Pagan and Christian creeds Part 17

That the exhibition of these emblems should be part of the original 'Mystery'-rituals was perfectly natural--especially because, as we have explained already (3) old customs often continued on in a quite naive fas.h.i.+on in the rituals, when they had come to be thought indecent or improper by a later public opinion; and (we may say) was perfectly in order, because there is plenty of evidence to show that in SAVAGE initiations, of which the Mysteries were the linear descendants, all these things WERE explained to the novices, and their use actually taught. (4) No doubt also there were some representations or dramatic incidents of a fairly coa.r.s.e character, as deriving from these ancient sources. (5) It is, however, quaint to observe how the mere mention of such things has caused an almost hysterical commotion among the critics of the Mysteries--from the day of the early Christians who (in order to belaud their own religion) were never tired of abusing the Pagans, onward to the present day when modern scholars either on the one hand follow the early Christians in representing the Mysteries as sinks of iniquity or on the other (knowing this charge could not be substantiated except in the period of their final decadence) take the line of ignoring the s.e.xual interest attaching to them as non-existent or at any rate unworthy of attention. The good Archdeacon Cheetham, for instance, while writing an interesting book on the Mysteries pa.s.ses by this side of the subject ALMOST as if it did not exist; while the learned Dr. Farnell, overcome apparently by the weight of his learning, and unable to confront the alarming obstacle presented by these s.e.xual rites and aspects, hides himself behind the rather non-committal remark (speaking of the Eleusinian rites) "we have no right to imagine any part of this solemn ceremony as coa.r.s.e or obscene." (6) As Nature, however, has been known (quite frequently) to be coa.r.s.e or obscene, and as the initiators of the Mysteries were probably neither 'good' nor 'learned,' but were simply anxious to interpret Nature as best they could, we cannot find fault with the latter for the way they handled the problem, nor indeed well see how they could have handled it better.

(1) F. Nork, Der Mystagog, mentions that the Roman Penates were commonly anointed with oil. J. Stuart Hay, in his Life of Elagabalus (1911), says that "Elagabal was wors.h.i.+pped under the symbol of a great black stone or meteorite, in the shape of a Phallus, which having fallen from the heavens represented a true portion of the G.o.dhead, much after the style of those black stone images popularly venerated in Norway and other parts of Europe."

(2) J. E. Hewitt, in his Ruling Races of Pre-historic Times (p.

64), gives a long list of pre-historic races who wors.h.i.+pped the lingam.

(3) See Ch. XI.

(4) See Ernest Crawley's Mystic Rose, ch. xiii, pp. 310 and 313: "In certain tribes of Central Africa both boys and girls after initiation must as soon as possible have intercourse." Initiation being not merely preliminary to, but often ACTUALLY marriage. The same among Kaffirs, Congo tribes, Senegalese, etc. Also among the Arunta of Australia.

(5) Professor Diederichs has said that "in much ancient ritual it was thought that mystic communion with the deity could be obtained through the semblance of s.e.x-intercourse--as in the Attis-Cybele wors.h.i.+p, and the Isis-ritual." (Farnell.) Reitzenstein says (op. cit., p. 20.) that the Initiates, like some of the Christian Nuns at a later time, believed in union with G.o.d through receiving the seed.

(6) Farnell, op. cit., iii. 176. Messrs. Gardner and Jevons, in their Manual of Greek Antiquities, above-quoted, compare the Eleusinian Mysteries favorably with some of the others, like the Arcadian, the Troezenian, the Aeginaean, and the very primitive Samothracian: saying (p. 278) that of the last-mentioned "we know little, but safely conjecture that in them the ideas of s.e.x and procreation dominated EVEN MORE than in those of Eleusis."

After all it is pretty clear that the early peoples saw in s.e.x the great cohesive force which kept (we will not say Humanity but at any rate) the Tribe together, and sustained the race. In the stage of simple Consciousness this must have been one of the first things that the budding intellect perceived. s.e.x became one of the earliest divinities, and there is abundant evidence that its organs and processes generally were invested with a religious sense of awe and sanct.i.ty. It was in fact the symbol (or rather the actuality) of the permanent undying life of the race, and as such was sacred to the uses of the race. Whatever taboos may have, among different peoples, guarded its operations, it was not essentially a thing to be concealed, or ashamed of. Rather the contrary. For instance the early Christian writer, Hippolytus, Bishop of Pontus (A.D. 200), in his Refutation of all Heresies, Book V, says that the Samothracian Mysteries, just mentioned, celebrate Adam as the primal or archetypal Man eternal in the heavens; and he then continues: "Habitually there stand in the temple of the Samothracians two images of naked men having both hands stretched aloft towards heaven, and their pudenda turned upwards, as is also the case with the statue of Mercury on Mt. Cyllene. And the aforesaid images are figures of the primal man, and of that spiritual one that is born again, in every respect of the same substance with that (first) man."

This extract from Hippolytus occurs in the long discourse in which he 'exposes' the heresy of the so-called Naa.s.sene doctrines and mysteries.

But the whole discourse should be read by those who wish to understand the Gnostic philosophy of the period contemporary with and anterior to the birth of Christianity. A translation of the discourse, carefully a.n.a.lyzed and annotated, is given in G. R. S. Mead's Thrice-greatest Hermes (1) (vol. i); and Mead himself, speaking of it, says (p. 141): "The claim of these Gnostics was practically that the good news of the Christ (the Christos) was the consummation of the inner doctrine of the Mystery-inst.i.tutions of all the nations; the end of them all being the revelation of the Mystery of Man." Further, he explains that the Soul, in these doctrines, was regarded as synonymous with the Cause of All; and that its loves were twain--of Aphrodite (or Life), and of Persephone (or Death and the other world). Also that Attis, abandoning his s.e.x in the wors.h.i.+p of the Mother-G.o.ddess (Dea Syria), ascends to Heaven--a new man, Male-female, and the origin of all things: the hidden Mystery being the Phallus itself, erected as Hermes in all roads and boundaries and temples, the Conductor and Reconductor of Souls.

(1) Reitzenstein, op. cit., quotes the discourse largely. The Thrice-greatest Hermes may also be consulted for a translation of Plutarch's Isis and Osiris.

All this may sound strange, but one may fairly say that it represented in its degree, and in that first 'unfallen' stage of human thought and psychology, a true conception of the cosmic Life, and indeed a conception quite sensible and admirable, until, of course, the Second Stage brought corruption. No sooner was this great force of the cosmic life diverted from its true uses of Generation and Regeneration (1) and appropriated by the individual to his own private pleasure--no sooner was its religious character as a tribal service (2), (often rendered within the Temple precincts) lost sight of or degraded into a commercial transaction--than every kind of evil fell upon mankind. Corruptio optimi pessima. It must be remembered too that simultaneous with this s.e.xual disruption occurred the disruption of other human relations; and we cease to be surprised that disease and selfish pa.s.sions, greed, jealousy, slander, cruelty, and wholesale murder, raged--and have raged ever since.

(1) For the special meaning of these two terms, see The Drama of Love and Death, by E. Carpenter, pp. 59-61.

(2) Ernest Crawley in The Mystic Rose challenges this identification of Religion with tribal interests; yet his arguments are not very convincing. On p. 5 he admits that "there is a religious meaning inherent in the primitive conception and practice of ALL human relations"; and a large part of his ch. xii is taken up in showing that even such inst.i.tutions as the Saturnalia were religious in confirming the sense of social union and leading to 'extended ident.i.ty.'

But for the human soul--whatever its fate, and whatever the dangers and disasters that threaten it--there is always redemption waiting. As we saw in the last chapter, this corruption of s.e.x led (quite naturally) to its denial and rejection; and its denial led to the differentiation from it of Love. Humanity gained by the enthronement And deification of Love, pure and undefiled, and (for the time being) exalted beyond this mortal world, and free from all earthly contracts. But again in the end, the divorce thus introduced between the physical and the spiritual led to the crippling of both. Love relegated, so to speak, to heaven as a purely philanthropical, pious and 'spiritual' affair, became exceedingly DULL; and s.e.x, remaining on earth, but deserted by the redeeming presence, fell into mere "carnal curiosity and wretchedness of unclean living." Obviously for the human race there remains nothing, in the final event, but the reconciliation of the physical and the spiritual, and after many sufferings, the reunion of Eros and Psyche.

There is still, however, much to be said about the Third State of Consciousness. Let us examine into it a little more closely. Clearly, since it is a new state, and not merely an extension of a former one, one cannot arrive at it by argument derived from the Second state, for all conscious Thought such as we habitually use simply keeps us IN the Second state. No animal or quite primitive man could possibly understand what we mean by Self-consciousness till he had experienced it. Mere argument would not enlighten him. And so no one in the Second state can quite realize the Third state till he has experienced it. Still, explanations may help us to perceive in what direction to look, and to recognize in some of our experiences an approach to the condition sought.

Evidently it is a mental condition in some respects more similar to the first than to the second stage. The second stage of human psychologic evolution is an aberration, a divorce, a parenthesis. With its culmination and dismissal the mind pa.s.ses back into the simple state of union with the Whole. (The state of Ekagrata in the Hindu philosophy: one-pointedness, singleness of mind.) And the consciousness of the Whole, and of things past and things to come and things far around--which consciousness had been shut out by the concentration on the local self--begins to return again. This is not to say, of course, that the excursus in the second stage has been a loss and a defect. On the contrary, it means that the Return is a bringing of all that has been gained during the period of exile (all sorts of mental and technical knowledge and skill, emotional developments, finesse and adaptability of mind) BACK into harmony with the Whole. It means ultimately a great gain. The Man, perfected, comes back to a vastly extended harmony. He enters again into a real understanding and confidential relations.h.i.+p with his physical body and with the body of the society in which he dwells--from both of which he has been sadly divorced; and he takes up again the broken thread of the Cosmic Life.

Everyone has noticed the extraordinary consent sometimes observable among the members of an animal community--how a flock of 500 birds (e.

g. starlings) will suddenly change its direction of flight--the light on the wings s.h.i.+fting INSTANTANEOUSLY, as if the impulse to veer came to all at the same identical moment; or how bees will swarm or otherwise act with one accord, or migrating creatures (lemmings, deer, gossamer spiders, winged ants) the same. Whatever explanation of these facts we favor--whether the possession of swifter and finer means of external communication than we can perceive, or whether a common and inner sensitivity to the genius of the Tribe (the "Spirit of the Hive") or to the promptings of great Nature around--in any case these facts of animal life appear to throw light on the possibilities of an accord and consent among the members of emaciated humanity, such as we dream of now, and seem to bid us have good hope for the future.

It is here, perhaps, that the ancient wors.h.i.+p of the Lingam comes in.

The word itself is apparently connected with our word 'link,' and has originally the same meaning. (1) It is the link between the generations.

Beginning with the wors.h.i.+p of the physical Race-life, the course of psychologic evolution has been first to the wors.h.i.+p of the Tribe (or of the Totem which represents the tribe); then to the wors.h.i.+p of the human-formed G.o.d of the tribe--the G.o.d who dies and rises again eternally, as the tribe pa.s.ses on eternal--though its members perpetually perish; then to the conception of an undying Savior, and the realization and distinct experience of some kind of Super-consciousness which does certainly reside, more or less hidden, in the deeps of the mind, and has been waiting through the ages for its disclosure and recognition. Then again to the recognition that in the sacrifices, the Slayer and the Slain are one--the strange and profoundly mystic perception that the G.o.d and the Victim are in essence the same--the dedication of 'Himself to Himself' (2) and simultaneously with this the interpretation of the Eucharist as meaning, even for the individual, the partic.i.p.ation in Eternal Life--the continuing life of the Tribe, or ultimately of Humanity. (3) The Tribal order rises to Humanity; love ascends from the lingam to yogam, from physical union alone to the union with the Whole--which of course includes physical and all other kinds of union. No wonder that the good St. Paul, witnessing that extraordinary whirlpool of beliefs and practices, new and old, there in the first century A.D.--the unabashed adoration of s.e.x side by side with the transcendental devotions of the Vedic sages and the Gnostics--became somewhat confused himself and even a little violent, scolding his disciples (I Cor. x. 21) for their undiscriminating acceptance, as it seemed to him, of things utterly alien and antagonistic. "Ye cannot drink the cup of the Lord and the cup of devils: ye cannot be partakers of the Lord's table and the table of devils."

(1) See Sanskrit Dictionary.

(2) See Ch. VIII.

(3) There are many indications in literature--in prophetic or poetic form--of this awareness and distinct conviction of an eternal life, reached through love and an inner sense of union with others and with humanity at large; indications which bear the mark of absolute genuineness and sincerity of feeling. See, for instance, Whitman's poem, "To the Garden the World" (Leaves of Gra.s.s, complete edition, p. 79).

But an eternal life of the third order; not, thank heaven! an eternity of the meddling and muddling self-conscious Intellect!

Every careful reader has noticed the confusedness of Paul's mind and arguments. Even taking only those Epistles (Galatians, Romans and Corinthians) which the critics a.s.sign to his pen, the thing is observable--and some learned Germans even speak of TWO Pauls. (1) But also the thing is quite natural. There can be little doubt that Paul of Tarsus, a Jew brought up in the strictest sect of the Pharisees, did at some time fall deeply under the influence of Greek thought, and quite possibly became an initiate in the Mysteries. It would be difficult otherwise to account for his constant use of the Mystery-language.

Reitzenstein says (p. 59): "The h.e.l.lenistic religious literature MUST have been read by him; he uses its terms, and is saturated with its thoughts (see Rom. vi. 1-14." And this conjoined with his Jewish experience gave him creative power. "A great deal in his sentiment and thought may have REMAINED Jewish, but to his h.e.l.lenism he was indebted for his love of freedom and his firm belief in his apostles.h.i.+p." He adopts terms (like [gr sarkikos], [gr yucikos] and [gr pneumatikos]) (2) which were in use among the h.e.l.lenistic sects of the time; and he writes, as in Romans vi. 4, 5, about being "buried" with Christ or "planted" in the likeness of his death, in words which might well have been used (with change of the name) by a follower of Attis or Osiris after witnessing the corresponding 'mysteries'; certainly the allusion to these ancient deities would have been understood by every religionist of that day. These few points are sufficient to acentuate{sic} the two elements in Paul, the Jewish and the Greek, and to explain (so far) the seeming confusion in his utterances. Further it is interesting to note--as showing the pagan influences in the N. T. writings--the degree to which the Epistle to Philemon (ascribed to Paul) is FULL--short as it is--of expressions like PRISONER of the Lord, FELLOW SOLDIER, CAPTIVE or BONDMAN, (3) which were so common at the time as to be almost a cant in Mithraism and the allied cults. In I Peter ii. 2 (4), we have the verse "As newborn babes, desire ye the sincere MILK of the word, that ye may grow thereby." And again we may say that no one in that day could mistake the reference herein contained to old initiation ceremonies and the new birth (as described in Chapter VIII above), for indeed milk was the well-known diet of the novice in the Isis mysteries, as well as On some savage tribes) of the Medicine-man when practising his calling.

(1) "Die Mysterien-anschauungen, die bei Paulus im Hintergrunde stehen, drangen sich in dem sogenarmten Deuteropaulinismus machtig vor"

(Reitzenstein).

(2) Remindful of our Three Stages: the Animal, the Self-conscious, and the Cosmic.

(3) [gr desmios, stratiwths, doulos].

(4) See also I Cor. iii. 2.

And here too Democracy comes in--strangely foreboded from the first in all this matter. (1) Not only does the Third Stage bring illumination, intuitive understanding of processes in Nature and Humanity, sympathy with the animals, artistic capacity, and so forth, but it necessarily brings a new Order of Society. A preposterous--one may almost say a hideous--social Age is surely drawing to its end, The debacle we are witnessing to-day all over Europe (including the British Islands), the break-up of old inst.i.tutions, the generally materialistic outlook on life, the coming to the surface of huge ma.s.ses of diseased and fatuous populations, the sc.u.m and dregs created by the past order, all point to the End of a Dispensation. Protestantism and Commercialism, in the two fields of religion and daily life have, as I have indicated before, been occupied in concentrating the mind of each man solely on his OWN welfare, the salvation of his OWN soul or body. These two forces have therefore been disruptive to the last degree; they mark the culmination of the Self-conscious Age--a culmination in War, Greed, Materialism, and the general principle of Devil-take-the-hindmost--and the clearing of the ground for the new order which is to come. So there is hope for the human race. Its evolution is not all a mere formless craze and jumble.

There is an inner necessity by which Humanity unfolds from one degree or plane of consciousness to another. And if there has been a great 'Fall'

or Lapse into conflict and disease and 'sin' and misery, occupying the major part of the Historical period hitherto, we see that this period is only brief, so to speak, in comparison with the whole curve of growth and expansion. We see also that, as I have said before, the belief in a state of salvation or deliverance has in the past ages never left itself quite without a witness in the creeds and rituals and poems and prophecies of mankind. Art, in some form or other, as an activity or inspiration dating not from the conscious Intellect, but from deeper regions of sub-conscious feeling and intuition, has continually come to us as a message from and an evidence of the Third stage or state, and as a promise of its more complete realization under other conditions.

Through the long night-time where the Nations wander From Eden past to Paradise to be, Art's sacred flowers, like fair stars s.h.i.+ning yonder, Alone illumine Life's obscurity.

O gracious Artists, out of your deep hearts 'Tis some great Sun, I doubt, by men unguessed, Whose rays come struggling thus, in slender darts, To shadow what Is, till Time shall manifest.

(1) See the germs of Democracy in the yoga teaching of the Hindus, and in the Upanishads, the Bhagavat Gita, and other books.

With the Cosmic stage comes also necessarily the rehabilitation of the WHOLE of Society in one fellows.h.i.+p (the true Democracy). Not the rule or domination of one cla.s.s or caste--as of the Intellectual, the Pious, the Commercial or the Military--but the fusion or at least consentaneous organization of ALL (as in the corresponding functions of the human Body). Cla.s.s rule has been the mark of that second period of human evolution, and has inevitably given birth during that period to wars and self-agrandizements of cla.s.ses and sections, and their consequent greeds and tyrannies over other cla.s.ses and sections. It is not found in the primitive human tribes and societies, and will not be found in the final forms of human a.s.sociation. The liberated and emanc.i.p.ated Man pa.s.ses unconstrained and unconstraining through all grades and planes of human fellows.h.i.+p, equal and undisturbed, and never leaving his true home and abiding place in the heart of all. Equally necessarily with the rehabilitation of Society as an entirety will follow the rehabilitation of the entire physical body IN each member of Society. We have spoken already of Nakedness: its meaning and likely extent of adoption (Ch.

XII). The idea that the head and the hands are the only seemly and presentable members of the organism, and that the other members are unworthy and indecent, is obviously as onesided and lopsided as that which honors certain cla.s.ses in the commonwealth and despises others.

Why should the head brag of its ascendancy and domination, and the heart be smothered up and hidden? It will only be a life far more in the open air than that which we lead at present, which will restore the balance and ultimately bring us back to sanity and health.

XVI. THE EXODUS OF CHRISTIANITY

We have dealt with the Genesis of Christianity; we now come to the Exodus. For that Christianity can CONTINUE to hold the field of Religion in the Western World is neither probable nor desirable. It is true, as I have remarked already, that there is a certain trouble about defining what we mean by "Christianity" similar to that about the word "Civilization." If we select out of the great ma.s.s of doctrines and rites favored by the various Christian Churches just those which commend themselves to the most modern and humane and rational human mind and choose to call that resulting (but rather small) body of belief and practice 'Christianity' we are, of course, ent.i.tled to do so, and to hope (as we do hope) that this residuum will survive and go forward into the future. But this sort of proceeding is hardly fair and certainly not logical. It enables Christianity to pose as an angel of light while at the same time keeping discreetly out of sight all its own abominations and deeds of darkness. The Church--which began its career by destroying, distorting and denying the pagan sources from which it sprang; whose bishops and other ecclesiastics a.s.sa.s.sinated each other in their theological rancour "of wild beasts," which encouraged the wicked folly of the Crusades--especially the Children's Crusades--and the shameful murders of the Manicheans, the Albigenses, and the Huguenots; which burned at the stake thousands and thousands of poor 'witches' and 'heretics'; which has hardly ever spoken a generous word in favor or defence of the animals; which in modern times has supported vivisection as against the latter, Capitalism and Commercialism as against the poorer cla.s.ses of mankind; and whose priests in the forms of its various sects, Greek or Catholic, Lutheran or Protestant, have in these last days rushed forth to urge the nations to slaughter each other with every diabolical device of Science, and to glorify the war-cry of Patriotism in defiance of the principle of universal Brotherhood--such a Church can hardly claim to have established the angelic character of its mission among mankind! And if it be said--as it often IS SAID: "Oh! but you must go back to the genuine article, and the Church's real origin and one foundation in the person and teaching of Jesus Christ," then indeed you come back to the point which this book, as above, enforces: namely, that as to the person of Jesus, there is no CERTAINTY at all that he ever existed; and as to the teaching credited to him, it is certain that that comes down from a period long anterior to 'Christianity' and is part of what may justly be called a very ancient World-religion. So, as in the case of 'Civilization,' we are compelled to see that it is useless to apply the word to some ideal state of affairs or doctrine (an ideal by no means the same in all people's minds, or in all localities and times), but that the only reasonable thing to do is to apply it in each case to a HISTORICAL PERIOD. In the case of Christianity the historical period has lasted nearly 2,000 years, and, as I say, we can hardly expect or wish that it should last much longer.

The very thorough and careful investigation of religious origins which has been made during late years by a great number of students and observers undoubtedly tends to show that there has been something like a great World-religion coming down the centuries from the remotest times and gradually expanding and branching as it has come--that is to say that the similarity (in ESSENCE though not always in external detail) between the creeds and rituals of widely sundered tribes and peoples is so great as to justify the view--advanced in the present volume--that these creeds and rituals are the necessary outgrowths of human psychology, slowly evolving, and that consequently they have a common origin and in their various forms a common expression. Of this great World-religion, so coming down, Christianity is undoubtedly a branch, and an important branch. But there have been important branches before; and while it may be true that Christianity emphasizes some points which may have been overlooked or neglected in the Vedic teachings or in Buddhism, or in the Persian and Egyptian and Syrian cults, or in Mahommedanism, and so forth, it is also equally true that Christianity has itself overlooked or neglected valuable points in these religions.

It has, in fact, the defects of its qualities. If the World-religion is like a great tree, one cannot expect or desire that all its branches should be directed towards the same point of the compa.s.s.

Reinach, whose studies of religious origins are always interesting and characterized by a certain Gallic grace and nettete, though with a somewhat Jewish non-perception of the mystic element in life, defines Religion as a combination of animism and scruples. This is good in a way, because it gives the two aspects of the subject: the inner, animism, consisting of the sense of contact with more or less intelligent beings moving in Nature; and the outer, consisting in scruples or taboos. The one aspect shows the feeling which INSPIRES religion, the other, the checks and limitations which DEFINE it and give birth to ritual. But like most anthropologists he (Reinach) is a little TOO patronizing towards the "poor Indian with untutored mind." He is sorry for people so foolish as to be animistic in their outlook, and he is always careful to point out that the scruples and taboos were quite senseless in their origin, though occasionally (by accident) they turned out useful. Yet--as I have said before--Animism is a perfectly sensible, logical and NECESSARY att.i.tude of the human mind. It is a necessary attribute of man's psychical nature, by which he projects into the great World around him the image of his own mind. When that mind is in a very primitive, inchoate, and fragmentary condition, the images so projected are those of fragmentary intelligences ('spirits,' gnomes, etc.--the age of magic); when the mind rises to distinct consciousness of itself the reflections of it are anthropomorphic 'G.o.ds'; when finally it reaches the universal or cosmic state it perceives the presence of a universal Being behind all phenomena--which Being is indeed itself--"Himself to Himself." If you like you may call the whole process by the name of Animism. It is perfectly sensible throughout. The only proviso is that you should also be sensible, and distinguish the different stages in the process.

Jane Harrison makes considerable efforts to show that Religion is primarily a reflection of the SOCIAL Conscience (see Themis, pp.

482-92)--that is, that the sense in Man of a "Power that makes for righteousness" outside (and also inside) him is derived from his feeling of continuity with the Tribe and his instinctive obedience to its behests, confirmed by ages of collective habit and experience. He cannot in fact sever the navel-string which connects him with his tribal Mother, even though he desires to do so. And no doubt this view of the origin of Religion is perfectly correct. But it must be pointed out that it does not by any means exclude the view that religion derives also from an Animism by which man recognizes in general Nature his foster-mother and feels himself in closest touch with HER. Which may have come first, the Social affiliation or the Nature affiliation, I leave to the professors to determine. The term Animism may, as far as I can see, be quite well applied to the social affiliation, for the latter is evidently only a case in which the individual projects his own degree of consciousness into the human group around him instead of into the animals or the trees, but it is a case of which the justice is so obvious that the modern man can intellectually seize and understand it, and consequently he does not tar it with the 'animistic' brush.

And Miss Harrison, it must be noticed, does, in other pa.s.sages of the same book (see Themis, pp. 68, 69), admit that Religion has its origin not only from unity with the Tribe but from the sense of affiliation to Nature--the sense of "a world of unseen power lying behind the visible universe, a world which is the sphere, as will be seen, of magical activity and the medium of mysticism. The mystical element, the oneness and continuousness comes out very clearly in the notion of Wakonda among the Sioux Indians.... The Omahas regarded all animate and inanimate forms, all phenomena, as pervaded by a common life, which was continuous and similar to the will-power they were conscious of in themselves. This mysterious power in all things they called Wakonda, and through it all things were related to man, and to each other. In the idea of the continuity of life, a relation was maintained between the seen and the unseen, the dead and the living, and also between the fragment of anything and its entirety." Thus our general position is confirmed, that Religion in its origin has been INSPIRED by a deep instinctive conviction or actual sense of continuity with a being or beings in the world around, while it has derived its FORM and ritual by slow degrees from a vast number of taboos, generated in the first instance chiefly by superst.i.tious fears, but gradually with the growth of reason and observation becoming simplified and rationalized into forms of use. On the one side there has been the positive impulse--of mere animal Desire and the animal urge of self-expression; on the other there has been the negative force of Fear based on ignorance--the latter continually carving, moulding and shaping the former. According to this an organized study and cla.s.sification of taboos might yield some interesting results; because indeed it would throw light on the earliest forms of both religion and science. It would be seen that some taboos, like those of CONTACT (say with a menstruous woman, or a mother-in-law, or a lightning-struck tree) had an obvious basis of observation, justifiable but very crude; while others, like the taboo against harming an enemy who had contracted blood-friends.h.i.+p with one of your own tribe, or against giving decent burial to a murderer, were equally rough and rude expressions or indications of the growing moral sentiment of mankind.