h mark them represent the mythical transactions which are
supposed to govern the yearly changes. The god himself was often
represented by the

high priest, and masked figures took the parts of attendant deities.

Institutionary rites are those avowedly designed to commemorate a myth
or event, and to strengthen thereby the religious organization.
Christian baptism is by some denominations looked upon as a
commemorative or institutionary rite only; and the same is the case with
the Lord's Supper. These seem to have been the only rites recommended,
though the former was not practiced by Christ. In any ordinary meaning
of his words, he regarded them both as institutionary.

The tendency of memorial to become propitiatory rites is visible in all
materialistic religions. The procedure, from a simple commemorative act,
acquires a mystic efficacy, a supernatural or spiritual power, often
supposed to extend to the deity as well as the votary. Thus the Indian
"rain-maker" will rattle his gourd, beat his drum, and blow through his
pipe, to represent the thunder, lightning, and wind of the storm; and
he believes that by this mimicry of the rain-god's proceedings he can
force him to send the wished-for showers. The charms, spells and
incantations of sorcery have the same foundation. Equally visible is it
in the reception of the Christian rites above mentioned, baptism and the
Eucharist, as "sacraments," as observances of divine efficacy in
themselves. All such views arise from the material character of the
religious wants.

The conclusion is that, while emblems and memorial rites have nothing in
them which can mar, they also have nothing which can aid the growth and
purity of the religious sentiment, beyond advancing its social
relations; while symbols, in the proper sense of the term, and
propitiatory rites, as necessarily false and without foundation, always
degrade and obscure religious thought. Their prominence in a cult
declines, as it rises in quality; and in a perfected scheme of worship
they would have no place whatever.

FOOTNOTES:

[200-1] In his chapter _Ideen zu einer Physik des Symbols und des
Mythus_, of his _Symbolik und Mythologie_.

[201-1] Dr. H. C. Barlow's _Essays on Symbolism_ (London, 1866),
deserves mention as one of the best of these.

[204-1] W. S. Jevons, _The Substitution of Similars_, p. 15 (London,
1869.)

[205-1] Creuzer, _Symbolik_, Bd. I, s. 59.

[207-1] _Ursprung der Mythologie_ (Berli