his was an upright monolith,
such as is found in every part of the world, and the central act of
the sacrifice consisted in applying the blood of the new-slain victim
to this stone. The blood was thus brought near to the god, the
clansmen also may have touched the blood at the same time; and the
act meant that the god and the tribesmen, all coming into contact
with the blood, which originally perhaps was that of the animal totem
of the clan, declared that they were of the same blood, and renewed
the bond which connected them with each other. A further feature of
early Semitic sacrifice is also that the slaughter and the blood
ceremony are succeeded by a banquet, at which the god is thought to
sit at table with his clients, his share being exposed for him on the
stone or altar. When he came to be believed to dwell aloft, his share
was burned with fire so that the smell or finer essence of it might
ascend to him. Many examples may be collected in the early historical
books of the Old Testament of sacrifices which are at the same time
social and festive occasions; in fact, in early Israel every act of
slaughter was a sacrifice, and every sacrifice a banquet. The people
dance and make merry before their god, of whose favour they have just
become assured once more by the act of communion they have observed.
The undertaking they have on hand is hallowed by his approval, so
that they can boldly advance to it; the corporate spirit of the tribe
is quickened by renewed contact with its head; all thoughts of care
are far away; the religious act makes the worshippers simply and
unaffectedly happy, if it does not even fill them with an orgiastic
ecstasy.

This careless happiness, in connection with religious acts, is found
also in Babylonian sacrifice. It is not, however, peculiar to the
Semites, but is characteristic of the religion of the early world in
general. Nor is it peculiar to this race that religion does not
address the individual as such, but only as a member of his tribe,
and that it provides small comfort for private sorrows or longings.
The sad face is out of place in the presence of the god. Religion is
essentially a happy thing; sin is not yet thought of, and if things
go wrong, the tribe never entertains any doubt but that with proper
sacrifices and promises the god will show them his favour again and
renew their prosperity. All this is not specially Semitic, but simply
early religion. What is specially Semitic is,