Bible Studies: Essays on Phallic Worship and Other Curious Rites and Customs

As the Christian doctrine of salvation through the blood of Christ has certainly no more foundation in fact than the efficacy of liver-wort in liver diseases, we suggest it may have no better foundation than the ancient superstition of salvation by similars.

RELIGION AND MAGIC

"New Presbyter," says Milton, "is but old priest writ large." Old priest, it may be said, is but older sorcerer in disguise. In early times religion and magic were intimately associated; indeed, it may be said they were one and the same. The earliest religion being the belief in spirits, the earliest worship is an attempt to influence or propitiate them by means that can only be described as magical; the belief in spirits and in magic both being founded on dreams. Medicine men and sorcerers were the first priests. Herbert Spencer says (Principles of Sociology, sec. 589): "A satisfactory distinction between priests and medicine men is difficult to find. Both are concerned with supernatural agents, which in their original form are ghosts; and their ways of dealing with these supernatural agents are so variously mingled, that at the outset no clear classification can be made." Among the Patagonians the same men officiate in the "threefold capacity of priests, magicians and doctors"; and among the North American Indians the functions of "sorcerer, prophet, physician, exorciser, priest, and rain doctor" are united.

Everywhere we find the priests are magicians. Their authority rests on imagined and dreaded power.

They are supposed by their spells and incantations to have power over nature, or rather the spirits supposed to preside over it. Hence they became the rulers of the people. The modern priest, who is supposed by muttering a formula to change the nature of consecrated elements or by his prayers to bring blessings on the people, betrays his lineal descent from the primitive rain-makers and sorcerers of savagery.

The Bible is full of magic and sorcery. Its heroes are magicians, from Jahveh Elohim, who puts Adam into a sleep and then makes woman from his rib, to Jesus who casts out devils and cures blindness with clay and spittle, and whose followers perform similar works by the power of his name. The most esteemed persons among the Jews were magicians. Pious Jacob cheats his uncle by a species of magic with peeled rods. Joseph not only tells fortunes by interpreting dreams but has a divining cup (Gen. xliv. 5), doubtless similar to the magic bowls used to the present day in Egypt, in which, as described by Lane in his Modern Egyptians, a boy looks and pretends to see images of the future in water.

The fourth chapter of Exodus gives the initiation of Moses into the magician's art by Jahveh, the great adept, who changes the rod of Moses into a serpent and back again into a rod; suddenly makes his hand leprous, and as suddenly restores it. Moses and Aaron show themselves superior magicians to those at the court of Pharaoh, who, when Aaron cast down his magic rod and it became a serpent, did in like manner with their rods, which also became serpents, though Aaron's rod swallowed up their rods (Exodus vii. 11,12). Upon this passage the learned Methodist commentator, Dr. Adam Clarke, writing at an age when the belief in witchcraft was almost extinct, after remarking that such feats evidently required something more than jugglery, observes: "How much more rational at once to allow that these magicians had familiar spirits who could assume all shapes, change the appearance of the subjects on which they operated, or suddenly convey one thing away and substitute another in its place."

Aaron also used his rod to change all the water into blood, a feat which the Egyptian magicians also contrived to perform—we presume with the aid of spirits. If you believe in spirits, there is no end to the supposition of what they might do. The magic rod of Moses is used to divide the water of the Red Sea, so that the children went through the midst of the sea on dry ground (Ex. xiv. 16), and to draw water from a rock (Num. xx. 8). Aaron's rod blossoms miraculously to show the superiority of the tribe of Levi (Num. xvii. 8).

The Urim and Thummin of Aaron's breastplate were also magical articles used in divination (see Num. xxviii. 21; 1 Sam. xxiii. 9, and xxx. 7, 8). Casting lots was another method of divination often referred to in the Bible. Prov. xvi. 31, says "The lot is cast into the lap, but the whole disposing thereof is with the Lord." It was because "when Saul inquired of Jahveh, Jahveh answered him not, neither by dreams, nor by Urim, nor by prophets" (1 Sam. xxviii. 6), that he resorted to the witch of Endor. The ephod and holy plate (Ex. xxviii.), and the phylacteries worn as frontlets between the eyes (Deut. vi. 8), were magical amulets. Modern Arabs wear scraps of the Koran in a similar way. The holy oil (Ex. xxx.) and the water of jealousy (Num. v.) were magical, as was also the brazen serpent, adored down to the days of Hezekiah. The great Wizard's ark was also endowed with magical powers, bringing with it victory and punishing those who infringed its tabu; it was taken into battle. His sanctuary was also called an oracle where the priest "inquired of the Lord" (2 Sam. xvi. 23; 1 Kings vi. 16).

The teraphim were also magical, as we learn from Ezek. xxi. 21, where the word is translated "images." The prophet Hosea, one of the very earliest of the Old Testament writers (about 740), announced as a misfortune that "the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim." Laban, although a believer in Elohim, calls the teraphim "his gods" (Genesis xxxi. 29, 30), and so does Micah (Judges xviii. 18-24). The latter chapter shows that the teraphim were worshipped and served by the descendants of Moses down to the time of David (see Revised Version). David's wife Michal kept one in the house (1 Sam. xix. 13). It was evidently a fetish in human shape. How comes it, then, one may ask, that divination and sorcery are denounced in Deuteronomy xviii.? The answer is simple. The Deutoronomic law was first found in the time of Josiah, B.C. 641 (see 2 Kings xxii. 8-11), and there is abundant evidence it was not known before that time. Josiah, as we learn from 2 Kings xxiii. 24, put away "the familiar spirits, and the wizards and the teraphim and the idols," as Hezekiah (b.c. 726) had destroyed the brazen serpent. Not only had Jezebel practised witchcraft (2 Kings ix. 22), but Manasseh, the son of Hezekiah, "dealt with a familiar spirit and with wizards" (2 Chron. xxxiii. 6). These, it may be said, were wicked persons.

Yet another piece of evidence is derived from the fact that Nashon, the chief of the tribe of Judah and one of the ancestry of the blessed Savior, signifies "enchanter." Zechariah (b.c. 580) shows the great advance made from the time of Hosea by declaring that "the teraphim have spoken vanity, and the diviners have seen a lie, and have told false dreams" (x. 2).

Samuel, like other early priests, was ruler and weather doctor, Elijah was a corpse restorer and rain com-peller. Elisha not only inherited his mantle, but also raised the dead and multiplied food. His very bones proved magical. Jesus Christ was a great wonderworker or magician, casting out devils, turning water into wine, healing diseases even by the touch of his magical robe, and finally levitating from earth.

The charge brought against Jesus by the Jews was that he had stolen the sacred Word and by it wrought miracles. We read in the Gospels that Jesus "cast out spirits with his word" (Matt. viii. 16). Jesus promised that in his name his disciples should cast out devils, and Peter declared that his name healed the lame (Acts iii. 16). When the Jews asked, "By what power, or by what name have we done this" (Acts iv. 7), Peter answered, "By the name of Jesus Christ." Paul says, "God hath… given him a name which is above every name: That at the name of Jesus every knee should bow in heaven and in earth and under the earth" (Philip ii. 9, 10).

Any careful reader of the Bible must have been struck with the frequency with which "the name of the Lord" is mentioned, and the care not to profane that name. "Thou shalt not take the name of the Lord thy God in vain" is the second commandment, and Christians still speak of God "in a bondsman's key with bated breath and whispering humbleness," for no better reason than this old superstition. In Leviticus xxiv. 11 and 16, the word translated by us "blasphemeth" was by the Jews rendered "pronounces," so that the son of the Israelitish woman was stoned to death for pronouncing the ineffable name of J.H.V.H. The Talmud say "He who attempts to pronounce it shall have no part in the world to come." Once a year only, on the day of Atonement, was the high priest allowed to whisper the word, even as at the present day "the word" is whispered in Masonic lodges. The Hebrew Jehovah dates only from the Massoretic invention of points. When the Rabbis began to insert the vowel-points they had lost the true pronunciation of the sacred name. To the letters J. H. V. H. they put the vowels of Edonai or Adonai, lord or master, the name which in their prayers they substitute for Jahveh. Moses wanted to know the name of the god of the burning bush. He was put off with the formula I am that I am. Jahveh having lost his name has become "I was but am not." When Jacob wrestled with the god, angel, or ghost, he demanded his name. The wary angel did not comply (Gen. xxxii. 29.) So the father of Samson begs the angel to say what is his name. "And the angel of the Lord said unto him, why asketh thou thus after my name seeing it is secret" (Judges xiii. 18). All this superstition can be traced to the belief that to know the names of persons was to acquire power over them.

In process of time the priest displaces the sorcerer, while still retaining certain of his functions. The gods of a displaced religion are regarded as devils and their worship as sorcery. Much of the persecution of witchcraft which went on in the ages when Christianity was dominant was really the extirpation of the surviving rites of Paganism. It is curious that it is always the more savage races that are believed to have the greatest magical powers. Dr. E. B. Tylor says: "In the Middle Ages the name of Finn was, as it still remains among seafaring men, equivalent to that of sorcerer, while Lapland witches had a European celebrity as practitioners of the black art. Ages after the Finns had risen in the social scale, the Lapps retained much of their old half-savage habit of life, and with it naturally their witchcraft, so that even the magic-gifted Finns revered the occult powers of a people more barbarous than themselves."

The same writer continues[20 - Encyclopedia Britannica, article "Magic."]: "Among the early Christians, sorcery was recognised as illegal miracle; and magic arts, such as turning men into beasts, calling up familiar demons, raising storms, etc., are mentioned, not in a sceptical spirit, but with reprobation. In the changed relations of the state to the church under Constantine, the laws against magic served the new purpose of proscribing the rites of the Greek and Roman religion, whose oracles, sacrifices and auguries, once carried on under the highest public sanction, were put under the same ban with the low arts of the necromancer and the witch. As Christianity extended its sway over Europe, the same antagonism continued, the church striving with considerable success to put down at once the old local religions, and the even older practices of witchcraft; condemning Thor and Woden as demons, they punished their rites in common with those of the sorceresses who bewitched their neighbors and turned themselves into wolves or cats. Thus gradually arose the legal persecution of witches which went on through the Middle Ages under ecclesiastical sanction both Catholic and Protestant."

But the religion of Christendom contained scarcely less elements of magical practices than that of Paganism. In the early Christian Church a considerable section of its ministry was devoted to the casting out of devils. Regulations concerning the same were contained in the canons of the Church of England. The magical power of giving absolution and remission of sins is still claimed in our national Church. Throughout the course of Christianity, indeed, magical effects have been ascribed to religious rites and consecrated objects.

Viktor Rydberg, the Swedish author of an interesting work on The Magic of the Middle Ages, says (p. 85): "Every monastery has its master magician, who sells agni Dei, conception billets, magic incense, salt and tapers which have been consecrated on Candlemas Day, palms consecrated on Palm Sunday, flowers besprinkled with holy water on Ascension Day, and many other appliances belonging to the great magical apparatus of the Church."

Bells are consecrated to this day, because they were supposed to have a magical effect in warding off demons. Their efficacy for this purpose is specifically asserted by St. Thomas Aquinas, the greatest doctor of the Church, who lays it down that the changeableness of the weather is owing to the constant conflict between good and bad spirits.

Baptism is another magical process. There are people still in England who think harm will come to a child if it is not christened. In Christian baptism we have the magical invocation of certain names, those of the ever-blessed Trinity. The names of Father, Son, and Holy Ghost, were used as spells to ward off demons. The process is supposed to have a magical efficacy, and is as much in the nature of a charm as making the sign of the cross with holy water, or the unction with holy oil, as a preparation for death. So important was it considered that the saving water should prevent demoniac power, that holy squirts were used to bring magical liquid in contact with the child before it saw the light!

The doctrine of salvation through blood is nothing but a survival of the faith in magic. Volumes might be written on the belief in the magical efficacy of blood as a sacrifice, a cementer of kinship, and a means of evoking protecting spirits. Blood baths for the cure of certain diseases were used in Egypt and mediæval Europe. Longfellow alludes to this superstition in his Golden Legend:

The only remedy that remains
Is the blood that flows from a maiden's veins,
Who of her own free will shall die,
And give her life as the price of yours!
This is the strangest of all cures,
And one I think, you will never try.

The changing of the bread and wine of the Christian sacrament into the body and blood of God is evidently a piece of magic, dependent on the priestly magical formula. The affinities of the Christian communion with savage superstition are so many that they deserve to be treated in a separate article. Meanwhile let it be noticed that priests lay much stress upon the Blessed Sacrament, for it is this which invests them with magical functions and the awe and reverence consequent upon belief therein.

Formulated prayers are of the nature of magical spells or invocations. A prayer-book is a collection of spells for fine weather, rain, or other blessings. The Catholic soldier takes care to be armed with a blessed scapular to guard off stray bullets, or, in the event of the worst coming, to waft his soul into heaven. The Protestant smiles at this superstition, but mutters a prayer for the self-same purpose. In essence the procedure is the same. The earliest known Egyptian and Chaldean psalms and hymns are spells against sorcery or the influence of evil spirits, just as the invocation taught to Christian children—

Matthew, Mark, Luke And John
Bless The Bed That I Lie On.

The belief in magic, though it shows a survival in Theosophy, as ghost belief does in Spiritism, is dying slowly; and with it, in the long run, must die those religious doctrines and practices founded upon it. No magic can endure scientific scrutiny. Almost expelled from the physical world, it takes refuge in the domain of psychology; but there, too, it is being gradually ousted, though it still affords a profitable area for charlantanry.

Lucian has a story how Pancrates, wanting a servant, took a door-bar and pronounced over it magical words, whereon he stood up, brought him water, turned a spit, and did all the other tasks of a slave. What is this, asks Emerson, but a prophecy of the progress of art? Moses striking water from the rock was inferior to Sir Hugh Middleton bringing a water supply to London.

Jesus walking on the water was nothing to crossing the Atlantic by steam. The only true magic is that of science, which is a conquest of the human mind, and not a phantasy of superstition.

TABOOS

Viscount Amberley, in his able Analysis of Religious Belief points out that everywhere the religious instinct leads to the consecration of certain actions, places, and things. If this instinct is analysed, it is found at bottom to spring from fear. Certain places are to be dreaded as the abode of evil spirits; certain actions are calculated to propitiate them, and certain things are dangerous, and are therefore tabooed.

From Polynesia was derived the word taboo or tapu, and the first conception of its importance as an element lying at the bottom of many of our religious and social conventions; though this is not as yet by any means sufficiently recognised.

The term taboo implies something sacred, reserved, prohibited by supernatural agents, the breaking of which prohibition will be visited by supernatural punishment. This notion is one of the most widely extended features of early religion. Holy places, holy persons, and holy things are all founded on this conception. Prof. W. Robertson Smith,[21 - Religion of the Semites, p. 142.] says: "Rules of holiness in the sense just explained, i.e., a system of restrictions on man's arbitrary use of natural things enforced by the dread of supernatural penalties, are found among all primitive peoples."

The holy ark of the North American Indians was deemed "so sacred and dangerous to be touched" that no one except the war chief and his attendant will touch it "under the penalty of incurring great evil. Nor would the most inveterate enemy touch it in the woods for the very same reason."[22 - Adair, History of the American Indians, p. 162.]

In Numbers iv. 15 we read of the Jewish ark, "The sons of Kohath shall come to bear it; but they shall not touch any holy thing lest they die." In 2 Sam. vi. 6, 7, we are told how the Lord smote Uzzah so that he died, simply for putting his hand on the ark to steady it. So the Lord punished the Philistines for keeping his ark, and smote fifty thousand and seventy men of Bethshemesh, "because they had looked into the ark of the Lord" (1 Sam. v. 6).

Disease and death were so constantly thought of as the penalties of breaking taboo that cases are on record of those who, having unwittingly done this, have died of terror upon recognising their error. Mr. Frazer, in his Golden Bough, instances a New Zealand chief, who left the remains of his dinner by the way side. A slave ate it up without asking questions. Hardly had he finished when he was told the food was the chief's, and taboo. "No sooner did he hear the fatal news than he was seized by the most extraordinary convulsions and cramp in the stomach, which never ceased till he died, about sundown the same day."

All the old temples had an adytum, sanctuary, or holy of holies—a place not open to the profane, but protected by rigid taboos. This was the case with the Jews. It was death to enter the holy places, or even to make the holy oil of the priests. Even the name of the Lord was taboo, and to this day cannot be pronounced.

Take off your sandals, says God to Moses, for the place whereon you stand is taboo. The whole of Mount Horeb was taboo, and we continually read of the holy mountain. The ideas of taboo and of holiness are admitted by Prof. Robertson Smith to be at bottom identical.

Some taboos are simply artful, as the prohibition of boats to South Pacific women, lest they should escape to other islands. When Tamehameha, the King of the Sandwich Islands, heard that diamonds had been found in the mountains near Honolulu, he at once declared the mountains taboo, in order that he might be the sole possessor.

In Hawai the flesh of hogs, fowls, turtle, and several kinds of fish, cocoa-nuts, and nearly everything offered in sacrifice, were reserved for gods and men, and could not, except in special cases, be consumed by women* Some taboos of animals being used for food seem to have been dictated by dread or aversion, but others had a foundation of prudence and forethought. Thus there is little doubt that the prohibition of the sacred cow in India has been the means of preserving that animal from extermination in times of famine.

Various reasons have been assigned for the taboos upon certain kinds of food found in Leviticus and Deuteronomy. As we have these laws they seem to represent a rough attempt at classifying animals it was beneficial or hurtful to eat. Some ridiculous mistakes were made by the divine tabooist. The hare, a rodent, was declared to "chew the cud" (Lev. xi. 6, Deut. xiv. 7). The camel was excluded because it does not divide the hoof; yet in reality it has cloven feet. But doubtless it was seen it might be disastrous to kill the camel for food. Mr. Frazer is of opinion that the pig was originally a sacred animal among the Jews.

The cause of the custom of tabooing certain kinds of food, which was in existence long before the Levitical laws were written, perhaps arose partly from reverence, partly from aversion. It may, too, have been connected with the totemism of early tribes. No less than one hundred and eighty Bible names have a zoological signification. Caleb, the dog tribe; Doeg, the fish tribe; may be instanced as specimens.

Touching the carcass of a dead animal was taboo, and the taboo was contagious. In Lev. xi. 21—25 we find rigorous laws on the subject. Whoever carries the carcass of an unclean animal must wash his garments. The objects upon which a carcass accidentally falls, must be washed, and left in water till the evening, and if of earthenware the defilement is supposed to enter into the pores, and the vessel, oven, or stove-range must be broken.

Touching a corpse was taboo among the Greeks,[23 - Eurip. Alcest, 100.] Romans,[24 - Virgil Æn., vi. 221; Tacit. Annal., 162.] Hindoos,[25 - Manu, y. 59, 62, 74-79.] Parsees,[26 - Vendid iii. 25-27.(v) Lucian Dea Syr., 523(v*) J. Gk Frazer, Golden Bough, vol. i., p. 169.] and Phoenicians.(v) If a Jew touched a dead body—even a dead animal (Lev. xi. 89)—he became unclean, and if he purified not himself, "that soul shall be cut off from Israel" (Num. xix. 13). So "those who have defiled themselves by touching a dead body are regarded by the Maoris as in a very dangerous state, and are sedulously shunned and isolated."(v*) Doubtless it was felt that death was something which could communicate itself, as disease was seen to do.

When iron was first discovered it was invested with mystery and held as a charm. It was tabooed. The Jews would use no iron tools in building the temple or making an altar (Ex. xx. 25, 1 Kings vi. 7). Roman and Sabine priests might not be shaved with iron but only with bronze, as stone knives were used in circumcision (Ex. iv. 25, Josh. v. 2). To this day a Hottentot priest never uses an iron knife, but always a sharp splint of quartz in sacrificing an animal or circumcising a boy. In the boys' game of touch iron we may see a remnant of the old belief in its charm. When Scotch fishermen were at sea and one of them happened to take the name of God in vain, the first man who heard him called out "Cauld airn," at which every man of the crew grasped the nearest bit of iron and held it between his hand for a while.[27 - E. B. Guthrie, Old Scottish Customs, p. 149. Charles Rogers, Social Life in Scotland, iii. 218.]

Women were especially tabooed after childbirth and during menstruation (Lev. xii. and xv.) Among the Indians of North America, women at this time are forbidden to touch men's utensils, which would be so defiled by their touch that their subsequent use would be attended with misfortune. They walk round the fields at night dragging their garments, this being considered a protection against vermin. Among the Eskimo, of Alaska, no one will eat or drink from the same cup or dishes used by a woman at her confinement until it has been purified by certain incantations.

In the Church of England Service, what is now called the "Thanksgiving of Women after Childbirth, commonly called the Churching of Women," was formerly known as The Order of the Purification of Women, and was read at the church door before the "unclean" creatures were permitted to enter the "holy" building. This should be known by all women who think it their duty to be "churched" after fulfilling the sacred office of motherhood.

In Hebrew the same word signifies at once a holy person, a harlot and a sodomite—sacred prostitution having been common in ancient times. Mr. Frazer, noticing that the rules of ceremonial purity observed by divine kings, priests, homicides, women in child-births, and so on, are in some respects alike, says: "To us these different classes of persons appear to differ totally in character and condition; some of them we should call holy, others we might pronounce unclean and polluted. But the savages make no such moral distinction between them; the conceptions of holiness and pollution are not yet differentiated in his mind. To him the common feature of all these persons is that they are dangerous and in danger, and the danger in which they stand and to which they expose others is what we should call spiritual or supernatural—that is, imaginary."[28 - Golden Bough, vol. i., p. 171.]