The theory of sacrifice is intimately related with the idea of sin. In the quotation I have made from Father Brebeuf we see that the Hurons recognized a distinct form of rite as appropriate to appease a god when angered. It is a matter of national temperament which of these forms takes the lead. Joutel tells of a tribe in Texas who paid attention only to the gods who worked them harm, saying that the good gods were good anyhow. By parity of reasoning, one sect of Mohammedans worship the devil only. It is well to make friends with your enemy, and then he will not hurt you; and if a man is shielded from his enemies, he is safe enough. But where, as in most Semitic, Celtic and various other religions, the chief gods frowned or smiled as they were propitiated or neglected, and when a certain amount of pain was the propitiation they demanded, the necessity of rendering this threw a dark shadow on life. What is the condition of man, that only through sorrow he can reach joy? He must be under a curse. Physical and mental processes aided by analogy this gloomy deduction. It is only through pain that we are stimulated to the pursuit of pleasure, and the latter is a phantom we never catch. The laws of correct reasoning are those which alone should guide us; but the natural laws of the association of ideas do not at all correspond with the one association which reason accepts. Truth is what we are born for, error is what is given us. Instead of viewing this state of things as one inseparable to the relative as another than the universal, and, instead of seeing the means of correcting it in the mental element of attention, continuance or volition, guided by experience and the growing clearness of the purposes of the laws of thought, the problem was given up as hopeless, and man was placed under a ban from which a god alone could set him free; he was sunk in original sin, chained to death. To reach this result it is evident that a considerable effort at reasoning, a peculiar view of the nature of the gods, and a temperament not the most common, must be combined. Hence it was adopted as a religious dogma by but a few nations. The Chinese know nothing of the “sense of sin,” nor did the Greeks and Romans. The Parsees do not acknowledge it, nor do the American tribes. “To sin,” in their languages, does not mean to offend the deity, but to make a mistake, to miss the mark, to loose one’s way as in a wood, and the missionaries have exceeding difficulty in making them understand the theological signification of the word. The second class of rites are memorial in character. As the former were addressed to the gods, so these are chiefly for the benefit of the people. They are didactic, to preserve the myth, or institutionary, to keep alive the discipline and forms of the church.