Essays Upon Some Controverted Questions Part 6

In "Elysium" we conduct scientific discussions in {126} a different medium, and we are liable to threatenings of asphyxia in that "atmosphere of contention" in which Mr. Gladstone has been able to live, alert and vigorous beyond the common race of men, as if it were purest mountain air.

I trust that he may long continue to seek truth, under the difficult conditions he has chosen for the search, with unabated energy--I had almost said fire--

May age not wither him, nor custom stale His infinite variety.

But Elysium suits my less robust const.i.tution better, and I beg leave to retire thither, not sorry for my experience of the other region--no one should regret experience--but determined not to repeat it, at any rate in reference to the "plea for revelation."

NOTE ON THE PROPER SENSE OF THE "MOSAIC" NARRATIVE OF THE CREATION.

It has been objected to my argument from Leviticus (p. 103), that the Hebrew words translated by "creeping things" in Genesis i. 24 and Leviticus xi. 29, are different; namely, "reh-mes" in the former, "sheh-retz" in the latter. The obvious reply to this objection is that the question is not one of words but of the meaning of words. To borrow an ill.u.s.tration from our own language, if "crawling things" had been used by the translators in Genesis and "creeping things" in Leviticus, it would not have been necessarily implied that they intended to denote different groups of animals. "Sheh-retz" is employed in a wider sense than "reh-mes." There are "sheh-retz" of the waters, of the earth, of the air, and of the land. Leviticus speaks of land reptiles, among other animals, as "sheh-retz"; Genesis speaks of all creeping land animals, among which land reptiles are necessarily included, as "reh-mes." Our translators, therefore, {127} have given the true sense when they render both "sheh-retz" and "reh-mes" by "creeping things."

Having taken a good deal of trouble to show what Genesis i.-ii. 4 does not mean, in the preceding pages, perhaps it may be well that I should briefly give my opinion as to what it does mean. I conceive that the unknown author of this part of the Hexateuchal compilation believed, and meant his readers to believe, that his words, as they understood them--that is to say, in their ordinary natural sense--conveyed the "actual historical truth." When he says that such and such things happened, I believe him to mean that they actually occurred and not that he imagined or dreamed them; when he says "day," I believe he uses the word in the popular sense; when he says "made" or "created," I believe he means that they came into being by a process a.n.a.logous to that which the people whom he addressed called "making" or "creating"; and I think that, unless we forget our present knowledge of nature, and, putting ourselves back into the position of a Phoenician or a Chaldaean philosopher, start from his conception of the world, we shall fail to grasp the meaning of the Hebrew writer. We must conceive the earth to be an immovable, more or less flattened, body, with the vault of heaven above, the watery abyss below and around. We must imagine sun, moon, and stars to be "set" in a "firmament" with, or in, which they move; and above which is yet another watery ma.s.s. We must consider "light" and "darkness" to be things, the alternation of which const.i.tutes day and night, independently of the existence of sun, moon, and stars. We must further suppose that, as in the case of the story of the deluge, the Hebrew writer was acquainted with a Gentile (probably Chaldaean or Accadian) account of the origin of things, in which he substantially believed, but which he stripped of all its idolatrous a.s.sociations by subst.i.tuting "Elohim" for Ea, Anu, Bel, and the like.

From this point of view the first verse strikes the keynote of the whole. In the beginning "Elohim[24] created the heaven and the earth."

Heaven and earth were not primitive existences from which the G.o.ds proceeded, as the Gentiles taught; on the contrary, the "Powers"

preceded and created heaven and earth. {128} Whether by "creation" is meant "causing to be where nothing was before" or "shaping of something which pre-existed," seems to me to be an insoluble question.

As I have pointed out, the second verse has an interesting parallel in Jeremiah iv. 23: "I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light." I conceive that there is no more allusion to chaos in the one than in the other. The earth-disk lay in its watery envelope, like the yolk of an egg in the _glaire_, and the spirit, or breath, of Elohim stirred the ma.s.s. Light was created as a thing by itself; and its ant.i.thesis "darkness" as another thing. It was supposed to be the nature of these two to alternate, and a pair of alternations const.i.tuted a "day" in the sense of an unit of time.

The next step was, necessarily, the formation of that "firmament," or dome over the earth-disk, which was supposed to support the celestial waters; and in which sun, moon, and stars were conceived to be set, as in a sort of orrery. The earth was still surrounded and covered by the lower waters, but the upper were separated from it by the "firmament,"

beneath which what we call the air lay. A second alternation of darkness and light marks the lapse of time.

After this, the waters which covered the earth-disk, under the firmament, were drawn away into certain regions, which became seas, while the part laid bare became dry land. In accordance with the notion, universally accepted in antiquity, that moist earth possesses the potentiality of giving rise to living beings, the land, at the command of Elohim, "put forth" all sorts of plants. They are made to appear thus early, not, I apprehend, from any notion that plants are lower in the scale of being than animals (which would seem to be inconsistent with the prevalence of tree worship among ancient people), but rather because animals obviously depend on plants; and because, without crops and harvests, there seemed to be no particular need of heavenly signs for the seasons.

These were provided by the fourth day's work. Light existed already; but now vehicles for the distribution of light, in a special manner and with varying degrees of intensity, were provided. I conceive that the previous alternations of light and darkness were supposed to go on; but that the "light" was {129} strengthened during the daytime by the sun, which, as a source of heat as well as of light, glided up the firmament from the east, and slid down in the west, each day. Very probably each day's sun was supposed to be a new one. And, as the light of the day was strengthened by the sun, so the darkness of the night was weakened by the moon, which regularly waxed and waned every month. The stars are, as it were, thrown in. And nothing can more sharply mark the doctrinal purpose of the author, than the manner in which he deals with the heavenly bodies, which the Gentiles identified so closely with their G.o.ds, as if they were mere accessories to the almanac.

Animals come next in order of creation, and the general notion of the writer seems to be that they were produced by the medium in which they live; that is to say, the aquatic animals by the waters and the terrestrial animals by the land. But there was a difficulty about flying things, such as bats, birds, and insects. The cosmogonist seems to have had no conception of "air" as an elemental body. His "elements"

are earth and water, and he ignores air as much as he does fire. Birds "fly above the earth in the open firmament" or "on the face of the expanse" of heaven. They are not said to fly through the air. The choice of a generative medium for flying things, therefore, seemed to lie between water and earth; and, if we take into account the conspicuousness of the great flocks of water-birds and the swarms of winged insects, which appear to arise from water, I think the preference of water becomes intelligible. However, I do not put this forward as more than a probable hypothesis. As to the creation of aquatic animals on the fifth, that of land animals on the sixth day, and that of man last of all, I presume the order was determined by the fact that man could hardly receive dominion over the living world before it existed; and that the "cattle" were not wanted until he was about to make his appearance. The other terrestrial animals would naturally be a.s.sociated with the cattle.

The absurdity of imagining that any conception, a.n.a.logous to that of a zoological cla.s.sification, was in the mind of the writer will be apparent, when we consider that the fifth day's work must include the zoologist's _Cetacea_, _Sirenia_, and seals,[25] all of which are {130} _Mammalia_; all birds, turtles, sea-snakes and, presumably, the fresh water _Reptilia_ and _Amphibia_; with the great majority of _Invertebrata_.

The creation of man is announced as a separate act, resulting from a particular resolution of Elohim to "make man in our image, after our likeness." To learn what this remarkable phrase means we must turn to the fifth chapter of Genesis, the work of the same writer. "In the day that Elohim created man, in the likeness of Elohim made he him; male and female created he them; and blessed them and called their name Adam in the day when they were created. And Adam lived an hundred and thirty years and begat _a son_ in his own likeness, after his image; and called his name Seth." I find it impossible to read this pa.s.sage without being convinced that, when the writer says Adam was made in the likeness of Elohim, he means the same sort of likeness as when he says that Seth was begotten in the likeness of Adam. Whence it follows that his conception of Elohim was completely anthropomorphic.

In all this narrative I can discover nothing which differentiates it, in principle, from other ancient cosmogonies, except the rejection of all G.o.ds, save the vague, yet anthropomorphic, Elohim, and the a.s.signing to them anteriority and superiority to the world. It is as utterly irreconcilable with the a.s.sured truths of modern science, as it is with the account of the origin of man, plants, and animals given by the writer of the second chief const.i.tuent of the Hexateuch in the second chapter of Genesis. This extraordinary story starts with the a.s.sumption of the existence of a rainless earth, devoid of plants and herbs of the field. The creation of living beings begins with that of a solitary man; the next thing that happens is the laying out of the Garden of Eden, and the causing the growth from its soil of every tree "that is pleasant to the sight and good for food"; the third act is the formation out of the ground of "every beast of the field, and every fowl of the air"; the fourth and last, the manufacture of the first woman from a rib, extracted from Adam, while in a state of anaesthesia.

Yet there are people who not only profess to take this monstrous legend seriously; but who declare it to be reconcilable with the Elohistic account of the creation!

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IV

THE EVOLUTION OF THEOLOGY: AN ANTHROPOLOGICAL STUDY

I conceive that the origin, the growth, the decline, and the fall of those speculations respecting the existence, the powers, and the dispositions of beings a.n.a.logous to men, but more or less devoid of corporeal qualities, which may be broadly included under the head of theology, are phenomena the study of which legitimately falls within the province of the anthropologist. And it is purely as a question of anthropology (a department of biology to which I have at various times given a good deal of attention) that I propose to treat of the evolution of theology in the following pages.

With theology as a code of dogmas which are to be believed, or at any rate repeated, under penalty of present or future punishment, or as a storehouse of anaesthetics for those who find the pains of life too hard to bear, I have nothing to do; and, so far as it may be possible, I shall avoid the expression of any opinion as to the objective truth or falsehood of the systems of theological speculation of which I may {132} find occasion to speak. From my present point of view, theology is regarded as a natural product of the operations of the human mind, under the conditions of its existence, just as any other branch of science, or the arts of architecture, or music, or painting are such products. Like them, theology has a history. Like them also, it is to be met with in certain simple and rudimentary forms; and these can be connected by a mult.i.tude of gradations, which exist or have existed, among people of various ages and races, with the most highly developed theologies of past and present times. It is not my object to interfere, even in the slightest degree, with beliefs which anybody holds sacred; or to alter the conviction of any one who is of opinion that, in dealing with theology, we ought to be guided by considerations different from those which would be thought appropriate if the problem lay in the province of chemistry or of mineralogy. And if people of these ways of thinking choose to read beyond the present paragraph, the responsibility for meeting with anything they may dislike rests with them and not with me.

We are all likely to be more familiar with the theological history of the Israelites than with that of any other nation. We may therefore fitly make it the first object of our studies; and it will be convenient to commence with that period which lies between the invasion of Canaan and the early days of the monarchy, and answers to the eleventh and twelfth {133} centuries B.C. or thereabouts. The evidence on which any conclusion as to the nature of Israelitic theology in those days must be based is wholly contained in the Hebrew Scriptures--an agglomeration of doc.u.ments which certainly belong to very different ages, but of the exact dates and authorship of any one of which (except perhaps one or two of the prophetical writings) there is no evidence, either internal or external, so far as I can discover, of such a nature as to justify more than a confession of ignorance, or, at most, an approximate conclusion. In this venerable record of ancient life, miscalled a book, when it is really a library comparable to a selection of works from English literature between the times of Beda and those of Milton, we have the stratified deposits (often confused and even with their natural order inverted) left by the stream of the intellectual and moral life of Israel during many centuries.

And, embedded in these strata, there are numerous remains of forms of thought which once lived, and which, though often unfortunately mere fragments, are of priceless value to the anthropologist. Our task is to rescue these from their relatively unimportant surroundings, and by careful comparison with existing forms of theology to make the dead world which they record live again. In other words, our problem is palaeontological, and the method pursued must be the same as that employed in dealing with other fossil remains.

Among the richest of the fossiliferous strata to which I have alluded are the books of Judges and {134} Samuel.[26] It has often been observed that these writings stand out, in marked relief from those which precede and follow them, in virtue of a certain archaic freshness and of a greater freedom from traces of late interpolation and editorial tr.i.m.m.i.n.g. Jephthah, Gideon, and Samson are men of old heroic stamp, who would look as much in place in a Norse Saga as where they are; and if the varnish-brush of later respectability has pa.s.sed over these memoirs of the mighty men of a wild age, here and there, it has not succeeded in effacing, or even in seriously obscuring, the essential characteristics of the theology traditionally ascribed to their epoch.

There is nothing that I have met with in the results of Biblical criticism inconsistent with the conviction that these books give us a fairly trustworthy account of Israelitic life and thought in the times which they cover; and, as such, apart from the great literary merit of many of their episodes, they possess the interest of being, perhaps, the oldest genuine history, as apart from mere chronicles on the one hand and mere legends on the other, at present accessible to us.

But it is often said with exultation by writers of {135} one party, and often admitted, more or less unwillingly, by their opponents, that these books are untrustworthy, by reason of being full of obviously unhistoric tales. And, as a notable example, the narrative of Saul's visit to the so-called "witch of Endor" is often cited. As I have already intimated, I have nothing to do with theological partisanship, either heterodox or orthodox, nor, for my present purpose, does it matter very much whether the story is historically true, or whether it merely shows what the writer believed; but, looking at the matter solely from the point of view of an anthropologist, I beg leave to express the opinion that the account of Saul's necromantic expedition is quite consistent with probability. That is to say, I see no reason whatever to doubt, firstly, that Saul made such a visit; and, secondly, that he and all who were present, including the wise woman of Endor herself, would have given, with entire sincerity, very much the same account of the business as that which we now read in the twenty-eighth chapter of the first book of Samuel; and I am further of opinion that this story is one of the most important of those fossils, to which I have referred, in the material which it offers for the reconstruction of the theology of the time. Let us therefore study it attentively--not merely as a narrative which, in the dramatic force of its gruesome simplicity, is not surpa.s.sed, if it is equalled, by the witch scenes in Macbeth--but as a piece of evidence bearing on an important anthropological problem.

We are told (1 Sam. xxviii.) that Saul, encamped {136} at Gilboa, became alarmed by the strength of the Philistine army gathered at Shunem. He therefore "inquired of Jahveh," but "Jahveh answered him not, neither by dreams, nor by Urim, nor by prophets."[27] Thus deserted by Jahveh, Saul, in his extremity, bethought him of "those that had familiar spirits, and the wizards," whom he is said, at some previous time, to have "put out of the land"; but who seem, nevertheless, to have been very imperfectly banished, since Saul's servants, in answer to his command to seek him a woman "that hath a familiar spirit," reply without a sign of hesitation or of fear, "Behold, there is a woman that hath a familiar spirit at Endor"; just as, in some parts of England, a countryman might tell any one who did not look like a magistrate or a policeman, where a "wise woman" was to be met with. Saul goes to this woman, who, after being a.s.sured of immunity, asks, "Whom shall I bring up to thee?" whereupon Saul says, "Bring me up Samuel." The woman immediately sees an apparition. But to Saul nothing is visible, for he asks, "What seest thou?" And the woman replies, "I see Elohim coming up out of the earth." Still the spectre remains invisible to Saul, for he asks, "What form is he of?" And she replies, "An old man cometh up, and he is covered with a robe." So far, therefore, the wise woman unquestionably plays the part of a "medium," and Saul is dependent upon her version of what happens.

{137}

The account continues:--

And Saul perceived that it was Samuel, and he bowed with his face to the ground and did obeisance. And Samuel said to Saul, Why hast thou disquieted me to bring me up? And Saul answered, I am sore distressed: for the Philistines make war against me, and Elohim is departed from me and answereth me no more, neither by prophets nor by dreams; therefore I have called thee that thou mayest make known unto me what I shall do.

And Samuel said, Wherefore then dost thou ask of me, seeing that Jahveh is departed from thee and is become thine adversary? And Jahveh hath wrought for himself, as he spake by me, and Jahveh hath rent the kingdom out of thine hand and given it to thy neighbour, even to David.

Because thou obeyedst not the voice of Jahveh and didst not execute his fierce wrath upon Amalek, therefore hath Jahveh done this thing unto thee this day. Moreover, Jahveh will deliver Israel also with thee into the hand of the Philistines; and to-morrow shalt thou and thy sons be with me: Jahveh shall deliver the host of Israel also into the hand of the Philistines. Then Saul fell straightway his full length upon the earth and was sore afraid because of the words of Samuel ... (v.

14-20).

The statement that Saul "perceived" that it was Samuel is not to be taken to imply that, even now, Saul actually saw the shade of the prophet, but only that the woman's allusion to the prophetic mantle and to the aged appearance of the spectre convinced him that it was Samuel. Reuss[28] in fact translates the pa.s.sage "Alors Saul reconnut que c'etait Samuel." {138} Nor does the dialogue between Saul and Samuel necessarily, or probably, signify that Samuel spoke otherwise than by the voice of the wise woman.

The Septuagint does not hesitate to call her [Greek: engastrimuthos], that is to say, a ventriloquist, implying that it was she who spoke--and this view of the matter is in harmony with the fact that the exact sense of the Hebrew words which are translated as "a woman that hath a familiar spirit"

is "a woman mistress of _Ob_." _Ob_ means primitively a leather bottle, such as a wine skin, and is applied alike to the necromancer and to the spirit evoked. Its use, in these senses, appears to have been suggested by the likeness of the hollow sound emitted by a half-empty skin when struck, to the sepulchral tones in which the oracles of the evoked spirits were uttered by the medium. It is most probable that, in accordance with the general theory of spiritual influences which obtained among the old Israelites, the spirit of Samuel was conceived to pa.s.s into the body of the wise woman, and to use her vocal organs to speak in his own name--for I cannot discover that they drew any clear distinction between possession and inspiration.[29]

If the story of Saul's consultation of the occult powers is to be regarded as an authentic narrative, or, at any rate, as a statement which is perfectly veracious so far as the intention of the narrator goes--and, as I have said, I see no reason for refusing it this character--it will be found, on further consideration, {139} to throw a flood of light, both directly and indirectly, on the theology of Saul's countrymen--that is to say, upon their beliefs respecting the nature and ways of spiritual beings.

Even without the confirmation of other abundant evidences to the same effect, it leaves no doubt as to the existence, among them, of the fundamental doctrine that man consists of a body and of a spirit, which last, after the death of the body, continues to exist as a ghost. At the time of Saul's visit to Endor, Samuel was dead and buried; but that his spirit would be believed to continue to exist in Sheol may be concluded from the well-known pa.s.sage in the song attributed to Hannah, his mother:--

Jahveh killeth and maketh alive, He bringeth down to Sheol and bringeth up

(1 Sam. ii. 6).

And it is obvious that this Sheol was thought to be a place underground in which Samuel's spirit had been disturbed by the necromancer's summons, and in which, after his return thither, he would be joined by the spirits of Saul and his sons when they had met with their bodily death on the hill of Gilboa. It is further to be observed that the spirit, or ghost, of the dead man presents itself as the image of the man himself--it is the man not merely in his ordinary corporeal presentment (even down to the prophet's mantle) but in his moral and intellectual characteristics. Samuel, who had begun as Saul's friend and ended as his bitter enemy, gives it to be understood that he is annoyed at Saul's presumption in {140} disturbing him; and that, in Sheol, he is as much the devoted servant of Jahveh and as much empowered to speak in Jahveh's name as he was during his sojourn in the upper air.

It appears now to be universally admitted that, before the exile, the Israelites had no belief in rewards and punishments after death, nor in anything similar to the Christian heaven and h.e.l.l; but our story proves that it would be an error to suppose that they did not believe in the continuance of individual existence after death by a ghostly simulacrum of life. Nay, I think it would be very hard to produce conclusive evidence that they disbelieved in immortality; for I am not aware that there is anything to show that they thought the existence of the souls of the dead in Sheol ever came to an end. But they do not seem to have conceived that the condition of the souls in Sheol was in any way affected by their conduct in life. If there was immortality, there was no state of retribution in their theology. Samuel expects Saul and his sons to come to him in Sheol.

The next circ.u.mstance to be remarked is that the name of _Elohim_ is applied to the spirit which the woman sees "coming up out of the earth,"

that is to say, from Sheol. The Authorised Version translates this in its literal sense "G.o.ds." The Revised Version gives "G.o.d" with "G.o.ds" in the margin. Reuss renders the word by "spectre," remarking in a note that it is not quite exact; but that the word Elohim expresses "something divine, that is to say, superhuman, commanding respect and terror" (_Histoire {141} des Israelites_, p. 321). Tuch, in his commentary on Genesis, and Thenius, in his commentary on Samuel, express substantially the same opinion. Dr.

Alexander (in Kitto's _Cyclopaedia_ s. v. "G.o.d") has the following instructive remarks:--

[_Elohim_ is] sometimes used vaguely to describe unseen powers or superhuman beings that are not properly thought of as divine. Thus the witch of Endor saw "Elohim ascending out of the earth" (1 Sam. xxviii.

13), meaning thereby some beings of an unearthly, superhuman character.

So also in Zechariah xii. 8, it is said "the house of David shall be as Elohim, as the angel of the Lord," where, as the transition from Elohim to the angel of the Lord is a minori ad majus, we must regard the former as a vague designation of supernatural powers.