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 that 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; he 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.