Evolution of Theology: an Anthropological Study by Thomas Henry Huxley
page 24 of 80 (30%)
page 24 of 80 (30%)
![]() | ![]() |
|
in aspect and in senses, and with many human passions, but with
immensely greater intelligence and power than any 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that some of the most stringent of the Levitical laws were unknown even to Samuel; priests often appear to be superseded by laymen, even in the performance of sacrifices and divination; and no line of demarcation can be drawn between necromancer, wizard, seer, prophet, and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 whole, the ghost theory, is exactly that theological speculation which is the most widely spread of all, and the most deeply |
|