e cries and
jubilation."

(1) See Frazer's Golden Bough, Part IV, p. 229.

(2) The Golden Bough, Part II, Book II, p. 164.

(3) "I am the TRUE Vine," says the Jesus of the fourth gospel,
perhaps with an implicit and hostile reference to the cult of
Dionysus--in which Robertson suggests (Christianity and Mythology, p.
357) there was a ritual miracle of turning water into wine.

Oxen, goats, even fawns and roes from the forest were killed, torn to
pieces, and eaten raw. This in imitation of the treatment of Dionysus by
the Titans, (1)--who it was supposed had torn the god in pieces when a
child.

(1) See art. Dionysus. Dictionary of Classical Antiquities,
Nettleship and Sandys 3rd edn., London, 1898).

Dupuis, one of the earliest writers (at the beginning of last century)
on this subject, says, describing the mystic rites of Dionysus (1):
"The sacred doors of the Temple in which the initiation took place were
opened only once a year, and no stranger might ever enter. Night lent to
these august mysteries a veil which was forbidden to be drawn aside--for
whoever it might be. (2) It was the sole occasion for the representation
of the passion of Bacchus (Dionysus) dead, descended into hell, and
rearisen--in imitation of the representation of the sufferings of Osiris
which, according to Herodotus, were commemorated at Sais in Egypt. It
was in that place that the partition took place of the body of the god,
(3) which was then eaten--the ceremony, in fact, of which our Eucharist
is only a reflection; whereas in the mysteries of Bacchus actual raw
flesh was distributed, which each of those present had to consume in
commemoration of the death of Bacchus dismembered by the Titans, and
whose passion, in Chios and Tenedos, was renewed each year by the
sacrifice of a man who represented the god. (4) Possibly it is this last
fact which made people believe that the Christians (whose hoc est corpus
meum and sharing of an Eucharistic meal were no more than a shadow of a
more ancient rite) did really sacrifice a child and devour its limbs."

(1) See Charles F. Dupuis, "Traite des Mysteres," ch. i.

(2) Pausan, Corinth, ch. 37.

(3) Clem, Prot. Eur. Bacch.

(4) See Porphyry, De Abstinentia, lii, Section 56.

That Eucharistic rites were very very ancient is plain from the
Totem-sacraments of savages; and to this subject we shall now turn.

IV. TOTEM-SACRAMENTS AND EUCHARISTS

Much has been written on the o