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5. XXXPFDEPSHQVCMJTIJOH
MEXICO
OECD
Reviews
of
Innovation
Policy
OECD Reviews of Innovation Policy
MEXICO
How are a country’s achievements in innovation defined and measured, and how do they relate
to economic performance? What are the major features, strengths and weaknesses of a nation’s
innovation system? How can government foster innovation?
The OECD Reviews of Innovation Policy offer a comprehensive assessment of the innovation system
of individual OECD member and non-member countries, focusing on the role of government. They
provide concrete recommendations on how to improve policies that affect innovation performance,
including RD policies. Each review identifies good practice from which other countries can learn.
Over the past decade, Mexico has made significant progress towards macroeconomic stability and
has undertaken important structural reforms to further open the economy to trade and investment,
and improve the functioning of markets for goods and services. However, potential gross domestic
product (GDP) growth remains much too low to reduce widespread poverty and bridge the wide
gap in living standards with wealthier OECD countries. One important reason for this is that public
and private decision makers in Mexico have been slower than those in many competing newly
industrialising economies to realise the importance of investment in innovation as a driver of
growth and competitiveness. In recent years, a number of policy initiatives have been developed to
accelerate the transition toward an innovation-fuelled growth path, but their impact has so far been
too limited.
This book assesses the current status of Mexico’s innovation system and policies, and identifies
where and how the government should focus its efforts to improve the country’s innovation
capabilities.
More information about the OECD Reviews of Innovation Policy series is available at
www.oecd.org/sti/innovation/reviews.
The full text of this book is available on line via this link:
www.sourceoecd.org/scienceIT/9789264075979
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SourceOECD is the OECD online library of books, periodicals and statistical databases.
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ISBN 978-92-64-07597-9
92 2009 05 1 P -:HSTCQE=UZ^^:
OECD Reviews of Innovation Policy
MEXICO
922009051cov.indd 1 28-Sep-2009 3:40:17 PM
56. 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*: Among the early Christians, sorcery
was recognised as illegal miracle; and magic arts, such as turning
57. 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.
* Encyclopedia Britannica, article Magic.
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.
58. 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
59. 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.
60. 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,* 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.
* Religion of the Semites, p. 142.
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.*
* Adair, History of the American Indians, p. 162.
61. 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.
62. 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,* Romans,**
Hindoos,*** Parsees,**** and Phoenicians.(v) If a Jew touched a
dead body—even a dead animal (Lev. xi. 89)—he became unclean,
63. 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.
* Eurip. Alcest, 100.
** Virgil Æn., vi. 221; Tacit. Annal., 162.
*** Manu, y. 59, 62, 74-79.
**** Vendid iii. 25-27.
(v) Lucian Dea Syr., 523
(v*) J. Gk Frazer, Golden Bough, vol. i., p. 169.
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.*
* 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
64. 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.*
Few would suspect it, but it is likely that the custom of wearing
Sunday clothes comes from certain garments being tabooed in the
holy places. Among the Maoris A slave or other person would not
enter a wahi tapu, or sacred place, without having first stripped off
his clothes; for the clothes, having become sacred the instant they
entered the precincts of the wahi tapu, would ever after be useless
to him in the ordinary business of life.** According to the Rabbins,
the handling of the scriptures defiles the hands—that is, entails a
washing of purification. This because the notions of holiness and
uncleanness are alike merged in the earlier conception of taboo.
Blood, the great defilement, is also the most holy thing. Just as with
65. the Hindus to this day, the excrements of the cow are the great
means of purification.
* Golden Bough, vol. i., p. 171.
** Shortland's Southern Districts of New Zealand, p. 293.
Dr. Kalisch says, Next to sacrifices purifications were the most
important of Hebrew rituals.* The purpose was to remove the stain
of contact either with the holy or unclean taboos. A holy, or taboo
water—or, as it is called in the Authorised Version, water of
separation—was prepared. First, an unblemished red heifer was
slain by the son of the high priest outside the camp, then burnt, and
as the ash mingled with spring water, which was supposed to have a
magical effect in removing impurities when the tabooed person was
sprinkled with it on the third and again on the seventh day. It was
called a purification for sin (Num. xix. 9), and was doubtless good
as the blood of the Lamb, if not equal to Pear's soap.
* Leviticus, pt. ii., p. 187.
In the ninth edition of the Encylopedia Britannica, Mr. J. G. Frazer
says: Amongst the Jews the vow of the Nazarite (Num. vi. 1—21)
presents the closest resemblance to the Polynesian taboo. The
meaning of the word Nazarite is 'one separated or consecrated,' and
this is precisely the meaning of taboo. It is the head of the Nazarite
that is especially consecrated, and so it was in the taboo. The
Nazarite might not partake of certain meats and drinks, nor shave
his head, nor touch a dead body—all rules of taboo. Mr. Frazer
points out other particulars in the mode of terminating the vow.
Secondly that some of the rules of Sabbath observance are identical
with the rules of strict taboo; such are the prohibitions to do any
work, to kindle a fire in the house, to cook food and to go out of
doors.
We still have some remnant of the Sabbath taboo, and many a
child's life is made miserable by being checked for doing what is
tabooed on the Lord's Day. Other taboos abound. We must not, for
instance, question the sacred books, the sacred character of Jesus,
66. or the existence of the divine being. These subjects are tabooed. For
reverence is a virtue much esteemed by solemn humbugs.
67. BLOOD RITES.
Without shedding of blood is no remission,
—Heb. ix. 22.
There is a fountain filled with blood
Drawn from Immanuel's veins,
And sinners plunged beneath that flood
Lose all their guilty stains.
Judaism was a religion of blood and thunder. The Lord God of
Israel delighted in blood. His worshippers praised him as a god of
battles and a man of war. All his favorites were men of blood. The
Lord God was likewise very fond of roast meat, and the smell thereof
was a sweet savor unto his nostrils. He had respect to Abel and his
bloody offering, but not to Cain and his vegetables. He ordered that
in his holy temple a bullock and a lamb should be killed and hacked
to pieces every morning for dinner, and a lamb for supper in the
evening. To flavor the repast he had twelve flour cakes, olive oil, salt
and spice; and to wash it down he had the fourth part of a hin of
wine (over a quart) with a lamb twice a day, the third part of a hin
with a ram, and half a hin with a bullock (Exodus xxix. 40, Numbers
xv. 5-11, xxviii. 7). But his great delight was blood, and from every
victim that was slaughtered the blood was caught by the priest in a
bason and offered to him upon his altar, which daily reeked with the
sanguine stream from slaughtered animals. The interior of his
temple was like shambles, and a drain had to be made to the brook
Oedron to carry off the refuse.* Incense had to be used to take
away the smell of putrifying blood.
* Smith's Bible Dictionary, article Blood.
68. The most characteristic customs of the Jews, circumcision and the
Passover, alike show the sanguinary character of their deity. Because
Moses did not mutilate his child, the Lord met him at an inn and
sought to kill him (Exodus iv. 25). The Passover, according to the
Jews' own account, commemorated the Lord's slaying all the first-
born of Egypt, and sparing those of the Jews upon recognising the
blood sprinkled upon the lintels and sideposts of the doors; more
probably it was a survival of human sacrifice. God's worshippers
were interdicted from tasting, though not from shedding, the sacred
fluid; yet we read of Saul's army that the people flew upon the
spoil, and took sheep and oxen and calves, and slew them on the
ground, and the people did eat them with the blood (1 Sam, xiv.
32), much as the Abyssinians cut off living steaks to this day.
Christianity is a modified gospel of gore. The great theme of the
Epistle to the Hebrews is that the blood and sacrifice of Christ is so
much better than that of animals. The substitutionary sacrifice of
Jesus Christ is the great inspiration of emotional religion. Revivalists
revel in the blood, the precious blood:
Just as I am, without one plea,
But that thy blood was shed for me,
And that thou bidd'st me come to thee,
Oh! Lamb of God, I come, I come!
Chorus—Jesus paid it all,
All to him I owe;
69. Sin had left a crimson stain;
He washed it white as snow.
Jesus Christ says, He that eateth my flesh and drinketh my blood
dwelleth in me, and I in him, and the most holy sacrament of the
Christian Church consists in this cannabalistic communion.
To understand this fundamental rite of communion, or, indeed, the
essence of any other part of the Christian religion, we must go back
to those savage ideas out of which it has evolved. It is easy to
account for savage superstitions in connection with blood. The life of
the savage being largely spent in warfare, either with animals or his
fellow men, the connection between blood and life is strongly
impressed upon his mind. He sees, moreover, the child formed from
the mother, the flow of whose blood is arrested. Hence the children
of one mother are termed of the same blood. In a state of
continual warfare the only safe alliances were with those who
recognised the family bond. Those who would be friends must be
sharers in the same blood. Hence we find all oyer the savage world
rites of blood-covenanting, of drinking together from the same
blood, thereby symbolising community of nature. Like eating and
drinking together, it was a sign of communion and the substitution of
bread and wine for flesh and blood is a sun-worshipping refinement
upon more primitive and cannibalistic communion.
Dr. Trumbull, in his work on The Blood Covenant, has given many
instances of shedding blood in celebrating covenants and blood
brotherhood. The idea of substitution is widespread in all early
religions. One of the most curious was the sacrament of the natives
of Central America, thus noticed by Dr. Trumbull:
Cakes of the maize sprinkled with their own blood, drawn from
'under the girdle,' during the religions worship, were 'distributed and
eaten as blessed bread.' Moreover an image of their god, made with
certain seeds from the first fruits of their temple gardens, with a
certain gum, and with the blood of human sacrifices, were partaken
of by them reverently, under the name, 'Food of our Soul.'
Here we have, no doubt, a link between the rude cannibal theory
of sacrifice and the Christian doctrine of communion.
70. Millington, in his Testimony of the Heathen, cites as illustration of
Exodus xxii. 8, the most telling passages from Herodotus in regard
to the Lydians and Arabians confirming alliances in this fashions. The
well-known case of Cataline and his fellow conspirators who drank
from goblets of wine mixed with blood is of course not forgotten, but
Dr. Trumbull overlooks the passage in Plutarch's Life of Publicola, in
which he narrates that the conspirators (against Brutus) agreed to
take a great and horrible oath, by drinking together of the blood,
and tasting the entrails of a man sacrificed for that purpose. Mr.
Wake also in his Evolution of Morality, has drawn attention to the
subject, and, what is more, to its important place in the history of
the evolution of society. Herbert Spencer points out in his
Ceremonial Institutions, that blood offerings over the dead may be
explained as arising in some cases from the practice of establishing
a sacred bond between living persons by partaking of each other's
blood: the derived conception being that those who give some of
their blood to the ghost of a man just dead and lingering near, effect
with it a union which on the one side implies submission, and on the
other side, friendliness.
The widespread custom of blood-covenanting illustrates most
clearly, as Dr. Tylor points out, the great principle of old-world
morals, that man owes friendship, not to mankind at large, but only
to his own kin; so that to entitle a stranger to kindness and good
faith he must become a kinsman by blood.* That any sane man
seated at a table ever said, Take eat, this is my body, and Drink,
this is my blood, is ridiculous. The bread and wine are the fruits of
the the Sun. Justin Martyr, one of the earliest of the Christian
fathers, informs us that this eucharist was partaken in the mysteries
of Mithra. The Christian doctrine of partaking of the blood of Christ is
a mingling of the rites of sun-worshippers with the early savage
ceremony of the blood covenant.
* The origin of the mystery of the Rosy Gross may have been
in the savage rite of initiation by baptism with arms
outstretched in a cruciform pool of blood. See Nimrod, vol.
ii.
72. SCAPEGOATS.
In the sixteenth chapter of Leviticus is found a description of the
rites ordained for the most solemn Day of Atonement. Of these, the
principal was the selection of two goats. And Aaron shall cast lots
upon the two goats; one lot for the Lord and the other for the
scapegoat—(Heb. Azazel). The goat on whom Jahveh's lot fell was
sacrificed as a sin offering, but all the iniquities of the children of
Israel were put on the head of Azazel's goat, and it was sent into the
wilderness. The parallelism makes it clear that Azazel was a separate
evil spirit or demon, opposed to Jahveh, and supposed to dwell in
the wilderness. The purification necessary after touching the goat
upon whose head the sins of Israel were put corroborates this.* Yet
how often has Azazel been instanced as a type of the blessed Savior!
And indeed the chief purpose to which Jesus is put by orthodox
Christians at the present day is that of being their scapegoat, the
substitute for their sins.
* Azazel appears to mean the goat god. The goat, like some
other animals, seems to have had a sacred character among
the Jews. (See Ex. xxiii. 19, Lev. ix. 3-15, x. 16, xvii.
17, Jud. vi. 19, xiii. 15, 1 Sam. xix 18-16, 2 Chron. xi. 15.)
The doctrine of the transference of sin was by no means peculiar
to the Jews. Both Herodotus and Plutarch tells us how the Egyptians
cursed the head of the sacrifice and then threw it into the river. It
seems likely that the expression Your blood be on your own head
refers to this belief. (See Lev. xx. 9-11, Psalms vii. 16, Acts xviii. 6.)
At the cleansing of a leper and of a house suspected of being
tainted with leprosy, the Jews had a peculiar ceremony. Two birds
were taken, one killed in an earthern vessel over running water, and
the living bird after being dipped in the blood of the killed bird let
loose into the open air (Lev. xiv. 7 and 53). The idea evidently was
that the bird by sympathy took away the plague. The Battas of
73. Sumatra have a rite they call making the curse to fly away. When a
woman is childless a sacrifice is offered and a swallow set free, with
a prayer that the curse may fall on the bird and fly away with it. The
doctrine of substitution found among all savages flows from the
belief in sympathetic magic. It arises, as Mr. Frazer says, from an
obvious confusion between the physical and the mental. Because a
load of stones may be transferred from one back to another, the
savage fancies it equally possible to transfer the burden of his pains
and sorrows to another who will suffer then in his stead. Many
instances could be given from peasant folk-lore. A cure current in
Sunderland for a cough is to shave the patient's head and hang the
hair on a bush. When the birds carry the hair to the nests, they will
carry the cough with it. A Northamptonshire and Devonshire cure is
to put a hair of the patient's head between two slices of buttered
bread and give it to a dog. The dog will get the cough and the
patient will lose it.
Mr. Frazer, after showing that the custom of killing the god had
been practised by peoples in the hunting, pastoral, and agricultural
stages of society, says (vol. ii., p. 148): One aspect of the custom
still remains to be noticed. The accumulated misfortunes and sins of
the whole people are sometimes laid upon the dying god, who is
supposed to bear them away for ever, leaving the people innocent
and happy. He gives many instances of scapegoats, of sending
away diseases in boats, and of the annual expulsion of evils, of
which, I conjecture, our ringing-out of the old year may, perhaps, be
a survival. Of the divine scapegoat, he says:
If we ask why a dying god should be selected to take upon
himself and carry away the sins and sorrow of the people, it may be
suggested that in the practice of using the divinity as a scapegoat,
we have a combination of two customs which were at one time
distinct and independent. On the one hand we have seen that it has
been customary to kill the human or animal god in order to save his
divine life from being weakened by the inroads of age. On the other
hand we have seen that it has been customary to have a general
expulsion of evils and sins once a year. Now, if it occurred to people
74. to combine these two customs, the result would be the employment
of the dying god as scapegoat. He was killed not originally to take
away sin, but to save the divine life from the degeneracy of old age;
but, since he had to be killed at any rate, people may have thought
that they might as well seize the opportunity to lay upon him the
burden of their sufferings and sins, in order that he might bear it
away with him to the unknown world beyond the grave.*
* Golden Bough, vol. ii., p. 206.
The early Christians believed that diseases were the work of
devils, and that cures could be effected by casting out the devils by
the spell of a name (see Mark ix. 25-38, etc.) They believed in the
transference of devils to swine. We need not wonder, then, that they
explained the death of their hero as the satisfaction for their own
sins. The doctrine of the substitutionary atonement, like that of the
divinity of Christ, appears to have been an after-growth of
Christianity, the foundations of both being laid in pre-Christian
Paganism. Both doctrines are alike remnants of savagery.
75. A BIBLE BARBARITY.
The fifth chapter of the Book of Numbers (11—31) exhibits as
gross a specimen of superstition as can be culled from the customs
of any known race of savages. The divine law of jealousy, to which
I allude, provides that a man who is jealous of his wife may, simply
to satisfy his own suspicions, and without having the slightest
evidence against her, bring her before the priest, who shall take
holy water, and charge her by an oath of cursing to declare if she
has been unfaithful to her husband. The priest writes out the curse
and blots it into the water, which he then administers to the woman.
The description of the effects of the water is more suitable to the
pages of the holy Bible than to those of a modern book. Sufficient to
say, if faithful, the holy water has only a beneficial effect on the lady,
but if unfaithful, its operation is such as to dispense with the
necessity of her husband writing out a bill of divorcement.
The absurdity and atrocity of this divine law only finds its parallel
in the customs of the worst barbarians, and in the ecclesiastical laws
of the Dark Ages, that is of the days when Christianity was
predominant and the Bible was considered as the guide in
legislation.
A curious approach to the Jewish custom is that which found place
among the savages at Cape Breton. At a marriage feast two dishes
of meat were brought to the bride and bridegroom, and the priest
addressed himself to the bride thus:
Thou that art upon the point of entering the marriage state,
know that the nourishment thou art going to take forebodes the
greatest calamities to thee if thy heart is capable of harboring any ill
design against thy husband or against thy nation; should thou ever
be led astray by the caresses of a stranger; or shouldst thou betray
thy husband or thy country, the victuals in this vessel will have the
effect of a slow poison, with which thou wilt be tainted from this
76. very instant. If, on the other hand, thou art faithful to thy husband
and thy country, thou wilt find the nourishment agreeable and
wholesome.*
* Genuine Letters and Memoirs Relating to the Isle of Cape
Breton. By T. Pichon. 1760.
This custom manifestly was, like the Christian doctrine of hell,
designed to restrain crime by operating upon superstitious fear. It
was devoid of the worst feature of the Jewish law—the opportunity
for crime disguised under the mask of justice. For this we must go to
the tribes of Africa.
Dr. Kitto, in his Bible Encyclopedia (article Adultery), alludes thus
to the trial by red water among African savages, which, he says, is
so much dreaded that innocent persons often confess themselves
guilty in order to avoid it.
The person who drinks the red water invokes the Fetish to
destroy him if he is really guilty of the offence of which he is
charged. The drink is made by an infusion in water of pieces of a
certain tree or of herbs. It is highly poisonous in itself; and if rightly
prepared, the only chance of escape is the rejection of it by the
stomach, in which case the party is deemed innocent, as he also is
if, being retained, it has no sensible effect, which can only be the
case when the priests, who have the management of the matters,
are influenced by private considerations, or by reference to the
probabilities of the case, to prepare the draught with a view to
acquittal.*
* In like manner Maimonides, the great Jewish commentator,
said that innocent women would give all they had to escape
it, and reckoned death preferable (Moreh Nevochim, pt. iii.,
ch. xlix.)
Dr. Livingstone says the practice of ordeal is common among all
the negro natives north of the Zambesi:
When a man suspects that any of his wives have bewitched him,
he sends for the witch-doctor, and all the wives go forth into the
field, and remain fasting till the person has made an infusion of the
plant called 'go ho.' They all drink it, each one holding up her hand
77. to heaven in attestation of her innocence. Those who vomit it are
considered innocent, while those whom it purges are pronounced
guilty, and are put to death by burning.
In this case, be it noticed, there is no provision for the woman
who thinks her husband has bewitched her, as in the holy Bible there
is no law for the woman who conceives she has cause for jealousy;
nor, although she is supernaturally punished, is there any indication
of any punishment falling on the male culprit who has perhaps
seduced her from her allegiance to her lord and master.
Throughout Europe, when under the sway of Christian priests,
trials by ordeal were quite common. It was held as a general maxim
that God would judge as to the righteousness or unrighteousness of
a cause. The chief modes of the Judicium Dei, as it was called, was
by walking on or handling hot iron; by chewing consecrated bread,
with the wish that the morsel might be the last; by plunging the arm
in boiling water, or by being thrown into cold water, to swim being
considered a proof of guilt, and to sink the demonstration of
innocence. Pope Eugenius had the honor of inventing this last
ordeal, which became famous as a trial for witches.
Dr. E. B. Tylor, whose information on all such matters is only
equalled by his philosophical insight, says of ordeals:
As is well known, they have always been engines of political
power in the hands of unscrupulous priests and chiefs. Often it was
unnecessary even to cheat, when the arbiter had it at his pleasure to
administer either a harmless ordeal, like drinking cursed water, or a
deadly ordeal, by a dose of aconite or physostigma. When it comes
to sheer cheating, nothing can be more atrocious than this poison
ordeal. In West Africa, where the Oalabar bean is used, the
administers can give the accused a dose which will make him sick,
and so prove his innocence; or they can give him enough to prove
him guilty, and murder him in the very act of proof. When we
consider that over a great part of that great continent this and
similar drugs usually determine the destiny of people inconvenient to
the Fetish man and the chief—the constituted authorities of Church
78. and State—we see before us one efficient cause of the
unprogressive character of African society.
Trial by ordeal was in all countries, whether Pagan or Christian,
under the management of the priesthood. That it originated in
ignorance and superstition, and was maintained by fraud, is
unquestionable. Christians, when reading of ordeals among savages,
deplore the ignorance and barbarity of the unenlightened heathen
among whom such customs prevail, quite unmindful that in their
own sacred book, headed with the words And the Lord spake unto
Moses, saying, occurs as gross an instance of superstitious ordeal
as can be found among the records of any people.
79. BIBLE WITCHCRAFT.
Thou shalt not suffer a witch to live (Ex. xxii. 18).
If there had been no witches, such a law as this had never
been made. The existence of the law, given under the
direction of the Spirit of God, proves the existence of the
thing... that witches, wizards, those who dwelt with
familiar spirits, etc., are represented in the sacred
writing as actually possessing a power to evoke the dead, to
perform supernatural operations, and to discover hidden or
secret things by spells, charms, incantations, etc., is
evident to every unprejudiced reader of the Bible.—Dr.
Adam Clarice, Commentary on the above passage.
Thus wrote the great Methodist theologian. His master, John
Wesley, had previously declared, It is true that the English in
general, and, indeed, most of the men of learning in Europe have
given up all accounts of witches and apparitions as mere old wives'
fables. I am sorry for it, and I willingly take this opportunity of
entering my solemn protest against this violent compliment which so
many that believe the Bible pay to those who do not believe it. I owe
them no such service. They well know (whether Christians know it or
not) that the giving up witchcraft is in effect giving up the Bible.*
* Journal, May 25, 1768, p. 308? vol. iii., Works, 1856. The
earlier volumes of the Methodist Magazine abound with tales
of diabolical possession.
That Wesley was right is a fact patent to all who have eyes. From
the Egyptian magicians, who performed like unto Moses and Aaron
with their enchantments, to the demoniacs of the Gospels and the
sorcerers of the fifteenth verse of the last chapter of Revelation,
the Bible abounds in references to this superstition.
Matthew Henry, the great Bible commentator, writing upon our
text, at a time when the statutes against witchcraft were still in
force, said: By our law, consulting, covenanting with, invoking, or
employing, any evil spirit to any intent whatsoever, and exercising
any enchantment, charm, or sorcery, whereby hurt shall be done to
80. any person whatsoever, is made felony without benefit of clergy;
also, pretending to tell where goods lost or stolen may be found, or
the like, is an iniquity punishable by the judge, and the second
offence with death. The justice of our law herein is supported by the
law of God here.
The number of innocent, helpless women who have been legally
tortured and murdered by this law of God is beyond computation.
In Suffolk alone sixty persons were hung in a single year. The
learned Dr. Zachary Grey states that between three and four
thousand persons suffered death for witchcraft from the year 1640
to 1660.*
* Note on Butler's Hudibras, part ii., canto 8, line 143.
In Scotland the Bible-supported superstition raged worse than in
England. The clergy there had, as part of their duty, to question their
parishioners as to their knowledge of witches. Boxes were placed in
the churches to receive the accusations, and when a woman had
fallen under suspicion the minister from the pulpit denounced her by
name, exhorted his parishioners to give evidence against her, and
prohibited any one from sheltering her.* A traveller casually notices
having seen nine women burning together in Leith, in 1664.
Scotch witchcraft, says Lecky, was but the result of Scotch
Puritanism, and it faithfully reflected the character of its parent.**
On the Continent it was as bad. Catholics and Protestants could
unite in one thing—the extirpation of witches and infidels. Papal
bulls were issued against witchcraft as well as heresy. Luther said: I
would have no compassion on these witches—I would burn them
all.*** In Catholic Italy a thousand persons were executed in a
single year in the province of Como.
* See The Darker Superstitions of Scotland, by Sir John
Graham Dalyell, chap. xviii. Glasgow, 1835.
** History of the Rise and Influence of Rationalism in
Europe, vol. i., p. 144.
*** Colloquia de Fascinationibus.
81. In one province of Protestant Sweden 2,500 witches were burnt in
1670. Stories of the horrid tortures which accompanied witch-
finding, stories that will fill the eyes with tears and the heart with
raging fire against the brutal superstition which provoked such
barbarities, may be found in Dalyell, Lecky, Michelet, and the
voluminous literature of the subject. And all these tortures and
executions were sanctioned and defended from the Bible. The more
pious the people the more firm their conviction of the reality of
witchcraft. Sir Matthew Hale, in hanging two men in 1664, took the
opportunity of declaring that the reality of witchcraft was
unquestionable; for first, the Scripture had affirmed so much; and,
secondly, the wisdom of all nations had provided laws against such
persons.
Witch belief and witch persecutions have existed from the most
savage times down to the rise and spread of medical science, but
nothing is more striking in history than the fact of the great
European outburst against witchcraft following upon the Reformation
and the translations of God's Holy Word, This was no mere
coincidence, but a necessary consequence. It was not until after the
Reformation that there was any systematic hunting out of witches,
says J. R. Lowell.*
* Among my Books, p. 128. Macmillan, 1870.
If the Bible teaches not witchcraft, then it teaches nothing.
Science and scepticism having made Christians ashamed of this
biblical doctrine, as usual they have sought a new interpretation.
They say it is a mistranslation; that poisoners are meant, and not
witches. Now, in the first place, poisoners were really dealt with by
the command, Thou shalt not kill. In the second place, not a single
Hebrew scholar of repute would venture to so render the word of
our text. Its root, translated witch, is given by Gesenius as to use
enchantment. Fuerst, Parkhurst, Frey, Newman, Buxtorf, in short, all
Hebrew lexicographers, agree. Not one suggests that poisoner
could be considered an equivalent. The derivatives of this word are
translated with this meaning wherever they occur. Thus Exodus vii.
82. 11, the wise men and the sorcerers. Deuteronomy xviii., 10,11,
There shalt not be found among you anyone that useth divination,
or an observer of times, or an enchanter, or a witch, or a charmer, or
a consulter with familiar spirits, or a wizard or a necromancer. 2
Kings ix. 22, her witchcrafts. 2 Chronicles xxxiii. 6, Manesseh used
enchantments, and used witchcraft, and dealt with a familiar spirit
and with wizards. Isaiah xlvii. 9 and 12, thy sorceries. Jeremiah
xxvii. 9, your sorcerers. Daniel ii. 2, the magicians, and the
astrologers, and the sorcerers, and the Chaldeans. Micah v. 12,
And I will cut off witchcrafts, and thou shalt have no soothsayers.
Nahum iii. 4, witchcrafts. Malachi iii. 5, I will be a swift witness
against the sorcerers. The only pretence for this rendering of
poisoner is the fact that Josephus (Antiquities, bk. iv., ch. viii., sec.
34) gives a law against keeping poisons. As there is no such law in
the Pentateuch, Whiston tried to kill two difficulties with one note,
by saying that what we render a witch meant a poisoner. The
Septuagint has also been appealed to, but Sir Charles Lee Brenton,
in his translation of the Septuagint, has not thought proper to render
our text other than, Ye shall not save the lives of sorcerers.
But apart from texts (of which I have only given those in which
occurs one word out of the many implying the belief), the thing itself
is woven into the structure of the Bible. Not only do the Egyptian
enchanters work miracles and the witch of Endor raise Samuel, but
the power of evil spirits over men is the occasion of most of the
miracles of Jesus. The very doctrine of the inspiration of the Bible,
so cherished by Protestant Christians, is but a part of that doctrine
of men being possessed by spirits, good and evil, which is the
substratum of belief in witchcraft.
Even yet this belief is not entirely extinct in England; and Dr.
Buckley says that in America a majority of the citizens believe in
witchcraft. The modern Roman Catholic priest is cautioned in the
rubric concerning the examination of a possessed patient not to
believe the demon if he profess to be the soul of some saint or
deceased person, or a good angel. As late as 1773 the divines of
the Associated Presbytery passed a resolution declaring their belief
83. in witchcraft, and deploring the scepticism that was general. In the
Church Catechism, explained by the Rev. John Lewis, minister of
Margate in Kent—a work which went through many editions, and
received the sanction of the Society for Promoting Christian
Knowledge—a copy of which lies before me, published in 1813,
reads (p. 18): Q. What is meant by renouncing the Devil?—A. The
refusing of all familiarity and contracts with the Devil, whereof
witches, conjurors, and such as resort to them are guilty.
Let it never be forgotten that this belief which has not only been
the cause of the deaths of tens of thousands of innocent women,
but has sent far more into the worst convulsions of madness and
despair, is the evident and unmistakable teaching of the Bible.
85. SAUL'S SPIRITUALIST STANCE AT
ENDOR.
Our own time has revived a group of beliefs and practices which
have their roots deep in the very stratum of early philosophy, where
witchcraft makes its first appearance. This group of beliefs and
practices constitutes what is now commonly known as
Spiritualism.—Dr. E. B. Tylor, Primitive Culture vol. i., p. 128.
The oldest portion of the Old Testament scriptures are imbedded
in the Book of Judges and the Books of Samuel. Few indeed of these
narratives throw more light on the early belief of the Jews than the
story of Saul and the witch of Endor. It is hardly necessary to
recount the story, which is told with a vigor and simplicity showing
its antiquity and genuineness. Saul, who had incurred Samuel's
enmity by refusing to slay the king Agag, after the death of the
prophet, found troubles come upon him. Alarmed at the strength of
his enemies, the Philistines, he inquired of the Lord. But the Lord
was not at home. At any rate, he answered him not, neither by
dreams, nor by Urim, nor by prophets. The legitimate modes of
learning one's fortune being thus shut up, Saul sought in disguise
and by night a woman who had an ob. or familiar spirit. Now Saul
had done his best to suppress witchcraft, having put away those
who had familiar spirits, and the wizards out of the land. So when
he said to the witch, I pray thee divine unto me by the familiar
spirit and bring him up whom I shall name unto thee, the woman
was afraid, and asked if he laid a snare for her. Saul swore hard and
fast he would not hurt her, and it is evident from his question he
believed in her powers of necromancy by the aid of the familiar
spirit. This alone shows that the Jews, like all uncivilised people, and
many who call themselves civilised, believed in ghosts and the
possibility of their return, but, as we shall see, it does not imply that
86. they believed in future rewards and punishments. Saul's
expectations were not disappointed. He asked to see Samuel, and
up Samuel came. He asked what she saw, and she said Elohirn, or
as we have it, gods ascending out of the earth. In this fact that the
same word in Hebrew is used for ghosts and for gods, we have the
most important light upon the origin of all theology.
The modern Christian of course believes that Samuel as a holy
prophet dwells in heaven above, and may wonder, if he thinks of the
narrative at all, why he should be recalled from his abode of bliss
and placed under the magic control of this weird, not to say
scandalous, female. But Samuel came up, not down from heaven, in
accordance, of course, with the old belief that Sheol, or the
underworld, was beneath the earth.
Christian commentators have resorted to a deal of shuffling and
wriggling to escape the difficulties of this story, and its endorsement
of the superstition of witchcraft. The Speakers' Commentary
suggests that the Witch of Endor was a female ventriloquist, but,
disingenuously, does not explain that ventriloquists in ancient times
were really supposed to have a spirit rumbling or talking inside their
bodies. As Dr. E. B. Tylor says in that great storehouse of savage
beliefs, Primitive Culture, To this day in China one may get an
oracular response from a spirit apparently talking out of a medium's
stomach, for a fee of about twopence-halfpenny.
Some make out, because Saul at first asked the woman what she
saw, that, as at many modern seances, it was only the medium, who
saw the ghost, and Saul only knew who it was through her, else why
should he have asked her what form Samuel had?—which elicited
the not very detailed reply of an old man cometh up; and he is
covered with a mantle—that is, we suppose, with the ghost of a
mantle. She did the seeing and he the hearing. But it says Saul
perceived it was Samuel, and prostrated himself, which he would
hardly have done at a description. Indeed, the whole narrative is
inconsistent with the modern theory of imposture on the part of the
witch. Had this been the explanation, the writer should have said so
plainly. He should have said her terror was pretended, that the
87. apparition was unreal, and that Saul trembled at the woman's
words, whereas it is plainly declared that he was sore afraid
because of the words of Samuel. Moreover, and this is decisive, the
spirit utters a prophecy—not an encouraging, but a gloomy one—
which was exactly fulfilled.
All this shows the writer was saturated in supernaturalism. He
never uses an expression indicating a shadow of a ghost of a doubt
of the ghost. He might easily have said the whole thing was deceit.
He does not, for he believed in witchcraft like the priests who
ordered Thou shalt not suffer a witch to live. One little
circumstance shows his sympathy. Samuel says: Why hast thou
disquieted me to bring me up? This is quite in consonance with
savage belief that spirits should not be disturbed. Here was Samuel
quietly buried in Ramah, some fifty miles off, taking his comfortable
nap, may be for millenniums in Sheol, when the old woman's
incantations bustle him out of his grave and transport him to Endor.
No wonder he felt disquieted and prophesied vengeance to Saul and
to his sons, because thou obeyedst not the voice of the Lord nor
executedest his fierce wrath upon Amalek.
Matthew Henry and other commentators think that the person
who presented himself to Saul was not Samuel, but Satan assuming
his appearance. Those who believe in Satan, and that he can
transform himself into an angel of light (2 Cor. xi. 14), cannot refuse
to credit the possibility of this. Folks with that comfortable belief can
credit anything. To sensible people it is scarcely necessary to say
there is nothing about Satan in the narrative, nor any conceivable
reason why he should be credited with a true prophecy. The words
uttered are declared to be the words of Samuel.*
* The seventeenth verse stupidly reads, The Lord hath done
to him as he spake by me. The LXX and Vulgate more sensibly
reads to thee.
Much is said of Saul's wickedness, but the only wickedness
attributed to him is his mercy in not executing God's fierce wrath. If
it was wicked to seek the old woman, it is curious God should grant
the object he was seeking, by raising up one of his own holy
88. servants. Why did the Lord employ such an agency? It looks very
much like sanctioning necromancy. And further, if a spirit returned
from the dead to tell Saul he should die and go to Sheol—where
Samuel was, for he says to-morrow shalt thou and thy sons be with
me—why should not spirits now return to tell us we are immortal?
If the witch of Endor could raise spirits, why not Lottie Fowler or Mr.
Eglinton? Such are the arguments of the spiritists. We venture to
think they cannot be answered by the orthodox. To us, however, the
fact that the beliefs of the spiritists find their countenance in the
beliefs of savages like the early Jews is their sufficient refutation.
Spiritism, as Dr. Tylor says, is but a revival of old savage animism.
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