The God-Idea of the Ancients Part 12

Since the invention of the cuneiform alphabet, by which pictures have been reduced to phonetic signs, the attempt has been made to arrange or cla.s.sify these G.o.ds according to their proper order in the Pantheon, but thus far much obscurity and doubt seem to pervade their history.

In a.s.syrian, Babylonian, and Egyptian mythologies are observed much confusion and no small degree of mystery surrounding the positions occupied by certain G.o.ds. "Children not unfrequently change positions with parents," but more frequently, we are told, "women change places with men," or, more properly speaking, the t.i.tles, attributes, and qualities ascribed to the Great Universal female G.o.d are now transferred to the reigning monarch. Thus not unfrequently a deity is observed which is composed of a male triad, the central figure of which is the king or military chieftain, and to which is usually appended a straggling fourth member, a female, who, shorn of her power, and with a doubtful and mysterious t.i.tle, appears as wife or mistress to his greatness, while upon her is reflected, through him, a slight hint of that dignity and honor which was originally recognized as belonging exclusively to the recognized Deity.

The G.o.ddess Vishnu, from whose navel as she slept on the bottom of the sea sprang all creation, after her transformation into a male G.o.d, is supplemented by a wife--Lacksmir. Lacksmir means wisdom; but she has become only an appendage to her "lord," upon whom is reflected all her former glory.

So greedy did rulers become for the splendid t.i.tles belonging to the female divinities that we are told that "the name of the Great G.o.ddess Astarte not unfrequently appears as that of a man."

Although man had usurped the t.i.tles of the female G.o.d and had denied her recognition as an active creative agency, still, as nothing could be created without her, she was permitted, as we have seen, to remain as wife or mistress to the reigning monarch, in whom had come to reside infinite wisdom and power. Her symbol was an ark, chest, boat, box, or cave. This woman, although dignified by the t.i.tle "Mother of the G.o.ds,"

and even by that of "Queen of Heaven," is utterly without power.

Not only is it plain that the t.i.tles and attributes of female G.o.ds have been appropriated by males, but it is also true that the more ancient deities, which are now known to have been female, have by later investigators been represented as male.

The interpretations which have hitherto been put upon the Babylonian and a.s.syrian deities by many of those who have attempted to unravel the mysteries of an earlier stage of religious wors.h.i.+p, is doubtless due to the fact that since the so-called historic period began, the qualities which have been considered G.o.dlike have all been masculine; it has therefore never occurred to the minds of these writers that the ancients may have entertained quite different notions from their own regarding the attributes of a Deity; hence, whenever the s.e.x of a G.o.d has appeared doubtful, especially if it be in the least degree powerful or important, it has at once been denominated as masculine, and this, too, notwithstanding the fact that such rendering has oftentimes involved inconsistencies, contradictions, and absurdities which it is impossible to reconcile either with established facts or with common sense.

Unless the symbols representing religious belief and wors.h.i.+p are viewed in the light of later developed facts in mythology, archaeology, and philology, there occur many seeming absurdities and numberless facts which it is found difficult to reconcile with each other; especially is this true in regard to some of the symbols used to express the distinctive female and male qualities. The serpent, for instance, although a male symbol, in certain ages of the world's history appears as a beautiful woman.

This is accounted for by the fact that a woman and a serpent once stood for the G.o.d-idea. Together they const.i.tuted an indivisible ent.i.ty--the creating power in the universe. They therefore became interchangeable terms. The woman when appearing alone represented both, as did also the serpent.

"In most ancient languages, probably all, the name for the serpent signifies Life, and the roots of these words generally also signify the male and female organs, and sometimes these conjoined. In low French the words for Phallus and life have the same sound, though, as is sometimes the case, the spelling and gender differ"; but this fact is thought to be of no material importance, as "Jove, Jehova, sun, and moon have all been male and female by turn."

No doubt many of the inconsistencies. .h.i.therto observed in the religion of the ancients will disappear so soon as we obtain a clearer knowledge of their chronology; and events which now seem contradictory will be satisfactorily explained when placed in their proper order with regard to date. Religion, like everything else, is constantly s.h.i.+fting its position to accommodate itself to the changed mental conditions of its adherents; hence, ideas which at any given time in the past were perfectly suited to a people, would, in the course of five hundred or one thousand years, have become changed or greatly modified.

During a certain stage in human history "all great women and mythical ladies were serpents"; but when monumentally or pictorially represented, they appeared "with the head of a woman, while the body was that of a reptile." This figure represented Wisdom and Pa.s.sion, or the spiritual and material planes of human existence. The mythical woman whom Hercules met in Scythia, and who was doubtless the original eponymous leader of the Scythian people, had the head of a woman and the body of a serpent.(73) Even the Mexicans declare that "he, the serpent, is the sun, Tonakatl-Koatl, who ever accompanies their first woman." Their primitive mother, they said, was Kihua-Kohuatl, which signifies a serpent. In referring to this Mexican tradition, Forlong remarks: "So that the serpent here was represented as both Adam and Adama; and their Eden, as in Jewish story, was a garden of love and pleasure."(74)

73) Herodotus, book iv., 9.

74) Rivers of Life, vol. i., p. 143.

The traditions extant among all peoples seem to connect the introduction of the serpent into religious symbolism, with a time in the history of mankind when they first began to recognize the fact, that through the abuse of the reproductive functions, evil, or human wretchedness, had gained the ascendency over the higher forces. The Deity represented by a woman and a serpent involved the idea not alone of good, but of good and evil combined. Together they prefigured not only Wisdom and generative power, but evil as well. Mythologically they represented the cold of winter and the heat of the sun's rays, both of which were necessary reproduction. From this conception sprang the Ormuzd and Ahryman of the Persians, the story of Adam, Eve, and the serpent in Genesis, and the legend of Kihua-Kohuatl and Tonakatl-Koatl in Mexico.

"The serpent remained in the memory and affections of most early people as wisdom, life, goodness, and the source of knowledge and science, under various names such as Toth, Hermes, Themis, the Kneph or Sophia of Egyptians and Gnostics, and Set, Shet, or Shem of the Jews."(75)

75) Forlong, Rivers of Life, etc., vol. i., p. 143.

The Serpent G.o.ddess, although embracing evil as well as good, was still the "Giver of Life" and the "Teacher of Mankind." These were the t.i.tles which in later ages began to be coveted by monarchs, and then it was that the attributes belonging to this Deity began to appear in connection with royalty.

There is no ancient divinity about which there seems to be connected so much mystery as the a.s.syrian Hea. When referring to the "great obscurity" which surrounds this G.o.d we are a.s.sured that there is at present "no means of determining the precise meaning of the cuneiform Hea, which is Babylonian rather than a.s.syrian," but that it is doubtless connected with the Arabic Hya, which is said to mean "life," or the female principle in creation. This Deity is the G.o.d of "glory" and of "giving," t.i.tles which during the earlier ages of human existence belonged to the Queen of Heaven, the Celestial Mother.

The representation of the G.o.d Amun or Amun-ra, which superseded the triune Deity, Kneph, Sate, and Anouk at Thebes, and from which in a.s.syria doubtless proceeded the trinity, Amun, Bel-Nimrod, and Hea, is supposed to be identical with the Greek Zeus, which means the sun. This G.o.d is represented by a female figure seated on a throne. It is crowned with two long feathers, and in the right hand is observed the cross, the emblem of life. Manetho, the celebrated Egyptian historian, declares that the name of this G.o.d signifies "concealed."

There can be little doubt that the t.i.tles of the ancient Deity--the Destroyer or Regenerator, or, in other words, those of the G.o.d of life which embraced the idea of the moving force throughout Nature, were, in course of time, appropriated by the rulers of the people. It is stated that the name of a certain Egyptian G.o.d appears first in connection with royalty, that "his name was subst.i.tuted for some earlier divinity whose hieroglyphics were chiselled out of the monuments to make place for his."

According to the testimony of Rawlinson, the G.o.d Hea is represented by the great serpent, which occupies a conspicuous position among the symbols of the G.o.ds on the black stones recording Babylonian benefactions. Now these flat black stones are themselves said to symbolize the female element in the Deity, in contradistinction to the obelisks, which prefigure the male, while the serpent, for reasons which have already been explained, appeared for ages in connection with the figure of a woman. In later inscriptions "king" is everywhere attached to the name of the G.o.d Hea, which fact shows that the t.i.tles ascribed to her were those particularly coveted by royalty. Hence we are not surprised to find that in an inscription of Sardanapalus, in the British Museum, there "occurs a remarkable phrase in which the king takes the t.i.tles of Hea."

Among the a.s.syrian inscriptions appear Bel-Nimrod, Hea, and Nin or Bar. In view of the facts which have come to light regarding Hea, it is altogether probable that the triad Bel-Nimrod, Hea, and Nin represent the trinity as figured by the father, mother, and child. That Nin was the son or the child of Bel-Nimrod "is constantly a.s.serted in the inscriptions." He appears also as the son of Hea, yet the fact that Hea should be represented as a woman, or as the mother of Nin, and the central figure in the trinity, seems not to have been observed by those who thus far have been engaged in deciphering these inscriptions. By representing Hea as male, Nin is made to appear as the offspring of two fathers while he is left absolutely motherless. To obviate this difficulty an ingenious attempt has been made to account for his existence by subst.i.tuting his own wife as the author of his being.

Although in the numerous accounts which I had read of Hea, in my search for information concerning her, she had always been designated as male, still I was satisfied from the descriptions given that originally this Deity was female. Therefore upon receiving a copy of Forlong's Rivers of Life and Faiths of Man in All Lands, I was not surprised to find the following:

"Hoa or Hea, the Hu of our Keltic ancestors, whose symbol was the s.h.i.+eld and the serpent, was wors.h.i.+pped near rivers and lakes, and if possible on the sea-sh.o.r.e, where were offered to her such emblems as a golden vessel, boat, coffer, or fish, and she was then named Belat Ili (the mistress of the G.o.ds)."(76)

76) Vol. ii., p. 94.

She was the G.o.ddess of Water. Of this Forlong says: "Water, perhaps more than fire, has always been used as a purifier... . Christians have but imitated the ancients, in the use of l.u.s.tral water--now-a-days called Holy Water, and into which salt should be freely put."

According to Francis Vasques, the Cibola tribes of New Mexico pay no adoration to anything but water, believing it to be the chief support of all life. The Hindoo faith and the Greek Christian Church prescribe "adorations, sacrifices, and other water rites, and hence we find all orthodox clergy and devotees have much to do with rivers, seas, and wells, especially at certain annual solar periods."

The extent to which these ancient rites are still practiced as part and parcel of modern religious observances is not realized by those who have given no special attention to the subject. As spring advances, all ranks of Russians from the Czar to the humblest peasant proceed with their clergy to the Neva, where with solemn pomp the ice is broken and the water, which is held to be of virgin purity, is sprinkled upon the heads of Czar, n.o.bles, and other dignitaries. The following is an account given of the wors.h.i.+p of Hea not many years ago in the public press:

"An Imperial and Arch-episcopal procession was formed, consisting of, first, the High Priest of the empire in all his most gorgeous robes, the two masters of ceremonies walking backwards (probably because not of a holy enough order), long double files of white-and gold-robed bearers of sacred flambeaux or candles, for Fire must enter into every ceremony, whether it is the male or female energy which is being wors.h.i.+pped.

Following these Religieux came all the sacred relics and fetishes of the Church, as Maya's holy cup for water, all holy books, crosses, banners, with sacred emblems in their order, and finally the Czar, humbly, and, like all his people, on foot, followed by courtly throngs. These all proceeded to a handsome pavilion or kiosk, erected close to the edge of the water, when the Metropolitan of the Church reverently made an incision in the ice, and took out a little water in a sacred golden cup bearing strange devices. The firing of guns accompanied these solemn acts in all their stages, and wherever the grave procession moved, it always did so with measured tread, chanting sacred verses to the old, old Deity of our race, and surrounded with all the pomp of war; whilst at intervals, peals of Christian bells and the booming of near and distant guns added to the solemnity of this water pageant. After the filling of the golden cup, which, of course, represents the earth and its fulness, and, at this season, the now expected increase, the High Priest placed a golden crucifix on the virgin water and blessed its return from wintry death, invoking the precious fluid to vernal life and productiveness, when lo! a holy child suddenly appears upon the scene, reminding us that this is everywhere the outcome of the 'wafers of life'

in all animal as well as vegetable production. Boodha in the garden of Loobim through which flowed a holy stream, and Christ by the brook at Bethlehem, nay, the first pair in the garden of the four rivers, are all the same idea--fertility and creation. The high Russian Pontiff now slowly and solemnly stooped, and taking up some of the holy water, proceeded to sprinkle the vernal child--Jesus, whispered these crowds, but the ancients said Horus. The sacred fluid was then sprinkled on the clergy, the Czar, and all dignitaries, and finally on the sacred emblems, banners, guns, etc. Men and women, aye, wise as well as foolish, of every rank, now crowded forward, and on bended knee besought their Patriarch to sprinkle and to bless them. Finally, the great Czar put the cup to his lips, humbly and reverently, and then filled it to overflowing with a wealth of golden pieces, for it is the still living representative in the nineteenth century A.C. of 'the golden boat' of Hea of the nineteenth century B.C."(77)

77) Forlong, Rivers of Life, vol. ii., p. 95.

The symbol of Neith or Muth, Athene or Minerva, the great universal female principle of the Egyptians, Greeks, and Romans, was the s.h.i.+eld and serpent. In Celtic Druids I find that Nath, the Egyptian Neith, the "G.o.ddess of wisdom and science whose symbol was the s.h.i.+eld and serpent, was wors.h.i.+pped among the ancient Irish." The male G.o.d a.s.sociated with her was Naith, and according to Higgins represented "the opposite of Neith."

In Rivers of Life is observed a reference to the a.s.syrian G.o.ddess Hea by Lucian. In a note Forlong says that no doubt Hea is the same as Haiya or Haya. In other words she represents the universal hermaphrodite--the creative principle throughout Nature, which was originally wors.h.i.+pped as female. The actual signification of the word Haya is "life." In ancient Arabia it was applied to a group of kinsmen.

The Rev. Mr. Davis is of the opinion that Noe or Noah was the same as Deon and that both were Hu or Hea the mighty, whose chariot was drawn by solar rays. This G.o.d was in fact the same as Zeus, Bacchus, and all the rest of the sun and water Deities. It has been observed that, according to the ancient cosmogonies, within water was contained the life principle, and as a woman presided over it, or was the only being or ent.i.ty present, she must have been the self-existent Creator. From this woman sprang all creation. According to the account in Genesis, the Spirit of G.o.d moved on the face of the deep and creation began.

By all nations water has been employed as a symbol of regeneration, and as it contained the beginning of things it was female. The Hindoos regard it as sacred, and in one of their most solemn prayers it is thus invoked: Waters, mothers of worlds, purify us!(78)

78) Quoted by Inman from Colbrook, vol. i., p. 85.

Doubtless it was from these ancient speculations regarding the beginnings of things that Thales, the Milesian philosopher, received his doctrine that water is the original principle. The ancient Egyptians and the Jewish people to this day have the custom of pouring out all the water contained in any vessel in a house where a death has taken place, because of the idea that as the living being comes from water, so does it make its exit through water. Hence "to drink or to use in any way a fluid which contains the life of human beings would be a foul offense."

The fact is noted by Inman that in all a.s.syrian mythology the water G.o.d Hea is a.s.sociated with life and with a serpent. Although Rawlinson declares that Hea is Babylonian rather than a.s.syrian, may she not, in view of the facts concerning her, be not only Babylonian, but Egyptian, Indian, Phrygian, Mexican, and all the rest?

It would seem that in this Deity, who is figured in connection with a s.h.i.+eld and serpent, as is Minerva, and who is wors.h.i.+pped near water--an emblem which is sacred to her,--and whose t.i.tles correspond exactly to those of Neith or Cybele, might be traced the remnants of a once universal wors.h.i.+p--a wors.h.i.+p in which the female energy const.i.tuted the Creator.

Although it is declared that "great obscurity surrounds the G.o.d Hea," no one, I think, whose mind is free from prejudice, and who understands the significance of the early G.o.d-idea, and the true meaning of the symbols used in later ages to express it, can study the myths connected with this Deity without at once recognizing her ident.i.ty with the great female G.o.d of Nature who was once wors.h.i.+pped by every people on the globe, but whose wors.h.i.+p had become sensualized to satisfy the corrupted taste of a more depraved age--an age in which pa.s.sion const.i.tuted the highest idea of a G.o.d.

Although the serpent Deity was originally portrayed with the head of a woman and the body of a serpent or fish, after the change of s.e.x in the G.o.d-idea which has been noted in the foregoing pages had been completed, it is observed that this figure is represented by the head of a man and the body of a serpent. Hea, the great G.o.ddess to whom water, the original principle, is sacred, and who is suspiciously connected with Noah, the life-principle which appears at the close of a cycle, has changed her s.e.x. This G.o.d is now the "Ruler of the Seas," "Master of the Life-Boat" (the ark), and "Lord of the Earth." The earth is his and the fulness thereof. He is the "Life Giver," the "Lord of Hosts," who subsequently becomes the maker of heaven and earth.

Minerva, who had been the first emanation from the Deity and the daughter of the Great Mother of the G.o.ds, now has a father but no mother. Jove, who in course of time came to be represented as a male Creator, brought her forth from his head. Later, woman is produced from the side of man. The male principle, symbolized by a serpent, has become "the one only and true G.o.d." It is Pa.s.sion--the "Healer of Nations"--the great "I Am."

No unprejudiced individual who carefully follows the results of later investigation, and who attempts to unravel the mysteries surrounding the ancient G.o.ds and the significance of the symbols of wors.h.i.+p belonging to the earliest historic times, will fail to note the attempt which has been made in later ages to conceal the fact that the Deity wors.h.i.+pped in very ancient times was female. Neither will he fail to observe the modus operandi by which the attributes and prerogatives of this Deity have been s.h.i.+fted upon males--usually deified monarchs. After priestcraft and its counterpart, monarchial rule, had robbed the people of all their natural rights, kings a.s.sumed not alone the governing functions, but arrogated to themselves the symbols, t.i.tles, and attributes of the dual Deity. The reigning monarch became not only the temporal ruler and priest, but was actually G.o.d himself, the female principle being concealed under convenient symbols.