Part 36 (2/2)

We are reminded, by this pa.s.sage, of the Tomb of Khir-Om, his death, and his rising from the grave, symbolical of restoration of life; and also of the brazen Sea in the Temple at Jerusalem. Herodotus adds: ”I impose upon myself a profound silence in regard to these Mysteries, with most of which I am acquainted. As little will I speak of the initiations of Ceres, known among the Greeks as Thesmophoria. What I shall say will not violate the respect which I owe to religion.”

Athenagoras quotes this pa.s.sage to show that not only the Statue but the Tomb of Osiris was exhibited in Egypt, and a tragic representation of his sufferings; and remarks that the Egyptians had mourning ceremonies in honor of their G.o.ds, whose deaths they lamented; and to whom they afterward sacrificed as having pa.s.sed to a state of immortality.

It is, however, not difficult, combining the different rays of light that emanate from the different Sanctuaries, to learn the genius and the object of these secret ceremonies. We have hints, and not details.

We know that the Egyptians wors.h.i.+pped the Sun, under the name of Osiris.

The misfortunes and tragical death of this G.o.d were an allegory relating to the Sun. Typhon, like Ahriman, represented Darkness. The sufferings and death of Osiris in the Mysteries of the Night were a mystic image of the phenomena of Nature, and the conflict of the two great Principles which share the empire of Nature, and most influenced our souls. The Sun is neither born, dies, nor is raised to life: and the recital of these events was but an allegory, veiling a higher truth.

Horus, son of Isis, and the same as Apollo or the Sun, also died and was restored again to life and to his mother; and the priests of Isis celebrated these great events by mourning and joyous festival succeeding each other.

In the Mysteries of Phoenicia, established in honor of Thammuz or Adoni, also the Sun, the spectacle of his death and resurrection was exhibited to the Initiates. As we learn from Meursius and Plutarch, a figure was exhibited representing the corpse of a young man. Flowers were strewed upon his body, the women mourned for him; a tomb was erected to him. And these feasts, as we learn from Plutarch and Ovid, pa.s.sed into Greece.

In the Mysteries of Mithras, the Sun-G.o.d, in Asia Minor, Armenia and Persia, the death of that G.o.d was lamented, and his resurrection was celebrated with the most enthusiastic expressions of joy. A corpse, we learn from Julian Firmicus, was shown the Initiates, representing Mithras dead; and afterward his resurrection was announced; and they were then invited to rejoice that the dead G.o.d was restored to life, and had by means of his sufferings secured their salvation. Three months before, his birth had been celebrated, under the emblem of an infant, born on the 25th of December, or the eighth day before the Kalends of January.

In Greece, in the Mysteries of the same G.o.d, honored under the name of Bakchos, a representation was given of his death, slain by the t.i.tans; of his descent into h.e.l.l, his subsequent resurrection, and his return toward his Principle or the pure abode whence he had descended to unite himself with matter. In the islands of Chios and Tenedos, his death was represented by the sacrifice of a man, actually immolated.

The mutilation and sufferings of the same Sun-G.o.d, honored in Phrygia under the name of Atys, caused the tragic scenes that were, as we learn from Diodorus Siculus, represented annually in the Mysteries of Cybele, mother of the G.o.ds. An image was borne there, representing the corpse of a young man, over whose tomb tears were shed, and to whom funeral honors were paid.

At Samothrace, in the Mysteries of the Cabiri or great G.o.ds, a representation was given of the death of one of them. This name was given to the Sun, because the Ancient Astronomers gave the name of G.o.ds Cabiri and of Samothrace to the two G.o.ds in the Constellation Gemini; whom others term Apollo and Hercules, two names of the Sun. Athenion says that the young Cabirus so slain was the same as the Dionusos or Bakchos of the Greeks. The Pelasgi, ancient inhabitants of Greece, and who settled Samothrace, celebrated these Mysteries, whose origin is unknown: and they wors.h.i.+pped Castor and Pollux as patrons of navigation.

The tomb of Apollo was at Delphi, where his body was laid, after Python, the Polar Serpent that annually heralds the coming of autumn, cold, darkness, and winter, had slain him, and over whom the G.o.d triumphs, on the 25th of March, on his return to the lamb of the Vernal Equinox.

In Crete, Jupiter Ammon, or the Sun in Aries, painted with the attributes of that equinoctial sign, the Ram or Lamb;--that Ammon who, Martia.n.u.s Copella says, is the same as Osiris, Adoni, Adonis, Atys, and the other Sun-G.o.ds,--had also a tomb, and a religious initiation; one of the princ.i.p.al ceremonies of which consisted in clothing the Initiate with the skin of a white lamb. And in this we see the origin of the ap.r.o.n of white sheep-skin, used in Masonry.

All these deaths and resurrections, these funeral emblems, these anniversaries of mourning and joy, these cenotaphs raised in different places to the Sun-G.o.d, honored under different names, had but a single object, the allegorical narration of the events which happened here below to the Light of Nature, that sacred fire from which our souls were deemed to emanate, warring with Matter and the dark Principle resident therein, ever at variance with the Principle of Good and Light poured upon itself by the Supreme Divinity. All these Mysteries, says Clemens of Alexandria, displaying to us murders and tombs alone, all these religious tragedies, had a common basis, variously ornamented: and that basis was the fict.i.tious death and resurrection of the Sun, Soul of the World, principle of life and movement in the Sublunary World, and source of our intelligences, which are but a portion of the Eternal Light blazing in that Star, their chief centre.

It was in the Sun that Souls, it was said, were purified: and to it they repaired. It was one of the gates of the soul, through which the theologians, says Porphyry, say that it re-ascends toward the home of Light and the Good. Wherefore, in the Mysteries of Eleusis, the Dadoukos (the first officer after the Hierophant, who represented the Grand Demiourgos or Maker of the Universe), who was posted in the interior of the Temple, and there received the candidates, represented the Sun.

It was also held that the vicissitudes experienced by the Father of Light had an influence on the destiny of souls; which, of the same substance as he, shared his fortunes. This we learn from the Emperor Julian and Sall.u.s.t the Philosopher. They are afflicted when he suffers: they rejoice when he triumphs over the Power of Darkness which opposes his sway and hinders the happiness of Souls, to whom nothing is so terrible as darkness. The fruit of the sufferings of the G.o.d, father of light and Souls, slain by the Chief of the Powers of Darkness, and again restored to life, was received in the Mysteries. ”His death works your Salvation;” said the High Priest of Mithras. That was the great secret of this religious tragedy, and its expected fruit;--the resurrection of a G.o.d, who, repossessing Himself of His dominion over Darkness, should a.s.sociate with Him in His triumph those virtuous Souls that by their purity were worthy to share His glory; and that strove not against the divine force that drew them to Him, when He had thus conquered.

To the Initiate were also displayed the spectacles of the chief agents of the Universal Cause, and of the distribution of the world, in the detail of its parts arranged in most regular order. The Universe itself supplied man with the model of the first Temple reared to the Divinity.

The arrangement of the Temple of Solomon, the symbolic ornaments which formed its chief decorations, and the dress of the High Priest,--all, as Clemens of Alexandria, Josephus and Philo state, had reference to the order of the world. Clemens informs us that the Temple contained many emblems of the Seasons, the Sun, the Moon, the planets, the constellations Ursa Major and Minor, the zodiac, the elements, and the other parts of the world.

Josephus, in his description of the High Priest's Vestments, protesting against the charge of impiety brought against the Hebrews by other nations, for contemning the Heathen Divinities, declares it false, because, in the construction of the Tabernacle, in the vestments of the Sacrificers, and in the Sacred vessels, the whole World was in some sort represented. Of the three parts, he says, into which the Temple was divided, two represent Earth and Sea, open to all men, and the third, Heaven, G.o.d's dwelling-place, reserved for Him alone. The twelve loaves of Shew-bread signify the twelve months of the year. The Candlestick represented the twelve signs through which the Seven Planets run their courses; and the seven lights, those planets; the veils, of four colors, the four elements; the tunic of the High Priest, the earth; the Hyacinth, nearly blue, the Heavens; the ephod, of four colors, the whole of nature; the gold, Light; the breast-plate, in the middle, this earth in the centre of the world; the two Sardonyxes, used as clasps, the Sun and Moon; and the twelve precious stones of the breast-plate arranged by threes, like the Seasons, the twelve months, and the twelve signs of the zodiac. Even the loaves were arranged in two groups of six, like the zodiacal signs above and below the Equator. Clemens, the learned Bishop of Alexandria, and Philo, adopt all these explanations.

Hermes calls the Zodiac, the Grent Tent,--Tabernaculum. In the Royal Arch Degree of the American Rite, the Tabernacle has four veils, of different colors, to each of which belongs a banner. The colors of the four are White, Blue, Crimson, and Purple, and the banners bear the images of the Bull, the Lion, the Man, and the Eagle, the Constellations answering 2500 years before our era to the Equinoctial and Solst.i.tial points: to which belong four stars, Aldebaran, Regulus, Fomalhaut, and Antares. At each of these veils there are three words: and to each division of the Zodiac, belonging to each of these Stars, are three Signs. The four signs, Taurus, Leo, Scorpio, and Aquarius, were termed the _fixed_ signs, and are appropriately a.s.signed to the four veils.

So the Cherubim, according to Clemens and Philo, represented the two hemispheres: their wings, the rapid course of the firmament, and of time which revolves in the Zodiac. ”For the Heavens fly;” says Philo, speaking of the wings of the Cherubim: which were winged representations of the Lion, the Bull, the Eagle, and the Man; of two of which, the human-headed, winged bulls and lions, so many have been found at Nimroud; adopted as beneficent symbols, when the Sun entered Taurus at the Vernal Equinox and Leo at the Summer Solstice: and when, also, he entered Scorpio for which, on account of its malignant influences, Aquila, the eagle was subst.i.tuted, at the autumnal equinox; and Aquarius (the water-bearer) at the Winter Solstice.

So, Clemens says, the candlestick with seven branches represented the seven planets, like which the seven branches were arranged and regulated, preserving that musical proportion and system of harmony of which the sun was the centre and connection. They were arranged, says Philo, by threes, like the planets above and those below the sun; between which two groups was the branch that represented him, the mediator or moderator of the celestial harmony. He is, in fact, the fourth in the musical scale, as Philo remarks, and Martia.n.u.s Capella in his hymn to the Sun.

Near the candlestick were other emblems representing the heavens, earth, and the vegetative matter out of whose bosom the vapors arise. The whole temple was an abridged image of the world. There were candlesticks with four branches, symbols of the elements and the seasons; with twelve, symbols of the signs; and even with three hundred and sixty, the number of days in the year, without the supplementary days. Imitating the famous Temple of Tyre, where were the great columns consecrated to the winds and fire, the Tyrian artist placed two columns of bronze at the entrance of the porch of the temple. The hemispherical brazen sea, supported by four groups of bulls, of three each, looking to the four cardinal points of the compa.s.s, represented the bull of the Vernal Equinox, and at Tyre were consecrated to Astarte; to whom Hiram, Josephus says, had builded a temple, and who wore on her head a helmet bearing the image of a bull. And the throne of Solomon, with bulls adorning its arms, and supported on lions, like those of Horus in Egypt and of the Sun at Tyre; likewise referred to the Vernal Equinox and Summer Solstice.

Those who in Thrace adored the sun, under the name of Saba-Zeus, the Grecian Bakchos, builded to him, says Macrobius, a temple on Mount Zelmisso, its round form representing the world and the sun. A circular aperture in the roof admitted the light, and introduced the image of the sun into the body of the sanctuary, where he seemed to blaze as in the heights of Heaven, and to dissipate the darkness within that temple which was a representative symbol of the world. There the pa.s.sion, death, and resurrection of Bakchos were represented.

So the Temple of Eleusis was lighted by a window in the roof. The sanctuary so lighted, Dion compares to the Universe, from which he says it differed in size alone; and in it the great lights of nature played a great part and were mystically represented. The images of the Sun, Moon, and Mercury were represented there, (the latter the same as Anubis who accompanied Isis); and they are still the three lights of a Masonic Lodge; except that for Mercury, the Master of the Lodge has been absurdly subst.i.tuted.

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