Witch; Witchcraft:
wich, wich'-kraft:
1. Meaning and Use of the Words
2. Biblical Usage
3. Common Elements in Witchcraft and Ancient Oriental Magic
4. Rise, Spread and Persecution of Witchcraft
LITERATURE
1. Meaning and Use of the Words:
The word "witch" seems to denote etymologically "one that knows." it is historically both masculine and feminine; indeed the Anglo-Saxon form wicca, to which the English word is to be traced, is masculine alone. "Wizard" is given as masculine for witch, but it has in reality no connection with it. Wright (English Dialect Dictionary, VII, 521) says he never heard an uneducated person speak of wizard. When this word is used by the people it denotes, he says, a person who undoes the work of a witch. Shakespeare often uses "witch" of a male (compare Cymbeline, I, 6, l. 166: "He is.... a witch"). In Wycliff's translation of Ac 8:9 Simon Magus is called "a witch" ("wicche"). Since the 13th century the word "witch" has come more and more to denote a woman who has formed a compact with the Devil or with evil spirits, by whose aid she is able to cause all sorts of injury to living beings and to things. The term "witchcraft" means in modern English the arts and practices of such women.
2. Biblical Usage:
Since the ideas we attach to "witch" and "witchcraft" were unknown in Bible times, the words have no right place in our English Bible, and this has been recognized to some extent but not completely by the Revisers of 1884. The word "witch" occurs twice in the King James Version, namely, (1) in Ex 22:18, "Thou shalt not suffer a witch (the Revised Version (British and American) "a sorceress") to live"; (2) in De 18:10, "or a witch" (the Revised Version (British and American) "or a sorcerer"). The Hebrew word is in both cases the participle of the verb (kishsheph), denoting "to practice the magical article." See MAGIC, V, 2. In the first passage, however, the feminine ending (-ah) is attached, but this ending denotes also one of a class and (on the contrary) a collection of units; see Kautzsch, Hebrew Grammar 28, section 122, s, t.
The phrase "the witch of Endor" occurs frequently in literature, and especially in common parlance, but it is not found in the English Bible. The expression has come from the heading and summary of the King James Version, both often so misleading. In 1Sa 28, where alone the character is spoken of, English Versions of the Bible translates the Hebrew ‘esheth ba‘alath ‘obh by "a woman that hath a familiar spirit." A literal rendering would be "a woman who is mistress of an ‘obh or ghost," i.e. one able to compel the departed spirit to return and to answer certain questions. This woman was therefore a necromancer, a species of diviner (see DIVINATION, IV; ENDOR, WITCH OF; FAMILIAR), and not what the term "witch" imports.
The word "witchcraft" occurs thrice in the King James Version in 1Sa 15:23, "the sin of witchcraft" should be as in the Revised Version margin, "the sin of divination," the latter representing the Hebrew word qecem, generally translated "divination".
See DIVINATION, sec. VII, 1.
The phrase "used witchcraft" (of Manasseh, 2Ch 33:16) is properly rendered in the Revised Version (British and American) "practised sorcery," the Hebrew verb (kishsheph) being that whence the participles in Ex 22:18 and De 18:10, translated in the King James Version "witch," are derived (see above). The word translated in the King James Version "witchcraft" in Ga 5:20 (pharmakeia) is the ordinary Greek one for "sorcery," and is so rendered in the Revised Version (British and American), though it means literally the act of administering drugs and then of giving magical potions. It naturally comes then to stand for the magician's art, as in the present passage and also in The Wisdom of Solomon 12:4; 18:13; and in the Septuagint of Isa 47:9, where it represents the Hebrew noun keshaphim, translated "sorceries"; compare the Hebrew verb kishsheph; see above.
The plural "witchcrafts" (in the King James Version and the Revised Version (British and American)) stands for the Hebrew noun just noticed (keshaphim) in 2Ki 9:22; Mic 5:12; Na 3:4, but in all three passages a proper rendering would be "sorceries" or "magical arts." "Witchcrafts" is inaccurate and misleading.
The verb "bewitch" occurs in Ac 8:9,11 the King James Version (of Simon Magus bewitching the people) and in Ga 3:1 ("O foolish Galatians, who hath bewitched you?"). In the first context the Greek verb is existemi, which is properly rendered by the Revisers "amazed"; in 3:13 the passive of the same verb is translated "he was amazed" (the King James Version "He wondered"). In Ga 3:1, the verb is baskaubaino, which is used of a blinding effect of the evil eye and has perhaps an occult reference, but it has nothing whatever to do with "witch" or "witchcraft."
3. Common Elements in Witchcraft and Ancient Oriental Magic:
Though the conceptions conveyed by the English word "witch" and its cognates were unknown to the Hebrews of Bible times, yet the fundamental thought involved in such terms was familiar enough to the ancient Hebrews and to other nations of antiquity (Babylonians, Egyptians, etc.), namely, that there exists a class of persons called by us magicians, sorcerers, etc., who have superhuman power over living creatures including man, and also over Nature and natural objects. This power is of two kinds: (1) cosmic, (2) personal. For an explanation see MAGIC, II. it is in Assyrio-Babylonian literature that we have the completest account of magical doctrine and practice. The words used in that literature for the male and female magician are ashipu and ashiptu, which correspond to the Hebrew mekhashsheph and mekhashshephah in De 18:10 and Ex 22:18 (see 2, above) and are cognate to ‘ashshaph (see Da 1:20; 2:2,10, etc.), which means a magician (the Revised Version (British and American) "enchanter"). Other Babylonian words are kashshapu and kashshaptu, which in etymology and in sense agree with the Hebrew terms mekhashsheph and mekhashshephah mentioned above. But neither in the Babylonian or Hebrew words is there the peculiar idea of a witch, namely, one who traffics with malicious spirits for malicious ends. indeed the magician was a source of good (male and female) as conceived by the Babylonians, especially the ashipu and ashiptu, to the state and to individuals, as well as of evil, and he was often therefore in the service of the state as the guide of its policy. And the same applies to the magician as the Hebrews regarded him, though the true teachers and leaders in Israel condemned magic and divination of every sort as being radically opposed to the religion of Yahweh (De 18:10 f). Of course, if a Babylonian magician used his art to the injury of others he was punished as other criminals, and in case of the death of the victim he was executed as a murderer. It is, however, noteworthy in its bearing on "witchcraft" that the female magician or sorceress played a larger part in ancient Babylonia than her male counterpart, and the same is true of the Greeks and other ancient people. This arose perhaps from the fact that in primitive times men spent their time in fighting and hunting; the cooking of the food and the healing of the sick, wounded, etc., by magical potions and otherwise, falling to the lot of the woman who stayed at home. In the early history of the Hebrews inspired women played a greater role than in later time; compare Miriam (Ex 15:20 f; Nu 12); Deborah (Jud 5:12); Huldah (2Ki 22:14 ). Note also the ‘ishshah chakhamah, or "wise woman" of 2Sa 14:2 ff; 20:16.
The first two sections of the Code of Hammurabi are as follows: "1. If a man has laid a curse (kispu = keshaphim) upon (another) man and it is not justified, he that laid the curse shall be put to death. 2. If a man has put a spell upon (another) man and it is not justified, he upon whom the spell is laid shall go to the holy river; into the holy river shall he plunge. If the holy river overcome him (and he is drowned), the man who put the spell upon him shall take possession of his house. If the holy river declares him innocent and he remains unharmed the man who laid the spell shall be put to death. He that plunged into the river shall take possession of the house of him who laid the spell upon him." Not a word is said here of a female that weaves a spell, but probably the word "man" in the Babylonian is to be taken as including male and female (so Canon C. H. W. Johns in a private letter, dated December 22, 1912).
4. Rise, Spread, and Persecution of Witchcraft:
In the early and especially in the medieval church, the conception of the Devil occupied a very important place, and human beings were thought to be under his dominion until he was exorcised in baptism. It is to this belief that we owe the rise and spread of infant baptism. The unbaptized were thought to be Devil-possessed. The belief in the existence of women magicians had come down from hoary antiquity. It was but a short step to ascribe the evil those women performed to the Devil and his hosts. Then it was natural to think that the Devil would not grant such extraordinary powers without some quid pro quo; hence, the witch (or wizard) was supposed to have sold her (or his) soul to the Devil, a proceeding that would delight the heart of the great enemy of good always on the alert to hinder the salvation of men; compare the Faust legend. For the conditions believed to be imposed by the Devil upon all who would be in league with him see A. Lehmann, Aberglaube und Zauberei2 (1908), 110 ff.
This idea of a covenant with the Devil is wholly absent from the early heathen conception of magic; nor do we in the latter read of meetings at night between the magicians and the demons with whom they dealt, such as took place on the Witches' Sabbath. The witches were believed to have sexual commerce with devils and to be capable only of inflicting evil, both thoughts alien to oriental and therefore to Biblical magic.
The history and persecution and execution of women, generally ignorant and innocent, supposed to have been guilty of witchcraft, do not fall within the scope of this article, but may be perused in innumerable works: see "Literature" below. In Europe alone, not to mention America (Salem, etc.), Sprenger says that over nine million suspected witches were put to death on the flimsiest evidence; even if this estimate be too high the actual number must have been enormous. The present writer in his booklet, The Survival of the Evangelical Faith ("Essays for the Times," 1909), gives a brief account of the defense of the reality of witch power by nearly all the Christian theologians of the 17th century and by most of those living in the early 18th century (see pp. 23 ff). See also MAGIC, and The Expositor T, IX, 157 ff.
LITERATURE.
In addition to the literature cited under articles DIVINATION and MAGIC (which see), the following worlds may be mentioned (the books on witchcraft proper are simply innumerable): Reginald Scot, The Discovery of Witchcraft (aimed at preventing the persecution of witches, 1584; republished London, 1886); reply to the last work by James I of England: Daemonologie, 1597; Casaubon, On Credulity and Incredulity.... A Treatise Proving Spirits, Witches and Supernatural Operations, 1668; Joseph Glanrill, Saducismus Triumphatus: Full and Plain Evidences concerning Witches and Apparitions (the last two books are by theologians who class with "atheists"-a vague word in those times for unbelief-all such as doubt the power of witches and deny the power of devils upon human life). For the history of witchcraft and its persecutions see howard Williams, The Superstitions of Witchcraft, 1865, and (brief but interesting and compact) Charles Mackay, Memoirs of Extraordinary Popular Delusions (2 volumes, 1851, 101-91). See also Sir W. Scott, Demonology and Witchcraft, 1830; W. R. Halliday, Greek Divination: A Study of its Methods and Principles, London, Macmillan (important); and article by the present writer in The Expositor, January, 1914, on "The Words Witch and Witchcraft in history and in Literature." For a full account of the witch craze and persecution at Salem, near Boston, U.S.A., see The Wonders of the Invisible World by Cotton Mather, D. D., with a further account by increase Mather, D. D., and compare Demon Possession by J. L. Nevins, 303-10.
Written by Thomas Witton Davies
Magic; Magician:
maj'-ik, ma-jish'-an:
I. DEFINITION
II. DIVISION OF THE SUBJECT
1. Magic as Impersonal
2. Margic as Personal
III. MAGIC AND RELIGION
IV. MAGIC IN THE BIBLE
1. Hostility to Magic
2. Potency of Magical Words
3. Influence of Charms
V. MAGICAL TERMS USED IN THE BIBLE
1. Divination
2. Sorcery
3. Enchantment
4. Amulets
5. Incantation
6. Repeated Utterances
7. Impostors
8. Witchcraft
LITERATURE
The word comes from a Greek adjective (magike) with which the noun techne, "art," is understood. The full phrase is "magical art" (The Wisdom of Solomon 17:10). But the Greek word is derived from the magi or Zarathustran (Zoroastrian) priests. Magic is therefore historically the art practiced in Persia by the recognized priests of the country. It is impossible in the present article, owing to exigencies of space, to give a full account of this important subject and of the leading views of it which have been put forth. The main purpose of the following treatment will be to consider the subject from the Biblical standpoint.
I. Definition.
In its modern accepted sense magic may be described as the art of bringing about results beyond man's own power by superhuman agencies. In the wide sense of this definition divination is only a species of magic, i.e. magic used as a means of securing secret knowledge, especially a knowledge of the future. Divination and magic bear a similar relation to prophecy and miracle respectively, the first and third implying special knowledge, the second and fourth special power. But divination has to do generally with omens, and it is better for this and other reasons to notice the two subjects-magic and divination-apart as is done in the present work.
II. Division of the Subject.
1. Magic as Impersonal:
There are two kinds of magic:
(1) impersonal;
(2) personal.
In the first, magic is a species of crude science, for the underlying hypothesis is that there are forces in the world which can be utilized on certain conditions, incantations, magical acts, drugs, etc. The magician in this case connects what on a very slender induction he considers to be causes and effects, mainly on the principle of post hoc ergo propter hoc. He may not know much of the causal agency; it is enough for him to know that by performing some act or reciting some formula (see CHARM) or carrying some object (see AMULET) he can secure some desired end. Frazer (Golden Bough(2), I, 61) says: "Magic is a kind of savage logic, an elementary species of reasoning based on similarity, contiguity and contrast." But why does the savage draw conclusions from association of ideas? There must be an implied belief in the uniformly of Nature or in the controlling power of intelligent beings.
2. Magic as Personal:
In personal magic, living, intelligent, spiritual beings are made the real agents which men by incantations, etc., influence and even control. The magical acts may in an advanced stage include sacrifice, the incantations become prayer.
Impersonal magic is regarded by most anthropologists, including E.B. Tylor and J. Frazer, as more primitive than the second and as a lower form of it. This conclusion rests on an assumption that human culture is always progressive, that the movement is uniformly onward and upward. But this law does not always hold. The religion of Israel as taught in the 8th century BC stands on a higher level ethically and intellectually than that taught in the writings of Haggai, Zechariah and Eccelesiastes centuries later. Among the ancient Indians, the Rig Veda occupies much loftier ground than the much later Atharva Veda.
III. Magic and Religion.
Personal magic in its higher forms shades off into religion, and very commonly the two exist together. It is the practice to speak of sacrifice and prayer as constituting elements of the ancient and modern religions of India. But it is doubtful whether either of these has the same connotation that it bears in the Jewish and Christian Scriptures. J. Frazer (Golden Bough(2), I, 67 ff) says that where the operation of spirits is assumed (and "these cases are exceptional"), magic is "tinged and alloyed with religion." Such an assumption is, he admits, often made and the present writer thinks it is generally made, for even the operation of the laws of association implies it. But Frazer concludes from various considerations that "though magic is.... found to fuse and amalgamate with religion in many ages and in many lands, there are some grounds for thinking that this fusion is not primitive." It is of course personal magic to which religion stands in closest relations. As soon as man comes to see in the beings by whose power marvels are wrought, personalities capable of emotions like himself and susceptible to persuasion, his magical art becomes an intelligent effort to propitiate these superior beings and his incantations become hymns and prayers. In all religions, Jewish, Moslem, Christian or pagan, when the act or prayer as such is held to produce certain results or to secure certain desired boons, we have to do with a species of magic. The word "religion" is inapplicable, unless it includes the idea of personal faith in a God or gods whose favor depends on moral acts and on ritual acts only in so far as they have a voluntary and ethical character. If it be granted that magic, the lower, precedes religion, the higher, this does not necessarily negative the validity of the religious concept. Mature knowledge is preceded by elementary impressions and beliefs which are subjective without objective correspondences. But this higher knowledge is none the less valid for its antecedents. If it can be proved that the Christian or any other religion has become what it is by gradual ascent from animism, magic, etc., its validity is not by this destroyed or even impaired. Religion must be judged according to its own proper evidence. But see II, end.
IV. Magic in the Bible.
1. Hostility to Magic:
The general remarks made on the Bible and divination in DIVINATION, V, have an equal application to the attitude of the Bible toward magic. This attitude is distinctly hostile, as it could not but be in documents professing to inculcate the teaching of the ethical and spiritual religion of Israel (see De 18:10 f; 2Ki 21:6; 2Ch 33:6, etc.). Yet it is equally clear that the actual power of magic is acknowledged as clearly as its illegitimacy is pointed out. In P's account of the plagues (Ex 7-11) it is assumed that the magicians of Egypt had real power to perform superhuman feats. They throw their rods and they become serpents; they turn the waters of the Nile into blood. It is only when they try to produce gnats that they fail, though Aaron had succeeded by Yahweh's power in doing this and thus showed that Yahweh's power was greatest. But that the magicians had power that was real and great is not so much as called in question.
2. Potency of Magical Words:
Among the ancient Semites (Arabs, Assyrians, Hebrews, etc.) there was a strong belief in the potency of the magical words of blessing and of curse. The mere utterance of such words was regarded as enough to secure their realization. That the narrator of Nu 22-24 (Jahwist) ascribed to Balaam magical power is clear from the narrative, else why should Yahweh be represented as transferring Balaam's service to the cause of Israel? We have other Biblical references to the power of the spoken word of blessing in Ge 12:3; Ex 12:32; Jud 17:2; 2Sa 21:3, and of curse in Ge 27:29; Jud 5:23; Job 3:8 (compare the so-called Imprecatory Psalms, and see Century Bible, "Psalms," volume II, 216). On the prevalence of the belief among the Arabs, see the important work of Goldziher, Abhandlungen zur arabischen Philologie, Theil I, 23 ff.
3. Influence of Charms:
In Ge 30:14 (Jahwist) we have an example of the belief in the power of plants (here mandrakes) to stir up and strengthen sexual love, and we read in Arabic literature of the very same superstition in connection with what is called Yabruch, almost certainly the same plant. Indeed one of the commonest forms in which magic appears is as a love-charm, and as this kind of magic was often exercised by women, magic and adultery are frequently named together in the Old Testament (see 2Ki 9:22; Na 3:4; Mal 3:5; and compare Ex 22:18 (17), where the sorceress (the King James Version "witch") is to be condemned to death). We have an instance of what is called sympathetic magic (for a description of which see Jevons, Introduction to History of Religion, 28 ff, and Frazer, Golden Bough(2), I, 49 ff) in Ge 30:37 ff. Jacob placed before the sheep and goats that came to drink water peeled rods, so that the pregnant ones might bring forth young that were spotted and striped. The teraphim mentioned in Ge 31:19 ff and put away with wizards during the drastic reforms of Josiah (2Ki 23:24; compare Zec 10:2) were household objects supposed capable of warding off evil of every kind. The Babylonians and Assyrians had a similar custom. We read of an Assyrian magician that he had statues of the gods Lugalgira and Alamu put on each side of the main entrance to his house, and in consequence he felt perfectly impregnable against evil spirits (see Tallquist, Assyrian. Beach, 22).
In Isa 3:2 the qocem ("magician" or "diviner") is named along with the knight warrior, the judge, prophet and elder, among the stays and supports of the nation; no disapproval is expressed or implied with regard to any of them. Yet it is not to be denied that in its essential features pure Yahwism, which enforced personal faith in a pure spiritual being, was radically opposed to all magical beliefs and practices. The fact that the Hebrews stood apart as believers in an ethical and spiritual religion from the Semitic and other peoples by which they were surrounded suggests that they were Divinely guided, for in other respects-art, philosophy, etc.-this same Hebrew nation held a lower place than many contemporary nations.
V. Magical Terms Used in the Bible.
Many terms employed in the Old Testament in reference to divination have also a magical import. See DIVINATION, VII. For a fuller discussion of Biblical terms connected with both subjects, reference may be made to T. Witton Davies, Magic, Divination and Demonology among the Hebrews and Their Neighbours, 44 iff, 78 ff; see also articles "Divination" and "Magic" in EB, by the present writer.
1. Divination:
Here a few brief statements are all that can be attempted. Qecem, usually rendered "divination" (see Nu 23:23), has primarily a magical reference (Fleischer), though both Wellhausen (Reste des arabischen Heidenthums 2, 133, note 5) and W. Robertson Smith (Jour. Phil., XIII, 278) hold that its first use was in connection with divination. The Arabic verb ("to exorcise") and noun ("an oath") have magical meanings. But it must be admitted that the secondary meaning ("DIVINATION") has almost driven out the other. See under I, where it is held that at bottom magic and divination are one.
2. Sorcery:
The verb kashaph, the Revised Version (British and American) "to practice sorcery," comes, as Fleischer held, from a root denoting "to have a dark appearance," to look gloomy, to be distressed, then as a suppliant to seek relief by magical means. The corresponding nouns kashshaph and mekashsheph are rendered "sorcerer" in English Versions of the Bible.
3. Enchantment:
Lachash, English Versions of the Bible "enchantment," etc. (see Isa 3:3, nebhon lachash, the Revised Version (British and American) "the skillful enchanter"), is connected etymologically with nachash, "a serpent,"? the "n" and "l" often interchanging in Semitic Lachash is, therefore, as might have been expected from this etymology, used specifically of serpent charming (see Jer 8:17; Ec 10:11; compare melachesh in Ps 58:5 (6), English Versions of the Bible "charmer").
4. Amulets:
Chebher occurs in the plural only (Isa 47:9,12, English Versions of the Bible, "enchantments"). It comes from a root meaning "to bind," and it denotes probably amulets of some kind carried on the person to ward off evil. It seems therefore to be the Biblical equivalent of the Talmudic qemia?, literally, equals "something bound" from qama?, "to bind."
5. Incantation:
Shichar (Isa 47:11) seems to have an etymological connection with the principal Arabic word for "magic" (sichrun), and is explained by the great majority of recent commentators following J.H. Michaelis (Hitzig, Ewald, Dillmann, Whitehouse in Century Bible, etc.) as meaning "to charm away" (by incantations). So also Targum, Rashi, J H and Jastrow, Dictionary of the Targumim, Talmudim, and Midrashic Literature, Michaelis, Eichhorn, etc.
6. Repeated Utterances:
The verb battologeo in Mt 6:7 (equals "say not the same thing over and over again") refers to the superstition that the repeated utterance of a word will secure one's wish. In India today it is thought that if an ascetic says in one month the name of Radha, Krishna, or Ro 100,000 times, he cannot fail to obtain what he wants (see 1Ki 18:26).
See REPETITIONS.
7. Impostors:
The term goetes, the Revised Version (British and American) "impostors," the King James Version "seducers," is used of a class of magicians who uttered certain magical formulas in a deep, low voice (compare the verb goao, which =" to sigh," "to utter low moaning tones"). Herodotus (ii.33) says that there were persons of the kind in Egypt, and they are mentioned also by Euripides and Plato.
8. Witchcraft:
Paul in Ga 5:20 classes with uncleanness, idolatry, etc., what he calls pharmakeia, the King James Version "witchcraft" the Revised Version (British and American) "sorcery." The word has reference first of all to drugs used in exercising the magical article Note the name Simon Magus, which = Simon the magician (Ac 8:9 f), and Bar-Jesus, whom Luke calls a magician (magos, English Versions of the Bible, "sorcerer") and to whom he gives also the proper name Elymas, which is really the Arabic ?alim =" learned," and so one skillful in the magical article.
See also under AMULET; CHARM; DEMONOLOGY; WITCHCRAFT.
LITERATURE.
A Very full bibliography of the subject will be found in T. Witton Davies, Magic, Divination and Demonology among the Hebrews and Their Neighbours, xi through xvi. See also the literature under DIVINATION and in addition to the literature cited in the course of the foregoing article, note the following: A. Lehmann, Aberglaube und Zauberei2, 1908; A.C. Haddon, Magic and Fetishism, 1906; Blau, Das altjudische Zauberwesen, 1898; Smith, "Witchcraft in the Old Testament," Biblical Soc., 1902, 23-35; W.R. Halliday, Greek Divination; A Study of Its Methods and Principles, London, Macmillan (important) and the valuable article on "Magic" by Northwest Thomas in the Encyclopedia Brittanica, and also the relevant articles in the Bible dictionaries.
Written by Thomas Witton Davies
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