The Truth about the Virgin
Before considering who the initiates are, we reconstruct the ritual that accompanied the Sabbath sacrifice. In attempting to clarify the symbolic code -- the common person's evocative touchstone to profound thoughts -- we harmonize the materials in the Songs and draw conclusions from the whole rather than from one psalm at a time (with the exception of psalm 7, which we examine in detail). This is necessary because of the secrecy of sectarians' rituals and their reluctance to divulge any of their activities to outsiders.(23) There is no reason to assume that even the clearest of rituals will be conclusively marked by a secretive group that, in fact, preferred to transmit such details orally.
The ritual begins: "O you godlike ones among all the holiest of the holy ones" (4Q400 l i 2) and "the people (who possess) His glorious insight the godlike beings who draw near to knowledge." (4Q400 l i 6) Thus are introduced the main actors of this spectacle: the initiates, those of "the sanctification" and their counterpart angels "of the presence" already imbued with the holy spirit. The emphasis on "holy" (qodesh, qadosh) and "pure" (tahor) is constant as is the focus on "king" and "god" (el), "prince" (nasi), and "priest" (kohen). The themes of holiness and purity are throughout the psalms; those who actively participate are viewed as the "holy ones," and those insiders who watch are vicariously benefiting.
The first six psalms form an introduction and a design. They repeat the main themes and words of the ritual, which will hypnotically induce the participants into an event that will bond them like no other. From "glory," "wonder," "royal," "God of knowledge," to "war in heaven," "wondrous new works," and "purpose" in the eschatological sense (4Q402 4) the Shirot move toward the climactic seventh-psalm event.
The vowed initiates undergo a "lengthy preparation," (24) perhaps forty days (an appropriate number related to the testing and trials in the story of the exodus), a time for reconsideration, further dedication, ritual bathing, special diet, fasting, confessing, and maybe even exorcism -- the casting out of any residual male and female demons.(25) The psalms are coordinated with the Jubilees calendrical cycles, and the ritual is performed in the Spring of the year, when wisdom in terms of the law (the giving of the Torah to Moses) or in terms of the holy spirit (at Qumran) is most accessible. Once the initiates have been certified as physically and spiritually sound (a requirement of admission) (26) -- and of course virginal -- the climactic event of Psalm 7 begins. The time is the "sixteenth of the month" (the second month is iyyar, which parallels our May/June).(27) The psalm's call to praise God "is expanded into seven distinct calls to praise." Phrases used include "praise," "sing," "give thanks," "elevate," etc. Even the "animate structures and architectural features of the heavenly temple are called upon to praise." The end of the psalm describes the throne of God in the heavenly debir, the angels in the debir (holy of holies) and the angels' praise. "The passage concludes with a description of the praise uttered by the merkabot (chariots), their cherubim (youthful-looking angels) and ophanim (wheels)."(28) "Let the holiest of the godlike ones sanctify the King of glory who sanctifies by holiness all His holy ones" (4Q403 l i 31). The ritual is meant for "the holiest," to maintain their most holy status or possibly to bring about a most holy consequence. That statement at the beginning of the seventh psalm draws attention to a specific class of "angels" whose uniqueness is their special, extreme holiness. What distinguishes them from the others is their "choicest spiritual portion" (l i 40). This difficult phrase apparently alludes to a "sacrifice," an "offering" that is sometimes made in the context of spices and holy oil (Exod. 30:23). Clearly, there is an offering made here that can indeed be compared with an "anointment" which is ultimately to represent "holiness" and completion.(29) The initiate is involved in a sacrificial act that renders him "holy" and "anoints" him in a most sacred (and secret) ceremony. The accumulation of images that tell about "purity" and "purity of purities" (l i 42) is quite striking and further directs the audience to the mystery at hand.
Sing with joy, you who rejoice ... rejoicing among the wondrous godlike beings. And chant His glory with the tongue of all who chant with knowledge; and (chant) his wonderful songs of joy with the mouth of all who chant...[For He is] God of all who rejoice ... forever and Judge in His power of all the spirits of understanding.... Sing praises to the mighty God with the choicest spiritual portion that there may be ... a celebration with all the holy ones, that there may be wondrous songs together with e[ternal] joy. (4Q403 l i 36-40)
All of these utterances combine to create a feeling of grandeur and splendor. But it is the "chanting" and the repetition that involve the whole congregation\assembly in a ritual that only they have witnessed and only they can, therefore, sing about; they alone "understand" it; they "celebrate together"; it is they who "know" and record "with their tongue."
On this crucial Sabbath eve (calendrically situated between Passover and Shavuot, Pentecost), the congregation waits by torchlight outside the sanctuary for the rising morning star -- the cult sign (as distinct from the traditional sunset and moon orientation of Temple Judaism) -- described as "perfect light (or tom),(30) the mingled colors of a most holy spiritual substance" (4Q403 l ii 1). Then "from between them godlike beings (elim) run like the appearance of coals of fire" (4Q403 l ii 6). The vision of "coals of fire" in relation to holiness and the Presence of God and his angels has been utilized by both Isaiah (chapter 6) and Ezekiel (chapters 1; 10). In Isaiah coals were used to remove the "impurities" from the prophet's "lips," and afterwards he (Isaiah) was officially consecrated as God's messenger. The "angels" in this ceremony are also consecrated, but in a new situation.
Then there is an additional description of the presence of angels: "and divine spirits, shapes of flaming fire round about it" (line 9). "Flaming fire" too is a traditional symbol of sacredness and sanctification, though it is also an image of separation. In this context, those who are holy are separated from the unholy; in fact, the holy seem to be afforded the opportunity to remove figuratively the "flaming sword" which bars entrance into the Garden of Eden, a place that was inhabited by the first two people, the man and the woman (Adam and Eve), and also the first untainted "virgins" (Gen. 3:24).
Further, there are references to "mingled colors" (roqma, or rikma). Such imagery is used in Ezekiel in two specific contexts: in chapters 16 and 17, the prophet accuses Israel of harlotry and idolatry and uses bright colors to illustrate the Israelites' commitment to the Goddess. The second context of "variety of colors" is in an oracle against Tyre, which was famous for its royal dye industry (see Ezekial 28).(31) There, too, the idolatrous context should not be missed. The phrase "mingled colors" was used to deride the worshippers of the Goddess, whose priestesses were famous for their spectacular, colorful dress.(32)
This part of the psalm is mainly descriptive and wishes to impress on the viewer (reader) the spectacular nature of the light (rather than just dress), but it would certainly recall the Biblical associations, well known to the sectarians. Here, the poet distances himself from the Ezekiel usage even though he clearly evokes the prophet's words and memory. The context here is positive, prophetic, and holy; those who partake of the "spirit" (ruah) of "the most holy" become holy themselves.
The other reference to "fire" is reminiscent of Moses in the wilderness confronting Yahweh in an "unconsumed fire" (lahab es) (Exod. 3:2). There Moses is verbally anointed as God's messenger to the Pharaoh.(33). As an image of the divine, fire fits this particular setting and also provides for a grandiloquent spectacle that people will not soon forget.(34)
Meanwhile, the initiates in their short (for a reason) sleeveless tunics,(35) possibly smeared with excrement (if following the tradition of Joshua in the Book of Zechariah),(36) symbolizing their rededication from early vows to the higher state of purity here ordained, are blessed. That process of rededication is the proscribed order because "they are part of his glorious works; before even they existed, they were part of His plan." (4Q402 4:15) The sect's belief in predestination is evident, as well as their adherence to concrete directives that must be fulfilled by those who are called to be reborn, that is, to receive a new status and a new name.
And there is a voice of blessing from the chiefs of His debir ... and the voice of blessing (is heard) is glorious in the hearing of the godlike beings and the councils of... And all the crafted furnishings of the debir hasten (to join) with wondrous psalms in the debir...of wonder....with the sound of holy multitudes....And the chariots of His debir give praise together, and their cherubim and thei[r] ophanim bless wondrously ... (4Q403 l ii 12-15)
The moment of "blessing" is as spectacular and concrete as the rest of the procedure, and its climax is expressed communally, with everyone "blessing wondrously." The "wonder" and the "mystery," which are revealed to those who "know" and who are ready to "sacrifice," are a running motif throughout. But there is also "the mingled color of a most holy spiritual substance" (4Q403 l ii 1) which may be the description of a sign painted on their hands and feet as initiates of a bridal ritual. (A similar practice is followed today among some traditional Middle-Eastern Jews, as well as Yemenites, Arabs, and Indians.) These initiates are preparing to become reborn to be qualified as the virginal brides of the Holy Spirit, "the spirits of holiest holiness." (4Q403 1 ii:7) In accordance with the notion of a dazzling, special celebration are various descriptions of a colorful dress which signifies festivities:
In their wondrous stations are spirits (clothed with) many colors, like woven work, engraved with figures of splendor. In the midst of the glorious appearance of scarlet, the colors of most holy spiritual light, they stand firm in their holy station before the [k]ing, spirits in garments of [purest] color in the midst of the appearance of whiteness. (4Q405 23 ii 7-9)
This is not a traditional description of the priests' vestments; rather, it is a special "colorful" moment which blends two basic colors (red and white) with the power of the sun.(37) That "blending" of colors and dye, when applied to the head, helps to produce a golden red glow which proclaims their angelic glory in "...shapes of flaming fire round about it" (4Q403 l ii 9). At the same time, the initiate's head is kept covered if not fully veiled from sight, "[while] he is unclean" (4Q402 frag. 4, line 4), until the appointed time for "making new things":
All these things He has done wondrously together with those things which are eternally hidden....And from His knowledge [and His purposes have come into existence all the things which were eternally appointed.] He makes the fo[rm]er things [in their seasons and the latter things] [in their due time. (4Q402 frag. 4, lines 11-14a)
At dawn, a light from the fire outside, understood as a flame from the everlasting sun, is taken by a runner angel into the sanctuary to signify the beginning of the act of sacrifice. There is a ritualized equivalent in the Church today, where lighted candles function as a replacement for the lamps in the Holy of Holies in the Temple in Jerusalem. There is also a "fire ritual" related to Holy Saturday, when the Church "prepares for the rising of the Christ on Easter Day. 'New fire' is struck from a flint as a prelude to the ceremonies, and coals lit from it outside the church. The fire is blessed and brought into the church, eventually to light one candle in which five grains of incense have been placed."(38) In the Shirot, the initiates and the full fellowship drink the wine, which is specified as having an "odor": "and the o[do]r of their drink offerings according to the num[ber of...]. of purity with a spirit of holi[ness]" (11QSirSabb frags. 8-7, line 3). The odor is probably to be associated with drugs appropriate to the ceremony.(39) The participants then eat the loaves, the sacred meal of their communion. The initiate is supported by his appointed "best" friend, like the best man of a wedding ceremony. Perhaps the initiate is veiled by the best man, a duty of the husband in traditional Jewish weddings.
But the angels' speech is not recorded. Why do we not hear what they are saying?(40) One commentator has suggested that the big difference between the "tongues of men and of angels" rendered their idiom unintelligible.(41) Perhaps also, at such auspicious moments the sectarians themselves spoke in tongues (an ecstatic incomprehensible language), a chanting which would drown out what is going on. The sectarians' taste for the esoteric is also evident elsewhere in their use of magical incantations written backwards and in circles.(42) In any case, the Shirot represent "an implicit call to imitate the angels."(43)
In the same context, one should consider the question of silence and its relationship to mystical ecstasy.(44) This rich "silent" tradition preoccupied the sectarians as part of their wish to imitate the Divine in the most minute details.(45) In other words, maybe we do not hear the angels because of the vow of silence undertaken by the initiates (and the other sectarians), who cannot speak about the ritual until after it is over. In addition, there is the basic "silence" of heavens that are far too remote, radically different and therefore "silent" to us, humans. Above all, the silence of the participants draws attention to the ritual and pagentry taking place in the presence of other members who may wish to imitate those who are actively involved: "They are honored among all the camps of godlike beings (elohim) and reverenced by mortal councils"(4Q400 frag. 2, line 2). There are also the godlike ones, other angels (those not yet initiated or those already in heaven), those with specialized duties, "those of the Presence and those of Sanctification,"(46) and "holy ones" (probably a cast of priests and rechabite monks),(47) each with his particular vows and water rites of purification -- all witness that which transpires: the secret. But even those who witness "know." It is therefore no accident that the comment that those involved in the ritual are "those that know" or "those that establish knowledge" (gnosis) is repeated almost unrelentingly in the Shirot (almost as often as the virginal number seven).(48) The most outstanding (yet typical) example is present in the first psalm:
In the assembly of all the elim of [knowledge and in the councils of all the] godlike [spirits] He inscribed His statutes for all spiritual creatures and [His glorious] judgments [for all who establish] knowledge, the people (who possess) His glorious insight, the godlike beings who draw near to knowledge. (4Q400 frag. 1, lines 5-6)(49)
There is irony in the use of the verb "inscribed" (harat) because of its intimate link with the covenant that God "cut" with the Jews and presumably the sectarians. Circumcision was the sign of the original covenant (involving a cut); this ritual represents another covenantal "cut," which will be "inscribed" forever not only in the hearts of the initiates but also on their flesh. It is the greatest sacrifice: castration. Crucial diagonal cuts are made on the tied off areas (perhaps for prepubescent boys, the testicles alone, or for the most zealous of men, full castration of testicles and penis with a reed placed in the urethra to maintain an opening). The wounds are cauterized with fire ("shapes of flaming fire round about it" 4Q403 l ii 9)(50) and anointed with healing oils. Then the physician\priest proclaims: "Thou art nigh to (God) and nigh to all His holy ones. Now be thou pure in thy flesh from every defilement of all men." (Aramaic Testament of Levi, v. 18)(51) and then, "they announce in the stillness" (4Q401 frag. 16, line 2)(52) to the crowd outside. The "stillness" is appropriate because of the reality of the moment rather than the ineffability of the mystical experience. "Stillness" represents tension and expectation, as well as an inability to articulate a profound experience. Marking the moment, the incense covering the smell of the holocaust of the fleshly sacrifice wafts outside to the crowd. This is a solemn moment when everyone realizes that there are "wonderful mysteries" but that the angels will now "make known hidden things" (4Q401 14 ii 2-6). They reveal secret knowledge "for those who cause knowledge to shine among all the elim of light" (4Q403 l ii 35). And as the "Hymn to the Creator" asserts: "When all his angels had witnessed (it) they sang aloud, for he showed them what they did not know" (11QPs(a) 26:5-6).(53) In other words, what the initiate shows is the way God reveals to the community a process by which a man, born of woman and the flesh, can become a newly born "angel" by undergoing a procedure, painful as it may be, which renders him virginal, newly born forever and thus perfect.(54) The angels celebrate loudly: "with the tongue of all who chant with knowledge and (chant) His wonderful song of joy" (4Q403 l i 36). However, it is likely that not everyone who participated in the ritual actually survived it; although there are no concrete references to blood and death in the Songs, the bloody echoes of the Angel of Death can be subtly heard. In another psalm from Qumran (11QPsa 27:10) there is a clear reference to providing an outlet for those who have been stricken by demons or evil spirits. The Qumran psalmist tells his audience that "David" wrote thousands of psalms "and songs for making music over the stricken."(55)
The initiate's hair, with its sublime radiance, may be revealed only after the officiating priest pronounces: "You have purified a perverse spirit of great sin so that it may stand in assembly with the host of the holy ones, and enter into community with the congregation of heavenly beings" (1QH 3:21-22). Lifting the veil or mantle, the congregation can then see the initiate's hair "dyed with a most holy spiritual light" and his robe exchanged for a "splendid vestment," also "dyed" but with various colors and patterns: "multicolored like wo[ven work] purely blended, dyed garments" (11QSirSabb 8-7, line 5). These represent the rainbow sign of Noah. In biblical literature, "multi-colored" fabrics are usually worn by women and kings.(56) The robe of the godlike ones is distinctive, quite appropriate for transvestites serving God and the new age by making the greatest fleshly sacrifice.
Also envisioned in the script are many colored stones, the opals and turquoise reflecting the sky, "the perfect light, the mingled colors of a most holy spiritual substance," and "crafted" artifacts overlaid with gold to catch the sunlight. All of which is evocative of the stained-glass windows and gilding of later churches and synagogues. These treasures of the Shirot, if factual (and the word crafting suggests they are), may account in part for the astonishing inventory in the Copper Scroll.
The godlike ones ("wondrous new works.... He has done wondrously together with those things which are eternally hidden" [11QSirSabb 1:1]) are carried on a litter outside (similar to religious processionals today as well as Arab weddings and circumcision rituals), and with timbrel and other musical instruments, their new status is announced: "Standing before you [celebrants] with the everlasting host." Paraded in jubilation and glitter, the celebrant "will cry joyously" (11QSirSabb 2:15) -- "Hallelujah!" to the crowds.(57)
The final act may be a blessing by the priests of the congregation. (58) The appearance of the Chariot (merkaba), which may function here as a bridal chair is anti-climactic. A later Shirot psalm for another occasion, forty days later, describes another processional carriage for the new elim -- or, at least, for those who survived the radical surgery of these physician-priests.
For the reader who thinks that our proposal is too unbelieveable, consider that a similar tradition of total castration still takes place in modern day India among the transvestite Hijras. This highly esteemed sect of eunuchs is dedicated to the service of the Goddess and perform musical rituals at weddings and births. Interpreting their status, too, as having been "reborn," they follow the same rules and procedures we have just finished describing: forty days of mental and physical preparation, a mantra to produce a trancelike state during surgery of penis and testicles (and they claim no pain), post-ceremonial henna, bridal clothing, and processional, and a forty-day recovery period.(59) The old, unified, widespread Goddess system has left us a remnant.
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