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.”