Pagan and Christian Creeds: Their Origin and Meaning - Edward Carpenter

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is a psychological one. It is that the phenomenon proceeds from, and is a necessary accompaniment of, the growth of human Consciousness itself—its growth, namely, through the three great stages of its unfoldment. These stages are (1) that of the simple or animal consciousness, (2) that of SELF-consciousness, and (3) that of a third stage of consciousness which has not as yet been effectively named, but whose indications and precursive signs we here and there perceive in the rites and prophecies and mysteries of the early religions, and in the poetry and art and literature generally of the later civilizations. Though I do not expect or wish to catch Nature and History in the careful net of a phrase, yet I think that in the sequence from the above-mentioned first stage to the second, and then again in the sequence from the second to the third, there will be found a helpful explanation of the rites and aspirations of human religion. It is this idea, illustrated by details of ceremonial and so forth, which forms the main thesis of the present book. In this sequence of growth, Christianity enters as an episode, but no more than an episode. It does not amount to a disruption or dislocation of evolution. If it did, or if it stood as an unique or unclassifiable phenomenon (as some of its votaries contend), this would seem to be a misfortune—as it would obviously rob us of at any rate one promise of progress in the future. And the promise of something better than Paganism and better than Christianity is very precious. It is surely time that it should be fulfilled.

      The tracing, therefore, of the part that human self-consciousness has played, psychologically, in the evolution of religion, runs like a thread through the following chapters, and seeks illustration in a variety of details. The idea has been repeated under different aspects; sometimes, possibly, it has been repeated too often; but different aspects in such a case do help, as in a stereoscope, to give solidity to the thing seen. Though the worship of Sun-gods and divine figures in the sky came comparatively late in religious evolution, 1 have put this subject early in the book (chapters ii and iii), partly because (as I have already explained) it was the phase first studied in modern times, and therefore is the one most familiar to present-day readers, and partly because its astronomical data give great definiteness and "proveability" to it, in rebuttal to the common accusation that the whole study of religious origins is too vague and uncertain to have much value. Going backwards in Time, the two next chapters (iv and v) deal with Totem-sacraments and Magic, perhaps the earliest forms of religion. And these four lead on (in chapters vi to xi) to the consideration of rites and creeds common to Paganism and Christianity. XII and xiii deal especially with the evolution of Christianity itself; xiv and xv explain the inner Meaning of the whole process from the beginning; and xvi and xvii look to the Future.

      The appendix on the doctrines of the Upanishads may, I hope, serve to give an idea, intimate even though inadequate, of the third Stage—that which follows on the stage of self-consciousness; and to portray the mental attitudes which are characteristic of that stage. Here in this third stage, it would seem, one comes upon the real FACTS of the inner life—in contradistinction to the fancies and figments of the second stage; and so one reaches the final point of conjunction between Science and Religion.

       Table of Contents

      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 much encouraged by the early Church itself—if only to enhance its own authority and importance; yet, as is well known to every student, it is quite misleading and contrary to fact. The main Christian doctrines and festivals, besides a great mass of affiliated legend and ceremonial, are really quite directly derived from, and related to, preceding Nature worships; and it has only been by a good deal of deliberate mystification and falsification that this derivation has been kept out of sight.

      In these Nature-worships there may be discerned three fairly independent streams of religious or quasi-religious enthusiasm: (1) that connected with the phenomena of the heavens, the movements of the Sun, planets and stars, and the awe and wonderment they excited; (2) that connected with the seasons and the very important matter of the growth of vegetation and food on the Earth; and (3) that connected with the mysteries of Sex and reproduction. It is obvious that these three streams would mingle and interfuse with each other a good deal; but as far as they were separable the first would tend to create Solar heroes and Sun-myths; the second Vegetation-gods and personifications of Nature and the earth-life; while the third would throw its glamour over the other two and contribute to the projection of deities or demons worshipped with all sorts of sexual and phallic rites. All three systems of course have their special rites and times and ceremonies; but, as, I say, the rites and ceremonies of one system would rarely be found pure and unmixed with those belonging to the two others. The whole subject is a very large one; but for reasons given in the Introduction I shall in this and the following chapter—while not ignoring phases (2) and (3)—lay most stress on phase (1) of the question before us.

      At the time of the life or recorded appearance of Jesus of Nazareth, and for some centuries before, the Mediterranean and neighboring world had been the scene of a vast number of pagan creeds and rituals. There were Temples without end dedicated to gods like Apollo or Dionysus among the Greeks, Hercules among the Romans, Mithra among the Persians, Adonis and Attis in Syria and Phrygia, Osiris and Isis and Horus in Egypt, Baal and Astarte among the Babylonians and Carthaginians, and so forth. Societies, large or small, united believers and the devout in the service or ceremonials connected with their respective deities, and in the creeds which they confessed concerning these deities. And an extraordinarily interesting fact, for us, is that notwithstanding great geographical distances and racial differences between the adherents of these various cults, as well as differences in the details of their services, the general outlines of their creeds and ceremonials were—if not identical—so markedly similar as we find them.

      I cannot of course go at length into these different cults, but I may say roughly that of all or nearly all the deities above-mentioned it was said and believed that:

      (1) They were born on or very near our Christmas Day.

      (2) They were born of a Virgin-Mother.

      (3) And in a Cave or Underground Chamber.

      (4) They led a life of toil for Mankind.

      (5) And were called by the names of Light-bringer, Healer, Mediator, Savior, Deliverer.

      (6) They were however vanquished by the Powers of Darkness.

      (7) And descended into Hell or the Underworld.

      (8) They rose again from the dead, and became the pioneers of mankind to the Heavenly world.

      (9) They founded Communions of Saints, and Churches into which disciples were received by Baptism.

      (10) And they were commemorated by Eucharistic meals.

      Let me give a few brief examples.

      Mithra was born in a cave, and on the 25th December. (1) He was born of a Virgin. (2) He traveled far and wide as a teacher and illuminator of men. He slew the Bull (symbol of the gross Earth which the sunlight fructifies). His great festivals were the winter solstice and the Spring equinox (Christmas and Easter). He had twelve companions or disciples (the twelve months). He was buried in a tomb, from which however he rose again; and his resurrection was celebrated yearly with great rejoicings. He was called Savior and Mediator, and sometimes figured as a Lamb; and sacramental feasts in remembrance of him were held by his followers. This legend is apparently partly astronomical and partly vegetational; and the same may be said of the following about Osiris.

      (1) The birthfeast of Mithra was held in Rome on the 8th day

      before the Kalends of January, being also the day of the Circassian

      games,

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