第88篇		Paper 88
物神、护符和魔法		Fetishes, Charms, and Magic
88:0.1 (967.1) 有关一个鬼灵进入一个无生命物、动物或是人类体内的观念，是一种非常古老而又可贵的信仰，它自宗教演变之初就已盛行了。这种鬼灵附体的学说，与物神崇拜没什么两样。野蛮人并不必然崇拜物神；他非常合乎逻辑地崇拜和敬重常驻于其中的鬼灵。		88:0.1 (967.1) 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 (967.2) 起初，物神之灵据信是一个死去之人的鬼魂；后来，更高等的鬼灵据称居于物神体内。就这样，物神崇拜最终结合了所有关于鬼、魂、鬼神及恶魔附体的原始观念。		88:0.2 (967.2) 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.
1. 对物神的信仰 ^top		1. Belief in Fetishes ^top
88:1.1 (967.3) 原始人总想把任何非凡事物造成物神；因此，机缘造就了许多物神。一个人病了，某件事发生了，他就病好了。对于许多药物和治病的偏方来说，也是如此。与梦境相关的对象极有可能被转变成物神。火山而非山脉，变成了物神；彗星而非恒星，也变成了物神。早期人类把流星雨和流星看作是某些特别造访之鬼神抵达世间的指示。		88:1.1 (967.3) 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 (967.4) 最初的物神是一些有特别记号的卵石，人类自此以来便一直寻找这些“圣石”；串珠一度曾是由圣石串成的，即一串有魔力的珠子。许多部落都曾有过神石，但大多都没能像克尔白石和斯昆石那样存留下来。火和水也在最初的物神之列，火的崇拜和圣水的信仰仍一同存留至今。		88:1.2 (967.4) 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 (967.5) 树神崇拜是一种后来的发展，但在一些部落中间，持续的自然崇拜，导致了护符的信仰，它们由某种自然之灵所内驻。当植物和果实成为物神时，它们便成为了禁食物。苹果是最先列入这一类别的物神之一；它从未被黎凡特各民族吃过。		88:1.3 (967.5) 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 (967.6) 如果一种动物吃了人肉，那它就成了物神。狗便以此方式成了帕西人的神圣动物。如果物神是一种动物，鬼魂也永驻其中，那么物神便有可能会与转世密切关联起来。野蛮人在很多方面都妒忌动物们；他们并未感觉到优于它们，并常常以他们最喜爱的动物来命名。		88:1.4 (967.6) 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 (967.7) 当动物变成了物神时，接着发生的便是禁忌去吃物神动物的肉。猩猩和猴子由于与人类相似，很早便成了物神动物；后来，蛇、鸟和猪也受到了类似的看待。奶牛一度曾是物神，牛奶就成了禁忌，而排泄物也极受尊崇。蛇曾在巴勒斯坦受过崇敬，尤其受过腓尼基人的崇敬，他们和犹太人一样，将它认作是邪灵的喉舌。甚至很多现代人还相信爬行动物的魔力。从阿拉伯历经印度，再到红种人所属莫魁部落的蛇舞会，蛇始终是受到尊崇的。		88:1.5 (967.7) 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 (968.1) 一个星期当中的某些天，也曾成为了物神。许久以来，星期五被视为是一个倒霉的日子，数字十三则被视为一个不祥数字。幸运数字三和七来自于后来的启示；四曾是原始人的幸运数字，源于早期对罗盘四个指向的承认。数算牲畜或其它财物被认为是不吉利的；古代人总是反对做人口普查，即“数算人口”。		88:1.6 (968.1) 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 (968.2) 原始人没有把性作为一种不适当的物神；繁殖功能仅受到了有限的关注。野蛮人是心性自然的，既不淫秽也不好色。		88:1.7 (968.2) 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 (968.3) 唾液曾是一种强有力的物神；向一个人吐口水可以将魔鬼逐出。对于一位长者或是上级来说，向一个人吐口水曾是最高的褒扬。人体的某些部分曾被视为是潜在的物神，尤其是头发和指甲。首领们长期长成的指甲极受珍视，剪下来的指甲就成了强有力的物神。对头骨物神的信仰，解释了后来猎头的大多来由。脐带曾是一种极受珍视的物神；即便是今天，它在非洲也受到如此看待。人类最初的玩具就是一段被保存下来的脐带。它常常会被套上珍珠，这便是人类最早的项链。		88:1.8 (968.3) 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 (968.4) 驼背和跛腿的孩子曾被看作是物神；精神错乱者据信是受月亮所影响。原始人无法区分天才和疯癫；白痴要么被打死，要么被尊为神明人格体。歇斯底里症愈加证实了对巫术的流行信仰；癫痫病患者曾常常成为祭司和巫医。醉酒曾被看作是鬼神附体的一种形式；当一个野蛮人不断狂饮时，他会在头发中放一片叶子，以抵赖对其行为应负的责任。毒药和致醉物成为了物神；它们被视为受鬼神所附。		88:1.9 (968.4) 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 confirmed 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 (968.5) 许多人曾把天才看作是由一个聪明鬼神所附体的神明类人格体。而这些有才华的人不久就学会了依靠欺诈和诡计来推动其私利。一个神人被认为是超过人的；他是神性的，甚至是绝无错误的。就这样，首领、君王、祭司、先知和教会统治者们最终得以行使巨大的权力，运用无限的权威。		88:1.10 (968.5) 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.
2. 物神的演变 ^top		2. Evolution of the Fetish ^top
88:2.1 (968.6) 鬼魂据信偏好于在它们活在肉体中时所持有的某个物件里驻居。这一信仰解释了许多现在圣物的功效。古代人总是尊崇他们领袖的遗骨，圣徒和英雄的遗骸还被许多人怀着迷信敬畏来看待。即便在今天，人们仍到伟人的墓地朝拜。		88:2.1 (968.6) 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 (968.7) 对圣物的信仰，是古代物神崇拜的一个结果。现代宗教的圣物代表了一种使野蛮人的物神合理化的企图，从而在现代宗教体系中将它抬升到了一个尊贵得体的位置上。相信物神和魔法是异教性质的，但接受圣物和奇迹却被认为是可以的。		88:2.2 (968.7) 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 (969.1) 壁炉炉灶多少也成了物神，即一处圣所。圣堂和圣殿之所以最初成为圣地，是因为死人被葬在那里。希伯来人的圣幕被摩西抬升到了藏纳超级物神、即当时存在的神之戒律观念的那一位置。但以色列人从没有放弃过迦南人特有的石坛信仰：“我立为柱子的这根石头必作神的殿。”他们确实相信其神之灵就驻在这样的石坛中，其实它们就是物神。		88:2.3 (969.1) 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 (969.2) 最早的雕像是用来保留杰出死去者的外表和记忆的；它们实际上就是纪念碑。偶像曾是对物神崇拜的一种提炼。原始人相信圣化仪式会导致鬼神进入到雕像中；同样，当某些物品受到圣化时，它们就变成了护符。		88:2.4 (969.2) 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 (969.3) 摩西在古时达拉玛希亚人道德法典的第二条戒律之上，曾致力于去控制希伯来人中间的物神崇拜。他小心翼翼地引导他们，不应制作任何一种可圣化为物神的雕像。他明确地说，“你们不应制作雕像，或是任何与天上、地下和水中诸物相像的东西。” 尽管这一戒律极大延缓了犹太人中间的技艺，但它确实减少了物神崇拜。不过摩西过于聪明而未能尝试去突然取代旧有的物神，他也因此同意将某些圣物与戒律一同放在合并起来的战争祭坛和宗教神龛、即约柜中。		88:2.5 (969.3) 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 (969.4) 言辞最终也成了物神，更确切说是那些被视为是神之话语的言辞；就这样，许多宗教的圣书成了禁锢人类灵性想象力的物神牢狱。摩西为反对物神所作的努力反倒又成了一种无上的物神；他的戒律后来被用于压抑艺术，阻滞人们对美好事物的欣赏与爱慕。		88:2.6 (969.4) 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 (969.5) 在古代，权威的神明化言辞曾是一种激发恐惧的教条，也是奴役人们的所有暴虐事物中最可怕的一种。将教条奉为神明将会导致凡人背叛自身，陷入固执、狂热、迷信、偏狭和野蛮残暴的掌控之中。现代人对智慧和真理的尊重，不过是近来从造神倾向往上到更高等思维与推理层次的逃脱。就众多宗教家尊为圣书的那些积累起来的神明著作而言，人们不仅相信书中所写都是真实的，而且也相信所有真理都包含在了书中。如果这些圣书中有一本恰巧谈及地球是扁平的，那么，神智健全的男女们就会世代拒绝接受有关地球是圆的确凿证据。		88:2.7 (969.5) 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 (969.6) 翻开这些圣书中的一本，让目光偶然发现一段，遵循这一段也许会确定重大人生决策或是人生计划，这一做法无非是彻头彻尾的物神崇拜。在圣书上宣誓或是对着某个获无上尊崇的物体起誓，则是一种经过提炼的物神崇拜形式。		88:2.8 (969.6) The practice of opening one of these sacred books to let the eye chance upon a passage, the following of which may determine important 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 (969.7) 但从对野蛮人首领剪下指甲的神明式畏惧，前进到对诸多书信、戒律、传说、寓言、神话、诗歌及编年史等上乘收藏的崇拜，的确代表了真正的进化发展，后者毕竟反映了许多世纪筛选出来的道德智慧，至少是到它们被收编为“圣书”的时代和事件为止。		88:2.9 (969.7) 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 (970.1) 要被奉若神明，言辞必须要被认为是受到启发的，而所谓受神性启发著作中的祷文，直接导致了教会权威的建立，而其诸多世俗形式的演变则导致了国家权威的产生。		88:2.10 (970.1) 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.
3. 图腾崇拜 ^top		3. Totemism ^top
88:3.1 (970.2) 物神崇拜贯穿于所有的原始崇拜，从最早的圣石信仰，历经偶像崇拜、同类相食、自然崇拜，直到图腾崇拜。		88:3.1 (970.2) 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 (970.3) 图腾崇拜是社会惯例与宗教惯例的一种结合。起初，人们认为对所谓有着生物学起源之图腾动物的尊重，可以确保食物的供给。图腾曾一度既是部族的标志，又是其部族神的标志。这样的一个神曾是氏族的化身。图腾崇拜是不然人格化宗教的社会化尝试的一个阶段。图腾最终演变成了各个现代民族的旗帜，亦即民族的标志。		88:3.2 (970.3) 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 (970.4) 有一种神物袋，即一种药袋，是一种含有各类受鬼神浸染之有名物件的小袋，古时的巫医从不允许他的袋子、即权力的标志触地。二十世纪的文明民族同样也努力不让他们的旗帜、即民族意识的象征触地。		88:3.3 (970.4) 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 (970.5) 祭司厅和国王厅中的徽章最终被视为物神，国家霸权之物神也经历了从氏族到部落、从宗主权到君权、从图腾到旗帜的诸多发展阶段。被奉若神明的国王凭借“神权”来统治，许多其他形式的管理机构也获得了它。人们也把民主造为物神，即对统称为“民意”之平民想法的看重和尊崇。一个人的意见，就其本身而言，并不会被视为有多大价值，但当许多人作为民众而集体运作时，这一同样平常的判断便被持为公平之仲裁和正义之标准。		88:3.4 (970.5) 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.
4. 魔法 ^top		4. Magic ^top
88:4.1 (970.6) 文明人通过其科学来解决现实环境的诸多问题；野蛮人则试图凭借魔法来解决虚幻鬼魂环境的实际问题。魔法是一种操纵猜想出来的鬼灵环境之手段，其阴谋诡计无休止地解释了那些难解之事；它是一种通过利用物神或其他更强大鬼神来获得鬼灵自愿合作以及强迫非情愿鬼灵协助的技艺。		88:4.1 (970.6) 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 (970.7) 魔法、巫术和招魂术的目的都是双重性的：		88:4.2 (970.7) The object of magic, sorcery, and necromancy was twofold:
88:4.3 (970.8) 1. 获得对未来的洞察。		88:4.3 (970.8) 1. To secure insight into the future.
88:4.4 (970.9) 2. 有利地影响环境。		88:4.4 (970.9) 2. Favorably to influence environment.
88:4.5 (970.10) 科学的目的和魔法的目的是完全相同的。人类正逐渐从魔法进展到科学，不是通过沉思和推理，而是通过渐进而又痛苦的长期经验。人类正逐渐回到真理中，于谬误中开始，于谬误中进步，并最终到达了真理的入口。惟有伴随着科学方法的到来，人类才会朝前看。而原始人则不得不试验，要么便会消亡。		88:4.5 (970.10) 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 (970.11) 早期迷信所含的诱惑力，是后来科学好奇心之母。在这些原始迷信当中曾存有进步性的动态情感 -- 恐惧加好奇；在古代的魔法中曾存有进步性的驱动力。这些迷信代表了人类想要了解和控制现世环境之渴望的浮现。		88:4.6 (970.11) 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 (971.1) 魔法之所以能在野蛮人身上获得如此强力的控制，是因为他无法理解自然死亡的观念。后来的原罪观念大为有助于削弱魔法对人类的掌控，因为它对自然死亡做出了解释。曾几何时，由于十个无辜之人据信对某人的自然死亡负有责任而被处死的事儿是屡见不鲜的。这便是古代人口缘何不能更快速增长的一个原因，而这至今对于一些非洲部落来说仍是真实的。即便在面对死亡时，被控告之人常常也要承认有罪。		88:4.7 (971.1) 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 (971.2) 魔法对一个野蛮人来说是自然的事。他相信通过向仇敌剪下来的头发和手指甲施展巫术，就可以在实际上杀死他。蛇咬致死曾被归因于巫师的魔法。防治魔法的困难性在于恐惧能致人死命这一事实。原始民族是如此畏惧魔法，以致使得它确实能致人死命，而这些结果足以加强了这种错误的信仰。而万一失败，则总有某种貌似有理的解释；有缺陷魔法的对治便是更多的魔法。		88:4.8 (971.2) 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.
5. 魔法护符 ^top		5. Magical Charms ^top
88:5.1 (971.3) 由于任何与身体相关的东西都可以成为物神，最早的魔法必定与头发和指甲有关。伴随身体清理的保密，出于害怕仇敌会取得来自身上的某样东西而将之用于有害的魔法；因此，所有的人体排泄物都会被小心地掩埋。当众吐唾沫曾受到禁止，是由于害怕唾液会被用于有害的魔法中；唾沫常常会被覆盖。甚至剩饭、衣服和装饰物，也可能成为魔法的工具。野蛮人从来不会将其任何剩饭留在桌子上。所有这一切都是由于害怕一个人的仇敌或许会将这些东西用于魔法仪式中，并非是由于对这些做法所具卫生价值的欣赏。		88:5.1 (971.3) 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 (971.4) 魔法护符曾由很多类东西调配而成：人肉、虎爪、鳄鱼齿、毒植物种子、蛇毒和人发。死人的遗骸曾极具魔法。甚至连来自足迹的尘土也可以被用于魔法中。古人是爱情魔力的笃信者。血液以及其他形式的人体分泌物，也能确保对爱情的魔法影响。		88:5.2 (971.4) 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 (971.5) 人们认为雕像在魔法中是很有效的。人偶便被造了出来，人们相信同样的效果会停留在真人身上。在买东西时，迷信的人会咀嚼一小块硬木，为的是软化卖主的心。		88:5.3 (971.5) 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 (971.6) 黑牛的奶极具魔法；黑猫的奶也是如此。权杖或是魔杖，连同钟、鼓和结扣一起，都是有魔法的。所有古老的物品都曾是魔法护符。新的更高等文明的许多做法未获正面看待，是由于其所谓的邪恶魔法本质。书写、印刷和照片长期以来都受到如此看待。		88:5.4 (971.6) 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 (971.7) 原始人相信一定要心怀敬意对待名字，尤其是诸神的名字。名字被视为是一种实体，一种不同于实际人格的影响力；它与灵魂和影子一样曾受到同等尊敬。名字曾被典当用来贷款；一个人直到付了贷款而赎回名字之后才能再使用它。现今一个人会在一张票据上签名。一个人的名字很快便在魔法中变得十分重要了。野蛮人有两种名字；重要的名字被视为太过神圣而无法用于寻常场合，因而便有了第二种日常名字，即昵称。他从不将其真正的名字告诉陌生人。任何一种具有不寻常本质的事情都会促使他改名；常常它是为了治愈疾病或是结束厄运。野蛮人可以通过从部落首领那儿买名来得到新名；人们至今仍然花钱买头衔和学位。但在大多原始部落、如非洲布希曼人中间，个人名字并不存在。		88:5.5 (971.7) 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 important in magic. The savage had two names; the important 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.
6. 魔法的施展 ^top		6. The Practice of Magic ^top
88:6.1 (972.1) 魔法是通过魔仗、“医术”仪式和咒语来得以施展的，对施展者来说习惯上要一丝不挂地做法。在原始人的魔法师当中，女人的数量要多于男人。在魔法中，“医术”意味着神秘，而不是治疗。野蛮人从不给自己治病；他从不用药，除非是在魔法术士的建议下。二十世纪伏都教医师，是古时魔法师中的典型。		88:6.1 (972.1) 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 (972.2) 魔法又分公私两个方面。人们认为，由巫医、萨满或是祭司所施展的魔法是为了整个部族的利益。而女巫、男巫和术士所施展的是私家魔法，即个人性的利己魔法，用来作为一种强迫性手段来给一个人的仇敌带来祸害。二元灵论、即善灵与恶灵的观念，导致了后来黑白魔法的信仰。随着宗教演进，魔法成了被用于个人自身教派之外鬼灵运作的术语，它也指涉更为古老的鬼魂信仰。		88:6.2 (972.2) 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 (972.3) 言辞组合、唱诵和咒语仪式曾是极具魔法的。一些早期的咒语最终演变成了祈祷文。不久，模仿性的魔法得到了实践；祈祷也被演绎出来了；魔法舞蹈不过是戏剧化的祈祷而已。祈祷逐渐作为祭献的并列物而取代了魔法。		88:6.3 (972.3) 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 (972.4) 比言语更为古老的手势，更加神圣且更具魔法，人们认为模仿也有强大的魔力。红种人常常表演野牛舞，在这当中，有一个人会扮演野牛，其被捕获则会确保即将发生的狩猎之成功。五朔节的性狂欢简直就是模仿性魔法，即一种对于植物界性激情的暗示性迎合。玩具娃娃最初被不育的妻子用作一种魔法护符。		88:6.4 (972.4) 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 (972.5) 魔法是进化类宗教之树的分支，它最终结出了科学时代之果。对占星术的信仰导致了天文学的发展；对点金术的信仰导致了对金属的掌握，而对魔法数字的信仰则奠定了数学这门科学。		88:6.5 (972.5) 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 (972.6) 但一个过于充满魔力的世界，却极大摧毁了一切个人抱负和主动性。额外劳动之果或是勤勉之果曾被视为是魔法性的。如果一个人从他的地里收获了比邻居更多的粮食，他会被拖到首领面前，并被指控从其懒惰邻居的地里诱骗了这么多额外的粮食。的确，在野蛮时代，知道太多是十分危险的；作为一个黑术家而被处死的机会是十分常见的。		88:6.6 (972.6) 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 (972.7) 科学逐渐将投机因素从生活中剔除掉了。但如果现代的教育方法失败了，那么人们便会立即复归到原始的魔法信仰中。这些迷信仍萦绕在很多所谓文明人的头脑中。语言包含了很多僵化词，它们证实了人类曾长期沉浸于魔法迷信当中，诸如着迷、倒霉、附体、灵感、神隐、机灵、神魂颠倒、惊魂落魄、骇人听闻这些词。智能的人类仍相信好运气、邪眼和占星术。		88:6.7 (972.7) 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, the evil eye, and astrology.
88:6.8 (973.1) 古代魔法曾是现代科学之茧，在那个时代是不可缺少的，但此时却不再有用了。无知迷信的幻觉扰乱了人们的质朴头脑，直到科学的观念得以诞生。今日，玉苒厦(Urantia)正处于这一智性演进的曙光区。半个世界正在急切想要掌握真理之光和科学发现的诸多事实，而另一半世界却在古代迷信和几无掩饰的魔法束缚中日渐凋萎。		88:6.8 (973.1) 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 (973.2) [由内巴顿(Nebadon)的一位闪耀昏星所呈献。]		88:6.9 (973.2) [Presented by a Brilliant Evening Star of Nebadon.]