The Cult of the Dead
[350]. In the history of religion the veneration of the dead, as is remarked above, is more widely diffused and more effective than that of the living. We may distinguish between the cult of known historical persons after death (which is closely related to that of living men), the deification of mythical ancestors, and the worship of ghosts.
[351]. Historical persons. In simple communities commanding personalities that have impressed the imagination of the people by proofs of power and by conferring benefits on communities may not unnaturally receive divine honors after death. Lyall reports a case of this sort in recent times: the French officer Raymond in Hyderabad is said to have been worshiped as a god.[648] Other cases are reported as occuring in Samoa and in India.[649] Rivers mentions traditions among the Todas of Southern India which, he thinks, may vouch for the worship of gods who were originally men, but implicit reliance cannot be placed on such traditions.[650] Two apparently definite instances of deification are given by Ellis,[651] both of cruel kings (one dethroned in 1818), to whom temples with complete rituals are dedicated; but the deification in one of these cases (and probably in the other) was a deliberate act of political leaders, and not a product of spontaneous popular feeling. Two other local gods mentioned by Ellis were, according to the tradition, two men who began the trade that made Whydah the chief port of the west coast of Africa; but here also the tradition is not perfectly trustworthy.
[352]. Egyptian kings were regularly deified after death, being identified with Osiris; their cult, though not equal in sanctity to that of the gods proper, was still prominent and important.[652] It is probably to be regarded as a revision and magnification of the cult of the dead kin, combined with the desire to honor great representative men. No such custom is known to have existed among Semitic peoples, by whom a sharp distinction was made between the divine and the human. In India it was chiefly the ascetic sages that were religiously eminent, and in the prevailing pantheistic system these (as is remarked above), absorbing the divine essence, sometimes became as powerful as gods, but passed after death into the cosmic All, and remained human. The Mazdean faith, like the Israelite, made it impossible to accept a deceased man as a god.
[353]. Examples of the occasional divinization of deceased men in the Hellenic world are given below.[653] In Rome the custom arose at a comparatively late period, and it was the work not of spontaneous Roman thought but of political philosophy.[654] The deification of the Roman emperors after death had its ground in the reconstruction of Roman life undertaken by Augustus. He recognized a principle of unification in the resuscitation of the old national religion, in which the people believed, whether he himself did or not. Religion in Rome was largely an affair of the state; the leaders of the public religion were great state officials. Augustus was made pontifex maximus, and it was only one step farther to elevate the chief magistrate to the rank of a god. The good sense of the time generally forbade the bestowment of this honor during the imperator's lifetime, but an apotheosis was in accord with the veneration paid to the manes and with the exalted position of the Emperor as absolute lord of the Western world.[655] Popular feeling appears to have accepted this divinization without question and in sincerity; educated circles accepted it as an act of political policy. The elevation of Julius Cæsar and Augustus to the rank of gods established the rule, and deceased emperors received divine honors up to the triumph of Christianity.[656]
[354]. In China, Confucius was deified as the special exponent of the state religion and the authoritative teacher of the principles of social and political life. His religious cult is practiced by the government (officially) and by the masses of the people; how far it is sincerely accepted by the educated classes is uncertain. In China and in Japan the gods of war are said to be historical persons deified.
[355]. The divinization of the Calif Ali by some Shiah sects was the product of religious fanaticism under the guidance of Aryan conceptions of the incarnation of the divine.[657]
[356]. Mythical ancestors. Mythical ancestors are usually eponymous; the tendency in all ancient peoples was to refer their names and origins to single persons. Such an eponym was the product of imagination, a genealogical myth (Hellen, Ion, Dorus, Jacob, Israel), and was revered, but was not always the object of a religious cult; such cults do not appear among the Semites[658] or in the native Roman rites. Nor does the custom seem to have originated in the earliest periods; it was rather a creation of quasi-scientific reflection, the demand for definite historical organization, and it appears first in relatively late literary monuments.[659]
[357]. Still later arose the worship of these ancestral founders. In Greece shrines were erected by various cities to their supposed founders, and where, as in Athens, the tribes had their eponyms, these received divine worship, though they never attained equal rank with the gods proper. From Greece this cult was brought into Italy. It was probably under Greek influence, and at a relatively late time, that Romulus was created, made the immediate founder of Rome, and took his place among the objects of worship;[660] on the other hand, Æneas (a Greek importation), though he was accepted as original founder, never received divine worship, doubtless because Romulus (nearer in name to the city Roma) already held the position of divine patron. The cult of eponyms tended naturally to coalesce with that of divine 'heroes'[661]—the two figures were alike in character, differing mainly in function, and eponyms were styled 'heroes.'[662]
[358]. The inverse process, the reduction of divine beings to simple human proportions, has gone on in early cults and in early attempts at historical construction to a not inconsiderable degree. Thus, to take a relatively late example, by Saxo Grammaticus and in the Heimskringla (both of the thirteenth century) the god Odin is made into a human king and the history of his exploits is given in detail.[663] It is, however, especially in the treatment of the old divine heroes, originally true gods, that the process of dedivinization appears. These figures, because of their local character and for other reasons, entered into peculiarly close relations with human societies, of which they thus tended to become constituent parts, and the same feeling that gave the gods human shapes converted the heroes into mere men, who are generally reconstructers of society. Examples of this sort of anthropomorphizing are found in myths all over the world: the Babylonian Gilgamesh; the "mighty men" of Genesis vi, 4, originally demigods, the progeny of human mothers and of the Elohim-beings (the Benë Elohim, 'sons of the gods,' members, that is, of the divine circle); Heracles and Hercules; the Scandinavian (apparently general Teutonic) Valkyrs, Nornas, and Swan-maidens.[664]