[1] That this satirical hymn was admitted into the Rig-Veda shows that these hymns were collected whilst they were still in the hands of the ancient Hindu families as common property, and were not yet the exclusive property of Bráhmans as a caste or association. Further evidence of the same kind is given by a hymn in which the expression occurs—‘Do not be as lazy as a Bráhman.’—Mrs. Manning’s Ancient and Mediæval India, i. 77. In the same work some particulars are given of the persons mentioned in this chapter. The Frog-satire is translated by Max Müller, A. S. L., p. 494.
[2] ‘Arichandra, the Martyr of Truth: A Tamil Drama translated into English by Mutu Coomâra Swâmy, Mudliar, Member of Her Majesty’s Legislative Council of Ceylon,’ &c. London: Smith, Elder, & Co. 1863. This drama, it must be constantly borne in mind, in nowise represents the Vedic legend, told in the Aitereya-Bráhmana, vii. 13–18; nor the puranic legend, told in the Merkandeya-Purána. I have altered the spelling of the names to the Sanskrit forms, but otherwise follow Sir M. C. S.’s translation.
[3] Siva; the ‘lord of the world,’ and of wealth. Cf. Pluto, Dis, Dives.
Chapter V.
Elohim and Jehovah.
Deified power—Giants and Jehovah—Jehovah’s manifesto—The various Elohim—Two Jehovahs and two Tables—Contradictions—Detachment of the Elohim from Jehovah.
The sacred books of the Hebrews bring us into the presence of the gods (Elohim) supposed to have created all things out of nothing—nature-gods—just as they are in transition to the conception of a single Will and Personality. Though the plural is used (‘gods’) a singular verb follows: the tendency is already to that concentration which resulted in the enthronement of one supreme sovereign—Jehovah. The long process of evolution which must have preceded this conception is but slightly traceable in the Bible. It is, however, written on the face of the whole world, and the same process is going on now in its every phase. Whether with Gesenius[1] we take the sense of the word Elohim to be ‘the revered,’ or, with Fürst,[2] ‘the mighty,’ makes little difference; the fact remains that the word is applied elsewhere to gods in general, including such as were afterwards deemed false gods by the Jews; and it is more important still that the actions ascribed to the Elohim, who created the heavens and the earth, generally reflect the powerful and un-moral forces of nature. The work of creation in Genesis (i. and ii. 1–3) is that of giants without any moral quality whatever. Whether or not we take in their obvious sense the words, ‘Elohim created man in his own image, ... male and female created he them,’ there can be no question of the meaning of Gen. vi. 1, 2: ‘The sons of Elohim saw the daughters of men that they were beautiful, and they took to themselves for wives whomsoever they chose.’ When good and evil come to be spoken of, the name Jehovah[3] at once appears. The Elohim appear again in the Flood, the wind that assuaged it, the injunction to be fruitful and multiply, the cloud and rainbow; and gradually the germs of a moral government begin to appear in their assigning the violence of mankind as reason for the deluge, and in the covenant with Noah. But even after the name Jehovah had generally blended with, or even superseded, the other, we find Elohim often used where strength and wonder-working are thought of—e.g., ‘Thou art the god that doest wonders’ (Ps. lxxvii.). ‘Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.’
Against the primitive nature-deities the personality and jealous supremacy of Jehovah was defined. The golden calf built by Aaron was called Elohim (plural, though there was but one calf). Solomon was denounced for building altars to the same; and when Jeroboam built altars to two calves, they are still so called. Other rivals—Dagon (Judges xvi.), Astaroth, Chemosh, Milcom (1 Kings xi.)—are called by the once-honoured name. The English Bible translates Elohim, God; Jehovah, the Lord; Jehovah Elohim, the Lord God; and the critical reader will find much that is significant in the varied use of these names. Thus (Gen. xxii.) it is Elohim that demands the sacrifice of Isaac, Jehovah that interferes to save him. At the same time, in editing the story, it is plainly felt to be inadmissible that Abraham should be supposed loyal to any other god than Jehovah; so Jehovah adopts the sacrifice as meant for himself, and the place where the ram was provided in place of Isaac is called Jehovah-Jireh. However, when we can no longer distinguish the two antagonistic conceptions by different names their actual incongruity is even more salient, and, as we shall see, develops a surprising result.