Of this class of rites it may broadly be said they are the myth dramatized. Indeed, the drama owes its origin to the mimicry by worshippers of the supposed doings of the gods. The most ancient festivals have reference to the recurrence of the seasons, and the ceremonies which mark them represent the mythical transactions which are supposed to govern the yearly changes. The god himself was often represented by the
high priest, and masked figures took the parts of attendant deities.
Institutionary rites are those avowedly designed to commemorate a myth or event, and to strengthen thereby the religious organization. Christian baptism is by some denominations looked upon as a commemorative or institutionary rite only; and the same is the case with the Lord’s Supper. These seem to have been the only rites recommended, though the former was not practiced by Christ. In any ordinary meaning of his words, he regarded them both as institutionary.
The tendency of memorial to become propitiatory rites is visible in all materialistic religions. The procedure, from a simple commemorative act, acquires a mystic efficacy, a supernatural or spiritual power, often supposed to extend to the deity as well as the votary. Thus the Indian “rain-maker” will rattle his gourd, beat his drum, and blow through his pipe, to represent the thunder, lightning, and wind of the storm; and he believes that by this mimicry of the rain-god’s proceedings he can force him to send the wished-for showers. The charms, spells and incantations of sorcery have the same foundation. Equally visible is it in the reception of the Christian rites above mentioned, baptism and the Eucharist, as “sacraments,” as observances of divine efficacy in themselves. All such views arise from the material character of the religious wants.
The conclusion is that, while emblems and memorial rites have nothing in them which can mar, they also have nothing which can aid the growth and purity of the religious sentiment, beyond advancing its social relations; while symbols, in the proper sense of the term, and propitiatory rites, as necessarily false and without foundation, always degrade and obscure religious thought. Their prominence in a cult declines, as it rises in quality; and in a perfected scheme of worship they would have no place whatever.
[200-1] In his chapter Ideen zu einer Physik des Symbols und des Mythus, of his Symbolik und Mythologie.
[201-1] Dr. H. C. Barlow’s Essays on Symbolism (London, 1866), deserves mention as one of the best of these.
[204-1] W. S. Jevons, The Substitution of Similars, p. 15 (London, 1869.)
[205-1] Creuzer, Symbolik, Bd. I, s. 59.
[207-1] Ursprung der Mythologie (Berlin, 1862).