Is there anything I can do for you in return for your service to our people?” Rahab hesitated, and then she gathered her courage and said, “I want to worship your God, sir.” Joshua was tremendously pleased with her answer. “Why, of course. Ardon, take her to Phinehas. Tell him that I want him to teach her the ways of Jehovah.” “But—” Ardon almost blurted out that the woman was a harlot and an idolatress, but Joshua’s eyes met his, and he stopped at once. “Yes, sir,” he said. “Moses said many times that there would be no difference between our people and the stranger. He was very stern as he spoke these words. Now, you see that my orders are carried out. And Rahab,” he said turning to her, “you will always have a place in Israel.” “I thank you so much—for me and my family.
God is not present in idols. Your feelings are your god. The soul is your temple.
which, like old idols, lost obscenes,
have molten bowels; your vision is
machines for making more machines.
-- Gordon Bottomley, 1874
20:39. And as for you, O house of Israel: thus saith the Lord God: Walk ye every one after your >idols, and serve them. But if in this also you hear me not, but defile my holy name any more with your gifts, and with your >idols;
20:18. And I said to their children in the wilderness: Walk not in the statutes of your fathers, and observe not their judgments, nor be ye defiled with their idols:
5:26.But you carried a tabernacle for your Moloch, and the image of your >idols, the star of your god, which you made to yourselves.
20:31. And you defile yourselves with all your >idols unto this day, in the offering of your gifts, when you make your children pass through the fire: and shall I answer you, O house of Israel? As I live, saith the Lord God, I will not answer you.
"I am unclean, not holy. I would not sit in an arm-chair and would not have them bow down to me as an idol," thundered Father Ferapont. "Nowadays folk destroy the true faith. The dead man, your saint," he turned to the crowd, pointing with his finger to the coffin, "did not believe in devils. He gave medicine to keep off the devils. And so they have become as common as spiders in the corners. And now he has begun to stink himself. In that we see a great sign from God."
15:29. That you abstain from things sacrificed to idols and from blood and from things strangled and from fornication: from which things keeping yourselves, you shall do well. Fare ye well.
6:13. And you shall know that I am the Lord, when your slain shall be amongst your >idols, round about your altars, in every high hill, and on all the tops of mountains, and under every woody tree, and under every thick oak, the place where they burnt sweet smelling frankincense to all their idols.
6:5. And I will lay the dead carcasses of the children of Israel before your >idols: and I will scatter your bones round about your altars,
14:6. Therefore say to the house of Israel: Thus saith the Lord God: Be converted, and depart from your >idols, and turn away your faces from all your abominations.
"There appeared upon the scene--say at the races, or the public balls, or anywhere else you like--a certain man, who made love to Miss Havisham. I never saw him (for this happened five-and-twenty years ago, before you and I were, Handel), but I have heard my father mention that he was a showy man, and the kind of man for the purpose. But that he was not to be, without ignorance or prejudice, mistaken for a gentleman, my father most strongly asseverates; because it is a principle of his that no man who was not a true gentleman at heart ever was, since the world began, a true gentleman in manner. He says, no varnish can hide the grain of the wood; and that the more varnish you put on, the more the grain will express itself. Well! This man pursued Miss Havisham closely, and professed to be devoted to her. I believe she had not shown much susceptibility up to that time; but all the susceptibility she possessed certainly came out then, and she passionately loved him. There is no doubt that she perfectly idolized him. He practised on her affection in that systematic way, that he got great sums of money from her, and he induced her to buy her brother out of a share in the brewery (which had been weakly left him by his father) at an immense price, on the plea that when he was her husband he must hold and manage it all. Your guardian was not at that time in Miss Havisham's counsels, and she was too haughty and too much in love to be advised by any one. Her relations were poor and scheming, with the exception of my father; he was poor enough, but not time-serving or jealous. The only independent one among them, he warned her that she was doing too much for this man, and was placing herself too unreservedly in his power. She took the first opportunity of angrily ordering my father out of the house, in his presence, and my father has never seen her since."
20:7. And I said to them: Let every man cast away the scandals of his eyes, and defile not yourselves with the idols of Egypt: I am the Lord your God.
46:1. Bel is broken, Nebo is destroyed: their idols are put upon beasts and cattle, your burdens of heavy weight even unto weariness.
"I? I detest him," replied Favourite in the same tone, seizing her fork again. "He is avaricious. I love the little fellow opposite me in my house. He is very nice, that young man; do you know him? One can see that he is an actor by profession. I love actors. As soon as he comes in, his mother says to him: 'Ah! mon Dieu! my peace of mind is gone. There he goes with his shouting. But, my dear, you are splitting my head!' So he goes up to rat-ridden garrets, to black holes, as high as he can mount, and there he sets to singing, declaiming, how do I know what? so that he can be heard down stairs! He earns twenty sous a day at an attorney's by penning quibbles. He is the son of a former precentor of Saint-Jacques-du-Haut-Pas. Ah! he is very nice. He idolizes me so, that one day when he saw me making batter for some pancakes, he said to me: 'Mamselle, make your gloves into fritters, and I will eat them.' It is only artists who can say such things as that. Ah! he is very nice. I am in a fair way to go out of my head over that little fellow. Never mind; I tell Blachevelle that I adore him--how I lie! Hey! How I do lie!"
"So you really idolize him deeply, that Blachevelle of yours?"
19:4. Turn ye not to idols: nor make to yourselves molten gods. I am the Lord your God.
26:30. I will destroy your high places, and break your >idols. You shall fall among the ruins of your >idols, and my soul shall abhor you.
6:6. In all your dwelling places. The cities shall be laid waste, and the high places shall be thrown down, and destroyed, and your altars shall be abolished, and shall be broken in pieces: and your >idols shall be no more, and your temples shall be destroyed, and your works shall be defaced.
57:5. Who seek your comfort in idols under every green tree, sacrificing children in the torrents, under the high rocks?
3:5. Mortify therefore your members which are upon the earth: fornication, uncleanness, lust, evil concupiscence and covetousness, which is the service of idols.
36:25. And I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your >idols.
6:4. And I will throw down your altars, and your >idols shall be broken in pieces: and I will cast down your slain before your >idols.
23:49. And they shall render your wickedness upon you, and you shall bear the sins of your >idols: and you shall know that I am the Lord God.
26:1. I am the Lord your God. You shall not make to yourselves any idol or graven thing: neither shall you erect pillars, nor set up a remarkable stone in your land, to adore it. For I am the Lord your God.
31:7. For in that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you to sin.
5:21. Little children, keep yourselves from idols. Amen.
17:23. For passing by and seeing your >idols, I found an altar also, on which was written: To the Unknown God. What therefore you worship without knowing it, that I preach to you:
Whence this seeming blight and decay of art? Salomon Reinach, guided by the analogy of similar practices among the aborigines of Australia, and noticing that these primitive pictures represent none but animals that formed the staple food of the age and place, and that they are usually found in the deepest and darkest recesses of the caves where they could only be drawn and seen by torchlight, has argued that they were not intended for artistic gratification (a late motive in human art), but were magical representations destined to influence and perhaps attract the hunter's quarry. In a word this earliest art was ancillary to the chase. It is a common practice in the magic of all ages and countries to acquire control and influence over men and animals by making images of them. The prototype is believed to suffer whatever is done to the image. Reinach, therefore, supposes that in the Stone age which succeeded, pictorial art was banned because it had got into the hands of magicians and had come to be regarded as inevitably uncanny and malefic. This is certainly the secret of the ordinary Mahommedan prohibition of pictures and statues, which goes even to the length of denying to poor little Arab girls the enjoyment of having dolls. It is felt that if you have got a picture of any one, you have some power of harming him through it; you can bind or loose him, just as you can a Djinn whose name you have somehow learned. It is as dangerous for your enemy to have a picture of you as for him to know your name. The old Hebrew prohibition of graven images was surely based on a like superstition, so far as it was not merely due to the physical impossibility for nomads of heavy statues that do not admit of being carried from camp to camp and from pasture to pasture. Possessing no images of Yahweh the Jews were also not exposed to the same risk as were idolaters of having their gods stolen by their foes and used against them. Lastly, the restriction to aniconic worship saved them from much superstition, for there is nothing which so much stimulates the growth of a mythology as the manufacture of idols. The artist must indeed start with imaginative types, revealed to him in visions or borrowed from current myths. But the tendency of his art is to give rise to new tales of the gods. There is perpetual action and reaction between picture and myth; and a legislator desiring to purify and raise his countrymen's religion must devote no less attention to their plastic art than to their hymnology. Entry: IMAGE
Kabir taught the life of _bhakti_ (faith, or personal love and devotion), the object of which is a _personal_ God, and not a philosophical abstraction or an impersonal quality-less, all-pervading spiritual substance (as in the Vedanta of Sankaracharya). His utterances do not, like those of Tulsi Das, dwell upon the incidents of the human life of Rama, whom he takes as his type of the Supreme; nevertheless, it is the essence of his creed that God became incarnate to bring salvation to His children, mankind, and that the human mind of this incarnation still subsists in the Divine Person. He proclaims the unity of the Godhead, the vanity of idols, the powerlessness of _brahmans_ or _mullas_ to guide or help, and the divine origin of the human soul, _divinae particula aurae_. All evil in the world is ascribed to _Maya_, illusion or falsehood, and truth in thought, word and deed is enjoined as the chief duty of man: "No act of devotion can equal truth; no crime is so heinous as falsehood; in the heart where truth abides there is My abode."[3] The distinctions of creeds are declared to be of no importance in the presence of God: "The city of _Hara_[4] is to the east, that of '_Ali_[5] is to the west; but explore your own heart, for there are both _Rama_ and _Karim_;"[6] "Behold but One in all things: it is the second that leads you astray. Every man and woman that has ever been born is of the same nature as yourself. _He_, whose is the world, and whose are the children of '_Ali_ and _Rama_, He is my _Guru_, He is my _Pir_." He proclaims the universal brotherhood of man, and the duty of kindness to all living creatures. Life is the gift of God, and must not be violated; the shedding of blood, whether of man or animals, is a heinous crime. The followers of Kabir do not observe celibacy, and live quiet unostentatious lives; Wilson (p. 97) compares them to Quakers for their hatred of violence and unobtrusive piety. Entry: KABIR
The friendship, consecrated by the most delightful of biographies, and one of the most gorgeous feasts in the whole banquet of letters, was not so ill-assorted as has been inconsiderately maintained. Boswell's freshness at the table of conversation gave a new zest to every maxim that Johnson enunciated, while Boswell developed a perfect genius for interpreting the kind of worldly philosophy at which Johnson was so unapproachable. Both men welcomed an excuse for avoiding the task-work of life. Johnson's favourite indulgence was to talk; Boswell's great idea of success to elicit memorable conversation. Boswell is almost equally admirable as a reporter and as an interviewer, as a collector and as a researcher. He prepared meetings for Johnson, he prepared topics for him, he drew him out on questions of the day, he secured a copy of his famous letter to Lord Chesterfield, he obtained an almost verbatim report of Johnson's interview with the king, he frequented the tea-table of Miss Williams, he attended the testy old scholar on lengthy peregrinations in the Highlands and in the midlands. "Sir," said Johnson to his follower, "you appear to have only two subjects, yourself and me, and I am sick of both." Yet thorough as the scheme was from the outset, and admirable as was the devotedness of the biographer, Boswell was far too volatile a man to confine himself to any one ambition in life that was not consistent with a large amount of present fame and notoriety. He would have liked to Boswellize the popular idol Wilkes, or Chatham, or Voltaire, or even the great Frederick himself. As it was, during his continental tour he managed in the autumn of 1765 to get on terms with Pasquale di Paoli, the leader of the Corsican insurgents in their unwise struggle against Genoa. After a few weeks in Corsica he returned to London in February 1766, and was received by Johnson with the utmost cordiality. In accordance with the family compact referred to, he was now admitted advocate at Edinburgh, and signalized his return to the law by an enthusiastic pamphlet entitled _The Essence of the Douglas Cause_ (November 1767), in which he vigorously repelled the charge of imposture from the youthful claimant. In the same year he issued a little book called _Dorando_, containing a history of the Douglas cause in the guise of a Spanish tale, and bringing the story to a conclusion by the triumph of Archibald Douglas in the law courts. Editors who published extracts while the case was still _sub judice_ were censured severely by the court of session; but though his identity was notorious the author himself escaped censure. In the spring of 1768 Boswell published through the Foulis brothers of Glasgow his _Account of Corsica, Journal of a Tour to that Island, and Memoirs of Pascal Paoli_. The liveliness of personal impression which he managed to communicate to all his books gained for this one a deserved success, and the _Tour_ was promptly translated into French, German, Italian and Dutch. Walpole and others, jeered, but Boswell was talked about everywhere, as Paoli Boswell or Paoli's Englishman, and to aid the mob in the task of identifying him at the Shakespeare jubilee of 1769 he took the trouble to insert a placard in his hat bearing the legend "Corsica Boswell." The amazing costume of "a Corsican chief" which he wore on this occasion was described at length in the magazines. Entry: BOSWELL
7. _Deuteronomic Legalism._--The book of Deuteronomy was the product of prophetic teaching operating on traditional custom, which was represented in its essential features by the two codes of legislation contained in Ex. xx. 24-xxiii. 19 (E) and Ex. xxxiv. 10-26 (J), but had also become tainted and corrupted by centuries of Canaanite influence and practice which especially infected the cult of the _high places_. The existence of "high places" is pre-supposed in those two ancient codes and is also presumed in the narratives of the documents E and J which contain them. But the prevalence of the worship of "other gods" and of graven images in these "high places," and the moral debasement of life which accompanied these cults, made it clear that the "high places" were sources of grave injury to Israel's social life. In all probability the reformation instituted in the reign of Hezekiah, to which 2 Kings xviii. 4 (cf. verse 22) refers, was only partial. It is hardly possible that all the high places were suppressed. The idolatrous reaction in the reign of Manasseh appears to have restored all the evils of the past and added to them. Another and more drastic reform than that which had been previously initiated (probably at the instigation of Isaiah and Micah) now became necessary to save the state. It is universally held by critics that our present book of Deuteronomy (certainly chaps. xii.-xxvi.) is closely connected with the reformation in the reign of Josiah. It is quite clear that many provisions in the old codes of J and E expanded lie at the basis of the book of Deuteronomy. But new features were added. We note for the first time definite regulations respecting Passover and the close union of that celebration with _Massoth_ or "unleavened bread." We note the laws respecting the clean and unclean animals (certainly based on ancient custom). Moreover, the prohibitions are strengthened and multiplied. In addition to the bare interdict of the sorceress (Ex. xxii. 18), of stone pillars to the Canaanite Baal, of the Asherah-pole, molten images and the worship of other gods than Yahweh (Ex. xxxiv. 13-17), we now have the strict prohibition of _any employment whatever_ of the stone-symbol (_Massebhah_), and of all forms of sorcery, soothsaying and necromancy (Deut. xviii. 10, 11. Respecting the stone-pillar see xvi. 22). But of much more far-reaching importance was the _law of the central sanctuary_ which constantly meets us in Deuteronomy in the reference to "the place (i.e. Jerusalem) which Yahweh your God shall choose out of all your tribes to put His name there" (xii. 5, xvi. 5, 11, 16, xxvi. 2). There alone all offerings of any kind were to be presented (xii. 6, 7, xvi. 7). By this positive enactment all the high places outside the one sanctuary in Jerusalem became illegitimate. A further consequence directly followed from the limitation as to sanctuary, viz. limitation as to the officiating ministers of the sanctuary. In the "book of the covenant" (Ex. xx. 22-xxii. 19), as we have already seen, and in the general practice of the regal period, there was no limitation as to the priesthood, but a definite order of priesthood, viz. Levites, existed, to whom a higher professional prestige belonged. As it was impossible to find a place for the officiating priests of the high places, non-levitical as well as levitical, in the single sanctuary, it became necessary to restrict the functions of sacrifice to the Levites only as well as to the existing official priesthood of the Jerusalem temple (see PRIEST). Doubtless such a reform met with strong resistance from the disestablished and vested interests, but it was firmly supported by royal influence and by the Jerusalem priesthood as well as by the true prophets of Yahweh who had protested against the idolatrous usages and corruptions of the high places. Entry: 7
The next notable contribution to the permanent growth of Hebrew prophetic religion was made about a century after the lifetime of Isaiah by Jeremiah and Ezekiel. The reaction into idolatry and Babylonian star worship in the long reign of Manasseh synchronized and was connected with vassalage to Assyria, while the reformation in the reign of Josiah (621 B.C.) is conversely associated with the decay of Assyrian power after the death of Assur-bani-pal. That reformation failed to effect its purifying mission. The hurt of the daughter of God's people was but lightly healed (Jer. vi. 14, 15; cf. viii. 11, 12). No possibility of recovery now remained to the diseased Hebrew state. The outlook appeared indeed far darker to Jeremiah than it seemed more than a century before to Isaiah in the evil days of Jotham and Ahaz, "when the whole head was sick and the whole heart faint" (Isa. i. 5). Jeremiah foresaw that there was now no possibility of recovery. The Hebrew state was doomed and even its temple was to be destroyed. This involved an entire reconstruction of theological ideas which went beyond even the reconstructions of Amos and Isaiah. In the old religion the race or clan was the unit of religion as well as of social life. Properly speaking, the individual was related to God only through the externalities of the clan or tribal life, its common temple and its common _sacra_. But now that these external bases of the old religion were to be swept away, a reconstruction of religious ideas became necessary. For the external supports which had vanished Jeremiah substituted a basis which was _internal, personal and spiritual_ (i.e. _ethical_). In place of the old covenant based on external observance, which had been violated, there was to be a _new covenant_ which was to consist not in outward prescription, but in the law which God would place _in the heart_ (Jer. xxxi. 30-33). This was to take place by an act of divine grace (Jer. xxiv. 5 foll.): "I will give them an heart to know me that I am the Lord" (verse 7). Ezekiel, who borrowed both Jeremiah's language and ideas, expresses the same thought in the well-known words that Yahweh would give the people instead of a heart of stone a heart of flesh (Ezek. xi. 19, 20, xx. 40 foll., xxxvi. 25-27), and would shame them by his loving-kindness into repentance, and there "shall ye remember your ways and all your doings wherein ye have been defiled and ye shall loathe yourselves in your own sight" (xx. 43). Entry: I
Cromwell's moderation and freedom from imperiousness were acknowledged even by those least friendly to his principles. Although the idol of his victorious army, and in a position enabling him to exercise autocratic power, he laboured unostentatiously for more than a year and a half as a member of the parliament, whose authority he supported to the best of his ability. While occupied with work on committees and in administration he pressed forward several schemes of reform, including a large measure of law reform prepared by a commission presided over by Matthew Hale, and the settlement of the church; but very little was accomplished by the parliament, which seemed to be almost exclusively taken up with the maintenance and increase of its own powers; and Cromwell's dissatisfaction, and that of the army which increased every day, was intensified by the knowledge that the parliament, instead of dissolving for a new election, was seeking to perpetuate its tenure of power. At length, in April 1653, a "bill for a new representation" was discussed, which provided for the retention of their seats by the existing members without re-election, so that they would also be the sole judges of the eligibility of the rest. This measure, which placed the whole powers of the state--executive, legislative, military and judicial--in the hands of one irresponsible and permanent chamber, "the horridest arbitrariness that ever was exercised in the world," Cromwell and the army determined to resist at all costs. On the 15th of April they proposed that the parliament should appoint a provisional government and dissolve itself. This compromise was refused by the parliament, which proceeded on the 20th to press through its last stages the "bill for a new representation." Cromwell hastened to the House, and at the last moment, on the bill being put to the vote, whispering to Harrison, "This is the time; I must do it," he rose, and after alluding to the former good services of the parliament, proceeded to overwhelm the members with reproaches. Striding up and down the House in a passion, he made no attempt to control himself, and turning towards individuals as he hurled significant epithets at each, he called some "whoremasters," others "drunkards, corrupt, unjust, scandalous to the profession of the Gospel." "Perhaps you think," he exclaimed, "that this is not parliamentary language; I confess it is not, neither are you to expect any such from me." In reply to a complaint of his violence he cried, "Come, come, I will put an end to your prating. You are no parliament, I say you are no parliament. I will put an end to your sitting." By his directions Harrison then fetched in a small band of Cromwell's musketeers and compelled the speaker Lenthall to vacate the chair. Looking at the mace he said, "What shall we do with this bauble?" and ordered a soldier to take it away. The members then trooped out, Cromwell crying after them, "It is you that have forced me to this; for I have sought the Lord night and day that He would rather slay me than put me upon the doing this work." He then snatched the obnoxious bill from the clerk, put it under his cloak, and commanding the doors to be locked went back to Whitehall. In the afternoon he dissolved the council in spite of John Bradshaw's remonstrances, who said, "Sir, we have heard what you did at the House this morning...; but you are mistaken to think that the parliament is dissolved, for no power under heaven can dissolve them but themselves; therefore take you notice of that." Cromwell had no patience with formal pedantry of this sort; and in point of strict legality "The Rump" of the Long Parliament had little better title to authority than the officers who expelled it from the House. After this Cromwell had nothing left but the army with which to govern, and "henceforth his life was a vain attempt to clothe that force in constitutional forms, and make it seem something else so that it might become something else."[2] Entry: CROMWELL