food upon fruits and nuts, game and fish. When these sources of
sustenance failed, the tribes living in the same neighborhood fought
with each other in order that the victorious might eat the vanquished.

During this period cannibalism was morally right, and it probably
extended through at least two hundred thousand years, even into the Old
Testament times. So righteous and holy was it that, in the course of
time, the victims were recognized as saviour gods and the drinking of
their blood and eating of their flesh constituted a Lord's Supper in
which the god was eaten.

Cannibalism is the basis of our sacrament of the holy communion of bread
and wine. As a connecting link between these extremes there was the form
of communion which consisted in the eating of animal sacrifices.

By a sacrament with such an origin, you and I render our highest act of
worship, though yours is still directed towards one among the
supernaturalistic divinities and mine is now directed towards humanity.
You say of a divinity: Thou, Lord, hast made me after thine own image
and my heart cannot be at rest until I find rest in thee. I say of
humanity: Thou, Lord, hast made me after thine own image and my heart
cannot be at rest until it find rest in thee.

Within the social realm humanity is my new divinity, and your divinity
(my old one) is a symbol of it, or else, so I think, he is at best a
fiction and at worst a superstition.

You will be surprised, and I do not expect you to understand me, when I
tell you that by translating the services and hymns from the language of
my old literalism into that of my new symbolism, I am getting as much
good out of them as ever and indeed more. I love the services,
especially that great one, the Holy Communion, and the hymns, especially
those great ones, Guide Me O Thou Great Jehovah; Lead, Kindly Light;
Abide With Me; and Jesus, Lover of My Soul.

My experience has convinced me that the sentimental and poetical
elements in religion, to which I attach as much importance as ever, are
as readily excited and securely sustained by fixing thought and sympathy
upon the martyred human savior, the working class, as upon a crucified
divine saviour, who after all, as the suffering son of God, is but a
symbol of the suffering sons and daughters of man, the workers, from
whom all good things come.

If grace at dinner means anything, it is addressed to a god who is the
symbol of the many workers who did the innume