vin THE EVOLUTION OF THEOLOGY 307 



about the kidneys, are burnt on the altar. The 

 rest is properly cooked ; and, after the reservation 

 of a part for the priest, is made the foundation of 

 a joyous banquet, in which the sacrificer, his 

 family, and such guests as he thinks fit to invite, 

 participate. 1 Elohim was supposed to share in 

 the feast, and it has been already shown that that 

 which was set apart on the altar, or consumed by 

 fire, was spoken of as the food of Elohim, who was 

 thought to be influenced by the costliness, or by 

 the pleasant smell, of the sacrifice in favour of the 

 sacrificer. 



All this bears out the view that, in the mind of 

 the old Israelite, there was no difference, save one 

 of degree, between one Elohim and another. It 

 is true that there is but little direct evidence to 

 show that the old Israelites shared the widespread 

 belief of their own, and indeed of all times, that 

 the spirits of the dead not only continue to exist, 

 but are capable of a ghostly kind of feeding and 

 are grateful for such aliment as can be assimilated 

 by their attenuated substance, and even for 

 clothes, ornaments, and weapons. 2 That they 



1 See, for example, Elkanah's sacrifice, 1 Sam. i. 3-9. 



2 The ghost was not supposed to be capable of devouring the 

 gross material substance of the offering ; but his vaporous body 

 appropriated the smoke of the burnt sacrifice, the visible and 

 odorous exhalations of other offerings. The blood of the victim 

 was particularly useful because it was thought to be the special 

 seat of its soul or life. A ^^ 7 'est African negro replied to an 

 European sceptic : "Of course, the spirit cannot eat corporeal 

 food, but he extracts its spiritual part, and, as we see, leaves 

 the material part behind " (Lippert, Scelcncult, p. 16). 



