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==PAPER 89: SIN, SACRIFICE, AND ATONEMENT==

==PAPER 89: SIN, SACRIFICE, AND ATONEMENT==

89:0.1 Primitive man regarded himself as being in debt to the spirits, as standing in need of redemption. As the savages looked at it, in justice the spirits might have visited much more bad luck upon them. As time passed, this concept developed into the doctrine of sin and salvation. The soul was looked upon as coming into the world under forfeit—original sin. The soul must be ransomed; a scapegoat must be provided. The head-hunter, in addition to practicing the cult of skull worship, was able to provide a substitute for his own life, a scapeman.

89:0.1 [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] regarded himself as being in [[debt]] to the spirits, as standing in need of [[redemption]]. As the [[savages]] looked at it, in [[justice]] the spirits might have visited much more bad [[luck]] upon them. As time passed, this [[concept]] [[developed]] into the [[doctrine]] of [[sin]] and [[salvation]]. The [[soul]] was looked upon as coming into the world under forfeit—[http://en.wikipedia.org/wiki/Great_Work#In_alchemy original sin]. The [[soul]] must be ransomed; a [http://en.wikipedia.org/wiki/Scapegoat scapegoat] must be provided. The [http://en.wikipedia.org/wiki/Head Hunter head-hunter], in addition to practicing the [[cult]] of [http://en.wikipedia.org/wiki/Skull skull] [[worship]], was able to provide a substitute for his own life, a scapeman.

89:0.2 The savage was early possessed with the notion that spirits derive supreme satisfaction from the sight of human misery, suffering, and humiliation. At first, man was only concerned with sins of commission, but later he became exercised over sins of omission. And the whole subsequent sacrificial system grew up around these two ideas. This new ritual had to do with the observance of the propitiation ceremonies of sacrifice. Primitive man believed that something special must be done to win the favor of the gods; only advanced civilization recognizes a consistently even-tempered and benevolent God. Propitiation was insurance against immediate ill luck rather than investment in future bliss. And the rituals of avoidance, exorcism, coercion, and propitiation all merge into one another.

89:0.2 The [[savage]] was early possessed with the notion that spirits derive supreme [[satisfaction]] from the sight of [[human]] misery, [[suffering]], and [[humiliation]]. At first, man was only concerned with sins of commission, but later he became exercised over sins of omission. And the whole subsequent [[sacrificial]] [[system]] grew up around these two [[ideas]]. This new [[ritual]] had to do with the [[observance]] of the [http://en.wikipedia.org/wiki/Propitiation propitiation] [[ceremonies]] of [[sacrifice]]. [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] believed that something special must be done to win the [[favor]] of the gods; only advanced [[civilization]] recognizes a consistently even-tempered and [[benevolent]] [[God]]. Propitiation was insurance against [[immediate]] ill [[luck]] rather than investment in [[future]] [[bliss]]. And the [[rituals]] of avoidance, [http://en.wikipedia.org/wiki/Exorcism exorcism], [[coercion]], and propitiation all merge into one another.

==89:1. THE TABOO==

==89:1. THE TABOO==

89:1.1 Observance of a taboo was man's effort to dodge ill luck, to keep from offending the spirit ghosts by the avoidance of something. The taboos were at first nonreligious, but they early acquired ghost or spirit sanction, and when thus reinforced, they became lawmakers and institution builders. The taboo is the source of ceremonial standards and the ancestor of primitive self-control. It was the earliest form of societal regulation and for a long time the only one; it is still a basic unit of the social regulative structure.

89:1.1 [[Observance]] of a [[taboo]] was man's [[effort]] to dodge ill [[luck]], to keep from offending the spirit [[ghosts]] by the avoidance of something. The taboos were at first nonreligious, but they early acquired [[ghost]] or spirit [[sanction]], and when thus reinforced, they became lawmakers and [[institution]] builders. The [[taboo]] is the [[source]] of [[ceremonial]] [[standards]] and the [[ancestor]] of [[primitive]][[ self-control]]. It was the earliest form of societal regulation and for a long time the only one; it is still a basic [[unit]] of the [[social]] regulative [[structure]].

89:1.2 The respect which these prohibitions commanded in the mind of the savage exactly equaled his fear of the powers who were supposed to enforce them. Taboos first arose because of chance experience with ill luck; later they were proposed by chiefs and shamans—fetish men who were thought to be directed by a spirit ghost, even by a god. The fear of spirit retribution is so great in the mind of a primitive that he sometimes dies of fright when he has violated a taboo, and this dramatic episode enormously strengthens the hold of the taboo on the minds of the survivors.

89:1.2 The [[respect]] which these prohibitions commanded in the [[mind]] of the savage exactly equaled his [[fear]] of the [[powers]] who were supposed to enforce them. [[Taboos]] first arose because of [[chance]] [[experience]] with ill [[luck]]; later they were proposed by chiefs and [[shamans]]—[[fetish]] men who were [[thought]] to be directed by a spirit [[ghost]], even by a [[god]]. The fear of spirit retribution is so great in the [[mind]] of a primitive that he sometimes dies of fright when he has violated a [[taboo]], and this dramatic [[episode]] enormously strengthens the hold of the [[taboo]] on the [[minds]] of the [[survivors]].

89:1.3 Among the earliest prohibitions were restrictions on the appropriation of women and other property. As religion began to play a larger part in the evolution of the taboo, the article resting under ban was regarded as unclean, subsequently as unholy. The records of the Hebrews are full of the mention of things clean and unclean, holy and unholy, but their beliefs along these lines were far less cumbersome and extensive than were those of many other peoples.

89:1.3 Among the earliest [[prohibitions]] were restrictions on the appropriation of [[women]] and other [[property]]. As [[religion]] began to play a larger part in the [[evolution]] of the [[taboo]], the article resting under ban was regarded as unclean, subsequently as unholy. The [[records]] of the [[Hebrews]] are full of the mention of [[things]] clean and unclean, [[holy]] and unholy, but their beliefs along these lines were far less cumbersome and extensive than were those of many other peoples.

89:1.4 The seven commandments of Dalamatia and Eden, as well as the ten injunctions of the Hebrews, were definite taboos, all expressed in the same negative form as were the most ancient prohibitions. But these newer codes were truly emancipating in that they took the place of thousands of pre-existent taboos. And more than this, these later commandments definitely promised something in return for obedience.

89:1.4 The [http://nordan.daynal.org/wiki/index.php?title=Paper_66#66:7._LIFE_IN_DALAMATIA seven commandments of Dalamatia] and [http://nordan.daynal.org/wiki/index.php?title=Paper_74#74:7._LIFE_IN_THE_GARDEN Eden], as well as the [http://nordan.daynal.org/wiki/index.php?title=Book_of_Exodus#Chapter_.34 ten injunctions of the Hebrews], were definite [[taboos]], all [[expressed]] in the same [[negative]] form as were the most [[ancient]] prohibitions. But these newer codes were truly emancipating in that they took the place of thousands of pre-existent [[taboos]]. And more than this, these later commandments definitely promised something in return for [[obedience]].

89:1.5 The early food taboos originated in fetishism and totemism. The swine was sacred to the Phoenicians, the cow to the Hindus. The Egyptian taboo on pork has been perpetuated by the Hebraic and Islamic faiths. A variant of the food taboo was the belief that a pregnant woman could think so much about a certain food that the child, when born, would be the echo of that food. Such viands would be taboo to the child.

89:1.5 The early [[food]] [[taboos]] originated in [[fetishism]] and [[totemism]]. The swine was [[sacred]] to the [http://en.wikipedia.org/wiki/Phoenicia Phoenicians], the cow to the [http://en.wikipedia.org/wiki/Hindu Hindus]. The [http://en.wikipedia.org/wiki/Ancient_Egypt Egyptian] taboo on pork has been perpetuated by the [[Hebraic]] and [[Islamic]] faiths. A variant of the food taboo was the belief that a [[pregnant]] [[woman]] could think so much about a certain [[food]] that the child, when born, would be the [[echo]] of that food. Such viands would be taboo to the child.

89:1.6 Methods of eating soon became taboo, and so originated ancient and modern table etiquette. Caste systems and social levels are vestigial remnants of olden prohibitions. The taboos were highly effective in organizing society, but they were terribly burdensome; the negative-ban system not only maintained useful and constructive regulations but also obsolete, outworn, and useless taboos.

89:1.6 [[Methods]] of eating soon became taboo, and so originated [[ancient]] and [[modern]] table [http://en.wikipedia.org/wiki/Etiquette etiquette]. [[Caste]] systems and [[social]] levels are vestigial remnants of olden prohibitions. The [[taboos]] were highly effective in [[organizing]] [[society]], but they were terribly burdensome; the negative-ban system not only maintained useful and constructive regulations but also obsolete, outworn, and useless taboos.

89:1.7 There would, however, be no civilized society to sit in criticism upon primitive man except for these far-flung and multifarious taboos, and the taboo would never have endured but for the upholding sanctions of primitive religion. Many of the essential factors in man's evolution have been highly expensive, have cost vast treasure in effort, sacrifice, and self-denial, but these achievements of self-control were the real rungs on which man climbed civilization's ascending ladder.

89:1.7 There would, however, be no [[civilized]] [[society]] to sit in [[criticism]] upon [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive man] except for these far-flung and multifarious [[taboos]], and the taboo would never have endured but for the upholding [[sanctions]] of primitive [[religion]]. Many of the [[essential]] factors in man's [[evolution]] have been highly expensive, have cost vast treasure in [[effort]], [[sacrifice]], and self-denial, but these achievements of [[self-control]] were the real rungs on which man climbed civilization's [[ascending]] ladder.

==89:2. THE CONCEPT OF SIN==

==89:2. THE CONCEPT OF SIN==