[14] As the disputes concerning religious flagellations have been carried on with great warmth on both sides, the two parties have ransacked the Scriptures for passages that might support their respective opinions; and the supporters of flagellations have been particularly happy in the discovery of the passage of David, mentioned in the preceding Chapter; and that of St. Paul which is recited here. By the former passage, the supporters of flagellations pretend to shew, that they were in use so early as the time of David; and that the Prophet underwent a flagellation every morning: by the latter passage, they endeavour to prove that self-scourgings were practised by St. Paul, and of course by the first Christians. As the literal meaning of the above two passages is wholly on the side of the supporters of flagellations, this, as it always happens in controversies of that kind, has given them a great advantage over their opponents, who have been reduced, either to plead that the expressions urged against them were only to be understood in a figurative sense, or to endeavour, by altering the original passage, to substitute others in their stead. The latter is the expedient on which our Author has chiefly relied in this chapter, and he strives to substitute another word, to the word ὑπωπιάζω, used by St. Paul when he said, he chastised his flesh; which is to be found in all the common Editions of the Greek New Testament. And indeed it must be confessed, that the above word is of itself extremely favourable to the promoters of self-flagellation; little less so than the words of Asaph, fui flagellatus (I have been whipped) mentioned in the foregoing Chapter; its precise meaning being the same as I bruise or discolour with blows: it comes from the word ὐπώπιον, which signifies a livid mark left under the eye by a blow: on which the Reader may observe (which, no doubt, will be matter of agreeable surprise to him) that what is called in plain English a black-eye, was expressed in Greek by the word ὑπώπιον. Besides trying to substitute another word to that attributed to St. Paul in the common Greek Editions of the New Testament, our Author produces several passages from Greek and Latin Fathers, to shew that they thought that St. Paul meant no more than to speak of his great labours, abstinence, continence, &c.
The principal end of this Chapter is, therefore, to discuss the interesting question, whether St. Paul used to flagellate himself: and I have preferred to give the above compendious account of the contest on the subject, rather than introduce the long discussion of Greek words, and use the whole string of passages from Greek and Latin Fathers, contained in the Abbé Boileau’s Book. By that means, the present Chapter has, for the sake of the Reader, been shortened to ten pages, instead of thirty, it must otherwise have contained.
[15] “And shall deliver him to the Gentiles to mock, and to scourge and to crucify him.” St. Matth. c. xx. v. 19.... “Then Pilate took Jesus, and scourged him.” St. John, c. xix. ver. 1.
[16] Hoc implebat Paulus, qui servitutis suæ titulos sic scribebat. Lividum facio corpus meum, & servituti subjicio. Præbebat vindictam bonus servus, qui se usque ad livorem, sic agens, jugiter verberabat.
CHAP. IV.
The use of Flagellations was known among the ancient Heathens. Several facts and observations on that subject.
IT is not to be doubted, that flagellations had been invented, and were become, in early times, a common method of punishment in the Pagan world. Even before the foundation of Rome, we meet with instances which prove that it was the usual punishment inflicted on Slaves. Justin, in his Epitome of Trogus Pompeius, relates that the Scythians more easily overcame their rebellious Slaves with scourges and whips, than with their swords. ‘The Scythians being returned (says Justin) from their third expedition in Asia, after having been absent eight years from their Wives and Children, found they now had a war to wage at home against their own Slaves. For, their Wives, tired with such long fruitless expectation of their Husbands, and concluding that they were no longer detained by war, but had been destroyed, married the Slaves who had been left to take care of the cattle; which latter attempted to use their Masters, who returned victorious, like Strangers, and hinder them, by force of arms, from entering the Country. The war having been supported, for a while, with success pretty nearly equal on both sides, the Scythians were advised to change their manner of carrying it on, remembering that it was not with enemies, but with their own Slaves, that they had to fight; that they were to conquer by dint, not of arms, but of their right as Masters; that instead of weapons, they ought to bring lashes into the field, and, setting iron aside, to supply themselves with rods, scourges, and such like instruments of slavish fear. Having approved this counsel, the Scythians armed themselves as they were advised to do; and had no sooner come up with their enemies, than they exhibited on a sudden their new weapons, and thereby struck such a terror into their minds, that those who could not be conquered by arms, were subdued by the dread of the stripes, and betook themselves to flight, not like a vanquished enemy, but like fugitive slaves.’
Among the antient Persians, the punishment of whipping was also in use: it was even frequently inflicted on the Grandees of the Kingdom by order of the King, as we find in Stobæus, who moreover relates in his forty-second Discourse, ‘That when one of them had been flagellated by order of the King, it was an established custom, that he should give him thanks as for an excellent favour he had received, and a token that the King remembered him.’ This custom of the Persians was however in subsequent times altered: they began to set some more value on the skin of Men; and we find in Plutarch’s Apophthegms of Kings, ‘That Artaxerxes, son of Xerxes, sirnamed the Longhanded, was the first who ordered that the Grandees of his kingdom should no longer be exposed to the former method of punishment; but that, when they should have been guilty of some offence, instead of their backs, only their clothes should be whipped, after they had been stripped of them.’
We also find, that it was a custom in antient times, for Generals and Conquerors, to flog the Captives they had taken in war; and that they moreover took delight in inflicting that punishment with their own hands on the most considerable of those Captives. We meet, among others, with a very remarkable proof of this practice, in the Tragedy of Sophocles, called Ajax Scourgebearer (Μαστιγοφόρος): in a Scene of this Tragedy Ajax is introduced as having the following conversation with Minerva.