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88:0.2 (967.2) óÀ½¿¡,
»ç¶÷µéÀº ÁÖ¹° ¼Ó¿¡ µç ¿µÀº Á×Àº »ç¶÷ÀÇ ±Í½ÅÀ̶ó°í ¹Ï¾ú°í, ³ªÁß¿¡´Â ´õ ³ôÀº ¿µµéÀÌ ÁÖ¹° ¾È¿¡ °ÅÇÑ´Ù°í »ó»óÇß´Ù.
±×·¡¼ ÁÖ¹° ¼þ¹è´Â °á±¹, ±Í½Å¤ýÈ¥¤ý¿µÀ» ºñ·ÔÇÏ¿©, ¾Ç¸¶¿¡ µé¸®´Â °Í¿¡ °üÇÑ ¸ðµç ¿ø½Ã °ü³äÀ» ÇÕº´ÇÏ¿´´Ù.
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Paper
88
Fetishes, Charms, and Magic
88:0.1 The concept of a spirit's entering into an inanimate
object, an animal, or a human being, is a very ancient and honorable
belief, having prevailed since the beginning of the evolution
of religion. This doctrine of spirit possession is nothing more
nor less than fetishism. The savage does not necessarily worship
the fetish; he very logically worships and reverences the spirit
resident therein.
88:0.2 At first, the spirit of a fetish was believed to be the
ghost of a dead man; later on, the higher spirits were supposed
to reside in fetishes. And so the fetish cult eventually incorporated
all of the primitive ideas of ghosts, souls, spirits, and demon
possession.
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1.
ÁÖ¹°À» ¹Ï´Â ½Å¾Ó
88:1.1 (967.3) ¿ø½ÃÀÎÀº ¾ðÁ¦³ª Ưº°ÇÑ
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Áü½ÂÀ» µû¶ó¼ ÈçÈ÷ À̸§À» Áö¾ú´Ù.
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88:1.9 (968.4) ²ÅÃß ¾ÆÀÌ¿Í Àý¸§¹ßÀÌ ¾ÆÀÌ´Â ÁÖ¹°·Î °£ÁֵǾú´Ù. ¹ÌÄ¡±¤ÀÌ´Â ´Þ¿¡ ¿µÇâÀ» ¹Þ´Â´Ù°í
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88:1.10 (968.5) ¸¹Àº »ç¶÷ÀÌ ÃµÀç´Â ÁöÇý·Î¿î ±Í½ÅÀÌ µé¸° ÁÖ¼ú Àι°À̶ó°í º¸¾Ò´Ù. ±×¸®°í ÀÌ·¯ÇÑ
ÀçÁÖ ÀÖ´Â »ç¶÷µéÀº »ç¸®¸¦ ä¿ì·Á°í, °ð »ç±â(Þñѧ)¿Í ¼ú¼ö¿¡ ÀÇÁ¸ÇÏ´Â °ÍÀ» ¹è¿ü´Ù. ÁÖ¹° Àΰ£Àº »ç¶÷º¸´Ù
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°á±¹, Å« ÈûÀ» ¾²°í ÇѾø´Â ±ÇÇÑÀ» Çà»çÇÑ´Ù.
°¢ÁÖ[1] 88:1.2 Ä«¹Ù
: ¸ÞÄ«ÀÇ È¸±³ »ç¿ø ¾È¿¡ ÀÖ´Â °ËÀº µ¹·Î ÁöÀº ½ÅÀü.
[2] 88:1.2 ½ºÄï : ¿¾³¯ ½ºÄàÆ®·£µå ¿ÕÀÌ ÁïÀ§½Ä ¶§ »ç¿ëÇÑ µ¹.
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1. Belief in Fetishes
88:1.1 Primitive man always wanted to make
anything extraordinary into a fetish; chance therefore gave
origin to many. A man is sick, something happens, and he gets
well. The same thing is true of the reputation of many medicines
and the chance methods of treating disease. Objects connected
with dreams were likely to be converted into fetishes. Volcanoes,
but not mountains, became fetishes; comets, but not stars. Early
man regarded shooting stars and meteors as indicating the arrival
on earth of special visiting spirits.
88:1.2 The first fetishes were peculiarly marked pebbles, and
" sacred stones " have ever since been sought by man;
a string of beads was once a collection of sacred stones, a
battery of charms. Many tribes had fetish stones, but few have
survived as have the Kaaba and the Stone of Scone. Fire and
water were also among the early fetishes, and fire worship,
together with belief in holy water, still survives.
88:1.3 Tree fetishes were a later development, but among some
tribes the persistence of nature worship led to belief in charms
indwelt by some sort of nature spirit. When plants and fruits
became fetishes, they were taboo as food. The apple was among
the first to fall into this category; it was never eaten by
the Levantine peoples.
88:1.4 If an animal ate human flesh, it became a fetish. In
this way the dog came to be the sacred animal of the Parsees.
If the fetish is an animal and the ghost is permanently resident
therein, then fetishism may impinge on reincarnation. In many
ways the savages envied the animals; they did not feel superior
to them and were often named after their favorite beasts.
88:1.5 When animals became fetishes, there ensued the taboos
on eating the flesh of the fetish animal. Apes and monkeys,
because of resemblance to man, early became fetish animals;
later, snakes, birds, and swine were also similarly regarded.
At one time the cow was a fetish, the milk being taboo while
the excreta were highly esteemed. The serpent was revered in
Palestine, especially by the Phoenicians, who, along with the
Jews, considered it to be the mouthpiece of evil spirits. Even
many moderns believe in the charm powers of reptiles. From Arabia
on through India to the snake dance of the Moqui tribe of red
men the serpent has been revered.
88:1.6 Certain days of the week were fetishes. For ages Friday
has been regarded as an unlucky day and the number thirteen
as an evil numeral. The lucky numbers three and seven came from
later revelations; four was the lucky number of primitive man
and was derived from the early recognition of the four points
of the compass. It was held unlucky to count cattle or other
possessions; the ancients always opposed the taking of a census,
" numbering the people. "
88:1.7 Primitive man did not make an undue fetish out of sex;
the reproductive function received only a limited amount of
attention. The savage was natural minded, not obscene or prurient.
88:1.8 Saliva was a potent fetish; devils could be driven out
by spitting on a person. For an elder or superior to spit on
one was the highest compliment. Parts of the human body were
looked upon as potential fetishes, particularly the hair and
nails. The long-growing fingernails of the chiefs were highly
prized, and the trimmings thereof were a powerful fetish. Belief
in skull fetishes accounts for much of later-day head-hunting.
The umbilical cord was a highly prized fetish; even today it
is so regarded in Africa. Mankind's first toy was a preserved
umbilical cord. Set with pearls, as was often done, it was man's
first necklace.
88:1.9 Hunchbacked and crippled children were regarded as fetishes;
lunatics were believed to be moon-struck. Primitive man could
not distinguish between genius and insanity; idiots were either
beaten to death or revered as fetish personalities. Hysteria
increasingly confirm!ed the popular belief in witchcraft; epileptics
often were priests and medicine men. Drunkenness was looked
upon as a form of spirit possession; when a savage went on a
spree, he put a leaf in his hair for the purpose of disavowing
responsibility for his acts. Poisons and intoxicants became
fetishes; they were deemed to be possessed.
88:1.10 Many people looked upon geniuses as fetish personalities
possessed by a wise spirit. And these talented humans soon learned
to resort to fraud and trickery for the advancement of their
selfish interests. A fetish man was thought to be more than
human; he was divine, even infallible. Thus did chiefs, kings,
priests, prophets, and church rulers eventually wield great
power and exercise unbounded authority.
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2.
ÁÖ¹°ÀÇ ÁøÈ
88:2.1 (968.6) ±Í½ÅÀº À°Ã¼¸¦ ÀÔ°í
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È¿·ÂÀ» ¼³¸íÇÑ´Ù. ¿¾³¯ »ç¶÷µéÀº ¾ðÁ¦³ª ±×µéÀÇ ÁöµµÀÚÀÇ »À¸¦ ¼þ¾ÓÇÏ¿´°í ¾ÆÁ÷µµ ¸¹Àº »ç¶÷ÀÌ ¼ºÀÚ(á¡íº)¿Í ¿µ¿õÀÇ
À¯°ñÀ» ¹Ì½ÅÀ¸·Î µÎ·Æ°Ô ¿©±ä´Ù. ¿À´Ã³¯µµ À§ÀÎÀÇ ¹«´ý¿¡ »ç¶÷µéÀÌ ¼ø·ÊÇÑ´Ù.
88:2.2 (968.7) À¯Ç°À»
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ü°è¿¡¼ À§¾ö ÀÖ°í Á¸°æ¹Þ´Â ÀÚ¸®·Î ¿Ã·Á³õÀ¸·Á´Â ½ÃµµÀÌ´Ù. ÁÖ¹°°ú ¸¶¼úÀ» ¹Ï´Â °ÍÀº À̱³µµ °°Áö¸¸, À¯Ç°°ú
±âÀûÀ» ¹Þ¾ÆµéÀÌ´Â °ÍÀº ±¦Âú´Ù°í »ý°¢µÈ´Ù.
88:2.3 (969.1) ȷΡª³·Î¡ª´Â
¾ó¸¶Å ÁÖ¹°, ÇϳªÀÇ ½Å¼ºÇÑ Àå¼Ò°¡ µÇ¾ú´Ù. ¼º¼Ò¿Í ¼ºÀüÀº óÀ½¿¡ ÁÖ¹° Àå¼Ò¿´´Âµ¥, °Å±â¿¡ Á×Àº ÀÚµéÀÌ ¹¯Çû±â
¶§¹®ÀÌ´Ù. ¸ð¼¼´Â È÷ºê¸®ÀÎÀÇ ÁÖ¹° ¿ÀµÎ¸·À» ±×¶§ Á¸ÀçÇÏ´ø Çϳª´ÔÀÇ À²¹ý °³³äÀ̾ú´ø Å« ÁÖ¹°À» ¸ð½Å Àå¼Ò·Î ³ô¿´´Ù.
±×·¯³ª À̽º¶ó¿¤ »ç¶÷µéÀº µ¹ Á¦´ÜÀ» ¹Ï´Â ƯÀÌÇÑ °¡³ª¾È ½Å¾ÓÀ» °áÄÚ ¹ö¸®Áö ¾Ê¾Ò´Ù. ¡°±×¸®°í ³»°¡ ±âµÕÀ¸·Î
¼¼¿î ÀÌ µ¹Àº Çϳª´ÔÀÇ ÁýÀÌ µÉÁö´Ï¶ó.¡± ±×µéÀÌ ¸ð½Ã´Â Çϳª´ÔÀÇ ¿µÀÌ ±×·¯ÇÑ µ¹ Á¦´Ü¿¡ °ÅÇÑ´Ù°í ±×µéÀº ÂüÀ¸·Î
¹Ï¾ú°í, µ¹ Á¦´ÜÀº ½ÇÁ¦·Î ÁÖ¹°À̾ú´Ù.
88:2.4 (969.2) ¶Ù¾î³
Á×Àº »ç¶÷ÀÇ ¸ð½À°ú ±â¾ïÀ» º¸Á¸ÇÏ·Á°í ÃÖÃÊÀÇ Çü»óµéÀÌ ¸¸µé¾îÁ³´Âµ¥, À̰͵éÀº Á¤¸»·Î ±â³äºñ¿´´Ù. ¿ì»óÀº ÁÖ¹°
¼þ¹è¸¦ ´ÙµëÀº °ÍÀÌ´Ù. ¿ø½ÃÀÎÀº °Å·èÇÏ°Ô ¹ÙÄ¡´Â ¿¹½ÄÀÌ ¿µÀ¸·Î ÇÏ¿©±Ý Çü»ó ¾È¿¡ µé¾î°¡°Ô ¸¸µç´Ù°í ¹Ï¾ú´Ù.
¸¶Âù°¡Áö·Î ¾î¶² ¹°°ÇÀº Ãູ¹Þ¾ÒÀ» ¶§ ºÎÀû(ݬîß)ÀÌ µÇ¾ú´Ù.
88:2.5 (969.3) ¿¾ ´Þ¶ó¸¶½Ã¾Æ
µµ´ö ¹ý±Ô¿¡ µÑ° °è¸íÀ» º¸Å¸é¼, ¸ð¼¼´Â È÷ºê¸®ÀÎ »çÀÌ¿¡¼ ÁÖ¹° ¼þ¹è¸¦ ÅëÁ¦ÇÏ·Á°í ³ë·ÂÇß´Ù. ±×´Â ÁÖ¹°·Î¼
¼º½º·´°Ô µÉ±î ½ÍÀº Çü»óÀ» ÇÑ °¡Áöµµ ¸¸µéÁö ¸»¶ó°í ¸é¹ÐÇÏ°Ô ±×µé¿¡°Ô Áö½ÃÇÏ¿´´Ù. ±×´Â ºÐ¸íÈ÷ ¸»Çß´Ù. ¡°³ÊÈñ´Â
À§·Î Çϴÿ¡ Àְųª ¾Æ·¡·Î ¶¥¿¡ Àְųª, ¶Ç´Â Áö»óÀÇ ¹Ù´Ù¿¡ ÀÖ´Â ¾î¶² °ÍÀÌ¶óµµ ±× »õ±ä Çü»óÀ̳ª ¸ð½ÀÀ» ¸¸µéÁö
¸»Áö´Ï¶ó.¡± ÀÌ °è¸íÀº À¯´ëÀÎ »çÀÌ¿¡¼ ¿¹¼úÀ» ´ÊÃß´Â µ¥ Å©°Ô ±â¿©ÇßÁö¸¸, ÁÖ¹° ¼þ¹è¸¦ ÁÙ¿´´Ù. ±×·¯³ª ¸ð¼¼´Â
¾ÆÁÖ Çö¸íÇØ¼ °©Àڱ⠿¾ ÁÖ¹°À» °¥¾ÆÄ¡¿ì·Á°í ÇÏÁö ¾Ê¾Ò°í, µû¶ó¼ ÀüÀï Á¦´ÜÀÌÀÚ Á¾±³Àû ¼º¼Ò, Áï ¾ð¾à »óÀÚ
¾È¿¡, À²¹ý°ú ³ª¶õÈ÷ ¾î¶² À¯Ç°µéÀ» µÎ´Â µ¥ Âù¼ºÇÏ¿´´Ù.
88:2.6 (969.4) ¸»¾¸,
´õ±º´Ù³ª ƯÈ÷ Çϳª´ÔÀÇ ¸»¾¸À̶ó°í ¿©±ä ¸»¾¸Àº, °á±¹ ÁÖ¹°ÀÌ µÇ¾ú´Ù. ÀÌ ¹æ¹ýÀ¸·Î ½¢ÇÑ Á¾±³ÀÇ °Å·èÇÑ Ã¥µéÀÌ
ÁÖ¹° °¨¿ÁÀÌ µÇ¾î¼, »ç¶÷ÀÇ ¿µÀû »ó»ó·ÂÀ» °¡µÎ¾î µÎ¾ú´Ù. ÁÖ¹°¿¡ ´ëÇ×ÇÏ´Â ¸ð¼¼ÀÇ ¹Ù·Î ±× ³ë·ÂÀÌ ÃÖ°íÀÇ ÁÖ¹°ÀÌ
µÇ¾ú´Ù. ±×ÀÇ °è¸íÀº ÈÄÀÏ¿¡ ¿¹¼úÀ» ¹Ùº¸ÁþÀ¸·Î ¸¸µé°í, ¾Æ¸§´Ù¿î °ÍÀ» Áñ±â°í Âù¹ÌÇÏ´Â °ÍÀ» ´õµð°Ô ¸¸µå´Â µ¥
¾²¿´´Ù.
88:2.7 (969.5) ¿¾ ½ÃÀý¿¡,
±ÇÇÑÀ» °¡Áø ÁÖ¹° ³¹¸»Àº µÎ·Á¿òÀ» ÀÏÀ¸Å°´Â ±³¸®¿´°í, À̰ÍÀº »ç¶÷À» Á¾À¸·Î ¸¸µå´Â ¸ðµç Æø±º °¡¿îµ¥ °¡Àå ²ûÁ÷ÇÑ
°ÍÀ̾ú´Ù. ÁÖ¹°ÀÌ µÈ ±³¸®´Â ÇÊ»ç Àΰ£À¸·Î ÇÏ¿©±Ý º»¼ºÀ» µå·¯³»°í ÆíÇù¤ý±¤½Å¤ý¹Ì½Å¤ýºÒ°ü¿ë, ±×¸®°í °¡Àå Áöµ¶Çϰí
¹Ì°³ÇÑ ÀÜÀÎ ÇàÀ§·Î À̲ö´Ù. ÁöÇý¿Í Áø¸®¸¦ Çö´ë¿¡ Á¸ÁßÇÏ´Â °ÍÀº, ÁÖ¹°À» ¸¸µå´Â ¼ºÇâÀ¸·ÎºÎÅÍ »ý°¢Çϰí ÀÌÄ¡¸¦
µûÁö´Â ´õ ³ôÀº ¼öÁØÀ¸·Î ÃÖ±Ù¿¡ ÇÇÇÑ °ÍÀÏ »ÓÀÌ´Ù. ´Ù¾çÇÑ Á¾±³°¡µéÀÌ ½Å¼ºÇÑ Ã¥À¸·Î ¿©±â´Â, ÃàÀûµÈ ¿©·¯ ÁÖ¹°
±â·Ï¿¡ °üÇØ¼ ¸»Çϸé, Ã¥ ¾È¿¡ ÀÖ´Â °ÍÀÌ Áø¸®ÀÏ »Ó ¾Æ´Ï¶ó, ¸ðµç Áø¸®°¡ ±× Ã¥¿¡ µé¾î ÀÖ´Ù°í »ç¶÷µéÀÌ ¹Ï´Â´Ù.
ÀÌ ½Å¼ºÇÑ Ã¥µé Áß¿¡¼ Çϳª°¡ ¾î¼´Ù°¡ Áö±¸°¡ ÆòÆòÇÏ´Ù°í ¸»Çϸé, ¿À·£ ¼¼´ë°¡ Áö³ª´Â µ¿¾È, ´Ù¸¥ ¸é¿¡¼´Â
¸ÖÂÄÇÑ ³²³àµéÀÌ Ç༺ÀÌ µÕ±Û´Ù´Â ºÐ¸íÇÑ Áõ°Å¸¦ ¹Þ¾ÆµéÀÌ·Á ÇÏÁö ¾Ê´Â´Ù.
88:2.8 (969.6) ´«ÀÌ ¾î¼´Ù
ÇÑ ±¸Àý¿¡ ¶³¾îÁöµµ·Ï ÀÌ ½Å¼ºÇÑ Ã¥ Áß¿¡ Çϳª¸¦ ¿¾î º¸´Â °ü½ÀÀ» µû¸£´Â °ÍÀº ÀÏ»ýÀÇ Áß´ëÇÑ °áÁ¤À̳ª »ç¾÷À»
Á¿ìÇÒÁöµµ ¸ð¸£´Âµ¥, ±× ¹ö¸©Àº Å͹«´Ï¾ø´Â ÁÖ¹° ¼þ¹è¿¡ Áö³ªÁö ¾Ê´Â´Ù. ¡°½Å¼ºÇÑ Ã¥¡±À» ³õ°í ¼±¼Çϰųª, ÃÖ°í·Î
Á¸°æÇÏ´Â ¾î¶² ¹°°ÇÀ¸·Î ¸Í¼¼ÇÏ´Â °ÍÀº ÀÏÁ¾ÀÇ ¼¼·ÃµÈ ÁÖ¹° ¼þ¹èÀÌ´Ù.
88:2.9 (969.7) ±×·¯³ª
¾ß¸¸ÀÎ ÃßÀåÀÇ ¼ÕÅé ±ðÀº °ÍÀ» ÁÖ¹°·Î µÎ·Á¿öÇÏ´Â °ÍÀ» ºñ·ÔÇÏ¿© ±ÛÀÚ¤ýÀ²¹ý¤ýÀü¼³¤ý¿ìȤý½ÅȤý½Ã(ãÌ)¤ý¿¬´ë±âÀÇ
ÈǸ¢ÇÑ ¼öÁýÀ» Âù¹ÌÇϱâ±îÁö ³ª¾Æ°£ °ÍÀº Á¤¸»·Î ÁøÈÀû Áøº¸¸¦ ³ªÅ¸³»¸ç, °á±¹ À̰͵éÀº Àû¾îµµ ¡°½Å¼ºÇÑ Ã¥¡±À¸·Î¼
¼öÁýÇÑ ±× ½ÃÀý°ú »ç°ÇÀÌ ÀÖ±â±îÁö, ¿©·¯ ¼¼±â µ¿¾È üÁúÇÏ¿© °Å¸¥ µµ´öÀû ÁöÇý¸¦ ¹Ý¿µÇÑ´Ù.
88:2.10 (970.1) ÁÖ¹°ÀÌ
µÇ·Á¸é, ¸»¾¸Àº ¿µ°¨À» ¹Þ¾Ò´Ù°í »ý°¢µÇ¾î¾ß Çß°í, ½Å¿¡°Ô¼ ¿µ°¨À» ¹Þ¾Æ¼ ½è´Ù°í »ý°¢µÇ´Â ±â·ÏÀ» ÀοëÇÏ´Â °ÍÀº
±³È¸ ±ÇÇÑÀ» È®¸³ÇÏ¿´À¸¸ç, ÇÑÆí ±¹°¡ ÇüÅÂÀÇ ÁøÈ´Â ±¹°¡ ±ÇÇÑÀÌ ¼º¼÷ÇÏ°Ô ¸¸µé¾ú´Ù.
¡ãTop
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2. Evolution of the Fetish
88:2.1 It was a supposed preference of ghosts
to indwell some object which had belonged to them when alive
in the flesh. This belief explains the efficacy of many modern
relics. The ancients always revered the bones of their leaders,
and the skeletal remains of saints and heroes are still regarded
with superstitious awe by many. Even today, pilgrimages are
made to the tombs of great men.
88:2.2 Belief in relics is an outgrowth of the ancient fetish
cult. The relics of modern religions represent an attempt to
rationalize the fetish of the savage and thus elevate it to
a place of dignity and respectability in the modern religious
systems. It is heathenish to believe in fetishes and magic but
supposedly all right to accept relics and miracles.
88:2.3 The hearth-fireplace-became more or less of a fetish,
a sacred spot. The shrines and temples were at first fetish
places because the dead were buried there. The fetish hut of
the Hebrews was elevated by Moses to that place where it harbored
a superfetish, the then existent concept of the law of God.
But the Israelites never gave up the peculiar Canaanite belief
in the stone altar: " And this stone which I have set up
as a pillar shall be God's house. " They truly believed
that the spirit of their God dwelt in such stone altars, which
were in reality fetishes.
88:2.4 The earliest images were made to preserve the appearance
and memory of the illustrious dead; they were really monuments.
Idols were a refinement of fetishism. The primitives believed
that a ceremony of consecration caused the spirit to enter the
image; likewise, when certain objects were blessed, they became
charms.
88:2.5 Moses, in the addition of the second commandment to the
ancient Dalamatian moral code, made an effort to control fetish
worship among the Hebrews. He carefully directed that they should
make no sort of image that might become consecrated as a fetish.
He made it plain, " You shall not make a graven image or
any likeness of anything that is in heaven above, or on the
earth beneath, or in the waters of the earth. " While this
commandment did much to retard art among the Jews, it did lessen
fetish worship. But Moses was too wise to attempt suddenly to
displace the olden fetishes, and he therefore consented to the
putting of certain relics alongside the law in the combined
war altar and religious shrine which was the ark.
88:2.6 Words eventually became fetishes, more especially those
which were regarded as God's words; in this way the sacred books
of many religions have become fetishistic prisons incarcerating
the spiritual imagination of man. Moses' very effort against
fetishes became a supreme fetish; his commandment was later
used to stultify art and to retard the enjoyment and adoration
of the beautiful.
88:2.7 In olden times the fetish word of authority was a fear-inspiring
doctrine, the most terrible of all tyrants which enslave men.
A doctrinal fetish will lead mortal man to betray himself into
the clutches of bigotry, fanaticism, superstition, intolerance,
and the most atrocious of barbarous cruelties. Modern respect
for wisdom and truth is but the recent escape from the fetish-making
tendency up to the higher levels of thinking and reasoning.
Concerning the accumulated fetish writings which various religionists
hold as sacred books, it is not only believed that what is in
the book is true, but also that every truth is contained in
the book. If one of these sacred books happens to speak of the
earth as being flat, then, for long generations, otherwise sane
men and women will refuse to accept positive evidence that the
planet is round.
88:2.8 The practice of opening one of these sacred books to
let the eye chance upon a passage, the following of which may
determine import!ant life decisions or projects, is nothing
more nor less than arrant fetishism. To take an oath on a "
holy book " or to swear by some object of supreme veneration
is a form of refined fetishism.
88:2.9 But it does represent real evolutionary progress to advance
from the fetish fear of a savage chief's fingernail trimmings
to the adoration of a superb collection of letters, laws, legends,
allegories, myths, poems, and chronicles which, after all, reflect
the winnowed moral wisdom of many centuries, at least up to
the time and event of their being assembled as a " sacred
book. "
88:2.10 To become fetishes, words had to be considered inspired,
and the invocation of supposed divinely inspired writings led
directly to the establishment of the authority of the church,
while the evolution of civil forms led to the fruition of the
authority of the state.
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3.
ÅäÅÛ ½Å¾Ó
88:3.1 (970.2) ÁÖ¹° ¼þ¹è´Â ¾ÆÁÖ
ÀÏÂïºÎÅÍ ½Å¼ºÇÑ µ¹À» ¼¶±â´Â °ü³äÀ¸·ÎºÎÅÍ ¿ì»ó ¼þ¹è, ½ÄÀΠdz½À, ÀÚ¿¬ ¼þ¹è¸¦ °ÅÃļ ÅäÅÛ ½Å¾Ó¿¡ À̸£±â±îÁö,
¸ðµç ¿ø½Ã Á¾±³¸¦ ħÅõÇÑ´Ù.
88:3.2 (970.3) ÅäÅÛ ½Å¾ÓÀº
»çȸ dz½À°ú Á¾±³ dz½ÀÀ» Á¾ÇÕÇÑ °ÍÀÌ´Ù. ÃÖÃÊ¿¡´Â, »ý¹°ÇÐÀû ±â¿øÀÌ ÀÖ´Ù°í »ý°¢µÇ´ø ÅäÅÛ µ¿¹°À» Á¸ÁßÇÏ´Â °ÍÀº
½Ä·®ÀÇ °ø±ÞÀ» º¸ÀåÇÑ´Ù°í »ý°¢µÇ¾ú´Ù. ÅäÅÛÀº ÇѲ¨¹ø¿¡ ±× Áý´Ü°ú ±×µéÀÇ ½ÅÀÇ »ó¡À̾ú´Ù. ±×·¯ÇÑ ½ÅÀº ÀΰÝó·³
µÈ ¾¾Á·À̾ú´Ù. ÅäÅÛ ½Å¾ÓÀº ´Ù¸¥ ¸é¿¡¼ °³ÀÎÀûÀÎ Á¾±³¸¦ »çȸÀû Á¾±³·Î ¸¸µé·Á´Â ½ÃµµÀÇ ÇÑ ´Ü°è¿´´Ù. ÅäÅÛÀº
°á±¹ ¿©·¯ Çö´ë ¹ÎÁ·ÀÇ ±ê¹ß, °ð ³ª¶óÀÇ »ó¡À¸·Î ÁøÈÇÏ¿´´Ù.
88:3.3 (970.4) ÁÖ¹° ÀÚ·ç,
ÁÖ¼ú»çÀÇ ÀÚ·ç´Â ±Í½ÅÀÌ µé¾î¹ÚÈù ¿©·¯ °¡Áö ¼Ò¹®³ ¹°°ÇÀ» ´ãÀº ÀÚ·ç¿´°í, ¿¾³¯ÀÇ ÁÖ¼ú»ç´Â °áÄÚ Àڱ⠱ǴÉÀÇ
»ó¡ÀÎ ±× ÀÚ·ç°¡ ¶¥¿¡ ´ê°Ô ÇÏÁö ¾Ê¾Ò´Ù. 20¼¼±â¿¡ ¹®¸íÈµÈ ¹ÎÁ·µéµµ ¸¶Âù°¡Áö·Î, ±¹°¡ ÀǽÄ(ëòãÛ)ÀÇ »ó¡ÀÎ
±ê¹ßÀÌ °áÄÚ ¶¥¿¡ ´êÁö ¾Êµµ·Ï ó¸®ÇÑ´Ù.
88:3.4 (970.5) »çÁ¦Á÷°ú
ÀÓ±Ý Á÷Ã¥ÀÇ ÈÖÀå(ýÅíñ)Àº °á±¹ ÁÖ¹°·Î °£ÁֵǾú°í, °¡Àå ³ôÀº ±¹°¡ÀÇ ÁÖ¹°Àº ¾¾Á·À¸·ÎºÎÅÍ ºÎÁ·±îÁö, ¿µÁַκÎÅÍ
±ºÁֱDZîÁö, ÅäÅÛÀ¸·ÎºÎÅÍ ±ê¹ß±îÁö, ¿©·¯ ´Ü°èÀÇ ¹ßÀüÀ» °ÅÃÆ´Ù. ÁÖ¹°ÀÌ µÈ ÀÓ±ÝÀº ¡°½ÅÀÌ ÁØ ±ÇÇÑ¡±À¸·Î ´Ù½º·È°í,
¿©·¯ °¡Áö ´Ù¸¥ ÇüÅÂÀÇ Á¤ºÎ°¡ »ý°å´Ù. »ç¶÷µéÀº ¶ÇÇÑ ¹ÎÁÖÁÖÀǸ¦ ÁÖ¹°·Î ¸¸µé¾ú°í, À̰ÍÀº ÁýÇÕÇÏ¿© ¡°¿©·Ð¡±À̶ó°í
ºÒ·¶À» ¶§, º¸Åë »ç¶÷ÀÇ »ý°¢À» ³ôÀ̰í Âù¾çÇÑ´Ù. ÇÑ »ç¶÷ÀÇ ÀǰßÀº ±× ÀÚü·Î º¼ ¶§ ±×´ÙÁö °ªÁö°Ô ¿©±âÁö
¾ÊÁö¸¸, ¹ÎÁÖÁÖÀǷμ ¿©·¯ »ç¶÷ÀÌ Áý´ÜÀ¸·Î Ȱµ¿ÇÒ ¶§, ¹Ù·Î ÀÌ Æò¹üÇÑ ÆÇ´ÜÀº ÀÀº¸¸¦ ÁßÀçÇÏ´Â ¹°°ÇÀÌ¿ä ¿Ã¹Ù¸§ÀÇ
Ç¥ÁØÀ̶ó°í ¿©±ä´Ù.
¡ãTop
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3. Totemism
88:3.1 Fetishism ran through all the primitive
cults from the earliest belief in sacred stones, through idolatry,
cannibalism, and nature worship, to totemism.
88:3.2 Totemism is a combination of social and religious observances.
Originally it was thought that respect for the totem animal
of supposed biologic origin insured the food supply. Totems
were at one and the same time symbols of the group and their
god. Such a god was the clan personified. Totemism was one phase
of the attempted socialization of otherwise personal religion.
The totem eventually evolved into the flag, or national symbol,
of the various modern peoples.
88:3.3 A fetish bag, a medicine bag, was a pouch containing
a reputable assortment of ghost-impregnated articles, and the
medicine man of old never allowed his bag, the symbol of his
power, to touch the ground. Civilized peoples in the twentieth
century see to it that their flags, emblems of national consciousness,
likewise never touch the ground.
88:3.4 The insignia of priestly and kingly office were eventually
regarded as fetishes, and the fetish of the state supreme has
passed through many stages of development, from clans to tribes,
from suzerainty to sovereignty, from totems to flags. Fetish
kings have ruled by " divine right, " and many other
forms of government have obtained. Men have also made a fetish
of democracy, the exaltation and adoration of the common man's
ideas when collectively called " public opinion. "
One man's opinion, when taken by itself, is not regarded as
worth much, but when many men are collectively functioning as
a democracy, this same mediocre judgment is held to be the arbiter
of justice and the standard of righteousness.
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4.
¸¶¼ú
88:4.1 (970.6) ¹®¸íÈµÈ »ç¶÷Àº °úÇÐÀ»
ÅëÇØ¼ ½ÇÀçÇϴ ȯ°æ ¹®Á¦¸¦ °ø°ÝÇÑ´Ù. ¾ß¸¸ÀÎÀº ȯ»óÀûÀÎ ±Í½Å ȯ°æ¿¡ ½ÇÀçÇÏ´Â ¹®Á¦¸¦ ¸¶¼ú·Î ÇØ°áÇÏ·Á°í ÇÏ¿´´Ù.
¸¶¼úÀº ¿µµéÀÌ ÀÖ´Ù°í ÃßÃøµÈ ȯ°æÀ» Á¶Á¾ÇÏ´Â ±â¼úÀ̾ú°í, ±× ȯ°æÀÇ ÀÛ¿ëÀº ¼³¸íÇÒ ¼ö ¾ø´Â °ÍµéÀ» ²÷ÀÓ¾øÀÌ
¼³¸íÇß´Ù. ¸¶¼úÀº ÁÖ¹°À» »ç¿ëÇϰųª ´Ù¸¥ ´õ Èû¼¾ ¿µµéÀ» ÅëÇØ¼, ÀÚÁøÇؼ ¿µÀÇ ÇùÁ¶¸¦ ¾ò°í, ¸¶À½ ³»ÄÑ ÇÏÁö
¾Ê´Â ¿µÀÇ µµ¿òÀ» °¿äÇÏ´Â ±â¼úÀ̾ú´Ù.
88:4.2 (970.7) ¸¶¼ú¤ý¸¶¹ý¤ý°½Å¼úÀÇ
¸ñÀûÀº µÎ °¡Áö¿´´Ù:
88:4.3 (970.8) 1. ¹Ì·¡¸¦
º¸´Â ÅëÂû·ÂÀ» ¾ò±â À§Çؼ.
88:4.4 (970.9) 2. À¯¸®ÇϰÔ
ȯ°æ¿¡ ¿µÇâÀ» ¹ÌÄ¡·Á°í.
88:4.5 (970.10) °úÇÐÀÇ
¸ñÀûÀº ¸¶¼úÀÇ ¸ñÀû°ú ¶È°°´Ù. ¸í»ó°ú ³í¸®°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ¿À·£ üÇèÀ» ÅëÇØ¼, Â÷ÃûÂ÷Ãû, °íÅ뽺·´°Ô, Àηù´Â
¸¶¼ú¿¡¼ °úÇÐÀ¸·Î Áøº¸Çϰí ÀÖ´Ù. »ç¶÷Àº Â÷Ãû Áø¸® ¼ÓÀ¸·Î ÈÄÅðÇϰí, À߸øÇÏ¿© ½ÃÀÛÇϰí, À߸øÇÏ¸é¼ Áøº¸Çϸç,
¸¶Ä§³» Áø¸®ÀÇ ¹®Åο¡ ´Ù´Ù¸¥´Ù. °úÇÐÀû ¹æ¹ýÀÌ µµÂøÇÏ°í ³ª¼¾ß »ç¶÷Àº ¾ÕÀ» ÇâÇß´Ù. ±×·¯³ª ¿ø½ÃÀÎÀº ½ÇÇèÇϵçÁö
¾Æ´Ï¸é ¸ê¸ÁÇØ¾ß Çß´Ù.
88:4.6 (970.11) Ãʱ⿡
¹Ì½Å¿¡ ¸ÅȤµÈ °ÍÀº ³ªÁß¿¡ °úÇÐÀû È£±â½ÉÀÇ ±Ù¿øÀÌ µÇ¾ú´Ù. ÀÌ ¿ø½ÃÀû ¹Ì½Å ¼Ó¿¡´Â ÁøÃëÀûÀÎ ÈûÂù °¨Á¤¡ªµÎ·Á¿ò°ú
¾Æ¿ï·¯ È£±â½É¡ªÀÌ ÀÖ¾ú´Ù. ¿¾³¯ÀÇ ¸¶¼ú¿¡´Â Áøº¸ÇÏ´Â ÃßÁø·ÂÀÌ ÀÖ¾ú´Ù. ÀÌ·¯ÇÑ ¹Ì½ÅÀº Ç༺ÀÇ È¯°æÀ» ¾Ë°í ÅëÁ¦Çϰí
½ÍÀº Àΰ£ÀÇ ¿å¸ÁÀÌ ÅÂ¾î³ °ÍÀ» °¡¸®Ä×´Ù.
88:4.7 (971.1) ¾ß¸¸ÀÎÀÌ
ÀÚ¿¬»çÀÇ °³³äÀ» ÆÄ¾ÇÇÒ ¼ö ¾ø¾ú±â ¶§¹®¿¡, ¸¶¼úÀº ¾ß¸¸Àο¡°Ô ±×·¯ÇÑ À§·ÂÀ» °¡Á³´Ù. ÈÄÀÏ¿¡ ¿øÁË(ê«ñª) °ü³äÀº,
ÀÚ¿¬»ç¸¦ ¼³¸íÇϱ⠶§¹®¿¡ Á¾Á·¿¡ ´ëÇÑ ¸¶¼úÀÇ À§·ÂÀ» ¾àȽÃŰ´Â µ¥ Å©°Ô µµ¿òÀÌ µÇ¾ú´Ù. ÇÑ »ç¶÷ÀÇ ÀÚ¿¬»ç¿¡
Ã¥ÀÓÀÌ ÀÖ´Ù°í »ý°¢µÇ¾ú±â ¶§¹®¿¡, ÁË ¾ø´Â ¿ »ç¶÷ÀÌ Á×À½À» ´çÇÏ´Â °ÍÀÌ ÇѶ§´Â ±×´ÙÁö µå¹® ÀÏÀÌ ¾Æ´Ï¾ú´Ù.
À̰ÍÀÌ ¾î°¼ °í´ëÀÇ ¹ÎÁ·µéÀÌ »¡¸® ºÒ¾î³ªÁö ¾Ê¾Ò´Â°¡ ÇÏ´Â ÇÑ °¡Áö ÀÌÀ¯À̸ç, À̰ÍÀº ¾ÆÁ÷µµ ¾î¶² ¾ÆÇÁ¸®Ä«
ºÎÁ·µé¿¡°Ô Âü¸»ÀÌ´Ù. °í¹ß´çÇÑ °³ÀÎÀº º¸Åë, ¾Æ´Ï Á×À½¿¡ ºÎ´ÚÃÆÀ» ¶§¿¡µµ, Á˸¦ °í¹éÇÏ¿´´Ù.
88:4.8 (971.2) ¸¶¼úÀº
¾ß¸¸Àο¡°Ô ÀÚ¿¬½º·¯¿î °ÍÀÌ´Ù. ±×´Â Ä¡ÄÑ ±ðÀº ¸Ó¸®ÅÐÀ̳ª ¼ÕÅé ±ðÀº °Í¿¡ ¸¶¹ýÀ» ¾²¸é ÀûÀ» ½ÇÁ¦·Î Á×ÀÏ ¼ö
ÀÖ´Ù°í ¹Ï´Â´Ù. ¹ì¿¡°Ô ¹°·Á Á×´Â °ÍÀº ¸¶¹ý»ç°¡ ¸¶¼úÀ» ¾´ Å¿À¸·Î µ¹·È´Ù. ¸¶¼úÀ» ÅðÄ¡ÇϱⰡ ¾î·Á¿î °ÍÀº µÎ·Á¿òÀÌ
»ç¶÷À» Á×ÀÏ ¼ö ÀÖ´Ù´Â »ç½Ç¿¡¼ »ý±ä´Ù. ¿ø½Ã ¹ÎÁ·µéÀº ¸¶¼úÀ» ³Ê¹«³ª ¹«¼¿öÇØ¼ ¸¶¼úÀÌ ½ÇÁ¦·Î »ç¶÷À» Á׿´°í,
±×·¯ÇÑ °á°ú´Â ÀÌ ±×¸©µÈ °ü³äÀ» ÀÔÁõÇϱ⿡ ÃæºÐÇß´Ù. ½ÇÆÐÇÒ °æ¿ì¿¡´Â ¾ðÁ¦³ª ¾î¶² ±×·²µíÇÑ ¼³¸íÀÌ ÀÖ¾ú´Ù.
°áÇÔÀÌ ÀÖ´Â ¸¶¼úÀº ´õ Å« ¸¶¼ú·Î Ä¡À¯ÇÏ¿´´Ù.
¡ãTop
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4. Magic
88:4.1 Civilized man attacks the problems
of a real environment through his science; savage man attempted
to solve the real problems of an illusory ghost environment
by magic. Magic was the technique of manipulating the conjectured
spirit environment whose machinations endlessly explained the
inexplicable; it was the art of obtaining voluntary spirit co-operation
and of coercing involuntary spirit aid through the use of fetishes
or other and more powerful spirits.
88:4.2 The object of magic, sorcery, and necromancy was twofold:
88:4.3.1. To secure insight into the future.
88:4.4.2. Favorably to influence environment.
88:4.5 The objects of science are identical with those of magic.
Mankind is progressing from magic to science, not by meditation
and reason, but rather through long experience, gradually and
painfully. Man is gradually backing into the truth, beginning
in error, progressing in error, and finally attaining the threshold
of truth. Only with the arrival of the scientific method has
he faced forward. But primitive man had to experiment or perish.
88:4.6 The fascination of early superstition was the mother
of the later scientific curiosity. There was progressive dynamic
emotion-fear plus curiosity-in these primitive superstitions;
there was progressive driving power in the olden magic. These
superstitions represented the emergence of the human desire
to know and to control planetary environment.
88:4.7 Magic gained such a strong hold upon the savage because
he could not grasp the concept of natural death. The later idea
of original sin helped much to weaken the grip of magic on the
race in that it accounted for natural death. It was at one time
not at all uncommon for ten innocent persons to be put to death
because of supposed responsibility for one natural death. This
is one reason why ancient peoples did not increase faster, and
it is still true of some African tribes. The accused individual
usually confessed guilt, even when facing death.
88:4.8 Magic is natural to a savage. He believes that an enemy
can actually be killed by practicing sorcery on his shingled
hair or fingernail trimmings. The fatality of snake bites was
attributed to the magic of the sorcerer. The difficulty in combating
magic arises from the fact that fear can kill. Primitive peoples
so feared magic that it did actually kill, and such results
were sufficient to substantiate this erroneous belief. In case
of failure there was always some plausible explanation; the
cure for defective magic was more magic.
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5.
¸¶¹ýÀÇ ºÎÀû
88:5.1 (971.3) ¸ö°ú ¿¬°áµÈ ¾î¶²
°Íµµ ÁÖ¹°ÀÌ µÉ ¼ö ÀÖÀ¸´Ï±î, °¡Àå ¿¾ÀûÀÇ ¸¶¼úÀº ¸Ó¸®Ä«¶ô°ú ¼ÕÅé¤ý¹ßÅé°ú »ó°üÀÌ ÀÖ¾ú´Ù. ¸ö¿¡¼ Àß¶ó³½ °Í¿¡
µû¸¥ ºñ¹ÐÀº ÀûÀÌ ¸ö¿¡¼ ³ª¿Â ¹«¾ùÀ» ¼ÒÀ¯Çϰí, À̸¦ ÇØ·Î¿î ¸¶¼ú¿¡ ¾µ±î ÇÏ´Â µÎ·Á¿ò¿¡¼ »ý°Ü³µ´Ù. µû¶ó¼
¸ö¿¡¼ ³ª¿Â ¸ðµç ¹è¼³¹°Àº Á¶½É½º·´°Ô ÆÄ¹¯¾ú´Ù. ħÀÌ ÇØ·Î¿î ¸¶¼ú¿¡ ¾²ÀÏ °ÍÀ̶ó´Â µÎ·Á¿ò ¶§¹®¿¡, ´ëÁß ¾Õ¿¡¼
ħ¹ñ±â¸¦ »ï°¬´Ù. ¹ñÀº ħÀº ¾ðÁ¦³ª µ¤¾ú´Ù. À½½Ä Â±â, ¿Ê°¡Áö¤ýÀå½ÄǰÁ¶Â÷ ¸¶¼úÀÇ µµ±¸°¡ µÉ ¼ö ÀÖ¾ú´Ù.
¾ß¸¸ÀÎÀº °áÄÚ Á¦°¡ ¸Ô°í ³ ¾Æ¹« Â±âµµ ½ÄŹ¿¡ ³²°Ü µÎÁö ¾Ê¾Ò´Ù. ±×·¯ÇÑ °ü½ÀÀÌ À§»ýÀû °¡Ä¡°¡ ÀÖÀ½À» Á¶±ÝÀ̶óµµ
ÀÌÇØÇØ¼°¡ ¾Æ´Ï¶ó, »ç¶÷ÀÇ ÀûÀÌ À̸¦ ¸¶¼ú ÀǽĿ¡ ¾µ±î ÇÏ´Â µÎ·Á¿ò ¶§¹®¿¡, ÀÌ ¸ðµÎ°¡ ÇàÇØÁ³´Ù.
88:5.2 (971.4) »ç¶÷ÀÇ
»ì, È£¶ûÀÌ ¹ßÅé, ¾Ç¾î ÀÌ, µ¶ ÀÖ´Â ½Ä¹°ÀÇ ¾¾¾Ñ, ¹ì µ¶, »ç¶÷ÀÇ ¸Ó¸®Ä«¶ô°ú °°ÀÌ Å©°Ô ´Ù¾çÇÑ Á¾·ùÀÇ ¹°°ÇÀ»
¼¯¾î¼ ¸¶¹ýÀÇ ºÎÀûÀ» ¸¸µé¾ú´Ù. Á×Àº »ç¶÷ÀÇ »À´Â ´ë´ÜÈ÷ ¸¶·ÂÀÌ ÀÖ¾ú´Ù. ¹ßÀÚ±¹¿¡¼ »ý°Ü³ ¸ÕÁöÁ¶Â÷µµ ¸¶¼ú¿¡
¾²ÀÏ ¼ö ÀÖ¾ú´Ù. ¿¾³¯ »ç¶÷µéÀº »ç¶ûÀÇ ºÎÀûÀ» Å©°Ô ¹Ï¾ú´Ù. ÇÇ¿Í ±âŸ ÇüÅÂÀÇ ºÐºñ¹°ÀÌ »ç¶ûÀÇ ¸¶¼úÀû È¿°ú¸¦
º¸ÀåÇÒ ¼ö ÀÖ¾ú´Ù.
88:5.3 (971.5) Çü»ó(û¡ßÚ)ÀÌ
¸¶¼ú¿¡ È¿·ÂÀÌ ÀÖ´Ù°í »ý°¢µÇ¾ú´Ù. Çü»óÀÌ ¸¸µé¾îÁ³°í, Çü»óÀ» ³ª»Ú°Ô ¶Ç´Â Àß ´Ù·ê ¶§, ¶È°°Àº È¿°ú°¡ ÁøÂ¥
¸ö¿¡ ÀÏ¾î³´Ù°í ¹Ï¾ú´Ù. ¹°°ÇÀ» »ì ¶§, ¹Ì½Å ¹Ï´Â »ç¶÷µéÀº ÆÄ´Â »ç¶÷ÀÇ ¸¶À½À» ºÎµå·´°Ô ÇÏ·Á°í ´Ü´ÜÇÑ ³ª¹«
Á¶°¢À» ¾Ã°ï Çß´Ù.
88:5.4 (971.6) ±î¸¸ ¼ÒÀÇ
¿ìÀ¯´Â »ó´çÈ÷ ¸¶·ÂÀÌ ÀÖ¾ú°í, ¶ÇÇÑ ±î¸¸ °í¾çÀ̵µ ±×·¯Çß´Ù. ÁöÆÎÀ̳ª ¸·´ë±âµµ, ºÏ¤ýÁ¾¤ý¸Åµì°ú ÇÔ²², ¸¶·ÂÀÌ
ÀÖ¾ú´Ù. ¸ðµç ¿¾ ¹°°ÇÀº ¸¶·ÂÀÌ ÀÖ´Â ºÎÀûÀ̾ú´Ù. »õ·Ó°Å³ª ´õ ³ôÀº ¹®¸íÀÇ °ü½ÀÀ» ÁÁÁö ¾Ê°Ô º¸¾Ò´Âµ¥, ±×
°ü½ÀÀÌ ³ª»Û ¸¶¼úÀÇ ¼ºÁúÀ» °¡Á³´Ù°í »ý°¢µÇ¾ú±â ¶§¹®ÀÌ´Ù. ±â·Ï¤ýÀμ⹰¤ý±×¸²À» ¿À·§µ¿¾È ±×·¸°Ô ¿©°å´Ù.
88:5.5 (971.7) À̸§,
ƯÈ÷ ½ÅµéÀÇ À̸§Àº, Á¸°æ½ÉÀ» °¡Áö°í ´Ù·ç¾î¾ß ÇÑ´Ù°í ¿ø½ÃÀÎÀº ¹Ï¾ú´Ù. À̸§À» ÇϳªÀÇ °³Ã¼·Î, ½Åü¸¦ °¡Áø
Àι°°ú ´Ù¸¥ ¿µÇâÀ¸·Î ¿©°å´Ù. À̸§Àº È¥°ú ±×¸²ÀÚ¿Í ¶È°°ÀÌ Á¸ÁߵǾú´Ù. µ·À» ºô¸± ¶§ À̸§À» Àü´ç ÀâÇûÀ¸¸ç,
ºô¸° µ·À» Ä¡¸£°í ´Ù½Ã ã±â±îÁö, »ç¶÷Àº Á¦ À̸§À» ¾µ ¼ö ¾ø¾ú´Ù. ¿À´Ã³¯ »ç¶÷Àº Áõ¼¿¡ Á¦ À̸§À» ¼¸íÇÑ´Ù.
°³ÀÎÀÇ À̸§Àº °ð ¸¶¼ú¿¡¼ Áß¿äÇÏ°Ô µÇ¾ú´Ù. ¾ß¸¸ÀÎÀº À̸§À» µÎ °³ °¡Áö°í ÀÖ¾ú´Ù. Áß¿äÇÑ À̸§Àº º¸Åë °æ¿ì¿¡
¾²±â¿¡ ³Ê¹« °Å·èÇÏ´Ù°í ¿©°å°í, µû¶ó¼ µÑ° À̸§, °ð ³¯¸¶´Ù ¾²´Â À̸§¡ªº°¸í¡ªÀÌ »ý°å´Ù. ¾ß¸¸ÀÎÀº ³¸¼± »ç¶÷¿¡°Ô
±×ÀÇ ÁøÂ¥ À̸§À» °áÄÚ ¾Ë·Á ÁÖÁö ¾Ê¾Ò´Ù. ÀÌ»óÇÑ ¼ºÁúÀ» °¡Áø ¾î¶² üÇèÀ» °Þ¾îµµ À̸§À» °¥°Ô µÇ¾ú´Ù. ¾î¶²
¶§´Â º´À» °íÄ¡°Å³ª ºÒ¿îÀ» ±×Ä¡°Ô ÇÏ·Á´Â ³ë·ÂÀ¸·Î À̸§À» °¥¾Ò´Ù. ¾ß¸¸ÀÎÀº ºÎÁ·ÀÇ ÃßÀåÀ¸·ÎºÎÅÍ À̸§À» »ç¼,
»õ À̸§À» °¡Áú ¼ö ÀÖ¾ú´Ù. »ç¶÷µéÀº ¾ÆÁ÷µµ Á÷ÇÔ°ú ÇÐÀ§¿¡ ÅõÀÚÇÑ´Ù. ±×·¯³ª ¾ÆÇÁ¸®Ä«ÀÇ ºÎ½Ã¸Çó·³, °¡Àå ¿ø½ÃÀû
ºÎÁ·µé »çÀÌ¿¡¼´Â °³ÀÎÀÇ À̸§ÀÌ Á¸ÀçÇÏÁö ¾Ê´Â´Ù.
¡ãTop
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5. Magical Charms
88:5.1 Since anything connected with the
body could become a fetish, the earliest magic had to do with
hair and nails. Secrecy attendant upon body elimination grew
up out of fear that an enemy might get possession of something
derived from the body and employ it in detrimental magic; all
excreta of the body were therefore carefully buried. Public
spitting was refrained from because of the fear that saliva
would be used in deleterious magic; spittle was always covered.
Even food remnants, clothing, and ornaments could become instruments
of magic. The savage never left any remnants of his meal on
the table. And all this was done through fear that one's enemies
might use these things in magical rites, not from any appreciation
of the hygienic value of such practices.
88:5.2 Magical charms were concocted from a great variety of
things: human flesh, tiger claws, crocodile teeth, poison plant
seeds, snake venom, and human hair. The bones of the dead were
very magical. Even the dust from footprints could be used in
magic. The ancients were great believers in love charms. Blood
and other forms of bodily secretions were able to insure the
magic influence of love.
88:5.3 Images were supposed to be effective in magic. Effigies
were made, and when treated ill or well, the same effects were
believed to rest upon the real person. When making purchases,
superstitious persons would chew a bit of hard wood in order
to soften the heart of the seller.
88:5.4 The milk of a black cow was highly magical; so also were
black cats. The staff or wand was magical, along with drums,
bells, and knots. All ancient objects were magical charms. The
practices of a new or higher civilization were looked upon with
disfavor because of their supposedly evil magical nature. Writing,
printing, and pictures were long so regarded.
88:5.5 Primitive man believed that names must be treated with
respect, especially names of the gods. The name was regarded
as an entity, an influence distinct from the physical personality;
it was esteemed equally with the soul and the shadow. Names
were pawned for loans; a man could not use his name until it
had been redeemed by payment of the loan. Nowadays one signs
his name to a note. An individual's name soon became import!ant
in magic. The savage had two names; the import!ant one was regarded
as too sacred to use on ordinary occasions, hence the second
or everyday name-a nickname. He never told his real name to
strangers. Any experience of an unusual nature caused him to
change his name; sometimes it was in an effort to cure disease
or to stop bad luck. The savage could get a new name by buying
it from the tribal chief; men still invest in titles and degrees.
But among the most primitive tribes, such as the African Bushmen,
individual names do not exist.
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6. ¸¶¼úÀÇ Ç³½À
88:6.1 (972.1) ¿ä¼ú ¸·´ë±â¸¦ »ç¿ëÇϰí,
¡°ÁÖ¼ú¡± ÀǽÄÀ» ÅëÇØ¼, ±×¸®°í ÁÖ¹®À» ¿Ü¿òÀ¸·Î ¸¶¼úÀ» ½èÀ¸¸ç, ¸¶¼úÀ» ¾²´Â »ç¶÷ÀÌ ¿ÊÀ» ¹þ°í ÀÏÇÏ´Â °ÍÀÌ
°ü½ÀÀ̾ú´Ù. ¿ø½Ã ¸¶¼ú»çµé »çÀÌ¿¡¼´Â ¿©ÀÚ°¡ ³²ÀÚº¸´Ù ¸¹¾Ò´Ù. ¸¶¼ú¿¡¼ ¡°ÁÖ¼ú¡±Àº Ä¡·á°¡ ¾Æ´Ï¶ó, ½Åºñ¸¦ ¶æÇÑ´Ù.
¾ß¸¸ÀÎÀº °áÄÚ ÀÚ½ÅÀ» Ä¡·áÇÏÁö ¾Ê¾Ò´Ù. ¸¶¼ú Àü¹®°¡ÀÇ Á¶¾ðÀ» ¹ÞÀ» ¶§¸¦ »©°í, ¾ß¸¸ÀÎÀº °áÄÚ ¾àÀ» ¾²Áö ¾Ê¾Ò´Ù.
±×¸®°í 20¼¼±â ºÎµÎ±³ÀÇ ÁÖ¼ú»ç´Â ¿¾³¯ ¸¶¼ú»çÀÇ ÀüÇüÀÌ´Ù.
88:6.2 (972.2) ¸¶¼ú¿¡´Â
´ëÁß ´Ü°è¿Í °³ÀÎ ´Ü°è°¡ ÀÖ¾ú´Ù. ÁÖ¼ú»ç¤ý»þ¸Õ, ¶Ç´Â »çÁ¦°¡ ÇàÇÏ´Â °ÍÀº ºÎÁ· ÀüüÀÇ ÀÌÀÍÀ» À§ÇÑ °ÍÀ̶ó°í
»ý°¢µÇ¾ú´Ù. ¿©ÀÚ ¸¶¼ú»ç¤ý¿ä¼ú»ç¤ý¸¶¹ý»ç´Â »ç»ç·Î¿î ¸¶¼ú, °³ÀÎÀûÀ̰í À̱âÀûÀÎ ¸¶¼úÀ» ½ÃÇàÇß°í, À̰ÍÀº »ç¶÷ÀÇ
Àûµé¿¡°Ô ºÒ¿îÀ» °¡Á®¿À´Â °Á¦ ¹æ¹ýÀ¸·Î¼ ¾²¿´´Ù. ÀÌ¿µ(ì£çÏ), ÁÁÀº ¿µ°ú ³ª»Û ¿µÀÇ °³³äÀº ¹é¸¶¼ú°ú Èæ¸¶¼úÀ»
¹Ï´Â ÈÄÀÏÀÇ °ü³äÀ» ³º¾Ò´Ù. Á¾±³°¡ ÁøÈÇÔ¿¡ µû¶ó¼, ¸¶¼úÀº ÀÚ½ÅÀÇ Á¾ÆÄ ¹Ù±ù¿¡¼ ¿µ Ȱµ¿¿¡ ¾²ÀÌ´Â ¿ë¾î¿´°í,
¸¶¼úÀº ¶ÇÇÑ ±Í½ÅÀ» ¹Ï´Â ´õ ¿À·¡ µÈ ½Å¾Ó¿¡µµ Àû¿ëµÇ¾ú´Ù.
88:6.3 (972.3) ³¹¸»ÀÇ
Á¶ÇÕ, Âù¼Û°¡¿Í ÁÖ¹®À» ¿Ü¿ì´Â ÀǽÄ(ëðãÒ)Àº ¾îÁö°£ÇÑ ¸¶¼úÀ̾ú´Ù. Ãʱ⿡ ¾²ÀÎ ¾î¶² ÁÖ¹®Àº ¸¶Ä§³» ±âµµ·Î ÁøÈÇß´Ù.
Èä³»³»´Â ¸¶¼úÀÌ ´çÀå¿¡ ½ÇÇàµÇ¾ú´Ù. ¿¬Ãâ·Î ±âµµ¸¦ ³ªÅ¸³Â°í, ¸¶¼ú ÃãÀº ±ØÀûÀÎ ±âµµ(Ñ·Ôª)¿¡ Áö³ªÁö ¾Ê¾Ò´Ù.
±âµµ´Â Èñ»ý¿¡ ºÎ¼öµÇ´Â °ÍÀ¸·Î¼, Â÷Ãû ¸¶¼úÀ» ´ë½ÅÇÏ¿´´Ù.
88:6.4 (972.4) ¼ÕÁþÀº
¾ð¾îº¸´Ù ´õ ¿À·¡ µÇ¾úÀ¸´Ï±î, ´õ °Å·èÇÏ°í ¸¶·ÂÀÌ ÀÖ¾ú°í, Èä³»³»±â´Â °ÇÑ ¸¶·ÂÀÌ ÀÖ´Ù°í ¹Ï¾ú´Ù. È«ÀÎÀº ÈçÈ÷
¹°¼Ò ÃãÀ» ¿¬ÃâÇß°í, ±× Ãã¿¡¼ ±×µé °¡¿îµ¥ Çϳª°¡ ¹°¼Ò ³ë¸©À» ¿¬±âÇϰí, ÀâÇô¼, ´Ù°¡¿À´Â »ç³ÉÀÌ ¼º°øÇÒ
°ÍÀ» º¸ÀåÇϰï Çß´Ù. 5¿ùÁ¦ÀÇ ¼º(àõ) ÀÜÄ¡´Â ´ÜÁö Èä³»³»´Â ¸¶¼úÀ̾ú°í, ½Ä¹° ¼¼°èÀÇ ¼ºÀÇ Á¤¿¿¡ ¾Ï½Ã·Î È£¼ÒÇÏ´Â
°ÍÀ̾ú´Ù. ÀÎÇü(ìÑû¡)Àº óÀ½¿¡ ¾Æ±â ¸ø ³º´Â ¾Æ³»ÇÑÅ× ¸¶¼ú ºÎÀûÀ¸·Î¼ ÀÌ¿ëµÇ¾ú´Ù.
88:6.5 (972.5) ¸¶¼úÀº
ÁøÈÇÏ´Â Á¾±³Àû ³ª¹«¿¡¼ ³ª¿Â °¡Áö¿´°í, °á±¹ °úÇÐ ½Ã´ë¶ó´Â ¿¸Å¸¦ ¸Î¾ú´Ù. Á¡¼º¼úÀ» ¹Ï´Â °ÍÀº õ¹®ÇÐÀÇ ¹ßÀüÀ¸·Î
À̲ø¾ú´Ù. öÇÐÀÚÀÇ µ¹À» ¹Ï´Â ½Å¾ÓÀº ±Ý¼ÓÀÇ Åë´Þ·Î À̲ø¾ú°í, ¸¶¹ýÀÇ ¼ö¸¦ ¹Ï´Â °ÍÀº ¼öÇÐÀÇ ±âÃʸ¦ ½×¾Ò´Ù.
88:6.6 (972.6) ±×·¯³ª
ºÎÀûÀ¸·Î ¾ÆÁÖ °¡µæ Âù ¼¼°è´Â °³ÀÎÀÇ ¸ðµç Æ÷ºÎ¿Í âÀÇ·ÂÀ» ¾ø¾Ö´Â µ¥ ¸¹ÀÌ ±â¿©Çß´Ù. ´õ ³ë·ÂÇϰųª ºÎÁö·±ÇÏ¿©
¾òÀº ¿¸Å´Â ¸¶¼ú·Î °£ÁֵǾú´Ù. »ç¶÷ÀÌ ÀÌ¿ôº¸´Ù µé¿¡¼ ¾Ë°îÀ» ´õ °ÅµÎ¸é, ÃßÀå¿¡°Ô ¸¶±¸ ²ø·Á°¡¼ °ÔÀ¸¸¥ ÀÌ¿ôÀÇ
µé¿¡¼ ÀÌ ¿©ºÐÀÇ °î½ÄÀ» ²¿¿© °¬´Ù°í °í¹ß´çÇÒ ¼ö ÀÖ¾ú´Ù. Á¤¸»·Î, ¹Ì°³ÇÑ ½ÃÀý¿¡ ¾ÆÁÖ ¸¹ÀÌ ¾Æ´Â °ÍÀº À§ÇèÇß°í,
¾ðÁ¦³ª Èæ(ýÙ) ¸¶¼ú»ç·Î¼ »çÇü´çÇÒ °¡´É¼ºÀÌ ÀÖ¾ú´Ù.
88:6.7 (972.7) Â÷Ãû °úÇÐÀÌ
»ýȰ¿¡¼ ³ë¸§ ¿ä¼Ò¸¦ Á¦°ÅÇϰí ÀÖ´Ù. ±×·¯³ª Çö´ë ±³À° ¹æ¹ýÀÌ ½ÇÆÐÇÑ´Ù¸é, °ÅÀÇ Áï½Ã ¿ø½ÃÀÇ ¸¶¼úÀ» ¹Ï´Â ½Å¾ÓÀ¸·Î
µ¹¾Æ°¥ °ÍÀÌ´Ù. ÀÌ·¯ÇÑ ¹Ì½ÅÀº ¾ÆÁ÷µµ À̸¥¹Ù ¹®¸íÈµÈ ¸¹Àº »ç¶÷ÀÇ ¸Ó¸® ¼Ó¿¡ ³²¾Æ ÀÖ´Ù. ÁÖ¹®¿¡ Ȧ¸°´Ù, º°
ÀÚ¸®°¡ ³ª»Ú´Ù, ±Í½Å µé¸°´Ù, ¿µ°¨(ÖÄÊï), ±Í½Åó·³ »ç¶óÁø´Ù, ÀçÁÖ°¡ ¸¹´Ù, ±Í½Å¿¡ Ȧ¸°´Ù, õµÕ ¸Â´Â´Ù,
±ô¦ ³î¶õ´Ù´Â ¸»Ã³·³, ¾ð¾î´Â ±× Á¾Á·ÀÌ ¸¶¼úÀÇ ¹Ì½Å¿¡ ¿À·§µ¿¾È Á¥¾î ÀÖ¾ú´Ù´Â °ÍÀ» Áõ¾ðÇϴ ȼ®(ûùà´)À»
¸¹ÀÌ ´ã°í ÀÖ´Ù. ÁöÀûÀÎ »ç¶÷µéÀÌ ¾ÆÁ÷µµ Çà¿î, ¾ÇÇÑ ´«, Á¡¼º¼úÀ» ¹Ï´Â´Ù.
88:6.8 (973.1) ¿¾ÀûÀÇ
¸¶¼úÀº Çö´ë °úÇÐÀ» ³ºÀº °íÄ¡À̸ç, ±× ½Ã´ë¿¡ ºÒ°¡°áÇßÀ¸³ª ÀÌÁ¦ ´õ ¾µ¸ð°¡ ¾ø´Ù. ±×·¡¼ ¹«ÁöÇÑ ¹Ì½ÅÀ¸·Î °¡µæ
Âù °ø»óÀº °úÇÐÀÇ °³³äÀÌ Å¾ ¼ö ÀÖÀ» ¶§±îÁö, »ç¶÷µéÀÇ ¿ø½Ã Áö¼ºÀ» Èçµé¾î ³õ¾Ò´Ù. ¿À´Ã³¯ À¯¶õ½Ã¾Æ´Â ÀÌ
ÁöÀû ÁøÈ¿¡¼ ȲȥÀÌ Àú¹«´Â Áö´ë¿¡ ÀÖ´Ù. ¼¼°èÀÇ Àý¹ÝÀÌ Áø¸®ÀÇ ºû°ú °úÇÐÀ¸·Î ¹ß°ßÇÑ »ç½ÇÀ» ¿½ÉÈ÷ ¿òÄÑÁã°í
ÀÖ°í, ÇÑÆí ³ª¸ÓÁö ¹ÝÀº ¿¾ÀûÀÇ ¹Ì½Å, ±×·¯³ª ¾âÆÅÇÏ°Ô °¡ÀåµÈ ¸¶¼úÀÇ ÆÈ¿¡ ¾È°Ü ½Ãµé°í ÀÖ´Ù.
88:6.9 (973.2) [³×¹Ùµ·ÀÇ
ÇÑ Âù¶õÇÑ Àú³áº°ÀÌ ¹ßÇ¥Çß´Ù.]
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6. The Practice of Magic
88:6.1 Magic was practiced through the use
of wands, " medicine " ritual, and incantations, and
it was customary for the practitioner to work unclothed. Women
outnumbered the men among primitive magicians. In magic, "
medicine " means mystery, not treatment. The savage never
doctored himself; he never used medicines except on the advice
of the specialists in magic. And the voodoo doctors of the twentieth
century are typical of the magicians of old.
88:6.2 There was both a public and a private phase to magic.
That performed by the medicine man, shaman, or priest was supposed
to be for the good of the whole tribe. Witches, sorcerers, and
wizards dispensed private magic, personal and selfish magic
which was employed as a coercive method of bringing evil on
one's enemies. The concept of dual spiritism, good and bad spirits,
gave rise to the later beliefs in white and black magic. And
as religion evolved, magic was the term applied to spirit operations
outside one's own cult, and it also referred to older ghost
beliefs.
88:6.3 Word combinations, the ritual of chants and incantations,
were highly magical. Some early incantations finally evolved
into prayers. Presently, imitative magic was practiced; prayers
were acted out; magical dances were nothing but dramatic prayers.
Prayer gradually displaced magic as the associate of sacrifice.
88:6.4 Gesture, being older than speech, was the more holy and
magical, and mimicry was believed to have strong magical power.
The red men often staged a buffalo dance in which one of their
number would play the part of a buffalo and, in being caught,
would insure the success of the impending hunt. The sex festivities
of May Day were simply imitative magic, a suggestive appeal
to the sex passions of the plant world. The doll was first employed
as a magic talisman by the barren wife.
88:6.5 Magic was the branch off the evolutionary religious tree
which eventually bore the fruit of a scientific age. Belief
in astrology led to the development of astronomy; belief in
a philosopher's stone led to the mastery of metals, while belief
in magic numbers founded the science of mathematics.
88:6.6 But a world so filled with charms did much to destroy
all personal ambition and initiative. The fruits of extra labor
or of diligence were looked upon as magical. If a man had more
grain in his field than his neighbor, he might be haled before
the chief and charged with enticing this extra grain from the
indolent neighbor's field. Indeed, in the days of barbarism
it was dangerous to know very much; there was always the chance
of being executed as a black artist.
88:6.7 Gradually science is removing the gambling element from
life. But if modern methods of education should fail, there
would be an almost immediate reversion to the primitive beliefs
in magic. These superstitions still linger in the minds of many
so-called civilized people. Language contains many fossils which
testify that the race has long been steeped in magical superstition,
such words as spellbound, ill-starred, possessions, inspiration,
spirit away, ingenuity, entrancing, thunderstruck, and astonished.
And intelligent human beings still believe in good luck, evil
eye, and astrology.
88:6.8 Ancient magic was the cocoon of modern science, indispensable
in its time but now no longer useful. And so the phantasms of
ignorant superstition agitated the primitive minds of men until
the concepts of science could be born. Today, Urantia is in
the twilight zone of this intellectual evolution. One half the
world is grasping eagerly for the light of truth and the facts
of scientific discovery, while the other half languishes in
the arms of ancient superstition and but thinly disguised magic.
88:6.9 [Presented by a Brilliant Evening Star of Nebadon. ]
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