any +rate in their inception, genuinely religious or genuinely social +and festal; and from either point of view they were far better +than the secrecy of private indulgence which characterizes our +modern world in these matters. The thorough and shameless +commercialism of Sex has alas! been reserved for what is +called "Christian civilization," and with it (perhaps as +a necessary consequence) Prostitution and Syphilis have +grown into appalling evils, accompanied by a gigantic degradation +of social standards, and upgrowth of petty Philistinism +and niaiserie. Love, in fact, having in this modern +world-movement been denied, and its natural manifestations +affected with a sense of guilt and of sin, has really languished +and ceased to play its natural part in life; and a vast number +of people--both men and women, finding themselves +barred or derailed from the main object of existence, +have turned their energies to 'business' or 'money-making' +or 'social advancement' or something equally futile, +as the only poor substitute and pis aller open to them. + +[1] See Havelock Ellis, The Objects of Marriage, a pamphlet +published by the "British Society for the Study of +Sex-psychology." + + +Why (again we ask) did Christianity make this apparently +great mistake? And again we must reply: Perhaps the +mistake was not so great as it appears to be. Perhaps +this was another case of the necessity of learning by loss. +Love had to be denied, in the form of sex, in order that it +might thus the better learn its own true values and needs. Sex +had to be rejected, or defiled with the sense of guilt and self- +seeking, in order that having cast out its defilement it might +return one day, transformed in the embrace of love. +The whole process has had a deep and strange world- +significance. It has led to an immensely long period of +suppression--suppression of two great instincts--the physical +instinct of sex and the emotional instinct of love. Two +things which should naturally be conjoined have been +separated; and both have suffered. And we know from +the Freudian teachings what suppressions in the root-instincts +necessarily mean. We know that they inevitably +terminate in diseases and distortions of proper action, +either in the body or in the mind, or in both; and that +these evils can only be cured by the liberation of the said +instincts again to their proper expression and harmonious +functioning in the whole organism. No wonder then that, +with this agelong suppression (necessary in a sense though +it may have been) which marks the Christian dispensation, +there should have been associated endless Sickness and Crime +and sordid Poverty, the Crucifixion of animals in the +name of Science and of human workers in the name of +Wealth, and wars and horrors innumerable! Hercules +writhing in the Nessus-shirt or Prometheus nailed to the +rocks are only as figures of a toy miniature compared with +this vision of the great and divine Spirit of Man caught in the +clutches of those dread Diseases which through the centuries +have been eating into his very heart and vitals. + +It would not be fair to pile on the Christian Church the +blame for all this. It had, no doubt, its part to play in the +whole great scheme, namely, to accentuate the self-motive; and it +played the part very thoroughly and successfully. For it must be +remembered (what I have again and again insisted on) that in the +pagan cults it was always the salvation of the CLAN, the TRIBE, +the people that was the main consideration; the advantage of the +individual took only a very secondary part. But in +Christendom--after the communal enthusiasms of apostolic days and +of the medieval and monastic brotherhoods and sisterhoods had +died down--religion occupied itself more and more with +each man or woman's INDIVIDUAL salvation, regardless of +what might happen to the community; till, with the rise +of Protestantism and Puritanism, this tendency reached +such an extreme that, as some one has said, each +man was absorbed in polishing up his own little soul in a +corner to himself, in entire disregard to the damnation which +might come to his neighbor. Religion, and Morality +too, under the commercial regime became, as was natural, +perfectly selfish. It was always: "Am _I_ saved? Am +_I_ doing the right thing? Am _I_ winning the favor of God +and man? Will my claims to salvation be allowed? +Did _I_ make a good bargain in allowing Jesus to be crucified +for me?" The poison of a diseased self-consciousness entered +into the whole human system. + +As I say, one must not blame the Christians too much for +all this--partly because, AFTER the communal periods which +I have just mentioned, Christianity was evidently deeply +influenced by the rise of COMMERCIALISM, to which during +the last two centuries it has so carefully and piously +adapted itself; and partly because--if our view is anywhere +near right--this microbial injection of self-consciousness +was just the necessary work which (in conjunction with +commercialism) it HAD to perform. But though one does +not blame Christianity one cannot blind oneself to its defects +--the defects necessarily arising from the part it had to +play. When one compares a healthy Pagan ritual--say +of Apollo or Dionysus--including its rude and crude sacrifices +if you like, but also including its whole-hearted spontaneity +and dedication to the common life and welfare--with the +morbid self-introspection of the Christian and the eternally +recurring question "What shall I do to be saved?"--the +comparison is not favorable to the latter. There is (at +any rate in modern days) a mawkish milk-and-wateriness +about the Christian attitude, and also a painful self- +consciousness, which is not pleasant; and though Nietzsche's +blonde beast is a sufficiently disagreeable animal, one almost +thinks that it were better to be THAT than to go about with +one's head meekly hanging on one side, and talking always +of altruism and self-sacrifice, while in reality one's heart was +entirely occupied with the question of one's own salvation. +There is besides a lamentable want of grit and substance +about the Christian doctrines and ceremonials. Somehow +under the sex-taboo they became spiritualized and etherealized +out of all human use. Study the initiation-rites of any +savage tribe--with their strict discipline of the young +braves in fortitude, and the overcoming of pain and fear; +with their very detailed lessons in the arts of war and life +and the duties of the grown man to his tribe; and with +their quite practical instruction in matters of Sex; and then +read our little Baptismal and Confirmation services, which +ought to correspond thereto. How thin and attenuated and +weak the latter appear! Or compare the Holy Communion, +as celebrated in the sentimental atmosphere of +a Protestant Church, with an ancient Eucharistic feast of +real jollity and community of life under the acknowledged +presence of the god; or the Roman Catholic service of the +Mass, including its genuflexions and mock oblations and +droning ritual sing-song, with the actual sacrifice in early +days of an animal-god-victim on a blazing altar; and I think +my meaning will be clear. We do not want, of course, +to return to all the crudities and barbarities of the past; but +also we do not want to become attenuated and spiritualized +out of all mundane sense and recognition, and to live in an +otherworld Paradise void of application to earthly +affairs. + +The sex-taboo in Christianity was apparently, as I have +said, an effort of the human soul to wrest itself free from +the entanglement of physical lust--which lust, though normal +and appropriate and in a way gracious among the +animals, had through the domination of self-consciousness +become diseased and morbid or monstrous in Man. The +work thus done has probably been of the greatest value +to the human race; but, just as in other cases it has sometimes +happened that the effort to do a certain work has resulted +in the end in an unbalanced exaggeration so here. We +are beginning to see now the harmful side of the repression +of sex, and are tentatively finding our way back again to a +more pagan attitude. And as this return-movement is +taking place at a time when, from many obvious signs, the +self-conscious, grasping, commercial conception of life is +preparing to go on the wane, and the sense of solidarity to +re-establish itself, there is really good hope that our +return-journey may prove in some degree successful. + +Man progresses generally, not both legs at once like a +sparrow, but by putting one leg forward first, and then +the other. There was this advantage in the Christian +taboo of sex that by discouraging the physical and sensual +side of love it did for the time being allow the spiritual +side to come forward. But, as I have just now indicated, +there is a limit to that process. We cannot always keep +one leg first in walking, and we do not want, in life, always +to put the spiritual first, nor always the material and sensual. +The two sides in the long run have to keep pace with each other. + +And it may be that a great number of the very curious +and seemingly senseless taboos that we find among the primitive +peoples can be partly explained in this way: that is, +that by ruling out certain directions of activity they +enabled people to concentrate more effectually, for the time +being, on other directions. To primitive folk the great world, +whose ways are puzzling enough in all conscience to us, +must have been simply bewildering in its dangers and +complications. It was an amazement of Fear and Ignorance. +Thunderbolts might come at any moment out of the blue sky, +or a demon out of an old tree trunk, or a devastating +plague out of a bad smell--or apparently even out of nothing +at all! Under those circumstances it was perhaps wise, +wherever there was the smallest SUSPICION of danger or +ill-luck, to create a hard and fast TABOO--just as we tell +our children ON NO ACCOUNT to walk under a ladder (thereby +creating a superstition in their minds), partly because it +would take too long to explain all about the real dangers +of paint-pots and other things, and partly because for the +children themselves it seems simpler to have a fixed and +inviolable law than to argue over every case that occurs. +The priests and elders among early folk no doubt took the +line of FORBIDDAL of activities, as safer and simpler, even if +carried sometimes too far, than the opposite, of easy +permission and encouragement. Taboos multiplied--many of +them quite senseless--but perhaps in this perilous maze +of the world, of which I have spoken, it really WAS simpler +to cut out a large part of the labyrinth, as forbidden ground, +thus rendering it easier for the people to find their way in +those portions of the labyrinth which remained. If +you read in Deuteronomy (ch. xiv) the list of birds and +beasts and fishes permitted for food among the Israelites, +or tabooed, you will find the list on the whole reasonable, +but you will be struck by some curious exceptions (according +to our ideas), which are probably to be explained by the +necessity of making the rules simple enough to be comprehended +by everybody--even if they included the forbiddal of some quite +eatable animals. + +At some early period, in Babylonia or Assyria, a very +stringent taboo on the Sabbath arose, which, taken up in turn +by the Jewish and Christian Churches, has ruled the +Western World for three thousand years or more, and still +survives in a quite senseless form among some of our rural +populations, who will see their corn rot in the fields rather +than save it on a Sunday.[1] It is quite likely that this taboo +in its first beginning was due not to any need of a weekly +rest-day (a need which could never be felt among nomad +savages, but would only occur in some kind of industrial +and stationary civilization), but to some superstitious fear, +connected with such things as the changes of the Moon, +and the probable ILL-LUCK of any enterprise undertaken on +the seventh day, or any day of Moon-change. It is probable, +however, that as time went on and Society became more +complex, the advantages of a weekly REST-DAY (or market- +day) became more obvious and that the priests and legislators +deliberately turned the taboo to a social use.[2] The +learned modern Ethnologists, however, will generally have +none of this latter idea. As a rule they delight in representing +early peoples as totally destitute of common sense +(which is supposed to be a monopoly of us moderns!); +and if the Sabbath-arrangement has had any value or use +they insist on ascribing this to pure accident, and not to +the application of any sane argument or reason. + +[1] For other absurd Sunday taboos see Westermarck on The Moral +Ideas, vol. ii, p. 289. + +[2] For a tracing of this taboo from useless superstition to +practical utility see Hastings's Encycl. Religion and Ethics, +art. "The Sabbath." + + +It is true indeed that a taboo--in order to be a proper +taboo--must not rest in the general mind on argument or +reason. It may have had good sense in the past or even +an underlying good sense in the present, but its foundation +must rest on something beyond. It must be an absolute +fiat--something of the nature of a Mystery[1] or of Religion +or Magic-and not to be disputed. This gives it its blood- +curdling quality. The rustic does not know what would +happen to him if he garnered his corn on Sunday, nor does +the diner-out in polite society know what would happen if +he spooned up his food with his knife--but they both +are stricken with a sort of paralysis at the very suggestion of +infringing these taboos. + +[1] See Westermarck, Ibid., ii. 586. + + +Marriage-customs have always been a fertile field for the +generation of taboos. It seems doubtful whether anything +like absolute promiscuity ever prevailed among the human +race, but there is much to show that wide choice and +intercourse were common among primitive folk and that +the tendency of later marriage custom has been on the whole +to LIMIT this range of choice. At some early period the +forbiddal of marriage between those who bore the +same totem-name took place. Thus in Australia "no man of +the Emu stock might marry an Emu woman; no Blacksnake +might marry a Blacksnake woman, and so forth."[1] Among +the Kamilaroi and the Arunta of S. Australia the tribe was +divided into classes or clans, sometimes four, sometimes +eight, and a man of one particular clan was only marriageable +with a woman of another particular clan--say (1) +with (3) or (2) with (4), and so on.[2] Customs with a similar +tendency, but different in detail, seem to have prevailed +among native tribes in Central Africa and N. America. +And the regulations in all this matter have been so (apparently) +entirely arbitrary in the various cases that it would +almost appear as if the bar of kinship through the Totem +had been the EXCUSE, originating perhaps in some superstition, +but that the real and more abiding object was simply limitation. +And this perhaps was a wise line to take. A taboo +on promiscuity had to be created, and for this purpose any +current prejudice could be made use of.[3] + +[1] Myth, Ritual and Religion, i, p. 66. + +[2] See Spencer and Gillen, Native Tribes of Australia. + +[3] The author of The Mystic Rose seems to take this view. See +p. 214 of that book. + + +With us moderns the whole matter has taken a different +complexion. When we consider the enormous amount of +suffering and disease, both of mind and body, arising from +the sex-suppression of which I have just spoken, especially +among women, we see that mere unreasoning taboos--which +possibly had their place and use in the past--can be +tolerated no longer. We are bound to turn the searchlight +of reason and science on a number of superstitions which +still linger in the dark and musty places of the Churches and +the Law courts. Modern inquiry has shown conclusively +not only the foundational importance of sex in the evolution +of each human being, but also the very great +VARIETY of spontaneous manifestations in different individuals +and the vital necessity that these should be recognized, +if society is ever to expand into a rational human +form. It is not my object here to sketch the future +of marriage and sex-relations generally--a subject +which is now being dealt with very effectively from many +sides; but only to insist on our using our good sense in the +whole matter, and refusing any longer to be bound by senseless +pre-judgments. + +Something of the same kind may be said with regard to +Nakedness, which in modern Civilization has become the +object of a very serious and indeed harmful taboo; both +of speech and act. As someone has said, it became in the +end of the nineteenth century almost a crime to mention +by name any portion of the human body within a radius +of about twenty inches from its centre (!) and as a matter +of fact a few dress-reformers of that period were actually +brought into court and treated as criminals for going about +with legs bare up to the knees, and shoulders and chest +uncovered! Public follies such as these have been responsible +for much of the bodily and mental disease and +suppression just mentioned, and the sooner they are sent to +limbo the better. No sensible person would advocate +promiscuous nakedness any more than promiscuous sex- +relationship; nor is it likely that aged and deformed +people would at any time wish to expose themselves. But +surely there is enough good sense and appreciation of grace +and fitness in the average human mind for it to be able to +liberate the body from senseless concealment, and give it +its due expression. The Greeks of old, having on the +whole clean bodies, treated them with respect and distinction. +The young men appeared quite naked in the palaestra, +and even the girls of Sparta ran races publicly in +the same condition;[1] and some day when our bodies (and +minds too) have become clean we shall return to similar +institutions. But that will not be just yet. As long as +the defilement of this commercial civilization is on us we +shall prefer our dirt and concealment. The powers that +be will protest against change. Heinrich Scham, in his +charming little pamphlet Nackende Menschen,[2] describes the +consternation of the commercial people at such ideas: + +" 'What will become of us,' cried the tailors, 'if you go +naked?' + +"And all the lot of them, hat, cravat, shirt, and shoemakers +joined in the chorus. + +" 'AND WHERE SHALL I CARRY MY MONEY?' cried one who had +just been made a director." + + +[1] See Theocritus, Idyll xviii. + +[2] Published at Leipzig about 1893. + + + +XIII. THE GENESIS OF CHRISTIANITY + +Referring back to the existence of something resembling +a great World-religion which has come down the centuries, +continually expanding and branching in the process, we have +now to consider the genesis of that special brand or +branch of it which we call Christianity. Each religion or +cult, pagan or Christian, has had, as we have seen, a vast +amount in common with the general World-religion; yet each +has had its own special characteristics. What have been the +main characteristics of the Christian branch, as differentiating +it from the other branches? + +We saw in the last chapter that a certain ascetic attitude +towards Sex was one of the most salient marks of the Christian +Church; and that whereas most of the pagan cults +(though occasionally favoring frightful austerities and +cruel sacrifices) did on the whole rejoice in pleasure and +the world of the senses, Christianity--following largely on +Judaism--displayed a tendency towards renunciation of +the world and the flesh, and a withdrawal into the inner and +more spiritual regions of the mind. The same tendency +may be traced in the Egyptian and Phrygian cults of that +period. It will be remembered how Juvenal (Sat. VI, +510-40) chaffs the priests of Cybele at Rome for making +themselves "eunuchs for the kingdom of heaven's sake," +or the rich Roman lady for plunging in the wintry Tiber +for a propitiation to Isis. No doubt among the later pagans +"the long intolerable tyranny of the senses over the soul" +had become a very serious matter. But Christianity represented +perhaps the most powerful reaction against this; +and this reaction had, as indicated in the last chapter, the +enormously valuable result that (for the time) it disentangled +love from sex and established Love, pure and undefiled, as +ruler of the world. "God is Love." But, as also indicated, +the divorce between the two elements of human nature, +carried to an extreme, led in time to a crippling of both +elements and the development of a certain morbidity and +self-consciousness which, it cannot be denied, is painfully +marked among some sections of Christians--especially those +of the altruistic and 'philanthropic' type. + +Another characteristic of Christianity which is also very +fine in its way but has its limits of utility, has been its +insistence on "morality." Some modern writers indeed have +gone so far--forgetting, I suppose, the Stoics--as to +claim that Christianity's chief mark is its high morality, +and that the pagans generally were quite wanting in +the moral sense! This, of course, is a profound +mistake. I should say that, in the true sense of the +word, the early and tribal peoples have been much more +'moral' as a rule--that is, ready as individuals to pay +respect to the needs of the community--than the later and +more civilized societies. But the mistake arises from the +different interpretations of the word; for whereas all +the pagan religions insisted very strongly on the just- +mentioned kind of morality, which we should call CIVIC DUTY +TO ONE'S NEIGHBOR, the Christian made morality to consist +more especially in a mans DUTY TO GOD. It became +with them a private affair between a mans self and-God, +rather than a public affair; and thus led in the end to a +very obnoxious and quite pharisaic kind of morality, whose +chief inspiration was not the helping of one's fellow-man +but the saving of one's own soul. + +There may perhaps be other salient points of differentiation +between Christianity and the preceding pagan religions; but +for the present we may recognize these two--(a) the tendency +towards a renunciation of the world, and the consequent +cultivation of a purely spiritual love and (b) the insistence on +a morality whose inspiration was a private sense of duty +to God rather than a public sense of duty to one's neighbor +and to society generally. It may be interesting to trace the +causes which led to this differentiation. + +Three centuries before our era the conquests of Alexander +had had the effect of spreading the Greek thought and +culture over most of the known world. A vast number +of small bodies of worshipers of local deities, with their +various rituals and religious customs, had thus been broken up, +or at least brought into contact with each other and +partially modified and hellenized. The orbit of a more +general conception of life and religion was already being traced. +By the time of the founding of the first Christian Church +the immense conquests of Rome had greatly extended +and established the process. The Mediterranean had +become a great Roman lake. Merchant ships and routes +of traffic crossed it in all directions; tourists visited its +shores. The known world had become one. The numberless +peoples, tribes, nations, societies within the girdle of the +Empire, with their various languages, creeds, customs, +religions, philosophies, were profoundly influencing each +other.[1] A great fusion was taking place; and it was becoming +inevitable that the next great religious movement would have +a world-wide character. + +[1] For an enlargement on this theme see Glover's Conflict of +Religions in the early Roman Empire; also S. J. Case, Evolution +of Early Christianity(University of Chicago, 1914). The Adonis +worship, for instance (a resurrection-cult), "was still thriving +in Syria and Cyprus when Paul preached there," and the worship of +Isis and Serapis had already reached then, Rome and Naples. + + +It was probable that this new religion would combine many +elements from the preceding rituals in one cult. In +connection with the fine temples and elaborate services of +Isis and Cybele and Mithra there was growing up a powerful +priesthood; Franz Cumont[1] speaks of "the learned priests +of the Asiatic cults" as building up, on the foundations +of old fetichism and superstition, a complete religious +philosophy--just as the Brahmins had built the monism +of the Vedanta on the "monstrous idolatries of Hinduism." +And it was likely that a similar process would evolve the +new religion expected. Toutain again calls attention to +the patronage accorded to all these cults by the Roman +Emperors, as favoring a new combination and synthesis: +--"Hadrien, Commode, Septime Severe, Julia Domna, +Elagabal, Alexandre Severe, en particulier ont contribue +personnellement a la popularite et au succes des cultes +qui se celebraient en l'honneur de Serapis et d'Isis, des +divinites syriennes et de Mithra."[2] + +[1] See Cumont, Religions Orientales dans le Paganisme Romain +(Paris, 1906), p. 253. + +[2] Cultes paiens dans l'Empire Romain (2 vols., 1911), vol. ii, +p. 263. + + +It was also probable that this new Religion would show +(as indicated in the last chapter) a reaction against mere +sex-indulgence; and, as regards its standard of Morality +generally, that, among so many conflicting peoples with +their various civic and local customs, it could not well +identify itself with any ONE of these but would evolve an +inner inspiration of its own which in its best form would +be love of the neighbor, regardless of the race, creed or +customs of the neighbor, and whose sanction would not +reside in any of the external authorities thus conflicting +with each other, but in the sense of the soul's direct +responsibility to God. + +So much for what we might expect a priori as to the +influence of the surroundings on the general form of the +new Religion. And what about the kind of creed or creeds +which that religion would favor? Here again we must +see that the influence of the surroundings compelled a +certain result. Those doctrines which we have described +in the preceding chapters--doctrines of Sin and Sacrifice, a +Savior, the Eucharist, the Trinity, the Virgin-birth, +and so forth--were in their various forms seething, so to +speak, all around. It was impossible for any new religious +synthesis to escape them; all it could do would be to +appropriate them, and to give them perhaps a color of its +own. Thus it is into the midst of this germinating mass +that we must imagine the various pagan cults, like fertilizing +streams, descending. To trace all these streams would +of course be an impossible task; but it may be of use, as +an example of the process, to take the case of some particular +belief. Let us take the belief in the coming of a +Savior-god; and this will be the more suitable as it is a +belief which has in the past been commonly held to be +distinctive of Christianity. Of course we know now that +it is not in any sense distinctive, but that the long tradition +of the Savior comes down from the remotest times, and +perhaps from every country of the world.[1] The Messianic +prophecies of the Jews and the fifty-third chapter of Isaiah +emptied themselves into the Christian teachings, and infected +them to some degree with a Judaic tinge. The +"Messiah" means of course the Anointed One. The +Hebrew word occurs some 40 times in the Old Testament; +and each time in the Septuagint or Greek translation +(made mainly in the third century BEFORE our era) the word +is translated <gr cristos>, or Christos, which again means +Anointed. Thus we see that the idea or the word "The +Christ" was in vogue in Alexandria as far back certainly +as 280 B.C., or nearly three centuries before Jesus. And what +the word "The Anointed" strictly speaking means, and from +what the expression is probably derived, will appear later. +In The Book of Enoch, written not later than B.C. 170,[2] +the Christ is spoken of as already existing in heaven, +and about to come as judge of all men, and is definitely +called "the Son of Man." The Book of Revelations is +FULL of passages from Enoch; so are the Epistles of Paul; +so too the Gospels. The Book of Enoch believes in a Golden +Age that is to come; it has Dantesque visions of Heaven +and Hell, and of Angels good and evil, and it speaks of a +"garden of Righteousness" with the "Tree of Wisdom" in its +midst. Everywhere, says Prof. Drews, in the first century +B.C., there was the longing for a coming Savior. + +[1] Even to-day, the Arabian lands are always vibrating with +prophecies of a coming Mahdi. + +[2] See Edition by R. H. Charles (1893). + + +But the Savior-god, as we also know, was a familiar figure +in Egypt. The great Osiris was the Savior of the world, both +in his life and death: in his life through the noble +works he wrought for the benefit of mankind, and in +his death through his betrayal by the powers of darkness +and his resurrection from the tomb and ascent into heaven.[1] +The Egyptian doctrines descended through Alexandria +into Christianity--and though they did not influence the +latter deeply until about 300 A.D., yet they then succeeded +in reaching the Christian Churches, giving a color to their +teachings with regard to the Savior, and persuading them to +accept and honor the Egyptian worship of Isis in the Christian +form of the Virgin Mary. + +[1] See ch. ii. + + +Again, another great stream of influence descended from +Persia in the form of the cult of Mithra. Mithra, as we +have seen,[1] stood as a great Mediator between God and man. +With his baptisms and eucharists, and his twelve disciples, +and his birth in a cave, and so forth, he seemed to the +early Fathers an invention of the devil and a most dangerous +mockery on Christianity--and all the more so because his +worship was becoming so exceedingly popular. The cult +seems to have reached Rome about B.C. 70. It spread +far and wide through the Empire. It extended to Great +Britain, and numerous remains of Mithraic monuments +and sculptures in this country--at York, Chester and other +places--testify to its wide acceptance even here. At +Rome the vogue of Mithraism became so great that in +the third century A. D., it was quite doubtful[2] whether it +OR Christianity would triumph; the Emperor Aurelian in 273 +founded a cult of the Invincible Sun in connection +with Mithraism;[3] and as St. Jerome tells us in his letters,[4] +the latter cult had at a later time to be suppressed in Rome +and Alexandria by PHYSICAL FORCE, so powerful was it. + +[1] Ch. ii. + +[2] See Cumont, op. cit., who says, p. 171:--"Jamais, pas meme a +1'epoque des invasions mussulmanes, l'Europe ne sembla plus pres +de devenir asiatique qu'au moment ou Diocletien reconnaissait +officiellement en Mithra, le protecteur de l'empire reconstitue." +See also Cumont's Mysteres de Mithra, preface. The Roman Army, in +fact, stuck to Mithra throughout, as against Christianity; and so +did the Roman nobility. (See S. Augustine's Confessions, Book +VIII, ch. 2.) + +[3] Cumont indeed says that the identification of Mithra with the +Sun (the emblem of imperial power) formed one reason why +Mithraism was NOT persecuted at that time. + +[4] Epist. cvii, ad Laetam. See Robertson's Pagan Christs, p. +350. + + +Nor was force the only method employed. IMITATION is +not only the sincerest flattery, but it is often the most +subtle and effective way of defeating a rival. The priests +of the rising Christian Church were, like the priests of ALL +religions, not wanting in craft; and at this moment +when the question of a World-religion was in the balance, it +was an obvious policy for them to throw into their own scale +as many elements as possible of the popular Pagan cults. +Mithraism had been flourishing for 600 years; and it is, to +say the least, CURIOUS that the Mithraic doctrines and legends +which I have just mentioned should all have been +adopted (quite unintentionally of course!) into Christianity; +and still more so that some others from the same source, +like the legend of the Shepherds at the Nativity and the +doctrine of the Resurrection and Ascension, which are +NOT mentioned at all in the original draft of the earliest +Gospel (St. Mark), should have made their appearance, in +the Christian writings at a later time, when Mithraism +was making great forward strides. History shows that +as a Church progresses and expands it generally feels +compelled to enlarge and fortify its own foundations by inserting +material which was not there at first. I shall shortly +give another illustration of this; at present I will +merely point out that the Christian writers, as time +went on, not only introduced new doctrines, legends, +miracles and so forth--most of which we can trace to +antecedent pagan sources--but that they took especial pains +to destroy the pagan records and so obliterate the evidence +of their own dishonesty. We learn from Porphyry[1] that +there were several elaborate treatises setting forth the +religion of Mithra; and J. M. Robertson adds (Pagan +Christs, p. 325): "everyone of these has been destroyed by +the care of the Church, and it is remarkable that even the +treatise of Firmicus is mutilated at a passage (v.) where +he seems to be accusing Christians of following Mithraic +usages." While again Professor Murray says, "The polemic +literature of Christianity is loud and triumphant; the +books of the Pagans have been DESTROYED."[2] + +[1] De Abstinentia, ii. 56; iv. 16. + +[2] Four Stages, p. 180. We have probably an instance of this +destruction in the total disappearance of Celsus' lively attack +on Christianity (180 A.D.), of which, however, portions have been +fortunately preserved in Origen's rather prolix refutation of the +same. + + +Returning to the doctrine of the Savior, I have already +in preceding chapters given so many instances of belief +in such a deity among the pagans--whether he be called +Krishna or Mithra or Osiris or Horus or Apollo or Hercules +--that it is not necessary to dwell on the subject any further +in order to persuade the reader that the doctrine was 'in the +air' at the time of the advent of Christianity. Even +Dionysus, then a prominent figure in the 'Mysteries,' +was called Eleutherios, The Deliverer. But it may be of +interest to trace the same doctrine among the PRE-CHRISTIAN +sects of Gnostics. The Gnostics, says Professor Murray,[1] +"are still commonly thought of as a body of CHRISTIAN +heretics. In reality there were Gnostic sects scattered over +the Hellenistic world BEFORE Christianity as well as after. +They must have been established in Antioch and probably +in Tarsus well before the days of Paul or Apollos. Their +Savior, like the Jewish Messiah, was established in men's +minds before the Savior of the Christians. 'If we look +close,' says Professor Bousset, 'the result emerges with +great clearness that the figure of the Redeemer as such did +not wait for Christianity to force its way into the religion +of Gnosis, but was already present there under various +forms.' " + +[1] Four Stages, p. 143. + + +This Gnostic Redeemer, continues Professor Murray, "is +descended by a fairly clear genealogy from the 'Tritos +Soter' ('third Savior')[1] of early Greece, contaminated +with similar figures, like Attis and Adonis from Asia Minor, +Osiris from Egypt, and the special Jewish conception of the +Messiah of the Chosen people. He has various names, which +the name of Jesus or 'Christos,' 'the Anointed,' tends +gradually to supersede. Above all, he is in some +sense Man, or 'the second Man' or 'the Son of Man' . . . +He is the real, the ultimate, the perfect and eternal Man, +of whom all bodily men are feeble copies."[2] + +[1] There seems to be some doubt about the exact meaning of this +expression. Even Zeus himself was sometimes called 'Soter,' and +at feasts, it is said, the THIRD goblet was always drunk in his +honor. + +[2] See also The Gnostic Story of Jesus Christ, by Gilbert T. +Sadler (C. W. Daniel, 1919). + + +This passage brings vividly before the mind the process of +which I have spoken, namely, the fusion and mutual +interchange of ideas on the subject of the Savior during the +period anterior to our era. Also it exemplifies to us +through what an abstract sphere of Gnostic religious speculation +the doctrine had to travel before reaching its expression +in Christianity.[1] This exalted and high philosophical +conception passed on and came out again to some degree +in the Fourth Gospel and the Pauline Epistles (especially +I Cor. xv); but I need hardly say it was not maintained. +The enthusiasm of the little scattered Christian bodies-- +with their communism of practice with regard to THIS +world and their intensity of faith with regard to the next +--began to wane in the second and third centuries A.D. As +the Church (with capital initial) grew, so was it less +and less occupied with real religious feeling, and more and +more with its battles against persecution from outside, and +its quarrels and dissensions concerning heresies within +its own borders. And when at the Council of Nicaea (325 +A.D) it endeavored to establish an official creed, the +strife and bitterness only increased. "There is no wild +beast," said the Emperor Julian, "like an angry theologian." +Where the fourth Evangelist had preached the gospel of +Love, and Paul had announced redemption by an inner +and spiritual identification with Christ, "As in Adam all die, +so in Christ shall all be made alive"; and whereas some +at any rate of the Pagan cults had taught a glorious salvation +by the new birth of a divine being within each man: +"Be of good cheer, O initiates in the mystery of the liberated +god; For to you too out of all your labors and sorrows shall +come Liberation"--the Nicene creed had nothing to propound +except some extremely futile speculations about the +relation to each other of the Father and the Son, and +the relation of BOTH to the Holy Ghost, and of all THREE to +the Virgin Mary--speculations which only served for the renewal +of shameful strife and animosities--riots and bloodshed +and murder--within the Church, and the mockery of +the heathen without. And as far as it dealt with the crucifixion, +death and resurrection of the Lord it did not differ +from the score of preceding pagan creeds, except in the +thorough materialism and lack of poetry in statement +which it exhibits. After the Council of Nicaea, in fact, the +Judaic tinge in the doctrines of the Church becomes +more apparent, and more and more its Scheme of Salvation +through Christ takes the character of a rather sordid and +huckstering bargain by which Man gets the better of God +by persuading the latter to sacrifice his own Son for the +redemption of the world! With the exception of a few episodes +like the formation during the Middle Ages of the noble +brotherhoods and sisterhoods of Frairs and Nuns, dedicated +to the help and healing of suffering humanity, +and the appearance of a few real lovers of mankind (and the +animals) like St. Francis--(and these manifestations can +hardly be claimed by the Church, which pretty consistently +opposed them)--it may be said that after about the fourth +century the real spirit and light of early Christian enthusiasm +died away. The incursions of barbarian tribes from the +North and East, and later of Moors and Arabs from the South, +familiarized the European peoples with the ideas of bloodshed +and violence; gross and material conceptions of life +were in the ascendant; and a romantic and aspiring Christianity +gave place to a worldly and vulgar Churchianity. + +[1] When travelling in India I found that the Gnanis or Wise Men +there quite commonly maintained that Jesus (judging from his +teaching) must have been initiated at some time in the esoteric +doctrines of the Vedanta. + + +I have in these two or three pages dealt only--and that +very briefly--with the entry of the pagan doctrine of the +Savior into the Christian field, showing its transformation +there and how Christianity could not well escape having +a doctrine of a Savior, or avoid giving a color of its own +to that doctrine. To follow out the same course with +other doctrines, like those which I have mentioned above, +would obviously be an endless task--which must be left to +each student or reader to pursue according to his opportunity +and capacity. It is clear anyhow, that all these +elements of the pagan religions--pouring down into the vast +reservoir, or rather whirlpool, of the Roman Empire, and +mixing among all these numerous brotherhoods, societies, +collegia, mystery-clubs, and groups which were at that time +looking out intently for some new revelation or inspiration-- +did more or less automatically act and react upon +each other, and by the general conditions prevailing were +modified, till they ultimately combined and took united +shape in the movement which we call Christianity, but which +only--as I have said--narrowly escaped being called +Mithraism--so nearly related and closely allied were these +cults with each other. + + +At this point it will naturally be asked: "And where in +this scheme of the Genesis of Christianity is the chief +figure and accredited leader of the movement--namely +Jesus Christ himself--for to all appearance in the account +here given of the matter he is practically non-existent or +a negligible quantity?" And the question is a very pertinent +one, and very difficult to answer. "Where is the +founder of the Religion?"--or to put it in another form: +"Is it necessary to suppose a human and visible Founder +at all?" A few years ago such a mere question would +have been accounted rank blasphemy, and would only-- +if passed over--have been ignored on account of its +supposed absurdity. To-day, however, owing to the enormous +amount of work which has been done of late on the +subject of Christian origins, the question takes on quite +a different complexion. And from Strauss onwards a +growingly influential and learned body of critics is inclined +to regard the whole story of the Gospels as LEGENDARY. Arthur +Drews, for instance, a professor at Karlsruhe, in his celebrated +book The Christ-Myth,[1] places David F. Strauss as +first in the myth field--though he allows that Dupuis in +L'origine de tous les cultes (1795) had given the clue to the +whole idea. He then mentions Bruno Bauer (1877) as +contending that Jesus was a pure invention of Mark's, +and John M. Robertson as having in his Christianity and +Mythology (1900) given the first thoroughly reasoned exposition +of the legendary theory; also Emilio Bossi in Italy, who +wrote Jesu Christo non e mai esistito, and similar authors +in Holland, Poland, and other countries, including W. Benjamin +Smith, the American author of The Pre-christian +Jesus (1906), and P. Jensen in Das Gilgamesch Epos in den +Welt-literatur (1906), who makes the Jesus-story a variant of +the Babylonian epic, 2000 B.C. A pretty strong list![2] "But," +continues Drews, "ordinary historians still ignore all this." +Finally, he dismisses Jesus as "a figure swimming obscurely +in the mists of tradition." Nevertheless I need hardly +remark that, large and learned as the body of opinion +here represented is, a still larger (but less learned) body +fights desperately for the actual HISTORICITY of Jesus, and some +even still for the old view of him as a quite unique and +miraculous revelation of Godhood on earth. + +[1] Die Christus-mythe: verbesserte und erweitezte Ausgabe, Jena, +1910. + +[2] To which we may also add Schweitzer's Quest of the historical +Jesus (1910). + + +At first, no doubt, the LEGENDARY theory seems a little TOO +far-fetched. There is a fashion in all these things, and +it MAY be that there is a fashion even here. But when +you reflect how rapidly legends grow up even in these days of +exact Science and an omniscient Press; how the figure of +Shakespeare, dead only 300 years, is almost completely lost +in the mist of Time, and even the authenticity of his +works has become a subject of controversy; when you find +that William Tell, supposed to have lived some 300 +years again before Shakespeare, and whose deeds in minutest +detail have been recited and honored all over Europe, is almost +certainly a pure invention, and never existed; when +you remember--as mentioned earlier in this book[1]--that +it was more than five hundred years after the supposed +birth of Jesus before any serious effort was made to establish +the date of that birth--and that then a purely mythical date +was chosen: the 25th December, the day of the SUN'S new +birth after the winter solstice, and the time of the supposed +birth of Apollo, Bacchus, and the other Sungods; +when, moreover, you think for a moment what the state +of historical criticism must have been, and the general standard +of credibility, 1,900 years ago, in a country like Syria, +and among an ignorant population, where any story circulating +from lip to lip was assured of credence if sufficiently +marvelous or imaginative;--why, then the legendary +theory does not seem so improbable. There is +no doubt that after the destruction of Jerusalem (in A.D. +70), little groups of believers in a redeeming 'Christ' were +formed there and in other places, just as there had certainly +existed, in the first century B.C., groups of Gnostics, +Therapeutae, Essenes and others whose teachings were very +SIMILAR to the Christian, and there was now a demand from +many of these groups for 'writings' and 'histories' which +should hearten and confirm the young and growing Churches. +The Gospels and Epistles, of which there are still extant a +great abundance, both apocryphal and canonical, met this +demand; but how far their records of the person of Jesus +of Nazareth are reliable history, or how far they are merely +imaginative pictures of the kind of man the Saviour might +be expected to be,[2] is a question which, as I have already +said, is a difficult one for skilled critics to answer, and one +on which I certainly have no intention of giving a positive +verdict. Personally I must say I think the 'legendary' +solution quite likely, and in some ways more satisfactory +than the opposite one--for the simple reason that it seems +much more encouraging to suppose that the story of Jesus, +(gracious and beautiful as it is) is a myth which gradually +formed itself in the conscience of mankind, and thus points +the way of humanity's future evolution, than to suppose +it to be the mere record of an unique and miraculous +interposition of Providence, which depended entirely on the +powers above, and could hardly be expected to occur again. + +[1] Ch. II. + +[2] One of Celsus' accusations against the Christians was that +their Gospels had been written "several times over" (see Origen, +Contra Celsum, ii. 26, 27). + + +However, the question is not what we desire, but what +we can prove to be the actual fact. And certainly the +difficulties in the way of regarding the Gospel story (or +stories, for there is not one consistent story) as TRUE are +enormous. If anyone will read, for instance, in the four Gospels, +the events of the night preceding the crucifixion and reckon the +time which they would necessarily have taken to enact-- +the Last Supper, the agony in the Garden, the betrayal by +Judas, the haling before Caiaphas and the Sanhedrin, and +then before Pilate in the Hall of judgment (though +courts for the trial of malefactors do not GENERALLY sit in +the middle of the night); then--in Luke--the interposed visit +to Herod, and the RETURN to Pilate; Pilate's speeches and +washing of hands before the crowd; then the scourging +and the mocking and the arraying of Jesus in purple robe +as a king; then the preparation of a Cross and the long and +painful journey to Golgotha; and finally the Crucifixion +at sunrise;--he will see--as has often been pointed out-- +that the whole story is physically impossible. As a record +of actual events the story is impossible; but as a record +or series of notes derived from the witnessing of a "mystery- +play"--and such plays with VERY SIMILAR incidents were common +enough in antiquity in connection with cults of a dying +Savior, it very likely IS true (one can see the very dramatic +character of the incidents: the washing of hands, the +threefold denial by Peter, the purple robe and crown +of thorns, and so forth); and as such it is now accepted +by many well-qualified authorities.[1] + +[1] Dr. Frazer in The Golden Bough (vol. ix, "The Scapegoat," p. +400) speaks of the frequency in antiquity of a Mystery-play +relating to a God-man who gives his life and blood for the +people; and he puts forward tentatively and by no means +dogmatically the following note:--"Such a drama, if we are right, +was the original story of Esther and Mordecai, or (to give their +older names) Ishtar and Marduk. It was played in Babylonia, and +from Babylonia the returning Captives brought it to Judaea, where +it was acted, rather as an historical than a mythical piece, by +players who, having to die in grim earnest on a cross or gallows, +were naturally drawn from the gaol rather than the green-room. A +chain of causes, which because we cannot follow them might--in +the loose language of common life--be called an accident, +determined that the part of the dying god in this annual play +should be thrust upon Jesus of Nazareth, whom the enemies he had +made in high places by his outspoken strictures were resolved to +put out of the way." See also vol. iv, "The Dying God," in the +same book. + + +There are many other difficulties. The raising of Lazarus, +already dead three days, the turning of water into wine +(a miracle attributed to Bacchus, of old), the feeding of +the five thousand, and others of the marvels are, to say +the least, not easy of digestion. The "Sermon on the +Mount" which, with the "Lord's Prayer" embedded in +it, forms the great and accepted repository of 'Christian' +teaching and piety, is well known to be a collection of sayings +from pre-christian writings, including the Psalms, Isaiah, +Ecclesiasticus, the Secrets of Enoch, the Shemonehesreh (a +book of Hebrew prayers), and others; and the fact that this +collection was really made AFTER the time of Jesus, and could +not have originated from him, is clear from the stress which +it lays on "persecutions" and "false prophets"--things which +were certainly not a source of trouble at the time +Jesus is supposed to be speaking, though they were at a +later time--as well as from the occurrence of the word +"Gentiles," which being here used apparently in contra- +distinction to "Christians" could not well be appropriate +at a time when no recognized Christian bodies as yet existed. + +But the most remarkable point in this connection is the +absolute silence of the Gospel of Mark on the subject of +the Resurrection and Ascension--that is, of the ORIGINAL +Gospel, for it is now allowed on all hands that the twelve +verses Mark xvi. 9 to the end, are a later insertion. Considering +the nature of this event, astounding indeed, if +physically true, and unique in the history of the world, +it is strange that this Gospel--the earliest written of the +four Gospels, and nearest in time to the actual evidence-- +makes no mention of it. The next Gospel in point of time +--that of Matthew--mentions the matter rather briefly +and timidly, and reports the story that the body had been +STOLEN from the sepulchre. Luke enlarges considerably and +gives a whole long chapter to the resurrection and ascension; +while the Fourth Gospel, written fully twenty years later +still--say about A. D. 120--gives two chapters and a GREAT +VARIETY OF DETAILS! + +This increase of detail, however, as one gets farther +and farther from the actual event is just what one always +finds, as I have said before, in legendary traditions. A +very interesting example of this has lately come to light in +the case of the traditions concerning the life and +death of the Persian Bab. The Bab, as most of my readers +will know, was the Founder of a great religious movement +which now numbers (or numbered before the Great War) +some millions of adherents, chiefly Mahommedans, Christians, +Jews and Parsees. The period of his missionary +activity was from 1845 to 1850. His Gospel was singularly +like that of Jesus--a gospel of love to mankind--only (as +might be expected from the difference of date) with an +even wider and more deliberate inclusion of all classes, +creeds and races, sinners and saints; and the incidents +and entourage of his ministry were also singularly similar. +He was born at Shiraz in 1820, and growing up a promising +boy and youth, fell at the age Of 21 under the influence +of a certain Seyyid Kazim, leader of a heterodox sect, and +a kind of fore-runner or John the Baptist to the Bab. The +result was a period of mental trouble (like the "temptation +in the wilderness"), after which the youth returned +to Shiraz and at the age of twenty-five began his own mission. +His real name was Mirza Ali Muhammad, but he called +himself thenceforth The Bab, i.e. the Gate ("I am the Way"); +and gradually there gathered round him disciples, drawn +by the fascination of his personality and the devotion +of his character. But with the rapid increase of his +following great jealousy and hatred were excited among the +Mullahs, the upholders of a fanatical and narrow- +minded Mahommedanism and quite corresponding to the +Scribes and Pharisees of the New Testament. By them +he was denounced to the Turkish Government. He was +arrested on a charge of causing political disturbance, and +was condemned to death. Among his disciples was one +favorite,[1] who was absolutely devoted to his Master and +refused to leave him at the last. So together they were +suspended over the city wall (at Tabriz) and simultaneously +shot. This was on the 8th July, 1850. + +[1] Mirza Muhammad Ali; and one should note the similarity of +the two names. + + +In November 1850--or between that date and October 1851, +a book appeared, written by one of the B<a^>b's earliest +and most enthusiastic disciples--a merchant of Kashan-- +and giving in quite simple and unpretending form a record +of the above events. There is in it no account of miracles +or of great pretensions to godhood and the like. It is just +a plain history of the life and death of a beloved teacher. It +was cordially received and circulated far and wide; and +we have no reason for doubting its essential veracity. And +even if proved now to be inaccurate in one or two details, this +would not invalidate the moral of the rest of the story--which +is as follows: + +After the death of the Bab a great persecution took place +(in 1852); there were many Babi martyrs, and for some +years the general followers were scattered. But in time +they gathered themselves together again; successors to the +original prophet were appointed--though not without +dissensions--and a Babi church, chiefly at Acca or Acre +in Syria, began to be formed. It was during this period +that a great number of legends grew up--legends of miraculous +babyhood and boyhood, legends of miracles performed +by the mature Bab, and so forth; and when the newly- +forming Church came to look into the matter it concluded +(quite naturally!) that such a simple history as I have outlined +above would never do for the foundation of its plans, +now grown somewhat ambitious. So a new Gospel +was framed, called the Tarikh-i-Jadid ("The new History" +or "The new Way"), embodying and including a lot of legendary +matter, and issued with the authority of "the +Church." This was in 1881-2; and comparing this with +the original record (called The point of Kaf) we get +a luminous view of the growth of fable in those thirty brief +years which had elapsed since the Bab's death. Meanwhile +it became very necessary of course to withdraw from circulation +as far as possible all copies of the original record, +lest they should give the lie to the later 'Gospel'; and +this apparently was done very effectively--so effectively +indeed that Professor Edward Browne (to whom the world +owes so much on account of his labors in connection with +Babism), after arduous search, came at one time to the +conclusion that the original was no longer extant. Most +fortunately, however, the well-known Comte de Gobineau +had in the course of his studies on Eastern Religions acquired +a copy of The point of Kaf; and this, after his death, was +found among his literary treasures and identified (as was most +fitting) by Professor Browne himself. + +Such in brief is the history of the early Babi Church[1] +--a Church which has grown up and expanded greatly +within the memory of many yet living. Much might be written +about it, but the chief point at present is for us +to note the well-verified and interesting example it gives +of the rapid growth in Syria of a religious legend and the +reasons which contributed to this growth--and to be warned +how much more rapidly similar legends probably grew up +in the same land in the middle of the First Century, A.D. +The story of the Bab is also interesting to us because, while +this mass of legend was formed around it, there is no possible +doubt about the actual existence of a historical nucleus in the +person of Mirza Ali Muhammad. + +[1] For literature, see Edward G. Browne's Traveller's Narrative +on the Episode of the Bab (1891), and his New History of the Bab +translated from the Persian of the Tarikh-i-Jadid (Cambridge, +1893). Also Sermons and Essays by Herbert Rix (Williams and +Norgate, 1907), pp. 295-325, "The Persian Bab." + + +On the whole, one is sometimes inclined to doubt whether +any great movement ever makes itself felt in the world, without +dating first from some powerful personality or +group of personalities, ROUND which the idealizing and myth- +making genius of mankind tends to crystallize. But one +must not even here be too certain. Something of the +Apostle Paul we know, and something of 'John' the +Evangelist and writer of the Epistle I John; and that the +'Christian' doctrines dated largely from the preaching and +teaching of these two we cannot doubt; but Paul +never saw Jesus (except "in the Spirit"), nor does he ever +mention the man personally, or any incident of his actual +life (the "crucified Christ" being always an ideal figure); +and 'John' who wrote the Gospel was certainly not the same +as the disciple who "lay in Jesus' bosom"--though +an intercalated verse, the last but one in the Gospel, asserts +the identity.[1] + +[1] It is obvious, in fact, that the WHOLE of the last chapter of +St. John is a later insertion, and again that the two last verses +of that chapter are later than the chapter itself! + + +There may have been a historic Jesus--and if so, to get +a reliable outline of his life would indeed be a treasure; +but at present it would seem there is no sign of that. If +the historicity of Jesus, in any degree, could be proved, +it would give us reason for supposing--what I have personally +always been inclined to believe--that there was also a +historical nucleus for such personages as Osiris, Mithra, +Krishna, Hercules, Apollo and the rest. The question, +in fact, narrows itself down to this, Have there been in +the course of human evolution certain, so to speak, NODAL +points or periods at which the psychologic currents ran +together and condensed themselves for a new start; and +has each such node or point of condensation been marked +by the appearance of an actual and heroic man (or woman) +who supplied a necessary impetus for the new departure, +and gave his name to the resulting movement? OR is it sufficient +to suppose the automatic formation of such nodes or +starting-points without the intervention of any special +hero or genius, and to imagine that in each case the myth- +making tendency of mankind CREATED a legendary and +inspiring figure and worshiped the same for a long period +afterwards as a god? + +As I have said before, this is a question which, interesting +as it is, is not really very important. The main thing being +that the prophetic and creative spirit of mankind HAS from +time to time evolved those figures as idealizations of its +"heart's desire" and placed a halo round their heads. +The long procession of them becomes a REAL piece of History +--the history of the evolution of the human heart, and of +human consciousness. But with the psychology of the whole +subject I shall deal in the next chapter. + + +I may here, however, dwell for a moment on two other +points which belong properly to this chapter. I have +already mentioned the great reliance placed by the advocates +of a unique 'revelation' on the high morality taught in the +Gospels and the New Testament generally. There is no +need of course to challenge that morality or to depreciate it +unduly; but the argument assumes that it is so greatly superior +to anything of the kind that had been taught before +that we are compelled to suppose something like +a revelation to explain its appearance--whereas of course +anyone familiar with the writings of antiquity, among the +Greeks or Romans or Egyptians or Hindus or later Jews, +knows perfectly well that the reported sayings of Jesus and +the Apostles may be paralleled abundantly from these sources. +I have illustrated this already from the Sermon on +the Mount. If anyone will glance at the Testament of +the Twelve Patriarchs--a Jewish book composed about +120 B. C.--he will see that it is full of moral precepts, and +especially precepts of love and forgiveness, so ardent and +so noble that it hardly suffers in any way when compared +with the New Testament teaching, and that consequently no +special miracle is required to explain the appearance of the +latter. + +The twelve Patriarchs in question are the twelve sons of +Jacob, and the book consists of their supposed deathbed +scenes, in which each patriarch in turn recites his own +(more or less imaginary) life and deeds and gives pious +counsel to his children and successors. It is composed in +a fine and poetic style, and is full of lofty thought, remindful +in scores of passages of the Gospels--words and all-- +the coincidences being too striking to be accidental. It +evidently had a deep influence on the authors of the Gospels, +as well as on St. Paul. It affirms a belief in the coming of +a Messiah, and in salvation for the Gentiles. The following +are some quotations from it:[1] Testament of Zebulun +(p. 116): "My children, I bid you keep the commands of +the Lord, and show mercy to your neighbours, and have +compassion towards all, not towards men only, but also +towards beasts." Dan (p. 127): "Love the Lord through all +your life, and one another with a true heart." Joseph +(p. 173): "I was sick, and the Lord visited me; in prison, +and my God showed favor unto me." Benjamin (p. 209): +"For as the sun is not defiled by shining on dung and mire, +but rather drieth up both and driveth away the evil +smell, so also the pure mind, encompassed by the defilements +of earth, rather cleanseth them and is not itself defiled." + +[1] The references being to the Edition by R. H. Charles (1907). + + +I think these quotations are sufficient to prove the high +standard of this book, which was written in the Second Century +B. C., and FROM which the New Testament authors copiously +borrowed. + +The other point has to do with my statement at the beginning +of this chapter that two of the main 'characteristics' +of Christianity were its insistence on (a) a tendency +towards renunciation of the world, and a consequent cultivation +of a purely spiritual love, and (b) on a morality +whose inspiration was a private sense of duty to God rather +than a public sense of duty to one's neighbor and to society +generally. I think, however, that the last-mentioned +characteristic ought to be viewed in relation to a third, namely, +(c) the extraordinarily DEMOCRATIC tendency of the new +Religion.[1] Celsus (A.D. 200) jeered at the early Christians +for their extreme democracy: "It is only the +simpletons, the ignoble, the senseless--slaves and womenfolk +and children--whom they wish to persuade [to join their +churches] or CAN persuade"--"wool-dressers and cobblers +and fullers, the most uneducated and vulgar persons," and +"whosoever is a sinner, or unintelligent or a fool, in +a word, whoever is god-forsaken (<gr kakodaimwn>), him the +Kingdom of God will receive."[2] Thus Celsus, the accomplished, +clever, philosophic and withal humorous critic, +laughed at the new religionists, and prophesied their speedy +extinction. Nevertheless he was mistaken. There is little +doubt that just the inclusion of women and weaklings +and outcasts did contribute LARGELY to the spread of Christianity +(and Mithraism). It brought hope and a sense of +human dignity to the despised and rejected of the earth. +Of the immense numbers of lesser officials who carried on +the vast organization of the Roman Empire, most perhaps, +were taken from the ranks of the freedmen and quondam +slaves, drawn from a great variety of races and already +familiar with pagan cults of all kinds--Egyptian, Syrian, +Chaldean, Iranian, and so forth.[3] This fact helped to give +to Christianity--under the fine tolerance of the Empire-- +its democratic character and also its willingness to accept +all. The rude and menial masses, who had hitherto been +almost beneath the notice of Greek and Roman culture, +flocked in; and though this was doubtless, as time went on, +a source of weakness to the Church, and a cause of dissension +and superstition, yet it was in the inevitable line of human +evolution, and had a psychological basis which I must now +endeavor to explain. + +[1] It is important to note, however, that this same democratic +tendency was very marked in Mithraism. "Il est certain," says +Cumont, "qu'il a fait ses premieres conquetes dans les classes +inferieures de la societe et c'est l'a un fait considerable; le +mithracisme est reste longtemps la religion des humbles." +Mysteres de Mithra, p. 68. + +[2] See Glover's Conflict of Religions in the early Roman Empire, +ch. viii. + +[3] See Toutain, Cultes paiens, vol. ii, conclusion. + + + +XIV. THE MEANING OF IT ALL + +The general drift and meaning of the present book must now, I +think, from many hints scattered in the course of it, be growing +clear. But it will be well perhaps in this chapter, +at the risk of some repetition, to bring the whole argument +together. And the argument is that since the dawn +of humanity on the earth--many hundreds of thousands +or perhaps a million years ago--there has been a slow psychologic +evolution, a gradual development or refinement of +Consciousness, which at a certain stage has spontaneously +given birth in the human race to the phenomena of religious +belief and religious ritual--these phenomena (whether in +the race at large or in any branch of it) always following, +step by step, a certain order depending on the degrees +of psychologic evolution concerned; and that it is this +general fact which accounts for the strange similarities of +belief and ritual which have been observed all over the world +and in places far remote from each other, and which have been +briefly noted in the preceding chapters. + +And the main stages of this psychologic evolution--those +at any rate with which we are here concerned--are Three: +the stage of Simple Consciousness, the stage of Self- +consciousness, and a third Stage which for want of a +better word we may term the stage of Universal Consciousness. +Of course these three stages may at some future +time be analyzed into lesser degrees, with useful result-- +but at present I only desire to draw attention to them in +the rough, so to speak, to show that it is from them and +from their passage one into another that there has flowed +by a perfectly natural logic and concatenation the strange +panorama of humanity's religious evolution--its superstitions +and magic and sacrifices and dancings and ritual generally, +and later its incantations and prophecies, and services +of speech and verse, and paintings and forms of art +and figures of the gods. A wonderful Panorama indeed, +or poem of the Centuries, or, if you like, World-symphony +with three great leading motives! + + +And first we have the stage of Simple Consciousness. For +hundreds of centuries (we cannot doubt) Man possessed +a degree of consciousness not radically different from that +of the higher Animals, though probably more quick and +varied. He saw, he heard, he felt, he noted. He acted +or reacted, quickly or slowly, in response to these impressions. +But the consciousness of himSELF, as a being separate from +his impressions, as separate from his surroundings, had +not yet arisen or taken hold on him. He was an instinctive +part, of Nature. And in this respect he was very near to +the Animals. Self-consciousness in the animals, in a +germinal form is there, no doubt, but EMBEDDED, so to speak, +in the general world consciousness. It is on this account +that the animals have such a marvellously acute perception +and instinct, being embedded in Nature. And primitive +Man had the same. Also we must, as I have said before, +allow that man in that stage must have had the same sort +of grace and perfection of form and movement as we admire +in the (wild) animals now. It would be quite unreasonable +to suppose that he, the crown in the same sense of creation, +was from the beginning a lame and ill-made abortion. For +a long period the tribes of men, like the tribes of the higher +animals, must have been (on the whole, and allowing +for occasional privations and sufferings and conflicts) well +adapted to their surroundings and harmonious with the +earth and with each other. There must have been +a period resembling a Golden Age--some condition at any +rate which, compared with subsequent miseries, merited the +epithet 'golden.' + +It was during this period apparently that the system of +Totems arose. The tribes felt their relationship to their +winged and fourfooted mates (including also other objects +of nature) so deeply and intensely that they adopted the +latter as their emblems. The pre-civilization Man fairly +worshipped, the animals and was proud to be called after +them. Of course we moderns find this strange. We, whose +conceptions of these beautiful creatures are mostly derived +from a broken-down cab-horse, or a melancholy +milk-rummaged cow in a sooty field, or a diseased and +despondent lion or eagle at the Zoo, have never even seen +or loved them and have only wondered with our true commercial +instinct what profit we could extract from them. +But they, the primitives, loved and admired the animals; +they domesticated many of them by the force of a natural +friendship,[1] and accorded them a kind of divinity. This +was the age of tribal solidarity and of a latent sense of +solidarity with Nature. And the point of it all is (with regard +to the subject we have in hand) that this was also +the age from which by a natural evolution the sense of +Religion came to mankind. If Religion in man is the sense +of ties binding his inner self to the powers of the universe +around him, then it is evident I think that primitive man +as I have described him possessed the REALITY of this sense +--though so far buried and subconscious that he was hardly +aware of it. It was only later, and with the coming of +the Second Stage, that this sense began to rise distinctly into +consciousness. + +[1] See ch. iv. Tylor in his Primitive Culture (vol. i, p. 460, +edn. 1903) says: "The sense of an absolute psychical distinction +between man and beast, so prevalent in the civilized world, is +hardly to be found among the lower races." + + +Let us pass then to the Second Stage. There is a moment +in the evolution of a child--somewhere perhaps about the +age of three[1]--when the simple almost animal-like consciousness +of the babe is troubled by a new element--SELF-consciousness. The +change is so marked, so definite, that +(in the depth of the infant's eyes) you can almost SEE it take +place. So in the evolution of the human race there has +been a period--also marked and definite, though extending +intermittent over a vast interval of time--when on men in +general there dawned the consciousness of THEMSELVES, +of their own thoughts and actions. The old simple acceptance +of sensations and experiences gave place to REFLECTION. +The question arose: "How do these sensations and experiences +affect ME? What can _I_ do to modify them, to +encourage the pleasurable, to avoid or inhibit the painful, +and so on?" From that moment a new motive was added +to life. The mind revolved round a new centre. It began +to spin like a little eddy round its own axis. It studied +ITSELF first and became deeply concerned about its own +pleasures and pains, losing touch the while with the larger +life which once dominated it--the life of Nature, the life +of the Tribe. The old unity of the spirit, the old solidarity, +were broken up. + +[1] See Bucke's Cosmic Consciousness (Philadelphia, 1901), pp. 1 +and 39; also W. McDougall's Social Psychology (1908), p. 146-- +where the same age is tentatively suggested. + + +I have touched on this subject before, but it is so important +that the reader must excuse repetition. There came an inevitable +severance, an inevitable period of strife. The +magic mirror of the soul, reflecting nature as heretofore +in calm and simple grace, was suddenly cracked across. +The new self-conscious man (not all at once but gradually) +became alienated from his tribe. He lapsed into strife +with his fellows. Ambition, vanity, greed, the love of +domination, the desire for property and possessions, set in. +The influences of fellowship and solidarity grew feebler. +He became alienated from his great Mother. His instincts +were less and less sure--and that in proportion as brain- +activity and self-regarding calculation took their place. +Love and mutual help were less compelling in proportion as +the demands of self-interest grew louder and more insistent. +Ultimately the crisis came. Cain murdered his brother +and became an outcast. The Garden of Eden and the +Golden Age closed their gates behind him. He entered +upon a period of suffering--a period of labor and toil and +sorrow such as he had never before known, and such +as the animals certainly have never known. And in that +distressful state, in that doleful valley of his long pilgrimage, +he still remains to-day. + +Thus has the canker of self-consciousness done its work. +It would be foolish and useless to rail against the process, +or to blame any one for it. It had to be. Through this +dismal vale of self-seeking mankind had to pass--if only in +order at last to find the True Self which was (and still +remains) its goal. The pilgrimage will not last for ever. +Indeed there are signs that the recent Great War and the +following Events mark the lowest point of descent and the +beginning of the human soul's return to sanity and ascent +towards the heavenly Kingdom. No doubt Man will +arrive again SOME day at the grace, composure and leisurely +beauty of life which the animals realized long ago, though +he seems a precious long time about it; and when all this +nightmare of Greed and Vanity and Self-conceit and Cruelty +and Lust of oppression and domination, which marks the +present period, is past--and it WILL pass--then Humanity +will come again to its Golden Age and to that Paradise of +redemption and peace which has for so long been prophesied. + +But we are dealing with the origins of Religion; and what +I want the reader to see is that it was just this breaking +up of the old psychologic unity and continuity of man with +his surroundings which led to the whole panorama of the +rituals and creeds. Man, centering round himself, necessarily +became an exile from the great Whole. He committed the +sin (if it was a sin) of Separation. Anyhow Nemesis was +swift. The sense of loneliness and the sense of guilt came +on him. The realization of himself as a separate conscious +being necessarily led to his attributing a similar consciousness +of some kind to the great Life around him. Action +and reaction are equal and opposite. Whatever he may have +felt before, it became clear to him now that beings +more or less like himself--though doubtless vaster and +more powerful--moved behind the veil of the visible world. +From that moment the belief in Magic and Demons and +Gods arose or slowly developed itself; and in the midst of +this turmoil of perilous and conflicting powers, he perceived +himself an alien and an exile, stricken with Fear, stricken +with the sense of Sin. If before, he had experienced +fear--in the kind of automatic way of self-preservation +in which the animals feel it--he now, with fevered self- +regard and excited imagination, experienced it in double or +treble degree. And if, before, he had been aware that +fortune and chance were not always friendly and propitious +to his designs, he now perceived or thought he perceived +in every adverse happening the deliberate persecution of the +powers, and an accusation of guilt directed against +him for some neglect or deficiency in his relation to them. +Hence by a perfectly logical and natural sequence there arose +the belief in other-world or supernatural powers, whether +purely fortuitous and magical or more distinctly rational +and personal; there arose the sense of Sin, or of +offence against these powers; there arose a complex +ritual of Expiation--whether by personal sacrifice and +suffering or by the sacrifice of victims. There arose too +a whole catalogue of ceremonies--ceremonies of Initiation, +by which the novice should learn to keep within the good +grace of the Powers, and under the blessing of his Tribe +and the protection of its Totem; ceremonies of Eucharistic +meals which should restore the lost sanctity of the common +life and remove the sense of guilt and isolation; ceremonies +of Marriage and rules and rites of sex-connection, fitted to +curb the terrific and demonic violence of passions which +else indeed might easily rend the community asunder. +And so on. It is easy to see that granted an early stage +of simple unreflecting nature-consciousness, and granting +this broken into and, after a time, shattered by the arrival +of SELF-consciousness there would necessarily follow in +spontaneous yet logical order a whole series of religious +institutions and beliefs, which phantasmal and unreal +as they may appear to us, were by no means unreal to our +ancestors. It is easy also to see that as the psychological +process was necessarily of similar general character in every +branch of the human race and all over the world, so the +religious evolutions--the creeds and rituals--took on much +the same complexion everywhere; and, though they differed +in details according to climate and other influences, ran +on such remarkably parallel lines as we have noted. + +Finally, to make the whole matter clear, let me repeat +that this event, the inbreak of Self-consciousness, took +place, or BEGAN to take place, an enormous time ago, perhaps +in the beginning of the Neolithic Age. I dwell on the word +"began" because I think it is probable that in its beginnings, +and for a long period after, this newborn consciousness +had an infantile and very innocent character, quite different +from its later and more aggressive forms--just as we see +self-consciousness in a little child has a charm and a grace +which it loses later in a boastful or grasping boyhood and +manhood. So we may understand that though self-consciousness may +have begun to appear in the human race +at this very early time (and more or less contemporaneously +with the invention of very rude tools and unformed +language), there probably did elapse a very long period-- +perhaps the whole of the Neolithic Age--before the evils +of this second stage of human evolution came to a head. +Max Muller has pointed out that among the words which +are common to the various branches of Aryan language, and +which therefore belong to the very early period before +the separation of these branches, there are not found the words +denoting war and conflict and the weapons and instruments +of strife--a fact which suggests a long continuance +of peaceful habit among mankind AFTER the first formation +and use of language. + +That the birth of language and the birth of self-consciousness +were APPROXIMATELY simultaneous is a probable +theory, and one favored by many thinkers;[1] but the +slow beginnings of both must have been so very protracted +that it is perhaps useless to attempt any very exact +determination. Late researches seem to show that language +began in what might be called TRIBAL expressions of mood +and feeling (holophrases like "go-hunting-kill-bear") without +reference to individual personalities and relationships; +and that it was only at a later stage that words like "I" +and "Thou" came into use, and the holophrases broke up +into "parts of speech" and took on a definite grammatical +structure.[2] If true, these facts point clearly to a long +foreground of rude communal language, something like +though greatly superior to that of the animals, preceding +or preparing the evolution of Self-consciousness proper, in +the forms of "I" and "Thou" and the grammar of +personal actions and relations. "They show that the +plural and all other forms of number in grammar arise not by +multiplication of an original 'I,' but by selection and gradual +EXCLUSION from an original collective 'we.' "[3] According +to this view the birth of self-consciousness in the human +family, or in any particular race or section of the human +family, must have been equally slow and hesitating; and it +would be easy to imagine, as just said, that there may have +been a very long and 'golden' period at its beginning, before +the new consciousness took on its maturer and harsher +forms. + +[1] Dr. Bucke (Cosmic Consciousness) insists on their +simultaneity, but places both events excessively far back, as we +should think, i.e. 200,000 or 300,000 years ago. Possibly he does +not differentiate sufficiently between the rude language of the +holophrase and the much later growth of formed and grammatical +speech. + +[2] See A. E. Crawley's Idea of the Soul, ch. ii; Jane Harrison's +Themis, pp. 473-5; and E. J. Payne's History of the New World +called America, vol. ii, pp. 115 sq., where the beginning of +self-consciousness is associated with the break-up of the +holophrase. + +[3] Themis, p. 471. + + +All estimates of the Time involved in these evolutions of +early man are notoriously most divergent and most difficult +to be sure of; but if we take 500,000 years ago for +the first appearance of veritable Man (homo primigenius),[2] +and (following Professor W. J. Sollas)[3] 30,000 or 40,000 years +ago for the first tool-using men (homo sapiens) of the +Chellean Age (palaeolithic), 15,000 for the rock-paintings +and inscriptions of the Aurignacian and Magdalenian +peoples, and 5,000 years ago for the first actual historical +records that have come down to us, we may +perhaps get something like a proportion between the different +periods. That is to say, half a million years for +the purely animal man in his different forms and grades of +evolution. Then somewhere towards the end of palaeolithic +or commencement of neolithic times Self-consciousness dimly +beginning and, after some 10,000 years of slow germination +and pre-historic culture, culminating in the actual historic +period and the dawn of civilization 40 or 50 centuries ago, +and to-day (we hope), reaching the climax which precedes +or foretells its abatement and transformation. + +[2] Though Dr. Arthur Keith, Ancient Types of Man (1911), pp. 93 +and 102, puts the figure at more like a million. + +[3] See Ancient Hunters (1915); also Hastings's Encycl. art. +"Ethnology"; and Havelock Ellis, "The Origin of War," in The +Philosophy of Conflict and other Essays. + + +No doubt many geologists and anthropologists would favor +periods greatly LONGER than those here mentioned; but +possibly there would be some agreement as to the RATIO +to each other of the times concerned: that is, the said +authorities would probably allow for a VERY long animal-man[1]- +period corresponding to the first stage; for a much shorter +aggressively 'self conscious' period, corresponding to the +Second Stage--perhaps lasting only one thirtieth or +fiftieth of the time of the first period; and then--if +they looked forward at all to a third stage--would be inclined +for obvious reasons to attribute to that again a very extended +duration. + +[1] I use the phrase 'animal-man' here, not with any flavor of +contempt or reprobation, as the dear Victorians would have used +it, but with a sense of genuine respect and admiration such as +one feels towards the animals themselves. + + +However, all this is very speculative. To return to the +difficulty about Language and the consideration of those early +times when words adequate to the expression of religious +or magical ideas simply did not exist, it is clear +that the only available, or at any rate the CHIEF means of +expression, in those times, must have consisted in gestures, +in attitudes, in ceremonial ACTIONS--in a more or less elaborate +ritual, in fact.[1] Such ideas as Adoration, Thanksgiving, +confession of Guilt, placation of Wrath, Expiation, Sacrifice, +Celebration of Community, sacramental Atonement, and +a score of others could at that time be expressed by appropriate +rites--and as a matter of fact are often so expressed +even now--MORE readily and directly than by language. +'Dancing'--when that word came to be invented--did +not mean a mere flinging about of the limbs in recreation, +but any expressive movements of the body which might be +used to convey the feelings of the dancer or of the audience +whom he represented. And so the 'religious dance' became +a most important part of ritual. + +[1] See ch. ix and xi. + + +So much for the second stage of Consciousness. Let us +now pass on to the Third Stage. It is evident that the +process of disruption and dissolution--disruption both of +the human mind, and of society round about it, due to the +action of the Second Stage--could not go on indefinitely. +There are hundreds of thousands of people at the present +moment who are dying of mental or bodily disease--their +nervous systems broken down by troubles connected with excessive +self-consciousness--selfish fears and worries and +restlessness. Society at large is perishing both in industry +and in warfare through the domination in its organism of +the self-motives of greed and vanity and ambition. This +cannot go on for ever. Things must either continue in +the same strain, in which case it is evident that we are +approaching a crisis of utter dissolution, OR a new element +must enter in, a new inspiration of life, and we (as individuals) +and the society of which we form a part, must make a fresh +start. What is that new and necessary element of regeneration? + +It is evident that it must be a new birth--the entry +into a further stage of consciousness which must supersede +the present one. Through some such crisis as we have spoken +of, through the extreme of suffering, the mind of +Man, AS AT PRESENT CONSTITUTED, has to die.[1] Self-consciousness +has to die, and be buried, and rise again in a new form. +Probably nothing but the extreme of suffering can bring +this about.[2] And what is this new form in which consciousness +has to rearise? Obviously, since the miseries of the +world during countless centuries have dated from that +fatal attempt to make the little personal SELF the centre of +effort and activity, and since that attempt has inevitably led +to disunity and discord and death, both within the mind itself +and within the body of society, there is nothing left but +the return to a Consciousness which shall have Unity as +its foundation-principle, and which shall proceed from the +direct SENSE AND PERCEPTION of such an unity throughout +creation. The simple mind of Early Man and the Animals +was of that character--a consciousness, so to speak, continuous +through nature, and though running to points of +illumination and foci of special activity in individuals, yet +at no point essentially broken or imprisoned in separate +compartments. (And it is this CONTINUITY of the primitive +mind which enables us, as I have already explained, to +understand the mysterious workings of instinct and intuition.) +To some such unity-consciousness we have to return; +but clearly it will be--it is not--of the simple inchoate +character of the First Stage, for it has been enriched, +deepened, and greatly extended by the experience of the +Second Stage. It is in fact, a new order of mentality--the +consciousness of the Third Stage. + +[1] "The mind must be restrained in the heart till it comes to an +end," says the Maitrayana-Brahmana-Upanishad. + +[2] One may remember in this connection the tapas of the Hindu +yogi, or the ordeals of initiates into the pagan Mysteries +generally. + + +In order to understand the operation and qualities of this +Third Consciousness, it may be of assistance just now +to consider in what more or less rudimentary way or ways +it figured in the pagan rituals and in Christianity. We have +seen the rude Siberyaks in North-Eastern Asia or +the 'Grizzly' tribes of North American Indians in the +neighborhood of Mount Shasta paying their respects and +adoration to a captive bear--at once the food-animal, +and the divinity of the Tribe. A tribesman had slain a +bear--and, be it said, had slain it not in a public hunt with +all due ceremonies observed, but privately for his own +satisfaction. He had committed, therefore, a sin theoretically +unpardonable; for had he not--to gratify his +personal desire for food--levelled a blow at the guardian +spirit of the Tribe? Had he not alienated himself from +his fellows by destroying its very symbol? There was +only one way by which he could regain the fellowship of +his companions. He must make amends by some public +sacrifice, and instead of retaining the flesh of the animal +for himself he must share it with the whole tribe (or clan) +in a common feast, while at the same time, tensest prayers +and thanks are offered to the animal for the gift of his body +for food. The Magic formula demanded nothing less than +this--else dread disaster would fall upon the man who sinned, +and upon the whole brotherhood. Here, and in a hundred +similar rites, we see the three phases of tribal psychology-- +the first, in which the individual member simply remains +within the compass of the tribal mind, and only acts in +harmony with it; the second, in which the individual +steps outside and to gratify his personal SELF performs an +action which alienates him from his fellows; and the third, +in which, to make amends and to prove his sincerity, he +submits to some sacrifice, and by a common feast or some +such ceremony is received back again into the unity of the +fellowship. The body of the animal-divinity is consumed, +and the latter becomes, both in the spirit and in the flesh, +the Savior of the tribe. + +In course of time, when the Totem or Guardian-spirit +is no longer merely an Animal, or animal-headed Genius, +but a quite human-formed Divinity, still the same general +outline of ideas is preserved--only with gathered intensity +owing to the specially human interest of the drama. The +Divinity who gives his life for his flock is no longer just +an ordinary Bull or Lamb, but Adonis or Osiris or Dionysus +or Jesus. He is betrayed by one of his own followers, and +suffers death, but rises again redeeming all with himself +in the one fellowship; and the corn and the wine and the +wild flesh which were his body, and which he gave for the +sustenance of mankind, are consumed in a holy supper +of reconciliation. It is always the return to unity which +is the ritual of Salvation, and of which the symbol is the +Eucharist--the second birth, the formation of "a new creature +when old things are passed away." For "Except a +man be born again, he cannot see the Kingdom of God"; +and "the first man is of the earth, earthly, but the second +man is the Lord from heaven." Like a strange refrain, +and from centuries before our era, comes down this belief +in a god who is imprisoned in each man, and whose liberation +is a new birth and the beginning of a new creature: +"Rejoice, ye initiates in the mystery of the liberated god" +--rejoice in the thought of the hero who died as a mortal +in the coffin, but rises again as Lord of all! + +Who then was this "Christos" for whom the world +was waiting three centuries before our era (and indeed +centuries before that)? Who was this "thrice Savior" +whom the Greek Gnostics acclaimed? What was the +meaning of that "coming of the Son of Man" whom Daniel +beheld in vision among the clouds of heaven? or of the +"perfect man" who, Paul declared, should deliver us from +the bondage of corruption into the glorious liberty of +the children of God? What was this salvation which +time after time and times again the pagan deities promised +to their devotees, and which the Eleusinian and other +Mysteries represented in their religious dramas with such +convincing enthusiasm that even Pindar could say "Happy +is he who has seen them (the Mysteries) before he goes +beneath the hollow earth: that man knows the true end of +life and its source divine"; and concerning which Sophocles +and Aeschylus were equally enthusiastic?[1] + +[1] See Farnell's Cults of the Greek States, vol. iii, p. 194; +also The Mysteries, Pagan and Christian, by S. Cheetham, D.D. +(London, 1897). + + +Can we doubt, in the light of all that we have already +said, what the answer to these questions is? As with +the first blossoming of self-consciousness in the human +mind came the dawn of an immense cycle of experience-- +a cycle indeed of exile from Eden, of suffering and toil and +blind wanderings in the wilderness, yet a cycle absolutely +necessary and unavoidable--so now the redemption, the +return, the restoration has to come through another forward +step, in the same domain. Abandoning the quest and the +glorification of the separate isolated self we have to return +to the cosmic universal life. It is the blossoming indeed +of this 'new' life in the deeps of our minds which is salvation, +and which all the expressions which I have just cited have +indicated. It is this presence which all down the ages +has been hailed as Savior and Liberator: the daybreak of a +consciousness so much vaster, so much more glorious, than +all that has gone before that the little candle of the local self +is swallowed up in its rays. It is the return home, the +return into direct touch with Nature and Man--the liberation +from the long exile of separation, from the painful sense +of isolation and the odious nightmare of guilt and 'sin.' Can +we doubt that this new birth--this third stage of consciousness, +if we like to call it so--has to come, that it is indeed +not merely a pious hope or a tentative theory, but a FACT +testified to already by a cloud of witnesses in the past-- +witnesses shining in their own easily recognizable and authentic +light, yet for the most part isolated from each other among +the arid and unfruitful wastes of Civilization, like glow-worms +in the dry grass of a summer night? + +Since the first dim evolution of human self-consciousness +an immense period, as we have said--perhaps 30,000 years, +perhaps even more--has elapsed. Now, in the present +day this period is reaching its culmination, and though +it will not terminate immediately, its end is, so to speak, +in sight. Meanwhile, during all the historical age behind +us--say for the last 4,000 or 5,000 years--evidence has been +coming in (partly in the religious rites recorded, partly +in oracles, poems and prophetic literature) of the onset +of this further illumination--"the light which never was +on sea or land"--and the cloud of witnesses, scattered +at first, has in these later centuries become so evident and +so notable that we are tempted to believe in or to anticipate +a great and general new birth, as now not so very far off.[1] +[We should, however, do well to remember, in this connection, +that many a time already in the history the Millennium +has been prophesied, and yet not arrived punctual to date, +and to take to ourselves the words of 'Peter,' who somewhat +grievously disappointed at the long-delayed second coming +of the Lord Jesus in the clouds of heaven, wrote in his second +Epistle: "There shall come in the last days scoffers, +walking after their own lusts, and saying, Where is the promise +of his coming? for since the fathers fell asleep, all +things continue as they were from the beginning of the +creation."[2]] + +[1] For an amplification of all this theme, see Dr. Bucke's +remarkable and epoch-making book, Cosmic Consciousness (first +published at Philadelphia, 1901). + +[2] 2 Peter iii. 4; written probably about A.D. 150. + + +I say that all through the historical age behind us there +has been evidence--even though scattered-- of salvation +and the return of the Cosmic life. Man has never been so +completely submerged in the bitter sea of self-centredness but +what he has occasionally been able to dash the spray from +his eyes and glimpse the sun and the glorious light of +heaven. From how far back we cannot say, but from an +immense antiquity come the beautiful myths which indicate +this. + + Cinderella, the cinder-maiden, sits unbeknown in her earthly. + hutch; + Gibed and jeered at she bewails her lonely fate; + Nevertheless youngest-born she surpasses her sisters and endues + a garment of the sun and stars; + From a tiny spark she ascends and irradiates the universe, + and is wedded to the prince of heaven. + + +How lovely this vision of the little maiden sitting unbeknown +close to the Hearth-fire of the universe--herself +indeed just a little spark from it; despised and rejected; +rejected by the world, despised by her two elder sisters (the +body and the intellect); yet she, the soul, though latest-born, +by far the most beautiful of the three. And of +the Prince of Love who redeems and sets her free; and of her +wedding garment the glory and beauty of all nature and of +the heavens! The parables of Jesus are charming in their +way, but they hardly reach this height of inspiration. + +Or the world-old myth of Eros and Psyche. How strange +that here again there are three sisters (the three stages of +human evolution), and the latest-born the most beautiful +of the three, and the jealousies and persecutions heaped on +the youngest by the others, and especially by Aphrodite the +goddess of mere sensual charm. And again the coming of +the unknown, the unseen Lover, on whom it is not permitted +for mortals to look; and the long, long tests and sufferings +and trials which Psyche has to undergo before Eros +may really take her to his arms and translate her to the +heights of heaven. Can we not imagine how when these +things were represented in the Mysteries the world flocked +to see them, and the poets indeed said, "Happy are +they that see and seeing can understand?" Can we not +understand how it was that the Amphictyonic decree of the +second century B.C. spoke of these same Mysteries as enforcing +the lesson that "the greatest of human blessings +is fellowship and mutual trust"? + + + +XV. THE ANCIENT MYSTERIES + +Thus we come to a thing which we must not pass over, +because it throws great light on the meaning and interpretation +of all these rites and ceremonies of the great World-religion. I +mean the subject of the Ancient Mysteries. And to this I will +give a few pages. + +These Mysteries were probably survivals of the oldest religious +rites of the Greek races, and in their earlier forms +consisted not so much in worship of the gods of Heaven +as of the divinities of Earth, and of Nature and Death. Crude, +no doubt, at first, they gradually became (especially in their +Eleusinian form) more refined and philosophical; the rites +were gradually thrown open, on certain conditions, not +only to men generally, but also to women, and even to slaves; +and in the end they influenced Christianity deeply.[1] + +[1] See Edwin Hatch, D.D., The Influence of Greek Ideas and +Usages on the Christian Church (London, 1890), pp. 283-5. + + +There were apparently three forms of teaching made +use of in these rites: these were <gr legomena>, things SAID; +<gr deiknumena>, things SHOWN; and <gr drwmena>, things PERFORMED +or ACTED.[1] I have given already some instances +of things said-texts whispered for consolation in the +neophyte's car, and so forth; of the THIRD group, things +enacted, we have a fair amount of evidence. There were +ritual dramas or passion-plays, of which an important +one dealt with the descent of Kore or Proserpine into the +underworld, as in the Eleusinian representations,[2] and her +redemption and restoration to the upper world in Spring; +another with the sufferings of Psyche and her rescue by Eros, +as described by Apuleius[3]--himself an initiate in the cult +of Isis. There is a parody by Lucian, which tells +of the birth of Apollo, the marriage of Coronis, and the +coming of Aesculapius as Savior; there was the dying +and rising again of Dionysus (chief divinity of the Orphic +cult); and sometimes the mystery of the birth of Dionysus +as a holy child.[4] There was, every year at Eleusis, a +solemn and lengthy procession or pilgrimage made, symbolic +of the long pilgrimage of the human soul, its sufferings and +deliverance. + +[1] Cheetham, op. cit., pp. 49-61 sq. + +[2] See Farnell, op. cit., iii. 158 sq. + +[3] See The Golden Ass. + +[4] Farnell, ii, 177. + + +"Almost always," says Dr. Cheetham, "the suffering of a +god--suffering followed by triumph--seems to have been +the subject of the sacred drama." Then occasionally to +the Neophytes, after taking part in the pilgrimage, and +when their minds had been prepared by an ordeal of +darkness and fatigue and terrors, was accorded a revelation +of Paradise, and even a vision of Transfiguration--the form +of the Hierophant himself, or teacher of the Mysteries, +being seen half-lost in a blaze of light.[1] Finally, there +was the eating of food and drinking of barley-drink from +the sacred chest[2]--a kind of Communion or Eucharist. + +[1] Ibid., 179 sq. + +[2] Ibid., 186. Sacred chests, in which holy things were kept, +figure frequently in early rites and legends--as in the case of +the ark of the Jewish tabernacle, the ark or box carried in +celebrations of the mysteries of Bacchus (Theocritus, Idyll +xxvi), the legend of Pandora's box which contained the seeds of +all good and evil, the ark of Noah which saved all living +creatures from the flood, the Argo of the argonauts, the +moonshaped boat in which Isis floating over the waters gathered +together the severed limbs of Osiris, and so brought about his +resurrection, and the many chests or coffins out of which the +various gods (Adonis, Attis, Osiris, Jesus), having been +laid there in death, rose again for the redemption of the world. +They all evidently refer to the mystic womb of Nature and of +Woman, and are symbols of salvation and redemption (For a full +discussion of this subject, see The Great Law of religious +origins, by W. Williamson, ch. iv.) + + +Apuleius in The Golden Ass gives an interesting account +of his induction into the mysteries of Isis: how, bidding +farewell one evening to the general congregation outside, and +clothed in a new linen garment, he was handed by +the priest into the inner recesses of the temple itself; how +he "approached the confines of death, and having trod on +the threshold of Proserpine (the Underworld), returned +therefrom, being borne through all the elements. At +midnight I saw the sun shining with its brilliant light: +and I approached the presence of the Gods beneath and +the Gods above, and stood near and worshipped them." +During the night things happened which must not be +disclosed; but in the morning he came forth "consecrated +by being dressed in twelve stoles painted with the figures of +animals."[1] He ascended a pulpit in the midst of the Temple, +carrying in his right hand a burning torch, while a +chaplet encircled his head, from which palm-leaves projected +like rays of light. "Thus arrayed like the Sun, and +placed so as to resemble a statue, on a sudden the curtains +being drawn aside, I was exposed to the gaze of the multitude. +After this I celebrated the most joyful day of my +initiation, as my natal day [day of the New Birth] +and there was a joyous banquet and mirthful conversation." + +[1] An allusion no doubt to the twelve signs of the Zodiac, the +pathway of the Sun, as well as to the practice of the ancient +priests of wearing the skins of totem-animals in sign of their +divinity. + + +One can hardly refuse to recognize in this account the +description of some kind of ceremony which was supposed +to seal the illumination of a man and his new birth into +divinity--the animal origin, the circling of all experience, +the terrors of death, and the resurrection in the form of +the Sun, the symbol of all light and life. The very word +"illumination" carries the ideas of light and a new birth with +it. Reitzenstein in his very interesting book on the Greek +Mysteries[1] speaks over and over again of the illumination +(<gr fwtismos>) which was held to attend Initiation and +Salvation. The doctrine of Salvation indeed (<gr swthria>) +was, as we have already seen, rife and widely current in +the Second Century B. C. It represented a real experience, +and the man who shared this experience became a <gr qeios> +<gr anqrwpos> or divine man.[2] In the Orphic Tablets the +phrase "I am a child of earth and the starry heaven, but +my race is of heaven (alone)" occurs more than once. +In one of the longest of them the dead man is instructed +"after he has passed the waters (of Lethe) where the white +Cypress and the House of Hades are" to address these very +words to the guardians of the Lake of Memory while +he asks for a drink of cold water from that Lake. In +another the dead person himself is thus addressed: "Hail, +thou who hast endured the Suffering, such as indeed thou +hadst never suffered before; thou hast become god from +man!"[3] Ecstacy was the acme of the religious life; and, +what is especially interesting to us, Salvation or the divine +nature was open to all men--to all, that is, who should go +through the necessary stages of preparation for it.[4] + +[1] Die hellenistischen Mysterien-Religionen, by R. Reitzenstein, +Leipzig, 1910. + +[2] Reitzenstein, p. 12. + +[3] These Tablets (so-called) are instructions to the dead as to +their passage into the other world, and have been found in the +tombs, in Italy and elsewhere, inscribed on very thin gold plates +and buried with the departed. See Manual of Greek Antiquities by +Percy Gardner and F. B. Jerome (1896); also Prolegomena to Greek +Religion by Jane E. Harrison (1908). + +[4] Reitzenstein, pp. 15 and 18; also S. J. Case, Evolution of +Early Christianity, p. 301. + + +Reitzenstein contends (p. 26) that in the Mysteries, +transfiguration (<gr metamorfwsis>), salvation (<gr swthria>), +and new birth (<gr paliggenesia>) were often conjoined. He says +(p. 31), that in the Egyptian Osiris-cult, the Initiate acquires +a nature "equal to God" (<gr isoqeos>), the very same expression +as that used of Christ Jesus in Philippians ii. 6; +he mentions Apollonius of Tyana and Sergius Paulus as +instances of men who by their contemporaries were considered +to have attained this nature; and he quotes Akhnaton +(Pharaoh of Egypt in 1375 B.C.) as having said, +"Thou art in my heart; none other knows Thee, save thy +son Akhnaton; Thou hast initiated him into thy wisdom +and into thy power." He also quotes the words of Hermes +(Trismegistus)--"Come unto Me, even as children to their +mother's bosom: Thou art I, and I am Thou; what is thine +is mine, and what is mine is thine; for indeed I am +thine image (<gr eidwlon>)," and refers to the dialogue between +Hermes and Tat, in which they speak of the great and mystic +New Birth and Union with the All--with all Elements, Plants +and Animals, Time and Space. + +"The Mysteries," says Dr. Cheetham very candidly, +"influenced Christianity considerably and modified it in some +important respects"; and Dr. Hatch, as we have seen, +not only supports this general view, but follows it +out in detail.[1] He points out that the membership of the +Mystery-societies was very numerous in the earliest times, +A.D.; that their general aims were good, including a sense of +true religion, decent life, and brotherhood; that cleanness +from crime and confession were demanded from the neophyte; that +confession was followed by baptism (<gr kaqarsis>) and +THAT by sacrifice; that the term <gr fwtismos> +(illumination) was adopted by the Christian Church as +the name for the new birth of baptism; that the Christian +usage of placing a seal on the forehead came from the same +source; that baptism itself after a time was called a mystery +(<gr musihriou>); that the sacred cakes and barley-drink of +the Mysteries became the milk and honey and bread and +wine of the first Christian Eucharists, and that the occasional +sacrifice of a lamb on the Christian altar ("whose mention +is often suppressed") probably originated in the same way. +Indeed, the conception of the communion-table AS an altar +and many other points of ritual gradually established themselves +from these sources as time went on.[2] It is hardly +necessary to say more in proof of the extent to which in +these ancient representations "things said" and "scenes +enacted" forestalled the doctrines and ceremonials of +Christianity. + +[1] See Hatch, op. cit., pp. 290 sq. + +[2] See Dionysus Areop. (end of fifth century), who describes the +Christian rites generally in Mystery language (Hatch, 296). + + +"But what of the second group above-mentioned, the +"things SHOWN"? It is not so easy naturally to get exact +information concerning these, but they seem to have been +specially holy objects, probably things connected with +very ancient rituals in the past--such as sacred stones, +old and rude images of the gods, magic nature-symbols, like +that half-disclosed ear of corn above-mentioned (Ch. V.). "In the +Temple of Isis at Philae," says Dr. Cheetham, +"the dead body of Osiris is represented with stalks +of corn springing from it, which a priest waters from +a vessel. An inscription says: 'This is the form of him +whom we may not name, Osiris of the Mysteries who sprang +from the returning waters' [the Nile]." Above all, no doubt, +there were images of the phallus and the vulva, the great +symbols of human fertility. We have seen (Ch. XII) that +the lingam and the yoni are, even down to to-day, commonly +retained and honored as holy objects in the S. Indian +Temples, and anointed with oil (some of them) for +a very practical reason. Sir J. G. Frazer, in his lately +published volumes on The Folk-lore of the Old Testament, +has a chapter (in vol. ii) on the very numerous sacred stones +of various shapes and sizes found or spoken of in Palestine +and other parts of the world. Though uncertain as to the +meaning of these stones he mentions that they are "frequently, +though not always, UPRIGHT." Anointing them with +oil, he assures us, "is a widespread practice, sometimes by +women who wish to obtain children." And he concludes +the chapter by saying: "The holy stone at Bethel was probably +one of those massive standing stones or rough pillars +which the Hebrews called masseboth, and which, +as we have seen, were regular adjuncts of Canaanite and +early Israelitish sanctuaries." We have already mentioned +the pillars Jachin and Boaz which stood before the Temple +of Solomon, and which had an acknowledged sexual significance; +and so it seems probable that a great number of +these holy stones had a similar meaning.[1] Following this +clue it would appear likely that the lingam thus anointed +and worshipped in the Temples of India and elsewhere IS the +original <gr cristos>[2] adored by the human race from the very +beginning, and that at a later time, when the Priest +and the King, as objects of worship, took the place +of the Lingam, THEY also were anointed with the chrism of +fertility. That the exhibition of these emblems should be +part of the original 'Mystery'-rituals was perfectly +natural--especially because, as we have explained already[3] +old customs often continued on in a quite naive fashion +in the rituals, when they had come to be thought indecent +or improper by a later public opinion; and (we may say) +was perfectly in order, because there is plenty of evidence to +show that in SAVAGE initiations, of which the Mysteries were +the linear descendants, all these things WERE explained to +the novices, and their use actually taught.[4] No doubt also +there were some representations or dramatic incidents of +a fairly coarse character, as deriving from these ancient +sources.[5] It is, however, quaint to observe how the mere +mention of such things has caused an almost hysterical +commotion among the critics of the Mysteries--from the +day of the early Christians who (in order to belaud their +own religion) were never tired of abusing the Pagans, onward +to the present day when modern scholars either on +the one hand follow the early Christians in representing +the Mysteries as sinks of iniquity or on the other (knowing +this charge could not be substantiated except in the period +of their final decadence) take the line of ignoring the sexual +interest attaching to them as non-existent or at any rate +unworthy of attention. The good Archdeacon Cheetham, +for instance, while writing an interesting book on the Mysteries +passes by this side of the subject ALMOST as if it did +not exist; while the learned Dr. Farnell, overcome apparently +by the weight of his learning, and unable to confront +the alarming obstacle presented by these sexual rites and +aspects, hides himself behind the rather non-committal +remark (speaking of the Eleusinian rites) "we have no +right to imagine any part of this solemn ceremony as coarse +or obscene."[6] As Nature, however, has been known (quite +frequently) to be coarse or obscene, and as the initiators +of the Mysteries were probably neither 'good' nor 'learned,' +but were simply anxious to interpret Nature as best they +could, we cannot find fault with the latter for the way +they handled the problem, nor indeed well see how they could +have handled it better. + +[1] F. Nork, Der Mystagog, mentions that the Roman Penates were +commonly anointed with oil. J. Stuart Hay, in his Life of +Elagabalus (1911), says that "Elagabal was worshipped under the +symbol of a great black stone or meteorite, in the shape of a +Phallus, which having fallen from the heavens represented a true +portion of the Godhead, much after the style of those black stone +images popularly venerated in Norway and other parts of Europe." + +[2] J. E. Hewitt, in his Ruling Races of Pre-historic Times (p. +64), gives a long list of pre-historic races who worshipped the +lingam. + +[3] See Ch. XI. + +[4] See Ernest Crawley's Mystic Rose, ch. xiii, pp. 310 and 313: +"In certain tribes of Central Africa both boys and girls after +initiation must as soon as possible have intercourse." Initiation +being not merely preliminary to, but often ACTUALLY marriage. The +same among Kaffirs, Congo tribes, Senegalese, etc. Also among the +Arunta of Australia. + +[5] Professor Diederichs has said that "in much ancient ritual it +was thought that mystic communion with the deity could be +obtained through the semblance of sex-intercourse--as in the +Attis-Cybele worship, and the Isis-ritual." (Farnell.) +Reitzenstein says (op. cit., p. 20.) that the Initiates, like +some of the Christian Nuns at a later time, believed +in union with God through receiving the seed. + +[6] Farnell, op. cit., iii. 176. Messrs. Gardner and Jevons, in +their Manual of Greek Antiquities, above-quoted, compare the +Eleusinian Mysteries favorably with some of the others, like the +Arcadian, the Troezenian, the Aeginaean, and the very primitive +Samothracian: saying (p. 278) that of the last-mentioned "we know +little, but safely conjecture that in them the ideas of sex and +procreation dominated EVEN MORE than in those of Eleusis." + + +After all it is pretty clear that the early peoples saw +in Sex the great cohesive force which kept (we will not say +Humanity but at any rate) the Tribe together, and sustained +the race. In the stage of simple Consciousness this +must have been one of the first things that the budding intellect +perceived. Sex became one of the earliest divinities, +and there is abundant evidence that its organs and processes +generally were invested with a religious sense of awe and +sanctity. It was in fact the symbol (or rather the actuality) +of the permanent undying life of the race, and as such was +sacred to the uses of the race. Whatever taboos may have, +among different peoples, guarded its operations, it was not +essentially a thing to be concealed, or ashamed of. Rather +the contrary. For instance the early Christian writer, +Hippolytus, Bishop of Pontus (A.D. 200), in his Refutation +of all Heresies, Book V, says that the Samothracian Mysteries, +just mentioned, celebrate Adam as the primal or archetypal +Man eternal in the heavens; and he then continues: +"Habitually there stand in the temple of the +Samothracians two images of naked men having both hands +stretched aloft towards heaven, and their pudenda turned +upwards, as is also the case with the statue of Mercury +on Mt. Cyllene. And the aforesaid images are figures of +the primal man, and of that spiritual one that is born again, +in every respect of the same substance with that [first] +man." + + +This extract from Hippolytus occurs in the long discourse +in which he 'exposes' the heresy of the so-called Naassene +doctrines and mysteries. But the whole discourse should be +read by those who wish to understand the Gnostic philosophy +of the period contemporary with and anterior to the +birth of Christianity. A translation of the discourse, carefully +analyzed and annotated, is given in G. R. S. Mead's +Thrice-greatest Hermes[1] (vol. i); and Mead himself, speaking +of it, says (p. 141): "The claim of these Gnostics was +practically that the good news of the Christ [the Christos] +was the consummation of the inner doctrine of the Mystery- +institutions of all the nations; the end of them all being +the revelation of the Mystery of Man." Further, he explains +that the Soul, in these doctrines, was regarded as synonymous +with the Cause of All; and that its loves were twain--of +Aphrodite (or Life), and of Persephone (or Death and the +other world). Also that Attis, abandoning his sex in the +worship of the Mother-Goddess (Dea Syria), ascends to +Heaven--a new man, Male-female, and the origin of all +things: the hidden Mystery being the Phallus itself, +erected as Hermes in all roads and boundaries and temples, +the Conductor and Reconductor of Souls. + +[1] Reitzenstein, op. cit., quotes the discourse largely. The +Thrice-greatest Hermes may also be consulted for a translation of +Plutarch's Isis and Osiris. + + +All this may sound strange, but one may fairly say that +it represented in its degree, and in that first 'unfallen' stage +of human thought and psychology, a true conception of the +cosmic Life, and indeed a conception quite sensible and +admirable, until, of course, the Second Stage brought +corruption. No sooner was this great force of the cosmic +life diverted from its true uses of Generation and +Regeneration[1] and appropriated by the individual to his own +private pleasure--no sooner was its religious character as a +tribal service[2], (often rendered within the Temple precincts) +lost sight of or degraded into a commercial transaction--than +every kind of evil fell upon mankind. Corruptio optimi +pessima. It must be remembered too that simultaneous +with this sexual disruption occurred the disruption of +other human relations; and we cease to be surprised that +disease and selfish passions, greed, jealousy, slander, cruelty, +and wholesale murder, raged--and have raged ever since. + +[1] For the special meaning of these two terms, see The Drama of +Love and Death, by E. Carpenter, pp. 59-61. + +[2] Ernest Crawley in The Mystic Rose challenges this +identification of Religion with tribal interests; yet his +arguments are not very convincing. On p. 5 he admits that "there +is a religious meaning inherent in the primitive conception and +practice of ALL human relations"; and a large part of his ch. xii +is taken up in showing that even such institutions as the +Saturnalia were religious in confirming the sense of social union +and leading to 'extended identity.' + + +But for the human soul--whatever its fate, and whatever +the dangers and disasters that threaten it--there is always +redemption waiting. As we saw in the last chapter, this +corruption of Sex led (quite naturally) to its denial and +rejection; and its denial led to the differentiation from it of +Love. Humanity gained by the enthronement And deification +of Love, pure and undefiled, and (for the time +being) exalted beyond this mortal world, and free from all +earthly contracts. But again in the end, the divorce thus +introduced between the physical and the spiritual led to +the crippling of both. Love relegated, so to speak, to +heaven as a purely philanthropical, pious and 'spiritual' +affair, became exceedingly DULL; and sex, remaining on +earth, but deserted by the redeeming presence, fell into mere +"carnal curiosity and wretchedness of unclean living." +Obviously for the human race there remains nothing, in +the final event, but the reconciliation of the physical +and the spiritual, and after many sufferings, the reunion of +Eros and Psyche. + + +There is still, however, much to be said about the Third +State of Consciousness. Let us examine into it a little +more closely. Clearly, since it is a new state, and not +merely an extension of a former one, one cannot arrive at it +by argument derived from the Second state, for all conscious +Thought such as we habitually use simply keeps +us IN the Second state. No animal or quite primitive man +could possibly understand what we mean by Self-consciousness +till he had experienced it. Mere argument would not +enlighten him. And so no one in the Second state can quite +realize the Third state till he has experienced it. Still, +explanations may help us to perceive in what direction to look, +and to recognize in some of our experiences an approach to +the condition sought. + +Evidently it is a mental condition in some respects more +similar to the first than to the second stage. The second +stage of human psychologic evolution is an aberration, +a divorce, a parenthesis. With its culmination and dismissal +the mind passes back into the simple state of union +with the Whole. (The state of Ekagrata in the Hindu philosophy: +one-pointedness, singleness of mind.) And the consciousness +of the Whole, and of things past and things to +come and things far around--which consciousness had +been shut out by the concentration on the local self--begins +to return again. This is not to say, of course, that the +excursus in the second stage has been a loss and a defect. +On the contrary, it means that the Return is a bringing of +all that has been gained during the period of exile (all sorts +of mental and technical knowledge and skill, emotional +developments, finesse and adaptability of mind) BACK into harmony +with the Whole. It means ultimately a great gain. +The Man, perfected, comes back to a vastly extended +harmony. He enters again into a real understanding and +confidential relationship with his physical body and with +the body of the society in which he dwells--from both +of which he has been sadly divorced; and he takes up +again the broken thread of the Cosmic Life. + +Everyone has noticed the extraordinary consent sometimes +observable among the members of an animal community-- +how a flock of 500 birds (e. g. starlings) will suddenly change +its direction of flight--the light on the wings shifting +INSTANTANEOUSLY, as if the impulse to veer came to all at the +same identical moment; or how bees will swarm or otherwise +act with one accord, or migrating creatures (lemmings, +deer, gossamer spiders, winged ants) the same. Whatever +explanation of these facts we favor--whether the possession +of swifter and finer means of external communication than +we can perceive, or whether a common and inner sensitivity +to the genius of the Tribe (the "Spirit of the Hive") or +to the promptings of great Nature around--in any case these +facts of animal life appear to throw light on the possibilities +of an accord and consent among the members of emaciated +humanity, such as we dream of now, and seem to bid us have +good hope for the future. + +It is here, perhaps, that the ancient worship of the Lingam +comes in. The word itself is apparently connected with +our word 'link,' and has originally the same meaning.[1] +It is the link between the generations. Beginning with the +worship of the physical Race-life, the course of psychologic +evolution has been first to the worship of the Tribe +(or of the Totem which represents the tribe); then to the +worship of the human-formed God of the tribe--the God +who dies and rises again eternally, as the tribe passes on +eternal--though its members perpetually perish; then to +the conception of an undying Savior, and the realization +and distinct experience of some kind of Super-consciousness +which does certainly reside, more or less hidden, in the +deeps of the mind, and has been waiting through the +ages for its disclosure and recognition. Then again to the +recognition that in the sacrifices, the Slayer and the Slain +are one--the strange and profoundly mystic perception +that the God and the Victim are in essence the same--the +dedication of 'Himself to Himself'[2] and simultaneously +with this the interpretation of the Eucharist as meaning, +even for the individual, the participation in Eternal Life-- +the continuing life of the Tribe, or ultimately of Humanity.[3] +The Tribal order rises to Humanity; love ascends from the +lingam to yogam, from physical union alone to the union +with the Whole--which of course includes physical and all +other kinds of union. No wonder that the good St. Paul, +witnessing that extraordinary whirlpool of beliefs and practices, +new and old, there in the first century A.D.--the unabashed +adoration of sex side by side with the transcendental +devotions of the Vedic sages and the Gnostics--became +somewhat confused himself and even a little violent, scolding +his disciples (I Cor. x. 21) for their undiscriminating +acceptance, as it seemed to him, of things utterly alien and +antagonistic. "Ye cannot drink the cup of the Lord and +the cup of devils: ye cannot be partakers of the Lord's table +and the table of devils." + + +[1] See Sanskrit Dictionary. + +[2] See Ch. VIII. + +[3] There are many indications in literature--in prophetic or +poetic form--of this awareness and distinct conviction of an +eternal life, reached through love and an inner sense of union +with others and with humanity at large; indications which bear +the mark of absolute genuineness and sincerity of feeling. See, +for instance, Whitman's poem, "To the Garden the World" (Leaves +of Grass, complete edition, p. 79). But an eternal life of the +third order; not, thank heaven! an eternity of the meddling and +muddling self-conscious Intellect! + + +Every careful reader has noticed the confusedness of +Paul's mind and arguments. Even taking only those +Epistles (Galatians, Romans and Corinthians) which the +critics assign to his pen, the thing is observable--and some +learned Germans even speak of TWO Pauls.[1] But also the +thing is quite natural. There can be little doubt that +Paul of Tarsus, a Jew brought up in the strictest sect of +the Pharisees, did at some time fall deeply under the influence +of Greek thought, and quite possibly became an initiate +in the Mysteries. It would be difficult otherwise to account +for his constant use of the Mystery-language. Reitzenstein +says (p. 59): "The hellenistic religious literature MUST have +been read by him; he uses its terms, and is saturated with +its thoughts (see Rom. vi. 1-14." And this conjoined with +his Jewish experience gave him creative power. "A great deal +in his sentiment and thought may have REMAINED Jewish, but to his +Hellenism he was indebted for his love of freedom and his firm +belief in his apostleship." He adopts terms (like <gr sarkikos>, +<gr yucikos> and <gr pneumatikos>)[2] which were in use among the +hellenistic sects of the time; and he writes, as in Romans vi. 4, +5, about being "buried" with Christ or "planted" in the likeness +of his death, in words which might well have been used (with +change of the name) by a follower of Attis or Osiris after +witnessing the corresponding 'mysteries'; certainly the allusion +to these ancient deities would have been understood by every +religionist of that day. These few points are sufficient +to acentuate{sic} the two elements in Paul, the Jewish and the +Greek, and to explain (so far) the seeming confusion +in his utterances. Further it is interesting to note--as +showing the pagan influences in the N. T. writings--the +degree to which the Epistle to Philemon (ascribed to Paul) +is FULL--short as it is--of expressions like PRISONER of the +Lord, FELLOW SOLDIER, CAPTIVE or BONDMAN,[3] which were so +common at the time as to be almost a cant in Mithraism and +the allied cults. In I Peter ii. 2[4], we have the verse "As +newborn babes, desire ye the sincere MILK of the word, that +ye may grow thereby." And again we may say that +no one in that day could mistake the reference herein +contained to old initiation ceremonies and the new birth (as +described in Chapter VIII above), for indeed milk was +the well-known diet of the novice in the Isis mysteries, as +well as On some savage tribes) of the Medicine-man when +practising his calling. + +[1] "Die Mysterien-anschauungen, die bei Paulus im Hintergrunde +stehen, drangen sich in dem sogenarmten Deuteropaulinismus +machtig vor" (Reitzenstein). + +[2] Remindful of our Three Stages: the Animal, the +Self-conscious, and the Cosmic. + +[3] <gr desmios, stratiwths, doulos>. + +[4] See also I Cor. iii. 2. + + +And here too Democracy comes in--strangely foreboded +from the first in all this matter.[1] Not only does +the Third Stage bring illumination, intuitive understanding +of processes in Nature and Humanity, sympathy with the +animals, artistic capacity, and so forth, but it necessarily +brings a new Order of Society. A preposterous--one may +almost say a hideous--social Age is surely drawing to its end, +The debacle we are witnessing to-day all over Europe (including +the, British Islands), the break-up of old institutions, +the generally materialistic outlook on life, the coming to the +surface of huge masses of diseased and fatuous populations, +the scum and dregs created by the past order, all point to +the End of a Dispensation. Protestantism and Commercialism, +in the two fields of religion and daily life +have, as I have indicated before, been occupied in concentrating +the mind of each man solely on his OWN welfare, +the salvation of his OWN soul or body. These two forces +have therefore been disruptive to the last degree; they mark +the culmination of the Self-conscious Age--a culmination in +War, Greed, Materialism, and the general principle of Devil- +take-the-hindmost--and the clearing of the ground for the +new order which is to come. So there is hope for +the human race. Its evolution is not all a mere formless +craze and jumble. There is an inner necessity by which +Humanity unfolds from one degree or plane of consciousness +to another. And if there has been a great 'Fall' or Lapse +into conflict and disease and 'sin' and misery, occupying +the major part of the Historical period hitherto, we see that +this period is only brief, so to speak, in comparison +with the whole curve of growth and expansion. We see also +that, as I have said before, the belief in a state of salvation +or deliverance has in the past ages never left itself quite +without a witness in the creeds and rituals and poems +and prophecies of mankind. Art, in some form or other, +as an activity or inspiration dating not from the conscious +Intellect, but from deeper regions of sub-conscious feeling +and intuition, has continually come to us as a message from +and an evidence of the Third stage or state, and as a promise +of its more complete realization under other conditions. + + Through the long night-time where the Nations wander + From Eden past to Paradise to be, + Art's sacred flowers, like fair stars shining yonder, + Alone illumine Life's obscurity. + + O gracious Artists, out of your deep hearts + 'Tis some great Sun, I doubt, by men unguessed, + Whose rays come struggling thus, in slender darts, + To shadow what Is, till Time shall manifest. + + +[1] See the germs of Democracy in the yoga teaching of the +Hindus, and in the Upanishads, the Bhagavat Gita, and other +books. + + +With the Cosmic stage comes also necessarily the rehabilitation +of the WHOLE of Society in one fellowship (the +true Democracy). Not the rule or domination of one +class or caste--as of the Intellectual, the Pious, the Commercial +or the Military--but the fusion or at least consentaneous +organization of ALL (as in the corresponding functions +of the human Body). Class rule has been the mark of that +second period of human evolution, and has inevitably +given birth during that period to wars and self-agrandizements +of classes and sections, and their consequent greeds +and tyrannies over other classes and sections. It is not +found in the primitive human tribes and societies, and +will not be found in the final forms of human association. +The liberated and emancipated Man passes unconstrained and +unconstraining through all grades and planes of human fellowship, +equal and undisturbed, and never leaving his true +home and abiding place in the heart of all. Equally +necessarily with the rehabilitation of Society as an entirety +will follow the rehabilitation of the entire physical body IN +each member of Society. We have spoken already of Nakedness: +its meaning and likely extent of adoption (Ch. XII). The idea +that the head and the hands are the only seemly and presentable +members of the organism, and that the other members are unworthy +and indecent, is obviously as onesided and lopsided as +that which honors certain classes in the commonwealth +and despises others. Why should the head brag of its +ascendancy and domination, and the heart be smothered +up and hidden? It will only be a life far more in the +open air than that which we lead at present, which will restore +the balance and ultimately bring us back to sanity and health. + + + +XVI. THE EXODUS OF CHRISTIANITY + +We have dealt with the Genesis of Christianity; we now +come to the Exodus. For that Christianity can CONTINUE +to hold the field of Religion in the Western World is neither +probable nor desirable. It is true, as I have remarked already, +that there is a certain trouble about defining what we mean +by "Christianity" similar to that about the word "Civilization." +If we select out of the great mass of doctrines and +rites favored by the various Christian Churches just those +which commend themselves to the most modern and humane +and rational human mind and choose to call that resulting +(but rather small) body of belief and practice 'Christianity' +we are, of course, entitled to do so, and to hope (as we do +hope) that this residuum will survive and go forward into +the future. But this sort of proceeding is hardly fair and +certainly not logical. It enables Christianity to pose as +an angel of light while at the same time keeping discreetly +out of sight all its own abominations and deeds of darkness. +The Church--which began its career by destroying, distorting +and denying the pagan sources from which it sprang; +whose bishops and other ecclesiastics assassinated each +other in their theological rancour "of wild beasts," which +encouraged the wicked folly of the Crusades--especially +the Children's Crusades--and the shameful murders of +the Manicheans, the Albigenses, and the Huguenots; which +burned at the stake thousands and thousands of poor +'witches' and 'heretics'; which has hardly ever spoken a +generous word in favor or defence of the animals; which +in modern times has supported vivisection as against the +latter, Capitalism and Commercialism as against the poorer +classes of mankind; and whose priests in the forms of its +various sects, Greek or Catholic, Lutheran or Protestant, +have in these last days rushed forth to urge the nations to +slaughter each other with every diabolical device of Science, +and to glorify the war-cry of Patriotism in defiance of the +principle of universal Brotherhood--such a Church can hardly +claim to have established the angelic character of its +mission among mankind! And if it be said--as it often +IS SAID: "Oh! but you must go back to the genuine article, +and the Church's real origin and one foundation in the +person and teaching of Jesus Christ," then indeed you +come back to the point which this book, as above, enforces: +namely, that as to the person of Jesus, there is +no CERTAINTY at all that he ever existed; and as to the teaching +credited to him, it is certain that that comes down from a +period long anterior to 'Christianity' and is part of what +may justly be called a very ancient World-religion. So, as +in the case of 'Civilization,' we are compelled to see that +it is useless to apply the word to some ideal state of affairs +or doctrine (an ideal by no means the same in all people's +minds, or in all localities and times), but that the only +reasonable thing to do is to apply it in each case to a +HISTORICAL PERIOD. In the case of Christianity the historical +period has lasted nearly 2,000 years, and, as I say, we can +hardly expect or wish that it should last much longer. + +The very thorough and careful investigation of religious +origins which has been made during late years by a great +number of students and observers undoubtedly tends to show +that there has been something like a great World-religion +coming down the centuries from the remotest times and +gradually expanding and branching as it has come--that +is to say that the similarity (in ESSENCE though not always +in external detail) between the creeds and rituals of widely +sundered tribes and peoples is so great as to justify the view +--advanced in the present volume--that these creeds and +rituals are the necessary outgrowths of human psychology, +slowly evolving, and that consequently they have a common +origin and in their various forms a common expression. Of +this great World-religion, so coming down, Christianity +is undoubtedly a branch, and an important branch. But +there have been important branches before; and while +it may be true that Christianity emphasizes some points +which may have been overlooked or neglected in the Vedic +teachings or in Buddhism, or in the Persian and Egyptian +and Syrian cults, or in Mahommedanism, and so forth, it is also +equally true that Christianity has itself overlooked or neglected +valuable points in these religions. It has, in fact, the defects +of its qualities. If the World-religion is like a great tree, one +cannot expect or desire that all its branches should be directed +towards the same point of the compass. + +Reinach, whose studies of religious origins are always +interesting and characterized by a certain Gallic grace +and nettete, though with a somewhat Jewish non-perception +of the mystic element in life, defines Religion as a combination +of animism and scruples. This is good in a way, because +it gives the two aspects of the subject: the inner, +animism, consisting of the sense of contact with more or +less intelligent beings moving in Nature; and the outer, +consisting in scruples or taboos. The one aspect shows +the feeling which INSPIRES religion, the other, the checks and +limitations which DEFINE it and give birth to ritual. But +like most anthropologists he (Reinach) is a little TOO +patronizing towards the "poor Indian with untutored +mind." He is sorry for people so foolish as to be animistic +in their outlook, and he is always careful to point out that +the scruples and taboos were quite senseless in their origin, +though occasionally (by accident) they turned out useful. +Yet--as I have said before--Animism is a perfectly sensible, +logical and NECESSARY attitude of the human mind. It is +a necessary attribute of man's psychical nature, by which +he projects into the great World around him the image +of his own mind. When that mind is in a very primitive, +inchoate, and fragmentary condition, the images so projected +are those of fragmentary intelligences ('spirits,' +gnomes, etc.--the age of magic); when the mind rises +to distinct consciousness of itself the reflections of it are +anthropomorphic 'gods'; when finally it reaches the +universal or cosmic state it perceives the presence of +a universal Being behind all phenomena--which Being is +indeed itself--"Himself to Himself." If you like you +may call the whole process by the name of Animism. It +is perfectly sensible throughout. The only proviso is +that you should also be sensible, and distinguish the different +stages in the process. + +Jane Harrison makes considerable efforts to show that Religion +is primarily a reflection of the SOCIAL Conscience (see +Themis, pp. 482-92)--that is, that the sense in Man +of a "Power that makes for righteousness" outside (and +also inside) him is derived from his feeling of continuity +with the Tribe and his instinctive obedience to its +behests, confirmed by ages of collective habit and experience. +He cannot in fact sever the navel-string which connects +him with his tribal Mother, even though he +desires to do so. And no doubt this view of the origin +of Religion is perfectly correct. But it must be pointed +out that it does not by any means exclude the view that +religion derives also from an Animism by which man recognizes +in general Nature his foster-mother and feels himself +in closest touch with HER. Which may have come first, the +Social affiliation or the Nature affiliation, I leave to +the professors to determine. The term Animism may, +as far as I can see, be quite well applied to the social +affiliation, for the latter is evidently only a case in which +the individual projects his own degree of consciousness +into the human group around him instead of into the +animals or the trees, but it is a case of which the justice +is so obvious that the modern man can intellectually seize +and understand it, and consequently he does not tar it with +the 'animistic' brush. + +And Miss Harrison, it must be noticed, does, in other passages +of the same book (see Themis, pp. 68, 69), admit +that Religion has its origin not only from unity with the +Tribe but from the sense of affiliation to Nature--the +sense of "a world of unseen power lying behind the visible +universe, a world which is the sphere, as will be seen, of +magical activity and the medium of mysticism. The +mystical element, the oneness and continuousness comes +out very clearly in the notion of Wakonda among the Sioux +Indians. . . . The Omahas regarded all animate and inanimate +forms, all phenomena, as pervaded by a common +life, which was continuous and similar to the will-power +they were conscious of in themselves. This mysterious +power in all things they called Wakonda, and through +it all things were related to man, and to each other. In the +idea of the continuity of life, a relation was maintained between +the seen and the unseen, the dead and the living, and +also between the fragment of anything and its entirety." Thus +our general position is confirmed, that Religion in +its origin has been INSPIRED by a deep instinctive conviction +or actual sense of continuity with a being or beings in the +world around, while it has derived its FORM and ritual by +slow degrees from a vast number of taboos, generated in +the first instance chiefly by superstitious fears, but gradually +with the growth of reason and observation becoming +simplified and rationalized into forms of use. On the one +side there has been the positive impulse--of mere animal +Desire and the animal urge of self-expression; on the +other there has been the negative force of Fear based +on ignorance--the latter continually carving, moulding and +shaping the former. According to this an organized study and +classification of taboos might yield some interesting results; +because indeed it would throw light on the earliest forms of +both religion and science. It would be seen that some taboos, +like those of CONTACT (say with a menstruous woman, +or a mother-in-law, or a lightning-struck tree) had an obvious +basis of observation, justifiable but very crude; while +others, like the taboo against harming an enemy who +had contracted blood-friendship with one of your own +tribe, or against giving decent burial to a murderer, were +equally rough and rude expressions or indications of the growing +moral sentiment of mankind. All the same there would +be left, in any case, a large residuum of taboos which could +only be judged as senseless, and the mere rubbish of the +savage mind. + +So much for the first origins of the World-religion; +and I think enough has been said in the various chapters +of this book to show that the same general process has obtained +throughout. Man, like the animals, began with +this deep, subconscious sense of unity with surrounding +Nature. When this became (in Man) fairly conscious, it led +to Magic and Totemism. More conscious, and it branched, +on the one hand, into figures of Gods and definite forms +of Creeds, on the other into elaborate Scientific Theories-- +the latter based on a strong INTELLECTUAL belief in Unity, but +fervently denying any 'anthropomorphic' or 'animistic' +SENSE of that unity. Finally, it seems that we are +now on the edge of a further stage when the theories +and the creeds, scientific and religious, are on the verge of +collapsing, but in such a way as to leave the sense and the +perception of Unity--the real content of the whole +process--not only undestroyed, but immensely heightened +and illuminated. Meanwhile the taboos--of which there +remain some still, both religious and scientific-- +have been gradually breaking up and merging themselves into a +reasonable and humane order of life and philosophy. + +I have said that out of this World-religion Christianity +really sprang. It is evident that the time has arrived when +it must either acknowledge its source and frankly endeavor +to affiliate itself to the same, or failing that must +perish. In the first case it will probably have to change its +name; in the second the question of its name 'will interest +it no more.' + +With regard to the first of these alternatives, I might venture-- +though with indifference--to make a few suggestions. +Why should we not have--instead of a Holy +Roman Church--a Holy HUMAN Church, rehabilitating the +ancient symbols and rituals, a Christianity (if you still +desire to call it so) frankly and gladly acknowledging +its own sources? This seems a reasonable and even feasible +proposition. If such a church wished to celebrate a Mass +or Communion or Eucharist it would have a great variety +of rites and customs of that kind to select from; those that +were not appropriate for use in our times or were connected +with the worship of strange gods need not be rejected or +condemned, but could still be commented on and explained +as approaches to the same idea--the idea of dedication +to the Common Life, and of reinvigoration in the partaking +of it. If the Church wished to celebrate the Crucifixion +or betrayal of its Founder, a hundred instances of such +celebrations would be to hand, and still the thought that +has underlain such celebrations since the beginning of the +world could easily be disentangled and presented in concrete +form anew. In the light of such teaching expressions +like "I know that my Redeemer liveth" would be traced +to their origin, and men would understand that notwithstanding +the mass of rubbish, cant and humbug which has +collected round them they really do mean something and +represent the age-long instinct of Humanity feeling its way +towards a more extended revelation, a new order of being, +a third stage of consciousness and illumination. In such a +Church or religious organization EVERY quality of human nature +would have to be represented, every practice and +custom allowed for and its place accorded--the magical +and astronomical meanings, the rites connected with sun-worship, +or with sex, or with the worship of animals; the +consecration of corn and wine and other products of the +ground, initiations, sacrifices, and so forth--all (if indeed it +claimed to be a World-religion) would have to be represented +and recognized. For they all have their long human origin +and descent in and through the pagan creeds, and they all +have penetrated into and become embodied to some degree +in Christianity. Christianity therefore, as I say, must either +now come frankly forward and, acknowledging its parentage from +the great Order of the past, seek to rehabilitate THAT and carry +mankind one step forward in the path of evolution--or else it +must perish. There is no other alternative.[1] + +[1] Comte in founding his philosophy of Positivism seems to have +had in view some such Holy Human Church, but he succeeded in +making it all so profoundly dull that it never flourished, The +seed of Life was not in it. + + +Let me give an instance of how a fragment of ancient +ritual which has survived from the far Past and is still +celebrated, but with little intelligence or understanding, in +the Catholic Church of to-day, might be adopted in such +a Church as I have spoken of, interpreted, and made eloquent +of meaning to modern humanity. When I was in Ceylon +nearly 30 years ago I was fortunate enough to witness a +night-festival in a Hindu Temple--the great festival of +Taipusam, which takes place every year in January. Of +course, it was full moon, and great was the blowing up of +trumpets in the huge courtyard of the Temple. The +moon shone down above from among the fronds of tall coco-palms, +on a dense crowd of native worshipers--men and +a few women--the men for the most part clad in little +more than a loin-cloth, the women picturesque in their colored +saris and jewelled ear and nose rings. The images of +Siva and two other gods were carried in procession round +and round the temple--three or four times; nautch girls +danced before the images, musicians, blowing horns and huge +shells, or piping on flageolets or beating tom-toms, accompanied +them. The crowd carrying torches or high crates with +flaming coco-nuts, walked or rather danced along on each +side, elated and excited with the sense of the present +divinity, yet pleasantly free from any abject awe. The whole +thing indeed reminded one of some bas-relief of a Bacchanalian +procession carved on a Greek sarcophagus--and +especially so in its hilarity and suggestion of friendly +intimacy with the god. There were singing of hymns and +the floating of the chief actors on a raft round a sacred +lake. And then came the final Act. Siva, or his image, very +weighty and borne on the shoulders of strong men, was carried +into the first chamber or hall of the Temple and +placed on an altar with a curtain hanging in front. The +crowd followed with a rush; and then there was more music, +recital of hymns, and reading from sacred books. +From where we stood we could see the rite which was performed +behind the curtain. Two five-branched candlesticks +were lighted; and the manner of their lighting was +as follows. Each branch ended in a little cup, and in the +cups five pieces of camphor were placed, all approximately +equal in size. After offerings had been made, of fruit, +flowers and sandalwood, the five camphors in each candlestick +were lighted. As the camphor flames burned out the music +became more wild and exciting, and then at the moment of +their extinction the curtains were drawn aside and the +congregation outside suddenly beheld the god revealed +and in a blaze of light. This burning of camphor was, +like other things in the service, emblematic. The five +lights represent the five senses. Just as camphor consumes +itself and leaves no residue behind, so should the five senses, +being offered to the god, consume themselves and disappear. +When this is done, that happens in the soul which was now +figured in the ritual--the God is revealed in the +inner light.[1] + +[1] For a more detailed account of this Temple-festival, see +Adam's Peak to Elephanta by E. Carpenter, ch. vii. + + +We are familiar with this parting or rending of the veil. +We hear of it in the Jewish Temple, and in the Greek and +Egyptian Mysteries. It had a mystically religious, and also +obviously sexual, signification. It occurs here and there in +the Roman Catholic ritual. In Spain, some ancient +Catholic ceremonials are kept up with a brilliance and +splendor hardly found elsewhere in Europe. In the +Cathedral, at Seville the service of the Passion, carried +out on Good Friday with great solemnity and accompanied +with fine music, culminates on the Saturday morning--i.e. +in the interval between the Crucifixion and the Resurrection-- +in a spectacle similar to that described in Ceylon. +A rich velvet-black curtain hangs before the High Altar. At +the appropriate moment and as the very emotional strains +of voices and instruments reach their climax in the "Gloria +in Excelsis," the curtain with a sudden burst of sound +(thunder and the ringing of all the bells) is rent asunder, +and the crucified Jesus is seen hanging there revealed in a +halo of glory. + +There is also held at Seville Cathedral and before the +High Altar every year, the very curious Dance of the Seises +(sixes), performed now by 16 instead of (as of old) by 12 +boys, quaintly dressed. It seems to be a survival of +some very ancient ritual, probably astronomical, in which +the two sets of six represent the signs of the Zodiac, and +is celebrated during the festivals of Corpus Christi, the +Immaculate Conception, and the Carnival. + +Numerous instances might of course be adduced of how +a Church aspiring to be a real Church of Humanity might +adopt and re-create the rituals of the past in the light of +a modern inspiration. Indeed the difficulty would be to +limit the process, for EVERY ancient ritual, we can now +see, has had a meaning and a message, and it would be a +real joy to disentangle these and to expose the profound +solidarity of humanity and aspiration from the very dawn +of civilization down to the present day. Nor would +it be necessary to imagine any Act of Uniformity or dead +level of ceremonial in the matter. Different groups might +concentrate on different phases of religious thought and +practice. The only necessity would be that they should +approach the subject with a real love of Humanity in +their hearts and a real desire to come into touch with the deep +inner life and mystic growing-pains of the souls of men and +women in all ages. In this direction M. Loisy has done +noble and excellent work; but the dead weight and selfish +blinkerdom of the Catholic organization has hampered him +to that degree that he has been unable to get justice done +to his liberalizing designs--or, perhaps, even to reveal +the full extent of them. And the same difficulty will +remain. On the one hand no spiritual movement which +does not take up the attitude of a World-religion has now +in this age, any chance of success; on the other, all the +existing Churches--whether Roman Catholic, or Greek, or +Protestant or Secularist--whether Christian or Jewish or +Persian or Hindu--will in all probability adopt the same +blind and blinkered and selfish attitude as that described +above, and so disqualify themselves for the great role of +world-wide emancipation, which some religion at some time +will certainly have to play. It is the same difficulty which +is looming large in modern World-politics, where the local +selfishness and vainglorious "patriotisms" of the Nations are +sadly impeding and obstructing the development of that +sense of Internationalism and Brotherhood which is the +clearly indicated form of the future, and which alone can +give each nation deliverance from fear, and a promise of +growth, and the confident assurance of power. + +I say that Christianity must either frankly adopt this generous +attitude and confess itself a branch of the great +World-religion, anxious only to do honor to its source-- +or else it must perish and pass away. There is no other +alternative. The hour of its Exodus has come. It may be, +of course, that neither the Christian Church nor any +branch of it, nor any other religious organization, will +step into the gap. It may be--but I do not think this is +likely--that the time of rites and ceremonies and formal +creeds is PAST, and churches of any kind will be no more +needed in the world: not likely, I say, because of the still far +backwardness of the human masses, and their considerable +dependence yet on laws and forms and rituals. Still, if it +should prove that that age of dependence IS really approaching +its end, that would surely be a matter for congratulation. +It would mean that mankind was moving into a knowledge +of the REALITY which has underlain these outer shows--that +it was coming into the Third stage of its Consciousness. +Having found this there would be no need for it to dwell +any longer in the land of superstitions and formulae. It +would have come to the place of which these latter are only +the outlying indications. + +It may, therefore, happen--and this quite independently +of the growth of a World-cult such as I have described, though +by no means in antagonism to it--that a religious philosophy +or Theosophy might develop and spread, similar to +the Gnonam of the Hindus or the Gnomsis of the pre-Christian +sects, which would become, first among individuals and +afterwards among large bodies over the world, the religion +of--or perhaps one should say the religious approach to the +Third State. Books like the Upanishads of the Vedic +seers, and the Bhagavat Gita, though garbled and obscured +by priestly interferences and mystifications, do undoubtedly +represent and give expression to the highest +utterance of religious experience to be found anywhere +in the world. They are indeed the manuals of human +entrance into the cosmic state. But as I say, and as has +happened in the case of other sacred books, a vast deal of +rubbish has accreted round their essential teachings, +and has to be cleared away. To go into a serious explication +of the meaning of these books would be far too large an +affair, and would be foreign to the purpose of the present +volume; but I have in the Appendix below inserted two papers, +(on "Rest" and "The Nature of the Self") containing the +substance of lectures given on the above books. These papers +or lectures are couched in the very simplest language, +free from Sanskrit terms and the usual 'jargon of the +Schools,' and may, I hope, even on that account be of +use in familiarizing readers who are not specially +STUDENTS with the ideas and mental attitudes of the cosmic +state. Non-differentiation (Advaita[1]) is the root attitude of +the mind inculcated. + +[1] The word means "not-two-ness." Here we see a great subtlety +of definition. It is not to be "one" with others that is urged, +but to be "not two." + + +We have seen that there has been an age of non-differentiation +in the Past-non-differentiation from other members +of the Tribe, from the Animals, from Nature and the Spirit +or Spirits of nature; why should there not arise a similar +sense of non-differentiation in the FUTURE--similar but more +extended more intelligent? Certainly this WILL arrive, in +its own appointed time. There will be a surpassing of the +bounds of separation and division. There will be a surpassing +of all Taboos. We have seen the use and function of Taboos +in the early stages of Evolution and how progress and growth +have been very much a matter of their gradual extinction +and assimilation into the general body of rational thought +and feeling. Unreasoning and idiotic taboos still linger, but +they grow weaker. A new Morality will come which will +shake itself free from them. The sense of kinship with the +animals (as in the old rituals)[1] will be restored; the sense +of kinship with all the races of mankind will grow and +become consolidated; the sense of the defilement and impurity +of the human body will (with the adoption of a +generally clean and wholesome life) pass away; and the body +itself will come to be regarded more as a collection of shrines +in which the gods may be worshiped and less as a mere +organ of trivial self-gratifications;[2] there will be no form +of Nature, or of human life or of the lesser creatures, which +will be barred from the approach of Man or from the +intimate and penetrating invasion of his spirit; and as in +certain ceremonies and after honorable toils and labors a +citizen is sometimes received into the community of his own +city, so the emancipated human being on the completion of +his long long pilgrimage on Earth will be presented with +the Freedom of the Universe. + + +[1] The record of the Roman Catholic Church has been sadly +Callous and inhuman in this matter of the animals. + +[2] See The Art of Creation, by E. Carpenter. + + + +XVII. CONCLUSION + +In conclusion there does not seem much to say, except to +accentuate certain points which may still appear doubtful +or capable of being understood. + +The fact that the main argument of this volume is along +the lines of psychological evolution will no doubt commend +it to some, while on the other hand it will discredit +the book to others whose eyes, being fixed on purely MATERIAL +causes, can see no impetus in History except through these. +But it must be remembered that there is not the least reason +for SEPARATING the two factors. The fact that psychologically +man has evolved from simple consciousness to +self-consciousness, and is now in process of evolution +towards another and more extended kind of consciousness, +does not in the least bar the simultaneous appearance +and influence of material evolution. It is clear indeed +that the two must largely go together, acting and reacting +on each other. Whatever the physical conditions of the animal +brain may be which connect themselves with simple (unreflected +and unreflecting) consciousness, it is evident that +these conditions--in animals and primitive man--lasted +for an enormous period, before the distinct consciousness +of the individual and separate SELF arose. This second +order of consciousness seems to have germinated at +or about the same period as the discovery of the use +of Tools (tools of stone, copper, bronze, &c.), the adoption +of picture-writing and the use of reflective words (like "I" +and "Thou"); and it led on to the appreciation of gold and +of iron with their ornamental and practical values, the +accumulation of Property, the establishment of slavery +of various kinds, the subjection of Women, the encouragement +of luxury and self-indulgence, the growth of crowded +cities and the endless conflicts and wars so resulting. We +can see plainly that the incoming of the self-motive exercised +a direct stimulus on the pursuit of these material objects +and adaptations; and that the material adaptations in their +turn did largely accentuate the self-motive; but to insist +that the real explanation of the whole process is only to +be found along one channel--the material OR the psychical +--is clearly quite unnecessary. Those who understand +that all matter is conscious in some degree, and that all +consciousness has a material form of some kind, will be the +first to admit this. + +The same remarks apply to the Third Stage. We can see +that in modern times the huge and unlimited powers of +production by machinery, united with a growing tendency +towards intelligent Birth-control, are preparing the way +for an age of Communism and communal Plenty which +will inevitably be associated (partly as cause and partly as +effect) with a new general phase of consciousness, involving +the mitigation of the struggle for existence, the growth +of intuitional and psychical perception, the spread of amity +and solidarity, the disappearance of War, and the realization +(in degree) of the Cosmic life. + +Perhaps the greatest difficulty or stumbling-block to +the general acceptance of the belief in a third (or 'Golden- +Age') phase of human evolution is the obstinate and obdurate +pre-judgment that the passing of Humanity out of the Second +stage can only mean the entire ABANDONMENT OF SELF-CONSCIOUSNESS; +and this people say--and quite rightly --is both impossible and +undesirable. Throughout the preceding chapters I have striven, +wherever feasible, to counter this misunderstanding--but I have +little hope of success. The DETERMINATION of the world to +misunderstand or misinterpret anything a little new or unfamiliar +is a thing which perhaps only an author can duly appreciate. +But while it is clear that self-consciousness originally came +into being through a process of alienation and exile and fear +which marked it with the Cain-like brand of loneliness +and apartness, it is equally clear that to think of that +apartness as an absolute and permanent separation is an +illusion, since no being can really continue to live divorced +from the source of its life. For a period in evolution the +SELF took on this illusive form in consciousness, as of an +ignis fatuus--the form of a being sundered from all other +beings, atomic, lonely, without refuge, surrounded by dangers +and struggling, for itself alone and for its own salvation +in the midst of a hostile environment. Perhaps some +such terrible imagination was necessary at first, as it +were to start Humanity on its new path. But it had +its compensation, for the sufferings and tortures, mental and +bodily, the privations, persecutions, accusations, hatreds, +the wars and conflicts--so endured by millions of +individuals and whole races--have at length stamped upon +the human mind a sense of individual responsibility which +otherwise perhaps would never have emerged, and whose +mark can now be effaced; ultimately, too, these things +have searched our inner nature to its very depths and exposed +its bed-rock foundation. They have convinced us +that this idea of ultimate separation is an illusion, and +that in truth we are all indefeasible and indestructible +parts of one great Unity in which "we live and move and +have our being." That being so, it is clear that there remains +in the end a self-consciousness which need by no means be +abandoned, which indeed only comes to its true fruition and +understanding when it recognizes its affiliation with the +Whole, and glories in an individuality which is an +expression both of itself AND of the whole. The human +child at its mother's knee probably comes first to know it +HAS a 'self' on some fateful day when having wandered +afar it goes lost among alien houses and streets or in the +trackless fields. That appalling experience--the sense of +danger, of fear, of loneliness--is never forgotten; it stamps +some new sense of Being upon the childish mind, but that +sense, instead of being destroyed, becomes all the prouder +and more radiant in the hour of return to the mother's arms. +The return, the salvation, for which humanity looks, is +the return of the little individual self to harmony and union +with the great Self of the universe, but by no means its +extinction or abandonment--rather the finding of its own true +nature as never before. + + +There is another thing which may be said here: namely, +that the disentanglement, as above, of three main stages of +psychological evolution as great formative influences in the +history of mankind, does not by any means preclude +the establishment of lesser stages within the boundaries +of these. In all probability subdivisions of all the three +will come in time to be recognized and allowed for. To take +the Second stage only, it MAY appear that Self-consciousness +in its first development is characterized by an accentuation +of Timidity; in its second development by a more deliberate +pursuit of sensual Pleasure (lust, food, drink, &c.); in its +third by the pursuit of mental gratifications (vanities, +ambitions, enslavement of others); in its fourth by the pursuit +of Property, as a means of attaining these objects; +in its fifth by the access of enmities, jealousies, wars and so +forth, consequent on all these things; and so on. I have no +intention at present of following out this line of thought, +but only wish to suggest its feasibility and the degree to +which it may throw light on the social evolutions of the Past.[1] + +[1] For an analysis of the nature of Self-consciousness see vol. +iii, p. 375 sq. of the three ponderous tomes by Wilhelm +Wundt--Grund-zuge der Physiologischen Psychologie--in which amid +an enormous mass of verbiage occasional gleams of useful +suggestion are to be found. + + +As a kind of rude general philosophy we may say that +there are only two main factors in life, namely, Love and +Ignorance. And of these we may also say that the two are +not in the same plane: one is positive and substantial, +the other is negative and merely illusory. It may be thought +at first that Fear and Hatred and Cruelty, and the like, are +very positive things, but in the end we see that they +are due merely to ABSENCE of perception, to dulness +of understanding. Or we may put the statement in a rather +less crude form, and say that there are only two factors +in life: (1) the sense of Unity with others (and with Nature) +--which covers Love, Faith, Courage, Truth, and so forth, +and (2) Non-perception of the same--which covers Enmity, +Fear, Hatred, Self-pity, Cruelty, Jealousy, Meanness and an +endless similar list. The present world which we see +around us, with its idiotic wars, its senseless jealousies of +nations and classes, its fears and greeds and vanities and +its futile endeavors--as of people struggling in a swamp-- +to find one's own salvation by treading others underfoot, +is a negative phenomenon. Ignorance, non-perception, are +at the root of it. But it is the blessed virtue of Ignorance +and of non-perception that they inevitably-if only slowly +and painfully--dESTROY THEMSELVES. All experience serves +to dissipate them. The world, as it is, carries' the doom +of its own transformation in its bosom; and in proportion as +that which is negative disappears the positive element must +establish itself more and more. + +So we come back to that with which we began,[1] to Fear +bred by Ignorance. From that source has sprung the long +catalogue of follies, cruelties and sufferings which mark +the records of the human race since the dawn of history; +and to the overcoming of this Fear we perforce must look +for our future deliverance, and for the discovery, even in +the midst of this world, of our true Home. The time is +coming when the positive constructive element must dominate. +It is inevitable that Man must ever build a state of +society around him after the pattern and image of his own +interior state. The whole futile and idiotic structure of +commerce and industry in which we are now imprisoned +springs from that falsehood of individualistic self-seeking +which marks the second stage of human evolution. That +stage is already tottering to its fall, destroyed by the very +flood of egotistic passions and interests, of vanities, greeds, +and cruelties, all warring with each other, which are the sure +outcome and culmination of its operation. With the restoration +of the sentiment of the Common Life, and the gradual +growth of a mental attitude corresponding, there will emerge +from the flood something like a solid earth--something on +which it will be possible to build with good hope for +the future. Schemes of reconstruction are well enough +in their way, but if there is no ground of REAL HUMAN +SOLIDARITY beneath, of what avail are they? + +[1] See Introduction, Ch. I. + + +An industrial system which is no real industrial order, but +only (on the part of the employers) a devil's device for +securing private profit under the guise of public utility, +and (on the part of the employed) a dismal and poor-spirited +renunciation--for the sake of a bare living--of all real +interest in life and work: such a 'system' must infallibly +pass away. It cannot in the nature of things be permanent. +The first condition of social happiness and prosperity must +be the sense of the Common Life. This sense, which +instinctively underlay the whole Tribal order of the far past-- +which first came to consciousness in the worship of a thousand +pagan divinities, and in the rituals of countless sacrifices, +initiations, redemptions, love-feasts and communions, which +inspired the dreams of the Golden Age, and flashed out for +a time in the Communism of the early Christians and in +their adorations of the risen Savior--must in the end be +the creative condition of a new order: it must provide +the material of which the Golden City waits to be built. +The long travail of the World-religion will not have been +in vain, which assures this consummation. What the signs +and conditions of any general advance into this new order +of life and consciousness will be, we know not. It may be +that as to individuals the revelation of a new vision +often comes quite suddenly, and GENERALLY perhaps after a +period of great suffering, so to society at large a similar +revelation will arrive--like "the lightning which cometh out +of the East and shineth even unto the West"--with unexpected +swiftness. On the other hand it would perhaps +be wise not to count too much on any such sudden transformation. +When we look abroad (and at home) in this +year of grace and hoped-for peace, 1919, and see the spirits +of rancour and revenge, the fears, the selfish blindness and +the ignorance, which still hold in their paralyzing grasp huge +classes and coteries in every country in the world, we +see that the second stage of human development is +by no means yet at its full term, and that, as in some vast +chrysalis, for the liberation of the creature within still more +and more terrible struggles MAY be necessary. We +can only pray that such may not be the case. Anyhow, if +we have followed the argument of this book we can hardly +doubt that the destruction (which is going on everywhere) +of the outer form of the present society marks the first +stage of man's final liberation; and that, sooner or later, and +in its own good time, that further 'divine event' will surely +be realized. + + +Nor need we fear that Humanity, when it has once entered +into the great Deliverance, will be again overpowered +by evil. From Knowledge back to Ignorance there +is no complete return. The nations that have come +to enlightenment need entertain no dread of those others +(however hostile they appear) who are still plunging darkly +in the troubled waters of self-greed. The dastardly Fears +which inspire all brutishness and cruelty of warfare--whether +of White against White or it may be of White against +Yellow or Black--may be dismissed for good and +all by that blest race which once shall have gained the shore +--since from the very nature of the case those who are on +dry land can fear nothing and need fear nothing from the +unfortunates who are yet tossing in the welter and turmoil +of the waves. + +Dr. Frazer, in the conclusion of his great work The Golden +Bough,[1] bids farewell to his readers with the following +words: "The laws of Nature are merely hypotheses +devised to explain that ever-shifting phantasmagoria of +thought which we dignify with the high-sounding names of +the World and the Universe. In the last analysis magic, +religion and science are nothing but theories [of thought]; +and as Science has supplanted its predecessors so it may +hereafter itself be superseded by some more perfect hypothesis, +perhaps by some perfectly different way of looking at +phenomena--of registering the shadows on the screen--of +which we in this generation can form no idea." I imagine +Dr. Frazer is right in thinking that "a way of looking +at phenomena" different from the way of Science, may some +day prevail. But I think this change will come, not so +much by the growth of Science itself or the extension +of its 'hypotheses,' as by a growth and expansion of the +human HEART and a change in its psychology and powers of +perception. Perhaps some of the preceding chapters +will help to show how much the outlook of humanity on +the world has been guided through the centuries by the +slow evolution of its inner consciousness. Gradually, out +of an infinite mass of folly and delusion, the human soul +has in this way disentangled itself, and will in the future +disentangle itself, to emerge at length in the light of true +FREEDOM. All the taboos, the insane terrors, the fatuous +forbiddals of this and that (with their consequent heart- +searchings and distress) may perhaps have been in their +way necessary, in order to rivet and define the meaning +and the understanding of that word. To-day these taboos +and terrors still linger, many of them, in the form of +conventions of morality, uneasy strivings of conscience, doubts +and desperations of religion; but ultimately Man will emerge +from all these things, FREE--familiar, that is, with them all, +making use of all, allowing generously for the values of +all, but hampered and bound by NONE. He will realize the +inner meaning of the creeds and rituals of the ancient religions, +and will hail with joy the fulfilment of their far +prophecy down the ages--finding after all the long-expected +Saviour of the world within his own breast, and Paradise +in the disclosure there of the everlasting peace of the soul. + +[1] See "Balder," vol. ii, pp. 306, 307. ("Farewell to Nemi.") + + + +APPENDIX + +THE TEACHING OF THE UPANISHADS + +BEING THE SUBSTANCE OF TWO LECTURES TO POPULAR AUDIENCES + +I. REST + +II. THE NATURE OF THE SELF + + + +I. REST + +To some, in the present whirlpool of life and affairs it may +seem almost an absurdity to talk about Rest. For long enough +now rest has seemed a thing far off and unattainable. With +the posts knocking at our doors ten or twelve times a day, with +telegrams arriving every hour, and the telephone bell constantly +ringing; with motors rushing wildly about the streets, and +aeroplanes whizzing overhead, with work speeded up in every +direction, and the drive in the workshops becoming more +intolerable every day; with the pace of the walkers and the +pace of the talkers from hour to hour insanely increasing-- +what room, it may well be asked, is there for Rest? And now +the issues of war, redoubling the urgency of all questions, are +on us. + +The problem is obviously a serious one. So urgent is it that +I think one may safely say the amount of insanity due to the +pressure of daily life is increasing; nursing-homes have sprung +up for the special purpose of treating such cases; and doctors +are starting special courses of tuition in the art--now becoming +very important--of systematically doing nothing! And yet +it is difficult to see the outcome of it all. The clock of what +is called Progress is not easily turned backward. We should +not very readily agree nowadays to the abolition of telegrams +or to a regulation compelling express trains to stop at every +station! We can't ALL go to Nursing Homes, or afford to enjoy +a winter's rest-cure in Egypt. And, if not, is the speeding-up +process to go on indefinitely, incapable of being checked, and +destined ultimately to land civilization in the mad-house? + +It is, I say, a serious and an urgent problem. And it is, I +think, forcing a certain answer on us--which I will now endeavor +to explain. + +If we cannot turn back and reverse this fatal onrush of modern +life (and it is evident that we cannot do so in any very brief +time--though of course ultimately we might succeed) then I +think there are clearly only two alternatives left--either to go +forward to general dislocation and madness, or--to learn to +rest even in the very midst of the hurry and the scurry. + +To explain what I mean, let me use an illustration. The +typhoons and cyclones of the China Seas are some of the most +formidable storms that ships can encounter. Their paths in +the past have been strewn with wrecks and disaster. But +now with increased knowledge much of their danger has been +averted. It is known that they are CIRCULAR in character, and +that though the wind on their outskirts often reaches a speed of +100 miles an hour, in the centre of the storm there is a space of +complete calm--not a calm of the SEA certainly, but a complete +absence of wind. The skilled navigator, if he cannot escape +the storm, steers right into the heart of it, and rests there. +Even in the midst of the clatter he finds a place of quiet where +he can trim his sails and adjust his future course. He knows +too from his position in what direction at every point around +him the wind is moving and where it will strike him when at +last his ship emerges from the charmed circle. + +Is it not possible, we may ask, that in the very midst of the +cyclone of daily life we may find a similar resting-place? If +we can, our case is by no means hopeless. If we cannot, then +indeed there is danger. + +Looking back in History we seem to see that in old times +people took life much more leisurely than they do now. The +elder generations gave more scope in their customs and their +religions for contentment and peace of mind. We associate +a certain quietism and passivity with the thought of the +Eastern peoples. But as civilization traveled Westward external +activity and the pace of life increased--less and less time was +left for meditation and repose--till with the rise of Western +Europe and America, the dominant note of life seems to have +simply become one of feverish and ceaseless activity--of activity +merely for the sake of activity, without any clear idea of its +own purpose or object. + +Such a prospect does not at first seem very hopeful; but +on second thoughts we see that we are not forced to draw any +very pessimistic conclusion from it. The direction of human +evolution need not remain always the same. The movement, +in fact, of civilization from East to West has now clearly +completed itself. The globe has been circled, and we cannot go +any FARTHER to the West without coming round to the East again. +It is a commonplace to say that our psychology, our philosophy +and our religious sense are already taking on an Eastern color; +nor is it difficult to imagine that with the end of the present +dispensation a new era may perfectly naturally arrive in which +the St. Vitus' dance of money-making and ambition will cease +to be the chief end of existence. + +In the history of nations as in the history of individuals there +are periods when the formative ideals of life (through some +hidden influence) change; and the mode of life and evolution +in consequence changes also. I remember when I was a boy +wishing--like many other boys--to go to sea. I wanted to +join the Navy. It was not, I am sure, that I was so very anxious +to defend my country. No, there was a much simpler and more +prosaic motive than that. The ships of those days with their +complex rigging suggested a perfect paradise of CLIMBING, and +I know that it was the thought of THAT which influenced me. +To be able to climb indefinitely among those ropes and spars! +How delightful! Of course I knew perfectly well that I should +not always have free access to the rigging; but then--some +day, no doubt, I should be an Admiral, and who then could +prevent me? I remember seeing myself in my mind's eye, +with cocked hat on my head and spy-glass under my arm, +roaming at my own sweet will up aloft, regardless of the +remonstrances which might reach me from below! Such was my +childish ideal. But a time came--needless to say--when I +conceived a different idea of the object of life. + +It is said that John Tyndall, whose lectures on Science were +so much sought after in their time, being on one occasion in +New York was accosted after his discourse by a very successful +American business man, who urged him to devote his scientific +knowledge and ability to commercial pursuits, promising that +if he did so, he, Tyndall, would easily make "a big pile." +Tyndall very calmly replied, "Well, I myself thought of that +once, but I soon abandoned the idea, having come to the +conclusion that I had NO TIME TO WASTE IN MAKING MONEY." The +man of dollars nearly sank into the ground. Such a conception +of life had never entered his head before. But to Tyndall no +doubt it was obvious that if he chained himself to the commercial +ideal all the joy and glory of his days would be gone. + +We sometimes hear of the awful doom of some of the Russian +convicts in the quarries and mines of Siberia, who are (or were) +chained permanently to their wheelbarrows. It is difficult to +imagine a more dreadful fate: the despair, the disgust, the +deadly loathing of the accursed thing from which there is no +escape day or night--which is the companion not only of the +prisoner's work but of his hours of rest--with which he has to +sleep, to feed, to take his recreation if he has any, and to +fulfil all the offices of nature. Could anything be more +crushing? And yet, and yet . . . is it not true that we, most of +us, in our various ways are chained to our wheelbarrows--is it +not too often true that to these beggarly things we have for the +most part chained OURSELVES? + +Let me be understood. Of course we all have (or ought to +have) our work to do. We have our living to get, our families +to support, our trade, our art, our profession to pursue. In +that sense no doubt we are tied; but I take it that these things +are like the wheelbarrow which a man uses while he is at work. +It may irk him at times, but he sticks to it with a good heart, +and with a certain joy because it is the instrument of a noble +purpose. That is all right. But to be chained to it, not to +be able to leave it when the work of the day is done--that is +indeed an ignoble slavery. I would say, then, take care that +even with these things, these necessary arts of life, you +preserve your independence, that even if to some degree they may +confine your body they do not enslave your mind. + +For it is the freedom of the mind which counts. We are +all no doubt caught in the toils of the earth-life. One man is +largely dominated by sensual indulgence, another by ambition, +another by the pursuit of money. Well, these things are all +right in themselves. Without the pleasures of the senses we +should be dull mokes indeed; without ambition much of the +zest and enterprise of life would be gone; gold, in the present +order of affairs, is a very useful servant. These things are +right enough--but to be CHAINED to them, to be unable to think +of anything else--what a fate! The subject reminds one of +a not uncommon spectacle. It is a glorious day; the sun is +bright, small white clouds float in the transparent blue--a day +when you linger perforce on the road to enjoy the sence. But +suddenly here comes a man painfully running all hot and dusty +and mopping his head, and with no eye, clearly, for anything +around him. What is the matter? He is absorbed by one idea. +He is running to catch a train! And one cannot help wondering +what EXCEEDINGLY important business it must be for which all this +glory and beauty is sacrificed, and passed by as if it did not +exist. + +Further we must remember that in our foolishness we very +commonly chain ourselves, not only to things like sense- +pleasures and ambitions which are on the edge, so to speak, +of being vices; but also to other things which are accounted +virtues, and which as far as I can see are just as bad, if we +once become enslaved to them. I have known people who were so +exceedingly 'spiritual' and 'good' that one really felt quite +depressed in their company; I have known others whose sense +of duty, dear things, was so strong that they seemed quite +unable to REST, or even to allow their friends to rest; and I +have wondered whether, after all, worriting about one's duty +might not be as bad--as deteriorating to oneself, as distressing +to one's friends--as sinning a good solid sin. No, in this +respect virtues MAY be no better than vices; and to be chained to +a wheelbarrow made of alabaster is no way preferable to being +chained to one of wood. To sacrifice the immortal freedom +of the mind in order to become a prey to self-regarding cares +and anxieties, self-estimating virtues and vices, self-chaining +duties and indulgences, is a mistake. And I warn you, it is +quite useless. For the destiny of Freedom is ultimately upon +every one, and if refusing it for a time you heap your life +persistently upon one object--however blameless in itself that +object may be--Beware! For one day--and when you least +expect it--the gods will send a thunderbolt upon you. One +day the thing for which you have toiled and spent laborious +days and sleepless nights will lie broken before you--your +reputation will be ruined, your ambition will be dashed, your +savings of years will be lost--and for the moment you will be +inclined to think that your life has been in vain. But presently +you will wake up and find that something quite different has +happened. You will find that the thunderbolt which you +thought was your ruin has been your salvation--that it has +broken the chain which bound you to your wheelbarrow, and +that you are free! +-------- + +I think you will now see what I mean by Rest. Rest is +the loosing of the chains which bind us to the whirligig of the +world, it is the passing into the centre of the Cyclone; it is +the Stilling of Thought. For (with regard to this last) it is +Thought, it is the Attachment of the Mind, which binds us +to outer things. The outer things themselves are all right. +It is only through our thoughts that they make slaves of us. +Obtain power over your thoughts and you are free. You can +then use the outer things or dismiss them at your pleasure. + +There is nothing new of course in all this. It has been known +for ages; and is part of the ancient philosophy of the world. + +In the Katha Upanishad you will find these words (Max +Muller's translation): "As rainwater that has fallen on a +mountain ridge runs down on all sides, thus does he who sees +a difference between qualities run after them on all sides." +This is the figure of the man who does NOT rest. And it is a +powerful likeness. The thunder shower descends on the mountain +top; torrents of water pour down the crags in every +direction. Imagine the state of mind of a man--however +thirsty he may be--who endeavors to pursue and intercept +all these streams! + +But then the Upanishad goes on: "As pure water poured +into pure water remains the same, thus, O Gautama, is the Self +of a thinker who knows." What a perfect image of rest! +Imagine a cistern before you with transparent glass sides and +filled with pure water. And then imagine some one comes +with a phial, also of pure water, and pours the contents gently +into the cistern. What will happen? Almost nothing. The +pure water will glide into the pure water--"remaining the +same." There will be no dislocation, no discoloration (as +might happen if MUDDY water were poured in); there will be +only perfect harmony. + +I imagine here that the meaning is something like this. The +cistern is the great Reservoir of the Universe which contains +the pure and perfect Spirit of all life. Each one of us, and +every mortal creature, represents a drop from that reservoir-- +a drop indeed which is also pure and perfect (though the phial +in which it is contained may not always be so). When we, +each of us, descend into the world and meet the great Ocean +of Life which dwells there behind all mortal forms, it is like +the little phial being poured into the great reservoir. If the +tiny canful which is our selves is pure and unsoiled, then when +it meets the world it will blend with the Spirit which informs +the world perfectly harmoniously, without distress or +dislocation. It will pass through and be at one with it. How can +one describe such a state of affairs? You will have the key +to every person that you meet, because indeed you are conscious +that the real essence of that person is the same as your +own. You will have the solution of every event which happens. +For every event is (and is felt to be) the touch of the great +Spirit on yours. Can any description of Rest be more perfect +than that? Pure water poured into pure water. . . . There +is no need to hurry, for everything will come in its good +time. There is no need to leave your place, for all you desire +is close at hand. + +Here is another verse (from the Vagasaneyi-Samhita Upanishad) +embodying the same idea: "And he who beholds all +beings in the Self, and the Self in all beings, he never turns +away from It. When, to a man who understands, the Self +has become all things, what sorrow, what trouble, can there +be to him--having once beheld that Unity?"--What trouble, +what sorrow, indeed, when the universe has become transparent +with the presences of all we love, held firm in the One +enfolding Presence? + +But it will be said: "Our minds are NOT pure and transparent. +More often they are muddy and soiled--soiled, if not +in their real essence, yet by reason of the mortal phial in which +they are contained." And that alas! is true. If you pour +a phial of muddy water into that reservoir which we described +--what will you see? You will see a queer and ugly cloud +formed. And to how many of us, in our dealings with the world, +does life take on just such a form--of a queer and ugly cloud? + +Now not so very long after those Upanishads were written +there lived in China that great Teacher, Lao-tze; and he too +had considered these things. And he wrote--in the Tao-Teh- +King--"Who is there who can make muddy water clear?" +The question sounds like a conundrum. For a moment one +hesitates to answer it. Lao-tze, however, has an answer ready. +He says: "But if you LEAVE IT ALONE it will become clear of +itself." That muddy water of the mind, muddied by all the foolish +little thoughts which like a sediment infest it--but if you leave +it alone it will become clear of itself. Sometimes walking along +the common road after a shower you have seen pools of water +lying here and there, dirty and unsightly with the mud stirred +up by the hoofs of men and animals. And then returning +some hours afterwards along the same road--in the evening +and after the cessation of traffic--you have looked again, and +lo! each pool has cleared itself to a perfect calm, and has +become a lovely mirror reflecting the trees and the clouds and +the sunset and the stars. + +So this mirror of the mind. Leave it alone. Let the ugly +sediment of tiresome thoughts and anxieties, and of fussing +over one's self-importances and duties, settle down--and +presently you will look on it, and see something there which you +never knew or imagined before--something more beautiful +than you ever yet beheld--a reflection of the real and eternal +world such is only given to the mind that rests. + + +Do not recklessly spill the waters of your mind in this direction +and in that, lest you become like a spring lost and dissipated in +the desert. + +But draw them together into a little compass, and hold them +still, so still; + +And let them become clear, so clear--so limpid, so mirror-like; + +At last the mountains and the sky shall glass themselves in +peaceful beauty, + +And the antelope shall descend to drink, and the lion to quench +his thirst, + +And Love himself shall come and bend over, and catch his own +likeness in you.[1] + + +[1] Towards Democracy, p. 373. + + +Yes, there is this priceless thing within us, but hoofing along +the roads in the mud we fail to find it; there is this region of +calm, but the cyclone of the world raging around guards us +from entering it. Perhaps it is best so--best that the access +to it should not be made too easy. One day, some time ago, +in the course of conversation with Rabindranath Tagore in +London, I asked him what impressed him most in visiting the +great city. He said, "The restless incessant movement of +everybody." I said, "Yes, they seem as if they were all rushing +about looking for something." He replied, "It is because +each person does not know of the great treasure he has within +himself." + +-------- + +How then are we to reach this treasure and make it our own? +How are we to attain to this Stilling of the Mind, which is the +secret of all power and possession? The thing is difficult, no +doubt; yet as I tried to show at the outset of this discourse, +we Moderns MUST reach it; we have got to attain to it--for +the penalty of failure is and must be widespread Madness. + +The power to still the mind--to be ABLE, mark you, when +you want, to enter into the region of Rest, and to dismiss or +command your Thoughts--is a condition of Health; it is a +condition of all Power and Energy. For all health, whether +of mind or body, resides in one's relation to the central Life +within. If one cannot get into touch with THAT, then the life- +forces cannot flow down into the organism. Most, perhaps all, +disease arises from the disturbance of this connection. All mere +hurry, all mere running after external things (as of the man +after the water-streams on the mountain-top), inevitably breaks +it. Let a pond be allowed calmly under the influence of frost +to crystallize, and most beautiful flowers and spears of ice will +be formed, but keep stirring the water all the time with a +stick or a pole and nothing will result but an ugly brash of +half-frozen stuff. The condition of the exercise of power and +energy is that it should proceed from a center of Rest within +one. So convinced am I of this, that whenever I find myself +hurrying over my work, I pause and say, "Now you are not +producing anything good!" and I generally find that that is true. +It is curious, but I think very noticeable, that the places where +people hurry most--as for instance the City of London or Wall +Street, New York--are just the places where the work being +done is of LEAST importance (being mostly money-gambling); +whereas if you go and look at a ploughman ploughing--doing +perhaps the most important of human work--you find all his +movements most deliberate and leisurely, as if indeed he had +infinite time at command; the truth being that in dealing +(like a ploughman) with the earth and the horses and the weather +and the things of Nature generally you can no more hurry than +Nature herself hurries. + +Following this line of thought it might seem that one would +arrive at a hopeless paradox. If it be true that the less one +hurries the better the work resulting, then it might seem that +by sitting still and merely twirling one's thumbs one would +arrive at the very greatest activity and efficiency! And indeed +(if understood aright) there is a truth even in this, which--like +the other points I have mentioned--has been known and taught +long ages ago. Says that humorous old sage, Lao-tze, whom +I have already quoted: "By non-action there is nothing that +cannot be done." At first this sounds like mere foolery or +worse; but afterwards thinking on it one sees there is a meaning +hidden. There is a secret by which Nature and the powers +of the universal life will do all for you. The Bhagavat Gita +also says, "He who discovers inaction in action and action in +inaction is wise among mortals." + +It is worth while dwelling for a moment on these texts. We +are all--as I said earlier on--involved in work belonging to +our place and station; we are tied to some degree in the bonds +of action. But that fact need not imprison our inner minds. +While acting even with keenness and energy along the external +and necessary path before us, it is perfectly possible to hold +the mind free and untied--so that the RESULT of our action (which +of course is not ours to command) shall remain indifferent and +incapable of unduly affecting us. Similarly, when it is our part +to remain externally INACTIVE, we may discover that underneath +this apparent inaction we may be taking part in the currents of a +deeper life which are moving on to a definite end, to an end or +object which in a sense is ours and in a sense is NOT ours. + +The lighthouse beam flies over land and sea with incredible +velocity, and you think the light itself must be in swiftest +movement; but when you climb up thither you find the lamp +absolutely stationary. It is only the reflection that is moving. +The rider on horseback may gallop to and fro wherever he will, +but it is hard to say that HE is acting. The horse guided by +the slightest indication of the man's will performs an the action +that is needed. If we can get into right touch with the immense, +the incalculable powers of Nature, is there anything which +we may not be able to do?" If a man worship the Self only +as his true state," says the Brihad-aranyaka Upanishad, "his +work cannot fail, for whatever he desires, that he obtains from +the Self." What a wonderful saying, and how infallibly true! +For obviously if you succeed in identifying your true being with +the great Self of the universe, then whatever you desire the +great Self will also desire, and therefore every power of Nature +will be at your service and will conspire to fulfil your need. + +There are marvelous things here "well wrapped up"-- +difficult to describe, yet not impossible to experience. And +they all depend upon that power of stilling Thought, that +ability to pass unharmed and undismayed through the grinning +legions of the lower mind into the very heart of Paradise. + +The question inevitably arises, How can this power be +obtained? And there is only one answer--the same answer +which has to be given for the attainment of ANY power or +faculty. There is no royal road. The only way is (however +imperfectly) to DO the thing in question, to practice it. If you +would learn to play cricket, the only way is to play cricket; +if you would be able to speak a language, the only way is to +speak it. If you would learn to swim, the only way is to practice +swimming. Or would you wish to be like the man who when +his companions were bathing and bidding him come and join +them, said: "Yes, I am longing to join you, but I am not going to +be such a fool as to go into the water TILL I KNOW HOW TO SWIM!" + +There is nothing but practice. If you want to obtain that +priceless power of commanding Thought--of using it or dismissing +it (for the two things go together) at will--there is no +way but practice. And the practice consists in two exercises: +(a) that of concentration--in holding the thought steadily for +a time on one subject, or point of a subject; and (b) that of +effacement--in effacing any given thought from the mind, and +determining NOT to entertain it for such and such a time. Both +these exercises are difficult. Failure in practicing them is +certain --and may even extend over years. But the power equally +certainly grows WITH practice. And ultimately there may come +a time when the learner is not only able to efface from his mind +any given thought (however importunate), but may even +succeed in effacing, during short periods, ALL thought of any +kind. When this stage is reached, the veil of illusion which +surrounds all mortal things is pierced, and the entrance to the +Paradise of Rest (and of universal power and knowledge) is found. + +Of indirect or auxiliary methods of reaching this great +conclusion, there are more than one. I think of life in the open +air, if not absolutely necessary, at least most important. The +gods--though sometimes out of compassion they visit the +interiors of houses--are not fond of such places and the evil +effluvium they find there, and avoid them as much as they can. +It is not merely a question of breathing oxygen instead of +carbonic acid. There is a presence and an influence in Nature +and the Open which expands the mind and causes brigand +cares and worries to drop off--whereas in confined places foolish +and futile thoughts of all kinds swarm like microbes and cloud +and conceal the soul. Experto Crede. It is only necessary to +try this experiment in order to prove its truth. + +Another thing which corresponds in some degree to living +physically in the open air, is the living mentally and +emotionally in the atmosphere of love. A large charity of mind, +which refuses absolutely to shut itself in little secluded places +of prejudice, bigotry and contempt for others, and which attains +to a great and universal sympathy, helps, most obviously, to +open the way to that region of calm and freedom of which we +have spoken, while conversely all petty enmity, meanness and +spite, conspire to imprison the soul and make its deliverance +more difficult. + +It is not necessary to labor these points. As we said, the +way to attain is to sincerely TRY to attain, to consistently +PRACTICE attainment. Whoever does this will find that the way +will open out by degrees, as of one emerging from a vast and +gloomy forest, till out of darkness the path becomes clear. For +whomsoever really TRIES there is no failure; for every effort in +that region is success, and every onward push, however small, and +however little result it may show, is really a move forward, +and one step nearer the light. + + + +II. THE NATURE OF THE SELF + +The true nature of the Self is a matter by no means easy to +compass. We have all probably at some time or other attempted +to fathom the deeps of personality, and been baffled. Some +people say they can quite distinctly remember a moment in +early childhood, about the age of THREE (though the exact period +is of course only approximate) when self-consciousness--the +awareness of being a little separate Self--first dawned in the +mind. It was generally at some moment of childish tension-- +alone perhaps in a garden, or lost from the mother's protecting +hand--that this happened; and it was the beginning of a whole +range of new experience. Before some such period there is +in childhood strictly speaking no distinct self-consciousness. +As Tennyson says (In Memoriam xliv): + + The baby new to earth and sky, + What time his tender palm is prest + Against the circle of the breast, + Hath never thought that "This is I." + +It has consciousness truly, but no distinctive +self-consciousness. It is this absence or deficiency which +explains many things which at first sight seem obscure in the +psychology of children and of animals. The baby (it has often +been noticed) experiences little or no sense of FEAR. It does not +know enough to be afraid; it has never formed any image of +itself, as of a thing which might be injured. It may shrink from +actual pain or discomfort, but it does not LOOK FORWARD--which is +of the essence of fear--to pain in the future. Fear and +self-consciousness are closely interlinked. Similarly with +animals, we often wonder how a horse or a cow can endure to stand +out in a field all night, exposed to cold and rain, in the +lethargic patient way that they exhibit. It is not that they do +not FEEL the discomfort, but it is that they do not envisage +THEMSELVES as enduring this pain and suffering for all those +coming hours; and as we know with ourselves that nine-tenths of +our miseries really consist in looking forward to future +miseries, so we understand that the absence or at any rate slight +prevalence of self-consciousness in animals enables them to +endure forms of distress which would drive us mad. + +In time then the babe arrives at self-consciousness; and, +as one might expect, the growing boy or girl often becomes +intensely aware of Self. His or her self-consciousness is crude, +no doubt, but it has very little misgiving. If the question +of the nature of the Self is propounded to the boy as a problem +he has no difficulty in solving it. He says "I know well enough +who I am: I am the boy with red hair what gave Jimmy Brown such a +jolly good licking last Monday week." He knows well enough--or +thinks he knows--who he is. And at a later age, though his +definition may change and he may describe himself chiefly as a +good cricketer or successful in certain examinations, +his method is practically the same. He fixes his mind on a +certain bundle of qualities and capacities which he is supposed +to possess, and calls that bundle Himself. And in a more +elaborate way we most of us, I imagine, do the same. + +Presently, however, with more careful thought, we begin to see +difficulties in this view. I see that directly I think of myself +as a certain bundle of qualities--and for that matter it is +of no account whether the qualities are good or bad, or in what +sort of charming confusion they are mixed--I see at once that +I am merely looking at a bundle of qualities: and that the +real "I," the Self, is not that bundle, but is the being +INSPECTING the same--something beyond and behind, as it were. So +I now concentrate my thoughts upon that inner Something, in +order to find out what it really is. I imagine perhaps an inner +being, of 'astral' or ethereal nature, and possessing a new range +of much finer and more subtle qualities than the body--a being +inhabiting the body and perceiving through its senses, but +quite capable of surviving the tenement in which it dwells and +I think of that as the Self. But no sooner have I taken +this step than I perceive that I am committing the same mistake +as before. I am only contemplating a new image or picture, +and "I" still remain beyond and behind that which I contemplate. +No sooner do I turn my attention on the subjective +being than it becomes OBJECTIVE, and the real subject retires +into the background. And so on indefinitely. I am baffled; +and unable to say positively what the Self is. + +Meanwhile there are people who look upon the foregoing +speculations about an interior Self as merely unpractical. Being +perhaps of a more materialistic type of mind they fix their +attention on the body. Frankly they try to define the Self +by the body and all that is connected therewith--that is by +the mental as well as corporeal qualities which exhibit +themselves in that connection; and they say, "At any rate the +Self--whatever it may be--is in some way limited by the body; +each person studies the interest of his body and of the feelings, +emotions and mentality directly associated with it, and you +cannot get beyond that; it isn't in human nature to do so. +The Self is limited by this corporeal phenomenon and doubtless +it perishes when the body perishes." But here again the +conclusion, though specious at first, soon appears to be quite +inadequate. For though it is possibly true that a man, if left +alone in a Robinson Crusoe life on a desert island, might +ultimately subside into a mere gratification of his corporeal +needs and of those mental needs which were directly concerned +with the body, yet we know that such a case would by no means be +representative. On the contrary we know that vast numbers of +people spend their lives in considering other people, and often +so far as to sacrifice their own bodily and mental comfort and +well-being. The mother spends her life thinking almost day +and night about her babe and the other children--spending +all her thoughts and efforts on them. You may call her selfish +if you will, but her selfishness clearly extends beyond her +personal body and mind, and extends to the personalities of her +children around her; her "body"--if you insist on your definition +--must be held to include the bodies of all her children. +And again, the husband who is toiling for the support of the +family, he is thinking and working and toiling and suffering +for a 'self' which includes his wife and children. Do you +mean that the whole family is his "body"? Or a man belongs +to some society, to a church or to a social league of some kind, +and his activities are largely ruled by the interests of this +larger group. Or he sacrifices his life--as many have been doing +of late--with extraordinary bravery and heroism for the sake +of the nation to which he belongs. Must we say then that +the whole nation is really a part of the man's body? Or again, +he gives his life and goes to the stake for his religion. Whether +his religion is right or wrong does not matter, the point is that +there is that in him which can carry him far beyond his local +self and the ordinary instincts of his physical organism, to +dedicate his life and powers to a something of far wider +circumference and scope. + +Thus in the FIRST of these two examples of a search for the +nature of the Self we are led INWARDS from point to point, into +interior and ever subtler regions of our being, and still in the +end are baffled; while in the SECOND we are carried outwards +into an ever wider and wider circumference in our quest of +the Ego, and still feel that we have failed to reach its ultimate +nature. We are driven in fact by these two arguments to the +conclusion that that which we are seeking is indeed something +very vast--something far extending around, yet also buried +deep in the hidden recesses of our minds. How far, how deep, +we do not know. We can only say that as far as the indications +point the true self is profounder and more far-reaching than +anything we have yet fathomed. + +In the ordinary commonplace life we shrink to ordinary +commonplace selves, but it is one of the blessings of great +experiences, even though they are tragic or painful, that they +throw us out into that enormously greater self to which we +belong. Sometimes, in moments of inspiration, of intense +enthusiasm, of revelation, such as a man feels in the midst of +a battle, in moments of love and dedication to another person, +and in moments of religious ecstasy, an immense world is +opened up to the astonished gaze of the inner man, who sees +disclosed a self stretched far beyond anything he had ever +imagined. We have all had experiences more or less of that +kind. I have known quite a few people, and most of you have +known some, who at some time, even if only once in their lives, +have experienced such an extraordinary lifting of the veil, an +opening out of the back of their minds as it were, and have +had such a vision of the world, that they have never afterwards +forgotten it. They have seen into the heart of creation, and +have perceived their union with the rest of mankind. They +have had glimpses of a strange immortality belonging to them, +a glimpse of their belonging to a far greater being than they +have ever imagined. Just once--and a man has never forgotten +it, and even if it has not recurred it has colored all +the rest of his life. + +Now, this subject has been thought about--since the beginning +of the world, I was going to say--but it has been thought +about since the beginnings of history. Some three thousand +years ago certain groups of--I hardly like to call them +philosophers --but, let us say, people who were meditating and +thinking upon these problems, were in the habit of locating +themselves in the forests of Northern India; and schools arose +there. In the case of each school some teacher went into the +woods and collected groups of disciples around him, who lived +there in his company and listened to his words. Such schools were +formed in very considerable numbers, and the doctrines of +these teachers were gathered together, generally by their +disciples, in notes, which notes were brought together into +little pamphlets or tracts, forming the books which are called +the 'Upanishads' of the Indian sages. They contain some +extraordinary words of wisdom, some of which I want to bring +before you. The conclusions arrived at were not so much what we +should call philosophy in the modern sense. They were not so +much the result of the analysis of the mind and the following +out of concatenations of strict argument; but they were flashes +of intuition and experience, and all through the 'Upanishads' +you find these extraordinary flashes embedded in the midst +of a great deal of what we should call a rather rubbishy kind +of argument, and a good deal of merely conventional Brahmanical +talk of those days. But the people who wrote and spoke thus +had an intuition into the heart of things which I make bold to +say very few people in modern life have. These 'Upanisihads,' +however various their subject, practically agree on one point +--in the definition of the "self." They agree in saying: that +the self of each man is continuous with and in a sense identical +with the Self of the universe. Now that seems an extraordinary +conclusion, and one which almost staggers the modern mind +to conceive of. But that is the conclusion, that is the thread +which runs all through the 'Upanishads'--the identity of the +self of each individual with the self of every other individual +throughout mankind, and even with the selves of the animals +and other creatures. + +Those who have read the Khandogya Upanishad remember +how in that treatise the father instructs his son Svetakeitu on +this very subject--pointing him out in succession the objects +of Nature and on each occasion exhorting him to realize his +identity with the very essence of the object--"Tat twam asi, +THAT thou art." He calls Svetaketu's attention to a tree. What +is the ESSENCE of the tree? When they have rejected the external +characteristics--the leaves, the branches, etc.--and agreed +that the SAP is the essence, then the father says, "TAT TWAM ASI +--THAT thou art." He gives his son a crystal of salt, and asks +him what is the essence of that. The son is puzzled. Clearly +neither the form nor the transparent quality are essential. The +father says, "Put the crystal in water." Then when it is melted +he says, "Where is the crystal?" The son replies, "I do not +know." "Dip your finger in the bowl," says the father, "and +taste." Then Svetaketu dips here and there, and everywhere +there is a salt flavor. They agree that THAT is the essence of +salt; and the father says again, "TAt twam asi." I am of course +neither defending nor criticizing the scientific attitude here +adopted. I am only pointing out that this psychological +identification of the observer with the object observed runs +through the Upanishads, and is I think worthy of the deepest +consideration. + +In the 'Bhagavat Gita,' which is a later book, the author +speaks of "him whose soul is purified, whose self is the Self +of all creatures." A phrase like that challenges opposition. +It is so bold, so sweeping, and so immense, that we hesitate to +give our adhesion to what it implies. But what does it mean +--"whose soul is purified"? I believe that it means this, that +with most of us our souls are anything but clean or purified, +they are by no means transparent, so that all the time +we are continually deceiving ourselves and making clouds +between us and others. We are all the time grasping things +from other people, and, if not in words, are mentally boasting +ourselves against others, trying to think of our own superiority +to the rest of the people around us. Sometimes we try to run +our neighbors down a little, just to show that they are not +quite equal to our level. We try to snatch from others some +things which belong to them, or take credit to ourselves for +things to which we are not fairly entitled. But all the time we +are acting so it is perfectly obvious that we are weaving veils +between ourselves and others. You cannot have dealings with +another person in a purely truthful way, and be continually +trying to cheat that person out of money, or out of his good +name and reputation. If you are doing that, however much +in the background you may be doing it, you are not looking +the person fairly in the face--there is a cloud between you all +the time. So long as your soul is not purified from all these +really absurd and ridiculous little desires and superiorities and +self-satisfactions, which make up so much of our lives, just +so long as that happens you do not and you cannot see the +truth. But when it happens to a person, as it does happen +in times of great and deep and bitter experience; when it +happens that all these trumpery little objects of life are swept +away; then occasionally, with astonishment, the soul sees that. +It is also the soul of the others around. Even if it does not +become aware of an absolute identity, it perceives that there is +a deep relationship and communion between itself and others, and +it comes to understand how it may really be true that to him +whose soul is purified the self is literally the Self of all +creatures. + +Ordinary men and those who go on more intellectual and less +intuitional lines will say that these ideas are really contrary +to human nature and to nature generally. Yet I think that those +people who say this in the name of Science are extremely +unscientific, because a very superficial glance at nature reveals +that the very same thing is taking place throughout nature. +Consider the madrepores, corallines, or sponges. You find, for +instance, that constantly the little self of the coralline or +sponge is functioning at the end of a stem and casting forth its +tentacles into the water to gain food and to breathe the air out +of the water. That little animalcule there, which is living in +that way, imagines no doubt that it is working all for itself, +and yet it is united down the stem at whose extremity it stands, +with the life of the whole madrepore or sponge to which it +belongs. There is the common life of the whole and the individual +life of each, and while the little creature at the end of the +stem is thinking (if it is conscious at all) that its whole +energies are absorbed in its own maintenance, it really is +feeding the common life through the stem to which it belongs, and +in its turn it is being fed by that common life. + +You have only to look at an ordinary tree to see the same +thing going on. Each little leaf on a tree may very naturally +have sufficient consciousness to believe that it is an entirely +separate being maintaining itself in the sunlight and the air, +withering away and dying when the winter comes on--and there is +an end of it. It probably does not realize that all the time it +is being supported by the sap which flows from the trunk of the +tree, and that in its turn it is feeding the tree, too--that its +self is the self of the whole tree. If the leaf could really +understand itself, it would see that its self was deeply, +intimately connected, practically one with the life of the whole +tree. Therefore, I say that this Indian view is not unscientific. +On the contrary, I am sure that it is thoroughly scientific. + +Let us take another passage, out of the 'Svetasvatara Upanishad,' +which, speaking of the self says: "He is the one God, hidden in +all creatures, all pervading, the self within all, watching +over all works, shadowing all creatures, the witness, the +perceiver, the only one free from qualities." + +And now we can return to the point where we left the argument +at the beginning of this discourse. We said, you remember, +that the Self is certainly no mere bundle of qualities--that +the very nature of the mind forbids us thinking that. For +however fine and subtle any quality or group of qualities may +be, we are irresistibly compelled by the nature of the mind +itself to look for the Self, not in any quality or qualities, but +in the being that PERCEIVES those qualities. The passage I have +just quoted says that being is "The one God, hidden in all +creatures, all pervading, the self within all . . . the witness, +the perceiver, the only one free from qualities." And the more +you think about it the clearer I think you will see that this +passage is correct--that there can be only ONE witness, ONE +perceiver, and that is the one God hidden in all creatures, +"Sarva Sakshi," the Universal Witness. + +Have you ever had that curious feeling, not uncommon, +especially in moments of vivid experience and emotion, that +there was at the back of your mind a witness, watching everything +that was going on, yet too deep for your ordinary thought +to grasp? Has it not occurred to you--in a moment say of +great danger when the mind was agitated to the last degree by +fears and anxieties--suddenly to become perfectly calm and +collected, to realize that NOTHING can harm you, that you are +identified with some great and universal being lifted far over +this mortal world and unaffected by its storms? Is it not +obvious that the real Self MUST be something of this nature, +a being perceiving all, but itself remaining unperceived? For +indeed if it were perceived it would fall under the head of some +definable quality, and so becoming the object of thought would +cease to be the subject, would cease to be the Self. + +The witness is and must be "free from qualities." For +since it is capable of perceiving ALL qualities it must obviously +not be itself imprisoned or tied in any quality--it must either +be entirely without quality, or if it have the potentiality of +quality in it, it must have the potentiality of EVERY quality; +but in either case it cannot be in bondage to any +quality, and in either case it would appear that there can +be only ONE such ultimate Witness in the universe. For if +there were two or more such Witnesses, then we should be +compelled to suppose them distinguished from one another by +something, and that something could only be a difference of +qualities, which would be contrary to our conclusion that such +a Witness cannot be in bondage to any quality. + +There is then I take it--as the text in question says--only +one Witness, one Self, throughout the universe. It is hidden +in all living things, men and animals and plants; it pervades +all creation. In every thing that has consciousness it is +the Self; it watches over all operations, it overshadows all +creatures, it moves in the depths of our hearts, the perceiver, +the only being that is cognizant of all and yet free from all. + +Once you really appropriate this truth, and assimilate it in +the depths of your mind, a vast change (you can easily imagine) +will take place within you. The whole world will be transformed, +and every thought and act of which you are capable +will take on a different color and complexion. Indeed the +revolution will be so vast that it would be quite impossible for +me within the limits of this discourse to describe it. I will, +however, occupy the rest of my time in dealing with some points +and conclusions, and some mental changes which will flow +perfectly naturally from this axiomatic change taking place +at the very root of life. + +"Free from qualities." We generally pride ourselves a +little on our qualities. Some of us think a great deal of our +good qualities, and some of us are rather ashamed of our bad +ones! I would say: "Do not trouble very much about all +that. What good qualities you have--well you may be quite +sure they do not really amount to much; and what bad +qualities, you may be sure they are not very important! Do +not make too much fuss about either. Do you see? The +thing is that you, you yourself, are not ANY of your qualities-- +you are the being that perceives them. The thing to see to is +that they should not confuse you, bamboozle you, and hide you +from the knowledge of yourself--that they should not be erected +into a screen, to hide you from others, or the others from you. +If you cease from running after qualities, then after a little +time your soul will become purified, and you will KNOW that your +self is the Self of all creatures; and when you can feel that you +will know that the other things do not much matter. + +Sometimes people are so awfully good that their very goodness +hides them from other people. They really cannot be +on a level with others, and they feel that the others are far +below them. Consequently their 'selves' are blinded or hidden +by their 'goodness.' It is a sad end to come to! And sometimes +it happens that very 'bad' people--just because they are so +bad--do not erect any screens or veils between themselves +and others. Indeed they are only too glad if others will +recognize them, or if they may be allowed to recognize others. +And so, after all, they come nearer the truth than the very good +people. + +"The Self is free from qualities." That thing which is so +deep, which belongs to all, it either--as I have already said-- +has ALL qualities, or it has none. You, to whom I am speaking +now, your qualities, good and bad, are all mine. I am perfectly +willing to accept them. They are all right enough and in +place--if one can only find the places for them. But I know +that in most cases they have got so confused and mixed up that +they cause great conflict and pain in the souls that harbor +them. If you attain to knowing yourself to be other than and +separate from the qualities, then you will pass below and beyond +them all. You will be able to accept ALL your qualities and +harmonize them, and your soul will be at peace. You will be free +from the domination of qualities then because you will know that +among all the multitudes of them there are none of any +importance! + +If you should happen some day to reach that state of mind +in connection with which this revelation comes, then you will +find the experience a most extraordinary one. You will become +conscious that there is no barrier in your path; that the way +is open in all directions; that all men and women belong to +you, are part of you. You will feel that there is a great open +immense world around, which you had never suspected before, +which belongs to you, and the riches of which are all yours, +waiting for you. It may, of course, take centuries and thousands +of years to realize this thoroughly, but there it is. You are +just at the threshold, peeping in at the door. What did +Shakespeare say? "To thine own self be true, and it must follow +as the night the day, thou can'st not then be false to any +man." What a profound bit of philosophy in three lines! +I doubt if anywhere the basis of all human life has been +expressed more perfectly and tersely. + +One of the Upanishads (the Maitrayana-Brahmana) says: +"The happiness belonging to a mind, which through deep +inwardness[1] (or understanding) has been washed clean and has +entered into the Self, is a thing beyond the power of words to +describe: it can only be perceived by an inner faculty." Observe +the conviction, the intensity with which this joy, this happiness +is described, which comes to those whose minds have been washed +clean (from all the silly trumpery sediment of self-thought) and +have become transparent, so that the great universal +Being residing there in the depths can be perceived. +What sorrow indeed, what, grief, can come to such an one who +has seen this vision? It is truly a thing beyond the power of +words to describe: it can only be PERCEIVED--and that by an +inner faculty. The external apparatus of thought is of no use. +Argument is of no use. But experience and direct perception +are possible; and probably all the experiences of life and of +mankind through the ages are gradually deepening our powers +of perception to that point where the vision will at last rise +upon the inward eye. + +[1] The word in the Max Muller translation is "meditation." But +that is, I think, a somewhat misleading word. It suggests to most +people the turning inward of the THINKING faculty to grope and +delve in the interior of the mind. This is just what should NOT +be done. Meditation in the proper sense should mean the inward +deepening of FEELING and consciousness till the region of the +universal self is reached; but THOUGHT should not interfere +there. That should be turned on outward things to mould them into +expression of the inner consciousness. + + +Another text, from the Brihad-Aranyaka Upanishad (which +I have already quoted in the paper on "Rest"), says: "If a +man worship the Self only as his true state, his work cannot +fail, for whatever he desires, that he obtains from the Self." +Is that not magnificent? If you truly realize your identity +and union with the great Self who inspires and informs the +world, then obviously whatever you desire the great Self win +desire, and the whole world will conspire to bring it to you. +"He maketh the winds his angels, and the flaming fires his +ministers." [I need not say that I am not asking you to try +and identify yourself with the great Self universal IN ORDER to +get riches, "opulence," and other things of that kind which +you desire; because in that quest you will probably not succeed. +The Great Self is not such a fool as to be taken in in that way. +It may be true--and it is true--that if ye seek FIRST the Kingdom +of Heaven all these things shall be added unto you; but +you must seek it first, not second.] + +Here is a passage from Towards Democracy: "As space spreads +everywhere, and all things move and change within it, but it +moves not nor changes, + +"So I am the space within the soul, of which the space without +is but the similitude and mental image; + +"Comest thou to inhabit me, thou hast the entrance to all +life--death shall no longer divide thee from whom thou +lovest. + +"I am the Sun that shines upon all creatures from within-- +gazest thou upon me, thou shalt be filled with joy eternal." + +Yes, this great sun is there, always shining, but most of the +time it is hidden from us by the clouds of which I have spoken, +and we fail to see it. We complain of being out in the cold; +and in the cold, for the time being, no doubt we are; but our +return to the warmth and the light has now become possible. + + +Thus at last the Ego, the mortal immortal self--disclosed at +first in darkness and fear and ignorance in the growing babe +--FINDS ITS TRUE IDENTITY. For a long period it is baffled in +trying to understand what it is. It goes through a vast +experience. It is tormented by the sense of separation and +alienation--alienation from other people, and persecution by all +the great powers and forces of the universe; and it is pursued by +a sense of its own doom. Its doom truly is irrevocable. The hour +of fulfilment approaches, the veil lifts, and the soul beholds at +last ITS OWN TRUE BEING. + + +We are accustomed to think of the external world around us +as a nasty tiresome old thing of which all we can say for certain +is that it works by a "law of cussedness"--so that, whichever +way we want to go, that way seems always barred, and +we only bump against blind walls without making any progress. +But that uncomfortable state of affairs arises from ourselves. +Once we have passed a certain barrier, which at present looks +so frowning and impossible, but which fades into nothing +immediately we have passed it--once we have found the open +secret of identity--then the way is indeed open in every +direction. + +The world in which we live--the world into which we are +tumbled as children at the first onset of self-consciousness-- +denies this great fact of unity. It is a world in which the +principle of separation rules. Instead of a common life and +union with each other, the contrary principle (especially in the +later civilizations) has been the one recognized--and to such +an extent that always there prevails the obsession of separation, +and the conviction that each person is an isolated unit. The +whole of our modern society has been founded on this delusive +idea, WHICH IS FALSE. You go into the markets, and every man's +hand is against the others--that is the ruling principle. You +go into the Law Courts where justice is, or should be, +administered, and you find that the principle which denies unity +is the one that prevails. The criminal (whose actions have really +been determined by the society around him) is cast out, +disacknowledged, and condemned to further isolation in a prison +cell. 'Property' again is the principle which rules and +determines our modern civilization--namely that which is proper +to, or can be appropriated by, each person, as AGAINST the +others. + +In the moral world the doom of separation comes to us in the +shape of the sense of sin. For sin is separation. Sin is actually +(and that is its only real meaning) the separation from others, +and the non-acknowledgment of unity. And so it has come +about that during all this civilization-period the sense of sin +has ruled and ranged to such an extraordinary degree. Society +has been built on a false base, not true to fact or life--and +has had a dim uneasy consciousness of its falseness. Meanwhile +at the heart of it all--and within all the frantic external +strife and warfare--there is all the time this real great life +brooding. The kingdom of Heaven, as we said before, is still +within. + +The word Democracy indicates something of the kind--the +rule of the Demos, that is of the common life. The coming of +that will transform, not only our Markets and our Law Courts +and our sense of Property, and other institutions, into something +really great and glorious instead of the dismal masses of +rubbish which they at present are; but it will transform our +sense of Morality. + +Our Morality at present consists in the idea of self-goodness +--one of the most pernicious and disgusting ideas which has +ever infested the human brain. If any one should follow and +assimilate what I have just said about the true nature of the +Self he will realize that it will never again be possible for him +to congratulate himself on his own goodness or morality or +superiority; for the moment he does so he will separate himself +from the universal life, and proclaim the sin of his own +separation. I agree that this conclusion is for some people a +most sad and disheartening one--but it cannot be helped! +A man may truly be 'good' and 'moral' in some real sense; +but only on the condition that he is not aware of it. He can +only BE good when not thinking about the matter; to be conscious +of one's own goodness is already to have fallen! + +We began by thinking of the self as just a little local self; +then we extended it to the family, the cause, the nation--ever +to a larger and vaster being. At last there comes a time when +we recognize--or see that we SHALL have to recognize--an inner +Equality between ourselves and all others; not of course an +external equality--for that would be absurd and impossible +--but an inner and profound and universal Equality. And so +we come again to the mystic root-conception of Democracy. + +And now it will be said: "But after all this talk you have +not defined the Self, or given us any intellectual outline of +what you mean by the word." No--and I do not intend to. If +I could, by any sort of copybook definition, describe and show +the boundaries of myself, I should obviously lose all interest +in the subject. Nothing more dull could be imagined. I may +be able to define and describe fairly exhaustively this inkpot +on the table; but for you or for me to give the limits and +boundaries of ourselves is, I am glad to say, impossible. That +does not, however, mean that we cannot FEEL and be CONSCIOUS +of ourselves, and of our relations to other selves, and to the +great Whole. On the contrary I think it is clear that the more +vividly we feel our organic unity with the whole, the less shall +we be able to separate off the local self and enclose it within +any definition. I take it that we can and do become ever more +vividly conscious of our true Self, but that the mental statement +of it always does and probably always will lie beyond us. All +life and all our action and experience consist in the gradual +manifestation of that which is within us--of our inner being. +In that sense--and reading its handwriting on the outer world +--we come to know the soul's true nature more and more +intimately; we enter into the mind of that great artist who +beholds himself in his own creation. + + + + + +End of the Project Gutenberg Etext of Pagan & Christian Creeds: +Their Origin and Meaning + |