The learned author of the Sabaean Researches, Landseer, advances another theory in regard to the legend of Osiris; in which he makes the constellation Bootes 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 Sabaesan astronomers by their observations of the stars, and of their heliacal and achronical risings and settings. There were many solar festivals among the Sabaeans, 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, BOoTES. His stars were, 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 _Bootes._
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 Sabaean constellations seem to have been, an astronomical _Priest,_ a _King,_ a _Queen,_ a _Husbandman,_ and a _Warrior_; and these more frequently recur on the Sabaean cylinders than any other constellations whatever. The _King_ was _Cepheus_ or _Chepheus_ of Ethiopia: the _Husbandman, Osiris, Bacchus, Sabazeus, Noah_ or _Bootes_. 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 Sabaean were regularly offered up.
Landseer says that the stars in Bootes, 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 Sabaean 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 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 lat.i.tude 15 north. Axoum is nearly in 14, and the Western Saba or Meroe is to the north of that.
Forty-eight centuries ago, Aldebaran, 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 circ.u.mvolving 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 Bootes, 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 lat.i.tude, 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 _a_ Draconis.
And, on the very morning after the achronical departure of the last star of the Husbandman, Aldebaran 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.
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 Aldebaran. 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 Aldebaran, the Tauric leader of the Hosts of Heaven; and the whole East rejoiced and kept holiday.
With the exception of the Stars ?, e? and d, Bootes 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 lat.i.tude, 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 Bootes 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 alt.i.tude 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 G.o.ddess of pa.s.sive 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, (_l"etoile 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 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 Aldebaran leads the Hosts of Heaven (_Tsbauth_).
Algenib in Perseus and Almaach and Algol in Andromeda form a right-angled triangle, ill.u.s.trate the 47th problem, and display the Grand Master"s square upon the skies. Denebola in Leo, Arcturus in Bootes, 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 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, 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 a.s.sailed 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 a.s.sa.s.sins 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 trans.m.u.ted the words Es Chamali into one as little like them as Gravelot.
Isis, the Moon personified, sorrowing sought for her husband. Nine or twelve Fellow-Crafts (the Rites vary as to the number), in white ap.r.o.ns, 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, Aldebaran, 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 Aldebaran, 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 Elus to the cavern where Abiram was hid. Bootes 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 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, Aldebaran in Taurus, Bellatrix, Betelgueux, the Three Kings, and Rigel in Orion. Aldebaran pa.s.ses the meridian first, indicating his right to his peculiar t.i.tle 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 pa.s.sed under the Balance or Libra, the seventh sign. Thus the soul entered the realm of Evil and Darkness when it pa.s.sed 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.
Sall.u.s.t the Philosopher, speaking of the Feasts of Rejoicing 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 G.o.ds; 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 G.o.d of Light was pa.s.sing into the opposite or adverse region of the world; while at the Vernal Equinox there was less to be feared, because then that G.o.d, 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 G.o.ds, 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 a.n.a.logous to the Divine Nature, and favorable to souls struggling to return to 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 Chaldean author whom he cites, who had treated of the Mysteries of Light, or the G.o.d 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 G.o.d 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 G.o.d with a spear pierces a serpent"s head. On a tablet from the Temple of Osiris at Philae 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 _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 adverse 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 pa.s.sed, 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 a.s.sumed, in their Mysteries, wherein were represented the fall and regeneration of souls, by the Bull slain and restored to life.
Afterward the regenerating Sun a.s.sumed the attributes of _Aries_ or the Lamb; and in the Mysteries of Ammon, souls were regenerated by pa.s.sing through that sign, after having fallen through the Serpent.
The Serpent-bearer, or Ophicus, was aesculapius, G.o.d 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 aesculapius was celebrated. It was also termed Epidaurus, or the feast of the Serpent of Epidaurus. The Serpent was sacred to aesculapius; 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, 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 t.e.s.t.i.c.l.es of the Bull by the Scorpion, on the Mithriac Monuments; and that Jupiter made Ceres with child by tossing into her bosom the t.e.s.t.i.c.l.es 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 _Evoe_ 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 aesculapius. 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 the 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 a.s.sume many shapes and att.i.tudes, 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 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-G.o.d of the Egyptians.