But while morality ranges itself on the side of the prophet, it may be questioned whether history and precedent were not on the side of his adversaries. If the firstborn of men and cattle were alike sacred to God, and the firstborn of cattle were regularly sacrificed, while the firstborn of men were ransomed by a money payment, has not this last provision the appearance of being a later mitigation of an older and harsher custom which [pg 175] doomed firstborn children, like firstling lambs and calves and goats, to the altar or the fire? The suspicion is greatly strengthened by the remarkable tradition told to account for the sanctity of the firstborn. When Israel was in bondage in Egypt, so runs the tradition, God resolved to deliver them from captivity, and to lead them to the Promised Land. But the Egyptians were loth to part with their bondmen and thwarted the divine purpose by refusing to let the Israelites go. Accordingly God afflicted these cruel taskmasters with one plague after another, but all in vain, until at last he made up his mind to resort to a strong measure, which would surely have the desired effect. At dead of night he would pass through the land killing all the firstborn of the Egyptians, both man and beast; not one of them would be left alive in the morning. But the Israelites were warned of what was about to happen and told to keep indoors that night, and to put a mark on their houses, so that when he passed down the street on his errand of slaughter, God might know them at sight from the houses of the Egyptians and not turn in and massacre the wrong children and animals. The mark was to be the blood of a lamb smeared on the lintel and side posts of the door. In every house the lamb, whose red blood was to be the badge of Israel that night, as the white scarves were the badge of the Catholics on the night of St. Bartholomew, was to be killed at evening and eaten by the household, with very peculiar rites, during the hours of darkness while the butchery was proceeding: none of the flesh was to see the morning light: whatever the family could not eat was to be burned with fire. All this was done. The massacre of Egyptian children and animals was successfully perpetrated and had the desired effect; and to commemorate this great triumph God ordained that all the firstborn of man and beast among the Israelites should be sacred to him ever afterwards in the manner already described, the edible animals to be sacrificed, and the uneatable, especially men and asses, to be ransomed by a substitute or by a pecuniary payment of so much a head. And a festival was to be celebrated every spring with rites exactly like those which were observed on the night of the great slaughter. The [pg 176] divine command was obeyed, and the festival thus instituted was the Passover.[465]
Originally the firstborn children seem to have been regularly sacrificed: their redemption was a later mitigation of the rule.
The one thing that looms clear through the haze of this weird tradition is the memory of a great massacre of firstborn. This was the origin, we are told, both of the sanctity of the firstborn and of the feast of the Passover. But when we are further told that the people whose firstborn were slaughtered on that occasion were not the Hebrews but their enemies, we are at once met by serious difficulties. Why, we may ask, should the Israelites kill the firstlings of their cattle for ever because God once killed those of the Egyptians? and why should every Hebrew father have to pay God a ransom for his firstborn child because God once slew all the firstborn children of the Egyptians? In this form the tradition offers no intelligible explanation of the custom. But it at once becomes clear and intelligible when we assume that in the original version of the story it was the Hebrew firstborn that were slain; that in fact the slaughter of the firstborn children was formerly, what the slaughter of [pg 177] the firstborn cattle always continued to be, not an isolated butchery but a regular custom, which with the growth of more humane sentiments was afterwards softened into the vicarious sacrifice of a lamb and the payment of a ransom for each child. Here the reader may be reminded of another Hebrew tradition in which the sacrifice of the firstborn child is indicated still more clearly. Abraham, we are informed, was commanded by God to offer up his firstborn son Isaac as a burnt sacrifice, and was on the point of obeying the divine command, when God, content with this proof of his faith and obedience, substituted for the human victim a ram, which Abraham accordingly sacrificed instead of his son.[466] Putting the two traditions together and observing how exactly they dovetail into each other and into the later Hebrew practice of actually sacrificing the firstborn children by fire to Baal or Moloch, we can hardly resist the conclusion that, before the practice of redeeming them was introduced, the Hebrews, like the other branches of the Semitic race, regularly sacrificed their firstborn children by the fire or the knife. The Passover, if this view is right, was the occasion when the awful sacrifice was offered; and the tradition of its origin has preserved in its main outlines a vivid memory of the horrors of these fearful nights. They must have been like the nights called Evil on the west coast of Africa, when the people kept indoors, because the executioners were going about the streets and the heads of the human victims were falling in the king's palace.[467] But seen in the lurid light of superstition or of legend they were no common mortals, no vulgar executioners, who did the dreadful work at the first Passover. The Angel of Death was abroad that night; into every house he entered, and a sound of lamentation followed him as he came forth with his dripping sword. The blood that bespattered the lintel and door-posts would at first be the blood of the firstborn child of the house; and when the blood of a lamb was afterwards substituted, we may suppose that it was intended not so much to appease as to cheat the ghastly visitant. Seeing the red drops in [pg 178] the doorway he would say to himself, “That is the blood of their child. I need not turn in there. I have many yet to slay before the morning breaks grey in the east.” And he would pass on in haste. And the trembling parents, as they clasped their little one to their breast, might fancy that they heard his footfalls growing fainter and fainter down the street. In plain words, we may surmise that the slaughter was originally done by masked men, like the Mumbo Jumbos and similar figures of west Africa, who went from house to house and were believed by the uninitiated to be the deity or his divine messengers come in person to carry off the victims. When the leaders had decided to allow the sacrifice of animals instead of children, they would give the people a hint that if they only killed a lamb and smeared its blood on the door-posts, the bloodthirsty but near-sighted deity would never know the difference.
Attempts to outwit a malignant spirit.
The attempt to outwit a malignant and dangerous spirit is common, and might be illustrated by many examples. Some instances will be noticed in a later part of this work. Here a single one may suffice. The Malays believe in a Spectral Huntsman, who ranges the forest with a pack of ghostly dogs, and whose apparition bodes sickness or death. Certain birds which fly in flocks by night uttering a loud and peculiar note are supposed to follow in his train. Hence when Perak peasants hear the weird sound, they run out and make a clatter with a knife on a wooden platter, crying, “Great-grandfather, bring us their hearts!” The Spectral Huntsman, hearing these words, will take the supplicants for followers of his own asking to share his bag. So he will spare the household and pass on, and the tumult of the wild hunt will die away in the darkness and the distance.[468]
The custom of sacrificing all the firstborn, whether of animals or men, was probably a very ancient Semitic institution.
If this be indeed the origin of the Passover and of the sanctity of the firstborn among the Hebrews, the whole of the Semitic evidence on the subject is seen to fall into line at once. The children whom the Carthaginians, Phoenicians, Canaanites, Moabites, Sepharvites, and probably other [pg 179] branches of the Semitic race burnt in the fire would be their firstborn only, although in general ancient writers have failed to indicate this limitation of the custom. For the Moabites, indeed, the limitation is clearly indicated, if not expressly stated, when we read that the king of Moab offered his eldest son, who should have reigned after him, as a burnt sacrifice on the wall.[469] For the Phoenicians it comes out less distinctly in the statement of Porphyry that the Phoenicians used to sacrifice one of their dearest to Baal, and in the legend recorded by Philo of Byblus that Cronus sacrificed his only-begotten son.[470] We may suppose that the custom of sacrificing the firstborn both of men and animals was a very ancient Semitic institution, which many branches of the race kept up within historical times; but that the Hebrews, while they maintained the custom in regard to domestic cattle, were led by their loftier morality to discard it in respect of children, and to replace it by a merciful law that firstborn children should be ransomed instead of sacrificed.[471]
Sacrifice of firstborn children among various races.
The conclusion that the Hebrew custom of redeeming the firstborn is a modification of an older custom of sacrificing them has been mentioned by some very distinguished scholars only to be rejected on the ground, apparently, of its extreme improbability.[472] To me the converging lines of evidence which point to this conclusion seem too numerous and too distinct to be thus lightly brushed aside. And the argument from improbability can easily be rebutted by pointing to other peoples who are known to have practised or to be still practising a custom of the same sort. In some tribes of New South Wales the firstborn child of every woman was eaten by the tribe as part of a religious [pg 180] ceremony.[473] Among the aborigines on the lower portions of the Paroo and Warrego rivers, which join the Darling River in New South Wales, girls used to become wives when they were mere children and to be mothers at fourteen, and the old custom was to kill the firstborn child by strangulation.[474] Again, among the tribes about Maryborough in Queensland a girl's first child was almost always exposed and left to perish.[475] In the tribes about Beltana, in South Australia, girls were married at fourteen, and it was customary to destroy their firstborn.[476] The natives of Rook, an island off the east coast of New Guinea, used to kill all their firstborn children; they prided themselves on their humanity in burying the murdered infants instead of eating them as their barbarous neighbours did. They spared the second child but killed the third, and so on alternately with the rest of their offspring.[477] Chinese history reports that in a state called Khai-muh, to the east of Yueh, it was customary to devour the firstborn sons,[478] and further, that to the west of Kiao-chi or Tonquin “there was a realm of man-eaters, where the firstborn son was, as a rule, chopped into pieces and eaten, and his younger brothers were nevertheless regarded to have fulfilled their fraternal duties towards him. And if he proved to be appetizing food, they sent some of his flesh to their chieftains, who, exhilarated, gave the father a reward.”[479] In India, down to the beginning of the nineteenth century, the custom of [pg 181] sacrificing a firstborn child to the Ganges was common.[480] Again, we are told that among the Hindoos “the firstborn has always held a peculiarly sacred position, especially if born in answer to a vow to parents who have long been without offspring, in which case sacrifice of the child was common in India. The Mairs used to sacrifice a firstborn son to Mata, the small-pox goddess.”[481]
Sacrifice of firstborn children among the Borans and other tribes to the south of Abyssinia. Firstborn male children put to death in Uganda.