Introduction to the History of Religions Handbooks on the...

1062. A priest is a person commissioned by the community or its head to conduct the sacrificial service and related services connected with shrines. Such a person differs in two respects from the religious official of the simplest times, the magician (shaman, or medicine man): the latter acts in his own name and by his own authority, and the methods he employs are magical—they are based on the belief that the supernatural Powers are subject to law and may be controlled by one who knows this law; the priest acts in the name and by the authority of the community, and his methods are dictated by the friendly social relation existing between the community and the Powers. He differs, further, from those religious ministrants (chiefs of clans, fathers of families, and other prominent men) who acted by virtue of their social or political positions in that his functions are solely religious and are in that regard distinct from his civil position. He represents a differentiation of functions in an orderly nonmagical religious society. Such an office can arise only under a tolerably well-organized civil government and a fairly well-defined sacrificial ritual. It is doubtless a slow growth, and there may be, in a community, a period of transition from one grade of religious ministers to another when the distinction between the priest and the magician or between the priest and the headman is hardly recognizable; the distinction comes, however, to be well marked, and then indicates an important turning-point in religious history.

It may be, also, that at certain times under certain circumstances the civil ruler may have priestly functions or the priest may exercise civil authority; but these exceptional cases do not affect the specific character of the sacerdotal office.

1063. The priest is a sacred person, and is affected by all the conditions pertaining to the conception of "sacred." In early times he has to be guarded against contamination by impure or common (profane) things, and care has to be taken that his quality of sacredness be not injuriously communicated to other persons or to any object.1927 The parts of his person, such as hair and nail-parings, must not be touched by common folk. The dress worn by him when performing his sacred duties must be changed when he comes out to mix with the people. He must keep his body clean, and the food that he may or may not eat is determined by custom or by law. His sexual relations are defined—sometimes he is forbidden to marry or to approach a woman, sometimes the prohibition extends only to marriage with a certain sort of woman (a foreigner, a widow, or a harlot). In some cases he is forbidden to engage in warfare or to shed human blood;1928 the ground of this prohibition was physical, not moral.1929

1064. Similar rules in regard to food, marriage, chastity applied to priestesses.1930 Women were often, in ancient times, the ministrants in the shrines of female deities—there was a certain propriety in this arrangement; they were, however, in some cases attached to the service of male deities.1931 Their duties were in general of a secondary character: they rarely, if ever, offered sacrifice;1932 they were often in charge of the temple-music; the function of soothsaying or of the interpretation of oracular sayings was sometimes assigned them. On the other hand, female ministrants in temples, who were closely connected with temple duties, were sometimes considered as wives of the god, and in some cases had sexual relations with priests and worshipers, and became public prostitutes.1933 This custom does not exist among the lowest tribes, and it attained its largest development in some of the great civilized cults. It seems not to have existed in Egypt.1934 The consecrated maidens described in the Code of Hammurabi appear to have been chaste and respected;1935 the relation between these and the harlots of the early Ishtar cult is not clear. A distinction may be made between priestesses proper and maidens (hierodules) consecrated to such a deity as Aphrodite Pandemos; Solon's erection of a temple to this goddess, which he supplied with women, may have been an attempt to control the cult of the hetæræ.

1065. The origin of temple prostitution is not clear. In many cases (in Greece, Rome, Mexico, Peru, and elsewhere) the consecrated women were required to be virgins and to remain chaste—this higher conception is obviously the natural one in a civilized community in which the purity of wives and daughters is strictly guarded. The old idea that sexual union was defiling may have originated or strengthened the demand for chastity. The institution of the lower class of women does not seem to have originated in a society in which this regard for purity is lacking, for the hierodulic class is rarely if ever found in existing societies of this sort. The origin of the class is not to be sought in a low valuation of woman, nor, on the other hand, is it to be found in a desire to secure fruitfulness; fruitfulness is generally secured by offerings to the gods, and though the belief has doubtless existed that it could be secured by commerce with a supernatural being,1938 there is no trace of this belief in the accounts of the lives of the hierodules; the benefit would be restricted also to a small number of women. Probably the custom was developed gradually and, like other such customs, had its ground in simple needs. Women were required for the menial work of shrines.1939 Once established in service, they would acquire a certain sanctity and power by their relation to sacred things, and at the same time would, as unattached, be sought by men. Their privileges and license would grow with time—they would become an organized body, and would seek to increase their power.

In the course of time current religious ideas, low or high, would attach to them. They would be supposed to be in the confidence of the deity, able to interpret his will, and endowed with the power of cursing or blessing.1940 With the growth of refinement they would be thought of as servants of the deity, belonging to him and to no other, and might be described, as in fact they are sometimes described, as his wives. The title "wife" would be compatible with purity in the higher religious systems, but in the lower systems would be connected with license.

1066. Theories of the origin of religious prostitution. The license just referred to is a part of a widespread custom of the prostitution of sacred persons, of which various explanations have been offered.1941 The existence of the custom is attested for the larger part of the ancient civilized and half-civilized world, and for many more recent peoples. In old Babylonia, Canaan, Syria, Phœnicia, Asia Minor, Armenia, Greece, and now in West Africa and India, we find officially appointed "sacred" women a part of whose religious duty it was or is to offer themselves to men.1942 The service in ancient times was not regarded as degrading; on the contrary, maidens of the noblest families were sometimes so dedicated, and the rôle of devotee might be continued in a family for generations.1943 Such service was sometimes a necessary preliminary to marriage. This seems to be the case in the custom reported by Herodotus1944 that every native Babylonian woman had, once in her life, to sit in the temple of Mylitta (Ishtar) and wait till a piece of money was thrown into her lap by a stranger, to whom she must then submit herself—this duty to the goddess accomplished, she lived chastely. In Byblos a woman who refused to sacrifice her hair to Ashtart on a certain festival day had to yield herself to a stranger.1945

Official male prostitutes also there were in some ancient cults; but information about such persons is scanty, and they seem not to have been numerous.1946 The most definitely named case is that of the Hebrew official class called kedeshim, that is, persons devoted to the service of the deity and therefore sacred1947 (as it is said in Zech. xiv, 20 ff., that bells on horses and temple-vessels shall be sacred to Yahweh). These, together with the female devotees, kedeshot ("prostitutes"), are denounced as abhorrent to Yahweh; both were features in the ritual of the Jerusalem temple of the seventh century B.C. and apparently earlier.1948 The female devotee is called a "harlot" and the male a "dog" (kalb). The original religious sense of the latter term is uncertain. In the Old Testament it occurs, in this sense, only in the passage cited above. In a Phœnician inscription of Larnaca (in Cyprus)1949 the plural of the word designates a class of attendants in a temple of Ashtart, and there are proper names in which the term is an element (and therefore an honorable title). It is not improbable that it meant originally simply a devotee or minister of a god in a temple,1950 the bad sense having been attached to it in the Old Testament from the license sometimes practiced by such ministers.

The sentiment of chastity is a product of the highest civilization. In many savage and half-civilized tribes the obligation on a woman to keep herself pure is not fully recognized, and in the case of married women the opposition to unfaithfulness sometimes springs from the view that it is a violation of the husband's right of property in the wife. In some ancient civilized communities a god's right to a woman seems to have been taken for granted.1951 Ordinary prostitution seems to have existed in the world, in all grades of civilization, from the earliest times. This attitude toward the custom being so widespread, it is not strange that it has established itself in religious organizations.

Two types of organized religious prostitution have to be considered:1952 there is the Babylonian (Mylitta) type, in which every woman must thus yield herself before marriage; and there is the attachment of a company of official public women to a temple permanently or for a considerable time. The explanations that have been offered of these institutions fall into two classes, one tracing their origin to some nonreligious custom, the other regarding them as originally religious (these classes are, however, not necessarily mutually exclusive).

Secular explanations. It has been held that all such customs go back to a period of sexual promiscuity,1953 which has been modified in the course of ages. It is doubtful whether such a period ever existed,1954 but it is certain that prenuptial license has been common, and this laxity may have prepared the way for organized prostitution. More particularly, reference is made to puberty defloration ceremonies, when the girl is handed over to certain men no one of whom can, by tribal rule, be her husband—that is, before marriage she becomes sexually the property of the tribe through its regularly appointed representatives, and is thus prepared for membership; then, it is added, at a later period, when religious service has been established, the girl is given over or devoted not to the tribe but to the tribal god, in whose shrine she must submit to defloration, in accordance with rules fixed from time to time. The act thus becomes religious—it is a recognition of the sovereignty of the deity, and procures divine favor. Such may be a possible explanation of the procedure in the temple of Mylitta and at Byblos.1955 But the meaning of the condition imposed at these places, namely, that the man to whom the woman yields herself must be a stranger, is not clear.

It is hardly probable that an outsider was called on to perform what was regarded as a dangerous duty—a stranger would not be likely to undertake what a tribesman feared to do.1956 Nor is the power of a stranger to confer benefits so well established that we can regard his presence as intended to bring a blessing to the girl.1957 More to the point, in one respect, is the conjecture that we have here an attenuated survival of the exogamic rule—the girl must marry out of her social group;1958 the old social organization having disappeared, the "stranger" takes the place of the original functionary, and the deity the place of the clan. This explanation has much in its favor; but, as it is hardly possible to establish an historical connection between the older and the later custom, it cannot be said to be certain, and the origin of the "stranger-feature" remains obscure.

Religious explanation. Sacred prostitution is supposed by many writers to have sprung from the cult of the goddess who represented the productive power of the earth1959 (Mother Earth, the Great Mother). While such a figure is found in many of the lower tribes, it is only among civilized peoples, and particularly in Western Asia, that the cult acquired great importance. By the side of the female figure there sometimes stands a male representative of fertility (Tammuz by the side of Ishtar, Attis by the side of Kybele) who is regarded as the husband or the lover of the goddess, but occupies a subordinate position. In early times the goddess is represented as choosing her consorts at will, but this is merely an attribution to her of a common custom of the period. All deities, male and female, might be and were appealed to for increase of crops and children, but a Mother goddess would naturally be looked on as especially potent in this regard. Prayer would be addressed to her, and that, with offerings, would be sufficient to secure her aid; simply as patroness of fertility she would not demand prostitution of her female worshipers—some special ground must be assumed for this custom, and it is held that, as fertility was produced by the union of the goddess with her consort or her lovers, this union must be imitated by the women who sought a blessing from her.1960 The probability of such a ground for sacred prostitution is not obvious. There are communities of temple-courtesans (in West Africa and India) where such an idea does not exist.

If the license was in imitation of the goddess, this feature of her character requires explanation, and the natural explanation is that such a figure is a product of a time of license. In the ancient world it was only in Asia Minor and the adjacent Semitic territory that religious orgies and debauchery existed—they seem to have been an inheritance from a savage age. Or, if the prostitution is explained as a magical means of obtaining children,1961 this also would go back to a religiously crude period. Magical rites, many and of various sorts, have been performed by women desiring offspring—imitations and simulations.1962 But the giving up of the body is not imitation or simulation—it is the procreative act itself.

Organized official sacred prostitution must be regarded as the outcome of a long period of development. License, starting at a time when sexual passion was strong and continence was not recognized as a duty or as desirable, found entrance into various social and religious customs and institutions, accommodating itself in different places and periods to current ideas of propriety. Appropriated by organized religion, it discarded here and there its more bestial features, adopted more refined religious conceptions, its scope was gradually reduced, and finally it vanished from religious usage. The objections urged to such a process of growth are not conclusive.1963 Explanations of communities of temple-courtesans and male prostitutes and of customs affecting individual women are suggested above.1964 Many influences, doubtless, contributed to the final shaping of the institution, and we can hardly hope to account satisfactorily for all details; but the known facts point to an emergence from savage conditions and a gradual modification under the influence of ideas of morality and refinement.

1067. Organization and influence of the priesthood. In accordance with the law of natural human growth the priests in most of the greater religions came to form an organized body, hierarchical grades were established, many privileges were granted them, and they exercised great influence over the people and in the government. In Egypt they were exempt from taxes and had a public allowance of food; the temples at the capitals, Memphis and Thebes, became enormously wealthy; the priests exercised judicial functions (but under the control of the king); they cultivated astronomy and arithmetic, and controlled the general religious life of the people; as early as the thirteenth century B.C. they had attained a political power with which the kings had to reckon, and still earlier (ca. 1400 B.C.) the Theban priests were able to overthrow the religious reformation introduced by Amenhotep IV; the departments of sacerdotal functions were multiplied, and the high priest of the Theban Amon, whose office became hereditary, controlled the religious organization of the whole land, set himself up as a rival of the Pharaoh in dignity, and finally became the head of a sacerdotal theocracy.1965

1068. While the Babylonian and Assyrian priesthoods were not so highly organized as the Egyptian, and never attained great political power, they were nevertheless very influential. Astronomy and astrology, the interpretation of omens and portents, the science of magic and exorcisms, the direction of the religious life of kings and people were in the hands of the priests; the great temples were rich, there were various classes of temple-ministers, all well cared for, and the chief priest of an important shrine was a person of great dignity and power. The interpretation of sacrificial phenomena was made into a science by the priests, and, passing from them to Greece and Italy, exerted a definite influence on the religious life of the whole Western world.1966

1069. The process of organizing the Hebrew priesthood began under David and Solomon, at first, under Solomon (who favored the Zadok family), affecting only the Jerusalem temple. In the Northern kingdom (established about 930 B.C.) there seems to have been a similar arrangement. As long as the old royal governments lasted (the Northern kingdom fell in the year 722 B.C., the Southern in 586) the priests were controlled by the kings. On the building of the Second Temple (516) and the reorganization of the Judean community they became, under Persian rule, independent of the civil government and finally, in the persons of the high-priests, the civil heads of the Palestinian Jews. The Maccabean uprising resulted in the establishment of the Asmonean priest-dynasty, in which the offices of civil ruler and religious leader were united. After the fall of this dynasty (37 B.C.) the priestly party (the Sadducees, that is, the Zadokites), forming an aristocracy, conservative of ritual and other older religious customs and ideas, was engaged in a constant struggle with the democratic party (the Pharisees), which was hospitable to the new religious ideas (resurrection, immortality, legalism). The latter party was favored by the people, and with the destruction of the temple (70 A.D.) the priests disappeared from history.

From the beginning they appear to have been not only religious ministrants and guides but also civil judges; their great work was the formulation of the religious law, as it appears in the Pentateuch, and it is probable that the shrines (especially that of Jerusalem) were centers of general literary activity. The national development turned, however, from sacerdotalism to legalism—the later religious leaders were not priests but doctors of law (Scribes and Pharisees).

1070. In India the priests formed the highest caste, were the authors of the sacred books (which they alone had the right to expound), conducted the most elaborate sacrificial ceremonies that man has invented, and by ascetic observances, as was believed, sometimes became more powerful than the gods.1967 Ritual propriety was a dominant idea in India, and the influence of the priesthood on the religious life of the people was correspondingly great. Priests did not attempt to interfere in the civil government, but their religious instruction may sometimes have affected the policy of civil rulers. On the other hand, the Hindu priesthood, by its poetical productions and its metaphysical constructions, has become a permanent influence in the world.

1071. The early (pre-Zoroastrian) history of the Mazdean priesthood is obscure. In the Avestan system, however, a great rôle is assigned the priests, as is evident from the vast number of regulations concerning ceremonial purity, of which they had charge.1968 It does not appear that the early sacerdotal organization was elaborate or strict. There were various classes of ministrants at every shrine, but they differed apparently rather in the nature of their functions than in rank.

1072. The Greek priestly class had the democratic tone of the Greek people.1969 There was little general organization: every priest was attached to a particular deity except the Athenian King Archon, who had charge of certain public religious ceremonies. The mutual independence of the Greek States made the creation of a Hellenic sacerdotal head impossible. In Sparta the priestly prerogatives of the king were long maintained; usually, however, there was a separation of civil and religious functions. Generally in Greece priests were chosen by lot, or were elected by the priestly bodies or by the people, or were appointed by kings or generals. They were usually taken from good families, were held in honor, and were housed and fed at the public expense (their food came largely from sacrificial offerings). It was required that they should be citizens of the place where they officiated, and should be pure in body and of good conduct. They seem to have been simply citizens set apart to conduct religious ceremonies, and their influence on the general life was probably less than that of civil officers, poets, and philosophers. Greek educated thought moved at a relatively early period from the conventional religious forms toward philosophical conceptions of the relation between the divine and the human.1970

1073. The minute details of the Roman ritual might seem to give great importance to priests;1971 and the flamens (the ministers of particular deities) were of course indispensable in certain sacrifices. But the organization of Roman society was not favorable to the development of specifically sacerdotal influence. Religion was a department of State and family government. For the manifold events of family life there were appropriate deities whose worship was conducted by the father of the family. The title rex (like the Greek basileus), in some cases given to priests, was a survival from the time when kings performed priestly functions. Later the consul was sometimes the conductor of public religious ceremonies. There was hardly a religious office, except that of the flamen, that might not be filled by a civilian. In the Augustan revival membership in the College of the Arval Brothers was sought by distinguished citizens. It was thought desirable that the Pontifex Maximus, the most influential of the priests, should be a jurist; and the office was held by such men as Julius Cæsar and Augustus. The increase of temples and priests by Augustus did not materially change the religious condition. The adoption of foreign cults was accompanied by ideas that did not belong to the Roman religion proper. In general, if we except the augurs, who represent the lowest form of the sacerdotal office, the priest was relatively uninfluential in Rome.1972

1074. The minimum of priestly influence is found in the national religion of China, in which there is no priestly class proper.1973 In the worship of ancestors, which satisfies the daily religious needs of the people, every householder and every civil official is a ministrant. The great annual sacrifices to the heavenly bodies have been conducted till recently by the emperor in person.1974 Public religion is, in the strictest sense, a function of the State. Society, according to the Chinese view, is competent to manage relations with the supernatural Powers—it needs no special class of intermediaries. This thoroughgoing conception of civic autonomy in religion connects itself with the supreme stress laid on conduct in the Confucian system, which represents the final Chinese ideal of life:1975 man constructs his own moral life, and extrahuman Powers, while they may grant physical goods, are chiefly valued as incidents in the good social life. The great speculative systems of thought, Confucianism and Taoism, gradually gave rise to definite sacerdotal cults; but the priests of the Confucian temples serve mainly to keep before the people the teaching of the Master, and the Taoist priests have become largely practicers of magic and charlatans. Chinese religious practice remains essentially nonsacerdotal.

1075. The Peruvian cult presents a remarkable example of a finely organized hierarchy closely related to the civil government.1976 The priests were chosen from the leading families; the highpriest was second in dignity to the Inca only. The functions of the priests were strictly religious; and as the masses of the people were devoted to the worship of local deities and natural objects, it seems probable that the sacerdotal influence was merely that which belonged to their supervision of the State religion. Details on this point are lacking.

Priests played a more prominent part in Mexico, entering, as they did, more into the life of the people.1977 On the one hand, the numerous human sacrifices, of which the priests had complete control, kept the terrible aspect of religion constantly before the mind of the public; and, on the other hand, the milder side of the cult (for the Mexican religion was composite) brought the priests into intimate relations with adults and children. As the priests, apart from their monstrous sacrificial functions, appear to have been intelligent and humane, it is not unlikely that their general moral influence was good.

1076. The influence of the priesthood on religion (and on civilization so far as religion has been an element of civilization) has been of a mixed character. On the one hand, while not the sole representative of the idea of the divine government of the world (for soothsayers and prophets equally represented this idea), it has stood for friendly everyday intercourse between man and the deity, and has so far tended to bring about an equable and natural development of the ordinary religious life; it was involved in the sacerdotal functions that the deity might be placated by proper ceremonies, whence it followed that the priest, who knew the nature of these ceremonies, was a benefactor, and, more generally, that man had his salvation in his own hands. The business of the priest was to maintain the outward forms of religion, to order and elaborate the ritual, to organize the whole cultus.1978 This was a work that required time and the coöperation of many minds. Priests were, in fact, naturally drawn together by a common aim and common interests—with rare exceptions they lived in groups, formed societies and colleges, had their traditions of policy, gathered wealth.1979 For this reason they were in general opposed to social changes—they were a conservative element in society, and in this regard were the friends of peace.

1077. On another side they did good work; they were to some extent the guardians of morals. In ancient popular life ethics was not separated from religion—religion adopted in general the best moral ideas of its time and place and undertook to enforce obedience to the moral law by divine sanctions. Priests announced, interpreted, and administered the law, which was at once religious and ethical; they were teachers and judges, and this function of theirs was of prime importance, particularly where good systems of popular education did not exist. Further, as a leisured class they often turned to literary occupations; examples of their literary work are found in India (poetry and philosophy), Babylonia (the history of Berossus), Palestine (Old Testament Psalter, the works of Josephus). They offered a place of rest in the midst of the continual warfare of ancient times.

1078. On the other hand, the priesthood has been generally conservative of the bad as well as of the good. It has maintained customs and ideas that had ceased to be effective and true, and in order to preserve them it has resorted to forced interpretations and has invented accounts of their origin. It has thus in many cases been obscurantive and mendacious. It has tended to make the essence of religion consist in outward observances, and has not infrequently degraded the placation of the deity to a matter of bargaining—it has sold salvation for money. Priests have not always escaped the danger that threatens all such corporations—that of sacrificing public interests to the interests of the order. They have drifted naturally toward tyranny—the enormous power put into their hands of regulating men's relations with the deity has led to the attempt to regulate men's general thought, though in most of the great religions their power in this regard has been partly controlled by the civil authority and by the general intelligence of the community. When they have not been controlled, they have often succumbed to the temptations that beset wealth; they have fallen into habits of luxury and debauchery.

1079. In a word the history of the priesthood has been like that of all bodies of men invested with more or less arbitrary power. Its rôle has varied greatly in different places and at different times. It has numbered in its ranks good men and bad, and has favored sometimes righteous, sometimes unrighteous, causes. It is not possible to define its influence on religion further than to say that it has been a natural element of the organization of religion, taking its form and coloring from the various communities in which it has existed, embodying current ideas and thus acting as a uniting and guiding force at a time when higher forces were lacking. It has formed a transitional stage in the advance of religious thought toward better conceptions of the relation of man to the deity.

1080. Islam has no priesthood, as it has no provision for atonement for sin except by the righteous conduct of the individual; its cultic officials are preachers or leaders of prayer (imams) in the mosque worship, and jurists or scholars (ulamas) who interpret the Koran. Judaism has had no priests since the destruction of the Second Temple (70 A.D.); its synagogue services are conducted by men trained in the study of the Bible or the Talmud (rabbis). In Christianity the conception of a sacrificial ministrant has been retained in those churches (the Greek and the Roman) which regard the eucharistic ceremony as a sacrifice. In the West the "presbyter" (such is the New Testament term), the head of the congregation, took over the function of the old priest as conductor of religious worship, and the word assumed the form "priest" in the Latin and Teutonic languages. Among Protestants it is employed only in the Church of England, in which, however, for the most part it has not the signification of 'sacrificer.'