The subject of Religious Origins is a fascinating one, as the great multitude of books upon it, published in late years, tends to show. Indeed the great difficulty to-day in dealing with the subject, lies in the very mass of the material to hand—and that not only on account of the labor involved in sorting the material, but because the abundance itself of facts opens up temptation to a student in this department of Anthropology (as happens also in other branches of general Science) to rush in to

To the ordinary public—notwithstanding the immense amount of work which has of late been done on this subject—the connection between Paganism and Christianity still seems rather remote. Indeed the common notion is that Christianity was really a miraculous interposition into and dislocation of the old order of the world; and that the pagan gods (as in Milton’s Hymn on the Nativity) fled away in dismay before the sign of the Cross, and at the sound of the name of Jesus. Doubtless this was a view m

The Vernal Equinox has all over the ancient world, and from the earliest times, been a period of rejoicing and of festivals in honor of the Sungod. It is needless to labor a point which is so well known. Everyone understands and appreciates the joy of finding that the long darkness is giving way, that the Sun is growing in strength, and that the days are winning a victory over the nights. The birds and flowers reappear, and the promise of Spring is in the air. But it may be worth while to give a

Much has been written on the origin of the Totem-system—the system, that is, of naming a tribe or a portion of a tribe (say a CLAN) after some ANIMAL—or sometimes—also after some plant or tree or Nature-element, like fire or rain or thunder; but at best the subject is a difficult one for us moderns to understand. A careful study has been made of it by Salamon Reinach in his Cultes, Mythes et Religions, (1) where he formulates his conclusions in twelve statements or definitions; but even so—thoug

I have wandered, in pursuit of Totems and the Eucharist, some way from the astronomical thread of Chapters II and III, and now it would appear that in order to understand religious origins we must wander still farther. The chapters mentioned were largely occupied with Sungods and astronomical phenomena, but now we have to consider an earlier period when there were no definite forms of gods, and when none but the vaguest astronomical knowledge existed. Sometimes in historical matters it is best a

It is perhaps necessary, at the commencement of this chapter, to say a few more words about the nature and origin of the belief in Magic. Magic represented on one side, and clearly enough, the beginnings of Religion—i.e. the instinctive sense of Man’s inner continuity with the world around him, TAKING SHAPE: a fanciful shape it is true, but with very real reaction on his practical life and feelings. (1) On the other side it represented the beginnings of Science. It was his first attempt not mere

There is a passage in Richard Jefferies’ imperishably beautiful book The Story of my Heart—a passage well known to all lovers of that prose-poet—in which he figures himself standing “in front of the Royal Exchange where the wide pavement reaches out like a promontory,” and pondering on the vast crowd and the mystery of life. “Is there any theory, philosophy, or creed,” he says, “is there any system of culture, any formulated method, able to meet and satisfy each separate item of this agitated po

We have suggested in the last chapter how the conceptions of Sin and Sacrifice coming down to us from an extremely remote past, and embodied among the various peoples of the world sometimes in crude and bloodthirsty rites, sometimes in symbols and rituals of a gentler and more gracious character, descended at last into Christianity and became a part of its creed and of the creed of the modern world. On the whole perhaps we may trace a slow amelioration in this process and may flatter ourselves t

The tradition of a “Golden Age” is widespread over the world, and it is not necessary to go at any length into the story of the Garden of Eden and the other legends which in almost every country illustrate this tradition. Without indulging in sentiment on the subject we may hold it not unlikely that the tradition is justified by the remembrance, among the people of every race, of a pre-civilization period of comparative harmony and happiness when two things, which to-day we perceive to be the pr

From the consideration of the world-wide belief in a past Golden Age, and the world-wide practice of the Eucharist, in the sense indicated in the last chapter, to that of the equally widespread belief in a human-divine Saviour, is a brief and easy step. Some thirty years ago, dealing with this subject, (1) I wrote as follows:—“The true Self of man consists in his organic relation with the whole body of his fellows; and when the man abandons his true Self he abandons also his true relation to his

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,

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

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

The general drift and meaning of the present book must now, I think, from many hints scattered in the course of it, be growing clear. But it will be well perhaps in this chapter, at the risk of some repetition, to bring the whole argument together. And the argument is that since the dawn of humanity on the earth—many hundreds of thousands or perhaps a million years ago—there has been a slow psychologic evolution, a gradual development or refinement of Consciousness, which at a certain stage has

Thus we come to a thing which we must not pass over, because it throws great light on the meaning and interpretation of all these rites and ceremonies of the great World-religion. I mean the subject of the Ancient Mysteries. And to this I will give a few pages. These Mysteries were probably survivals of the oldest religious rites of the Greek races, and in their earlier forms consisted not so much in worship of the gods of Heaven as of the divinities of Earth, and of Nature and Death. Crude, no

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 mass of doctrines and rites favored by the various Christian Churches just those which commend themselves to

In conclusion there does not seem much to say, except to accentuate certain points which may still appear doubtful or capable of being understood. The fact that the main argument of this volume is along the lines of psychological evolution will no doubt commend it to some, while on the other hand it will discredit the book to others whose eyes, being fixed on purely MATERIAL causes, can see no impetus in History except through these. But it must be remembered that there is not the least reason f

Is it not possible, we may ask, that in the very midst of the cyclone of daily life we may find a similar resting-place? If we can, our case is by no means hopeless. If we cannot, then indeed there is danger. Looking back in History we seem to see that in old times people took life much more leisurely than they do now. The elder generations gave more scope in their customs and their religions for contentment and peace of mind. We associate a certain quietism and passivity with the thought of the

The true nature of the Self is a matter by no means easy to compass. We have all probably at some time or other attempted to fathom the deeps of personality, and been baffled. Some people say they can quite distinctly remember a moment in early childhood, about the age of THREE (though the exact period is of course only approximate) when self-consciousness—the awareness of being a little separate Self—first dawned in the mind. It was generally at some moment of childish tension—alone perhaps in