Chapter V: Part 5

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 passage "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 pass 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 passage 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 hell; 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 circumstance 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 "gods." The Revised Version gives "god" with "gods" 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. "God") 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.

Dr. Alexander speaks here of "beings"; but there is no reason to suppose that the wise woman of Endor referred to anything but a solitary spectre; and it is quite clear that Saul understood her in this sense, for he asks, "What form is HE of?"

This fact, that the name of Elohim is applied to a ghost, or disembodied soul, conceived as the image of the body in which it once dwelt, is of no little importance. For it is well known that the same term was employed to denote the gods of the heathen, who were thought to have definite quasi-corporeal forms and to be as much real entities as any other Elohim.[30] The difference which was supposed to exist {142} between the different Elohim was one of degree, not one of kind. Elohim was, in logical terminology, the genus of which ghosts, Chemosh, Dagon, Baal, and Jahveh were species. The Israelite believed Jahveh to be immeasurably superior to all other kinds of Elohim. The inscription on the Moabite stone shows that King Mesa held Chemosh to be, as unquestionably, the superior of Jahveh. But if Jahveh was thus supposed to differ only in degree from the undoubtedly zoomorphic or anthropomorphic "gods of the nations," why is it to be assumed that he also was not thought of as having a human shape? It is possible for those who forget that the time of the great prophetic writers is at least as remote from that of Saul as our day is from that of Queen Elizabeth, to insist upon interpreting the gross notions current in the earlier age and among the mass of the people by the refined conceptions promulgated by a few select spirits centuries later. But if we take the language constantly used concerning the Deity in the books of Genesis, Exodus, Joshua, Judges, Samuel, or Kings, in its natural sense (and I am aware of no valid reason which can be given for taking it in any other sense), there cannot, to my mind, be a doubt that Jahveh was conceived by those from whom the substance of these books is mainly derived, to possess the appearance and the intellectual and moral attributes of a man; and, indeed, of a man of just that type with which the Israelites were familiar in their stronger and intellectually abler rulers and leaders. In a well-known passage of Genesis (i. 27) Elohim is said to {143} have "created man in his own image, in the image of Elohim created he him." It is "man" who is here said to be the image of Elohim--not man's soul alone, still less his "reason," but the whole man. It is obvious that for those who called a manlike ghost Elohim, there could be no difficulty in conceiving any other Elohim under the same aspect. And if there could be any doubt on this subject, surely it cannot stand in the face of what we find in the fifth chapter, where, immediately after a repetition of the statement that "Elohim created man, in the likeness of Elohim made he him," it is said that Adam begat Seth "in his own likeness, after his image." Does this mean that Seth resembled Adam only in a spiritual and figurative sense? And if that interpretation of the third verse of the fifth chapter of Genesis is absurd, why does it become reasonable in the first verse of the same chapter?

But let us go further. Is not the Jahveh who "walks in the garden in the cool of the day"; from whom one may hope to "hide oneself among the trees"; of whom it is expressly said that "Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel," saw the Elohim of Israel (Exod. xxiv. 9-11); and that, although the seeing Jahveh was understood to be a high crime and misdemeanour, worthy of death, under ordinary circumstances, yet, for this once, he "laid not his hand on the nobles of Israel"; "that they beheld Elohim and did eat and drink"; and that afterwards Moses saw his back (Exod. xxxiii. 23)--is not this Deity conceived as manlike in form? {144} Again, is not the Jahveh who eats with Abraham under the oaks at Mamre, who is pleased with the "sweet savour" of Noah's sacrifice, to whom sacrifices are said to be "food"[31]--is not this Deity depicted as possessed of human appetites? If this were not the current Israelitish idea of Jahveh even in the eighth century B.C., where is the point of Isaiah's scathing admonitions to his countrymen: "To what purpose is the multitude of your sacrifices unto me? saith Jahveh: I am full of the burnt-offerings of rams and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats" (Isa. i. 11). Or of Micah's inquiry, "Will Jahveh be pleased with thousands of rams or with ten thousands of rivers of oil?" (vi. 7). And in the innumerable passages in which Jahveh is said to be jealous of other gods, to be angry, to be appeased, and to repent; in which he is represented as casting off Saul because the king does not quite literally execute a command of the most ruthless severity; or as smiting Uzzah to death because the unfortunate man thoughtlessly, but naturally enough, put out his hand to stay the ark from falling--can any one deny that the old Israelites conceived Jahveh not only in the image of a man, but in that of a changeable, irritable, and, occasionally, violent man? There appears to me, then, to be no reason to doubt that the notion of likeness to man, which was indubitably held of the {145} ghost Elohim, was carried out consistently throughout the whole series of Elohim, and that Jahveh-Elohim was thought of as a being of the same substantially human nature as the rest, only immeasurably more powerful for good and for evil.

The absence of any real distinction between the Elohim of different ranks is further clearly illustrated by the corresponding absence of any sharp delimitation between the various kinds of people who serve as the media of communication between them and men. The agents through whom the lower Elohim are consulted are called necromancers, wizards, and diviners, and are looked down upon by the prophets and priests of the higher Elohim; but the "seer" connects the two, and they are all alike in their essential characters of media. The wise woman of Endor was believed by others, and, I have little doubt, believed herself, to be able to "bring up" whom she would from Sheol, and to be inspired, whether in virtue of actual possession by the evoked Elohim, or otherwise, with a knowledge of hidden things. I am unable to see that Saul's servant took any really different view of Samuel's powers, though he may have believed that he obtained them by the grace of the higher Elohim. For when Saul fails to find his father's asses, his servant says to him--

Behold, there is in this city a man of Elohim, and he is a man that is
held in honour; all that he saith cometh surely to pass: now let us go
thither; peradventure he can tell us concerning our journey whereon we
go. Then said Saul to his servant, But behold if we go, what shall we
bring the man? for the bread is spent in our vessels and there is not a
present to {146} bring to the man of Elohim. What have we? And the
servant answered Saul again and said, Behold I have in my hand the
fourth part of a shekel of silver: that will I give to the man of
Elohim to tell us our way. (Beforetime in Israel when a man went to
inquire of Elohim, then he said, Come and let us go to the Seer: for he
that is now called a Prophet was beforetime called a Seer[32]) (1 Sam.
ix. 6-10).

In fact, when, shortly afterwards, Saul accidentally meets Samuel, he says, "Tell me, I pray thee, where the Seer's house is." Samuel answers, "I am the Seer." Immediately afterwards Samuel informs Saul that the asses are found, though how he obtained his knowledge of the fact is not stated. It will be observed that Samuel is not spoken of here as, in any special sense, a seer or prophet of Jahveh, but as a "man of Elohim"--that is to say, a seer having access to the "spiritual powers," just as the wise woman of Endor might have been said to be a "woman of Elohim"--and the narrator's or editor's explanatory note seems to indicate that "Prophet" is merely a name, introduced later than the time of Samuel, for a superior kind of "Seer," or "man of Elohim."[33]

Another very instructive passage shows that Samuel was not only considered to be diviner, seer, and prophet in one, but that he was also, to all intents and purposes, priest of Jahveh--though, {147} according to his biographer, he was not a member of the tribe of Levi. At the outset of their acquaintance, Samuel says to Saul, "Go up before me into the high place," where, as the young maidens of the city had just before told Saul, the Seer was going, "for the people will not eat till he come, because he doth bless the sacrifice" (1 Sam. x. 12). The use of the word "bless" here--as if Samuel were not going to sacrifice, but only to offer a blessing or thanksgiving--is curious. But that Samuel really acted as priest seems plain from what follows. For he not only asks Saul to share in the customary sacrificial feast, but he disposes in Saul's favour of that portion of the victim which the Levitical legislation, doubtless embodying old customs, recognises as the priest's special property.[34]

Although particular persons adopted the profession of media between men and Elohim, there was no limitation of the power, in the view of ancient Israel, to any special class of the population. Saul inquires of Jahveh and builds him altars on his own account; and in the very remarkable story told in the {148} fourteenth chapter of the first book of Samuel (v. 37-46), Saul appears to conduct the whole process of divination, although he has a priest at his elbow. David seems to do the same.

Moreover, Elohim constantly appear in dreams--which in old Israel did not mean that, as we should say, the subject of the appearance "dreamed he saw the spirit"; but that he veritably saw the Elohim which, as a soul, visited his soul while his body was asleep. And, in the course of the history of Israel, Jahveh himself thus appears to all sorts of persons, non-Israelites as well as Israelites. Again, the Elohim possess, or inspire, people against their will, as in the case of Saul and Saul's messengers, and then these people prophesy--that is to say, "rave"--and exhibit the ungoverned gestures attributed by a later age to possession by malignant spirits. Apart from other evidence to be adduced by and by, the history of ancient demonology and of modern revivalism does not permit me to doubt that the accounts of these phenomena given in the history of Saul may be perfectly historical.

In the ritual practices, of which evidence is to be found in the books of Judges and Samuel, the chief part is played by sacrifices, usually burnt offerings. Whenever the aid of the Elohim of Israel is sought, or thanks are considered due to him, an altar is built, and oxen, sheep, and goats are slaughtered and offered up. Sometimes the entire victim is burnt as a holocaust; more frequently only certain parts, notably the fat about the kidneys, are burnt on the {149} altar. The rest is properly cooked; and, after the reservation of a part for the priest, is made the foundation of a joyous banquet, in which the sacrificer, his family, and such guests as he thinks fit to invite, participate.[35] Elohim was supposed to share in the feast, and it has been already shown that that which was set apart on the altar, or consumed by fire, was spoken of as the food of Elohim, who was thought to be influenced by the costliness, or by the pleasant smell, of the sacrifice in favour of the sacrificer.

All this bears out the view that, in the mind of the old Israelite, there was no difference, save one of degree, between one Elohim and another. It is true that there is but little direct evidence to show that the old Israelites shared the widespread belief of their own, and indeed of all times, that the spirits of the dead not only continue to exist, but are capable of a ghostly kind of feeding and are grateful for such aliment as can be assimilated by their attenuated substance, and even for clothes, ornaments, and weapons.[36] That they were familiar with this doctrine in the time of the captivity is suggested by the well-known reference of Ezekiel (xxxii. 27) to the "mighty that are fallen of the uncircumcised, which {150} are gone down to [Sheol] hell with their weapons of war, and have laid their swords under their heads." Perhaps there is a still earlier allusion in the "giving of food for the dead" spoken of in Deuteronomy (xxvi. 14).[37]

It must be remembered that the literature of the old Israelites, as it lies before us, has been subjected to the revisal of strictly monotheistic editors, violently opposed to all kinds of idolatry, who are not likely to have selected from the materials at their disposal any obvious evidence, either of the practice under discussion, or of that ancestor-worship which is so closely related to it, for preservation in the permanent records of their people.

The mysterious objects known as _Teraphim_, which are occasionally mentioned in Judges, Samuel, and elsewhere, however, can hardly be interpreted otherwise than as indications of the existence both of ancestor-worship and of image-worship in old Israel. {151} The teraphim were certainly images of family gods, and, as such, in all probability represented deceased ancestors. Laban indignantly demands of his son-in-law, "Wherefore hast thou stolen my Elohim?" which Rachel, who must be assumed to have worshipped Jacob's God, Jahveh, had carried off, obviously because she, like her father, believed in their divinity. It is not suggested that Jacob was in any way scandalised by the idolatrous practices of his favourite wife, whatever he may have thought of her honesty when the truth came to light; for the teraphim seem to have remained in his camp, at least until he "hid" his strange gods "under the oak that was by Shechem" (Gen. xxxv. 4). And indeed it is open to question if he got rid of them then, for the subsequent history of Israel renders it more than doubtful whether the teraphim were regarded as "strange gods" even as late as the eighth century B.C.

The writer of the books of Samuel takes it quite as a matter of course that Michal, daughter of one royal Jahveh worshipper and wife of the servant of Jahveh _par excellence_, the pious David, should have her teraphim handy, in her and David's chamber, when she dresses them up in their bed into a simulation of her husband, for the purpose of deceiving her father's messengers. Even one of the early prophets, Hosea, when he threatens that the children of Israel shall abide many days without "ephod or teraphim" (iii. 4), appears to regard both as equally proper appurtenances of the suspended worship of Jahveh, and equally certain to be restored when that is resumed. {152} When we further take into consideration that only in the reign of Hezekiah was the brazen serpent, preserved in the temple and believed to be the work of Moses, destroyed, and the practice of offering incense to it, that is, worshipping it, abolished--that Jeroboam could set up "calves of gold" for Israel to worship, with apparently none but a political object, and certainly with no notion of creating a schism among the worshippers of Jahveh, or of repelling the men of Judah from his standard--it seems obvious, either that the Israelites of the tenth and eleventh centuries B.C. knew not the second commandment, or that they construed it merely as part of the prohibition to worship any supreme god other than Jahveh, which precedes it.

In seeking for information about the teraphim, I lighted upon the following passage in the valuable article on that subject by Archdeacon Farrar, in Kitto's _Cyclopaedia of Biblical Literature_, which is so much to the purpose of my argument, that I venture to quote it in full:--

The main and certain results of this review are that the teraphim were
rude human images; that the use of them was an antique Aramaic custom;
that there is reason to suppose them to have been images of deceased
ancestors; that they were consulted oracularly; that they were not
confined to Jews; that their use continued down to the latest period of
Jewish history; and lastly, that although the enlightened prophets and
strictest later kings regarded them as idolatrous, the priests were
much less averse to such images, and their cult was not considered in
any way repugnant to the pious worship of Elohim, nay, even to the
worship of him "under the awful title of Jehovah." In fact, they
involved _a monotheistic idolatry very different indeed from {153}
polytheism_; and the tolerance of them by priests, as compared with the
denunciation of them by the prophets, offers a close analogy to the
views of the Roman Catholics respecting pictures and images as compared
with the views of Protestants. It was against this use of idolatrous
symbols and emblems in a monotheistic worship that the _second_
commandment was directed, whereas the first is aimed against the graver
sin of direct polytheism. But the whole history of Israel shows how
utterly and how early the law must have fallen into desuetude. The
worship of the golden calf and of the calves at Dan and Bethel, against
which, so far as we know, neither Elijah nor Elisha said a single word;
the tolerance of high places, teraphim and betylia; the offering of
incense for centuries to the brazen serpent destroyed by Hezekiah; the
occasional glimpses of the most startling irregularities sanctioned
apparently even in the temple worship itself, prove most decisively
that a pure monotheism and an independence of symbols was the result of
a slow and painful course of God's disciplinal dealings among the
noblest thinkers of a single nation, and not, as is so constantly and
erroneously urged, the instinct of the whole Semitic race; in other
words, one single branch of the Semites was under God's providence
_educated_ into pure monotheism only by centuries of misfortune and
series of inspired men (vol. iii. p. 986).

It appears to me that the researches of the anthropologist lead him to conclusions identical in substance, if not in terms, with those here enunciated as the result of a careful study of the same subject from a totally different point of view.

There is abundant evidence in the books of Samuel and elsewhere that an article of dress termed an _ephod_ was supposed to have a peculiar efficacy in enabling the wearer to exercise divination by means of Jahveh-Elohim. Great and long continued have been the disputes as to the exact nature of the ephod--whether it always means something to wear, or {154} whether it sometimes means an image. But the probabilities are that it usually signifies a kind of waistcoat or broad zone, with shoulder-straps, which the person who "inquired of Jahveh" put on. In 1 Samuel xxiii. 2 David appears to have inquired without an ephod, for Abiathar the priest is said to have "come down with an ephod in his hand" only subsequently. And then David asks for it before inquiring of Jahveh whether the men of Keilah would betray him or not. David's action is obviously divination pure and simple; and it is curious that he seems to have worn the ephod himself and not to have employed Abiathar as a medium. How the answer was given is not clear, though the probability is that it was obtained by casting lots. The _Urim_ and _Thummim_ seem to have been two such lots of a peculiarly sacred character, which were carried in the pocket of the high priest's "breastplate." This last was worn along with the ephod.

With the exception of one passage (1 Sam. xiv. 18) the ark is ignored in the history of Saul. But in this place the Septuagint reads "ephod" for ark, while in 1 Chronicles xiii. 3 David says that "we sought not unto it [the ark] in the days of Saul." Nor does Samuel seem to have paid any regard to the ark after its return from Philistia; though, in his childhood, he is said to have slept in "the temple of Jahveh, where the ark of Elohim was" (1 Sam. iii. 3), at Shiloh, and there to have been the seer of the earliest apparitions vouchsafed to him by Jahveh. The space between the cherubim or winged images on the {155} canopy or cover (_Kapporeth_) of this holy chest was held to be the special seat of Jahveh--the place selected for a temporary residence of the Supreme Elohim who had, after Aaron and Phineas, Eli and his sons for priests and seers. And, when the ark was carried to the camp at Eben-ezer, there can be no doubt that the Israelites, no less than the Philistines, held that "Elohim is come into the camp" (iv. 7), and that the one, as much as the other, conceived that the Israelites had summoned to their aid a powerful ally in "these (or this) mighty Elohim"--elsewhere called Jahve-Sabaoth, the Jahveh of Hosts. If the "temple" at Shiloh was the pentateuchal tabernacle, as is suggested by the name of "tent of meeting" given to it in 1 Samuel ii. 22, it was essentially a large tent, though constituted of very expensive and ornate materials; if, on the other hand, it was a different edifice, there can be little doubt that this "house of Jahveh" was built on the model of an ordinary house of the time. But there is not the slightest evidence that, during the reign of Saul, any greater importance attached to this seat of the cult of Jahveh than to others. Sanctuaries, and "high places" for sacrifice, were scattered all over the country from Dan to Beersheba. And, as Samuel is said to have gone up to one of these high places to bless the sacrifice, it may be taken for tolerably certain that he knew nothing of the Levitical laws which severely condemn the high places and those who sacrifice away from the sanctuary hallowed by the presence of the ark.

There is no evidence that, during the time of the {156} Judges and of Samuel, any one occupied the position of the high priest of later days. And persons who were neither priests nor Levites sacrificed and divined or "inquired of Jahveh," when they pleased and where they pleased, without the least indication that they, or any one else in Israel at that time, knew they were doing wrong. There is no allusion to any special observance of the Sabbath; and the references to circumcision are indirect.

Such are the chief articles of the theological creed of the old Israelites, which are made known to us by the direct evidence of the ancient record to which we have had recourse, and they are as remarkable for that which they contain as for that which is absent from them. They reveal a firm conviction that, when death takes place, a something termed a soul or spirit leaves the body and continues to exist in Sheol for a period of indefinite duration, even though there is no proof of any belief in absolute immortality; that such spirits can return to earth to possess and inspire the living; that they are, in appearance and in disposition, likenesses of the men to whom they belonged, but that, as spirits, they have larger powers and are freer from physical limitations; that they thus form a group among a number of kinds of spiritual existences known as Elohim, of whom Jahveh, the national God of Israel, is one; that, consistently with this view, Jahveh was conceived as a sort of spirit, human in aspect and in senses, and with many human passions, but with immensely greater intelligence and power than any {157} other Elohim, whether human or divine. Further, the evidence proves that this belief was the basis of the Jahveh-worship to which Samuel and his followers were devoted; that there is strong reason for believing, and none for doubting, that idolatry, in the shape of the worship of the family gods or teraphim, was practised by sincere and devout Jahveh-worshippers; that the ark, with its protective tent or tabernacle, was regarded as a specially, but by no means exclusively, favoured sanctuary of Jahveh; that the ephod appears to have had a particular value for those who desired to divine by the help of Jahveh; and that divination by lots was practised before Jahveh. On the other hand, there is not the slightest evidence of any belief in retribution after death, but the contrary; ritual obligations have at least as strong sanction as moral; there are clear indications that some of the most stringent of the Levitical laws were unknown even to Samuel; priests often appear to be superseded by laymen, even in the performance of sacrifices and divination; and no line of demarcation can be drawn between necromancer, wizard, seer, prophet, and priest, each of whom is regarded, like all the rest, as a medium of communication between the world of Elohim and that of living men.

The theological system thus defined offers to the anthropologist no feature which is devoid of a parallel in the known theologies of other races of mankind, even of those who inhabit parts of the world most remote from Palestine. And the foundation of the {158} whole, the ghost theory, is exactly that theological speculation which is the most widely spread of all, and the most deeply rooted among uncivilised men. I am able to base this statement, to some extent, on facts within my own knowledge. In December 1848, H.M.S. _Rattlesnake_, the ship to which I then belonged, was anchored off Mount Ernest, an island in Torres Straits. The people were few and well disposed; and, when a friend of mine (whom I will call B.) and I went ashore, we made acquaintance with an old native, Paouda by name. In course of time we became quite intimate with the old gentleman, partly by the rendering of mutual good offices, but chiefly because Paouda believed he had discovered that B. was his father-in-law. And his grounds for this singular conviction were very remarkable. We had made a long stay at Cape York hard by; and, in accordance with a theory which is widely spread among the Australians, that white men are the reincarnated spirits of black men, B. was held to be the ghost, or _narki_, of a certain Mount Ernest native, one Antarki, who had lately died, on the ground of some real or fancied resemblance to the latter. Now Paouda had taken to wife a daughter of Antarki's, named Domani, and as soon as B. informed him that he was the ghost of Antarki, Paouda at once admitted the relationship and acted upon it. For, as all the women on the island had hidden away in fear of the ship, and we were anxious to see what they were like, B. pleaded pathetically with Paouda that it would be very unkind not to let him see his daughter and grandchildren. {159} After a good deal of hesitation and the exaction of pledges of deep secrecy, Paouda consented to take B., and myself as B.'s friend, to see Domani and the three daughters, by whom B. was received quite as one of the family, while I was courteously welcomed on his account.

This scene made an impression upon me which is not yet effaced. It left no question on my mind of the sincerity of the strange ghost theory of these savages, and of the influence which their belief has on their practical life. I had it in my mind, as well as many a like result of subsequent anthropological studies, when, in 1869,[38] I wrote as follows:--

There are savages without God in any proper sense of the word, but none
without ghosts. And the Fetishism, Ancestor-worship, Hero-worship, and
Demonology of primitive savages are all, I believe, different manners
of expression of their belief in ghosts, and of the anthropomorphic
interpretation of out-of-the-way events which is its concomitant.
Witchcraft and sorcery are the practical expressions of these beliefs;
and they stand in the same relation to religious worship as the simple
anthropomorphism of children or savages does to theology.

I do not quote myself with any intention of making a claim to originality in putting forth this view; for I have since discovered that the same conception is virtually contained in the great _Discours sur l'Histoire Universelle_ of Bossuet, now more than two centuries old:--

Le culte des hommes morts faisoit presque tout le fond de l'idolatrie:
presque tous les hommes sacrifioient aux manes, {160} c'est-a-dire aux
ames des morts. De si anciennes erreurs nous font voir a la verite
combien etoit ancienne la croyance de l'immortalite de l'ame, et nous
montrent qu'elle doit etre rangee parmi les premieres traditions du
genre humain. Mais l'homme, qui gatoit tout, en avoit etrangement
abuse, puisqu'elle le portoit a sacrifier aux morts. On alloit meme
jusqu'a cet exces, de leur sacrifier des hommes vivans: on tuoit leurs
esclaves, et meme leurs femmes, pour les aller servir dans l'autre
monde.[39]

Among more modern writers J. G. Mueller, in his excellent _Geschichte der amerikanischen Urreligionen_ (1855), clearly recognises "gespensterhafter Geisterglaube" as the foundation of all savage and semi-civilised theology, and I need do no more than mention the important developments of the same view which are to be found in Mr. Tylor's _Primitive Culture_, and in the writings of Mr. Herbert Spencer, especially his recently-published _Ecclesiastical Institutions_.[40]

It is a matter of fact that, whether we direct our attention to the older conditions of civilised societies, in Japan, in China, in Hindostan, in Greece, or in Rome,[41] we find underlying all other theological notions the belief in ghosts, with its inevitable concomitant sorcery; and a primitive cult in the shape of a worship of ancestors, which is essentially an attempt to please, or appease, their ghosts. The {161} same thing is true of old Mexico and Peru, and of every semi-civilised or savage people who have developed a definite cult; and in those who, like the natives of Australia, have not even a cult, the belief in, and fear of, ghosts is as strong as anywhere else. The most clearly demonstrable article of the theology of the Israelites in the eleventh and twelfth centuries B.C. is therefore simply the article which is to be found in all primitive theologies, namely, the belief that a man has a soul which continues to exist after death for a longer or shorter time, and may return, as a ghost, with a divine, or at least demonic, character, to influence for good or evil (and usually for evil) the affairs of the living. But the correspondence between the old Israelitic and other archaic forms of theology extends to details. If, in order to avoid all chance of direct communication, we direct our attention to the theology of semi-civilised people, such as the Polynesian Islanders, separated by the greatest possible distance, and by every conceivable barrier, from the inhabitants of Palestine, we shall find not merely that all the features of old-Israelitic theology, which are revealed in the records cited, are found among them; but that extant information as to the inner mind of these people tends to remove many of the difficulties which those who have not studied anthropology find in the Hebrew narrative.

One of the best sources, if not the best source, of information on these topics is Mariner's _Tonga Islands_, which tells us of the condition of Cook's "Friendly Islanders" eighty years ago, before {162} European influence was sensibly felt among them. Mariner, a youth of fair education and of no inconsiderable natural ability (as the work which was drawn up from the materials he furnished shows), was about fifteen years of age when his ship was attacked and plundered by the Tongans: he remained four years in the islands, familiarised himself with the language, lived the life of the people, became intimate with many of them, and had every opportunity of acquainting himself with their opinions, as well as with their habits and customs. He seems to have been devoid of prejudices, theological or other, and the impression of strict accuracy which his statements convey has been justified by all the knowledge of Polynesian life which has been subsequently acquired.

It is desirable, therefore, to pay close attention to that which Mariner tells us about the theological views of these people:--

The human soul,[42] after its separation from the body, is termed a
_hotooa_ (a god or spirit), and is believed to exist in the shape of
the body; to have the same propensities as during life, but to be
corrected by a more enlightened understanding, by which it readily
distinguishes good from evil, truth from falsehood, right from wrong;
having the same attributes as the original gods, but in a minor degree,
and having its dwelling for ever in the happy regions of Bolotoo,
holding the same rank in regard to other souls as during this life; it
has, however, the power of returning to Tonga to inspire priests,
relations, or others, or to appear in dreams to those it wishes to
admonish; {163} and sometimes to the external eye in the form of a
ghost or apparition; but this power of reappearance at Tonga
particularly belongs to the souls of chiefs rather than of matabooles
(vol. ii. p. 130).

The word "hotooa" is the same as that which is usually spelt "atua" by Polynesian philologues, and it will be convenient to adopt this spelling. Now under this head of "_Atuas_ or supernatural intelligent beings" the Tongans include:--

1. The original gods. 2. The souls of nobles that have all attributes
in common with the first but inferior in degree. 3. The souls of
matabooles[43] that are still inferior, and have not the power as the
two first have of coming back to Tonga to inspire the priests, though
they are supposed to have the power of appearing to their relatives. 4.
The original attendants or servants, as it were, of the gods, who,
although they had their origin and have ever since existed in Bolotoo,
are still inferior to the third class. 5. The _Atua pow_ or mischievous
gods. 6. _Mooi_, or the god that supports the earth and does not belong
to Bolotoo (vol. ii. pp. 103, 104).

From this it appears that the "Atuas" of the Polynesian are exactly equivalent to the "Elohim" of the old Israelite.[44] They comprise everything spiritual, from a ghost to a god, and from "the merely tutelar gods to particular private families" (vol. ii. p. 104), to Ta-li-y-Tooboo, who was the national god of Tonga. The Tongans had no doubt that these Atuas daily and hourly influenced their destinies and could, conversely, be influenced by them. {164} Hence their "piety," the incessant acts of sacrificial worship which occupied their lives, and their belief in omens and charms. Moreover, the Atuas were believed to visit particular persons,--their own priests in the case of the higher gods, but apparently anybody in that of the lower,--and to inspire them by a process which was conceived to involve the actual residence of the god, for the time being, in the person inspired, who was thus rendered capable of prophesying (vol. ii. p. 100). For the Tongan, therefore, inspiration indubitably was possession.

When one of the higher gods was invoked, through his priest, by a chief who wished to consult the oracle, or, in old Israelitic phraseology, to "inquire of," the god, a hog was killed and cooked over night, and, together with plantains, yams, and the materials for making the peculiar drink _kava_ (of which the Tongans were very fond), was carried next day to the priest. A circle, as for an ordinary kava-drinking entertainment, was then formed; but the priest, as the representative of the god, took the highest place, while the chiefs sat outside the circle, as an expression of humility calculated to please the god.

As soon as they are all seated the priest is considered as inspired,
the god being supposed to exist within him from that moment. He remains
for a considerable time in silence with his hands clasped before him,
his eyes are cast down and he rests perfectly still. During the time
the victuals are being shared out and the kava preparing, the
matabooles sometimes begin to consult him; sometimes he answers, and at
other times not; in either case he remains with his eyes cast down.
Frequently he will not utter a word till the repast is finished and the
kava too. When he speaks he generally begins in a low {165} and very
altered tone of voice, which gradually rises to nearly its natural
pitch, though sometimes a little above it. All that he says is supposed
to be the declaration of the god, and he accordingly speaks in the
first person, as if he were the god. All this is done generally without
any apparent inward emotion or outward agitation; but, on some
occasions, his countenance becomes fierce, and as it were inflamed, and
his whole frame agitated with inward feeling; he is seized with an
universal trembling, the perspiration breaks out on his forehead, and
his lips turning black are convulsed; at length tears start in floods
from his eyes, his breast heaves with great emotion, and his utterance
is choked. These symptoms gradually subside. Before this paroxysm comes
on, and after it is over, he often eats as much as four hungry men
under other circumstances could devour. The fit being now gone off, he
remains for some time calm and then takes up a club that is placed by
him for the purpose, turns it over and regards it attentively; he then
looks up earnestly, now to the right, now to the left, and now again at
the club; afterwards he looks up again and about him in like manner,
and then again fixes his eyes on the club, and so on for several times.
At length he suddenly raises the club, and, after a moment's pause,
strikes the ground or the adjacent part of the house with considerable
force; immediately the god leaves him, and he rises up and retires to
the back of the ring among the people (vol. i. pp. 100, 101).

The phenomena thus described, in language which, to any one who is familiar with the manifestations of abnormal mental states among ourselves, bears the stamp of fidelity, furnish a most instructive commentary upon the story of the wise woman of Endor. As in the latter, we have the possession by the spirit or soul (Atua, Elohim), the strange voice, the speaking in the first person. Unfortunately nothing (beyond the loud cry) is mentioned as to the state of the wise woman of Endor. But what we learn from other sources (_e.g._ 1 Sam. x. 20-24) respecting the physical {166} concomitants of inspiration among the old Israelites has its exact equivalent in this and other accounts of Polynesian prophetism. An excellent authority, Moerenhout, who lived among the people of the Society Islands many years and knew them well, says that, in Tahiti, the _role_ of the prophet had very generally passed out of the hands of the priests into that of private persons who professed to represent the god, often assumed his name, and in this capacity prophesied. I will not run the risk of weakening the force of Moerenhout's description of the prophetic state by translating it:--

Un individu, dans cet etat, avait le bras gauche enveloppe d'un morceau
d'etoffe, signe de la presence de la Divinite. Il ne parlait que d'un
ton imperieux et vehement. Ses attaques, quand il allait prophetiser,
etaient aussi effroyables qu'imposantes. Il tremblait d'abord de tous
ses membres, la figure enflee, les yeux hagards, rouges et etincelants
d'une expression sauvage. Il gesticulait, articulait des mots vides de
sens, poussait des cris horribles qui faisaient tressaillir tous les
assistans, et s'exaltait parfois au point qu'on n'osait pas
l'approcher. Autour de lui, le silence de la terreur et du respect....
C'est alors qu'il repondait aux questions, annoncait l'avenir, le
destin des batailles, la volonte des dieux; et, chose etonnante! au
sein de ce delire, de cet enthousiasme religieux, son langage etait
grave, imposant, son eloquence noble et persuasive.[45]

Just so Saul strips off his clothes, "prophesies" before Samuel, and lies down "naked all that day and night."

Both Mariner and Moerenhout refuse to have recourse to the hypothesis of imposture in order to {167} account for the inspired state of the Polynesian prophets. On the contrary, they fully believe in their sincerity. Mariner tells the story of a young chief, an acquaintance of his, who thought himself possessed by the Atua of a dead woman who had fallen in love with him, and who wished him to die that he might be near her in Bolotoo. And he died accordingly. But the most valuable evidence on this head is contained in what the same authority says about King Finow's son. The previous king, Toogoo Ahoo, had been assassinated by Finow, and his soul, become an Atua of divine rank in Bolotoo, had been pleased to visit and inspire Finow's son--with what particular object does not appear.

When this young chief returned to Hapai, Mr. Mariner, who was upon a
footing of great friendship with him, one day asked him how he felt
himself when the spirit of Toogoo Ahoo visited him; he replied that he
could not well describe his feelings, but the best he could say of it
was, that he felt himself all over in a glow of heat and quite restless
and uncomfortable, and did not feel his own personal identity, as it
were, but seemed to have a mind different from his own natural mind,
his thoughts wandering upon strange and unusual subjects, although
perfectly sensible of surrounding objects. He next asked him how he
knew it was the spirit of Toogoo Ahoo? His answer was, "There's a fool!
How can I tell you _how_ I knew it? I felt and knew it was so by a kind
of consciousness; my _mind_ told me that it was Toogoo Ahoo" (vol. i.
pp. 104, 105).

Finow's son was evidently made for a theological disputant, and fell back at once on the inexpugnable stronghold of faith when other evidence was lacking. "There's a fool! I know it is true, because I know it," is the exemplar and epitome of the {168} sceptic-crushing process in other places than the Tonga Islands.

The island of Bolotoo, to which all the souls (of the upper classes at any rate) repair after the death of the body, and from which they return at will to interfere, for good or evil, with the lives of those whom they have left behind, obviously answers to Sheol. In Tongan tradition this place of souls is a sort of elysium above ground, and pleasant enough to live in. But, in other parts of Polynesia, the corresponding locality, which is called Po, has to be reached by descending into the earth, and is represented dark and gloomy like Sheol. But it was not looked upon as a place of rewards and punishments in any sense. Whether in Bolotoo or in Po, the soul took the rank it had in the flesh; and, a shadow, lived among the shadows of the friends and houses and food of its previous life.

The Tongan theologians recognised several hundred gods; but there was one, already mentioned as their national god, whom they regarded as far greater than any of the others, "as a great chief from the top of the sky down to the bottom of the earth" (Mariner, vol. ii. p. 106). He was also god of war, and the tutelar deity of the royal family, whoever happened to be the incumbent of the royal office for the time being. He had no priest except the king himself, and his visits, even to royalty, were few and far between. The name of this supreme deity was Ta-li-y-Tooboo, the literal meaning of which is said to be "Wait there, Tooboo," from which it would appear {169} that the peculiar characteristic of Ta-li-y-Tooboo, in the eyes of his worshippers, was persistence of duration. And it is curious to notice, in relation to this circumstance, that many Hebrew philologers have thought the meaning of Jahveh to be best expressed by the word "Eternal." It would probably be difficult to express the notion of an eternal being, in a dialect so little fitted to convey abstract conceptions as Tongan, better than by that of one who always "waits there."