The God-Idea of the Ancients Part 26

Through various means the fact has been ascertained that although in the sixth century the buildings in Ireland were mean and wholly without artistic merit or skilful design, in an earlier age they were magnificent. Of the causes which produced the decay of architecture, the extinction of the arts and sciences, and the general degradation of the people of this island the devotees of St. Paul and of the Romish Church are alike silent.

For ages after the subjection of Ireland, in open defiance of the English, the people continued to dispense justice, and to enforce the old Brehon laws of the country.

The lack of regard shown for English law in Ireland, even as late as the sixteenth century, is set forth by Baron Fingles, who wrote in the time of Henry VIII. He says:

"It is a great abuse and reproach that the laws and statutes made in this land are not observed nor kept after the making of them eight days, while diverse Irishmen cloth abuse and keep such laws and statutes which they make upon hills in this country, firm and stable, without breaking them for any favor or reward."

By a statute of Parliament enacted at Kilkenny, it was made high treason to administer or observe these old Brehon laws. The two enactments especially obnoxious to the English were Gahail Cinne, and Eiric. The former of these enactments was that which in opposition to the English law of primogeniture declared that the estate of a parent should descend in equal proportion to all members of the family. There was another law, or custom, among this people, which provided that the chief of the tribe or people should be elected by general suffrage.

We have something more than a hint of the condition of ancient Ireland and its people in a description given by the Greeks of one of its inhabitants. Abarras, who visited Greece about six hundred years before Christ, and who was called by the Greeks a Hyperborean, was a priest of the Sun, who went abroad for the purpose of study and observation, and to renew by his presence and his gifts the old friendship which had long existed between the Celts and the Greeks. Strabo remarks concerning Abarras that he was much admired by the learned men of Greece. Himerius says of him that he came

"not clad in skins like a Scythian, but with a bow in his hand, and a quiver on his shoulders and a plaid wrapped about his body, a gilded belt encircled his loins, and trousers reaching from his waist downward to the soles of his feet. He was easy in his address, agreeable in conversation, active in dispatch and secret in the management of great affairs; quick in judging of present occurrences, and ready to take his part in any sudden emergency; provident, withal, in guarding against futurity; diligent in quest of wisdom, fond of friendship; trusting very little to fortune; yet having the entire confidence of others, and trusted with everything for his prudence. He spoke Greek with so much fluency that you would have thought that he had been bred or brought up in the Lyceum and had conversed all his life with the Academy of Athens.

He had frequent intercourse with Pythagoras whom he astonished by the variety and extent of his knowledge."

From the descriptions given of the native country of Abarras by the Greeks, it is evident that it could have been none other than Ireland.

Although at this time in their history, Apollo the sun-G.o.d was the Deity worshipped in Greece and in Ireland, still both nations honored Latona his mother. The same as in the mother country (Persia, or Phoenicia), the oracles, or sybils of Ireland, had prophesied a "Savior," and three hundred years before Greek emissaries visited that country, its people, through the preaching of Eastern missionaries, had subst.i.tuted for the worship of Latona and Apollo that of the new solar incarnation--the third son of Zarathustra, whose appearance had been heralded by a star.

The ident.i.ty of the symbols used by the early people of Ireland who were sun worshippers, and those employed in that country for ages after the Romish Church had usurped the ecclesiastical authority, has been a subject for much comment. After describing the peculiar form of the early Christian Churches and the attention paid to the placing of the windows which were to admit the sun's rays, Smedley says: "It is possible, in an age of allegory and figures, this combination and variety expressed some sacred meaning with which we are unacquainted at present."

The similarity observed in the sacred festivals and religious seasons of the ancient inhabitants of Ireland and those of the early Christians, the extent to which large stone crosses, lighted candles, the yule log and the various other symbols belonging to fertility, or sun worship, were retained by Christianity, furnish strong evidence of the fact that the latter system is but part and parcel of the former.

CHAPTER XVI. STONES OR COLUMNS AS THE DEITY.

"Throughout all the world, the first object of idolatry seems to have been a plain unwrought stone, placed in the ground as an emblem of the generative or procreative powers of Nature."(157)

157) Celtic Druids, ch. vi., p. 209.

In the language of symbolism the upright stone prefigures either a man, reproductive energy, or a G.o.d, all of which at a certain stage in the human career had come to mean one and the same thing; namely, the Creator.

In the earlier ages of male worship, upright stones as emblems of the Deity were plain unwrought shafts, but in process of time they began to be carved into the form of a man--a man who usually represented the ruler or chief of the people, and who, as he was the source of all power and wisdom, was supposed by the ignorant ma.s.ses to be an incarnation of the sun. Thus arose the spiritual power of monarchs, or the "divine right of kings."

Wherever obelisks, columns, pillars, attenuated spires, upright stones or crosses at the intersection of roads are found, they always appear as sacred monuments, or as symbols of the Lingham G.o.d.

The Chaldean Tower of which there are extant traditions in Mexico and in the South Sea Islands; the Round Towers of Ireland; the remarkable group of stones known as Stonehenge, in England; the wonderful circle at Abury through which the figure of a huge serpent was pa.s.sed; the monuments which throughout the nations of the East were set up at the intersection of roads in the center of market-places, and the bowing stones employed as oracles in various portions of the world, have all the same signification, and proclaim the peculiar religion of the people who worshipped them.

Whether as among the Jews in Egypt, a pillar is set up as a "sign" and a "witness" to the Lord, or whether as with the Mohammedans these figures appear as minarets with egg shaped summits, or as among the Irish they stand forth as stately towers defying time and the elements, or as among the Christians they appear as the steeple which points towards heaven, the symbol remains, and the original significance is the same.

The Lord of the Israelites who was wont to manifest himself to his chosen people in a "pillar of smoke by day" and a "pillar of fire by night" is said to be none other than a reproductive emblem, as was also the "Lord" which "reposed in the ark of the covenant." Monuments set up to symbolize the religion of the Pa.r.s.ees or fire-worshippers after they had succ.u.mbed to the pressure brought to bear upon them by the adorers of the male principle were each and all of them, like their great prototype the tower of Babel, typical of the universal creative power which was worshipped as male.

Notwithstanding the fact that the male energy had come to be recognized as the princ.i.p.al factor in reproduction, it is observed that wherever these monuments or other symbols of fertility appear, there is always to be found in close connection with them certain emblems symbolical of the female power; thus showing that although the people by whom they were erected had become worshippers of the masculine principle, and although they had persuaded themselves that it was the more important element in the deity, they had not become so regardless of the truths of Nature as to attempt to construct a Creator independently of its most essential factor.

Protestant Christianity, probably the most intensely masculine of all religious schemes which have claimed the attention of man, has not wittingly retained any of the detested female emblems, yet so deeply has the older symbolism taken root, that even in the architecture of the modern Protestant church with its ark-shaped nave and its window toward the rising sun, may be detected the remnants of that early worship which the devotees of this more recently developed form of religious faith so piously ignore.

The large number of upright columns, circles of stone, cromlechs and cairns still extant in the British Isles, bears testimony to the peculiar character of the religious worship which once prevailed in them. Of these shrines perhaps none is more remarkable than that of Stonehenge, in England. Although during the numberless ages which have pa.s.sed since this temple was erected many of the stones have fallen from their original places, still by the light of more recently established facts concerning religious symbolism, it has been possible, even under its present condition of decay, for scholars to unravel the hitherto mysterious significance of this remarkable structure. Stonehenge is composed of four circles of mammoth upright shafts twenty feet high, the one circle within the other, with immense stones placed across them like architraves.

In ancient symbolism the circle was the emblem of eternity, or of the eternal female principle. Mountains were also sacred to the G.o.ds. It has been said that a ring of mountains gave rise to these circular temples.

Faber a.s.sures us that a circular stone temple was called the circle of the world or the circle of the ark, that it represented at once the inclosure of the Noetic Ship; the egg from which creation was produced; the earth, and the zodiacal circle of the universe in which the sun performs its annual revolutions through the signs. Stonehenge is said to be the temple of the water G.o.d Noah, who, as we have seen, was first worshipped as half woman and half fish or serpent, but who finally came to be regarded as a man serpent (or fish) Deity.

On approaching Stonehenge from the Northeast, the first object which engages the attention is a rude boulder, sixteen feet high, in a leaning posture. This stone has been named the Friar's Heel, but until recently its signification has been wholly unknown.

Regarding the upright shaft which stands sentinel over the mysterious circles of mammoth stones called Stonehenge, Forlong says that it is no Friar's Heel, but an emblem of fertility dedicated to the Friday divinity. It is represented as the "Genius of Fire," not the genius of ordinary fire, "but of the super-sensual Divinity, celestial fire."

Regarding these remarkable stones to which the Lingham G.o.d is a mere introduction, Forlong says:

"No one who has studied phallic and solar worship in the East could make any mistake as to the purport of the shrine at Stonehenge... yet the indelicacy of the whole subject often so shocks the ordinary reader, that, in spite of facts, he cannot grant what he thinks shows so much debas.e.m.e.nt of the religious mind; facts are facts, however, and it only remains for us to account for them. Perhaps indeed in these later times an artificial and lower phase of sensuality has taken the place of the more natural indulgence of the pa.s.sions, for procreative purposes, which princ.i.p.ally engrossed the thoughts of early worshippers."(158)

158) Rivers of Life, vol. ii., p. 233.

Higgins is of the opinion that Stonehenge is the work of the same era with the caves of India, the pyramids of Egypt, and the stupendous monument at Carnac--a structure which, it is claimed, must have required for its construction an amount of labor equal to that of the pyramids.

Undoubtedly there has never been a religious shrine which has excited more curiosity than has Abury, of which, unfortunately, nothing now remains, although in the early part of the eighteenth century enough had been preserved to prove the ident.i.ty of its signification with other ancient religious monuments both in the British Isles and in the countries of the East. Perhaps there is no way by which this shrine can be better understood than by quoting the exact language of those who have written upon the subject. Especially is this true concerning the testimony of those who, after personal investigation, have given to the public the results of their research.

In the History of Wiltshisre, published by Sir R. Colt h.o.a.re, Bart., appears the following from Dr. Stukeley:

"The situation of Abury is finely chosen for the purpose it was destined to, being the more elevated part of a plain, from whence there is almost an imperceptible descent every way. But as the religious work in Abury, though great in itself, is but a part of the whole (the avenues stretching above a mile from it each way), the situation of the whole design is projected with great judgment, in a kind of large, separate plain, four or five miles in diameter. Into this you descend on all sides from higher ground. The whole Temple of Abury may be considered as a picture, and it really is so. Therefore the founders wisely contrived that a spectator have an advantageous prospect of it as he appeared within view. When I frequented this place, which I did for some years together, to take an exact account of it, staying a fortnight at a time, I found out the entire work by degrees. The second time I was here, an avenue was a new amus.e.m.e.nt; the third year another. So that at length I discovered the mystery of it, properly speaking, which was, that the whole figure represented a snake transmitted through a circle. This is an hieroglyphic or symbol of highest note and antiquity.

"In order to put this design in execution, the founders well studied their ground; and to make their representation more natural, they artfully carried it over a variety of elevations and depressions, which, with the curvature of the avenues, produces sufficiently the desired effect. To make it still more elegant and picture-like, the head of the snake is carried up the southern promontory of Hackpen Hill, toward the village of West Kennet; nay, the very name of the hill is derived from the circ.u.mstance.... Thus our antiquity divides itself into three great parts, which will be our rule in describing this work. The circle at Abury, the forepart of the snake leading toward Kennet, which I call Kennet Avenue; the hinder part of the snake leading toward Beckhampton, which I call Beckhampton Avenue; for they may be well looked on as avenues to the great temple at Abury, which part must be most eminently called the Temple.

"The plan on which Abury was built, is that sacred hierogram of the Egyptians and other ancient nations, the circle and snake. The whole figure is the circle, snake, and wings. By this they meant to picture out, as well as they could, the nature of the Divinity."

The temple which represents the body of the snake is formed by a circular agger of earth having its ditch withinside. As this is contrary to the mode adopted in works of defence, it is thought to prove the religious character of Abury. In a description given of this shrine by Higgins is the following:

"These ramparts inclose an area of 1400 feet in diameter, which on the edge nearest the ditch was set round with a row of rough, unhewn stones, and in the center was ornamented with two circular temples, composed of the same native stones."(159)

159) Celtic Druids. Description of plates, p. xx.

The s.p.a.ce of ground included within the vellum has been estimated at twenty-two acres, and the outward circ.u.mvallation was computed at 4800 feet. The number of stones that formed this outer circle was originally one hundred, of which, in the year 1722, there were eighteen standing, and twenty-seven thrown down.

In the village of Rudstone in Yorkshire there stands a huge stone, the significance of which, at the present time, is by scholars clearly understood. Its depth below the surface of the ground is said to be equal to its height above, which is twenty-four feet. It is five feet ten inches broad, and two feet thick, its weight being upwards of forty tons.(160)

160) See Rivers of Life.

The gigantic rocking stones found in nearly every quarter of the globe are now known to be religious monuments of remote antiquity. Not long ago I saw a description of one of these oracles in Buenos-Ayres, South America, and a few months later there appeared the following account of a similar stone found in Sullivan Co., N. Y.:

"At first sight it would scarcely attract attention, but a closer observation reveals the remarkable position which it occupies. The total weight of the immense boulder has been variously estimated at from forty to fifty tons, and its bulk at from 500 to 700 cubic feet. It is almost perfectly round, much resembling a huge orange, and so nicely balanced on a table of stone as to be easily set in motion by a single man, providing the operator exerts his strength on the north or south sides.

On either of the other sides the combined strength of forty elephants would not be sufficient to cause the least oscillation. Although it is easily rocked, we are a.s.sured that as many men as could surround it would be unable to dislodge it from the pivot on which it rests."(161)