advanced and the form of Religion therewith, it was found difficult to preserve the institution of ancient crime, which sensuality and sin clung to and embraced.[1]
IV. Another striking feature of polytheistic influence,
was the union of power over the Body with power over
the Soul; the divine right to prescribe actions and
prohibit thoughts. This is the fundamental principle of all
theocracies. The Priests were the speculative class; their
superior knowledge was natural power; superstition in the
people and selfishness in the Priest, converted that power
into despotic tyranny. The military were the active caste;
superior strength and skill gave them also a natural power.
But he who alone in an age of barbarism can foretell an
eclipse, or poison a flock of sheep, can subdue an army by
these means. At an early stage of polytheism, we find the
political subject to the priestly power. The latter holds
communion with the Gods, whom none dare disobey.
Romulus, Æacus, Minos, Moses, profess to receive their
laws from God. To disobey them, therefore, is to incur
the wrath of the powers that hold the thunder and lightning.
Thus manners and laws, opinions and actions, are
subject to the same external authority. The theocratic
governor controls the conscience and the passions of the
people. Thus the radical evil arising from the confusion
between the Priests of different Gods was partially
removed, for the spiritual and temporal power was lodged
in the same hand.
In some nations the Priesthood was inferior to the political power, as in Greece. Here the sacerdotal class held an inferior rank, from Homer's time to that of Laertius.[2]
- ↑ See Comte, Phil. positive, Vol. V. p. 186, et seq. On this subject of slavery in Polytheistic nations, see Gibbon, , ed. Paris, 1840, Vol. I. Ch. ii. p. 37, et seq., and the valuable notes of Milman and Guizot. For the influence of Monotheism on this frightful evil, compare Schlosser, Geschichte der Alten Welt, Vol. III. Part II). Ch. ix. § 2, et al.; in particular the story of Paulinus, and Deogratias, p. 284, et seq., and p. 334, et seq., p. 427, et seq.; and compare it with the conduct of Cato (as given by Plutarch, Life of Cato the Censor, and Schlosser, ubi sup., Vol. II. Part II. p. 189, st seq.. Charles Comte, ubi sup., Liv. V.), and alas, with the conduct of the American Government and the commercial churches of our large towns in 1850-1855.
- ↑ See Demosthenes, Cont. Near. Ch. XX. in Oratores Attici, Lond. 1828
no code of ancient laws (to say nothing of modern legislation) was more humane than the Jewish in this respect.
