MORALS and DOGMA
by: Albert Pike
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p. 435
XXV.
KNIGHT OF
THE BRAZEN SERPENT
THIS Degree is both
philosophical and moral. While it teaches the necessity of reformation as well
as repentance, as a means of obtaining mercy and forgiveness, it is also
devoted to an explanation of the symbols of Masonry; and especially to those
which are connected with that ancient and universal legend, of which that of
Khir-Om Abi is but a variation; that legend which, representing a murder or a
death, and a restoration to life, by a drama in which figure Osiris, Isis and
Horus, Atys and Cybele, Adonis and Venus, the Cabiri, Dionusos, and many
another representative of the active and passive Powers of Nature, taught the
Initiates in the Mysteries that the rule of Evil and Darkness is but
temporary, and that that of Light and Good will be eternal.
Maimonides says: "In the days
of Enos, the son of Seth, men fell into grievous errors, and even Enos himself
partook of their infatuation. Their language was, that since God has placed on
high the heavenly bodies, and used them as His ministers, it was evidently His
will that they should receive from man the same
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veneration as the servants of a
great prince justly claim from the subject multitude. Impressed with this
notion, they began to build temples to the Stars, to sacrifice to them, and to
worship them, in the vain expectation that they should thus please the Creator
of all things. At first, indeed, they did not suppose the Stars to be the only
Deities, but adored in conjunction with them the Lord God Omnipotent. In
process of time, however, that great and venerable Name was totally forgotten,
and the whole human race retained no other religion than the idolatrous
worship of the Host of Heaven."
The first learning in the world
consisted chiefly in symbols. The wisdom of the Chaldĉans, Phnicians,
Egyptians, Jews; of Zoroaster, Sanchoniathon, Pherecydes, Syrus, Pythagoras,
Socrates, Plato, of all the ancients, that is come to our hand, is symbolic.
It was the mode, says Serranus on Plato's Symposium, of the Ancient
Philosophers, to represent truth by certain symbols and hidden images.
"All that can be said
concerning the Gods," says Strabo, "must be by the exposition of old opinions
and fables; it being the custom of the ancients to wrap up in enigma and
allegory their thoughts and discourses concerning Nature; which are therefore
not easily explained."
As you learned in the 24th
Degree, my Brother, the ancient Philosophers regarded the soul of man as
having had its origin in Heaven. That was, Macrobius says, a settled opinion
among them all; and they held it to be the only true wisdom, for the soul,
while united with the body, to look ever toward its source, and strive to
return to the place whence it came. Among the fixed stars it dwelt, until,
seduced by the desire of animating a body, it descended to be imprisoned in
matter. Thenceforward it has no other resource than recollection, and is ever
attracted toward its birth-place and home. The means of return are to be
sought for in itself. To re-ascend to its source, it must do and suffer in the
body.
Thus the Mysteries taught the
great doctrine of the divine nature and longings after immortality of the
soul, of the nobility of its origin, the grandeur of its destiny, its
superiority over the animals who have no aspirations heavenward. If they
struggled in vain to express its nature, by comparing it to Fire and
Light,--if they erred as to its original place of abode, and the mode of its
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descent, and the path which,
descending and ascending, it pursued among the stars and spheres, these were
the accessories of the Great Truth, and mere allegories designed to make the
idea more impressive, and, as it were, tangible, to the human mind.
Let us, in order to understand
this old Thought, first follow the soul in its descent. The sphere or Heaven
of the fixed stars was that Holy Region, and those Elysian Fields, that were
the native domicile of souls, and the place to which they re-ascended, when
they had recovered their primitive purity and simplicity. From that luminous
region the soul set forth, when it journeyed toward the body; a destination
which it did not reach until it had undergone three degradations, designated
by the name of Deaths; and until it had passed through the several spheres and
the elements. All souls remained in possession of Heaven and of happiness, so
long as they were wise enough to avoid the contagion of the body, and to keep
themselves from any contact with matter. But those who, from that lofty abode,
where they were lapped in eternal light, have looked longingly toward the
body, and toward that which we here below call life, but which is to
the soul a real death; and who have conceived for it a secret
desire,--those souls, victims of their concupiscence, are attracted by degrees
toward the inferior regions of the world, by the mere weight of thought and of
that terrestrial desire. The soul, perfectly incorporeal, does not at once
invest itself with the gross envelope of the body, but little by little, by
successive and insensible alterations, and in proportion as it removes further
and further from the simple and perfect substance in which it dwelt at first.
It first surrounds itself with a body composed of the substance of the stars;
and afterward, as it descends through the several spheres, with ethereal
matter more and more gross, thus by degrees descending to an earthly body; and
its number of degradations or deaths being the same as that of the spheres
which it traverses.
The Galaxy, Macrobius says,
crosses the Zodiac in two opposite points, Cancer and Capricorn, the tropical
points in the sun's course, ordinarily called the Gates of the Sun. These two
tropics, before his time, corresponded with those constellations, but in his
day with Gemini and Sagittarius, in consequence of the precession of the
equinoxes; but the signs of the Zodiac remained unchanged; and the
Milky Way crossed at the signs Cancer and Capricorn, though not at
those constellations.
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Through these gates
souls were supposed to descend to earth and re-ascend to Heaven. One,
Macrobius says, in his dream of Scipio, was styled the Gate of Men; and the
other, the Gate of the Gods. Cancer was the former, because souls descended by
it to the earth; and Capricorn the latter, because by it they re-ascended to
their seats of immortality, and became Gods. From the. Milky Way, according to
Pythagoras, diverged the route to the dominions of Pluto. Until they left the
Galaxy, they were not deemed to have commenced to descend toward the
terrestrial bodies. From that they departed, and to that they returned. Until
they reached the sign Cancer, they had not left it, and were still Gods. When
they reached Leo, they commenced their apprenticeship for their future
condition; and when they were at Aquarius, the sign opposite Leo, they were
furthest removed from human life.
The soul, descending from the
celestial limits, where the Zodiac and Galaxy unite, loses its spherical
shape, the shape of all Divine Nature, and is lengthened into a cone, as a
point is lengthened into a line; and then, an indivisible monad before, it
divides itself and becomes a dead--that is, unity becomes division,
disturbance, and conflict. Then it begins to experience the disorder which
reigns in matter, to which it unites itself, becoming, as it were, intoxicated
by draughts of grosser matter: of which inebriation the cup of Bakchos,
between Cancer and Leo, is a symbol. It is for them the cup of forgetfulness.
They assemble, says Plato, in the fields of oblivion, to drink there the water
of the river Ameles, which causes men to forget everything. This fiction is
also found in Virgil. "If souls," says Macrobius, "carried with them into the
bodies they occupy all the knowledge which they had acquired of divine things,
during their sojourn in the Heavens, men would not differ in opinion as to the
Deity; but some of them forget more, and some less, of that which they had
learned."
We smile at these notions of
the ancients; but we must learn to look through these material images and
allegories, to the ideas, struggling for utterance, the great speechless
thoughts which they envelop: and it is well for us to consider whether we
ourselves have yet found out any better way of representing to
ourselves the soul's origin and its advent into this body, so entirely foreign
to it; if, indeed, we have ever thought about it at all; or have not ceased to
think, in despair.
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The highest and purest portion
of matter, which nourishes and constitutes divine existences, is what the
poets term nectar, the beverage of the Gods. The lower, more disturbed
and grosser portion, is what intoxicates souls. The ancients symbolized it as
the River Lethe, dark stream of oblivion. How
do we explain the soul's forgetfulness
of its antecedents, or reconcile that utter absence of remembrance of its
former condition, with its essential immortality? In truth, we for the most
part dread and shrink from any attempt at explanation of it to ourselves.
Dragged down by the heaviness
produced by this inebriating draught, the soul falls along the zodiac and the
milky way to the lower spheres, and in its descent not only takes, in each
sphere, a new envelope of the material composing the luminous bodies of the
planets, but receives there the different faculties which it is to exercise
while it inhabits the body.
In Saturn, it acquires the
power of reasoning and intelligence, or what is termed the logical and
contemplative faculty. From Jupiter it receives the power of action. Mars
gives it valor, enterprise, and impetuosity. From the Sun it receives the
senses and imagination, which produce sensation, perception, and thought.
Venus inspires it with desires. Mercury gives it the faculty of expressing and
enunciating what it thinks and feels. And, on entering the sphere of the Moon,
it acquires the force of generation and growth. This lunary sphere, lowest and
basest to divine bodies, is first and highest to terrestrial bodies. And the
lunary body there assumed by the soul, while, as it were, the sediment of
celestial matter, is also the first substance of animal matter.
The celestial bodies, Heaven,
the Stars, and the other Divine elements, ever aspire to rise. The soul
reaching the region which mortality inhabits, tends toward terrestrial bodies,
and is deemed to die. Let no one, says Macrobius, be surprised that we so
frequently speak of the death of this soul, which yet we call immortal.
It is neither annulled nor destroyed by such death: but merely enfeebled for a
time; and does not thereby forfeit its prerogative of immortality; for
afterward, freed from the body, when it has been purified from the vice-stains
contracted during that connection, it is re-established in all its privileges,
and returns to the luminous abode of its immortality.
On its return, it restores to
each sphere through which it ascends, the passions and earthly faculties
received from them: to
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the Moon, the faculty of
increase and diminution of the body; to Mercury, fraud, the architect of
evils; to Venus, the seductive love of pleasure; to the Sun, the passion for
greatness and empire; to Mars, audacity and temerity; to Jupiter, avarice; and
to Saturn, falsehood and deceit: and at last, relieved of all, it enters naked
and pure into the eighth sphere or highest Heaven.
All this agrees with the
doctrine of Plato, that the soul cannot re-enter into Heaven, until the
revolutions of the Universe shall have restored it to its primitive condition,
and purified it from the effects of its contact with the four elements.
This opinion of the
pre-existence of souls, as pure and celestial substances, before their union
with our bodies, to put on and animate which they descend from Heaven, is one
of great antiquity. A modern Rabbi, Manasseh Ben Israel, says it was always
the belief of the Hebrews. It was that of most philosophers who admitted the
immortality of the soul: and therefore it was taught in the Mysteries; for, as
Lactantius says, they could not see how it was possible that the soul should
exist after the body, if it had not existed before it, and if
its nature was not independent of that of the body. The same doctrine was
adopted by the most learned of the Greek Fathers, and by many of the Latins:
and it would probably prevail largely at the present day, if men troubled
themselves to think upon this subject at all, and to inquire whether the
soul's immortality involved its prior existence.
Some philosophers held that the
soul was incarcerated in the body, by way of punishment for sins committed by
it in a prior state. How they reconciled this with the same soul's
unconsciousness of any such prior state, or of sin committed there, does not
appear. Others held that God, of his mere will, sent the soul to inhabit the
body. The Kabalists united the two opinions. They held that there are four
worlds, Aziluth, Briarth, Jezirath, and Aziath;
the world of emanation, that of creation, that of forms,
and the material world; one above and more perfect than the other, in
that order, both as regards their own nature and that of the beings who
inhabit them. All souls are originally in the world Aziluth, the Supreme
Heaven, abode of God, and of pure and immortal spirits. Those who descend from
it without fault of their own, by God's order, are gifted with a divine fire,
which preserves them from the contagion of matter, and restores them to Heaven
so soon as their mission is ended. Those who descend through,
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their own fault, go from world
to world, insensibly losing their love of Divine things, and their
self-contemplation; until they reach the world Aziath, falling by their own
weight. This is a pure Platonism, clothed with the images and words peculiar
to the Kabalists. It was the doctrine of the Essenes, who, says Porphyry,
"believe that souls descend from the most subtile ether, attracted to bodies
by the seductions of matter." It was in substance the doctrine of Origen; and
it came from the Chaldĉans, who largely studied the theory of the Heavens, the
spheres, and the influences of the signs and constellations.
The Gnostics made souls ascend
and descend through eight Heavens, in each of which were certain Powers that
opposed their return, and often drove them back to earth, when not
sufficiently purified. The last of these Powers, nearest the luminous abode of
souls, was a serpent or dragon.
In the ancient doctrine,
certain Genii were charged with the duty of conducting souls to the bodies
destined to receive them, and of withdrawing them from those bodies. According
to Plutarch, these were the functions of Proserpine and Mercury. In Plato, a
familiar Genius accompanies man at his birth, follows and watches him all his
life, and at death conducts him to the tribunal of the Great Judge. These
Genii are the media of communication between man and the Gods; and the soul is
ever in their presence. This doctrine is taught in the oracles of Zoroaster:
and these Genii were the Intelligences that resided in the planets.
Thus the secret science and
mysterious emblems of initiation were connected with the Heavens, the Spheres,
and the Constellations: and this connection must be studied by whomsoever
would understand the ancient mind, and be enabled to interpret the allegories,
and explore the meaning of the symbols, in which the old sages endeavored to
delineate the ideas that struggled within them for utterance, and could be but
insufficiently and inadequately expressed by language, whose words are images
of those things alone that can be grasped by and are within the empire of the
senses.
It is not possible for us
thoroughly to appreciate the feelings with which the ancients regarded the
Heavenly bodies, and the ideas to which their observation of the Heavens gave
rise, because we cannot put ourselves in their places, look at the stars with
their eyes in the world's youth, and divest ourselves .of the knowledge
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which even the commonest of us
have, that makes us regard the Stars and Planets and all the Universe of Suns
and Worlds, as a mere inanimate machine and aggregate of senseless orbs, no
more astonishing, except in degree, than a clock or an orrery. We
wonder and are amazed at the Power and Wisdom (to most men it seems only a
kind of Infinite Ingenuity) of the MAKER: they wondered at the Work,
and endowed it with Life and Force and mysterious Powers and mighty
Influences.
Memphis, in Egypt, was in
Latitude 29° 5" North, and in Longitude 30° 18' East. Thebes, in Upper Egypt,
in Latitude 25° 45' North, and Longitude 32° 43' East. Babylon was in Latitude
32° 30' North, and Longitude 44° 23' East: while Saba, the ancient Sabĉan
capital of Ethiopia, was about in Latitude 15° North.
Through Egypt ran the great
River Nile, coming from beyond Ethiopia, its source in regions wholly unknown,
in the abodes of heat and fire, and its course from South to North. Its
inundations had formed the alluvial lands of Upper and Lower Egypt, which they
continued to raise higher and higher, and to fertilize by their deposits. At
first, as in all newly-settled countries, those inundations, occurring
annually and always at the same period of the year, were calamities: until, by
means of levees and drains and artificial lakes for irrigation, they became
blessings, and were looked for with joyful anticipation, as they had before
been awaited with terror. Upon the deposit left by the Sacred River, as it
withdrew into its banks, the husbandman sowed his seed; and the rich soil and
the genial sun insured him an abundant harvest.
Babylon lay on the Euphrates,
which ran from Southeast to Northwest, blessing, as all rivers in the Orient
do, the arid country through which it flowed; but its rapid and uncertain
overflows bringing terror and disaster.
To the ancients, as yet
inventors of no astronomical instruments, and looking at the Heavens with the
eyes of children, this earth was a level plain of unknown extent. About its
boundaries there was speculation, but no knowledge. The inequalities of its
surface were the irregularities of a plane. That it was a globe, or that
anything lived on its under surface, or on what it rested, they had no idea.
Every twenty-four hours the sun came up from beyond the Eastern rim of the
world, and travelled across the sky, over the earth, always South of, but
sometimes nearer and sometimes further from the point overhead; and sunk below
the
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world's Western rim. With him
went light, and after him followed darkness.
And every twenty-four hours
appeared in the Heavens another body, visible chiefly at night, but sometimes
even when the sun shone, which likewise, as if following the sun at a greater
or less distance, travelled across the sky; sometimes as a thin crescent, and
thence increasing to a full orb resplendent with silver light; and sometimes
more and sometimes less to the Southward of the point overhead, within the
same limits as the Sun.
Man, enveloped by the thick
darkness of profoundest night, when everything around him has disappeared, and
he seems alone with himself and the black shades that surround him, feels his
existence a blank and nothingness, except so far as memory recalls to him the
glories and splendors of light. Everything is dead to him, and he, as it were,
to Nature. How crushing and overwhelming the thought, the fear, the dread,
that perhaps that darkness may be eternal, and that day may possibly never
return; if it ever occurs to his mind, while the solid gloom closes up against
him like a wall! What then can restore him to like, to energy, to activity, to
fellowship and communion with the great world which God has spread around him,
and which perhaps in the darkness may be passing away? LIGHT restores him to
himself and to nature which seemed lost to him. Naturally, therefore, the
primitive men regarded light as the principle of their real existence, without
which life would be but one continued weariness and despair. This necessity
for light, and its actual creative energy, were felt by all men: and nothing
was more alarming to them than its absence. It became their first Divinity, a
single ray of which, flashing into the dark tumultuous bosom of chaos, caused
man and all the Universe to emerge from it. So all the poets sung who imagined
Cosmogonies; such was the first dogma of Orpheus, Moses, and the Theologians.
Light was Ormuzd, adored by the Persians, and Darkness Ahriman, origin of all
evils: Light was the life of the Universe, the friend of man, the substance of
the Gods and of the Soul.
The sky was to them a great,
solid, concave arch; a hemisphere of unknown material, at an unknown distance
above the flat level earth; and along it journeyed in their courses the Sun,
the Moon, the Planets, and the Stars.
The Sun was to them a great
globe of fire, of unknown dimensions,
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at an unknown distance. The
Moon was a mass of softer light; the stars and planets lucent bodies, armed
with unknown and supernatural influences.
It could not fail to be soon
observed, that at regular intervals the days and nights were equal; and that
two of these intervals measured the same space of time as elapsed between the
successive inundations, and between the returns of spring-time and harvest.
Nor could it fail to be perceived that the changes of the moon occurred
regularly; the same number of days always elapsing between the first
appearance of her silver crescent in the West at evening and that of her full
orb rising in the East at the same hour; and the same again, between that and
the new appearance of the crescent in the West.
It was also soon observed that
the Sun crossed the Heavens in a different line each day, the days being
longest and the nights shortest when the line of his passage was furthest
North, and the days shortest and nights longest when that line was furthest
South: that his progress North and South was perfectly regular, marking four
periods that were always the same,--those when the days and nights were equal,
or the Vernal and Autumnal Equinoxes; that when the days were longest, or the
Summer Solstice; and that when they were shortest, or the Winter Solstice.
With the Vernal Equinox, or
about the 25th of March of our Calendar, they found that there unerringly came
soft winds, the return of warmth, caused by the Sun turning back to the
Northward from the middle ground of his course, the vegetation of the new
year, and the impulse to amatory action on the part of the animal creation.
Then the Bull and the Ram, animals most valuable to the agriculturist, and
symbols themselves of vigorous generative power, recovered their vigor, the
birds mated and budded their nests, the seeds germinated, the grass grew, and
the trees put forth leaves. With the Summer Solstice, when the Sun reached the
extreme northern limit of his course, came great heat, and burning winds, and
lassitude and exhaustion; then vegetation withered, man longed for the cool
breezes of Spring and Autumn, and the cool water of the wintry Nile or
Euphrates, and the Lion sought for that element far from his home in the
desert.
With the Autumnal Equinox came
ripe harvests, and fruits of the tree and vine, and falling leaves, and cold
evenings presaging wintry frosts; and the Principle and Powers of Darkness,
prevailing
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over those of Light, drove the
Sun further to the South, so that the nights grew longer than the days. And at
the Winter Solstice the earth, was wrinkled with frost, the trees were
leafless, and the Sun reaching the most Southern point in his career, seemed
to hesitate whether to continue descending, to leave the world to darkness and
despair, or to turn upon his steps and retrace his course to the Northward,
bringing back seed-time and Spring, and green leaves and flowers, and all the
delights of love.
Thus, naturally and
necessarily, time was divided, first into days, and then into moons or months,
and years; and with these divisions and the movements of the Heavenly bodies
that marked them, were associated and connected all men's physical enjoyments
and privations. Wholly agricultural, and in their frail habitations greatly at
the mercy of the elements and the changing seasons, the primitive people of
the Orient were most deeply interested in the recurrence of the periodical
phenomena presented by the two great luminaries of Heaven, on whose regularity
all their prosperity depended.
And the attentive observer soon
noticed that the smaller lights of Heaven were, apparently, even more regular
than the Sun and Moon, and foretold with unerring certainty, by their risings
and settings, the periods of recurrence of the different phenomena and seasons
on which the physical well-being of all men depended. They soon felt the
necessity of distinguishing the individual stars, or groups of stars, and
giving them names, that they might understand each other, when referring to
and designating them. Necessity produced designations at once natural and
artificial. Observing that, in the circle of the year, the renewal and
periodical appearance of the productions of the earth were constantly
associated, not only with the courses of the Sun, but also with the rising and
setting of certain Stars, and with their position relatively to the Sun, the
centre to which they referred the whole starry host, the mind naturally
connected the celestial and terrestrial objects that were in fact
connected: and they commenced by giving to particular Stars or groups of Stars
the names of those terrestrial objects which seemed connected with them; and
for those which still remained unnamed by this nomenclature, they, to complete
a system, assumed arbitrary and fanciful names.
Thus the Ethiopian of Thebes or
Saba styled those Stars under
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which the Nile commenced to
overflow, Stars of Inundation, or that poured out water (AQUARIUS).
Those Stars among which the Sun
was, when he had reached the Northern Tropic and began to retreat
Southward, were termed, from his retrograde motion, the Crab (CANCER).
As he approached, in Autumn,
the middle point between the Northern and Southern extremes of his journeying,
the days and nights became equal; and the Stars among which he was then found
were called Stars of the Balance (LIBRA).
Those stars among which the Sun
was, when the Lion, driven from the Desert by thirst, came to slake it at the
Nile, were called Stars of the Lion (LEO).
Those among which the Sun was
at harvest, were called those of the Gleaning Virgin, holding a Sheaf of Wheat
(VIRGO).
Those among which he was found
in February, when the Ewes brought forth their young, were called Stars of the
Lamb (Arms).
Those in March, when it was
time to plough, were called Stars of the Ox (TAURUS).
Those under which hot and
burning winds came from the desert, venomous like poisonous reptiles, were
called Stars of the Scorpion (SCORPIO).
Observing that the annual
return of the rising of the Nile was always accompanied by the appearance of a
beautiful Star, which at that period showed itself in the direction of the
sources of that river, and seemed to warn the husbandman to be careful not to
be surprised by the inundation, the Ethiopian compared this act of that Star
to that of the Animal which by barking gives warning of danger, and styled it
the Dog (SIRIUS).
Thus commencing, and as
astronomy came to be more studied, imaginary figures were traced all over the
Heavens, to which the different Stars were assigned. Chief among them were
those that lay along the path which the Sun travelled as he climbed toward the
North and descended to the South: lying within certain limits and extending to
an equal distance on each side of the line of equal nights and days. This
belt, curving like a Serpent, was termed the Zodiac, and divided into twelve
Signs.
At the Vernal Equinox, 2455
years before our Era, the Sun was entering the sign and constellation Taurus,
or the Bull; having passed through, since he commenced, at the Winter
Solstice, to ascend Northward, the Signs Aquarius, Pisces and Aries; on
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entering the first of which he
reached the lowest limit of his journey Southward.
From TAURUS, he passed through
Gemini and Cancer, and reached LEO when he arrived at the terminus of his
journey Northward. Thence, through Leo, Virgo, and Libra, he entered SCORPIO
at the Autumnal Equinox, and journeyed Southward through Scorpia, Sagittarius,
and Capricornus to AQUARIUS, the terminus of his journey South.
The path by which he journeyed
through these signs became the Ecliptic; and that which passes through
the two equinoxes, the Equator.
They knew nothing of the
immutable laws of nature; and whenever the Sun commenced to tend Southward,
they feared lest he might continue to do so, and by degrees disappear forever,
leaving the earth to be ruled forever by darkness, storm, and cold.
Hence they rejoiced when he
commenced to re-ascend after the Winter Solstice, struggling against the
malign influences of Aquarius and Pisces, and amicably received by the Lamb.
And when at the Vernal Equinox he entered Taurus, they still more rejoiced at
the assurance that the days would again be longer than the nights, that the
season of seed-time had come, and the Summer and harvest would follow.
And they lamented when, after
the Autumnal Equinox, the malign influence of the venomous Scorpion, and
vindictive Archer, and the filthy and ill-omened He-Goat dragged him down
toward the Winter Solstice.
Arriving there, they said he
had been slain, and had gone to the realm of darkness. Remaining there three
days, he rose again, and again ascended Northward in the heavens, to redeem
the earth from the gloom and darkness of Winter, which soon became
emblematical of sin, and evil, and suffering; as the Spring, Summer, and
Autumn became emblems of happiness and immortality.
Soon they personified the Sun,
and worshipped him under the name of OSIRIS, and transmuted the legend of his
descent among the Winter Signs, into 'a fable of his death, his descent into
the infernal regions, and his resurrection.
The Moon became Isis, the wife
of Osiris; and Winter, as well as the desert or the ocean into which the Sun
descended, became TYPHON, the Spirit or Principle of Evil, warring against and
destroying Osiris.
p. 448
From the journey of the Sun
through the twelve signs came the legend of the twelve labors of Hercules, and
the incarnations of Vishnu and Buddha. Hence came the legend of the murder of
Khūrūm, representative of the Sun, by the three Fellow-crafts, symbols of the
three Winter signs, Capricornus, Aquarius, and Pisces, who assailed him at the
three gates of Heaven and slew him at the Winter Solstice. Hence the search
for him by the nine Fellow-crafts, the other nine signs, his finding, burial,
and resurrection.
The celestial Taurus, opening
the new year, was the Creative Bull of the Hindus and Japanese, breaking with
his horn the egg out of which the world is born. Hence the bull Arts was
worshipped by the Egyptians, and reproduced as a golden calf by Aaron in the
desert. Hence the cow was sacred to the Hindus. Hence, from the sacred and
beneficent signs of Taurus and Leo, the human-headed winged lions and bulls in
the palaces at Kouyounjik and Nimroud, like which were the Cherubim set by
Solomon in his Temple: and hence the twelve brazen or bronze oxen, on which
the laver of brass was supported.
The Celestial Vulture or Eagle,
rising and setting with the Scorpion, was substituted in its place, in many
cases, on account of the malign influences of the latter: and thus the four
great periods of the year were marked by the Bull, the Lion, the Man
(Aquarius) and the Eagle; which were upon the respective standards of Ephraim,
Judah, Reuben, and Dan; and still appear on the shield of American Royal Arch
Masonry.
Afterward the Ram or Lamb
became an object of adoration, when, in his turn, he opened the equinox, to
deliver the world from the wintry reign of darkness and evil.
Around the central and simple
idea of the annual death and resurrection of the Sun a multitude of
circumstantial details soon clustered. Some were derived from other
astronomical phenomena; while many were merely poetical ornaments and
inventions.
Besides the Sun and Moon, those
ancients also saw a beautiful Star, shining with a soft, silvery light, always
following the Sun at no great distance when he set, or preceding him when he
rose. Another of a red and angry color, and still another more kingly and
brilliant than all, early attracted their attention, by their free movements
among the fixed hosts of Heaven: and the latter by his unusual brilliancy, and
the regularity with which he rose and set. These were Venus, Mars, and
Jupiter. Mercury and Saturn
p. 449
could scarcely have been
noticed in the world's infancy, or until astronomy began to assume the
proportions of a science.
In the projection of the
celestial sphere by the astronomical priests, the zodiac and constellations,
arranged in a circle, presented their halves in diametrical opposition; and
the hemisphere of Winter was said to be adverse, opposed, contrary, to that of
Summer. Over the angels of the latter ruled a king (OSIRIS or ORMUZD),
enlightened, intelligent, creative, and beneficent. Over the fallen angels or
evil genii of the former, the demons or Devs of the subterranean empire of
darkness and sorrow, and its stars, ruled also a chief. In Egypt the Scorpion
first ruled, the sign next the Balance, and long the chief of the Winter
signs; and then the Polar Bear or Ass, called Typhon, that is, deluge,
on account of the rains which inundated the earth while that constellation
domineered. In Persia, at a later day, it was the serpent, which, personified
as Ahriman, was the Evil Principle of the religion of Zoroaster.
The Sun does not arrive at the
same moment in each year at the equinoctial point on the equator. The
explanation of his anticipating that point belongs to the science of
astronomy; and to that we refer you for it. The consequence is, what is termed
the precession of the equinoxes, by means of which the Sun is constantly
changing his place in the zodiac, at each vernal equinox; so that now, the
signs retaining the names which they had 300 years before Christ, they and the
constellations do not correspond; the Sun being now in the constellation
Pisces, when he is in the sign Aries.
The annual amount of precession
is 50 seconds and a little over [50" 1.]. The period of a complete Revolution
of the Equinoxes, 25,856 years. The precession amounts to 30° or a sign, in
2155.6 years. So that, as the sun now enters Pisces at the Vernal Equinox, he
entered Aries at that period, 300 years B. C., and Taurus 2455 B. C. And the
division of the Ecliptic, now called Taurus, lies in the Constellation
Aries; while the sign Gemini is in the Constellation Taurus.
Four thousand six hundred and ten years before Christ, the sun entered Gemini
at the Vernal Equinox.
At the two periods, 2455 and
300 years before Christ, and now, the entrances of the sun at the Equinoxes
and Solstices into the signs, were and are as follows:--
p. 450
B. C.
2455.
Vern.
Equinox, |
he
entered |
Taurus |
from
Aries. |
Summer
Solstice |
|
Leo |
from
Cancer. |
Autumnal
Equinox |
|
Scorpio |
from
Libra. |
Winter
Solstice |
|
Aquarius |
from
Capricornus. |
B. C.
300.
Vern. Eq. |
|
Aries |
from
Pisces. |
Summer
Sols. |
|
Cancer |
from
Gemini. |
Autumn Eq. |
|
Libra |
from
Virgo. |
Winter
Sols. |
|
Capricornus |
from
Sagittarius. |
1872.
Vern. Eq. |
|
Pisces |
from
Aquarius. |
Sum.
Sols. |
|
Gemini |
from
Taurus. |
Aut. Eq. |
|
Virgo |
from Leo. |
Winter
Sols. |
|
Sagittarius |
from
Scorpio. |
From confounding signs
with causes came the worship of the sun and stars. "If," says Job, "I
beheld the sun when it shined, or the moon progressive in brightness; and my
heart hath been secretly enticed, or my mouth hath kissed my hand, this were
an iniquity to be punished by the Judge; for I should have denied the God that
is above."
Perhaps we are not, on the
whole, much wiser than those simple men of the old time. For what do we know
of effect and cause, except that one thing regularly or
habitually follows another?
So, because the heliacal rising
of Sirius preceded the rising of the Nile, it was deemed to cause
it; and other stars were in like manner held to cause extreme heat,
bitter cold, and watery storm.
A religious reverence for the
zodiacal Bull [TAURUS] appears, from a very early period, to have been pretty
general, perhaps it was universal, throughout Asia; from that chain or region
of Caucasus to which it gave name; and which is still known under the
appellation of Mount Taurus, to the Southern extremities of the Indian
Peninsula; extending itself also into Europe, and through the Eastern parts of
Africa.
This evidently originated
during those remote ages of the world, when the colure of the vernal equinox
passed across the stars in the head of the sign Taurus [among which was
Aldebarán]; a
p. 451
period when, as the most
ancient monuments of all the oriental nations attest, the light of arts and
letters first shone forth.
The Arabian word AL-DE-BARÁN,
means the foremost, or leading, star: and it could only have
been so named, when it did precede, or lead, all others. The
year then opened with the sun in Taurus; and the multitude of ancient
sculptures, both in Assyria and Egypt, wherein the bull appears with lunette
or crescent horns, and the disk of the sun between them, are direct allusions
to the important festival of the first new moon of the year: and there was
everywhere an annual celebration of the festival of the first new moon, when
the year opened with Sol and Luna in Taurus.
David sings: "Blow the trumpet
in the New Moon; in the time appointed; on our solemn feast-day: for
this is a statute unto Israel, and a law of the God of Jacob. This he ordained
to Joseph, for a testimony, when he came out of the land of Egypt."
The reverence paid to Taurus
continued long after, by the precession of the Equinoxes, the colure of the
vernal equinox had come to pass through Aries. The Chinese still have a
temple, called "The Palace of the horned Bull"; and the same symbol is
worshipped in Japan and all over Hindostan. The Cimbrians carried a brazen
bull with them, as the image of their God, when they overran Spain and Gaul;
and the representation of the Creation, by the Deity in the shape of a bull,
breaking the shell of an egg with his horns, meant Taurus, opening the year,
and bursting the symbolical shell of the annually-recurring orb of the new
year.
Theophilus says that the Osiris
of Egypt was supposed to be dead or absent fifty days in each year. Landseer
thinks that this was because the Sabĉan priests were accustomed to see, in the
lower latitudes of Egypt and Ethiopia, the first or chief stars of the
Husbandman [BOÖTES] sink achronically beneath the Western horizon; and then to
begin their lamentations, or hold forth the signal for others to weep: and
when his prolific virtues were supposed to be transferred to the vernal sun,
bacchanalian revelry became devotion.
Before the colure of the Vernal
Equinox had passed into Aries, and after it had left Aldebarán and the Hyades,
the Pleiades were, for seven or eight centuries, the leading stars of the
Sabĉan year. And thus we see, on the monuments, the disk and crescent, symbols
p. 452
of the sun and moon in
conjunction, appear successively,--first on the head, and then on the neck and
back of the Zodiacal Bull, and more recently on the forehead of the Ram.
The diagrammatical character or
symbol, still in use to denote Taurus, ♉, is this very crescent and disk: a
symbol that has come down to us from those remote ages when this memorable
conjunction in Taurus, by marking the commencement, at once of the Sabĉan year
and of the cycle of the Chaldĉan Saros, so pre-eminently distinguished that
sign as to become its characteristic symbol. On a bronze bull from China, the
crescent is attached to the back of the Bull, by means of a cloud, and a
curved groove is provided for the occasional introduction of the disk of the
sun, when solar and lunar time were coincident and conjunctive, at the
commencement of the year, and of the lunar cycle. When that was made, the year
did not open with the stars in the head of the Bull, but when the
colure of the vernal equinox passed across the middle or later degrees of the
asterism Taurus, and the Pleiades were, in China, as in Canaan, the leading
stars of the year.
The crescent and disk combined
always represent the conjunctive Sun and Moon; and when placed on the head of
the Zodiacal Bull, the commencement of the cycle termed SAROS by the Chaldĉans,
and Metonic by the Greeks; and supposed to be alluded to in Job, by the
phrase, "Mazzaroth in his season"; that is to say, when the first new Moon and
new Sun of the year were coincident, which happened once in eighteen years and
a fraction.
On the sarcophagus of
Alexander, the same symbol appears on the head of a Rain, which, in the time
of that monarch, was the leading sign. So too in the sculptured temples of the
Upper Nile, the crescent and disk appear, not on the head of Taurus, but on
the forehead of the Ram or the Ram-headed God, whom the Grecian Mythologists
called Jupiter Ammon, really the Sun in Aries.
If we now look for a moment at
the individual stars which composed and were near to the respective
constellations, we may find something that will connect itself with the
symbols of the Ancient Mysteries and of Masonry.
It is to be noticed that when
the Sun is in a particular constellation, no part of that constellation will
be seen, except just before sunrise and just after sunset; and then only the
edge of it: but the constellations opposite to it will be visible. When
the Sun is in Taurus, for example, that is, when Taurus sets with the
Sun,
p. 453
[paragraph continues] Scorpio rises as he sets, and
continues visible throughout the night. And if Taurus rises and sets with the
Sun to-day, he will, six months hence, rise at sunset and set at sunrise; for
the stars thus gain on the Sun two hours a month.
Going back to the time when,
watched by the Chaldĉan shepherds, and the husbandmen of Ethiopia and Egypt,
"The
milk-white Bull with golden horns
"Led on the new-born year,"
we see in the neck of TAURUS,
the Pleiades, and in his face the Hyades, "which Grecia from their showering
names," and of whom the brilliant Aldebarán is the chief; while to the
southwestward is that most splendid of all the constellations, Orion, with
Betelgueux in his right shoulder, Bellatrix in his left shoulder, Rigel on the
left foot, and in his belt the three stars known as the Three Kings, and now
as the Yard and Ell. Orion, ran the legend, persecuted the Pleiades; and to
save them from his fury, Jupiter placed them in the Heavens, where he still
pursues them, but in vain. They, with Arcturus and the Bands of Orion, are
mentioned in the Book of Job. They are usually called the Seven Stars, and it
is said there were seven, before the fall of Troy; though now only six
are visible.
The Pleiades were so named from
a Greek word signifying to sail. In all ages they have been observed
for signs and seasons. Virgil says that the sailors gave names to "the
Pleiades, Hyades, and the Northern Car: Pleiadas, Hyadas, Claramque
Lycaonis Arcton." And Palinurus, he says,
Arcturum,
pluviasque Hyadas, Geminosque Triones,
Armatumque auro circumspicit Oriona,--
studied Arcturus and the rainy
Hyades and the Twin Triones, and Orion cinctured with gold.
Taurus was the prince and
leader of the celestial host for more than two thousand years; and when his
head set with the Sun about the last of May, the Scorpion was seen to rise in
the South-east.
The Pleiades were sometimes
called Vergiliĉ, or the Virgins of Spring; because the Sun entered this
cluster of stars in the season of blossoms. Their Syrian name was Succoth,
or Succothbeneth, derived from a Chaldĉan word signifying to speculate
or observe.
The Hyades are five
stars in the form of a V, 11° southeast of
p. 454
the Pleiades. The Greeks
counted them as seven. When the Vernal Equinox was in Taurus, Aldebarán led up
the starry host; and as he rose in the East, Aries was about 27° high.
When he was close upon the
meridian, the Heavens presented their most magnificent appearance. Capella was
a little further from the meridian, to the north; and Orion still further from
it to the southward. Procyon, Sirius, Castor and Pollux had climbed about
halfway from the horizon to the meridian. Regulus had just risen upon the
ecliptic. The Virgin still lingered below the horizon. Fomalhaut was halfway
to the meridian in the Southwest; and to the Northwest were the brilliant
constellations, Perseus, Cepheus, Cassiopeia, and Andromeda; while the
Pleiades had just passed the meridian.
ORION is visible to all the
habitable world. The equinoctial line passes through the centre of it. When
Aldebarán rose in the East, the Three Kings in Orion followed him; and as
Taurus set, the Scorpion, by whose sting it was said Orion died, rose in the
East.
Orion rises at noon about the
9th of March. His rising was accompanied with great rains and storms, and it
became very terrible to mariners.
In Boötes, called by the
ancient Greeks Lycaon, from lukos, a wolf, and by the Hebrews,
Caleb Anubach, the Barking Dog, is the Great Star ARCTURUS, which, when Taurus
opened the year, corresponded with a season remarkable for its great heat.
Next comes GEMINI, the Twins,
two human figures, in the heads of which are the bright Stars CASTOR and
POLLUX, the Dioscuri, and the Cabiri of Samothrace, patrons of navigation;
while South of Pollux are the brilliant Stars SIRIUS and PROCYON, the greater
and lesser Dog: and still further South, Canopus, in the Ship Argo.
Sirius is apparently the
largest and brightest Star in the Heavens. When the Vernal Equinox was in
Taurus, he rose heliacally, that is, just before the Sun, when, at the Summer
Solstice, the Sun entered Leo, about the 21st of June, fifteen days previous
to the swelling of the Nile. The heliacal rising of Canopus was also a
precursor of the rising of the Nile. Procyon was the forerunner of Sirius, and
rose before him.
There are no important Stars in
CANCER. In the Zodiacs of Esne and Dendera, and in most of the astrological
remains of
p. 455
[paragraph continues] Egypt, the sign of this
constellation was a beetle (Scarabĉus), which thence became sacred, as
an emblem of the gate through which souls descended from Heaven. In the crest
of Cancer is a cluster of Stars formerly called Prĉsepe, the Manger, on
each side of which is a small Star, the two of which were called Aselli
little asses.
In Leo are the splendid
Stars, REGULUS, directly on the ecliptic, and DENEBOLA in the Lion's tail.
Southeast of Regulus is the fine Star COR HYDRĈ.
The combat of Hercules with the
Nemĉan lion was his first labor. It was the first sign into which the Sun
passed, after falling below the Summer Solstice; from which time he struggled
to re-ascend.
The Nile overflowed in this
sign. It stands first in the Zodiac of Dendera, and is in all the Indian and
Egyptian Zodiacs.
In the left hand of VIRGO (Isis
or Ceres) is the beautiful Star SPICA Virginis, a little South of the
ecliptic. VINDEMIATRIX, of less magnitude, is in the right arm; and Northwest
of Spica, in Boötes (the husbandman, Osiris), is the splendid star ARCTURUS.
The division of the first Decan
of the Virgin, Aben Ezra says, represents a beautiful Virgin with flowing
hair, sitting in a chair, with two ears of corn in her hand, and suckling an
infant. In an Arabian MS. in the Royal Library at Paris, is a picture of the
Twelve Signs. That of Virgo is a young girl with an infant by her side. Virgo
was Isis; and her representation, carrying a child (Horus) in her arms,
exhibited in her temple, was accompanied by this inscription: "I AM ALL THAT
IS, THAT WAS, AND THAT SHALL BE; and the fruit which I brought forth is the
Sun."
Nine months after the Sun
enters Virgo, he reaches the Twins. When Scorpio begins to rise, Orion sets:
when Scorpio comes to the meridian, Leo begins to set, Typhon reigns, Osiris
is slain, and Isis (the Virgin) his sister and wife, follows him to the tomb,
weeping.
The Virgin and Boötes, setting
heliacally at the Autumnal Equinox, delivered the world to the wintry
constellations, and introduced into it the genius of Evil, represented by
Ophiucus, the Serpent.
At the moment of the Winter
Solstice, the Virgin rose heliacally (with the Sun), having the Sun (Horus)
in her bosom.
p. 456
In LIBRA are four Stars of the
second and third magnitude, which we shall mention hereafter. They are
Zuben-es-Chamali, Zuben-el-Gemabi, Zuben-hak-rabi, and Zuben-el-Gubi. Near the
last of these is the brilliant and malign Star, ANTARES in Scorpio.
In SCORPIO, ANTARES, of the 1st
magnitude, and remarkably red, was one of the four great Stars, FOMALHAUT, in
Cetus, ALDEBARAN in Taurus, REGULUS in Leo, and ANTARES, that formerly
answered to the Solstitial and Equinoctial points, and were much noticed by
astronomers. This sign was sometimes represented by a Snake, and sometimes by
a Crocodile, but generally by a Scorpion, which last is found on the Mithriac
Monuments, and on the Zodiac of Dendera. It was considered a sign accursed,
and the entrance of the Sun into it commenced the reign of Typhon.
In Sagittarius, Capricornus,
and Aquarius there are no Stars of importance.
Near Pisces is the brilliant
Star FOMALHAUT. No sign in the Zodiac is considered of more malignant
influence than this. It was deemed indicative of Violence and Death.
Both the Syrians and Egyptians abstained from eating fish, out of dread and
abhor-hence; and when the latter would represent anything as odious, or
express hatred by Hieroglyphics, they painted a fish.
In Auriga is the bright Star
CAPELLA, which to the Egyptians never set.
And, circling ever round the
North Pole are Seven Stars, known as Ursa Major, or the Great Bear, which have
been an object of universal observation in all ages of the world. They were
venerated alike by the Priests of Bel, the Magi of Persia, the Shepherds of
Chaldea, and the Phnician navigators, as well as by the astronomers of Egypt.
Two of them, MERAK and DUBHE, always point to the North Pole.
The Phnicians and Egyptians,
says Eusebius, were the first who ascribed divinity to the Sun, Moon, and
Stars, and regarded them as the sole causes of the production and destruction
of all beings. From them vent abroad over all the world all known opinions as
to the generation and descent of the Gods. Only the Hebrews looked beyond the
visible world to an invisible Creator. All the rest of the world regarded as
Gods those luminous bodies that blaze in the firmament, offered them
sacrifices, bowed down
p. 457
before them, and raised neither
their souls nor their worship above the visible heavens.
The Chaldĉans, Canaanites, and
Syrians, among whom Abraham lived, did the same. The Canaanites consecrated
horses and chariots to the Sun. The inhabitants of Emesa in Phnicia adored
him under the name of Elagabalus; and the Sun, as Hercules, was the great
Deity of the Tyrians. The Syrians worshipped, with fear and dread, the Stars
of the Constellation Pisces, and consecrated images of them in their temples.
The Sun as Adonis was worshipped in Byblos and about Mount Libanus. There was
a magnificent Temple of the Sun at Palmyra, which was pillaged by the soldiers
of Aurelian, who rebuilt it and dedicated it anew. The Pleiades, under the
name of Succoth-Beneth, were worshipped by the Babylonian colonists who
settled in the country of the Samaritans. Saturn, under the name of Remphan,
was worshipped among the Copts. The planet Jupiter was worshipped as Bel or
Baal; Mars as Malec, Melech, or Moloch; Venus as Ashtaroth or Astarte, and
Mercury as Nebo, among the Syrians, Assyrians, Phnicians, and Canaanites.
Sanchoniathon says that the
earliest Phnicians adored the Sun, whom they deemed sole Lord of the Heavens;
and honored him, under the name of BEEL-SAMIN, signifying King of Heaven.
They raised columns to the elements, fire, and air or wind, and worshipped
them; and Sabĉism, or the worship of the Stars, flourished everywhere in
Babylonia. The Arabs, under a sky always clear and serene, adored the Sun,
Moon, and Stars. Abulfaragius so informs us, and that each of the twelve Arab
Tribes invoked a particular Star as its Patron. The Tribe Hamyar was
consecrated to the Sun, the Tribe Cennah to the Moon; the Tribe Misa was under
the protection of the beautiful Star in Taurus, Aldebarán; the Tribe Tai under
that of Canopus; the Tribe Kais, of Sirius; the Tribes Lachamus and Idamus, of
Jupiter; the Tribe Asad, of Mercury; and so on.
The Saracens, in the time of
Heraclius, worshipped Venus, whom they called CABAR, or The Great; and they
swore by the Sun, Moon, and Stars. Shahristan, an Arabic author, says that the
Arabs and Indians before his time had temples dedicated to the seven Planets.
Abulfaragius says that the seven great primitive nations, from whom all others
descended, the Persians, Chaldĉans, Greeks, Egyptians, Turks, Indians, and
Chinese, all originally were Sabĉists, and worshipped the Stars. They all, he
says, like the Chaldĉans, prayed, turning toward the North Pole.
p. 458
three times a day, at Sunrise,
Noon, and Sunset, bowing themselves three times before the Sun. They invoked
the Stars and the Intelligences which inhabited them, offered them sacrifices,
and called the fixed stars and planets gods. Philo says that the Chaldĉans
regarded the stars as sovereign arbiters of the order of the world, and did
not look beyond the visible causes to any invisible and intellectual being.
They regarded NATURE as the great divinity, that exercised its powers through
the action of its parts, the Sun, Moon, Planets, and Fixed Stars, the
successive revolutions of the seasons, and the combined action of Heaven and
Earth. The great feast of the Sabĉans was when the Sun reached the Vernal
Equinox: and they had five other feasts, at the times when the five minor
planets entered the signs in which they had their exaltation.
Diodorus Siculus informs us
that the Egyptians recognized two great Divinities, primary and eternal, the
Sun and Moon, which they thought governed the world, and from which everything
receives its nourishment and growth: that on them depended all the great work
of generation, and the perfection of all effects produced in nature. We know
that the two great Divinities of Egypt were Osiris and Isis, the greatest
agents of nature; according to some, the Sun and Moon, and according to
others, Heaven and Earth, or the active and passive principles of generation.
And we learn from Porphyry that
Chĉremon, a learned priest of Egypt, and many other learned men of that
nation, said that the Egyptians recognized as gods the stars composing the
zodiac, and all those that by their rising or setting marked its divisions;
the subdivisions of the signs into decans, the horoscope and the stars that
presided therein, and which were called Potent Chiefs of Heaven: that
considering the Sun as the Great God, Architect, and Ruler of the World, they
explained not only the fable of Osiris and Isis, but generally all their
sacred legends, by the stars, by their appearance and disappearance, by their
ascension, by the phases of the moon, and the increase and diminution of her
light; by the march of the sun, the division of time and the heavens into two
parts, one assigned to darkness and the other to light; by the Nile and, in
fine, by the whole round of physical causes.
Lucian tells us that the bull
Apis, sacred to the Egyptians, was the image of the celestial Bull, or Taurus;
and that Jupiter Ammon, horned like a ram, was an image of the constellation
Aries. Arid Clemens of Alexandria assures us that the four principal
p. 459
sacred animals, carried in
their processions, were emblems of the four signs or cardinal points which
fixed the seasons at the equinoxes and solstices, and divided into four parts
the yearly march of the sun. They worshipped fire also, and water, and the
Nile, which river they styled Father, Preserver of Egypt, sacred emanation
from the Great God Osiris; and in their hymns in which they called it the god
crowned with millet (which grain, represented by the pschent, was part
of the head-dress of their kings), bringing with him abundance. The other
elements were also revered by them: and the Great Gods, whose names are found
inscribed on an ancient column, are the Air, Heaven, the Earth, the Sun, the
Moon, Night, and Day. And, in fine, as Eusebius says, they regarded the
Universe as a great Deity, composed of a great number of gods, the different
parts of itself.
The same worship of the
Heavenly Host extended into every part of Europe, into Asia Minor, and among
the Turks, Scythians, and Tartars. The ancient Persians adored the Sun as
Mithras, and also the Moon, Venus, Fire, Earth, Air, and Water; and, having no
statues or altars, they sacrificed on high places to the Heavens and to the
Sun. On seven ancient pyrea they burned incense to the Seven Planets,
and considered the elements to be divinities. In the Zend-Avesta we find
invocations addressed to Mithras, the stars, the elements, trees, mountains,
and every part of nature. The Celestial Bull is invoked there, to which the
Moon unites herself; and the four great stars, Taschter, Satevis, Haftorang,
and Venant, the great Star Rapitan, and the other constellations which watch
over the different portions of the earth.
The Magi, like a multitude of
ancient nations, worshipped fire, above all the other elements and powers of
nature. In India, the Ganges and the Indus were worshipped, and the Sun was
the Great Divinity. They worshipped the Moon also, and kept up the sacred
fire. In Ceylon, the Sun, Moon, and other planets were worshipped: in Sumatra,
the Sun, called Iri, and the Moon, called Handa. And the Chinese built Temples
to Heaven, the Earth, and genii of the air, of the water, of the mountains,
and of the stars, to the sea-dragon, and to the planet Mars.
The celebrated Labyrinth was
built in honor of the Sun; and its twelve palaces, like the twelve superb
columns of the Temple at Hieropolis, covered with symbols relating to the
twelve signs and the occult qualities of the elements, were consecrated to the
twelve gods or tutelary genii of the signs of the Zodiac. The
p. 460
figure of the pyramid and that
of the obelisk, resembling the shape of a flame, caused these monuments to be
consecrated to the Sun and to Fire. And Timĉus of Locria says: "The
equilateral triangle enters into the composition of the pyramid, which has
four equal faces and equal angles, and which in this is like fire, the most
subtle and mobile of the elements." They and the obelisks were erected in
honor of the Sun, termed in an inscription upon one of the latter, translated
by the Egyptian Hermapion, and to be found in Ammianus Marcellinus, "Apollo
the strong, Son of God, He who made the world, true Lord of the diadems, who
possesses Egypt and fills it with His glory."
The two most famous divisions
of the Heavens, by seven, which is that of the planets, and by twelve, which
is that of the signs, are found on the religious monuments of all the people
of the ancient world. The twelve Great Gods of Egypt are met with everywhere.
They were adopted by the Greeks and Romans; and the latter assigned one of
them to each sign of the Zodiac. Their images were seen at Athens, where an
altar was erected to each; and they were painted on the porticos. The People
of the North had their twelve Azes, or Senate of twelve great gods, of
whom Odin was chief. The Japanese had the same number, and like the Egyptians
divided them into classes, seven, who were the most ancient, and five,
afterward added: both of which numbers are well known and consecrated in
Masonry.
There is no more striking proof
of the universal adoration paid the stars and constellations, than the
arrangement of the Hebrew camp in the Desert, and the allegory in regard to
the twelve Tribes of Israel, ascribed in the Hebrew legends to Jacob. The
Hebrew camp was a quadrilateral, in sixteen divisions, of which the central
four were occupied by images of the four elements. The four divisions at the
four angles of the quadrilateral exhibited the four signs that the astrologers
called fixed, and which they regard as subject to the influence of the four
great Royal Stars, Regulus in Leo, Aldebarán in Taurus, Antares in Scorpio,
and Fomalhaut in the mouth of Pisces, on which falls the water poured out by
Aquarius; of which constellations the Scorpion was represented in the Hebrew
blazonry by the Celestial Vulture or Eagle, that rises at the same time with
it and is its paranatellon. The other signs were arranged on the four faces of
the quadrilateral, and in the parallel and interior divisions.
p. 461
There is an astonishing
coincidence between the characteristics assigned by Jacob to his sons, and
those of the signs of the Zodiac, or the planets that have their domicile in
those signs.
Reuben is compared to
running water, unstable, and that cannot excel; and he answers to Aquarius,
his ensign being a man. The water poured out by Aquarius flows toward the
South Pole, and it is the first of the four Royal Signs, ascending from the
Winter Solstice.
The Lion (Leo) is the device of
Judah; and Jacob compares him to that animal, whose constellation in
the Heavens is the domicile of the Sun; the Lion of the Tribe of Judah; by
whose grip, when that of apprentice and that of fellow-craft,--of Aquarius at
the Winter Solstice and of Cancer at the Vernal Equinox,--had not succeeded in
raising him, Khūrūm was lifted out of the grave.
Ephraim, on whose ensign
appears the Celestial Bull, Jacob compares to the ox. Dan, bearing as
his device a Scorpion, he compares to the Cerastes or horned Serpent,
synonymous in astrological language with the vulture or pouncing eagle; and
which bird was often substituted on the flag of Dan, in place of the venomous
scorpion, on account of the terror which that reptile inspired, as the symbol
of Typhon and his malign influences; wherefore the Eagle, as its paranatellon,
that is, rising and setting at the same time with it, was naturally used in
its stead. Hence the four famous figures in the sacred pictures of the Jews
and Christians, and in Royal Arch Masonry, of the Lion, the Ox, the Man, and
the Eagle, the four creatures of the Apocalypse, copied there from Ezekiel, in
whose reveries and rhapsodies they are seen revolving around blazing circles.
The Ram, domicile of Mars,
chief of the Celestial Soldiery and of the twelve Signs, is the device of
Gad, whom Jacob characterizes as a warrior, chief of his army.
Cancer, in which are the stars
termed Aselli, or little asses, is the device of the flag of
Issachar, whom Jacob compares to an ass.
Capricorn, of old represented
with the tail of a fish, and called by astronomers the Son of Neptune, is the
device of Zebulon, of whom Jacob says that he dwells on the shore of
the sea.
Sagittarius, chasing the
Celestial Wolf, is the emblem of Benjamin, whom Jacob compares to a
hunter: and in that constellation the Romans placed the domicile of Diana the
huntress. Virgo,
p. 462
the domicile of Mercury, is
borne on the flag of Naphtali, whose eloquence and agility Jacob
magnifies, both of which are attributes of the Courier of the Gods. And of
Simeon and Levi he speaks as united, as are the two fishes that
make the Constellation Pisces, which is their armorial emblem.
Plato, in his Republic,
followed the divisions of the Zodiac and the planets. So also did Lycurgus at
Sparta, and Cecrops in the Athenian Commonwealth. Chun, the Chinese
legislator, divided China into twelve Tcheou, and specially designated twelve
mountains. The Etruscans divided themselves into twelve Cantons. Romulus
appointed twelve Lictors. There were twelve tribes of Ishmael and twelve
disciples of the Hebrew Reformer. The New Jerusalem of the Apocalypse has
twelve gates.
The Souciet, a Chinese book,
speaks of a palace composed of four buildings, whose gates looked toward the
four corners of the world. That on the East was dedicated to the new moons of
the months of Spring; that on the West to those of Autumn; that on the South
to those of Summer; and that on the North to those of Winter: and in this
palace the Emperor and his grandees sacrificed a lamb, the animal that
represented the Sun at the Vernal Equinox.
Among the Greeks, the march of
the Choruses in their theatres represented the movements of the Heavens and
the planets, and the Strophe and Anti-Strophe imitated, Aristoxenes says, the
movements of the Stars. The number five was sacred among the Chinese, as that
of the planets other than the Sun and Moon. Astrology consecrated the numbers
twelve, seven, thirty, and three hundred and sixty; and everywhere seven,
the number of the planets, was as sacred as twelve, that of the signs,
the months, the oriental cycles, and the sections of the horizon. We shall
speak more at large hereafter, in another Degree, as to these and other
numbers, to which the ancients ascribed mysterious powers.
The Signs of the Zodiac and the
Stars appeared on many of the ancient coins and medals. On the public seal of
the Locrians, Ozoles was Hesperus, or the planet Venus. On the medals of
Antioch on the Orontes was the ram and crescent; and the Ram was the special
Deity of Syria, assigned to it in the division of the earth among the twelve
signs. On the Cretan coins was the Equinoctial Bull; and he also appeared on
those of the Mamertins and of Athens. Sagittarius appeared on those of the
Persians. In
p. 463
[paragraph continues] India the twelve signs appeared
upon the ancient coins. The Scorpion was engraved on the medals of the Kings
of Comagena, and Capricorn on those of Zeugma, Anazorba, and other cities. On
the medals of Antoninus are found nearly all the signs of the Zodiac.
Astrology was practised among
all the ancient nations. In Egypt, the book of Astrology was borne
reverentially in the religious processions; in which the few sacred animals
were also carried, as emblems of the equinoxes and solstices. The same science
flourished among the Chaldĉans, and over the whole of Asia and Africa. When
Alexander invaded India, the astrologers of the Oxydraces came to him to
disclose the secrets of their science of Heaven and the Stars. The Brahmins
whom Apollonius consulted, taught him the secrets of Astronomy, with the
ceremonies and prayers whereby to appease the gods and learn the future from
the stars. In China, astrology taught the mode of governing the State and
families. In Arabia it was deemed the mother of the sciences; and old
libraries are full of Arabic books on this pretended science. It flourished at
Rome. Constantine had his horoscope drawn by the astrologer Valens. It was a
science in the middle ages, and even to this day is neither forgotten nor
unpractised. Catherine de Medici was fond of it. Louis XIV. consulted his
horoscope, and the learned Casini commenced his career as an astrologer.
The ancient Sabĉans established
feasts in honor of each planet, on the day, for each, when it entered its
place of exaltation, or reached the particular degree in the particular
sign of the zodiac in which astrology had fixed the place of its exaltation;
that is, the place in the Heavens where its influence was supposed to be
greatest, and where it acted on Nature with the greatest energy. The place of
exaltation of the Sun was in Aries, because, reaching that point, he awakens
all Nature, and warms into life all the germs of vegetation; and therefore his
most solemn feast among all nations, for many years before our Era, was fixed
at the time of his entrance into that sign. In Egypt, it was called the Feast
of Fire and Light. It was the Passover, when the Paschal Lamb was slain and
eaten, among the Jews, and Neurouz among the Persians. The Romans preferred
the place of domicile to that of exaltation; and celebrated the feasts
of the planets under the signs that were their houses. The Chaldĉans,
whom, and not the Egyptians, the Sabĉans followed in this, preferred the
places of exaltation.
p. 464
Saturn, from the length of time
required for his apparent revolution, was considered the most remote, and the
Moon the nearest planet. After the Moon came Mercury and Venus, then the Sun,
and then Mars, Jupiter, and Saturn.
So the risings and settings of
the Fixed Stars, and their conjunctions with the Sun, and their first
appearance as they emerged from his rays, fixed the epochs for the feasts
instituted in their honor; and the Sacred Calendars of the ancients were
regulated accordingly.
In the Roman games of the
circus, celebrated in honor of the Sun and of entire Nature, the Sun, Moon,
Planets, Zodiac, Elements, and the most apparent parts and potent agents of
Nature were personified and represented, and the courses of the Sun in the
Heavens were imitated in the Hippodrome; his chariot being drawn by four
horses of different colors, representing the four elements and seasons. The
courses were from East to West, like the circuits round the Lodge, and seven
in number, to correspond with the number of planets. The movements of the
Seven Stars that revolve around the pole were also represented, as were those
of Capella, which by its heliacal rising at the moment when the Sun reached
the Pleiades, in Taurus, announced the commencement of the annual revolution
of the Sun.
The intersection of the Zodiac
by the colures at the Equinoctial and Solstitial points, fixed four periods,
each of which has, by one or more nations, and in some cases by the same
nation at different periods, been taken for the commencement of the year. Some
adopted the Vernal Equinox, because then day began to prevail over night, and
light gained a victory over darkness. Sometimes the Summer Solstice was
preferred; because then day attained its maximum of duration, and the acme of
its glory and perfection. In Egypt, another reason was, that then the Nile
began to over-flow, at the heliacal rising of Sirius. Some preferred the
Autumnal Equinox, because then the harvests were gathered, and the hopes of a
new crop were deposited in the bosom of the earth. And some preferred the
Winter Solstice, because then, the shortest day having arrived, their length
commenced to increase, and Light began the career destined to end in victory
at the Vernal Equinox.
The Sun was figuratively said
to die and be born again at the Winter Solstice; the games of
the Circus, in honor of the invincible God-Sun, were then celebrated, and the
Roman year, established
p. 465
or reformed by Numa, commenced.
Many peoples of Italy commenced their year, Macrobius says, at that time; and
represented by the four ages of man the gradual succession of periodical
increase and diminution of day, and the light of the Sun; likening him to an
infant born at the Winter Solstice, a young man at the Vernal Equinox, a
robust man at the Summer Solstice, and an old man at the Autumnal Equinox.
This idea was borrowed from the
Egyptians, who adored the Sun at the Winter Solstice, under the figure of an
infant.
The image of the Sign in which
each of the four seasons commenced, became the form under which was figured
the Sun of that particular season. The Lion's skin was worn by Hercules; the
horns of the Bull adorned the forehead of Bacchus; and the autumnal serpent
wound its long folds round the Statue of Serapis, 2500 years before our era;
when those Signs corresponded with the commencement of the Seasons. When other
constellations replaced them at those points, by means of the precession of
the Equinoxes, those attributes were changed. Then the Ram furnished the horns
for the head of the Sun, under the name of Jupiter Ammon. He was no longer
born exposed to the waters of Aquarius, like Bacchus, nor enclosed in an urn
like the God Canopus; but in the Stables of Augeas or the Celestial Goat. He
then completed his triumph, mounted on an ass, in the constellation Cancer,
which then occupied the Solstitial point of Summer.
Other attributes the images of
the Sun borrowed from the constellations which, by their rising and setting,
fixed the points of departure of the year, and the commencements of its four
principal divisions.
First the Bull and afterward
the Ram (called by the Persians the Lamb), was regarded as the regenerator of
Nature, through his union with the Sun. Each, in his turn, was an emblem of
the Sun overcoming the winter darkness, and repairing the disorders of Nature,
which every year was regenerated under these Signs, after the Scorpion and
Serpent of Autumn had brought upon it barrenness, disaster, and darkness.
Mithras was represented sitting on a Bull; and that animal was an image of
Osiris: while the Greek Bacchus armed his front with its horns, and was
pictured with its tail and feet.
The Constellations also became
noteworthy to the husbandman, which by their rising or setting, at morning or
evening, indicated
p. 466
the coming of this period of
renewed fruitfulness and new life. Capella, or the kid Amalthea, whose horn is
called that of abundance, and whose place is over the equinoctial point, or
Taurus; and the Pleiades, that long indicated the Seasons, and gave rise to a
multitude of poetic fables, were the most observed and most celebrated in
antiquity.
The original Roman year
commenced at the Vernal Equinox. July was formerly called Quintilis,
the 5th month, and August Sextilis, the 6th, as September is
still the 7th month, October the 8th, and so on. The Persians commenced
their year at the same time, and celebrated their great feast of Neurouz when
the Sun entered Aries and the Constellation Perseus rose,--Perseus, who first
brought down to earth the heavenly fire consecrated in their temples: and all
the ceremonies then practised reminded men of the renovation of Nature and the
triumph of Ormuzd, the Light-God, over the powers of Darkness and Ahriman
their Chief.
The Legislator of the Jews
fixed the commencement of their year in the month Nisan, at the Vernal
Equinox, at which season the Israelites marched out of Egypt and were relieved
of their long bondage; in commemoration of which Exodus, they ate the Paschal
Lamb at that Equinox. And when Bacchus and his army had long marched in
burning deserts, they were led by a Lamb or Ram into beautiful meadows, and to
the Springs that watered the Temple of Jupiter Ammon. For, to the Arabs and
Ethiopians, whose great Divinity Bacchus was, nothing was so perfect a type of
Elysium as a Country abounding in springs and rivulets.
Orion, on the same meridian
with the Stars of Taurus, died of the sting of the celestial Scorpion, that
rises when he sets; as dies the Bull of Mithras in Autumn: and in the Stars
that correspond with the Autumnal Equinox we find those malevolent genii that
ever war against the Principle of good, and that take from the Sun and the
Heavens the fruit-producing power that they communicate to the earth.
With the Vernal Equinox, dear
to the sailor as to the husbandman, came the Stars that, with the Sun, open
navigation, and rule the stormy Seas. Then the Twins plunge into the solar
fires, or disappear at setting, going down with the Sun into the bosom of the
waters. And these tutelary Divinities of mariners, the Dioscuri or Chief
Cabiri of Samothrace, sailed with Jason to possess themselves of the
golden-fleeced ram, or Aries, whose rising in the
p. 467
morning announced the Sun's
entry into Taurus, when the Serpent-bearer Jason rose in the evening, and, in
aspect with the Dioscuri, was deemed their brother. And Orion, son of Neptune,
and most potent controller of the tempest-tortured ocean, announcing sometimes
calm and sometimes tempest, rose after Taurus, rejoicing in the forehead of
the new year.
The Summer Solstice was not
less an important point in the Sun's march than the Vernal Equinox, especially
to the Egyptians, to whom it not only marked the end and term of the
increasing length of the days and of the domination of light, and the maximum
of the Sun's elevation; but also the annual recurrence of that phenomenon
peculiar to Egypt, the rising of the Nile, which, ever accompanying the Sun in
his course, seemed to rise and fall as the days grew longer and shorter, being
lowest at the Winter Solstice, and highest at that of Summer. Thus the Sun
seemed to regulate its swelling; and the time of his arrival at the solstitial
point being that of the first rising of the Nile, was selected by the
Egyptians as the beginning of a year which they called the Year of God, and of
the Sothiac Period, or the period of Sothis, the Dog-Star, who, rising in the
morning, fixed that epoch, so important to the people of Egypt. This year was
also called the Heliac, that is the Solar year, and the Canicular year; and it
consisted of three hundred and sixty-five days, without intercalation; so that
at the end of four years, or of four times three hundred and sixty-five days,
making 1460 days, it needed to add a day, to make four complete revolutions of
the Sun. To correct this, some Nations made every fourth year consist, as we
do now, of 366 days: but the Egyptians preferred to add nothing to the year of
365 days, which, at the end of 120 years, or of 30 times 4 years, was short 30
days or a month; that is to say, it required a month more to complete the 120
revolutions of the Sun, though so many were counted, that is, so many years.
Of course the commencement of the 121st year would not correspond with the
Summer Solstice, but would precede it by a month: so that, when the Sun
arrived at the Solstitial point whence he at first set out, and whereto he
must needs return, to make in reality 120 years, or 120 complete revolutions,
the first month of the 121st year would have ended.
Thus, if the commencement of
the year went back 30 days every 120 years, this commencement of the year,
continuing to
p. 468
recede, would, at the end of 12
times 120 years, or of 1460 years, get back to the Solstitial point, or
primitive point of departure of the period. The Sun would then have made but
1459 revolutions, though 1460 were counted; to make up which, a year more
would need to be added. So that the Sun would not have made his 1460
revolutions until the end of 1461 years of 365 days each,--each revolution
being in reality not 365 days exactly, but 365ĵ.
This period of 1461 years, each
of 365 days, bringing back the commencement of the Solar year to the
Solstitial point, at the rising of Sirius, after 1460 complete Solar
revolutions, was called in Egypt the Sothiac period, the point of
departure whereof was the Summer Solstice, first occupied by the Lion and
afterward by Cancer, under which sign is Sirius, which opened the period. It
was, says Porphyry, at this Solstitial New Moon, accompanied by the rising of
Seth or the Dog-Star, that the beginning of the year was fixed, and that of
the generation of all things, or, as it were, the natal hour of the world.
Not Sirius alone determined the
period of the rising of the Nile. Aquarius, his urn, and the stream flowing
from it, in opposition to the sign of the Summer Solstice then occupied by the
Sun, opened in the evening the march of Night, and received the full Moon in
his cup. Above him and with him rose the feet of Pegasus, struck wherewith the
waters flow forth that the Muses drink. The Lion and the Dog, indicating, were
supposed to cause the inundation, and so were worshipped. While the Sun passed
through Leo, the waters doubled their depth; and the sacred fountains poured
their streams through the heads of lions. Hydra, rising between Sirius and
Leo, extended under three signs. Its head rose with Cancer, and its tail with
the feet of the Virgin and the beginning of Libra; and the inundation
continued while the Sun passed along its whole extent.
The successive contest of light
and darkness for the possession of the lunar disk, each being by turns victor
and vanquished, exactly resembled what passed upon the earth by the action of
the Sun and his journeys from one Solstice to the other. The lunary revolution
presented the same periods of light and darkness as the year, and was the
object of the sane religious fictions. Above the Moon, Pliny said, everything
is pure, and filled with eternal light. There ends the cone of shadow which
the earth projects, and which produces night; there ends the sojourn of night
and
p. 469
darkness; to it the air
extends; but there we enter the pure substance.
The Egyptians assigned to the
Moon the demiurgic or creative force of Osiris, who united himself to her in
the spring, when the Sun communicated to her the principles of generation
which she afterward disseminated in the air and all the elements. The Persians
considered the Moon to have been impregnated by the Celestial Bull, first of
the signs of spring. In all ages, the Moon has been supposed to have great
influence upon vegetation, and the birth and growth of animals; and the belief
is as widely entertained now as ever, and that influence regarded as a
mysterious and inexplicable one. Not the astrologers alone, but Naturalists
like Pliny, Philosophers like Plutarch and Cicero, Theologians like the
Egyptian Priests, and Metaphysicians like Proclus, believed firmly in these
lunar influences.
"The Egyptians," says Diodorus
Siculus, "acknowledged two great gods, the Sun and Moon, or Osiris and Isis,
who govern the world and regulate its administration by the dispensation of
the seasons. . . . Such is the nature of these two great Divinities, that they
impress an active and fecundating force, by which the generation of beings in
effected; the Sun, by heat and that spiritual principle that forms the breath
of the winds; the Moon by humidity and dryness; and both by the forces of the
air which they share in common. By this beneficial influence everything is
born, grows, and vegetates. Wherefore this whole huge body, in which nature
resides, is maintained by the combined action of the Sun and Moon, and their
five qualities, the principles spiritual, fiery, dry, humid, and airy."
So five primitive powers,
elements, or elementary qualities, are united with the Sun and Moon in the
Indian theology: air, spirit, fire, water, and earth: and the same five
elements are recognized by the Chinese. The Phnicians, like the Egyptians,
regarded the Sun and Moon and Stars as sole causes of generation and
destruction here below.
The Moon, like the Sun, changed
continually the track in which she crossed the Heavens, moving ever to and fro
between the upper and lower limits of the Zodiac; and her different places,
phases, and aspects there, and her relations with the Sun and the
constellations, have been a fruitful source of mythological fables.
All the planets had what
astrology termed their houses, in the
p. 470
[paragraph continues]
Zodiac. The House of the Sun was in Leo, and that of the Moon in Cancer. Each
other planet had two signs; Mercury had Gemini and Virgo; Venus, Taurus and
Libra; Mars, Aries and Scorpio; Jupiter, Pisces and Sagittarius; and Saturn,
Aquarius and Capricornus. From this distribution of the signs also came many
mythological emblems and fables; as also many came from the places of
exaltation of the planets. Diana of Ephesus, the Moon, wore the image of a
crab on her bosom, because in that sign was the Moon's domicile; and lions
bore up the throne of Horns, the Egyptian Apollo, the Sun personified, for a
like reason: while the Egyptians consecrated the tauriform scarabĉus to the
Moon, because she had her place of exaltation in Taurus; and for the same
reason Mercury is said to have presented Isis with a helmet like a bull's
head.
A further division of the
Zodiac was of each sign into three parts of 10° each, called Decans, or, in
the whole Zodiac, 36 parts, among which the seven planets were apportioned
anew, each planet having an equal number of Decans, except the first, which,
opening and closing the series of planets five times repeated, necessarily had
one Decan more than the others. This subdivision was not invented until after
Aries opened the Vernal Equinox; and accordingly Mars, having his house in
Aries, opens the series of decans and closes it; the planets following each
other, five times in succession, in the following order, Mars, the Sun, Venus,
Mercury, the Moon, Saturn, Jupiter, Mars, etc.; so that to each sign are
assigned three planets, each occupying 10 degrees. To each Decan a God or
Genius was assigned, making thirty-six in all, one of whom, the Chaldĉans
said, came down upon earth every ten days, remained so many days, and
re-ascended to Heaven. This division is found on the Indian sphere, the
Persian, and that Barbaric one which Aben Ezra describes. Each genius of the
Decans had a name and special characteristics. They concur and aid in the
effects produced by the Sun, Moon, and other planets charged with the
administration of the world: and the doctrine in regard to them, secret and
august as it was held, was considered of the gravest importance; and its
principles, Firmicus says, were not entrusted by the ancients, inspired as
they were by the Deity, to any but the Initiates, and to them only with great
reserve, and a kind of fear, and when cautiously enveloped with an obscure
veil, that they might not come to be known by the profane,
p. 471
With these Decans were
connected the paranatellons or those stars outside of the
Zodiac, that rise and set at the same moment with the several divisions of 10°
of each sign. As there were anciently only forty-eight celestial figures or
constellations, of which twelve were in the Zodiac, it follows that there
were, outside of the Zodiac, thirty-six other asterisms, paranatellons of the
several thirty-six Decans. For example, as when Capricorn set, Sirius and
Procyon, or Canis Major and Canis Minor, rose, they were the Paranatellons of
Capricorn, though at a great distance from it in the heavens. The rising of
Cancer was known from the setting of Corona Borealis and the rising of the
Great and Little Dog, its three paranatellons.
The risings and settings of the
Stars are always spoken of as connected with the Sun. In that connection there
are three kinds of them, cosmical, achronical, and heliacal, important to be
distinguished by all who would understand this ancient learning.
When any Star rises or sets
with the same degree of the same sign of the Zodiac that the Sun occupies at
the time, it rises and sets simultaneously with the Sun, and this is termed
rising or setting cosmically; but a star that so rises and sets can
never be seen, on account of the light that precedes, and is left behind by
the Sun. It is therefore necessary, in order to know his place in the Zodiac,
to observe stars that rise just before or set just after him.
A Star that is in the East when
night commences, and in the West when it ends, is said to rise and set
achronically. A Star so rising or setting was in opposition to the
Sun, rising at the end of evening twilight, and setting at the beginning of
morning twilight, and this happened to each Star but once a year, because the
Sun moves from West to East, with reference to the Stars, one degree a day.
When a Star rises as night ends
in the morning, or sets as night commences in the evening, it is said to rise
or set heliacally, because the Sun (Helios) seems to touch it
with his luminous atmosphere. A Star thus reappears after a disappearance,
often, of several months, and thenceforward it rises an hour earlier each day,
gradually emerging from the Sun's rays, until at the end of three months it
precedes the Sun six hours, and rises at midnight. A Star sets heliacally,
when no longer remaining visible above the western horizon after sunset, the
day arrives when they cease to
p. 472
be seen setting in the West.
They so remain invisible, until the Sun passes so far to the Eastward as not
to eclipse them with his light; and then they reappear, but in the East, about
an hour and a half before sunrise: and this is their heliacal rising.
In this interval, the cosmical rising and setting take place.
Besides the relations of the
constellations and their paranatellons with the houses and places of
exaltation of the Planets, and with their places in the respective Signs and
Decans, the Stars were supposed to produce different effects according as they
rose or set, and according as they did so either cosmically, achronically, or
heliacally; and also according to the different seasons of the year in which
'these phenomena occurred; and these differences were carefully marked on the
old Calendars; and many things in the ancient allegories are referable to
them.
Another and most important
division of the Stars was into good and bad, beneficent and malevolent. With
the Persians, the former, of the Zodiacal Constellations, were from Aries to
Virgo, inclusive; and the latter from Libra to Pisces, inclusive. Hence the
good Angels and Genii, and the bad Angels, Devs, Evil Genii, Devils, Fallen
Angels, Titans, and Giants of the Mythology. The other thirty-six
Constellations were equally divided, eighteen on each side, or, with those of
the Zodiac, twenty-four.
Thus the symbolic Egg, that
issued from the mouth of the invisible Egyptian God KNEPH; known in the
Grecian Mysteries as the Orphic Egg; from which issued the God CHUMONG of the
Coresians, and the Egyptian OSIRIS, and PHANES, God and Principle of Light;
from which, broken by the Sacred Bull of the Japanese, the world emerged; and
which the Greeks placed at the feet of BACCHUS TAURI-CORNUS; the Magian Egg of
ORMUZD, from which came the Amshaspands and Devs; was divided into two halves,
and equally apportioned between the Good and Evil Constellations and Angels.
Those of Spring, as for example Aries and Taurus, Auriga and Capella, were the
beneficent stars; and those of Autumn, as the Balance, Scorpio, the Serpent of
Ophiucus, and the Dragon of the Hesperides, were types and subjects of the
Evil Principle, and regarded as malevolent causes of the ill effects
experienced in Autumn and Winter. Thus are explained the mysteries of the
journeyings of the human soul through the spheres, when it descends to the
earth by the Sign of the Serpent, and returns to the Empire of light by that
of the Lamb or Bull.
p. 473
The creative action of Heaven
was manifested, and all its demiurgic energy developed, most of all at the
Vernal Equinox, to which refer all the fables that typify the victory of Light
over Darkness, by the triumphs of Jupiter, Osiris, Ormuzd, and Apollo. Always
the triumphant god takes the form of the Bull, the Ram, or the Lamb. Then
Jupiter wrests from Typhon his thunderbolts, of which that malignant Deity had
possessed himself during the Winter. Then the God of Light overwhelms his foe,
pictured as a huge Serpent. Then Winter ends; the Sun, seated on the Bull and
accompanied by Orion, blazes in the Heavens. All nature rejoices at the
victory; and Order and Harmony are everywhere re-established, in place of the
dire confusion that reigned while gloomy Typhon domineered, and Ahriman
prevailed against Ormuzd.
The universal Soul of the
World, motive power of Heaven and of the Spheres, it was held, exercises its
creative energy chiefly through the medium of the Sun, during his revolution
along the signs of the Zodiac, with which signs unite the paranatellons that
modify their influence, and concur in furnishing the symbolic attributes of
the Great Luminary that regulates Nature and is the depository of her greatest
powers. The action of this Universal Soul of the World is displayed in the
movements of the Spheres, and above all in that of the Sun, in the successions
of the risings and settings of the Stars, and in their periodical returns. By
these are explainable all the metamorphoses of that Soul, personified as
Jupiter, as Bacchus, as Vishnu, or as Buddha, and all the various attributes
ascribed to it; and also the worship of those animals that were consecrated in
the ancient Temples, representatives on earth of the Celestial Signs, and
supposed to receive by transmission from them the rays and emanations which in
them flow from the Universal Soul.
All the old Adorers of Nature,
the Theologians, Astrologers. and Poets, as well as the most distinguished
Philosophers, supposed that the Stars were so many animated and intelligent
beings, or eternal bodies, active causes of effect here below, animated by a
living principle, and directed by an intelligence that was itself but an
emanation from and a part of the life and universal intelligence of the world:
and we find in the hierarchical order and distribution of their eternal and
divine Intelligences, known by the names of Gods, Angels, and Genii, the same
distributions and
p. 474
the same divisions as those by
which the ancients divided the visible Universe and distributed its parts. And
the famous divisions by seven and by twelve, appertaining to the planets and
the signs of the zodiac, is everywhere found in the hierarchical order of the
Gods, and Angels, and the other Ministers that are the depositaries of that
Divine Force which moves and rules the world.
These, and the other
Intelligences assigned to the other Stars, have absolute dominion over all
parts of Nature; over the elements, the animal and vegetable kingdoms, over
man and all his actions, over his virtues and vices, and over good and evil,
which divide between them his life. The passions of his soul and the maladies
of his body,--these and the entire man are dependent on the heavens and the
genii that there inhabit, who preside at his birth, control his fortunes
during life, and receive his soul or active and intelligent part when it is to
be re-united to the pure life of the lofty Stars. And all through the great
body of the world are disseminated portions of the universal Soul, impressing
movement on everything that seems to move of itself, giving life to the plants
and trees, directing by a regular and settled plan the organization and
development of their germs, imparting constant mobility to the running waters
and maintaining their eternal motion, impelling the winds and changing their
direction or stilling them, calming and arousing the ocean, unchaining the
storms, pouring out the fires of volcanoes, or with earthquakes shaking the
roots of huge mountains and the foundations of vast continents; by means of a
force that, belonging to Nature, is a mystery to man.
And these invisible
Intelligences, like the stars, are marshalled in two great divisions, under
the banners of the two Principles of Good and Evil, Light and Darkness; under
Ormuzd and Ahriman, Osiris and Typhon. The Evil Principle was the motive power
of brute matter; and it, personified as Ahriman and Typhon, had its hosts and
armies of Devs and Genii, Fallen Angels and Malevolent Spirits, who waged
continual wage with the Good Principle, the Principle of Empyreal Light and
Splendor, Osiris, Ormuzd, Jupiter or Dionusos, with 'his bright hosts of
Amshaspands, Izeds, Angels, and Archangels; a warfare that goes on from birth
until death, in the soul of every man that lives.
We have heretofore, in the 24th
Degree, recited the principal incidents in the legend of Osiris and Isis, and
it remains but to point
p. 475
out the astronomical phenomena
which it has converted into mythological facts.
The Sun, at the Vernal Equinox,
was the fruit-compelling star that by his warmth provoked generation and
poured upon the sublunary world all the blessings of Heaven; the beneficent
god, tutelary genius of universal vegetation, that communicates to the dull
earth new activity, and stirs her great heart, long chilled by Winter and his
frosts, until from her bosom burst all the greenness and perfume of spring,
making her rejoice in leafy forests and grassy lawns and flower-enamelled
meadows, and the promise of abundant crops of grain and fruits and purple
grapes in their due season.
He was then called Osiris,
Husband of Isis, God of Cultivation and Benefactor of Men, pouring on them and
on the earth the choicest blessings within the gift of the Divinity. Opposed
to him was Typhon, his antagonist in the Egyptian mythology, as Ahriman was
the foe of Ormuzd, the Good Principle, in the theology of the Persians.
The first inhabitants of Egypt
and Ethiopia, as Diodorus Siculus informs us, saw in the Heavens two first
eternal causes of things, or great Divinities, one the Sun, whom they called
Osiris, and the other the Moon, whom they called Isis; and these they
considered the causes of all the generations of earth. This idea, we learn
from Eusebius, was the same as that of the Phnicians. On these two great
Divinities the administration of the world depended. All sublunary bodies
received from them their nourishment and increase, during the annual
revolution which they controlled, and the different seasons into which it was
divided.
To Osiris and Isis, it was
held, were owing civilization, the discovery of agriculture, laws, arts of all
kinds, religious worship, temples, the invention of letters, astronomy, the
gymnastic arts, and music; and thus they were the universal benefactors.
Osiris travelled to civilize the countries which he passed through, and
communicate to them his valuable discoveries. He built cities, and taught men
to cultivate the earth. Wheat and wine were his first presents to men. Europe,
Asia, and Africa partook of the blessings which he communicated, and the most
remote regions of India remembered him, and claimed him as one of their great
gods.
You have learned how Typhon,
his brother, slew him. His body was cut into pieces, all of which were
collected by Isis, except his
p. 476
organs of generation, which had
been thrown into and devoured in the waters of the river that every year
fertilized Egypt. The other portions were buried by Isis, and over them she
erected a tomb. Thereafter she remained single, loading her subjects with
blessings. She cured the sick, restored sight to the blind, made the paralytic
whole, and even raised the dead. From her Horus or Apollo learned divination
and the science of medicine.
Thus the Egyptians pictured the
beneficent action of the two luminaries that, from the bosom of the elements,
produced all animals and men, and all bodies that are born, grow, and die in
the eternal circle of generation and destruction here below.
When the Celestial Bull opened
the new year at the Vernal Equinox, Osiris, united with the Moon, communicated
to her the seeds of fruitfulness which she poured upon the air, and therewith
impregnated the generative principles which gave activity to universal
vegetation. Apis, represented by a bull, was the living and sensible image of
the Sun or Osiris, when in union with Isis or the Moon at the Vernal Equinox,
concurring with her in provoking everything that lives to generation. This
conjunction of the Sun with the Moon at the Vernal Equinox, in the
constellation Taurus, required the Bull Apis to have on his shoulder a mark
resembling the Crescent Moon. And the fecundating influence of these two
luminaries was expressed by images that would now be deemed gross and
indecent, but which then were not misunderstood.
Everything good in Nature comes
from Osiris,--order, harmony, and the favorable temperature of the seasons and
celestial periods. From Typhon come the stormy passions and irregular impulses
that agitate the brute and material part of man; maladies of the body, and
violent shocks that injure the health and derange the system; inclement
weather, derangement of the seasons, and eclipses. Osiris and Typhon were the
Ormuzd and Ahriman of the Persians; principles of good and evil, of light and
darkness, ever at war in the administration of the Universe.
Osiris was the image of
generative power. This was expressed by his symbolic statues, and by the sign
into which he entered at the Vernal Equinox. He especially dispensed the humid
principle of Nature, generative element of all things; and the Nile and all
moisture were regarded as emanations from him, without which there could be no
vegetation.
That Osiris and Isis were the
Sun and Moon, is attested by
p. 472
many ancient writers; by
Diogenes Laertius, Plutarch, Lucian, Suidas, Macrobius, Martianus Capella, and
others. His power was symbolized by an Eye over a Sceptre. The Sun was termed
by the Greeks the Eye of Jupiter, and the Eye of the World; and his is the
All-Seeing Eye in our Lodges. The oracle of Claros styled him King of the
Stars and of the Eternal Fire, that en-genders the year and the seasons,
dispenses rain and winds, and brings about daybreak and night. And Osiris was
invoked as the God that resides in the Sun and is enveloped by his rays, the
invisible and eternal force that modifies the sublunary world by means of the
Sun.
Osiris was the same God known
as Bacchus, Dionusos, and Serapis. Serapis is the author of the regularity and
harmony of the world. Bacchus, jointly with Ceres (identified by Herodotus
with Isis) presides over the distribution of all our blessings; and from the
two emanates everything beautiful and good in Nature. One furnishes the germ
and principle of every good; the other receives and preserves it as a deposit;
and the latter is the function of the Moon in the theology of the Persians. In
each theology, Persian and Egyptian, the Moon acts directly on the earth; but
she is fecundated, in one by the Celestial Bull and in the other by Osiris,
with whom she is united at the Vernal Equinox, in the sign Taurus, the place
of her exaltation or greatest influence on the earth. The force of Osiris,
says Plutarch, is exercised through the Moon. She is the passive cause
relatively to him, and the active cause relatively to the earth, to which she
transmits the germs of fruitfulness received from him.
In Egypt the earliest movement
in the waters of the Nile began to appear at the Vernal Equinox, when the new
Moon occurred at the entrance of the Sun into the constellation Taurus; and
thus the Nile was held to receive its fertilizing power from the combined
action of the equinoctial Sun and the new Moon, meeting in Taurus. Osiris was
often confounded with the Nile, and Isis with the earth; and Osiris was deemed
to act on the earth, and to transmit to it his emanations, through both the
Moon and the Nile; whence the fable that his generative organs were thrown
into that river. Typhon, on the other hand, was the principle of aridity and
barrenness; and by his mutilation of Osiris was meant that drought which
caused the Nile to retire within his bed and shrink up in Autumn.
p. 478
Elsewhere than in Egypt, Osiris
was the symbol of the refreshing rains that descend to fertilize the earth;
and Typhon the burning winds of Autumn; the stormy rains that rot the flowers,
the plants, and leaves; the short, cold days; and everything injurious in
Nature, and that produces corruption and destruction.
In short, Typhon is the
principle of corruption, of darkness, of the lower world from which come
earthquakes, tumultuous corn-motions of the air, burning heat, lightning, and
fiery meteors, and plague and pestilence. Such too was the Ahriman of the
Persians; and this revolt of the Evil Principle against the Principle of Good
and Light, has been represented in every cosmogony, under many varying forms.
Osiris, on the contrary, by the intermediation of Isis, fills the material
world with happiness, purity, and order, by which the harmony of Nature is
maintained. It was said that he died at the Autumnal Equinox, when Taurus or
the Pleiades rose in the evening, and that he rose to life again in the
Spring, when vegetation was inspired with new activity.
Of course the two signs of
Taurus and Scorpio will figure most largely in the mythological history of
Osiris, for they marked the two equinoxes, 2500 years before our Era; and next
to them the other constellations, near the equinoxes, that fixed the limits of
the duration of the fertilizing action of the Sun; and it is also to be
remarked that Venus, the Goddess of Generation, has her domicile in Taurus, as
the Moon has there her place of exaltation.
When the Sun was in Scorpio,
Osiris lost his life, and that fruitfulness which, under the form of the Bull,
he had communicated, through the Moon, to the Earth. Typhon, his hands and
feet horrid with serpents, and whose habitat in the Egyptian planisphere was
under Scorpio, confined him in a chest and flung him into the Nile, under the
17th degree of Scorpio. Under that sign he lost his life and virility; and he
recovered them in the Spring, when he had connection with the Moon. When he
entered Scorpio, his light diminished, Night reassumed her dominion, the Nile
shrunk within its banks, and the earth lost her verdure and the trees their
leaves. Therefore it is that on the Mithriac Monuments, the Scorpion bites the
testicles of the Equinoctial Bull, on which sits Mithras, the Sun of Spring
and God of Generation; and that, on the same monuments, we see two trees, one
covered with young leaves, and at its foot a little bull and a torch burning;
and the
p. 479
other loaded with fruit, and at
its foot a Scorpion, and a torch reversed and extinguished.
Ormuzd or Osiris, the
beneficent Principle that gives the world light, was personified by the Sun,
apparent source of light. Darkness, personified by Typhon or Ahriman, was his
natural enemy. The Sages of Egypt described the necessary and eternal rivalry
or opposition of these principles, ever pursuing one the other, and one
dethroning the other in every annual revolution, and at a particular period,
one in the Spring under the Bull, and the other in Autumn under the Scorpion,
by the legendary history of Osiris and Typhon, detailed to us by Diodorus and
Synesius; in which history were also personified the Stars and constellations
Orion, Capella, the Twins, the Wolf, Sirius, and Hercules, whose risings and
settings noted the advent of one or the other equinox.
Plutarch gives us the positions
in the Heavens of the Sun and Moon, at the moment when Osiris was murdered by
Typhon. The Sun, he says, was in the Sign of the Scorpion, which he then
entered at the Autumnal Equinox. The Moon was full, the adds; and
consequently, as it rose at sunset, it occupied Taurus, which, opposite to
Scorpio, rose as it and the Sun sank together, so that she was then found
alone in the sign Taurus, where, six months before, she had been in union or
conjunction with Osiris, the Sun, receiving from him those germs of universal
fertilization which he communicated to her. It was the sign through which
Osiris first ascended into his empire of light and good. It rose with the Sun
on the day of the Vernal Equinox; it remained six months in the luminous
hemisphere, ever preceding the Sun and above the horizon during the day; until
in Autumn, the Sun arriving at Scorpio, Taurus was in complete opposition with
him, rose when he set, and completed its entire course above the horizon
during the night; presiding, by rising in the evening, over the commencement
of the long nights. Hence in the sad ceremonies commemorating the death of
Osiris, there was borne in procession a golden bull covered with black crape,
image of the darkness into which the familiar sign of Osiris was entering, and
which was to spread over the Northern regions, while the Sun, prolonging the
nights, was to be absent, and each to remain under the dominion of Typhon,
Principle of Evil and Darkness.
Setting out from the sign
Taurus, Isis, as the Moon, went seeking for Osiris through all the superior
signs, in each of which she
p. 480
became full in the successive
months from the Autumnal to the Vernal Equinox, without finding him in either.
Let us follow her in her allegorical wanderings.
Osiris was slain by Typhon his
rival, with whom conspired a Queen of Ethiopia, by whom, says Plutarch, were
designated the winds. The paranatellons of Scorpio, the sign occupied by the
Sun when Osiris was slain, were the Serpents, reptiles which sup-plied the
attributes of the Evil Genii and of Typhon, who himself bore the form of a
serpent in the Egyptian planisphere. And in the division of Scorpio is also
found Cassiopeia, Queen of Ethiopia, whose setting brings stormy winds.
Osiris descended to the shades
or infernal regions. There he took the name of Serapis, identical with Pluto,
and assumed his nature. He was then in conjunction with Serpentarius,
identical with Ĉsculapius, whose form he took in his passage to the lower
signs, where he takes the names of Pluto and Ades.
Then Isis wept for the death of
Osiris, and the golden bull covered with crape was carried in procession.
Nature mourned the impending loss of her Summer glories, and the advent of the
empire of night, the withdrawing of the waters, made fruitful by the Bull in
Spring, the cessation of the winds that brought rains to swell the Nile, the
shortening of the days, and the despoiling of the earth. Then Taurus, directly
opposite the Sun, entered into the cone of shadow which the earth projects, by
which the Moon is eclipsed at full, and with which, making night, the Bull
rises and descends as if covered with a veil, while he remains above our
horizon.
The body of Osiris, enclosed in
a chest or coffin, was cast into the Nile. Pan and the Satyrs, near Chemmis,
first discovered his death, announced it by their cries, and everywhere
created sorrow and alarm. Taurus, with the full Moon, then entered into the
cone of shadow, and under him was the Celestial River, most properly called
the Nile, and below, Perseus, the God of Chemmis, and Auriga, leading a
she-goat, himself identical with Pan, whose wife Aiga the she-goat was styled.
Then Isis went in search of the
body. She first met certain children who had seen it, received from them their
information, and gave them in return the gift of divination. The second full
Moon occurred in Gemini, the Twins, who presided over the oracles of Didymus,
and one of whom was Apollo, the God of Divination,
p. 481
She learned that Osiris had,
through mistake, had connection with her sister Nephte, which she discovered
by a crown of leaves of the melilot, which he had left behind him. Of this
connection a child was born, whom Isis, aided by her dogs, sought for, found,
reared, and attached to herself, by the name of Anubis, her faithful guardian.
The third full Moon occurs in Cancer, domicile of the Moon. The paranatellons
of that sign are, the crown of Ariadne or Proserpine, made of leaves of the
melilot, Procyon and Canis Major, one star of which was called the Star of
Isis, while Sirius himself was honored in Egypt under the name of Anubis.
Isis repaired to Byblos, and
seated herself near a fountain, where she was found by the women of the Court
of a King. She was induced to visit his Court, and became the nurse of his
son. The fourth full Moon was in Leo, domicile of the Sun, or of Adonis, King
of Byblos. The paranatellons of this sign are the flowing water of Aquarius,
and Cepheus, King of Ethiopia, called Regulus, or simply The King. Behind him
rise Cassiopeia his wife, Queen of Ethiopia, Andromeda his daughter, and
Perseus his son-in-law, all paranatellons in part of this sign, and in part of
Virgo.
Isis suckled the child, not at
her breast, but with the end of her finger, at night. She burned all the
mortal parts of its body, and then, taking the shape of a swallow, she flew to
the great column of the palace, made of the tamarisk-tree that grew up round
the coffin containing the body of Osiris, and within which it was still
enclosed. The fifth full Moon occurred in Virgo, the true image of Isis, and
which Eratosthenes calls by that name. It pictured a woman suckling an infant,
the son of Isis, born near the Winter Solstice. This sign has for
paranatellons the mast of the Celestial Ship, and the swallow-tailed fish or
swallow above it, and a portion of Perseus, son-in-law of the King of
Ethiopia.
Isis, having recovered the
sacred coffer, sailed from Byblos in a vessel with the eldest son of the King,
toward Boutos, where Anubis was, having charge of her son Horus; and in the
morning dried up a river, whence arose a strong wind. Landing, she hid the
coffer in a forest. Typhon, hunting a wild boar by moonlight, discovered it,
recognized the body of his rival, and cut it into fourteen pieces, the number
of days between the full and new Moon, and in every one of which days the Moon
loses a portion of the light that at the commencement filled her whole disk.
The sixth full Moon occurred in Libra, over the divisions separating which
p. 482
from Virgo are the Celestial
Ship, Perseus, son of the King of Ethiopia and Boötes, said to have nursed
Horus. The river of Orion that sets in the morning is also a paranatellon of
Libra, as are Ursa Major, the Great Bear or Wild Boar of Erymanthus, and the
Dragon of the North Pole, or the celebrated Python from which the attributes
of Typhon were borrowed. All these surround the full Moon of Libra, last of
the Superior Signs, and the one that precedes the new Moon of Spring, about to
be reproduced in Taurus, and there be once more in conjunction with the Sun.
Isis collects the scattered
fragments of the body of Osiris, buries them, and consecrates the phallus,
carried in pomp at the Pamylia, or feasts of the Vernal Equinox, at
which time the congress of Osiris and the Moon was celebrated. Then Osiris had
returned from the shades, to aid Horus his son and Isis his wife against the
forces of Typhon. He thus reappeared, say some, under the form of a wolf, or,
others say, under that of a horse. The Moon, fourteen days after she is full
in Libra, arrives at Taurus and unites herself to the Sun, whose fires she
thereafter for fourteen days continues to accumulate on her disk from new Moon
to full. Then she unites with herself all the months in that superior portion
of the world where light always reigns, with harmony and order, and she
borrows from him the force which is to destroy the germs of evil that Typhon
had, during the winter, planted everywhere in nature. This passage of the Sun
into Taurus, whose attributes he assumes on his return from the lower
hemisphere or the shades, is marked by the rising in the evening of the Wolf
and the Centaur, and by the heliacal setting of Orion, called the Star of
Horns, and which thenceforward is in conjunction with the Sun of Spring, in
his triumph over the darkness or Typhon.
Isis, during the absence of
Osiris, and after she had hidden the coffer in the place where Typhon found
it, had rejoined that malignant enemy; indignant at which, Horns her son
deprived her of her ancient diadem, when she rejoined Osiris as he was about
to attack Typhon: but Mercury gave her in its place a helmet shaped like the
head of a bull. Then Horus, as a mighty warrior, such as Orion was described,
fought with and defeated Typhon; who, in the shape of the Serpent or Dragon of
the Pole, had assailed his father. So, in Ovid, Apollo destroys the same
Python, when Io, fascinated by Jupiter, is metamorphosed into a cow, and
placed in the sign of the Celestial Bull, where she becomes Isis. The
equinoctial
p. 483
year ends at the moment when
the Sun and Moon, at the Vernal Equinox, are united with Orion, the Star of
Horus, placed in the Heavens under Taurus. The new Moon becomes young again in
Taurus, and shows herself as a crescent, for the first time, in the next sign,
Gemini, the domicile of Mercury. Then Orion, in conjunction with the Sun, with
whom he rises, precipitates the Scorpion, his rival, into the shades of night,
causing him to set whenever he himself reappears on the eastern horizon, with
the Sun. Day lengthens and the germs of evil are by degrees eradicated: and
Horus (from Aur, Light) reigns triumphant, symbolizing, by his
succession to the characteristics of Osiris, the eternal renewal of the Sun's
youth and creative vigor at the Vernal Equinox.
Such are the coincidences of
astronomical phenomena with the legend of Osiris and Isis; sufficing to show
the origin of the legend, overloaded as it became at length with all the
ornamentation natural to the poetical and figurative genius of the Orient.
Not only into this legend, but
into those of all the ancient nations, enter the Bull, the Lamb, the Lion, and
the Scorpion or the Serpent; and traces of the worship of the Sun yet linger
in all religions. Everywhere, even in our Order, survive the equinoctial and
solstitial feasts. Our ceilings still glitter with the greater and lesser
luminaries of the Heavens, and our lights, in their number and arrangement,
have astronomical references. In all churches and chapels, as in all Pagan
temples and pagodas, the altar is in the East; and the ivy over the east
windows of old churches is the Hedera Helix of Bacchus. Even the cross had an
astronomical origin; and our Lodges are full of the ancient symbols.
The learned author of the
Sabĉan Researches, Landseer, advances another theory in regard to the legend
of Osiris; in which he makes the constellation Boötes play a leading part. He
observes that, as none of the stars were visible at the same time with the
Sun, his actual place in the Zodiac, at any given time, could only be
ascertained by the Sabĉan astronomers by their observations of the stars, and
of their heliacal and achronical risings and settings. There were many solar
festivals among the Sabĉans, and part of them agricultural ones; and the
concomitant signs of those festivals were the risings and settings of the
stars of the Husbandman, Bear-driver, or Hunter, BOÖTES. His stars were,
p. 484
among the Hierophants, the
established nocturnal indices or signs of the Sun's place in the ecliptic at
different seasons of the year, and the festivals were named, one, that of the
Aphanism or disappearance; another, that of the Zetesis, or
search, etc., of Osiris or Adonis, that is, of Boötes.
The returns of certain stars,
as connected with their concomitant seasons of spring (or seed-time) and
harvest, seemed to the ancients, who had not yet discovered that gradual
change, resulting from the apparent movement of the stars in longitude, which
has been termed the precession of the equinoxes, to be eternal and immutable;
and those periodical returns were to the initiated, even more than to the
vulgar, celestial oracles, announcing the approach of those important changes,
upon which the prosperity, and even the very existence of man must ever
depend; and the oldest of the Sabĉan constellations seem to have been, an
astronomical Priest, a King, a Queen, a Husbandman,
and a Warrior; and these more frequently recur on the Sabĉan cylinders
than any other constellations whatever. The King was Cepheus or
Chepheus of Ethiopia: the Husbandman, Osiris, Bacchus,
Sabazeus, Noah or Boötes. To the latter sign, the
Egyptians were nationally, traditionally and habitually grateful; for they
conceived that from Osiris all the greatest of terrestrial enjoyments were
derived. The stars of the Husbandman were the signal for those successive
agricultural labors on which the annual produce of the soil depended; and they
came in consequence to be considered and hailed, in Egypt and Ethiopia, as the
genial stars of terrestrial productiveness; to which the oblations, prayers,
and vows of the pious Sabĉan were regularly offered up.
Landseer says that the stars in
Boötes, reckoning down to those of the 5th magnitude inclusive, are
twenty-six, which, seeming achronically to disappear in succession,
produced the fable of the cutting of Osiris into twenty-six pieces by Typhon.
There are more stars than this in the constellation; but no more that the
ancient votaries of Osiris, even in the clear atmosphere of the Sabĉan
climates, could observe without telescopes.
Plutarch says Osiris was cut
into fourteen pieces: Diodorus, into twenty-six; in regard to
which, and to the whole legend, Landseer's ideas, varying from those commonly
entertained, are as follows:
Typhon, Landseer thinks, was
the ocean, which the ancients
p. 485
fabled or believed surrounded
the Earth, and into which all the stars in their turn appear successively to
sink; [perhaps it was DARKNESS personified, which the ancients called TYPHON.
He was hunting by moonlight, says the old legend, when he met with Osiris].
The ancient Saba must have been
near latitude 15° north. Axoum is nearly in 14°, and the Western Saba or Meroe
is to the north of that. Forty-eight centuries ago, Aldebarán, the leading
star of the year, had, at the Vernal Equinox, attained at daylight in the
morning, an elevation of about 14 degrees, sufficient for him to have ceased
to be combust, that is, to have emerged from the Sun's rays, so as to
be visible. The ancients allowed twelve days for a star of the first
magnitude to emerge from the solar rays; and there is less twilight, the
further South we go.
At the same period, too,
Cynosura was not the pole-star, but Alpha Draconis was; and the stars rose and
set with very different degrees of obliquity from those of their present
risings and settings. By having a globe constructed with circumvolving poles,
capable of any adjustment with regard to the colures, Mr. Landseer ascertained
that, at that remote period, in lat. 15° north, the 26 stars in Boötes, or 27,
including Arcturus, did not set anchronically in succession; but several set
simultaneously in couples, and six by threes simultaneously; so that, in all,
there were but fourteen separate settings or disappearances, corresponding
with the fourteen pieces into which Osiris was cut, according to
Plutarch. Kappa, Iota, and Theta, in the uplifted western hand, disappeared
together, and last of all. They really skirted the horizon; but were invisible
in that low latitude, for the three or four days mentioned in some of the
versions; while the Zetesis or search was proceeding, and the women of
Phnicia and Jerusalem sat weeping for the Wonder, Thammuz; after which they
immediately reappeared, below and to the eastward of α Draconis.
And, on the very morning after
the achronical departure of the last star of the Husbandman, Aldebarán rose
heliacally, and became visible in the East in the morning before day.
And precisely at the moment of
the heliacal rising of Arcturus, also rose Spica Virginis. One is near the
middle of the Husbandman, and the other near that of the Virgin; and Arcturus
may have been the part of Osiris which Isis did not recover with the other
pieces of the body.
p. 486
At Dedan and Saba it was
thirty-six days, from the beginning of the aphanism, i.e., the
disappearances of these stars, to the heliacal rising of Aldebarán.
During these days, or forty at Medina, or a few more at Babylon and Byblos,
the stars of the Husbandman successively sank out of sight, during the
crepusculum or short-lived morning twilight of those Southern climes. They
disappear during the glancings of the dawn, the special season of ancient
sidereal observation.
Thus the forty days of mourning
for Osiris were measured out by the period of the departure of his Stars. When
the last had sunken out of sight, the vernal season was ushered in; and the
Sun arose with the splendid Aldebarán, the Tauric leader of the Hosts of
Heaven; and the whole East rejoiced and kept holiday.
With the exception of the Stars
χ, ι and δ, Boötes did not begin to reappear in the Eastern quarter of the
Heavens till after the lapse of about four months. Then the Stars of Taurus
had declined Westward, and Virgo was rising heliacally. In that latitude,
also, the Stars of Ursa Major [termed anciently the Ark of Osiris] set; and
Benetnasch, the last of them, returned to the Eastern horizon, with those in
the head of Leo, a little before the Summer Solstice. In about a month,
followed the Stars of the Husbandman; the chief of them, Ras, Mirach, and
Arcturus, being very nearly simultaneous in their heliacal rising.
Thus the Stars of Boötes rose
in the East immediately after Vindemiatrix, and as if under the genial
influence of its rays; he had his annual career of prosperity; he revelled
orientally for a quarter of a year, and attained his meridian altitude with
Virgo; and then, as the Stars of the Water-Urn rose, and Aquarius began to
pour forth his annual deluge, he declined Westward, preceded by the Ark of
Osiris. In the East, he was the sign of that happiness in which Nature, the
great Goddess of passive production, rejoiced. Now, in the West, as he
declines toward the Northwestern horizon, his generative vigor gradually
abates; the Solar year grows old; and as his Stars descend beneath the Western
Wave, Osiris dies, and the world mourns.
The Ancient Astronomers saw all
the great Symbols of Masonry in the Stars. Sirius still glitters in our Lodges
as the Blazing Star, (lEtoile Flamboyante). The Sun is still
symbolized by the point within a Circle; and, with the Moon and Mercury or
Anubis, in the three Great Lights of the Lodge. Not only to these, but
p. 487
to the figures and numbers
exhibited by the Stars, were ascribed peculiar and divine powers. The
veneration paid to numbers had its source there. The three Kings in Orion are
in a straight line, and equidistant from each other, the two extreme Stars
being 3° apart, and each of the three distant from the one nearest it 1° 30'.
And as the number three is peculiar to apprentices, so the straight
line is the first principle of Geometry, having length but no breadth, and
being but the extension of a point, and an emblem of Unity, and thus of Good,
as the divided or broken line is of Duality or Evil. Near these Stars are the
Hyades, five in number, appropriate to the Fellow-Craft; and close to
them the Pleiades, of the master's number, seven; and thus these three
sacred numbers, consecrated in Masonry as they were in the Pythagorean
philosophy, always appear together in the Heavens, when the Bull, emblem of
fertility and production, glitters among the Stars, and Aldebarán leads the
Hosts of Heaven (Tsbauth).
Algenib in Perseus and Almaach
and Algol in Andromeda form a right-angled triangle, illustrate the 47th
problem, and display the Grand Master's square upon the skies. Denebola in
Leo, Arcturus in Boötes, and Spica in Virgo form an equilateral triangle,
universal emblem of Perfection, and the Deity with His Trinity of Infinite
Attributes, Wisdom, Power, and Harmony; and that other, the generative,
preserving, and destroying Powers. The Three Kings form, with Rigel in Orion,
two triangles included in one: and Capella and Menkalina in Auriga, with
Bellatrix and Betelgueux in Orion, form two isosceles triangles with β Tauri,
that is equidistant from each pair; while the first four make a right-angled
parallelogram,--the oblong square so often mentioned in our Degrees.
Julius Firmicus, in his
description of the Mysteries, says, "But in those funerals and lamentations
which are annually celebrated in honor of Osiris, their defenders pretend a
physical reason. They call the seeds of fruit, Osiris; the Earth, Isis; the
natural heat, Typhon: and because the fruits are ripened by the natural heat,
and collected for the life of man, and are separated from their marriage to
the earth, and are sown again when Winter approaches, this they would have to
be the death of Osiris: but when the fruits, by the genial fostering of the
earth, begin again to be generated by a new procreation, this is the finding
of Osiris."
No doubt the decay of
vegetation and the falling of the leaves,
p. 488
emblems of dissolution and
evidences of the action of that Power that changes Life into Death, in order
to bring Life again out of Death, were regarded as signs of that Death that
seemed coming upon all Nature; as the springing of leaves and buds and flowers
in the spring was a sign of restoration to life: but these were all secondary,
and referred to the Sun as first cause. It was his figurative death
that was mourned, and not theirs; and that with that death, as with his return
to life, many of the stars were connected.
We have already alluded to the
relations which the twelve signs of the Zodiac bear to the legend of the
Master's Degree. Some other coincidences may have sufficient interest to
warrant mention.
Khir-Om was assailed at the
East, West, and South Gates of the Temple. The two equinoxes were called, we
have seen, by all the Ancients, the Gates of Heaven, and the Syrians and
Egyptians considered the Fish (the Constellation near Aquarius, and one of the
Stars whereof is Fomalhaut) to be indicative of violence and death.
Khir-Om lay several days in the
grave; and, at the Winter Solstice, for five or six days, the length of the
days did not perceptibly increase. Then, the Sun commencing again to climb
Northward, as Osiris was said to arise from the dead, so Khir-Om was raised,
by the powerful attraction of the Lion (Leo), who waited for him at the Summer
Solstice, and drew him to himself.
The names of the three
assassins may have been adopted from three Stars that we have already named.
We search in vain in the Hebrew or Arabic for the names Jubelo,
Jubela, and Jubelum. They embody an utter absurdity, and are
capable of no explanation in those languages. Nor are the names Gibs,
Gravelot, Hobhen, and the like, in the Ancient and Accepted
Rite, any more plausible, or better referable to any ancient language. But
when, by the precession of the Equinoxes, the Sun was in Libra at the Autumnal
Equinox, he met in that sign, where the reign of Typhon commenced, three Stars
forming a triangle, Zuben-es Chamali in the West, Zuben-Hak-Rabi
in the East, and Zuben-El-Gubi in the South, the latter immediately
below the Tropic of Capricorn, and so within the realm of Darkness. From these
names, those of the murderers have perhaps been corrupted. In Zuben-Hak-Rabi
we may see the original of Jubelum Akirop; and in Zuben-El-Gubi, that of
Jubelo Gibs: and time and ignorance may even have transmuted the words Es
Chamali into one as little like them as Gravelot.
p. 489
Isis, the Moon personified,
sorrowing sought for her husband. Nine or twelve Fellow-Crafts (the Rites vary
as to the number), in white aprons, were sent to search for Khir-Om, in the
Legend of the Master's Degree; or, in this Rite, the Nine Knights Elu. Along
the path that the Moon travels are nine conspicuous Stars, by which nautical
men determine their longitude at Sea;--Arietis, Aldebarán, Pollux, Regulus,
Spica Virginis, Antares, Altair, Fomalhaut, and Markab. These might well be
said to accompany Isis in her search.
In the York Rite, twelve
Fellow-Crafts were sent to search for the body of Khir-Om and the murderers.
Their number corresponds with that of the Pleiades and Hyades in Taurus, among
which Stars the Sun was found when Light began to prevail over Darkness, and
the Mysteries were held. These Stars, we have shown, received early and
particular attention from the astronomers and poets. The Pleiades were the
Stars of the ocean to the benighted mariner; the. Virgins of Spring, heralding
the season of blossoms.
As six Pleiades only are now
visible, the number twelve may have been obtained by them, with Aldebarán, and
five far more brilliant Stars than any other of the Hyades, in the same region
of the Heavens, and which were always spoken of in connection with the
Pleiades;--the Three Kings in the belt of Orion, and Bellatrix and Betelgueux
on his shoulders; brightest of the flashing starry hosts.
"Canst thou," asks Job, "bind
the sweet influences of the Pleiades or loose the bands of Orion?" And in the
book of Amos we find these Stars connected with the victory of Light over
Darkness: "Seek Him," says that Seer, "that maketh the Seven Stars (the
familiar name of the Pleiades), and Orion, AND TURNETH THE SHADOW OF DEATH
INTO MORNING."
An old legend in Masonry says
that a dog led the Nine this to the cavern where Abiram was hid. Boötes was
anciently called Caleb Anubach, a Barking Dog; and was personified in Anubis,
who bore the head of a dog, and aided Isis in her search. Arcturus, one of his
Stars, fiery red, as if fervent and zealous, is also connected by Job with the
Pleiades and Orion. When Taurus opened the year, Arcturus rose after the Sun,
at the time of the Winter Solstice, and seemed searching him through the
darkness, until, sixty days afterward, he rose at the same hour, Orion then
p. 490
also, at the Winter Solstice,
rose at noon, and at night seemed to be in search of the Sun.
So, referring again to the time
when the Sun entered the Autumnal Equinox, there are nine remarkable Stars
that come to the meridian nearly at the same time, rising as Libra sets, and
so seeming to chase that Constellation. They are Capella and Menkalina in the
Charioteer, Aldebarán in Taurus, Bellatrix, Betelgueux, the Three Kings, and
Rigel in Orion. Aldebarán passes the meridian first, indicating his right to
.his peculiar title of Leader. Nowhere in the heavens are there, near
the same meridian, so many splendid Stars. And close behind them, but further
South, follows Sirius, the Dog-Star, who showed the nine Elus the way to the
murderer's cave.
Besides the division of the
signs into the ascending and descending series (referring to the upward and
downward progress of the soul), the latter from Cancer to Capricorn, and the
former from Capricorn to Cancer, there was another division of them not less
important; that of the six superior and six inferior signs; the former, 2455
years before our era, from Taurus to Scorpio, and 300 years before our era,
from Aries to Libra; and the latter, 2455 years B. C. from Scorpio to Taurus,
and 300 years B. C. from Libra to Aries; of which we have already spoken, as
the two Hemispheres, or Kingdoms of Good and Evil, Light and Darkness; of
Ormuzd and Ahriman among the Persians, and Osiris and Typhon among the
Egyptians.
With the Persians, the first
six Genii, created by Ormuzd, presided over the first six signs, Aries,
Taurus, Gemini, Cancer, Leo, and Virgo: and the six evil Genii, or Devs,
created by Ahriman, over the six others, Libra, Scorpio, Sagittarius,
Capricornus, Aquarius, and Pisces. The soul was fortunate and happy under the
Empire of the first six; and began to be sensible of evil, when it passed
under the Balance or Libra, the seventh sign. Thus the soul entered the realm
of Evil and Darkness when it passed into the Constellations that belong to and
succeed the Autumnal Equinox; and it re-entered the realm of Good and Light,
when it arrived, returning, at those of the Vernal Equinox. It lost its
felicity by means of the Balance, and regained it by means of the Lamb. This
is a necessary consequence of the premises; and it is confirmed by the
authorities and by emblems still extant.
Sallust the Philosopher,
speaking of the Feasts of Rejoicing
p. 491
celebrated at the Vernal
Equinox, and those of Mourning, in memory of the rape of Proserpine, at the
Autumnal Equinox, says that the former were celebrated, because then is
effected, as it were, the return of the soul toward the Gods; that the time
when the principle of Light recovered its superiority over that of Darkness,
or day over night, was the most favorable one for souls that tend to re-ascend
to their Principle; and that when Darkness and the Night again become victors,
was most favorable to the descent of souls toward the infernal regions.
For that reason, the old
astrologers, as Firmicus states, fixed the locality of the river Styx in the
8th degree of the Balance. And he thinks that by Styx was allegorically meant
the earth.
The Emperor Julian gives the
same explanation, but more fully developed. He states, as a reason why the
august Mysteries of Ceres and Proserpine were celebrated at the Autumnal
Equinox, that at that period of the year men feared lest the impious and dark
power of the Evil Principle, then commencing to conquer, should do harm to
their souls. They were a precaution and means of safety, thought to be
necessary at the moment when the God of Light was passing into the opposite or
adverse region of the world; while at the Vernal Equinox there was less to be
feared, because then that God, present in one portion of the world,
recalled souls to Him, he says, and showed Himself to be their Saviour.
He had a little before developed that theological idea, of the attractive
force which the Sun exercises over souls, drawing them to him and raising them
to his luminous sphere. He attributes this effect to him at the feasts of Atys,
dead and restored to life, or the feasts of Rejoicing, which at the end of
three days succeeded the mourning for that death; and he inquires why those
Mysteries were celebrated at the Vernal Equinox. The reason, he says, is
evident. As the sun, arriving at the equinoctial point of Spring, drawing
nearer to us, increases the length of the days, that period seems most
appropriate for those ceremonies. For, besides that there is a great affinity
between the substance of Light and the nature of the Gods, the Sun has that
occult force of attraction, by which he draws matter toward himself, by means
of his warmth, making plants to shoot and grow, etc.; and why can he not, by
the same divine and pure action of his rays, attract and draw to him fortunate
souls? Then, as light is analogous to the Divine Nature, and favorable to
souls. struggling to return to
p. 492
their First Principle, and as
that light so increases at the Vernal Equinox, that the days prevail in
duration over the nights, and as the Sun has an attractive force, besides the
visible energy of his rays, it follows that souls are attracted toward the
solar light. He does not further pursue the explanation; because, he says, it
belongs to a mysterious doctrine, beyond the reach of the vulgar and known
only to those who understand the mode of action of Deity, like the Chaldĉan
author whom he cites, who had treated of the Mysteries of Light, or the God
with seven rays.
Souls, the Ancients held,
having emanated from the Principle of Light, partaking of its destiny here
below, cannot be indifferent to nor unaffected by these revolutions of the
Great Luminary, alternately victor and overcome during every Solar revolution.
This will be found to be
confirmed by an examination of some of the Symbols used in the Mysteries. One
of the most famous of these was THE SERPENT, the peculiar Symbol also of this
Degree. The Cosmogony of the Hebrews and that of the Gnostics designated this
reptile as the author of the fate of Souls. It was consecrated in the
Mysteries of Bacchus and in those of Eleusis. Pluto overcame the virtue of
Proserpine under the form of a serpent; and, like the Egyptian God Serapis,
was always pictured seated on a serpent, or with that reptile entwined about
him. It is found on the Mithriac Monuments, and supplied with attributes of
Typhon to the Egyptians. The sacred basilisc, in coil, with head and neck
erect, was the royal ensign of the Pharaohs. Two of them were entwined around
and hung suspended from the winged Globe on the Egyptian Monuments. On a
tablet in one of the Tombs at Thebes, a God with a spear pierces a serpent's
head. On a tablet from the Temple of Osiris at Philĉ is a tree, with a man on
one side, and a woman on the other, and in front of the woman an erect
basilisc, with horns on its head and a disk between the horns. The head of
Medusa was encircled by winged snakes, which, the head removed, left the
Hierogram or Sacred Cypher of the Ophites or Serpent-worshippers. And the
Serpent, in connection with the Globe or circle, is found upon the monuments
of all the Ancient Nations.
Over Libra, the sign through
which souls were said to descend or fall, is found, on the Celestial Globe,
the Serpent, grasped by Serpentarius, the Serpent-bearer. The head of the
reptile is under Corona Borealis, the Northern Crown, called by Ovid,
Libera, or
p. 493
[paragraph continues]
Proserpine; and the two Constellations rise, with the Balance, after the
Virgin (or Isis), whose feet rest on the eastern horizon at Sunrise on the day
of the equinox. As the Serpent extends over both signs, Libra and Scorpio, it
has been the gate through which souls descend, during the whole time that
those two signs in succession marked the Autumnal Equinox. To this alluded the
Serpent, which, in the Mysteries of Bacchus Saba-Zeus, was flung into the
bosom of the Initiate.
And hence came the enigmatical
expression, the Serpent engenders the Bull, and the Bull the Serpent;
alluding to the two ad-verse constellations, answering to the two equinoxes,
one of which rose as the other set, and which were at the two points of the
heavens through which souls passed, ascending and descending. By the Serpent
of Autumn, souls fell; and they were regenerated again by the Bull on which
Mithras sate, and whose attributes Bacchus-Zagreus and the Egyptian Osiris
assumed, in their Mysteries, wherein were represented the fall and
regeneration of souls, by the Bull slain and restored to life.
Afterward the regenerating Sun
assumed the attributes of Aries or the Lamb; and in the Mysteries of
Ammon, souls were regenerated by passing through that sign, after having
fallen through the Serpent.
The Serpent-bearer, or Ophicus,
was Ĉsculapius, God of Healing. In the Mysteries of Eleusis, that
Constellation was placed in the eighth Heaven: and on the eighth day of those
Mysteries, the feast of Ĉsculapius was celebrated. It was also termed
Epidaurus, or the feast of the Serpent of Epidaurus. The Serpent was sacred to
Ĉsculapius; and was connected in various ways with the mythological adventures
of Ceres.
So the libations to Souls, by
pouring wine on the ground, and looking toward the two gates of Heaven, those
of day and night, referred to the ascent and descent of Souls.
Ceres and the Serpent, Jupiter
Ammon and the Bull, all figured in the Mysteries of Bacchus. Suppose Aries, or
Jupiter Ammon occupied by the Sun setting in the West;--Virgo (Ceres) will be
on the Eastern horizon, and in her train the Crown, or Proserpine. Suppose
Taurus setting;--then the Serpent is in the East; and reciprocally; so that
Jupiter Ammon, or the Sun of Aries, causes the Crown to rise after the Virgin,
in the train of which comes the Serpent. Place reciprocally the Sun at the
other equinox,
p. 494
with the balance in the West,
in conjunction with the Serpent under the Crown; and we shall see the Bull and
the Pleiades rise in the East. Thus are explained all the fables as to the
generation of the Bull by the Serpent and of the Serpent by the Bull, the
biting of the testicles of the Bull by the Scorpion, on the Mithriac
Monuments; and that Jupiter made Ceres with child by tossing into her bosom
the testicles of a Ram.
In the Mysteries of the
bull-horned Bacchus, the officers held serpents in their hands, raised them
above their heads, and cried aloud "Eva!" the generic oriental name of the
serpent, and the particular name of the constellation in which the Persians
placed Eve and the serpent. The Arabians call it Hevan, Ophiucus
himself, Hawa, and the brilliant star in his head, Ras-al-Hawa.
The use of this word Eva or Evoë caused Clemens of Alexandria to
say that the priests in the Mysteries invoked Eve, by whom evil was
brought into the world.
The mystic winnowing-fan,
encircled by serpents, was used in the feasts of Bacchus. In the Isiac
Mysteries a basilisc twined round the handle of the mystic vase. The Ophites
fed a serpent in a mysterious ark, from which they took him when they
celebrated the Mysteries, and allowed him to glide among the sacred bread. The
Romans kept serpents in the Temples of Bona Dea and Ĉsculapius. In the
Mysteries of Apollo, the pursuit of Latona by the serpent Python was
represented. In the Egyptian Mysteries, the dragon Typhon pursued Isis.
According to Sanchoniathon,
TAAUT, the interpreter of Heaven to men, attributed something divine to the
nature of the dragon and serpents, in which die Phnicians and Egyptians
followed him. They have more vitality, more spiritual force, than any other
creature; of a fiery nature, shown by the rapidity of their motions, without
the limbs of other animals. They assume many shapes and attitudes, and dart
with extraordinary quickness and force. When they have reached old age, they
throw off that age and are young again, and increase in size and strength, for
a certain period of years.
The Egyptian Priests fed the
sacred serpents in the temple at Thebes. Taaut himself had in his writings
discussed these mysteries in regard to the serpent. Sanchoniathon said in
another work, that the serpent was immortal, and re-entered into himself;
which, according to some ancient theosophists, particularly those
p. 495
of India, was an attribute of
the Deity. And he also said that the serpent never died, unless by a violent
death.
The Phnicians called the
serpent Agathodemon [the good spirit]; and Kneph was the Serpent-God of
the Egyptians.
The Egyptians, Sanchoniathon
said, represented the serpent with the head of a hawk, on account of the swift
flight of that bird: and the chief Hierophant, the sacred interpreter, gave
very mysterious explanations of that symbol; saying that such a serpent was a
very divine creature, and that, opening his eyes, he lighted with their rays
the whole of first-born space: when he closes them, it is darkness again. In
reality, the hawk-headed serpent, genius of light, or good genius, was the
symbol of the Sun.
In the hieroglyphic characters,
a snake was the letter T or DJ. It occurs many times on the Rosetta stone. The
horned serpent was the hieroglyphic for a God.
According to Eusebius, the
Egyptians represented the world by a blue circle, sprinkled with flames,
within which was extended a serpent with the head of a hawk. Proclus says they
represented the four quarters of the world by a cross, and the soul of the
world, or Kneph, by a serpent surrounding it in the form of a circle.
We read in Anaxagoras, that
Orpheus said, that the water, and the vessel that produced it, were the
primitive principles of things, and together gave existence to an animated
being, which was a serpent, with two heads, one of a lion and the other of a
bull, between which was the figure of a God whose name was Hercules or Kronos:
that from Hercules came the egg of the world, which produced Heaven and earth,
by dividing itself into two hemispheres: and that the God Phanes, which issued
from that egg, was in the shape of a serpent.
The Egyptian Goddess Ken,
represented standing naked on a lion, held two serpents in her hand. She is
the same as the Astarte or Ashtaroth of the Assyrians. Hera,
worshipped in the Great Temple at Babylon, held in her right hand a serpent by
the head; and near Khea, also worshipped there, were two large silver
serpents.
In a sculpture from Kouyunjik,
two serpents attached to poles are near a fire-altar, at which two eunuchs are
standing. Upon it is the sacred fire, and a bearded figure leads a wild goat
to the sacrifice.
p. 496
The serpent of the Temple of
Epidaurus was sacred to Ĉsculapius, the God of Medicine, and 462 years
after the building of the city, was taken to Rome after a pestilence.
The Phnicians represented the
God Nomu (Kneph or Amun-Kneph) by a serpent. In Egypt, a
Sun supported by two asps was the emblem of Horhat the good genius; and
the serpent with the winged globe was placed over the doors and windows of the
Temples as a tutelary God. Antipater of Sidon calls Amun "the renowned
Serpent," and the Cerastes is often found embalmed in the Thebaid.
On ancient Tyrian coins and
Indian medals, a serpent was represented, coiled round the trunk of a tree.
Python, the Serpent Deity, was esteemed oracular; and the tripod at Delphi
was a triple-headed serpent of gold.
The portals of all the Egyptian
Temples are decorated with the hierogram of the Circle and the Serpent. It is
also found upon the Temple of Naki-Rustan in Persia; on the triumphal arch at
Pechin, in China; over the gates of the great Temple of Chaundi Teeva, in
Java; upon the walls of Athens; and in the Temple of Minerva at Tegea. The
Mexican hierogram was formed by the intersecting of two great Serpents, which
described the circle with their bodies, and had each a human head in its
mouth.
All the Buddhists crosses in
Ireland had serpents carved upon them. Wreaths of snakes are on the columns of
the ancient Hindu Temple at Burwah-Sangor.
Among the Egyptians, it was a
symbol of Divine Wisdom, when extended at length; and, with its tail in its
mouth, of Eternity.
In the ritual of Zoroaster, the
Serpent was a symbol of the Universe. In China, the ring between two Serpents
was the symbol of the world governed by the power and wisdom of the Creator.
The Bacchanals carried serpents in their hands or round their heads.
The Serpent entwined round an
Egg, was a symbol common to the Indians, the Egyptians, and the Druids. It
referred to the creation of the Universe. A Serpent with an egg in his mouth
was a symbol of the Universe containing within itself the germ of all things
that the Sun develops.
The property possessed by the
Serpent, of casting its skin, and apparently renewing its youth, made it an
emblem of eternity and immortality. The Syrian women still employ it as a
charm against
p. 497
barrenness, as did the devotees
of Mithras and Saba-Zeus. The Earth-born civilizers of the early world, Fohi,
Cecrops, and Erechtheus, were half-man, half-serpent. The snake was the
guardian of the Athenian Acropolis. NAKHUSTAN, the brazen serpent of the
wilderness, became naturalized among the Hebrews as a token of healing power.
"Be ye," said Christ, "wise as serpents, and harmless as doves."
The Serpent was as often a
symbol of malevolence and enmity. It appears among the emblems of Siva-Roudra,
the power of desolation and death: it is the bane of Aëpytus, Idom, Archemorus,
and Philoctetes: it gnaws the roots of the tree of life in the Eddas, and
bites the heel of unfortunate Eurydice. In Hebrew writers it is generally a
type of evil; and is particularly so in the Indian and Persian Mythologies.
When the Sea is churned by Mount Mandar rotating within the coils of the
Cosmical Serpent Vasouki, to produce the Amrita or water of immortality, the
serpent vomits a hideous poison, which spreads through and infects the
Universe, but which Vishnu renders harmless by swallowing it. Ahriman in
serpent-form invades the realm of Ormuzd; and the Bull, emblem of life, is
wounded by him and dies. It was therefore a religious obligation with every
devout follower of Zoroaster to exterminate reptiles, and other impure
animals, especially serpents. The moral and astronomical significance of the
Serpent were connected. It became a maxim of the Zend-Avesta, that Ahriman,
the Principle of Evil, made the Great Serpent of Winter, who assaulted the
creation of Ormuzd.
A serpent-ring was a well-known
symbol of time: and to express dramatically how time preys upon itself, the
Egyptian priests fed vipers in a subterranean chamber, as it were in the sun's
Winter abode on the fat of bulls, or the year's plenteousness. The dragon of
Winter pursues Ammon, the golden ram, to Mount Casius. The Virgin of the
zodiac is bitten in the heel by Serpens, who, with Scorpio, rises immediately
behind her; and as honey, the emblem of purity and salvation, was thought to
be an antidote to the serpent's bite, so the bees of Aristĉus, the emblems of
nature's abundance, are destroyed through the agency of the serpent, and
regenerated within the entrails of the Vernal Bull.
The Sun-God is finally
victorious. Chrishna crushes the head of the serpent Calyia; Apollo destroys
Python, and Hercules that Lernĉan monster whose poison festered in the foot of
Philoctetes,
p. 498
of Mopsus, of Chiron, or of
Sagittarius. The infant Hercules destroys the pernicious snakes detested of
the gods, and ever, like St. George of England and Michael the Archangel, wars
against hydras and dragons.
The eclipses of the sun and
moon were believed by the orientals to be caused by the assaults of a dĉmon in
dragon-form; and they endeavored to scare away the intruder by shouts and
menaces. This was the original Leviathan or Crooked Serpent of old, transfixed
in the olden time by the power of Jehovah, and suspended as a glittering
trophy in the sky; yet also the Power of Darkness supposed to be ever in
pursuit of the Sun and Moon. When it finally overtakes them, it will entwine
them in its folds, and prevent their shining. In the last Indian Avatara, as
in the Eddas, a serpent vomiting flames is expected to destroy the world, The
serpent presides over the close of the year, where it guards the approach to
the golden fleece of Aries, and the three apples or seasons of the Hesperides;
presenting a formidable obstacle to the career of the Sun-God. The Great
Destroyer of snakes is occasionally married to them; Hercules with the
northern dragon begets the three ancestors of Scythia; for the Sun seems at
one time to rise victorious from the contest with darkness, and at another to
sink into its embraces. The northern constellation Draco, whose sinuosities
wind like a river through the wintry bear, was made the astronomical cincture
of the Universe, as the serpent encircles the mundane egg in Egyptian
hieroglyphics.
The Persian Ahriman was called
"The old serpent, the liar from the beginning, the Prince of Darkness, and the
rover up and down." The Dragon was a well-known symbol of the waters and of
great rivers; and it was natural that by the pastoral Asiatic Tribes, the
powerful nations of the alluvial plains in their neighborhood who adored the
dragon or Fish, should themselves be symbolized under the form of dragons; and
overcome by the superior might of the Hebrew God, as monstrous Leviathans
maimed and destroyed by him. Ophioneus, in the old Greek Theology, warred
against Kronos, and was overcome and cast into his proper element, the sea.
There he is installed as the Sea-God Oannes or Dragon, the Leviathan of the
watery half of creation, the dragon who vomited a flood of water after the
persecuted woman of the Apocalypse, the monster who threatened to devour
Hesione and Andromeda, and who for a time became the grave of Hercules and
p. 499
[paragraph continues] Jonah; and he corresponds with the
obscure name of Rahab, whom Jehovah is said in Job to have transfixed
and overcome.
In the Spring, the year or
Sun-God appears as Mithras or Europa mounted on the Bull; but in the opposite
half of the Zodiac he rides the emblem of the waters, the winged horse of
Nestor or Poseidon: and the Serpent, rising heliacally at the Autumnal
Equinox, besetting with poisonous influence the cold constellation
Sagittarius, is explained as the reptile in the path who "bites the horse's
heels, so that his rider falls backward." The same serpent, the Oannes
Aphrenos or Musaros of Syncellus, was the Midgard Serpent which Odin sunk
beneath the sea, but which grew to such a size as to encircle the whole earth.
For these Asiatic symbols of
the contest of the Sun-God with the Dragon of darkness and Winter were
imported not only into the Zodiac, but into the more homely circle of European
legend; and both Thor and Odin fight with dragons, as Apollo did with Python,
the great scaly snake, Achilles with the Scamander, and Bellerophon with the
Chimĉra. In the apocryphal book of Esther, dragons herald "a day of darkness
and obscurity"; and St. George of England, a problematic Cappadocian Prince,
was originally only a varying form of Mithras. Jehovah is said to have "cut
Rahab and wounded the dragon." The latter is not only the type of earthly
desolation, the dragon of the deep waters, but also the leader of the banded
conspirators of the sky, of the rebellious stars, which, according to Enoch,
"came not at the right time"; and his tail drew a third part of the Host of
Heaven, and cast them to the earth. Jehovah "divided the sea by his strength,
and broke the heads of the Dragons in the waters." And according to the Jewish
and Persian belief, the Dragon would, in the latter days, the Winter of time,
enjoy a short period of licensed impunity, which would be a season of the
greatest suffering to the people of the earth; but he would finally be bound
or destroyed in the great battle of Messiah; or, as it seems intimated by the
Rabbinical figure of being eaten by the faithful, be, like Ahriman or Vasouki,
ultimately absorbed by and united with the Principle of good.
Near the image of Rhea, in the
Temple of Bel at Babylon, were two large serpents of silver, says Diodorus,
each weighing thirty talents; and in the same temple was an image of Juno,
holding in her right hand the head of a serpent. The Greeks called Bel
p. 500
[paragraph continues] Beliar; and Hesychius
interprets that word to mean a dragon or great serpent. We learn from the book
of Bel and the Dragon, that in Babylon was kept a great, live serpent, which
the people worshipped.
The Assyrians, the Emperors of
Constantinople, the Parthians, Scythians, Saxons, Chinese, and Danes all bore
the serpent as a standard, and among the spoils taken by Aurelian from Zenobia
were such standards, Persici Dracones. The Persians represented Ormuzd
and Ahriman by two serpents, contending for the mundane egg. Mithras is
represented with a lion's head and human body, encircled by a serpent. In the
Sadder is this precept: "When you kill serpents, you will repeat the
Zend-Avesta, and thence you will obtain great merit; for it is the same as if
you had killed so many devils."
Serpents encircling rings and
globes, and issuing from globes, are common in the Persian, Egyptian, Chinese,
and Indian monuments. Vishnu is represented reposing on a coiled serpent,
whose folds form a canopy over him. Mahadeva is represented with a snake
around his neck, one around his hair, and armlets of serpents on both arms.
Bhairava sits on the coils of a serpent, whose head rises above his own.
Parvati has snakes about her neck and waist. Vishnu is the Preserving Spirit,
Mahadeva is Siva, the Evil Principle, Bhairava is his son, and Parvati his
consort. The King of Evil Demons was called in Hindū Mythology, Naga,
the King of Serpents, in which name we trace the Hebrew Nachash,
serpent.
In Cashmere were seven hundred
places where carved images of serpents were worshipped; and in Thibet the
great Chinese Dragon ornamented the Temples of the Grand Lama. In China, the
dragon was the stamp and symbol of royalty, sculptured in all the Temples,
blazoned on the furniture of the houses, and interwoven with the vestments of
the chief nobility. The Emperor bears it as his armorial device; it is
engraved on his sceptre and diadem, and on all the vases of the imperial
palace. The Chinese believe that there is a dragon of extraordinary strength
and sovereign power, in Heaven, in the air, on the waters, and on the
mountains. The God Fohi is said to have had the form of a man, terminating in
the tail of a snake, a combination to be more fully explained to you in a
subsequent Degree.
The dragon and serpent are the
5th and 6th signs of the Chinese
p. 501
[paragraph continues] Zodiac; and the Hindus and Chinese
believe that, at every eclipse, the sun or moon is seized by a huge serpent or
dragon, the serpent Asootee of the Hindus, which enfolds the globe and
the constellation Draco; to which also refers "the War in Heaven, when Michael
and his Angels fought against the dragon."
Sanchoniathon says that Taaut
was the author of the worship of serpents among the Phnicians. He
"consecrated," he says, "the species of dragons and serpents; and the
Phnicians and Egyptians followed him in this superstition." He was "the first
who made an image of Clus"; that is; who represented the Heavenly Hosts of
Stars by visible symbols; and was probably the same as the Egyptian Thoth. On
the Tyrian coins of the age of Alexander, serpents are represented in many
positions and attitudes, coiled around trees, erect in front of altars, and
crushed by the Syrian Hercules.
The seventh letter of the
Egyptian alphabet, called Zeuta or Life, was sacred to Thoth,
and was expressed by a serpent standing on his tail; and that Deity, the God
of healing, like Ĉsculapius, to whom the serpent was consecrated, leans on a
knotted stick around which coils a snake. The Isiac tablet, describing the
Mysteries of Isis, is charged with serpents in every part, as her emblems. The
Asp was specially dedicated to her, and is seen on the heads of her
statues, on the bonnets of her priests, and on the tiaras of the Kings of
Egypt. Serapis was sometimes represented with a human head and serpentine
tail: and in one engraving two minor Gods are represented with him, one by a
serpent with a bull's head, and the other by a serpent with the radiated head
of a lion.
On an ancient sacrificial
vessel found in Denmark, having several compartments, a serpent is represented
attacking a kneeling boy, pursuing him, retreating before him, appealed to
beseechingly by him, and conversing with him. We are at once reminded of the
Sun at the new year represented by a child sitting on a lotus, and of the
relations of the Sun of Spring with the Autumnal Serpent, pursued by and
pursuing him, and in conjunction with him. Other figures on this vessel belong
to the Zodiac.
The base of the tripod
of the Pythian Priestess was a triple-headed serpent of brass, whose body,
folded in circles growing wider and wider toward the ground, formed a conical
column, while the three heads, disposed triangularly, upheld the tripod
p. 502
of gold. A similar column was
placed on a pillar in the Hippodrome at Constantinople, by the founder of that
city; one of the heads of which is said to have been broken off by Mahomet the
Second, by a blow with his iron mace.
The British God Hu was called
"The Dragon--Ruler of the World," and his car was drawn by serpents. His
ministers were styled adders. A Druid in a poem of Taliessin says, "I
am a Druid, I am an Architect, I am a Prophet, I am a Serpent (Gnadi)."
The Car of the Goddess Ceridwen also was drawn by serpents.
In the elegy of Uther Pendragon,
this passage occurs in a description of the religious rites of the Druids:
"While the Sanctuary is earnestly invoking The Gliding King, before
whom the Fair One retreats, upon the evil that covers the huge stones;
whilst the Dragon moves round over the places which contain vessels of
drink-offering, whilst the drink-offering is in the Golden Horns;" in
which we readily discover the mystic and obscure allusion to the Autumnal
Serpent pursuing the Sun along the circle of the Zodiac, to the celestial cup
or crater, and the Golden horns of Virgil's milk-white Bull; and, a line or
two further on, we find the Priest imploring the victorious Beli, the
Sun-God of the Babylonians.
With the serpent, in the
Ancient Monuments, is very often found associated the Cross. The Serpent upon
a Cross was an Egyptian Standard. It occurs repeatedly upon the Grand
Stair-case of the Temple of Osiris at Philĉ; and on the pyramid of Ghizeh are
represented two kneeling figures erecting a Cross, on the top of which is a
serpent erect. The Crux Ansata was a Cross with a coiled Serpent above
it; and it is perhaps the most common of all emblems on the Egyptian
Monuments, carried in the hand of almost every figure of a Deity or a Priest.
It was, as we learn by the monuments, the form of the iron tether-pins, used
for making fast to the ground the cords by which young animals were confined:
and as used by shepherds, became a symbol of Royalty to the Shepherd Kings.
A Cross like a Teutonic or
Maltese one, formed by four curved lines within a circle, is also common on
the Monuments, and represented the Tropics and the Colures.
The Caduceus, borne by Hermes
or Mercury, and also by Cybele, Minerva, Anubis, Hercules Ogmius the God of
the Celts, and the personified Constellation Virgo, was a winged wand,
entwined by
p. 503
two serpents. It was originally
a simple Cross, symbolizing the equator and equinoctial Colure, and the four
elements proceeding from a common centre. This Cross, surmounted by a circle,
and that by a crescent, became an emblem of the Supreme Deity--or of the
active power of generation and the passive power of production conjoined,--and
was appropriated to Thoth or Mercury. It then assumed an improved form, the
arms of the Cross being changed into wings, and the circle and crescent being
formed by two snakes, springing from the wand, forming a circle by crossing
each other, and their heads making the horns of the crescent; in which form it
is seen in the hands of Anubis.
The triple Tau, in the centre
of a circle and a triangle, typifies the Sacred Name; and represents the
Sacred Triad, the Creating, Preserving, and Destroying Powers; as well as the
three great lights of Masonry. If to the Masonic point within a Circle, and
the two parallel lines, we add the single Tau Cross, we have the Ancient
Egyptian Triple Tau.
A column in the form of a
cross, with a circle over it, was used by the Egyptians to measure the
increase of the inundations of the Nile. The Tau and Triple Tau are found in
many Ancient Alphabets.
With the Tau or the Triple Tau
may be connected, within two circles, the double cube, or perfection; or the
perfect ashlar.
The Crux Ansata is found
on the sculptures of Khorsabad; on the ivories from Nimroud, of the same age,
carried by an Assyrian Monarch; and on cylinders of the later Assyrian period.
As the single Tau represents
the one God, so, no doubt, the Triple Tau, the origin of which cannot be
traced, was meant to represent the Trinity of his attributes, the three
Masonic pillars, WISDOM, STRENGTH, and HARMONY.
The Prophet Ezekiel, in the 4th
verse of the 9th chapter, says: "And the Lord said unto him, 'Go through the
midst of the city, through the midst of Jerusalem, and mark the letter TAU
upon the foreheads of those that sigh and mourn for all the abominations that
be done in the midst thereof." So the Latin Vulgate, and the probably most
ancient copies of the Septuagint translate the passage. This Tau was in
the form of the cross of this Degree, and it was the emblem of life and
salvation. The Samaritan Tau and the Ethiopic Tavvi are the
evident prototype of the Greek τ; and we learn from Tertullian, Origen, and
St. Jerome,
p. 504
that the Hebrew Tau was
anciently written in the form of a Cross.
In ancient times the mark
Tau was set on those who had been acquitted by their judges, as a symbol
of innocence. The military commanders placed it on soldiers who escaped unhurt
from the field of battle, as a sign of their safety under the Divine
Protection.
It was a sacred symbol among
the Druids. Divesting a tree of part of its branches, they left it in the
shape of a Tau Cross, preserved it carefully, and consecrated it with solemn
ceremonies. On the tree they cut deeply the word THAU, by which they meant
God. On the right arm of the Cross, they inscribed the word HESULS, on the
left BELEN or BELENUS, and on the middle of the trunk THARAMIS. This
represented the sacred Triad.
It is certain that the Indians,
Egyptians, and Arabians paid veneration to the sign of the Cross, thousands of
years before the coming of Christ. Everywhere it was a sacred symbol. The
Hindus and the Celtic Druids built many of their Temples in the form of a
Cross, as the ruins still remaining clearly show, and particularly the ancient
Druidical Temple at Classerniss in the Island of Lewis in Scotland. The Circle
is of 12 Stones. On each of the sides, east, west, and south, are three. In
the centre was the image of the Deity; and on the north an avenue of twice
nineteen stones, and one at the entrance. The Supernal Pagoda at Benares is in
the form of a Cross; and the Druidical subterranean grotto at New Grange in
Ireland.
The Statue of Osiris at Rome
had the same emblem. Isis and Ceres also bore it; and the caverns of
initiation were constructed in that shape with a pyramid over the Sacellum.
Crosses were cut in the stones
of the Temple of Serapis in Alexandria; and many Tau Crosses are to be seen in
the sculptures of Alabastion and Esné, in Egypt. On coins, the symbol of the
Egyptian God Kneph was a Cross within a Circle.
The Crux Ansata was the
particular emblem of Osiris, and his sceptre ended with that figure. It was
also the emblem of Hermes, and was considered a Sublime Hieroglyphic,
possessing mysterious powers and virtues, as a wonder-working amulet.
The Sacred Tau occurs in the
hands of the mummy-shaped figures between the forelegs of the row of Sphynxes,
in the great avenue leading from Luxor to Karnac. By the Tau Cross the
p. 505
[paragraph continues]
Cabalists expressed the number 10, a perfect number, denoting Heaven, and the
Pythagorean Tetractys, or incommunicable name of God. The Taft Cross is also
found on the stones in front of the door of the Temple of Amunoth III, at
Thebes, who reigned about the time when the Israelites took possession of
Canaan: and the Egyptian Priests carried it in all the sacred processions.
Tertullian, who had been
initiated, informs us that the Tau was inscribed on the forehead of every
person who had been admitted into the Mysteries of Mithras.
As the simple Tau represented
Life, so, when the Circle, symbol of Eternity, was added, it represented
Eternal Life.
At the Initiation of a King,
the Tau, as the emblem of life and key of the Mysteries, was impressed upon
his lips.
In the Indian Mysteries, the
Tau Cross, under the name of Tiluk, was marked upon the body of the
candidate, as a sign that he was set apart for the Sacred Mysteries.
On the upright tablet of the
King, discovered at Nimroud, are the names of thirteen Great Gods (among which
are YAV and BEL); and the left-hand character of every one is a cross composed
of two cuneiform characters.
The Cross appears upon an
Ancient Phnician medal found in the ruins of Citium; on the very ancient
Buddhist Obelisk near Ferns in Ross-shire; on the Buddhist Round Towers in
Ireland, and upon the splendid obelisk of the same era at Forres in Scot-land.
Upon the facade of a temple at
Kalabche in Nubia are three regal figures, each holding a Crux Ansata.
Like the Subterranean
Mithriatic Temple at New Grange in Scotland, the Pagodas of Benares and
Mathura were in the form of a Cross. Magnificent Buddhist Crosses were
erected, and are still standing, at Clonmacnoise, Finglas, and Kilcullen in
Ireland. Wherever the monuments of Buddhism are found, in India, Ceylon, or
Ireland, we find the Cross: for Buddha or Boudh was represented to have been
crucified.
All the planets known to the
Ancients were distinguished by the Mystic Cross, in conjunction with the solar
or lunar symbols; Saturn by a cross over a crescent, Jupiter by a cross under
a crescent, Mars by a cross resting obliquely on a circle, Venus by a cross
under a circle, and Mercury by a cross surmounted by a circle and that by a
crescent.
p. 506
The Solstices, Cancer and
Capricorn, the two Gates of Heaven, are the two pillars of Hercules, beyond
which he, the Sun, never journeyed: and they still appear in our Lodges, as
the two great columns, Jachin and Boaz, and also as the two parallel lines
that bound the circle, with a point in the centre, emblem of the Sun, between
the two tropics of Cancer and Capricorn.
The Blazing Star in our Lodges,
we have already said, represents Sirius, Anubis, or Mercury, Guardian and
Guide of Souls. Our Ancient English brethren also considered it an emblem of
the Sun. In the old Lectures they said: "The Blazing Star or Glory in the
centre refers us to that Grand Luminary the Sun, which enlightens the Earth,
and by its genial influence dispenses blessings to mankind." It is also said
in those lectures to be an emblem of Prudence. The word Prudentia
means, in its original and fullest signification, Foresight: and
accordingly the Blazing Star has been regarded as an emblem of Omniscience, or
the All-Seeing Eye, which to the Ancients was the Sun.
Even the Dagger of the Elu of
Nine is that used in the Mysteries of Mithras; which, with its blade black and
hilt white, was an emblem of the two principles of Light and Darkness.
Isis, the same as Ceres, was,
as we learn from Eratosthenes, the Constellation Virgo, represented by a woman
holding an ear of wheat. The different emblems which accompany her in the
description given by Apuleius, a serpent on either side, a golden vase, with a
serpent twined round the handle, and the animals that marched in procession,
the bear, the ape, and Pegasus, represented the Constellations that, rising
with the. Virgin, when on the day of the Vernal Equinox she stood in the
Oriental gate of Heaven, brilliant with the rays of the full moon, seemed to
march in her train.
The cup, consecrated in the
Mysteries both of Isis and Eleusis, was the Constellation Crater or the Cup.
The sacred vessel of the Isiac ceremony finds its counterpart in the Heavens.
The Olympic robe presented to the Initiate, a magnificent mantle, covered with
figures of serpents and animals, and under which were twelve other sacred
robes, wherewith he was clothed in the sanctuary, alluded to the starry Heaven
and the twelve signs: while the seven preparatory immersions in the sea
alluded to the seven spheres, through which the soul plunged, to arrive here
below and take up its abode in a body.
p. 507
The Celestial Virgin, during
the last three centuries that preceded the Christian era, occupied the
horoscope or Oriental point, and that gate of Heaven through which the Sun and
Moon ascended above the horizon at the two equinoxes. Again it occupied it at
midnight, at the Winter Solstice, the precise moment when the year commenced.
Thus it was essentially connected with the march of times and seasons, of the
Sun, the Moon, and day and night, at the principal epochs of the year. At the
equinoxes were celebrated the greater and lesser Mysteries of Ceres. When
souls descended past the Balance, at the moment when the Sun occupied that
point, the Virgin rose before him; she stood at the gates of day and opened
them to him. Her brilliant Star, Spica Virginis, and Arcturus, in Boötes,
northwest of it, heralded his coming. When he had returned to the Vernal
Equinox, at the moment when souls were generated, again it was the Celestial
Virgin that led the march of the signs of night; and in her stars came the
beautiful full moon of that month. Night and day were in succession introduced
by her, when they began to diminish in length; and souls, before arriving at
the gates of Hell, were also led by her. In going through these signs, they
passed the Styx in the 8th Degree of Libra. She was the famous Sibyl who
initiated Eneas, and opened to him the way to the infernal regions.
This peculiar situation of the
Constellation Virgo, has caused it to enter into all the sacred fables in
regard to nature, under different names and the most varied forms. It often
takes the name of Isis or the Moon, which, when at its full at the Vernal
Equinox, was in union with it or beneath its feet. Mercury (or Anubis) having
his domicile and exaltation in the sign Virgo, was, in all the sacred fables
and Sanctuaries, the inseparable companion of Isis, without whose counsels she
did nothing.
This relation between the
emblems and mysterious recitals of the initiations, and the Heavenly bodies
and order of the world, was still more clear in the Mysteries of Mithras,
adored as the Sun in Asia Minor, Cappadocia, Armenia, and Persia, and whose
Mysteries went to Rome in the time of Sylla. This is amply proved by the
descriptions we have of the Mithriac cave, in which were figured the two
movements of the Heavens, that of the fixed Stars and that of the Planets, the
Constellations, the eight mystic gates of the spheres, and the symbols of the
elements. So on a celebrated monument of that religion, found at Rome, were
figured,
p. 508
the Serpent or Hydra under Leo,
as in the Heavens, the Celestial Dog, the Bull, the Scorpion, the Seven
Planets, represented by seven altars, the Sun, Moon, and emblems relating to
Light, to Darkness, and to their succession during the year, where each in
turn triumphs for six months.
The Mysteries of Atys were
celebrated when the Sun entered Aries; and among the emblems was a ram at the
foot of a tree which was being cut down.
Thus, if not the whole truth,
it is yet a large part of it, that the Heathen Pantheon, in its infinite
diversity of names and personifications, was but a multitudinous, though in
its origin unconscious allegory, of which physical phenomena, and principally
the Heavenly Bodies, were the fundamental types. The glorious images of
Divinity which formed Jehovah's Host, were the Divine Dynasty or real
theocracy which governed the early world; and the men of the golden age, whose
looks held commerce with the skies, and who watched the radiant rulers
bringing Winter and Summer to mortals, might be said with poetic truth to live
in immediate communication with Heaven, and, like the Hebrew Patriarchs, to
see God face to face. Then the Gods introduced their own worship among
mankind: then Oannes, Oe or Aquarius rose from the Red Sea to impart science
to the Babylonians; then the bright Bull legislated for India and Crete; and
the Lights of Heaven, personified as Liber and Ceres, hung the Botian hills
with vine-yards, and gave the golden sheaf to Eleusis. The children of men
were, in a sense, allied or married, to those sons of God who sang the jubilee
of creation; and the encircling vault with its countless Stars, which to the
excited imagination of the solitary Chaldĉan wanderer appeared as animated
intelligences, might naturally be compared to a gigantic ladder, on which, in
their rising and setting, the Angel luminaries appeared to be ascending and
descending between earth and Heaven. The original revelation died out of men's
memories; they worshipped the Creature instead of the Creator; and holding all
earthly things as connected by eternal links of harmony and sympathy with the
heavenly bodies, they united in one view astronomy, astrology, and religion.
Long wandering thus in error, they at length ceased to look upon the Stars and
.external nature as Gods; and by directing their attention to the microcosm or
narrower world of self, they again became acquainted with the True Ruler and
Guide of the Universe,
p. 509
and used the old fables and
superstitions as symbols and allegories, by which to convey and under which to
hide the great truths which had faded out of most men's remembrance.
In the Hebrew writings, the
term "Heavenly Hosts" includes not only the counsellors and emissaries of
Jehovah, but also the celestial luminaries; and the stars, imagined in the
East to be animated intelligences, presiding over human weal and woe, are
identified with the more distinctly impersonated messengers or angels, who
execute the Divine decrees, and whose predominance in Heaven is in mysterious
correspondence and relation with the powers and dominions of the earth. In
Job, the Morning Stars and the Sons of God are identified; they join in the
same chorus of praise to the Almighty; they are both susceptible of joy; they
walk in brightness, and are liable to impurity and imperfection in the sight
of God. The Elohim originally included not only foreign superstitious forms,
but also all that host of Heaven which was revealed in poetry to the shepherds
of the desert, now as an encampment of warriors, now as careering in chariots
of fire, and now as winged messengers, ascending and descending the vault of
Heaven, to communicate the will of God to mankind.
"The Eternal," says the
Bereshith Rabba to Genesis, "called forth Abraham and his posterity out of the
dominion of the stars; by nature, the Israelite was a servant to the stars,
and born under their influence, as are the heathen; but by virtue of the law
given on Mount Sinai, he became liberated from this degrading servitude." The
Arabs had a similar legend. The Prophet Amos explicitly asserts that the
Israelites, in the desert, worshipped, not Jehovah, but Moloch, or a Star-God,
equivalent to Saturn. The Gods El or Jehovah were not merely planetary or
solar. Their symbolism, like that of every other Deity, was coextensive with
nature, and with the mind of man. Yet the astrological character is assigned
even to Jehovah. He is described as seated on the pinnacle of the Universe,
leading forth the Hosts of Heaven, and telling them unerringly by name and
number. His stars are His sons and His eyes, which run through the whole
world, keeping watch over men's deeds. The stars and planets were properly the
angels. In Pharisaic tradition, as in the phraseology of the New Testament,
the Heavenly Host appears as an Angelic Army, divided into regiments and
brigades, under the command
p. 510
of imaginary chiefs, such as
Massaloth, Legion, Kartor Gistra, etc.,--each Gistra being captain of 365,000
myriads of stars. The Seven Spirits which stand before the throne, spoken of
by several Jewish writers, and generally presumed to have been immediately
derived from the Persian Amshaspands, were ultimately the seven planetary
intelligences, the original model of the seven-branched golden candlestick
exhibited to Moses on God's mountain. The stars were imagined to have fought
in their courses against Sisera. The heavens were spoken of as holding a
predominance over earth, as governing it by signs and ordinances, and as
containing the elements of that astrological wisdom, more especially
cultivated by the Babylonians and Egyptians.
Each nation was supposed by the
Hebrews to have its own guardian angel, and its own provincial star. One of
the chiefs of the Celestial Powers, at first Jehovah Himself in the character
of the Sun, standing in the height of Heaven, overlooking and governing all
things, afterward one of the angels or subordinate planetary genii of
Babylonian or Persian mythology, was the patron and protector of their own
nation, "the Prince that standeth for the children of thy people." The
discords of earth were accompanied by a warfare in the sky; and no people
underwent the visitation of the Almighty, without a corresponding chastisement
being inflicted on its tutelary angel.
The fallen Angels were also
fallen Stars; and the first allusion to a feud among the spiritual powers in
early Hebrew Mythology, where Rahab and his confederates are defeated, like
the Titans in a battle against the Gods, seems to identify the rebellious
Spirits as part of the visible Heavens, where the "high ones on high" are
punished or chained, as a signal proof of God's power and justice. God, it is
said--
"Stirs the sea with His might
by His understanding He smote Rahab--His breath clears the face of Heaven--His
hand pierced the crooked Serpent. . . . God withdraws not His anger; beneath
Him bow the confederates of Rahab."
Rahab always means a
sea-monster: probably some such legendary monstrous dragon, as in almost all
mythologies is the adversary of Heaven and demon of eclipse, in whose belly,
significantly called the belly of Hell, Hercules, like Jonah, passed three
days, ultimately escaping with the loss of his hair or rays. Chesil, the
rebellious giant Orion, represented in Job as riveted to the sky,
p. 511
was compared to Ninus or
Nimrod, the mythical founder of Nineveh (City of Fish) the mighty hunter, who
slew lions and panthers before the Lord. Rahab's confederates are probably the
"High ones on High," the Chesilim or constellations in Isaiah, the Heavenly
Host or Heavenly Powers, among whose number were found folly and disobedience.
"I beheld," says Pseudo-Enoch,
"seven stars like great blazing mountains, and like Spirits, entreating me.
And the angel said, This place, until the consummation of Heaven and Earth,
will be the prison of the Stars and of the Host of Heaven. These are the Stars
which overstepped God's command before their time arrived; and came not at
their proper season; therefore was he offended with them, and bound them,
until the time of the consummation of their crimes in the secret year." And
again: "These Seven Stars are those which have transgressed the commandment of
the Most High God, and which are here bound until the number of the days of
their crimes be completed."
The Jewish and early Christian
writers looked on the worship of the sun and the elements with comparative
indulgence. Justin Martyr and Clemens of Alexandria admit that God had
appointed the stars as legitimate objects of heathen worship, in order to
preserve throughout the world some tolerable notions of natural religion. It
seemed a middle point between Heathenism and Christianity; and to it certain
emblems and ordinances of that faith seemed to relate. The advent of Christ
was announced by a Star from the East; and His nativity was celebrated on the
shortest day of the Julian Calendar, the day when, in the physical
commemorations of Persia and Egypt, Mithras or Osiris was newly found. It was
then that the acclamations of the Host of Heaven, the unfailing attendants of
the Sun, surrounded, as at the spring-dawn of creation, the cradle of His
birth-place, and that, in the words of Ignatius, "a star, with light
inexpressible, shone forth in the Heavens, to destroy the power of magic and
the bonds of wickedness; for God Himself had appeared, in the form of man, for
the renewal of eternal life."
But however infinite the
variety of objects which helped to develop the notion of Deity, and eventually
assumed its place, substituting the worship of the creature for that of the
creator; of parts of the body, for that of the soul, of the Universe, still
the notion itself was essentially one of unity. The idea of one
p. 512
[paragraph continues] God, of a creative, productive,
governing unity, resided in the earliest exertion of thought: and this
monotheism of the primitive ages, makes every succeeding epoch, unless it be
the present, appear only as a stage in the progress of degeneracy and
aberration. Everywhere in the old faiths we find the idea of a supreme or
presiding Deity. Amun or Osiris presides among the many gods of Egypt; Pan,
with the music of his pipe, directs the chorus of the constellations, as Zeus
leads the solemn procession of the celestial troops in the astronomical
theology of the Pythagoreans. "Amidst an infinite diversity of opinions on all
other subjects," says Maximus Tyrius, "the whole world is unanimous in the
belief of one only almighty King and Father of all."
There is always a Sovereign
Power, a Zeus or Deus, Mahadeva or Adideva, to whom belongs the maintenance of
the order of the Universe. Among the thousand gods of India, the doctrine of
Divine Unity is never lost sight of; and the ethereal Jove, worshipped by the
Persian in an age long before Xenophanes or Anaxagoras, appears as supremely
comprehensive and independent of planetary or elemental subdivisions, as the
"Vast One" or "Great Soul" of the Vedas.
But the simplicity of belief of
the patriarchs did not exclude the employment of symbolical representations.
'Fl mind never rests satisfied with a mere feeling. That feeling ever strives
to assume precision and durability as an idea, by some outward
delineation of its thought. Even the ideas that are above and beyond the
senses, as all ideas of God are, require the aid of the senses for their
expression and communication. Hence come the representative forms and symbols
which constitute the external investiture of every religion; attempts to
express a religious sentiment that is essentially one, and that vainly
struggles for adequate external utterance, striving to tell to one man, to
paint to him, an idea existing in the mind of another, and essentially
incapable of utterance or description, in a language all the words of which
have a sensuous meaning. Thus, the idea being perhaps the same in all, its
expressions and utterances are infinitely various, and branch into an infinite
diversity of creeds and sects.
All religious expression is
symbolism; since we can describe only what we see; and the true objects of
religion are unseen. The earliest instruments of education were symbols; and
they and all other religious forms differed and still differ according to
p. 513
external circumstances and
imagery, and according to differences of knowledge and mental cultivation. To
present a visible symbol to the eye of another is not to inform him of the
meaning which that symbol has to you. Hence the philosopher soon
super-added to these symbols, explanations addressed to the ear, susceptible
of more precision, but less effective, obvious, and impressive than the
painted or sculptured forms which he despised. Out of these explanations grew
by degrees a variety of narratives, whose true object and meaning were
gradually forgotten. And when these were abandoned, and philosophy resorted to
definitions and formulas, its language was but a more refined symbolism,
grappling with and attempting to picture ideas impossible to be expressed. For
the most abstract expression for Deity which language can supply, is but a
sign or symbol for an object unknown, and no more truthful and
adequate than the terms Osiris and Vishnu, except as being less sensuous and
explicit. To say that He is a Spirit, is but to say that He is not
matter. What spirit is, we can only define as the Ancients did, by
resorting, as if in despair, to some sublimized species of matter, as Light,
Fire, or Ether.
No symbol of Deity can be
appropriate or durable except in a relative or moral sense. We cannot exalt
words that have only a sensuous meaning, above sense. To call Him a Power
or a Force, or an Intelligence, is merely to deceive ourselves
into the belief that we use words that have a meaning to us, when they have
none, or at least no more than the ancient visible symbols had. To call Him
Sovereign, Father, Grand Architect of the Universe,
Extension, Time, Beginning, Middle, and End,
whose face is turned on all sides, the Source of life and death,
is but to present other men with symbols by which we vainly endeavor to
communicate to them 'the same vague ideas which men in all ages have
impotently struggled to express. And it may be doubted whether we have
succeeded either in communicating, or in forming in our own minds, any more
distinct and definite and true and adequate idea of the Deity, with all our
metaphysical conceits and logical subtleties, than the rude ancients did, who
endeavored to symbolize and so to express His attributes, by the Fire, the
Light, the Sun and Stars, the Lotus and the Scarabĉus; all of them types of
what, except by types, more or less sufficient, could not be expressed at all.
The primitive man recognized
the Divine Presence under a
p. 514
variety of appearances, without
losing his faith in this unity and Supremacy. The invisible God, manifested
and on one of His many sides visible, did not cease to be God to him. He
recognized Him in the evening breeze of Eden, in the whirlwind of Sinai, in
the Stone of Beth-El: and identified Him with the fire or thunder or the
immovable rock adored in Ancient Arabia. To him the image of the Deity was
reflected in all that was pre-eminent in excellence. He saw Jehovah, like
Osiris and Bel, in the Sun as well as in the Stars, which were His children,
His eyes, "which run through the whole world, and watch over the Sacred Soil
of Palestine, from the year's commencement to its close." He was the sacred
fire of Mount Sinai, of the burning bush, of the Persians, those Puritans of
Paganism.
Naturally it followed that
Symbolism soon became more complicated, and all the, powers of Heaven were
reproduced on earth, until a web of fiction and allegory was woven, which the
wit of man, with his limited means of explanation, will never unravel. Hebrew
Theism itself became involved in symbolism and image-worship, to which all
religions ever tend. We have already seen what was the symbolism of the
Tabernacle, the Temple, and the Ark. The Hebrew establishment tolerated not
only the use of emblematic vessels, vestments, and cherubs, of Sacred Pillars
and Seraphim, but symbolical representations of Jehovah Himself, not even
confined to poetical or illustrative language.
"Among the Adityas," says
Chrishna, in the Bagvat Ghita, "I am Vishnu, the radiant Sun among the Stars;
among the waters, I am ocean; among the mountains, the Himalaya; and among the
mountain-tops, Meru." The Psalms and Isaiah are full of similar attempts to
convey to the mind ideas of God, by ascribing to Him sensual proportions. He
rides on the clouds, and sits on the wings of the wind. Heaven is His
pavilion, and out of His mouth issue lightnings. Men cannot worship a mere
abstraction. They require some outward form in which to clothe their
conceptions, and invest their sympathies. If they do not shape and carve or
paint visible images, they have invisible ones, perhaps quite as inadequate
and unfaithful, within their own minds.
The incongruous and monstrous
in the Oriental images came from the desire to embody the Infinite, and to
convey by multi-plied, because individually inadequate symbols, a notion of
the Divine Attributes to the understanding. Perhaps we should find
p. 515
that we mentally do the same
thing, and make within ourselves images quite as incongruous, if judged of by
our own limited conceptions, if we were to undertake to analyze and gain a
clear idea of the mass of infinite attributes which we assign to the Deity;
and even of His infinite Justice and infinite Mercy and Love.
We may well say, in the
language of Maximus Tyrius: "If, in the desire to obtain some faint conception
of the Universal Father, the Nameless Lawgiver, men had recourse to words or
names, to silver or gold, to animals or plants, to mountain-tops or flowing
rivers, every one inscribing the most valued and most beautiful things with
the name of Deity, and with the fondness of a lover clinging with rapture to
each trivial reminiscence of the Beloved, why should we seek to reduce this
universal practice of symbolism, necessary, indeed, since the mind often needs
the excitement of the imagination to rouse it into activity, to one monotonous
standard of formal propriety? Only let the image duly perform its task, and
bring the divine idea with vividness and truth before the mental eye; if this
be effected, whether by the art of Phidias, the poetry of Homer, the Egyptian
Hieroglyph, or the Persian element, we need not cavil at external differences,
or lament the seeming fertility of unfamiliar creeds, so long as the great
essential is attained, THAT MEN ARE MADE TO REMEMBER, TO UNDERSTAND, AND
TO LOVE."
Certainly, when men regarded
Light and Fire as something spiritual, and above all the corruptions and
exempt from all the decay of matter; when they looked upon the Sun and Stars
and Planets as composed of this finer element, and as themselves great and
mysterious Intelligences, infinitely superior to man, living Existences,
gifted with mighty powers and wielding vast influences, those elements and
bodies conveyed to them, when used as symbols of Deity, a far more adequate
idea than they can now do to us, or than we can comprehend, now that Fire and
Light are familiar to us as air and water, and the Heavenly Luminaries are
lifeless worlds like our own. Perhaps they gave them ideas as adequate as we
obtain from the mere words by which we endeavor to symbolize and shadow
forth the ineffable mysteries and infinite attributes of God.
There are, it is true, dangers
inseparable from symbolism, which countervail its advantages, and afford an
impressive lesson in regard to the similar risks attendant on the use of
language. The
p. 516
imagination, invited to assist
the reason, usurps its place, or leaves its ally helplessly entangled in its
web. Names which stand for things are confounded with them; the means are
mistaken for the end: the instrument of interpretation for the object; and
thus symbols come to usurp an independent character as truths and persons.
Though perhaps a necessary path, they were a dangerous one by which to
approach the Deity; in which "many," says Plutarch, "mistaking the sign for
the thing signified, fell into a ridiculous superstition; while others, in
avoiding one extreme, plunged into the no less hideous gulf of irreligion and
impiety."
All great Reformers have warred
against this evil, deeply feeling the intellectual mischief arising out of a
degraded idea of the Supreme Being: and have claimed for their own God an
existence or personality distinct from the objects of ancient superstition;
disowning in His name the symbols and images that had profaned His Temple. But
they have not seen that the utmost which can be effected by human effort, is
to substitute impressions relatively correct, for others whose falsehood has
been detected, and to re-place a gross symbolism by a purer one. Every man,
without being aware of it, worships a conception of his own mind; for all
symbolism, as well as all language, shares the subjective character of the
ideas it represents. The epithets we apply to God only recall either visible
or intellectual symbols to the eye or mind. The modes or forms of
manifestation of the reverential feeling that constitutes the religious
sentiment, are incomplete and progressive; each term and symbol predicates a
partial truth, remaining always amenable to improvement or modification, and,
in its turn, to be superseded by others more accurate and comprehensive.
Idolatry consists in
confounding the symbol with the thing signified, the substitution of a
material for a mental object of worship, after a higher spiritualism has
become possible; an ill-judged preference of the inferior to the superior
symbol, an inadequate and sensual conception of the Deity: and every religion
and every conception of God is idolatrous, in so far as it is imperfect, and
as it substitutes a feeble and temporary idea in the shrine of that
Undiscoverable Being who can be known only in part, and who can therefore be
honored, even by the most enlightened among His worshippers, only in
proportion to their limited powers of understanding and imagining to
themselves His perfections,
p. 517
Like the belief in a Deity, the
belief in the soul's immortality is rather a natural feeling, an adjunct of
self-consciousness, than a dogma belonging to any particular age or country.
It gives eternity to man's nature, and reconciles its seeming anomalies and
contradictions; it makes him strong in weakness and perfectible in
imperfection; and it alone gives an adequate object for his hopes and
energies, and value and dignity to his pursuits. It is concurrent with the
belief in an infinite, eternal Spirit, since it is chiefly through
consciousness of the dignity of the mind within us, that we learn to
appreciate its evidences in the Universe.
To fortify, and as far as
possible to impart this hope, was the great aim of ancient wisdom, whether
expressed in forms of poetry or philosophy; as it was of the Mysteries, and as
it is of Masonry. Life rising out of death was the great mystery, which
symbolism delighted to represent under a thousand ingenious forms. Nature was
ransacked for attestations to the grand truth which seems to transcend all
other gifts of imagination, or rather to be their essence and consummation.
Such evidences were easily discovered. They were found in the olive and the
lotus, in the evergreen myrtle of the Mystĉ and of the grave of
Polydorus, in the deadly but self-renewing serpent, the wonderful moth
emerging from the coffin of the worm, the phenomena of germination, the
settings and risings of the sun and stars, the darkening and growth of the
moon, and in sleep, "the minor mystery of death."
The stories of the birth of
Apollo from Latona, and of dead heroes, like Glaucus, resuscitated in caves,
were allegories of the natural alternations of life and death in nature,
changes that are but expedients to preserve her virginity and purity
inviolable in the general sum of her operations, whose aggregate presents only
a majestic calm, rebuking alike man's presumption and his despair. The typical
death of the Nature-God, Osiris, Atys, Adonis, Hiram, was a profound but
consolatory mystery: the heating charms of Orpheus were connected with his
destruction; and his bones, those valued pledges of fertility and victory,
were, by a beautiful contrivance, often buried within the sacred precincts of
his immortal equivalent.
In their doctrines as to the
immortality of the soul, the Greek Philosophers merely stated with more
precision ideas long before extant independently among themselves, in the form
of symbolical suggestion. Egypt and Ethiopia in these matters learned from
p. 518
[paragraph continues] India, where, as everywhere else,
the origin of the doctrine was as remote and untraceable as the origin of man
himself. Its natural expression is found in the language of Chrishna, in the
Bagvat Ghita: "I myself never was non-existent, nor thou, nor these princes of
the Earth; nor shall we ever hereafter cease to be. . . The soul is not a
thing of which a man may say, it hath been, or is about to be, or is to be
hereafter; for it is a thing without birth; it is pre-existent, changeless,
eternal, and is not to be destroyed with this mortal frame."
According to the dogma of
antiquity, the thronging forms of life are a series of purifying migrations,
through which the divine principle re-ascends to the unity of its source.
Inebriated in the bowl of Dionusos, and dazzled in the mirror of existence,
the souls, those fragments or sparks of the Universal Intelligence, forgot
their native dignity, and passed into the terrestrial frames they coveted. The
most usual type of the spirit's descent was suggested by the sinking of the
Sun and Stars from the upper to the lower hemisphere. When it arrived within
the portals of the proper empire of Dionusos, the God of this World, the scene
of delusion and change, its individuality became clothed in a material form;
and as individual bodies were compared to a garment, the world was the
investiture of the Universal Spirit. Again, the body was compared to a vase or
urn, the soul's recipient; the world being the mighty bowl which received the
descending Deity. In another image, ancient as the Grottoes of the Magi and
the denunciations of Ezekiel, the world was as a dimly illuminated cavern,
where shadows seem realities, and where the soul becomes forgetful of its
celestial origin in proportion to its proneness to material fascinations. By
another, the period of the Soul's embodiment is as when exhalations are
condensed, and the aerial element assumes the grosser form of water.
But if vapor falls in water, it
was held, water is again the birth of vapors, which ascend and adorn the
Heavens. If our mortal existence be the death of the spirit, our death may be
the renewal of its life; as physical bodies are exalted from earth to water,
from water to air, from air to fire, so the man may rise into the Hero, the
Hero into the God. In the course of Nature, the soul, to re-cover its lost
estate, must pass through a series of trials and migrations. The scene of
those trials is the Grand Sanctuary of Initiations, the world: their primary
agents are the elements; and Dionusos, as Sovereign of Nature, or the sensuous
world personified,
p. 519
is official Arbiter of the
Mysteries, and guide of the soul, which he introduces into the body and
dismisses from it. He is the Sun, that liberator of the elements, and his
spiritual mediation was suggested by the same imagery which made the Zodiac
the supposed path of the spirits in their descent and their return, and Cancer
and Capricorn the gates through which they passed.
He was not only Creator of the
World, but guardian, liberator, and Saviour of the Soul. Ushered into the
world amidst lightning and thunder, he became the Liberator celebrated in the
Mysteries of Thebes, delivering earth from Winter's chain, conducting the
nightly chorus of the Stars and the celestial revolution of the year. His
symbolism was the inexhaustible imagery employed to fill up the stellar
devices of the Zodiac: he was the Vernal Bull, the Lion, the Ram, the Autumnal
Goat, the Serpent: in short, the varied Deity, the resulting manifestation
personified, the all in the many, the varied year, life passing into
innumerable forms; essentially inferior to none, yet changing with the
seasons, and undergoing their periodical decay.
He mediates and intercedes for
man, and reconciles the Universal Unseen Mind with the individualized spirit
of which he is emphatically the Perfecter; a consummation which he effects,
first through the vicissitudes of the elemental ordeal, the alternate fire of
Summer and the showers of Winter, "the trials or test of an immortal Nature";
and secondarily and symbolically through the Mysteries. He holds not only the
cup of generation, but also that of wisdom or initiation, whose influence is
contrary to that of the former, causing the soul to abhor its material bonds,
and to long for its return. The first was the Cup of Forgetfulness; while the
second is the Urn of Aquarius, quaffed by the returning spirit, as by the
returning Sun at the Winter Solstice, and emblematic of the exchange of
worldly impressions for the recovered recollections of the glorious sights and
enjoyments of its pre-existence. Water nourishes and purifies; and the urn
from which it flows was thought worthy to be a symbol of Deity, as of the
Osiris-Canobus who with living water irrigated the soil of Egypt; and also an
emblem of Hope that should cheer the dwellings of the dead.
The second birth of Dionusos,
like the rising of Osiris and Atys from the dead, and the raising of Khūrūm,
is a type of the spiritual regeneration of man. Psyche (the Soul), like
Ariadne, had
p. 520
two lovers, an earthly and an
immortal one. The immortal suitor is Dionusos, the Eros-Phanes of the Orphici,
gradually exalted by the progress of thought, out of the symbol of Sensuality
into the torch-bearer of the Nuptials of the Gods; the Divine Influence which
physically called the world into being, and which, awakening the soul from its
Stygian trance, restores it from earth to Heaven.
Thus the scientific theories of
the ancients, expounded in the Mysteries, as to the origin of the soul, its
descent, its sojourn here below, and its return, were not a mere barren
contemplation of the nature of the world, and of the intelligent beings
existing there. They were not an idle speculation as to the order of the
world, and about the soul, but a study of the means for arriving at the great
object proposed, the perfecting of the soul; and, as a necessary consequence,
that of morals and society. This Earth, to them, was not the Soul's home, but
its place of exile. Heaven was its home, and there was its birth-place. To it,
it ought incessantly to turn its eyes. Man was not a terrestrial plant. His
roots were in Heaven. The soul had lost its wings, clogged by the viscosity of
matter. It would recover them when it extricated itself from matter and
commenced its upward flight.
Matter being, in their view, as
it was in that of St. Paul, the principle of all the passions that trouble
reason, mislead the intelligence, and stain the purity of the soul, the
Mysteries taught man how to enfeeble the action of matter on the soul, and to
restore to the latter its natural dominion. And lest the stains so contracted
should continue after death, lustrations were used, fastings, expiations,
macerations, continence, and above all, initiations. Many of these practices
were at first merely symbolical,--material signs indicating the moral purity
required of the Initiates; but they afterward came to be regarded as actual
productive causes of that purity.
The effect of initiation was
meant to be the same as that of philosophy, to purify the soul of its
passions, to weaken the empire of the body over the divine portion of man, and
to give him here below a happiness anticipatory of the felicity to be one day
enjoyed by him, and of the future vision by him of the Divine Beings. And
therefore Proclus and the other Platonists taught "that the Mysteries and
initiations withdrew souls from this mortal and material life, to re-unite
them to the gods; and dissipated
p. 521
for the adepts the shades of
ignorance by the splendors of the Deity." Such were the precious fruits of the
last Degree of the Mystic Science,--to see Nature in her springs and sources,
and to become familiar with the causes of things and with real existences.
Cicero says that the soul must
exercise itself in the practice of the virtues, if it would speedily return to
its place of origin. It should, while imprisoned in the body, free itself
therefrom by the contemplation of superior beings, and in some sort be
divorced from the body and the senses. Those who remain enslaved, subjugated
by their passions and violating the sacred laws of religion and society, will
re-ascend to Heaven, only after they shall have been purified through a long
succession of ages.
The Initiate was required to
emancipate himself from his passions, and to free himself from the hindrances
of the senses and of matter, in order that he might rise to the contemplation
of the Deity, or of that incorporeal and unchanging light in which live and
subsist the causes of created natures. "We must," says Porphyry, "flee from
everything sensual, that the soul may with ease re-unite itself with God, and
live happily with Him." "This is the great work of initiation," says Hierocles;--"to
recall the soul to what is truly good and beautiful, and make it familiar
therewith, and they its own; to deliver it from the pains and ills it endures
here below, enchained in matter as in a dark prison; to facilitate its return
to the celestial splendors, and to establish it in the Fortunate Isles, by
restoring it to its first estate. Thereby, when the hour of death arrives, the
soul, freed of its mortal garmenting, which it leaves behind it as a legacy to
earth, will rise buoyantly to its home among the Stars, there to re-take its
ancient condition, and approach toward the Divine nature as far as man may
do."
Plutarch compares Isis to
knowledge, and Typhon to ignorance, obscuring the light of the sacred doctrine
whose 'blaze lights the soul of the Initiate. No gift of the gods, he holds,
is so precious as the knowledge of the Truth, and that of the Nature of the
gods, so far as our limited capacities allow us to rise toward them. The
Valentinians termed initiation LIGHT. The Initiate, says Psellus, becomes an
Epopt, when admitted to see THE DIVINE LIGHTS. Clemens of Alexandria,
imitating the language of an Initiate in the Mysteries of Bacchus, and
inviting this Initiate, whom he terms blind like Tiresias, to come to see
Christ, Who will
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blaze upon his eyes with
greater glory than the Sun, exclaims: "Oh Mysteries most truly holy! Oh pure
Light! When the torch of the Dadoukos gleams, Heaven and the Deity are
displayed to my eyes! I am initiated, and become holy!" This was the true
object of initiation; to be sanctified, and TO SEE, that is, to have just and
faithful conceptions of the Deity, the knowledge of Whom was THE LIGHT of the
Mysteries. It was promised the Initiate at Samothrace, that he should become
pure and just. Clemens says that by baptism, souls are illuminated, and
led to the pure light with which mingles no darkness, nor anything
material. The Initiate, become an Epopt, was called A SEER. "HAIL, NEW-BORN
LIGHT!" the Initiates cried in the Mysteries of Bacchus.
Such was held to be the effect
of complete initiation. It lighted up the soul with rays from the Divinity,
and became for it, as it were, the eye with which, according to the
Pythagoreans, it con-templates the field of Truth; in its mystical
abstractions, wherein it rises superior to the body, whose action on it, it
annuls for the time, to re-enter into itself, so as entirely to occupy itself
with the view of the Divinity, and the means of coming to resemble Him.
Thus enfeebling the dominion of
the senses and the passions over the soul, and as it were freeing the latter
from a sordid slavery, and by the steady practice of all the virtues, active
and contemplative, our ancient brethren strove to fit themselves to return to
the bosom of the Deity. Let not our objects as Masons fall below theirs. We
use the symbols which they used; and teach the same great cardinal doctrines
that they taught, of the existence of an intellectual God, and the immortality
of the soul of man. If the details of their doctrines as to the soul seem to
us to verge on absurdity, let us compare them with the common notions of our
own day, and be silent. If it seems to us that they regarded the symbol in
some cases as the thing symbolized, and worshipped the sign as if it
were itself Deity, let us reflect how insufficient are our own ideas of Deity,
and how we worship those ideas and images formed and fashioned in our own
minds, and not the Deity Himself: and if we are inclined to smile at the
importance they attached to lustrations and fasts, let us pause and inquire
whether the same weakness of human nature does not exist to-day, causing rites
and ceremonies to be regarded as actively efficient for the salvation of
souls.
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And let us ever remember the
words of an old writer, with which we conclude this lecture: "It is a pleasure
to stand on the shore, and to see ships tossed upon the sea: a pleasure to
stand in the window of a castle, and see a battle and the adventures thereof:
but no pleasure is comparable to the standing on the vantage-ground of TRUTH
(a hill not to be commanded, and where the air is always clear and serene),
and to see the errors and wanderings, and mists and tempests, in the vale
below; so always that this prospect be with pity, and not with swelling or
pride. Certainly it is Heaven upon Earth to have a man's mind move in
charity, rest in Providence, AND TURN UPON THE POLES OF TRUTH."
Next: XXVI. Prince of
Mercy, or Scottish Trinitarian