Note 1 — Chapter XII · Fate.

But the large though limited degree of control necessarily claimed for the greatest and best gods had to be represented theologically. Hence there was devised a system of Commutation. The Demon or Dragon, though abusing his power, could not have it violently withdrawn, but might be compelled to accept some sacrifice in lieu of the precise object sought by his voracity. These substitutions are found in every theological system, and to apply them to individuals constitutes the raison d’être of every priesthood. In the progress towards civilisation the substitutes diminish in value, and finally they become merely nominal and ceremonial,—an effigy of a man instead of the man, or wine instead of blood. At first the commutation was often in the substitution of persons of lower for others of higher rank, as when slaves or wives were, or are, sacrificed to assure paradise to the master or husband. Thus, Death is allowed to take Alcestis instead of Admetus. A higher degree of civilisation substitutes animals for human victims. In keeping with this is the legend of Christ’s sending demons out of two men into a herd of swine:1 which, again, is referable to the same class of ideas as the legend that followed concerning Jesus himself as a vicarious offering; mankind in this case being the herd, as compared with the son of a god, and the transfer of the Satanic power from the human race to himself, for even a little time, being accepted in theology as an equivalent, on account of the divine dignity of the being who descended into hell. It was some time, however, before theology worked out this theory as it now stands, the candid fathers having rejoiced in the belief that the contract for commutation on its face implied that Christ was to remain for ever in hell, Satan being outwitted in this.