Pagan and Christian Creeds [53]
was done as not infrequently happened with white clay or gypsum, and the ritual took place at night, it can easily be imagined that the figures of young men and boys moving about in the darkness would lend support to the idea that they were spirits belonging to some intermediate world--who had already passed through death and were now waiting for their second birth on earth (or into the tribe) which would be signalized by their thorough and ceremonial washing. It will be remembered that Herodotus (viii) gives a circumstantial account of how the Phocians in a battle with the Thessalians smeared six hundred of their bravest warriors with white clay so that, looking like supernatural beings, and falling upon the Thessalians by night, they terrified the latter and put them to instant flight.
[1] See A. Lang's Myth, Ritual and Religion, i, 274 sq.
Such then--though only very scantily described--were some of the rites of Initiation and Second Birth celebrated in the old Pagan world. The subject is far too large for adequate treatment within the present limits; but even so we cannot but be struck by the appropriateness in many cases of the teaching thus given to the young, the concreteness of the illustrations, the effectiveness of the symbols used, the dramatic character of the rites, the strong enforcement of lessons on the nature and duties of the life into which the candidates were about to enter. Christianity followed on, and inherited these traditions, but one feels that in its ceremonies of Baptism and Confirmation, which of course correspond to the Pagan Initiations, it falls short of the latter. Its ceremonies (certainly as we have them to-day in Protestant countries) are of a very milk-and-watery character; all allusion to and teaching on the immensely important subject of Sex is omitted, the details of social and industrial morality are passed by, and instruction is limited to a few rather commonplace lessons in general morality and religion.
It may be appropriate here, before leaving the subject of the Second Birth, to inquire how it has come about that this doctrine--so remote and metaphysical as it might appear--has been taken up and embodied in their creeds and rituals by quite PRIMITIVE people all over the world, to such a degree indeed that it has ultimately been adopted and built into the foundations of the latter and more intellectual religions, like Hinduism, Mithraism, and the Egyptian and Christian cults. I think the answer to this question must be found in the now-familiar fact that the earliest peoples felt themselves so much a part of Nature and the animal and vegetable world around them that (whenever they thought about these matters at all) they never for a moment doubted that the things which were happening all round them in the external world were also happening within themselves. They saw the Sun, overclouded and nigh to death in winter, come to its birth again each year; they saw the Vegetation shoot forth anew in spring--the revival of the spirit of the Earth; the endless breeding of the Animals, the strange transformations of Worms and Insects; the obviously new life taken on by boys and girls at puberty; the same at a later age when the novice was transformed into the medicine- man--the choupan into the angakok among the Esquimaux, the Dacotah youth into the wakan among the Red Indians; and they felt in their sub-conscious way the same everlasting forces of rebirth and transformation working within themselves. In some of the Greek Mysteries the newly admitted Initiates were fed for some time after on milk only "as though we were being born again." (See Sallustius, quoted by Gilbert Murray.) When sub-conscious knowledge began to glimmer into direct consciousness one of the first aspects (and no doubt one of the truest) under which people saw life was just thus: as a series of rebirths and transformations.[1] The most modern science, I need hardly say, in biology as well as in chemistry and the field of inorganic Nature, supports that view. The savage in earliest times FELT the truth
[1] See A. Lang's Myth, Ritual and Religion, i, 274 sq.
Such then--though only very scantily described--were some of the rites of Initiation and Second Birth celebrated in the old Pagan world. The subject is far too large for adequate treatment within the present limits; but even so we cannot but be struck by the appropriateness in many cases of the teaching thus given to the young, the concreteness of the illustrations, the effectiveness of the symbols used, the dramatic character of the rites, the strong enforcement of lessons on the nature and duties of the life into which the candidates were about to enter. Christianity followed on, and inherited these traditions, but one feels that in its ceremonies of Baptism and Confirmation, which of course correspond to the Pagan Initiations, it falls short of the latter. Its ceremonies (certainly as we have them to-day in Protestant countries) are of a very milk-and-watery character; all allusion to and teaching on the immensely important subject of Sex is omitted, the details of social and industrial morality are passed by, and instruction is limited to a few rather commonplace lessons in general morality and religion.
It may be appropriate here, before leaving the subject of the Second Birth, to inquire how it has come about that this doctrine--so remote and metaphysical as it might appear--has been taken up and embodied in their creeds and rituals by quite PRIMITIVE people all over the world, to such a degree indeed that it has ultimately been adopted and built into the foundations of the latter and more intellectual religions, like Hinduism, Mithraism, and the Egyptian and Christian cults. I think the answer to this question must be found in the now-familiar fact that the earliest peoples felt themselves so much a part of Nature and the animal and vegetable world around them that (whenever they thought about these matters at all) they never for a moment doubted that the things which were happening all round them in the external world were also happening within themselves. They saw the Sun, overclouded and nigh to death in winter, come to its birth again each year; they saw the Vegetation shoot forth anew in spring--the revival of the spirit of the Earth; the endless breeding of the Animals, the strange transformations of Worms and Insects; the obviously new life taken on by boys and girls at puberty; the same at a later age when the novice was transformed into the medicine- man--the choupan into the angakok among the Esquimaux, the Dacotah youth into the wakan among the Red Indians; and they felt in their sub-conscious way the same everlasting forces of rebirth and transformation working within themselves. In some of the Greek Mysteries the newly admitted Initiates were fed for some time after on milk only "as though we were being born again." (See Sallustius, quoted by Gilbert Murray.) When sub-conscious knowledge began to glimmer into direct consciousness one of the first aspects (and no doubt one of the truest) under which people saw life was just thus: as a series of rebirths and transformations.[1] The most modern science, I need hardly say, in biology as well as in chemistry and the field of inorganic Nature, supports that view. The savage in earliest times FELT the truth