Pagan and Christian Creeds [49]
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 that the Christian centuries exhibit a more philosophical understanding of what Sin is, and a more humane conception of what Sacrifice SHOULD be, than the centuries preceding. But I fear tht any very decided statement or sweeping generalization to that effect would be--to say the least--rash. Perhaps there IS a very slow amelioration; but the briefest glance at the history of the Christian churches--the horrible rancours and revenges of the clergy and the sects against each other in the fourth and fifth centuries A.D., the heresy-hunting crusades at Beziers and other places and the massacres of the Albigenses in the twelfth and thirteenth centuries, the witch-findings and burnings of the sixteenth and seventeenth, the hideous science-urged and bishop-blessed warfare of the twentieth --horrors fully as great as any we can charge to the account of the Aztecs or the Babylonians--must give us pause. Nor must we forget that if there is by chance a substantial amelioration in our modern outlook with regard to these matters the same had begun already before the advent of Christianity and can by no means be ascribed to any miraculous influence of that religion. Abraham was prompted to slay a ram as a substitute for his son, long before the Christians were thought of; the rather savage Artemis of the old Greek rites was (according to Pausanias)[1] honored by the yearly sacrifice of a perfect boy and girl, but later it was deemed sufficient to draw a knife across their throats as a symbol, with the result of spilling only a few drops of their blood, or to flog the boys (with the same result) upon her altar. Among the Khonds in old days many victims (meriahs) were sacrificed to the gods, "but in time the man was replaced by a horse, the horse by a bull, the bull by a ram, the ram by a kid, the kid by fowls, and the fowls by many flowers."[2] At one time, according to the Yajur-Veda, there was a festival at which one hundred and twenty-five victims, men and women, boys and girls, were sacrificed; "but reform supervened, and now the victims were bound as before to the stake, but afterwards amid litanies to the immolated (god) Narayana, the sacrificing priest brandished a knife and --severed the bonds of the captives."[3] At the Athenian festival of the Thargelia, to which I referred in the last chapter, it appears that the victims, in later times, instead of being slain, were tossed from a height into the sea, and after being rescued were then simply banished; while at Leucatas a similar festival the fall of the victim was graciously broken by tying feathers and even living birds to his body.[4]
[1] vii. 19, and iii. 8, 16.
[2] Primitive Folk, by Elie Reclus (Contemp. Science Series), p. 330.
[3] Ibid.
[4] Muller's Dorians Book II, ch. ii, par. 10.
With the lapse of time and the general progress of mankind, we may, I think, perceive some such slow ameliorations in the matter of the brutality and superstition of the old religions. How far any later ameliorations were due to the direct influence of Christianity might be a difficult question; but what I think we can clearly see--and what especially interests us here--is that in respect to its main religious ideas, and the matter underlying them (exclusive of the MANNER of their treatment, which necessarily has varied among different peoples) Christianity is of one piece with the earlier pagan creeds and is for the most part a re-statement and renewed expression of world-wide doctrines whose first genesis is lost in the haze of the past, beyond all recorded history.
I have illustrated this view with regard to the doctrine of Sin and Sacrifice. Let us take two or three other illustrations. Let us take the doctrine of Re-birth or Regeneration. The first few verses of St. John's Gospel are occupied
[1] vii. 19, and iii. 8, 16.
[2] Primitive Folk, by Elie Reclus (Contemp. Science Series), p. 330.
[3] Ibid.
[4] Muller's Dorians Book II, ch. ii, par. 10.
With the lapse of time and the general progress of mankind, we may, I think, perceive some such slow ameliorations in the matter of the brutality and superstition of the old religions. How far any later ameliorations were due to the direct influence of Christianity might be a difficult question; but what I think we can clearly see--and what especially interests us here--is that in respect to its main religious ideas, and the matter underlying them (exclusive of the MANNER of their treatment, which necessarily has varied among different peoples) Christianity is of one piece with the earlier pagan creeds and is for the most part a re-statement and renewed expression of world-wide doctrines whose first genesis is lost in the haze of the past, beyond all recorded history.
I have illustrated this view with regard to the doctrine of Sin and Sacrifice. Let us take two or three other illustrations. Let us take the doctrine of Re-birth or Regeneration. The first few verses of St. John's Gospel are occupied