_1. The Assemblage._—Of these the _assemblage_ should first be considered, as it is the necessary condition of all communal worship. The _ecclesia_, the meeting, the gathering together, the congregation, has a far higher importance than for the mere purpose of unity in an outward function. It is the means by which that most potent agent in religious life, _collective suggestion_, is brought to bear upon the mind. It has been instinctively recognised by every religion, and especially by mystical teachers, as an indispensable element in the dissemination of doctrine. Strange, indeed, is the influence on the individual of “the crowd,” when it is animated by deep feeling, by positive belief, by intense activity! It is difficult even for the calmest mind not to be thrilled with the contagious impulses of an assemblage tossed on the waves of wild religious emotion. Its vertiginous passion whirls those who yield to it out of themselves, beyond their senses, into some lofty, hyper-sensuous state, where reason totters and reality fades. We have but to watch an active “revival,” or the hysterical outbursts of an old-fashioned “camp-meeting,” to be convinced of this. These effects are hastened and strengthened by the Liturgy, the responsive songs and chants, the music, the dancing hand in hand, the touch of flesh, and the intoxication of breath with breath,—all that the theologians class as the _anaphora_, the going back and forth of mind and mind, through the varied forms of sensuous expression.[218] All this is perfectly familiar to primitive religions. Among the rude tribes of our Western plains, the Dakotas and Chipeways for instance, thousands will gather at the annual festivals to unite in common worship and ceremonies. The first missionaries to Mexico report it a common sight to see six or seven thousand natives moving as one man in the swaying figures of the sacred dances; and it were easy to multiply examples. Everywhere was the religious value of worship in common recognised. _2. The Festal Function._—I have already referred to the fact that although the fear of demons and ghosts prevailed generally in early faiths, their prevailing character was by no means always gloomy. In early conditions the public religious ceremonies have an atmosphere of joyousness about them. They are thanksgivings and merrymakings, such as still exist among us in pale survivals in our harvest homes, Christmas festivities, and Easter-tide amusements. In ancient Greek and Roman rites this is still more visible. “Worship the gods with a joyous heart,” prescribes Cicero; and true to the precept, the Romans included among their acts of worship such cheering adjuncts as theatrical performances, horse races, games, and dancing girls. No sign of mourning was permitted, no word of lamentation was allowed, and a serene mood, a joyous countenance and bright garments were enjoined, that the gaiety of the occasion might not suffer diminution.[219]