Note 121.1 — The Evolution of Religion

Much of this ritual of sin-transference is altogether independent of the higher gods; it is worked by mesmeric or mimetic or mechanical magic. At a later period it is harmonised with their service and accompanied with prayer; and at this stage we note a curious ritualistic phenomenon. Blood, the primeval source of impurity, becomes itself a purifier, not by the law similia similibus curantur, but owing to the growing power of the sacrificial concept. “The blood of bulls and goats can wash away sins,” because the animal that has been consecrated by contact with the altar becomes charged with a divine potency, and its sacred blood, poured over the impure man, absorbs and disperses his impurity. Illustrations are easily gathered from Hellenic ritual,121.1 which frequently employed the blood of swine for cathartic purposes. On an early vase-painting we see the hero Theseus seated on the altar of God the Atoner with pig’s blood running down his body to cleanse him from the slaughter of the brigands.121.2 In the Judaic rule the blood of the red heifer was first sprinkled by the priest before the tabernacle of the congregation seven times, but for special purposes of lustration the “water of separation” was used, that is, water made holy by being mingled with the ashes of the heifer that had been burnt. We have a curious illustration of the double character of this water of separation: being consecrated and holy, it was powerful to cleanse away stain and sin: yet its own impure composition was not wholly forgotten, for he who sprinkled the water or touched it was unclean till evening.122.1