The curses and blessings of the poor partly account for the fact that charity has come to be regarded as a religious duty. Originally, it is true, they had not the character of an appeal to a god, but were believed to possess a purely magical power, independent of any superhuman will. This belief is rooted in the close association between the wish, more particularly the spoken wish, and the idea of its fulfilment. The wish is looked upon in the light of energy which may be transferred—by material contact, or by the eye, or by means of speech—to the person concerned, and then becomes a fact. This process, however, is not taken quite as a matter of course; there is always some mystery about it. Hence the words of a holy man, a magician or priest, are considered more efficacious than those of ordinary mortals. The Australian natives believe that the curse of a potent magician will kill at the distance of a hundred miles. Among the Maoris “the anathema of a priest is regarded as a thunderbolt that an enemy cannot escape.”[283] Among the Gallas no man will under any circumstances slay either a priest or a wizard, from a dread of his dying curse.[284] Some of the Rabbis maintained that a curse uttered by a scholar is unfailing in its effect, even if undeserved.[285] In Muhammedan countries the curses of saints or shereefs are particularly feared. According to the Laws of Manu, a Brâhmana “may punish his foes by his own power alone,” speech being his weapon.[286] But though a curse may derive particular potency from the person who utters it, it is by no means ineffective even in the mouth of an ordinary man.[287] In the Old Testament children are forbidden to curse their parents,[288] subjects their rulers,[289] men their god;[290] and according to Talmudic conceptions, a curse should not be regarded lightly however ignorant be the person who utters it.[291] All that is required is that the words should possess that supernatural quality which alone can bring about the result desired, and this quality may be inherent in the curse quite independently of the person who utters it. It is inherent in certain mystic formulas or spells and in the invocations of some spirit or god. The will of the invoked being is not considered at all; his name is simply brought in to give the curse that mystic efficacy which the plain word lacks. Thus both in the Old Testament[292] and in the Talmud[293] there are traces of the ancient idea that the name of the Lord might be used with advantage in any curse however undeserved. But with the deepening of the religious sentiment this idea had to be given up. A righteous and mighty god cannot agree to be a mere tool in the hand of a wicked curser. Hence the curse comes to be looked upon in the light of a prayer, which is not fulfilled if undeserved; as it is said in the Proverbs, “the curse causeless shall not come.”[294] And the same is the case with the blessing. Whilst in ancient days Jacob could take away his brother’s blessing by deceit,[295] the efficacy of a blessing was later on limited by moral considerations.[296] The Psalmist declares that only the offspring of the righteous can be blessed;[297] and according to the Apostolic Constitutions, “although a widow who eateth and is filled from the wicked, pray for them, she shall not be heard.”[298] On the other hand, curses and blessings, when well deserved, continued to draw down calamity or prosperity upon their objects, by inducing God to put them into effect; this idea prevails both in post-exilic Judaism and in Muhammedanism,[299] and underlies the Christian oath and benediction. The final, but not the original view was that, as an uncharitable man deserves to be punished and a charitable man merits reward, the curses and blessings of the poor will naturally be heard by a righteous God. “The Lord will plead their cause.”[300]
[283] Polack, Manners and Customs of the New Zealanders, i. 248 sq.
[284] Harris, Highlands of Æthiopia, iii. 50.
[285] Makkoth, fol. 11 A. Berakhoth, fol. 56 A.
[286] Laws of Manu, xi. 32 sq.
[287] Taylor, Te Ika a Maui, p. 204 (Maoris). Wellhausen, Reste arabischen Heidentums, p. 139.
[288] Exodus, xxi. 17. Leviticus, xx. 9. Proverbs, xx. 20; xxx. 11.
[289] Exodus, xxii. 28. Ecclesiastes, x. 20.
[290] Exodus, xxii. 28.
[291] Meghilla, fol. 15 A.