The Evolution of the Idea of God: An Inquiry Into the Origins of ReligionsAllen, Grant
Religion
The Evolution of the Idea of God: An Inquiry Into the Origins of Religions
Allen, Grant
God; Religion
Certain persons, again, are born from the womb as incarnations of a
god or an ancestral spirit. “Incarnate gods,” {230}says Mr. Frazer,
“are common in rude society. The incarnation may be temporary or
permanent.... When the divine spirit has taken up its abode in a human
body, the god-man is usually expected to vindicate his character by
working miracles.” Mr. Frazer gives several excellent examples of both
these classes. I extract a few almost verbatim.
Certain persons are possessed from time to time by a spirit or deity;
while possession lasts, their own personality lies in abeyance, and the
presence of the spirit is revealed by convulsive shakings and quiverings
of the body. In this abnormal state, the man’s utterances are accepted
as the voice of the god or spirit dwelling in him and speaking through
him. In Mangaia, for instance, the priests in whom the gods took up
their abode were called god-boxes or gods. Before giving oracles, they
drank an intoxicating liquor, and the words they spoke in their frenzy
were then regarded as divine. In other cases, the inspired person
produces the desired condition of intoxication by drinking the fresh
blood of a victim, human or animal, which, as we shall see hereafter, is
probably itself an avatar of the inspiring god. In the temple of Apollo
Diradiotes at Argos, a lamb was sacrificed by night once a month; a
woman, who had to observe the rule of chastity, tasted its blood, and
then gave oracles. At Ægira in Achæa the priestess of the Earth
drank the fresh blood of a bull before she descended into her cave to
prophesy. (Note in passing that caves, the places of antique burial, are
also the usual places for prophetic inspiration.) In southern India,
the so-called devil-dancer drinks the blood of a goat, and then becomes
seized with the divine afflatus. He is worshipped as a deity, and
bystanders ask him questions requiring superhuman knowledge to answer.
Mr. Frazer extends this list of oracular practices by many other
striking instances, for which I would refer the reader to the original
volume.
Public-domain text, read in full here on John Shaqi.
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