Sacrifices are far from having merely this sinister meaning. Once inaugurated they suggest further ideas, and from the beginning they had happier associations. The sacrifice was incidental to a feast, and the plenty it was to render safe existed already. What was a bribe, offered in the spirit of barter, to see if the envious power could not be mollified by something less than the total ruin of his victims, could easily become a genial distribution of what custom assigned to each: so much to the chief, so much to the god, so much to the husbandman. There is a certain openness, and as it were the form of justice, in giving each what is conventionally his due, however little he may really deserve it. In religious observances this sentiment plays an important part, and men find satisfaction in fulfilling in a seemly manner what is prescribed; and since they know little about the ground or meaning of what they do, they feel content and safe if at least they have done it properly. Sacrifices are often performed in this spirit; and when a beautiful order and religious calm have come to dignify the performance, the mind, having meantime very little to occupy it, may embroider on the given theme. It is then that fable, and new religious sentiments suggested by fable, appear prominently on the scene.
Thank-offerings.
In agricultural rites, for instance, sacrifice will naturally be offered to the deity presiding over germination; that is the deity that might, perhaps, withdraw his favour with disastrous results. He commonly proves, however, a kindly and responsive being, and in offering to him a few sheaves of corn, some barley-cakes, or a libation from the vintage, the public is grateful rather than calculating; the sacrifice has become an act of thanksgiving. So in Christian devotion (which often follows primitive impulses and repeats the dialectic of paganism in a more speculative region) the redemption did not remain merely expiatory. It was not merely a debt to be paid off and a certain quantum of suffering to be endured which had induced the Son of God to become man and to take up his cross. It was, so the subtler theologians declared, an act of affection as much as of pity; and the spell of the doctrine over the human heart lay in feeling that God wished to assimilate himself to man, rather than simply from above to declare him forgiven; so that the incarnation was in effect a rehabilitation of man, a redemption in itself, and a forgiveness. Men like to think that God has sat at their table and walked among them in disguise. The idea is flattering; it suggests that the courtesy may some day be returned, and for those who can look so deep it expresses pointedly the philosophic truth of the matter. For are not the gods, too, in eternal travail after their ideal, and is not man a part of the world, and his art a portion of the divine wisdom? If the incarnation was a virtual redemption, the truest incarnation was the laborious creation itself.
The sacrifice of a contrite heart.
If sacrifice, in its more amiable aspect, can become thanksgiving and an expression of profitable dependence, it can suffer an even nobler transformation while retaining all its austerity. Renunciation is the corner-stone of wisdom, the condition of all genuine achievement. The gods, in asking for a sacrifice, may invite us to give up not a part of our food or of our liberty but the foolish and inordinate part of our wills. The sacrifice may be dictated to us not by a jealous enemy needing to be pacified but by a far-seeing friend, wishing we may not be deceived. If what we are commanded to surrender is only what is doing us harm, the god demanding the sacrifice is our own ideal. He has no interests in the case other than our own; he is no part of the environment; he is the goal that determines for us how we should proceed in order to realise as far as possible our inmost aspirations. When religion reaches this phase it has become thoroughly moral. It has ceased to represent or misrepresent material conditions, and has learned to embody spiritual goods.
Sacrifice is a rite, and rites can seldom be made to embody ideas exclusively moral. Something dramatic or mystical will cling to the performance, and, even when the effect of it is to purify, it will bring about an emotional catharsis rather than a moral improvement. The mass is a ritual sacrifice, and the communion is a part of it, having the closest resemblance to what sacrifices have always been. Among the devout these ceremonies, and the lyric emotions they awaken, have a quite visible influence; but the spell is mystic, the god soon recedes, and it would be purely fanciful to maintain that any permanent moral effect comes from such an exercise. The Church has felt as much and introduced the confession, where a man may really be asked to consider what sacrifices he should make for his part, and in what practical direction he should imagine himself to be drawn by the vague Dionysiac influences to which the ritual subjects him.
Prayer is not utilitarian in essence.
As sacrifice expresses fear, prayer expresses need. Common-sense thinks of language as something meant to be understood by another and to produce changes in his disposition and behaviour, but language has pre-rational uses, of which poetry and prayer are perhaps the chief. A man overcome by passion assumes dramatic attitudes surely not intended to be watched and interpreted; like tears, gestures may touch an observer’s heart, but they do not come for that purpose. So the fund of words and phrases latent in the mind flow out under stress of emotion; they flow because they belong to the situation, because they fill out and complete a perception absorbing the mind; they do not flow primarily to be listened to. The instinct to pray is one of the chief avenues to the deity, and the form prayer takes helps immensely to define the power it is addressed to; indeed, it is in the act of praying that men formulate to themselves what God must be, and tell him at great length what they believe and what they expect of him. The initial forms of prayer are not so absurd as the somewhat rationalised forms of it. Unlike sacrifice, prayer seems to be justified by its essence and to be degraded by the transformations it suffers in reflection, when men try to find a place for it in their cosmic economy; for its essence is poetical, expressive, contemplative, and it grows more and more nonsensical the more people insist on making it a prosaic, commercial exchange of views between two interlocutors.
Prayer is a soliloquy; but being a soliloquy expressing need, and being furthermore, like sacrifice, a desperate expedient which men fly to in their impotence, it looks for an effect: to cry aloud, to make vows, to contrast eloquently the given with the ideal situation, is certainly as likely a way of bringing about a change for the better as it would be to chastise one’s self severely, or to destroy what one loves best, or to perform acts altogether trivial and arbitrary. Prayer also is magic, and as such it is expected to do work. The answer looked for, or one which may be accepted instead, very often ensues; and it is then that mythology begins to enter in and seeks to explain by what machinery of divine passions and purposes that answering effect was produced.
Its supposed efficacy magical.