(1) Nor is it difficult to see how out of the discreet use of such words and images, combined with elementary forms like the square, the triangle and the circle, and elementary numbers like 3, 4, 5, etc., quite a science, so to speak, of Magic arose.

There is ample evidence that one of the very earliest objects of human worship was the Earth itself, conceived of as the fertile Mother of all things. Gaia or Ge (the earth) had temples and altars in almost all the cities of Greece. Rhea or Cybele, sprung from the Earth, was "mother of all the gods." Demeter ("earth mother") was honored far and wide as the gracious patroness of the crops and vegetation. Ceres, of course, the same. Maia in the Indian mythology and Isis in the Egyptian are forms of Nature and the Earth-spirit, represented as female; and so forth. The Earth, in these ancient cults, was the mystic source of all life, and to it, as a propitiation, life of all kinds was sacrificed. (There are strange accounts of a huge fire being made, with an altar to Cybele in the midst, and of deer and fawns and wild animals, and birds and sheep and corn and fruits being thrown pell-mell into the flames. (1)) It was, in a way, the most natural, as it seems to have been the earliest and most spontaneous of cults—the worship of the Earth-mother, the all-producing eternal source of life, and on account of her never-failing ever-renewed fertility conceived of as an immortal Virgin.

(1) See Pausanias iv. 32. 6; and Lucian, De Syria Dea, 49.

But when the Saviour-legend sprang up—as indeed I think it must have sprung up, in tribe after tribe and people after people, independently—then, whether it sprang from the divinization of some actual man who showed the way of light and deliverance to his fellows "sitting in darkness," or whether from the personification of the tribe itself as a god, in either case the question of the hero's parentage was bound to arise. If the 'saviour' was plainly a personification of the tribe, it was obviously impossible to suppose him the son of a mortal mother. In that case—and if the tribe was generally traced in the legends to some primeval Animal or Mountain or thing of Nature—it was probably easy to think of him (the saviour) as, born out of Nature's womb, descended perhaps from that pure Virgin of the World who is the Earth and Nature, who rules the skies at night, and stands in the changing phases of the Moon, and is worshiped (as we have seen) in the great constellation Virgo. If, on the other hand, he was the divinization of some actual man, more or less known either personally or by tradition to his fellows, then in all probability the name of his mortal mother would be recognized and accepted; but as to his father, that side of parentage being, as we have said, generally very uncertain, it would be easy to suppose some heavenly Annunciation, the midnight visit of a God, and what is usually termed a Virgin-birth.

There are two elements to be remembered here, as conspiring to this conclusion. One is the condition of affairs in a remote matriarchial period, when descent was reckoned always through the maternal line, and the fatherhood in each generation was obscure or unknown or commonly left out of account; and the other is the fact—so strange and difficult for us to realize—that among some very primitive peoples, like the Australian aborigines, the necessity for a woman to have intercourse with a male, in order to bring about conception and child-birth, was actually not recognized. Scientific observation had not always got as far as that, and the matter was still under the domain of Magic! (1) A Virgin-Mother was therefore a quite imaginable (not to say 'conceivable') thing; and indeed a very beautiful and fascinating thing, combining in one image the potent magic of two very wonderful words. It does not seem impossible that considerations of this kind led to the adoption of the doctrine or legend of the virgin-mother and the heavenly father among so many races and in so many localities—even without any contagion of tradition among them.

(1) Probably the long period (nine months) elapsing between cohabitation and childbirth confused early speculation on the subject. Then clearly cohabitation was NOT always followed by childbirth. And, more important still, the number of virgins of a mature age in primitive societies was so very minute that the fact of their childlessness attracted no attention—whereas in OUR societies the sterility of the whole class is patent to everyone.

Anyhow, and as a matter of fact, the world-wide dissemination of the legend is most remarkable. Zeus, Father of the gods, visited Semele, it will be remembered, in the form of a thunderstorm; and she gave birth to the great saviour and deliverer Dionysus. Zeus, again, impregnated Danae in a shower of gold; and the child was Perseus, who slew the Gorgons (the powers of darkness) and saved Andromeda (the human soul (1)). Devaki, the radiant Virgin of the Hindu mythology, became the wife of the god Vishnu and bore Krishna, the beloved hero and prototype of Christ. With regard to Buddha St. Jerome says (2) "It is handed down among the Gymnosophists, of India that Buddha, the founder of their system, was brought forth by a Virgin from her side." The Egyptian Isis, with the child Horus, on her knee, was honored centuries before the Christian era, and worshiped under the names of "Our Lady," "Queen of Heaven," "Star of the Sea," "Mother of God," and so forth. Before her, Neith, the Virgin of the World, whose figure bends from the sky over the earthly plains and the children of men, was acclaimed as mother of the great god Osiris. The saviour Mithra, too, was born of a Virgin, as we have had occasion to notice before; and on the Mithrais monuments the mother suckling her child is a not uncommon figure. (3)

(1) For this interpretation of the word Andromeda see The Perfect Way by Edward Maitland, preface to First Edition, 1881.

(2) Contra Jovian, Book I; and quoted by Rhys Davids in his Buddhisim.

(3) See Doane's Bible Myths, p. 332, and Dupuis' Origins of Religious Beliefs.

The old Teutonic goddess Hertha (the Earth) was a Virgin, but was impregnated by the heavenly Spirit (the Sky); and her image with a child in her arms was to be seen in the sacred groves of Germany. (1) The Scandinavian Frigga, in much the same way, being caught in the embraces of Odin, the All-father, conceived and bore a son, the blessed Balder, healer and saviour of mankind. Quetzalcoatl, the (crucified) saviour of the Aztecs, was the son of Chimalman, the Virgin Queen of Heaven. (2) Even the Chinese had a mother-goddess and virgin with child in her arms (3); and the ancient Etruscans the same. (4)

(1) R. P. Knight's Ancient Art and Mythology, p. 21.

(2) See Kingsborough's Mexican Antiquities, vol. vi, p. 176, where it is said "an ambassador was sent from heaven on an embassy to a Virgin of Tulan, called Chimalman... announcing that it was the will of the God that she should conceive a son; and having delivered her the message he rose and left the house; and as soon as he had left it she conceived a son, without connection with man, who was called Quetzalcoat, who they say is the god of air." Further, it is explained that Quetzalcoatl sacrificed himself, drawing forth his own blood with thorns; and that the word Quetzalcoatlotopitzin means "our well-beloved son."

(3) Doane, p. 327.

(4) See Inman's Pagan and Christian Symbolism, p. 27.

Finally, we have the curiously large number of BLACK virgin mothers who are or have been worshiped. Not only cases like Devaki the Indian goddess, or Isis the Egyptian, who would naturally appear black-skinned or dark; but the large number of images and paintings of the same kind, yet extant—especially in the Italian churches—and passing for representations of Mary and the infant Jesus. Such are the well-known image in the chapel at Loretto, and images and paintings besides in the churches at Genoa, Pisa, Padua, Munich and other places. It is difficult not to regard these as very old Pagan or pre-Christian relics which lingered on into Christian times and were baptized anew—as indeed we know many relics and images actually were—into the service of the Church. "Great is Diana of the Ephesians"; and there is I believe more than one black figure extant of this Diana, who, though of course a virgin, is represented with innumerable breasts (1)—not unlike some of the archaic statues of Artemis and Isis. At Paris, far on into Christian times there was, it is said, on the site of the present Cathedral of Notre Dame, a Temple dedicated to 'our Lady' Isis; and images belonging to the earlier shrine would in all probability be preserved with altered name in the later.

(1) See illustration, p. 30, in Inman's Pagan and Christian Symbolism.

All this illustrates not only the wide diffusion of the doctrine of the Virgin-mother, but its extreme antiquity. The subject is obscure, and worthy of more consideration than has yet been accorded it; and I do not feel able to add anything to the tentative explanations given a page or two back, except perhaps to suppose that the vision of the Perfect Man hovered dimly over the mind of the human race on its first emergence from the purely animal stage; and that a quite natural speculation with regard to such a being was that he would be born from a Perfect Woman—who according to early ideas would necessarily be the Virgin Earth itself, mother of all things. Anyhow it was a wonderful Intuition, slumbering as it would seem in the breast of early man, that the Great Earth after giving birth to all living creatures would at last bring forth a Child who should become the Saviour of the human race.

There is of course the further theory, entertained by some, that virgin-parturition—a kind of Parthenogenesis—has as a matter of fact occasionally occurred among mortal women, and even still does occur. I should be the last to deny the POSSIBILITY of this (or of anything else in Nature), but, seeing the immense difficulties in the way of PROOF of any such asserted case, and the absence so far of any thoroughly attested and verified instance, it would, I think, be advisable to leave this theory out of account at present.

But whether any of the EXPLANATIONS spoken of are right or wrong, and whatever explanation we adopt, there remains the FACT of the universality over the world of this legend—affording another instance of the practical solidarity and continuity of the Pagan Creeds with Christianity.



XI. RITUAL DANCING

It is unnecessary to labor the conclusion of the last two or three chapters, namely that Christianity grew out of the former Pagan Creeds and is in its general outlook and origins continuous and of one piece with them. I have not attempted to bring together ALL the evidence in favor of this contention, as such work would be too vast, but more illustrations of its truth will doubtless occur to readers, or will emerge as we proceed.

I think we may take it as proved (1) that from the earliest ages, and before History, a great body of religious belief and ritual—first appearing among very primitive and unformed folk, whom we should call 'savages'—has come slowly down, broadening and differentiating itself on the way into a great variety of forms, but embodying always certain main ideas which became in time the accepted doctrines of the later Churches—the Indian, the Egyptian, the Mithraic, the Christian, and so forth. What these ideas in their general outline have been we can perhaps best judge from our "Apostles' Creed," as it is recited every Sunday in our churches.

"I believe in God the Father Almighty, Maker of heaven and earth: And in Jesus Christ his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried. He descended into Hell; the third day he rose again from the dead, He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy Catholic Church; the communion of Saints; the Forgiveness of sins; the Resurrection of the body, and the life everlasting. Amen."

Here we have the All-Father and Creator, descending from the Sky in the form of a spirit to impregnate the earthly Virgin-mother, who thus gives birth to a Saviour-hero. The latter is slain by the powers of Evil, is buried and descends into the lower world, but arises again as God into heaven and becomes the leader and judge of mankind. We have the confirmation of the Church (or, in earlier times, of the Tribe) by means of a Eucharist or Communion which binds together all the members, living or dead, and restores errant individuals through the Sacrifice of the hero and the Forgiveness of their sins; and we have the belief in a bodily Resurrection and continued life of the members within the fold of the Church (or Tribe), itself regarded as eternal.

One has only, instead of the word 'Jesus,' to read Dionysus or Krishna or Hercules or Osiris or Attis, and instead of 'Mary' to insert Semele or Devaki or Alcmene or Neith or Nana, and for Pontius Pilate to use the name of any terrestrial tyrant who comes into the corresponding story, and lo! the creed fits in all particulars into the rites and worship of a pagan god. I need not enlarge upon a thesis which is self-evident from all that has gone before. I do not say, of course, that ALL the religious beliefs of Paganism are included and summarized in our Apostles' Creed, for—as I shall have occasion to note in the next chapter—I think some very important religious elements are there OMITTED; but I do think that all the beliefs which ARE summarized in the said creed had already been fully represented and elaborately expressed in the non-Christian religions and rituals of Paganism.

Further (2) I think we may safely say that there is no certain proof that the body of beliefs just mentioned sprang from any one particular centre far back and radiated thence by dissemination and mental contagion over the rest of the world; but the evidence rather shows that these beliefs were, for the most part, the SPONTANEOUS outgrowths (in various localities) of the human mind at certain stages of its evolution; that they appeared, in the different races and peoples, at different periods according to the degree of evolution, and were largely independent of intercourse and contagion, though of course, in cases, considerably influenced by it; and that one great and all-important occasion and provocative of these beliefs was actually the RISE OF SELF-CONSCIOUSNESS—that is, the coming of the mind to a more or less distinct awareness of itself and of its own operation, and the consequent development and growth of Individualism, and of the Self-centred attitude in human thought and action.

In the third place (3) I think we may see—and this is the special subject of the present chapter—that at a very early period, when humanity was hardly capable of systematic expression in what we call Philosophy or Science, it could not well rise to an ordered and literary expression of its beliefs, such as we find in the later religions and the 'Churches' (Babylonian, Jewish, East Indian, Christian, or what-not), and yet that it FELT these beliefs very intensely and was urged, almost compelled, to their utterance in some form or other. And so it came about that people expressed themselves in a vast mass of ritual and myth—customs, ceremonies, legends, stories—which on account of their popular and concrete form were handed down for generations, and some of which linger on still in the midst of our modern civilization. These rituals and legends were, many of them, absurd enough, rambling and childish in character, and preposterous in conception, yet they gave the expression needed; and some of them of course, as we have seen, were full of meaning and suggestion.

A critical and commercial Civilization, such as ours, in which (notwithstanding much TALK about Art) the artistic sense is greatly lacking, or at any rate but little diffused, does not as a rule understand that poetic RITES, in the evolution of peoples, came naturally before anything like ordered poems or philosophy or systematized VIEWS about life and religion—such as WE love to wallow in! Things were FELT before they were spoken. The loading of diseases into disease-boats, of sins onto scape-goats, the propitiation of the forces of nature by victims, human or animal, sacrifices, ceremonies of re-birth, eucharistic feasts, sexual communions, orgiastic celebrations of the common life, and a host of other things—all SAID plainly enough what was meant, but not in WORDS. Partly no doubt it was that at some early time words were more difficult of command and less flexible in use than actions (and at all times are they not less expressive?). Partly it was that mankind was in the child-stage. The Child delights in ritual, in symbol, in expression through material objects and actions:

See, at his feet some little plan or chart, Some fragment from his dream of human life, Shaped by himself with newly learned art; A wedding or a festival, A mourning or a funeral; And this hath now his heart.

And primitive man in the child-stage felt a positive joy in ritual celebrations, and indulged in expressions which we but little understand; for these had then his heart.

One of the most pregnant of these expressions was DANCING. Children dance instinctively. They dance with rage; they dance with joy, with sheer vitality; they dance with pain, or sometimes with savage glee at the suffering of others; they delight in mimic combats, or in animal plays and disguises. There are such things as Courting-dances, when the mature male and female go through a ritual together—not only in civilized ball-rooms and the back-parlors of inns, but in the farmyards where the rooster pays his addresses to the hen, or the yearling bull to the cow—with quite recognized formalities; there are elaborate ceremonials performed by the Australian bower-birds and many other animals. All these things—at any rate in children and animals—come before speech; and anyhow we may say that LOVE-RITES, even in mature and civilized man, hardly ADMIT of speech. Words only vulgarize love and blunt its edge.

So Dance to the savage and the early man was not merely an amusement or a gymnastic exercise (as the books often try to make out), but it was also a serious and intimate part of life, an expression of religion and the relation of man to non-human Powers. Imagine a young dancer—and the admitted age for ritual dancing was commonly from about eighteen to thirty—coming forward on the dancing-ground or platform for the INVOCATION OF RAIN. We have unfortunately no kinematic records, but it is not impossible or very difficult to imagine the various gestures and movements which might be considered appropriate to such a rite in different localities or among different peoples. A modern student of Dalcroze Eurhythmics would find the problem easy. After a time a certain ritual dance (for rain) would become stereotyped and generally adopted. Or imagine a young Greek leading an invocation to Apollo to STAY SOME PLAGUE which was ravaging the country. He might as well be accompanied by a small body of co-dancers; but he would be the leader and chief representative. Or it might be a WAR-DANCE—as a more or less magical preparation for the raid or foray. We are familiar enough with accounts of war-dances among American Indians. C. O. Muller in his History and Antiquities of the Doric Race (1) gives the following account of the Pyrrhic dance among the Greeks, which was danced in full armor:—"Plato says that it imitated all the attitudes of defence, by avoiding a thrust or a cast, retreating, springing up, and crouching-as also the opposite movements of attack with arrows and lances, and also of every kind of thrust. So strong was the attachment to this dance at Sparta that, long after it had in the other Greek states degenerated into a Bacchanalian revel, it was still danced by the Spartans as a warlike exercise, and boys of fifteen were instructed in it." Of the Hunting-dance I have already given instances. (2) It always had the character of Magic about it, by which the game or quarry might presumably be influenced; and it can easily be understood that if the Hunt was not successful the blame might well be attributed to some neglect of the usual ritual mimes or movements—no laughing matter for the leader of the dance.

(1) Book IV, ch. 6, Section 7.

(2) See also Winwood Reade's Savage Africa, ch. xviii, in which he speaks of the "gorilla dance," before hunting gorillas, as a "religious festival."

Or there were dances belonging to the ceremonies of Initiation—dances both by the initiators and the initiated. Jane E. Harrison in Themis (p. 24) says, "Instruction among savage peoples is always imparted in more or less mimetic dances. At initiation you learn certain dances which confer on you definite social status. When a man is too old to dance, he hands over his dance to another and a younger, and he then among some tribes ceases to exist socially.... The dances taught to boys at initiation are frequently if not always ARMED dances. These are not necessarily warlike. The accoutrement of spear and shield was in part decorative, in part a provision for making the necessary hubbub." (Here Miss Harrison reproduces a photograph of an Initiation dance among the Akikuyu of British East Africa.) The Initiation-dances blend insensibly and naturally with the Mystery and Religion dances, for indeed initiation was for the most part an instruction in the mysteries and social rites of the Tribe. They were the expression of things which would be hard even for us, and which for rude folk would be impossible, to put into definite words. Hence arose the expression—whose meaning has been much discussed by the learned—"to dance out ([gr ezorceisqai]) a mystery." (1) Lucian, in a much-quoted passage, (2) observes: "You cannot find a single ancient mystery in which there is not dancing ... and this much all men know, that most people say of the revealers of the mysteries that they 'dance them out.'" Andrew Lang, commenting on this passage, (3) continues: "Clement of Alexandria uses the same term when speaking of his own 'appalling revelations.' So closely connected are mysteries with dancing among savages that when Mr. Orpen asked Qing, the Bushman hunter, about some doctrines in which Qing was not initiated, he said: 'Only the initiated men of that dance know these things.' To 'dance' this or that means to be acquainted with this or that myth, which is represented in a dance or ballet d'action. So widely distributed is the practice that Acosta in an interesting passage mentions it as familiar to the people of Peru before and after the Spanish conquest." (And we may say that when the 'mysteries' are of a sexual nature it can easily be understood that to 'dance them out' is the only way of explaining them!)

(1) Meaning apparently either simply to represent, or, sometimes to DIVULGE, a mystery.

(2) [gr peri 'Orchsews], Ch. xv. 277.

(3) Myth, Ritual and Religion, i, 272.

Thus we begin to appreciate the serious nature and the importance of the dance among primitive folk. To dub a youth "a good dancer" is to pay him a great compliment. Among the well-known inscriptions on the rocks in the island of Thera in the Aegean sea there are many which record in deeply graven letters the friendship and devotion to each other of Spartan warrior-comrades; it seems strange at first to find how often such an epithet of praise occurs as Bathycles DANCES WELL, Eumelos is a PERFECT DANCER ([gr aristos orcestas]). One hardly in general expects one warrior to praise another for his dancing! But when one realizes what is really meant—namely the fitness of the loved comrade to lead in religious and magical rituals—then indeed the compliment takes on a new complexion. Religious dances, in dedication to a god, have of course been honored in every country. Muller, in the work just cited, (1) describes a lively dance called the hyporchema which, accompanied by songs, was used in the worship of Apollo. "In this, besides the chorus of singers who usually danced around THE BLAZING ALTAR, several persons were appointed to accompany the action of the poem with an appropriate pantomimic display." It was probably some similar dance which is recorded in Exodus, ch. xxxii, when Aaron made the Israelites a golden Calf (image of the Egyptian Apis). There was an altar and a fire and burnt offerings for sacrifice, and the people dancing around. Whether in the Apollo ritual the dancers were naked I cannot say, but in the affair of the golden Calf they evidently were, for it will be remembered that it was just this which upset Moses' equanimity so badly—"when he SAW THAT THE PEOPLE WERE NAKED"—and led to the breaking of the two tables of stone and the slaughter of some thousands of folk. It will be remembered also that David on a sacrificial occasion danced naked before the Lord. (2)

(1) Book II, ch. viii, Section 14.

(2) 2 Sam. vi.

It may seem strange that dances in honor of a god should be held naked; but there is abundant evidence that this was frequently the case, and it leads to an interesting speculation. Many of these rituals undoubtedly owed their sanctity and solemnity to their extreme antiquity. They came down in fact from very far back times when the average man or woman—as in some of the Central African tribes to-day—wore simply nothing at all; and like all religious ceremonies they tended to preserve their forms long after surrounding customs and conditions had altered. Consequently nakedness lingered on in sacrificial and other rites into periods when in ordinary life it had come to be abandoned or thought indecent and shameful. This comes out very clearly in both instances above—quoted from the Bible. For in Exodus xxxii. 25 it is said that "Aaron had made them (the dancers) naked UNTO THEIR SHAME among their enemies (READ opponents)," and in 2 Sam. vi. 20 we are told that Michal came out and sarcastically rebuked the "glorious king of Israel" for "shamelessly uncovering himself, like a vain fellow" (for which rebuke, I am sorry to say, David took a mean revenge on Michal). In both cases evidently custom had so far changed that to a considerable section of the population these naked exhibitions had become indecent, though as parts of an acknowledged ritual they were still retained and supported by others. The same conclusion may be derived from the commands recorded in Exodus xx. 26 and xxviii. 42, that the priests be not "uncovered" before the altar—commands which would hardly have been needed had not the practice been in vogue.

Then there were dances (partly magical or religious) performed at rustic and agricultural festivals, like the Epilenios, celebrated in Greece at the gathering of the grapes. (1) Of such a dance we get a glimpse in the Bible (Judges xxi. 20) when the elders advised the children of Benjamin to go out and lie in wait in the vineyards, at the time of the yearly feast; and "when the daughters of Shiloh come out to dance in the dances, then come ye out of the vineyards and catch you every man a wife from the daughters of Shiloh"—a touching example apparently of early so-called 'marriage by capture'! Or there were dances, also partly or originally religious, of a quite orgiastic and Bacchanalian character, like the Bryallicha performed in Sparta by men and women in hideous masks, or the Deimalea by Sileni and Satyrs waltzing in a circle; or the Bibasis carried out by both men and women—a quite gymnastic exercise in which the performers took a special pride in striking their own buttocks with their heels! or others wilder still, which it would perhaps not be convenient to describe.

(1) [gr Epilhnioi umnoi]: hymns sung over the winepress (Dictionary).

We must see how important a part Dancing played in that great panorama of Ritual and Religion (spoken of in the last chapter) which, having originally been led up to by the 'Fall of Man,' has ever since the dawn of history gradually overspread the world with its strange procession of demons and deities, and its symbolic representations of human destiny. When it is remembered that ritual dancing was the matrix out of which the Drama sprang, and further that the drama in its inception (as still to-day in India) was an affair of religion and was acted in, or in connection with, the Temples, it becomes easier to understand how all this mass of ceremonial sacrifices, expiations, initiations, Sun and Nature festivals, eucharistic and orgiastic communions and celebrations, mystery-plays, dramatic representations, myths and legends, etc., which I have touched upon in the preceding chapters—together with all the emotions, the desires, the fears, the yearnings and the wonderment which they represented—have practically sprung from the same root: a root deep and necessary in the psychology of Man. Presently I hope to show that they will all practically converge again in the end to one meaning, and prepare the way for one great Synthesis to come—an evolution also necessary and inevitable in human psychology.

In that truly inspired Ode from which I quoted a few pages back, occur those well-known words whose repetition now will, on account of their beauty, I am sure be excused:—

Our birth is but a sleep and a forgetting: The Soul that rises with us, our life's Star, Hath had elsewhere its setting, And cometh from afar; Not in entire forgetfulness, And not in utter nakedness, But trailing clouds of glory do we come From God, who is our home: Heaven lies about us in our infancy! Shades of the prison-house begin to close Upon the growing Boy, But He beholds the light and whence it flows He sees it in his joy; The youth who daily farther from the east Must travel, still is Nature's Priest, And by the vision splendid Is on his way attended; At length the man perceives it die away And fade into the light of common day.

Wordsworth—though he had not the inestimable advantage of a nineteenth-century education and the inheritance of the Darwinian philosophy—does nevertheless put the matter of the Genius of the Child in a way which (with the alteration of a few conventional terms) we scientific moderns are quite inclined to accept. We all admit now that the Child does not come into the world with a mental tabula rasa of entire forgetfulness but on the contrary as the possessor of vast stores of sub-conscious memory, derived from its ancestral inheritances; we all admit that a certain grace and intuitive insight and even prophetic quality, in the child-nature, are due to the harmonization of these racial inheritances in the infant, even before it is born; and that after birth the impact of the outer world serves rather to break up and disintegrate this harmony than to confirm and strengthen it. Some psychologists indeed nowadays go so far as to maintain that the child is not only 'Father of the man,' but superior to the man, (1) and that Boyhood and Youth and Maturity are attained to not by any addition but by a process of loss and subtraction. It will be seen that the last ten lines of the above quotation rather favor this view.

(1) "Man in the course of his life falls away more and more from the specifically HUMAN type of his early years, but the Ape in the course of his short life goes very much farther along the road of degradation and premature senility." (Man and Woman, by Havelock Ellis, p. 24).

But my object in making the quotation was not to insist on the truth of its application to the individual Child, but rather to point out the remarkable way in which it illustrates what I have said about the Childhood of the Race. In fact, if the quotation be read over again with this interpretation (which I do not say Wordsworth intended) that the 'birth' spoken of is the birth or evolution of the distinctively self-conscious Man from the Animals and the animal-natured, unself-conscious human beings of a preceding age, then the parable unfolds itself perfectly naturally and convincingly. THAT birth certainly was sleep and a forgetting; the grace and intuition and instinctive perfection of the animals was lost. But the forgetfulness was not entire; the memory lingered long of an age of harmony, of an Eden-garden left behind. And trailing clouds of this remembrance the first tribal men, on the edge of but not yet WITHIN the civilization-period, appear in the dawn of History.

As I have said before, the period of the dawn of Self-consciousness was also the period of the dawn of the practical and inquiring Intellect; it was the period of the babyhood of both; and so we perceive among these early people (as we also do among children) that while in the main the heart and the intuitions were right, the intellect was for a long period futile and rambling to a degree. As soon as the mind left the ancient bases of instinct and sub-conscious racial experience it fell into a hopeless bog, out of which it only slowly climbed by means of the painfully-gathered stepping-stones of logic and what we call Science. "Heaven lies about us in our infancy." Wordsworth perceived that wonderful world of inner experience and glory out of which the child emerges; and some even of us may perceive that similar world in which the untampered animals STILL dwell, and OUT of which self-regarding Man in the history of the race was long ago driven. But a curse went with the exile. As the Brain grew, the Heart withered. The inherited instincts and racially accumulated wisdom, on which the first men thrived and by means of which they achieved a kind of temporary Paradise, were broken up; delusions and disease and dissension set in. Cain turned upon his brother and slew him; and the shades of the prison-house began to close. The growing Boy, however, (by whom we may understand the early tribes of Mankind) had yet a radiance of Light and joy in his life; and the Youth—though travelling daily farther from the East—still remained Nature's priest, and by the vision splendid was on his way attended: but

At length the Man perceived it die away. And fade into the light of common day.

What a strangely apt picture in a few words (if we like to take it so) of the long pilgrimage of the Human Race, its early and pathetic clinging to the tradition of the Eden-garden, its careless and vigorous boyhood, its meditative youth, with consciousness of sin and endless expiatory ritual in Nature's bosom, its fleeting visions of salvation, and finally its complete disillusionment and despair in the world-slaughter and unbelief of the twentieth century!

Leaving Wordsworth, however, and coming back to our main line of thought, we may point out that while early peoples were intellectually mere babies—with their endless yarns about heroes on horseback leaping over wide rivers or clouds of monks flying for hundreds of miles through the air, and their utter failure to understand the general concatenations of cause and effect—yet practically and in their instinct of life and destiny they were, as I have already said, by no means fools; certainly not such fools as many of the arm-chair students of these things delight to represent them. For just as, a few years ago, we modern civilizees studying outlying nations, the Chinese for instance, rejoiced (in our vanity) to pick out every quaint peculiarity and absurdity and monstrosity of a supposed topsyturvydom, and failed entirely to see the real picture of a great and eminently sensible people; so in the case of primitive men we have been, and even still are, far too prone to catalogue their cruelties and obscenities and idiotic superstitions, and to miss the sane and balanced setting of their actual lives.

Mr. R. R. Marett, who has a good practical acquaintance with his subject, had in the Hibbert Journal for October 1918 an article on "The Primitive Medicine Man" in which he shows that the latter is as a rule anything but a fool and a knave—although like 'medicals' in all ages he hocuspocuses his patients occasionally! He instances the medicine-man's excellent management, in most cases, of childbirth, or of wounds and fractures, or his primeval skill in trepanning or trephining—all of which operations, he admits, may be accompanied with grotesque and superstitious ceremonies, yet show real perception and ability. We all know—though I think the article does not mention the matter—what a considerable list there is of drugs and herbs which the modern art of healing owes to the ancient medicine-man, and it may be again mentioned that one of the most up-to-date treatments—the use of a prolonged and exclusive diet of MILK as a means of giving the organism a new start in severe cases—has really come down to us through the ages from this early source. (1) The real medicine-man, Mr. Marett says, is largely a 'faith-healer' and 'soul-doctor'; he believes in his vocation, and undergoes much for the sake of it: "The main point is to grasp that by his special initiation and the rigid taboos which he practises—not to speak of occasional remarkable gifts, say of trance and ecstasy, which he may inherit by nature and have improved by art—he HAS access to a wonder-working power.... And the great need of primitive folk is for this healer of souls." Our author further insists on the enormous play and influence of Fear in the savage mind—a point we have touched on already—and gives instances of Thanatomania, or cases where, after a quite slight and superficial wound, the patient becomes so depressed that he, quite needlessly, persists in dying! Such cases, obviously, can only be countered by Faith, or something (whatever it may be) which restores courage, hope and energy to the mind. Nor need I point out that the situation is exactly the same among a vast number of 'patients' to-day. As to the value, in his degree, of the medicine-man many modern observers and students quite agree with the above. (2) Also as the present chapter is on Ritual Dancing it may not be out of place to call attention to the supposed healing of sick people in Ceylon and other places by Devil-dancing—the enormous output of energy and noise in the ritual possibly having the effect of reanimating the patient (if it does not kill him), or of expelling the disease from his organism.

(1) Milk ("fast-milk" or vrata) was, says Mr. Hewitt, the only diet in the Soma-sacrifice. See Ruling Races of Prehistoric Times (preface). The Soma itself was a fermented drink prepared with ceremony from the milky and semen-like sap of certain plants, and much used in sacrificial offerings. (See Monier-Williams. Sanskrit Dictionary.)

(2) See Winwood Reade (Savage Africa), Salamon Reinach (Cults, Myths and Religions), and others.

With regard to the practical intelligence of primitive peoples, derived from their close contact with life and nature, Bishop Colenso's experiences among the Zulus may appropriately be remembered. When expounding the Bible to these supposedly backward 'niggers' he was met at all points by practical interrogations and arguments which he was perfectly unable to answer—especially over the recorded passage of the Red Sea by the Israelites in a single night. From the statistics given in the Sacred Book these naughty savages proved to him absolutely conclusively that the numbers of fugitives were such that even supposing them to have marched—men, women and children—FIVE ABREAST and in close order, they would have formed a column 100 miles long, and this not including the baggage, sheep and cattle! Of course the feat was absolutely impossible. They could not have passed the Red Sea in a night or a week of nights.

But the sequel is still more amusing and instructive. Colenso, in his innocent sincerity, took the side of the Zulus, and feeling sure the Church at home would be quite glad to have its views with regard to the accuracy of Bible statistics corrected, wrote a book embodying the amendments needed. Modest as his criticisms were, they raised a STORM of protest and angry denunciation, which even led to his deposition for the time being from his bishopric! While at the same time an avalanche of books to oppose his heresy poured forth from the press. Lately I had the curiosity to look through the British Museum catalogue and found that in refutation of Colenso's Pentateuch Examined some 140 (a hundred and forty) volumes were at that time published! To-day, I need hardly say, all these arm-chair critics and their works have sunk into utter obscurity, but the arguments of the Zulus and their Bishop still stand unmoved and immovable.

This is a case of searching intelligence shown by 'savages,' an intelligence founded on intimate knowledge of the needs of actual life. I think we may say that a similarly instinctive intelligence (sub-conscious if you like) has guided the tribes of men on the whole in their long passage through the Red Sea of the centuries, from those first days of which I speak even down to the present age, and has in some strange, even if fitful, way kept them along the path of that final emancipation towards which Humanity is inevitably moving.



XII. THE SEX-TABOO

In the course of the last few chapters I have spoken more than once of the solidarity and continuity of Christianity, in its essential doctrines, with the Pagan rites. There is, however, one notable exception to this statement. I refer of course to Christianity's treatment of Sex. It is certainly very remarkable that while the Pagan cults generally made a great deal of all sorts of sex-rites, laid much stress upon them, and introduced them in what we consider an unblushing and shameless way into the instincts connected with it. I say 'the Christian Church,' on the whole took quite the opposite line—ignored sex, condemned it, and did much despite to the perfectly natural instincts connected with it. I say 'the Christian Church,' because there is nothing to show that Jesus himself (if we admit his figure as historical) adopted any such extreme or doctrinaire attitude; and the quite early Christian teachers (with the chief exception of Paul) do not exhibit this bias to any great degree. In fact, as is well known, strong currents of pagan usage and belief ran through the Christian assemblies of the first three or four centuries. "The Christian art of this period remained delightfully pagan. In the catacombs we see the Saviour as a beardless youth, like a young Greek god; sometimes represented, like Hermes the guardian of the flocks, bearing a ram or lamb round his neck; sometimes as Orpheus tuning his lute among the wild animals." (1) The followers of Jesus were at times even accused—whether rightly or wrongly I know not—of celebrating sexual mysteries at their love-feasts. But as the Church through the centuries grew in power and scope—with its monks and their mutilations and asceticisms, and its celibate clergy, and its absolute refusal to recognize the sexual meaning of its own acclaimed symbols (like the Cross, the three fingers of Benediction, the Fleur de Lys and so forth)—it more and more consistently defined itself as anti-sexual in its outlook, and stood out in that way in marked contrast to the earlier Nature-religions.

(1) Angels' Wings, by E. Carpenter, p. 104.

It may be said of course that this anti-sexual tendency can be traced in other of the pre-Christian Churches, especially the later ones, like the Buddhist, the Egyptian, and so forth; and this is perfectly true; but it would seem that in many ways the Christian Church marked the culmination of the tendency; and the fact that other cults participated in the taboo makes us all the more ready and anxious to inquire into its real cause.

To go into a disquisition on the Sex-rites of the various pre-Christian religions would be 'a large order'—larger than I could attempt to fill; but the general facts in this connection are fairly patent. We know, of course, from the Bible that the Syrians in Palestine were given to sexual worships. There were erect images (phallic) and "groves" (sexual symbols) on every high hill and under every green tree; (1) and these same images and the rites connected with them crept into the Jewish Temple and were popular enough to maintain their footing there for a long period from King Rehoboam onwards, notwithstanding the efforts of Josiah (2) and other reformers to extirpate them. Moreover there were girls and men (hierodouloi) regularly attached during this period to the Jewish Temple as to the heathen Temples, for the rendering of sexual services, which were recognized in many cases as part of the ritual. Women were persuaded that it was an honor and a privilege to be fertilized by a 'holy man' (a priest or other man connected with the rites), and children resulting from such unions were often called "Children of God"—an appellation which no doubt sometimes led to a legend of miraculous birth! Girls who took their place as hierodouloi in the Temple or Temple-precincts were expected to surrender themselves to men-worshipers in the Temple, much in the same way, probably, as Herodotus describes in the temple of the Babylonian Venus Mylitta, where every native woman, once in her life, was supposed to sit in the Temple and have intercourse with some stranger. (3) Indeed the Syrian and Jewish rites dated largely from Babylonia. "The Hebrews entering Syria," says Richard Burton (4) "found it religionized by Assyria and Babylonia, when the Accadian Ishtar had passed West, and had become Ashtoreth, Ashtaroth, or Ashirah, the Anaitis of Armenia, the Phoenician Astarte, and the Greek Aphrodite, the great Moon-goddess who is queen of Heaven and Love." The word translated "grove" as above, in our Bible, is in fact Asherah, which connects it pretty clearly with the Babylonian Queen of Heaven.

(1) 1 Kings xiv. 22-24.

(2) 2 Kings xxiii.

(3) See Herodotus i. 199; also a reference to this custom in the apocryphal Baruch, vi. 42, 43.

(4) The Thousand Nights and a Night (1886 edn.), vol. x, p. 229.

In India again, in connection with the Hindu Temples and their rites, we have exactly the same institution of girls attached to the Temple service—the Nautch-girls—whose functions in past times were certainly sexual, and whose dances in honor of the god are, even down to the present day, decidedly amatory in character. Then we have the very numerous lingams (conventional representations of the male organ) to be seen, scores and scores of them, in the arcades and cloisters of the Hindu Temples—to which women of all classes, especially those who wish to become mothers, resort, anointing them copiously with oil, and signalizing their respect and devotion to them in a very practical way. As to the lingam as representing the male organ, in some form or other—as upright stone or pillar or obelisk or slender round tower—it occurs all over the world, notably in Ireland, and forms such a memorial of the adoration paid by early folk to the great emblem and instrument of human fertility, as cannot be mistaken. The pillars set up by Solomon in front of his temple were obviously from their names—Jachin and Boaz (1)—meant to be emblems of this kind; and the fact that they were crowned with pomegranates—the universally accepted symbol of the female—confirms and clinches this interpretation. The obelisks before the Egyptians' temples were signs of the same character. The well-known T-shaped cross was in use in pagan lands long before Christianity, as a representation of the male member, and also at the same time of the 'tree' on which the god (Attis or Adonis or Krishna or whoever it might be) was crucified; and the same symbol combined with the oval (or yoni) formed THE Crux Ansata {Ankh} of the old Egyptian ritual—a figure which is to-day sold in Cairo as a potent charm, and confessedly indicates the conjunction of the two sexes in one design. (2) MacLennan in The Fortnightly Review (Oct. 1869) quotes with approval the words of Sanchoniathon, as saying that "men first worship plants, next the heavenly bodies, supposed to be animals, then 'pillars' (emblems of the Procreator), and last, the anthropomorphic gods."

(1) "He shall establish" and "In it is strength" are in the Bible the marginal interpretations of these two words.

(2) The connection between the production of fire by means of the fire-drill and the generation of life by sex-intercourse is a very obvious one, and lends itself to magical ideas. J. E. Hewitt in his Ruling Races of Prehistoric Times (1894) says (vol. i, p. 8) that "Magha, the mother-goddess worshipped in Asia Minor, was originally the socket-block from which fire was generated by the fire-drill." Hence we have, he says, the Magi of Persia, and the Maghadas of Indian History, also the word "Magic."

It is not necessary to enlarge on this subject. The facts of the connection of sexual rites with religious services nearly everywhere in the early world are, as I say, sufficiently patent to every inquirer. But it IS necessary to try to understand the rationale of this connection. To dispatch all such cases under the mere term "religious prostitution" is no explanation. The term suggests, of course, that the plea of religion was used simply as an excuse and a cover for sexual familiarities; but though this kind of explanation commends itself, no doubt, to the modern man—whose religion is as commercial as his sex-relationships are—and though in CASES no doubt it was a true explanation—yet it is obvious that among people who took religion seriously, as a matter of life and death and who did not need hypocritical excuses or covers for sex-relationships, it cannot be accepted as in general the RIGHT explanation. No, the real explanation is—and I will return to this presently—that sexual relationships are so deep and intimate a part of human nature that from the first it has been simply impossible to keep them OUT of religion—it being of course the object of religion to bring the whole human being into some intelligible relation with the physical, moral, and if you like supernatural order of the great world around him. Sex was felt from the first to be part, and a foundational part, of the great order of the world and of human nature; and therefore to separate it from Religion was unthinkable and a kind of contradiction in terms. (1)

(1) For further development of this subject see ch. xv.

If that is true—it will be asked—how was it that that divorce DID take place—that the taboo did arise? How was it that the Jews, under the influence of Josiah and the Hebrew prophets, turned their faces away from sex and strenuously opposed the Syrian cults? How was it that this reaction extended into Christianity and became even more definite in the Christian Church—that monks went by thousands into the deserts of the Thebaid, and that the early Fathers and Christian apologists could not find terms foul enough to hurl at Woman as the symbol (to them) of nothing but sex-corruption and delusion? How was it that this contempt of the body and degradation of sex-things went on far into the Middle Ages of Europe, and ultimately created an organized system of hypocrisy, and concealment and suppression of sex-instincts, which, acting as cover to a vile commercial Prostitution and as a breeding ground for horrible Disease, has lasted on even to the edge of the present day?

This is a fair question, and one which demands an answer. There must have been a reason, and a deep-rooted one, for this remarkable reaction and volte-face which has characterized Christianity, and, perhaps to a lesser degree, other both earlier and later cults like those of the Buddhists, the Egyptians, the Aztecs, (1) and so forth.

(1) For the Aztecs, see Acosta, vol. ii, p. 324 (London, 1604).

It may be said—and this is a fair answer on the SURFACE of the problem—that the main reason WAS something in the nature of a reaction. The excesses and corruptions of sex in Syria had evidently become pretty bad, and that very fact may have led to a pendulum-swing of the Jewish Church in the opposite direction; and again in the same way the general laxity of morals in the decay of the Roman empire may have confirmed the Church of early Christendom in its determination to keep along the great high road of asceticism. The Christian followed on the Jewish and Egyptian Churches, and in this way a great tradition of sexual continence and anti-pagan morality came right down the centuries even into modern times.

This seems so far a reasonable theory; but I think we shall go farther and get nearer the heart of the problem if we revert to the general clue which I have followed already more than once—the clue of the necessary evolution of human Consciousnss. In the first or animal stage of human evolution, Sex was (as among the animals) a perfectly necessary, instinctive and unself-conscious activity. It was harmonious with itself, natural, and unproductive of evil. But when the second stage set in, in which man became preponderantly SELF-conscious, he inevitably set about deflecting sex-activities to his own private pleasure and advantage; he employed his budding intellect in scheming the derailment of passion and desire from tribal needs and, Nature's uses to the poor details of his own gratification. If the first stage of harmonious sex-instinct and activity may be held as characteristic of the Golden Age, the second stage must be taken to represent the Fall of man and his expulsion from Paradise in the Garden of Eden story. The pleasure and glory of Sex having been turned to self-purposes, Sex itself became the great Sin. A sense of guilt overspread man's thoughts on the subject. "He knew that he was naked," and he fled from the voice and face of the Lord. From that moment one of the main objects of his life (in its inner and newer activities) came to be the DENIAL of Sex. Sex was conceived of as the great Antagonist, the old Serpent lying ever in wait to betray him; and there arrived a moment in the history of every race, and of every representative religion, when the sexual rites and ceremonies of the older time lost their naive and quasi-innocent character and became afflicted with a sense of guilt and indecency. This extraordinarily interesting and dramatic moment in human evolution was of course that in which self-consciousness grew powerful enough to penetrate to the centre of human vitality, the sanctumof man's inner life, his sexual instinct, and to deal it a terrific blow—a blow from which it has never yet recovered, and from which indeed it will not recover, until the very nature of man's inner life is changed.

It may be said that it was very foolish of Man to deny and to try to expel a perfectly natural and sensible thing, a necessary and indispensable part of his own nature. And that, as far as I can see, is perfectly true. But sometimes it is unavoidable, it would seem, to do foolish things—if only to convince oneself of one's own foolishness. On the other hand, this policy on the part of Man was certainly very wise—wiser than he knew—for in attempting to drive out Sex (which of course he could not do) he entered into a conflict which was bound to end in the expulsion of SOMETHING; and that something was the domination, within himself, of self-consciousness, the very thing which makes and ever has made sex detestable. Man did not succeed in driving the snake out of the Garden, but he drove himself out, taking the real old serpent of self-greed and self-gratification with him. When some day he returns to Paradise this latter will have died in his bosom and been cast away, but he will find the good Snake there as of old, full of healing and friendliness, among the branches of the Tree of Life.

Besides it is evident from other considerations that this moment of the denial of sex HAD to come. When one thinks of the enormous power of this passion, and its age-long, hold upon the human race, one realizes that once liberated from the instinctive bonds of nature, and backed by a self-conscious and self-seeking human intelligence it was on the way to become a fearful curse.

A monstrous Eft was of old the Lord and Master of Earth; For him did his high sun flame, and his river billowing ran.

And this may have been all very well and appropriate in the carboniferous Epoch, but WE in the end of Time have no desire to fall under any such preposterous domination, or to return to the primal swamps from which organic nature has so slowly and painfully emerged.

I say it was the entry of self-consciousness into the sphere of Sex, and the consequent use of the latter for private ends, which poisoned this great race-power at its root. For above all, Sex, as representing through Childbirth the life of the Race (or of the Tribe, or, if you like, of Humanity at large) should be sacred and guarded from merely selfish aims, and therefore to use it only for such aims is indeed a desecration. And even if—as some maintain and I think rightly (1)—sex is not MERELY for child-birth and physical procreation, but for mutual vitalizing and invigoration, it still subserves union and not egotism; and to use it egotistically is to commit the sin of Separation indeed. It is to cast away and corrupt the very bond of life and fellowship. The ancient peoples at any rate threw an illumination of religious (that is, of communal and public) value over sex-acts, and to a great extent made them into matters either of Temple-ritual and the worship of the gods, or of communal and pandemic celebration, as in the Saturnalia and other similar festivals. We have certainly no right to regard these celebrations—of either kind—as insincere. They were, at any rate in their inception, genuinely religious or genuinely social and festal; and from either point of view they were far better than the secrecy of private indulgence which characterizes our modern world in these matters. The thorough and shameless commercialism of Sex has alas! been reserved for what is called "Christian civilization," and with it (perhaps as a necessary consequence) Prostitution and Syphilis have grown into appalling evils, accompanied by a gigantic degradation of social standards, and upgrowth of petty Philistinism and niaiserie. Love, in fact, having in this modern world-movement been denied, and its natural manifestations affected with a sense of guilt and of sin, has really languished and ceased to play its natural part in life; and a vast number of people—both men and women, finding themselves barred or derailed from the main object of existence, have turned their energies to 'business' or 'money-making' or 'social advancement' or something equally futile, as the only poor substitute and pis aller open to them.

(1) See Havelock Ellis, The Objects of Marriage, a pamphlet published by the "British Society for the Study of Sex-psychology."

Why (again we ask) did Christianity make this apparently great mistake? And again we must reply: Perhaps the mistake was not so great as it appears to be. Perhaps this was another case of the necessity of learning by loss. Love had to be denied, in the form of sex, in order that it might thus the better learn its own true values and needs. Sex had to be rejected, or defiled with the sense of guilt and self-seeking, in order that having cast out its defilement it might return one day, transformed in the embrace of love. The whole process has had a deep and strange world-significance. It has led to an immensely long period of suppression—suppression of two great instincts—the physical instinct of sex and the emotional instinct of love. Two things which should naturally be conjoined have been separated; and both have suffered. And we know from the Freudian teachings what suppressions in the root-instincts necessarily mean. We know that they inevitably terminate in diseases and distortions of proper action, either in the body or in the mind, or in both; and that these evils can only be cured by the liberation of the said instincts again to their proper expression and harmonious functioning in the whole organism. No wonder then that, with this agelong suppression (necessary in a sense though it may have been) which marks the Christian dispensation, there should have been associated endless Sickness and Crime and sordid Poverty, the Crucifixion of animals in the name of Science and of human workers in the name of Wealth, and wars and horrors innumerable! Hercules writhing in the Nessus-shirt or Prometheus nailed to the rocks are only as figures of a toy miniature compared with this vision of the great and divine Spirit of Man caught in the clutches of those dread Diseases which through the centuries have been eating into his very heart and vitals.

It would not be fair to pile on the Christian Church the blame for all this. It had, no doubt, its part to play in the whole great scheme, namely, to accentuate the self-motive; and it played the part very thoroughly and successfully. For it must be remembered (what I have again and again insisted on) that in the pagan cults it was always the salvation of the CLAN, the TRIBE, the people that was the main consideration; the advantage of the individual took only a very secondary part. But in Christendom—after the communal enthusiasms of apostolic days and of the medieval and monastic brotherhoods and sisterhoods had died down—religion occupied itself more and more with each man or woman's INDIVIDUAL salvation, regardless of what might happen to the community; till, with the rise of Protestantism and Puritanism, this tendency reached such an extreme that, as some one has said, each man was absorbed in polishing up his own little soul in a corner to himself, in entire disregard to the damnation which might come to his neighbor. Religion, and Morality too, under the commercial regime became, as was natural, perfectly selfish. It was always: "Am I saved? Am I doing the right thing? Am I winning the favor of God and man? Will my claims to salvation be allowed? Did I make a good bargain in allowing Jesus to be crucified for me?" The poison of a diseased self-consciousness entered into the whole human system.

As I say, one must not blame the Christians too much for all this—partly because, AFTER the communal periods which I have just mentioned, Christianity was evidently deeply influenced by the rise of COMMERCIALISM, to which during the last two centuries it has so carefully and piously adapted itself; and partly because—if our view is anywhere near right—this microbial injection of self-consciousness was just the necessary work which (in conjunction with commercialism) it HAD to perform. But though one does not blame Christianity one cannot blind oneself to its defects—the defects necessarily arising from the part it had to play. When one compares a healthy Pagan ritual—say of Apollo or Dionysus—including its rude and crude sacrifices if you like, but also including its whole-hearted spontaneity and dedication to the common life and welfare—with the morbid self-introspection of the Christian and the eternally recurring question "What shall I do to be saved?"—the comparison is not favorable to the latter. There is (at any rate in modern days) a mawkish milk-and-wateriness about the Christian attitude, and also a painful self-consciousness, which is not pleasant; and though Nietzsche's blonde beast is a sufficiently disagreeable animal, one almost thinks that it were better to be THAT than to go about with one's head meekly hanging on one side, and talking always of altruism and self-sacrifice, while in reality one's heart was entirely occupied with the question of one's own salvation. There is besides a lamentable want of grit and substance about the Christian doctrines and ceremonials. Somehow under the sex-taboo they became spiritualized and etherealized out of all human use. Study the initiation-rites of any savage tribe—with their strict discipline of the young braves in fortitude, and the overcoming of pain and fear; with their very detailed lessons in the arts of war and life and the duties of the grown man to his tribe; and with their quite practical instruction in matters of Sex; and then read our little Baptismal and Confirmation services, which ought to correspond thereto. How thin and attenuated and weak the latter appear! Or compare the Holy Communion, as celebrated in the sentimental atmosphere of a Protestant Church, with an ancient Eucharistic feast of real jollity and community of life under the acknowledged presence of the god; or the Roman Catholic service of the Mass, including its genuflexions and mock oblations and droning ritual sing-song, with the actual sacrifice in early days of an animal-god-victim on a blazing altar; and I think my meaning will be clear. We do not want, of course, to return to all the crudities and barbarities of the past; but also we do not want to become attenuated and spiritualized out of all mundane sense and recognition, and to live in an otherworld Paradise void of application to earthly affairs.

The sex-taboo in Christianity was apparently, as I have said, an effort of the human soul to wrest itself free from the entanglement of physical lust—which lust, though normal and appropriate and in a way gracious among the animals, had through the domination of self-consciousness become diseased and morbid or monstrous in Man. The work thus done has probably been of the greatest value to the human race; but, just as in other cases it has sometimes happened that the effort to do a certain work has resulted in the end in an unbalanced exaggeration so here. We are beginning to see now the harmful side of the repression of sex, and are tentatively finding our way back again to a more pagan attitude. And as this return-movement is taking place at a time when, from many obvious signs, the self-conscious, grasping, commercial conception of life is preparing to go on the wane, and the sense of solidarity to re-establish itself, there is really good hope that our return-journey may prove in some degree successful.

Man progresses generally, not both legs at once like a sparrow, but by putting one leg forward first, and then the other. There was this advantage in the Christian taboo of sex that by discouraging the physical and sensual side of love it did for the time being allow the spiritual side to come forward. But, as I have just now indicated, there is a limit to that process. We cannot always keep one leg first in walking, and we do not want, in life, always to put the spiritual first, nor always the material and sensual. The two sides in the long run have to keep pace with each other.

And it may be that a great number of the very curious and seemingly senseless taboos that we find among the primitive peoples can be partly explained in this way: that is, that by ruling out certain directions of activity they enabled people to concentrate more effectually, for the time being, on other directions. To primitive folk the great world, whose ways are puzzling enough in all conscience to us, must have been simply bewildering in its dangers and complications. It was an amazement of Fear and Ignorance. Thunderbolts might come at any moment out of the blue sky, or a demon out of an old tree trunk, or a devastating plague out of a bad smell—or apparently even out of nothing at all! Under those circumstances it was perhaps wise, wherever there was the smallest SUSPICION of danger or ill-luck, to create a hard and fast TABOO—just as we tell our children ON NO ACCOUNT to walk under a ladder (thereby creating a superstition in their minds), partly because it would take too long to explain all about the real dangers of paint-pots and other things, and partly because for the children themselves it seems simpler to have a fixed and inviolable law than to argue over every case that occurs. The priests and elders among early folk no doubt took the line of FORBIDDAL of activities, as safer and simpler, even if carried sometimes too far, than the opposite, of easy permission and encouragement. Taboos multiplied—many of them quite senseless—but perhaps in this perilous maze of the world, of which I have spoken, it really WAS simpler to cut out a large part of the labyrinth, as forbidden ground, thus rendering it easier for the people to find their way in those portions of the labyrinth which remained. If you read in Deuteronomy (ch. xiv) the list of birds and beasts and fishes permitted for food among the Israelites, or tabooed, you will find the list on the whole reasonable, but you will be struck by some curious exceptions (according to our ideas), which are probably to be explained by the necessity of making the rules simple enough to be comprehended by everybody—even if they included the forbiddal of some quite eatable animals.

At some early period, in Babylonia or Assyria, a very stringent taboo on the Sabbath arose, which, taken up in turn by the Jewish and Christian Churches, has ruled the Western World for three thousand years or more, and still survives in a quite senseless form among some of our rural populations, who will see their corn rot in the fields rather than save it on a Sunday. (1) It is quite likely that this taboo in its first beginning was due not to any need of a weekly rest-day (a need which could never be felt among nomad savages, but would only occur in some kind of industrial and stationary civilization), but to some superstitious fear, connected with such things as the changes of the Moon, and the probable ILL-LUCK of any enterprise undertaken on the seventh day, or any day of Moon-change. It is probable, however, that as time went on and Society became more complex, the advantages of a weekly REST-DAY (or market-day) became more obvious and that the priests and legislators deliberately turned the taboo to a social use. (2) The learned modern Ethnologists, however, will generally have none of this latter idea. As a rule they delight in representing early peoples as totally destitute of common sense (which is supposed to be a monopoly of us moderns!); and if the Sabbath-arrangement has had any value or use they insist on ascribing this to pure accident, and not to the application of any sane argument or reason.

(1) For other absurd Sunday taboos see Westermarck on The Moral Ideas, vol. ii, p. 289.

(2) For a tracing of this taboo from useless superstition to practical utility see Hastings's Encycl. Religion and Ethics, art. "The Sabbath."

It is true indeed that a taboo—in order to be a proper taboo—must not rest in the general mind on argument or reason. It may have had good sense in the past or even an underlying good sense in the present, but its foundation must rest on something beyond. It must be an absolute fiat—something of the nature of a Mystery (1) or of Religion or Magic-and not to be disputed. This gives it its blood-curdling quality. The rustic does not know what would happen to him if he garnered his corn on Sunday, nor does the diner-out in polite society know what would happen if he spooned up his food with his knife—but they both are stricken with a sort of paralysis at the very suggestion of infringing these taboos.

(1) See Westermarck, Ibid., ii. 586.

Marriage-customs have always been a fertile field for the generation of taboos. It seems doubtful whether anything like absolute promiscuity ever prevailed among the human race, but there is much to show that wide choice and intercourse were common among primitive folk and that the tendency of later marriage custom has been on the whole to LIMIT this range of choice. At some early period the forbiddal of marriage between those who bore the same totem-name took place. Thus in Australia "no man of the Emu stock might marry an Emu woman; no Blacksnake might marry a Blacksnake woman, and so forth." (1) Among the Kamilaroi and the Arunta of S. Australia the tribe was divided into classes or clans, sometimes four, sometimes eight, and a man of one particular clan was only marriageable with a woman of another particular clan—say (1) with (3) or (2) with (4), and so on. (2) Customs with a similar tendency, but different in detail, seem to have prevailed among native tribes in Central Africa and N. America. And the regulations in all this matter have been so (apparently) entirely arbitrary in the various cases that it would almost appear as if the bar of kinship through the Totem had been the EXCUSE, originating perhaps in some superstition, but that the real and more abiding object was simply limitation. And this perhaps was a wise line to take. A taboo on promiscuity had to be created, and for this purpose any current prejudice could be made use of. (3)

(1) Myth, Ritual and Religion, i, p. 66.

(2) See Spencer and Gillen, Native Tribes of Australia.

(3) The author of The Mystic Rose seems to take this view. See p. 214 of that book.

With us moderns the whole matter has taken a different complexion. When we consider the enormous amount of suffering and disease, both of mind and body, arising from the sex-suppression of which I have just spoken, especially among women, we see that mere unreasoning taboos—which possibly had their place and use in the past—can be tolerated no longer. We are bound to turn the searchlight of reason and science on a number of superstitions which still linger in the dark and musty places of the Churches and the Law courts. Modern inquiry has shown conclusively not only the foundational importance of sex in the evolution of each human being, but also the very great VARIETY of spontaneous manifestations in different individuals and the vital necessity that these should be recognized, if society is ever to expand into a rational human form. It is not my object here to sketch the future of marriage and sex-relations generally—a subject which is now being dealt with very effectively from many sides; but only to insist on our using our good sense in the whole matter, and refusing any longer to be bound by senseless pre-judgments.

Something of the same kind may be said with regard to Nakedness, which in modern Civilization has become the object of a very serious and indeed harmful taboo; both of speech and act. As someone has said, it became in the end of the nineteenth century almost a crime to mention by name any portion of the human body within a radius of about twenty inches from its centre (!) and as a matter of fact a few dress-reformers of that period were actually brought into court and treated as criminals for going about with legs bare up to the knees, and shoulders and chest uncovered! Public follies such as these have been responsible for much of the bodily and mental disease and suppression just mentioned, and the sooner they are sent to limbo the better. No sensible person would advocate promiscuous nakedness any more than promiscuous sex-relationship; nor is it likely that aged and deformed people would at any time wish to expose themselves. But surely there is enough good sense and appreciation of grace and fitness in the average human mind for it to be able to liberate the body from senseless concealment, and give it its due expression. The Greeks of old, having on the whole clean bodies, treated them with respect and distinction. The young men appeared quite naked in the palaestra, and even the girls of Sparta ran races publicly in the same condition; (1) and some day when our bodies (and minds too) have become clean we shall return to similar institutions. But that will not be just yet. As long as the defilement of this commercial civilization is on us we shall prefer our dirt and concealment. The powers that be will protest against change. Heinrich Scham, in his charming little pamphlet Nackende Menschen, (2) describes the consternation of the commercial people at such ideas:

"'What will become of us,' cried the tailors, 'if you go naked?'

"And all the lot of them, hat, cravat, shirt, and shoemakers joined in the chorus.

"'AND WHERE SHALL I CARRY MY MONEY?' cried one who had just been made a director."

(1) See Theocritus, Idyll xviii.

(2) Published at Leipzig about 1893.



XIII. THE GENESIS OF CHRISTIANITY

Referring back to the existence of something resembling a great World-religion which has come down the centuries, continually expanding and branching in the process, we have now to consider the genesis of that special brand or branch of it which we call Christianity. Each religion or cult, pagan or Christian, has had, as we have seen, a vast amount in common with the general World-religion; yet each has had its own special characteristics. What have been the main characteristics of the Christian branch, as differentiating it from the other branches?

We saw in the last chapter that a certain ascetic attitude towards Sex was one of the most salient marks of the Christian Church; and that whereas most of the pagan cults (though occasionally favoring frightful austerities and cruel sacrifices) did on the whole rejoice in pleasure and the world of the senses, Christianity—following largely on Judaism—displayed a tendency towards renunciation of the world and the flesh, and a withdrawal into the inner and more spiritual regions of the mind. The same tendency may be traced in the Egyptian and Phrygian cults of that period. It will be remembered how Juvenal (Sat. VI, 510-40) chaffs the priests of Cybele at Rome for making themselves "eunuchs for the kingdom of heaven's sake," or the rich Roman lady for plunging in the wintry Tiber for a propitiation to Isis. No doubt among the later pagans "the long intolerable tyranny of the senses over the soul" had become a very serious matter. But Christianity represented perhaps the most powerful reaction against this; and this reaction had, as indicated in the last chapter, the enormously valuable result that (for the time) it disentangled love from sex and established Love, pure and undefiled, as ruler of the world. "God is Love." But, as also indicated, the divorce between the two elements of human nature, carried to an extreme, led in time to a crippling of both elements and the development of a certain morbidity and self-consciousness which, it cannot be denied, is painfully marked among some sections of Christians—especially those of the altruistic and 'philanthropic' type.

Another characteristic of Christianity which is also very fine in its way but has its limits of utility, has been its insistence on "morality." Some modern writers indeed have gone so far—forgetting, I suppose, the Stoics—as to claim that Christianity's chief mark is its high morality, and that the pagans generally were quite wanting in the moral sense! This, of course, is a profound mistake. I should say that, in the true sense of the word, the early and tribal peoples have been much more 'moral' as a rule—that is, ready as individuals to pay respect to the needs of the community—than the later and more civilized societies. But the mistake arises from the different interpretations of the word; for whereas all the pagan religions insisted very strongly on the just-mentioned kind of morality, which we should call CIVIC DUTY TO ONE'S NEIGHBOR, the Christian made morality to consist more especially in a mans DUTY TO GOD. It became with them a private affair between a mans self and-God, rather than a public affair; and thus led in the end to a very obnoxious and quite pharisaic kind of morality, whose chief inspiration was not the helping of one's fellow-man but the saving of one's own soul.

There may perhaps be other salient points of differentiation between Christianity and the preceding pagan religions; but for the present we may recognize these two—(a) the tendency towards a renunciation of the world, and the consequent cultivation of a purely spiritual love and (b) the insistence on a morality whose inspiration was a private sense of duty to God rather than a public sense of duty to one's neighbor and to society generally. It may be interesting to trace the causes which led to this differentiation.

Three centuries before our era the conquests of Alexander had had the effect of spreading the Greek thought and culture over most of the known world. A vast number of small bodies of worshipers of local deities, with their various rituals and religious customs, had thus been broken up, or at least brought into contact with each other and partially modified and hellenized. The orbit of a more general conception of life and religion was already being traced. By the time of the founding of the first Christian Church the immense conquests of Rome had greatly extended and established the process. The Mediterranean had become a great Roman lake. Merchant ships and routes of traffic crossed it in all directions; tourists visited its shores. The known world had become one. The numberless peoples, tribes, nations, societies within the girdle of the Empire, with their various languages, creeds, customs, religions, philosophies, were profoundly influencing each other. (1) A great fusion was taking place; and it was becoming inevitable that the next great religious movement would have a world-wide character.

(1) For an enlargement on this theme see Glover's Conflict of Religions in the early Roman Empire; also S. J. Case, Evolution of Early Christianity (University of Chicago, 1914). The Adonis worship, for instance (a resurrection-cult), "was still thriving in Syria and Cyprus when Paul preached there," and the worship of Isis and Serapis had already reached then, Rome and Naples.

It was probable that this new religion would combine many elements from the preceding rituals in one cult. In connection with the fine temples and elaborate services of Isis and Cybele and Mithra there was growing up a powerful priesthood; Franz Cumont (1) speaks of "the learned priests of the Asiatic cults" as building up, on the foundations of old fetichism and superstition, a complete religious philosophy—just as the Brahmins had built the monism of the Vedanta on the "monstrous idolatries of Hinduism." And it was likely that a similar process would evolve the new religion expected. Toutain again calls attention to the patronage accorded to all these cults by the Roman Emperors, as favoring a new combination and synthesis:—"Hadrien, Commode, Septime Severe, Julia Domna, Elagabal, Alexandre Severe, en particulier ont contribue personnellement a la popularite et au succes des cultes qui se celebraient en l'honneur de Serapis et d'Isis, des divinites syriennes et de Mithra." (2)

(1) See Cumont, Religions Orientales dans le Paganisme Romain (Paris, 1906), p. 253.

(2) Cultes paiens dans l'Empire Romain (2 vols., 1911), vol. ii, p. 263.

It was also probable that this new Religion would show (as indicated in the last chapter) a reaction against mere sex-indulgence; and, as regards its standard of Morality generally, that, among so many conflicting peoples with their various civic and local customs, it could not well identify itself with any ONE of these but would evolve an inner inspiration of its own which in its best form would be love of the neighbor, regardless of the race, creed or customs of the neighbor, and whose sanction would not reside in any of the external authorities thus conflicting with each other, but in the sense of the soul's direct responsibility to God.

So much for what we might expect a priori as to the influence of the surroundings on the general form of the new Religion. And what about the kind of creed or creeds which that religion would favor? Here again we must see that the influence of the surroundings compelled a certain result. Those doctrines which we have described in the preceding chapters—doctrines of Sin and Sacrifice, a Savior, the Eucharist, the Trinity, the Virgin-birth, and so forth—were in their various forms seething, so to speak, all around. It was impossible for any new religious synthesis to escape them; all it could do would be to appropriate them, and to give them perhaps a color of its own. Thus it is into the midst of this germinating mass that we must imagine the various pagan cults, like fertilizing streams, descending. To trace all these streams would of course be an impossible task; but it may be of use, as an example of the process, to take the case of some particular belief. Let us take the belief in the coming of a Savior-god; and this will be the more suitable as it is a belief which has in the past been commonly held to be distinctive of Christianity. Of course we know now that it is not in any sense distinctive, but that the long tradition of the Savior comes down from the remotest times, and perhaps from every country of the world. (1) The Messianic prophecies of the Jews and the fifty-third chapter of Isaiah emptied themselves into the Christian teachings, and infected them to some degree with a Judaic tinge. The "Messiah" means of course the Anointed One. The Hebrew word occurs some 40 times in the Old Testament; and each time in the Septuagint or Greek translation (made mainly in the third century BEFORE our era) the word is translated [gr cristos], or Christos, which again means Anointed. Thus we see that the idea or the word "The Christ" was in vogue in Alexandria as far back certainly as 280 B.C., or nearly three centuries before Jesus. And what the word "The Anointed" strictly speaking means, and from what the expression is probably derived, will appear later. In The Book of Enoch, written not later than B.C. 170, (2) the Christ is spoken of as already existing in heaven, and about to come as judge of all men, and is definitely called "the Son of Man." The Book of Revelations is FULL of passages from Enoch; so are the Epistles of Paul; so too the Gospels. The Book of Enoch believes in a Golden Age that is to come; it has Dantesque visions of Heaven and Hell, and of Angels good and evil, and it speaks of a "garden of Righteousness" with the "Tree of Wisdom" in its midst. Everywhere, says Prof. Drews, in the first century B.C., there was the longing for a coming Savior.

(1) Even to-day, the Arabian lands are always vibrating with prophecies of a coming Mahdi.

(2) See Edition by R. H. Charles (1893).

But the Savior-god, as we also know, was a familiar figure in Egypt. The great Osiris was the Savior of the world, both in his life and death: in his life through the noble works he wrought for the benefit of mankind, and in his death through his betrayal by the powers of darkness and his resurrection from the tomb and ascent into heaven. (1) The Egyptian doctrines descended through Alexandria into Christianity—and though they did not influence the latter deeply until about 300 A.D., yet they then succeeded in reaching the Christian Churches, giving a color to their teachings with regard to the Savior, and persuading them to accept and honor the Egyptian worship of Isis in the Christian form of the Virgin Mary.

(1) See ch. ii.

Again, another great stream of influence descended from Persia in the form of the cult of Mithra. Mithra, as we have seen, (1) stood as a great Mediator between God and man. With his baptisms and eucharists, and his twelve disciples, and his birth in a cave, and so forth, he seemed to the early Fathers an invention of the devil and a most dangerous mockery on Christianity—and all the more so because his worship was becoming so exceedingly popular. The cult seems to have reached Rome about B.C. 70. It spread far and wide through the Empire. It extended to Great Britain, and numerous remains of Mithraic monuments and sculptures in this country—at York, Chester and other places—testify to its wide acceptance even here. At Rome the vogue of Mithraism became so great that in the third century A. D., it was quite doubtful (2) whether it OR Christianity would triumph; the Emperor Aurelian in 273 founded a cult of the Invincible Sun in connection with Mithraism; (3) and as St. Jerome tells us in his letters, (4) the latter cult had at a later time to be suppressed in Rome and Alexandria by PHYSICAL FORCE, so powerful was it.

(1) Ch. ii.

(2) See Cumont, op. cit., who says, p. 171:—"Jamais, pas meme a l'epoque des invasions mussulmanes, l'Europe ne sembla plus pres de devenir asiatique qu'au moment ou Diocletien reconnaissait officiellement en Mithra, le protecteur de l'empire reconstitue." See also Cumont's Mysteres de Mithra, preface. The Roman Army, in fact, stuck to Mithra throughout, as against Christianity; and so did the Roman nobility. (See S. Augustine's Confessions, Book VIII, ch. 2.)

(3) Cumont indeed says that the identification of Mithra with the Sun (the emblem of imperial power) formed one reason why Mithraism was NOT persecuted at that time.

(4) Epist. cvii, ad Laetam. See Robertson's Pagan Christs, p. 350.

Nor was force the only method employed. IMITATION is not only the sincerest flattery, but it is often the most subtle and effective way of defeating a rival. The priests of the rising Christian Church were, like the priests of ALL religions, not wanting in craft; and at this moment when the question of a World-religion was in the balance, it was an obvious policy for them to throw into their own scale as many elements as possible of the popular Pagan cults. Mithraism had been flourishing for 600 years; and it is, to say the least, CURIOUS that the Mithraic doctrines and legends which I have just mentioned should all have been adopted (quite unintentionally of course!) into Christianity; and still more so that some others from the same source, like the legend of the Shepherds at the Nativity and the doctrine of the Resurrection and Ascension, which are NOT mentioned at all in the original draft of the earliest Gospel (St. Mark), should have made their appearance, in the Christian writings at a later time, when Mithraism was making great forward strides. History shows that as a Church progresses and expands it generally feels compelled to enlarge and fortify its own foundations by inserting material which was not there at first. I shall shortly give another illustration of this; at present I will merely point out that the Christian writers, as time went on, not only introduced new doctrines, legends, miracles and so forth—most of which we can trace to antecedent pagan sources—but that they took especial pains to destroy the pagan records and so obliterate the evidence of their own dishonesty. We learn from Porphyry (1) that there were several elaborate treatises setting forth the religion of Mithra; and J. M. Robertson adds (Pagan Christs, p. 325): "everyone of these has been destroyed by the care of the Church, and it is remarkable that even the treatise of Firmicus is mutilated at a passage (v.) where he seems to be accusing Christians of following Mithraic usages." While again Professor Murray says, "The polemic literature of Christianity is loud and triumphant; the books of the Pagans have been DESTROYED." (2)

(1) De Abstinentia, ii. 56; iv. 16.

(2) Four Stages, p. 180. We have probably an instance of this destruction in the total disappearance of Celsus' lively attack on Christianity (180 A.D.), of which, however, portions have been fortunately preserved in Origen's rather prolix refutation of the same.

Returning to the doctrine of the Savior, I have already in preceding chapters given so many instances of belief in such a deity among the pagans—whether he be called Krishna or Mithra or Osiris or Horus or Apollo or Hercules—that it is not necessary to dwell on the subject any further in order to persuade the reader that the doctrine was 'in the air' at the time of the advent of Christianity. Even Dionysus, then a prominent figure in the 'Mysteries,' was called Eleutherios, The Deliverer. But it may be of interest to trace the same doctrine among the PRE-CHRISTIAN sects of Gnostics. The Gnostics, says Professor Murray, (1) "are still commonly thought of as a body of CHRISTIAN heretics. In reality there were Gnostic sects scattered over the Hellenistic world BEFORE Christianity as well as after. They must have been established in Antioch and probably in Tarsus well before the days of Paul or Apollos. Their Savior, like the Jewish Messiah, was established in men's minds before the Savior of the Christians. 'If we look close,' says Professor Bousset, 'the result emerges with great clearness that the figure of the Redeemer as such did not wait for Christianity to force its way into the religion of Gnosis, but was already present there under various forms.'"

(1) Four Stages, p. 143.

This Gnostic Redeemer, continues Professor Murray, "is descended by a fairly clear genealogy from the 'Tritos Soter' ('third Savior') (1) of early Greece, contaminated with similar figures, like Attis and Adonis from Asia Minor, Osiris from Egypt, and the special Jewish conception of the Messiah of the Chosen people. He has various names, which the name of Jesus or 'Christos,' 'the Anointed,' tends gradually to supersede. Above all, he is in some sense Man, or 'the second Man' or 'the Son of Man'... He is the real, the ultimate, the perfect and eternal Man, of whom all bodily men are feeble copies." (2)

(1) There seems to be some doubt about the exact meaning of this expression. Even Zeus himself was sometimes called 'Soter,' and at feasts, it is said, the THIRD goblet was always drunk in his honor.

(2) See also The Gnostic Story of Jesus Christ, by Gilbert T. Sadler (C. W. Daniel, 1919).

This passage brings vividly before the mind the process of which I have spoken, namely, the fusion and mutual interchange of ideas on the subject of the Savior during the period anterior to our era. Also it exemplifies to us through what an abstract sphere of Gnostic religious speculation the doctrine had to travel before reaching its expression in Christianity. (1) This exalted and high philosophical conception passed on and came out again to some degree in the Fourth Gospel and the Pauline Epistles (especially I Cor. xv); but I need hardly say it was not maintained. The enthusiasm of the little scattered Christian bodies—with their communism of practice with regard to THIS world and their intensity of faith with regard to the next—began to wane in the second and third centuries A.D. As the Church (with capital initial) grew, so was it less and less occupied with real religious feeling, and more and more with its battles against persecution from outside, and its quarrels and dissensions concerning heresies within its own borders. And when at the Council of Nicaea (325 A.D.) it endeavored to establish an official creed, the strife and bitterness only increased. "There is no wild beast," said the Emperor Julian, "like an angry theologian." Where the fourth Evangelist had preached the gospel of Love, and Paul had announced redemption by an inner and spiritual identification with Christ, "As in Adam all die, so in Christ shall all be made alive"; and whereas some at any rate of the Pagan cults had taught a glorious salvation by the new birth of a divine being within each man: "Be of good cheer, O initiates in the mystery of the liberated god; For to you too out of all your labors and sorrows shall come Liberation"—the Nicene creed had nothing to propound except some extremely futile speculations about the relation to each other of the Father and the Son, and the relation of BOTH to the Holy Ghost, and of all THREE to the Virgin Mary—speculations which only served for the renewal of shameful strife and animosities—riots and bloodshed and murder—within the Church, and the mockery of the heathen without. And as far as it dealt with the crucifixion, death and resurrection of the Lord it did not differ from the score of preceding pagan creeds, except in the thorough materialism and lack of poetry in statement which it exhibits. After the Council of Nicaea, in fact, the Judaic tinge in the doctrines of the Church becomes more apparent, and more and more its Scheme of Salvation through Christ takes the character of a rather sordid and huckstering bargain by which Man gets the better of God by persuading the latter to sacrifice his own Son for the redemption of the world! With the exception of a few episodes like the formation during the Middle Ages of the noble brotherhoods and sisterhoods of Frairs and Nuns, dedicated to the help and healing of suffering humanity, and the appearance of a few real lovers of mankind (and the animals) like St. Francis—(and these manifestations can hardly be claimed by the Church, which pretty consistently opposed them)—it may be said that after about the fourth century the real spirit and light of early Christian enthusiasm died away. The incursions of barbarian tribes from the North and East, and later of Moors and Arabs from the South, familiarized the European peoples with the ideas of bloodshed and violence; gross and material conceptions of life were in the ascendant; and a romantic and aspiring Christianity gave place to a worldly and vulgar Churchianity.