The Two Babylons
Alexander Hislop
Chapter III
Section III
The Nativity of St. John
The Feast of the Nativity of St. John is set down
in the Papal calendar for the 24th of June, or Midsummer-day. The very same period was
equally memorable in the Babylonian calendar as that of one of its most celebrated
festivals. It was at Midsummer, or the summer solstice, that the month called in
Chaldea, Syria, and Phoenicia by the name of "Tammuz" began; and on the first
day--that is, on or about the 24th of June--one of the grand original festivals of Tammuz
was celebrated. *
* STANLEY'S Saboean Philosophy. In Egypt
the month corresponding to Tammuz--viz., Epep--began June 25 (WILKINSON)
For different reasons, in different countries,
other periods had been devoted to commemorate the death and reviving of the Babylonian
god; but this, as may be inferred from the name of the month, appears to
have been the real time when his festival was primitively observed in the land where
idolatry had its birth. And so strong was the hold that this festival, with its peculiar
rites, had taken of the minds of men, that even when other days were devoted to the great
events connected with the Babylonian Messiah, as was the case in some parts of our own
land, this sacred season could not be allowed to pass without the due observance of some,
at least, of its peculiar rites. When the Papacy sent its emissaries over Europe, towards
the end of the sixth century, to gather in the Pagans into its fold, this festival was
found in high favour in many countries. What was to be done with it? Were they to wage war
with it? No. This would have been contrary to the famous advice of Pope Gregory I, that,
by all means they should meet the Pagans half-way, and so bring them into the Roman
Church. The Gregorian policy was carefully observed; and so Midsummer-day, that had been
hallowed by Paganism to the worship of Tammuz, was incorporated as a sacred Christian
festival in the Roman calendar.
But still a question was to be determined, What
was to be the name of this Pagan festival, when it was baptised, and admitted into
the ritual of Roman Christianity? To call it by its old name of Bel or Tammuz, at the
early period when it seems to have been adopted, would have been too bold. To call it by
the name of Christ was difficult, inasmuch as there was nothing special in His history at
that period to commemorate. But the subtlety of the agents of the Mystery of Iniquity was
not to be baffled. If the name of Christ could not be conveniently tacked to it, what
should hinder its being called by the name of His forerunner, John the Baptist? John the
Baptist was born six months before our Lord. When, therefore, the Pagan festival of the
winter solstice had once been consecrated as the birthday of the Saviour, it followed, as
a matter of course, that if His forerunner was to have a festival at all, his festival
must be at this very season; for between the 24th of June and the 25th of December--that
is, between the summer and the winter solstice--there are just six months. Now, for the
purposes of the Papacy, nothing could be more opportune than this. One of the many sacred
names by which Tammuz or Nimrod was called, when he reappeared in the Mysteries, after
being slain, was Oannes. *
* BEROSUS, BUNSEN'S Egypt. To identify
Nimrod with Oannes, mentioned by Berosus as appearing out of the sea, it will be
remembered that Nimrod has been proved to be Bacchus. Then, for proof that Nimrod or
Bacchus, on being overcome by his enemies, was fabled to have taken refuge in the sea, see
chapter 4, section i. When, therefore, he was represented as reappearing, it was natural
that he should reappear in the very character of Oannes as a Fish-god. Now, Jerome calls
Dagon, the well known Fish-god Piscem moeroris (BRYANT), "the fish of sorrow,"
which goes far to identify that Fish-god with Bacchus, the "Lamented one"; and
the identification is complete when Hesychius tells us that some called Bacchus Ichthys,
or "The fish."
The name of John the Baptist, on the other hand,
in the sacred language adopted by the Roman Church, was Joannes. To make the festival of
the 24th of June, then, suit Christians and Pagans alike, all that was needful was just to
call it the festival of Joannes; and thus the Christians would suppose that they were
honouring John the Baptist, while the Pagans were still worshipping their old god Oannes,
or Tammuz. Thus, the very period at which the great summer festival of Tammuz was
celebrated in ancient Babylon, is at this very hour observed in the Papal Church as the
Feast of the Nativity of St. John. And the fete of St. John begins exactly as the
festal day began in Chaldea. It is well known that, in the East, the day began in the evening.
So, though the 24th be set down as the nativity, yet it is on St. John's EVE--that is, on
the evening of the 23rd--that the festivities and solemnities of that period begin.
Now, if we examine the festivities themselves, we
shall see how purely Pagan they are, and how decisively they prove their real descent. The
grand distinguishing solemnities of St. John's Eve are the Midsummer fires. These are
lighted in France, in Switzerland, in Roman Catholic Ireland, and in some of the Scottish
isles of the West, where Popery still lingers. They are kindled throughout all the grounds
of the adherents of Rome, and flaming brands are carried about their corn-fields. Thus
does Bell, in his Wayside Pictures, describe the St. John's fires of Brittany, in
France: "Every fete is marked by distinct features peculiar to itself. That of
St. John is perhaps, on the whole, the most striking. Throughout the day the poor children
go about begging contributions for lighting the fires of Monsieur St. Jean, and towards
evening one fire is gradually followed by two, three, four; then a thousand gleam out from
the hill-tops, till the whole country glows under the conflagration. Sometimes the priests
light the first fire in the market place; and sometimes it is lighted by an angel, who is
made to descend by a mechanical device from the top of the church, with a flambeau in her
hand, setting the pile in a blaze, and flying back again. The young people dance with a
bewildering activity about the fires; for there is a superstition among them that, if they
dance round nine fires before midnight, they will be married in the ensuing year. Seats
are placed close to the flaming piles for the dead, whose spirits are supposed to come
there for the melancholy pleasure of listening once more to their native songs, and
contemplating the lively measures of their youth. Fragments of the torches on those
occasions are preserved as spells against thunder and nervous diseases; and the crown of
flowers which surmounted the principal fire is in such request as to produce tumultuous
jealousy for its possession." Thus is it in France. Turn now to Ireland. "On
that great festival of the Irish peasantry, St. John's Eve," says Charlotte
Elizabeth, describing a particular festival which she had witnessed, "it is the
custom, at sunset on that evening, to kindle immense fires throughout the country, built,
like our bonfires, to a great height, the pile being composed of turf, bogwood, and such
other combustible substances as they can gather. The turf yields a steady, substantial
body of fire, the bogwood a most brilliant flame, and the effect of these great beacons
blazing on every hill, sending up volumes of smoke from every point of the horizon, is
very remarkable. Early in the evening the peasants began to assemble, all habited in their
best array, glowing with health, every countenance full of that sparkling animation and
excess of enjoyment that characterise the enthusiastic people of the land. I had never
seen anything resembling it; and was exceedingly delighted with their handsome,
intelligent, merry faces; the bold bearing of the men, and the playful but really modest
deportment of the maidens; the vivacity of the aged people, and the wild glee of the
children. The fire being kindled, a splendid blaze shot up; and for a while they stood
contemplating it with faces strangely disfigured by the peculiar light first emitted when
the bogwood was thrown on it. After a short pause, the ground was cleared in front of an
old blind piper, the very beau ideal of energy, drollery, and shrewdness, who,
seated on a low chair, with a well-plenished jug within his reach, screwed his pipes to
the liveliest tunes, and the endless jig began. But something was to follow that puzzled
me not a little. When the fire burned for some hours and got low, an indispensable part of
the ceremony commenced. Every one present of the peasantry passed through it, and several
children were thrown across the sparkling embers; while a wooden frame of some eight feet
long, with a horse's head fixed to one end, and a large white sheet thrown over it,
concealing the wood and the man on whose head it was carried, made its appearance. This
was greeted with loud shouts as the 'white horse'; and having been safely carried, by the
skill of its bearer, several times through the fire with a bold leap, it pursued the
people, who ran screaming in every direction. I asked what the horse was meant for, and
was told it represented 'all cattle.' Here," adds the authoress, "was the old
Pagan worship of Baal, if not of Moloch too, carried on openly and universally in the
heart of a nominally Christian country, and by millions professing the Christian name! I
was confounded, for I did not then know that Popery is only a crafty adaptation of Pagan
idolatries to its own scheme."
Such is the festival of St. John's Eve, as
celebrated at this day in France and in Popish Ireland. Such is the way in which the
votaries of Rome pretend to commemorate the birth of him who came to prepare the way of
the Lord, by turning away His ancient people from all their refuges of lies, and shutting
them up to the necessity of embracing that kingdom of God that consists not in any mere
external thing, but in "righteousness, and peace, and joy in the Holy Ghost." We
have seen that the very sight of the rites with which that festival is celebrated, led the
authoress just quoted at once to the conclusion that what she saw before her was truly a
relic of the Pagan worship of Baal. The history of the festival, and the way in which it
is observed, reflect mutual light upon each other. Before Christianity entered the British
Isles, the Pagan festival of the 24th of June was celebrated among the Druids by blazing
fires in honour of their great divinity, who, as we have already seen, was Baal.
"These Midsummer fires and sacrifices," says Toland, in his Account of the
Druids, "were [intended] to obtain a blessing on the fruits of the earth, now
becoming ready for gathering; as those of the first of May, that they might prosperously
grow; and those of the last of October were a thanksgiving for finishing the
harvest." Again, speaking of the Druidical fires at Midsummer, he thus proceeds:
"To return to our carn-fires, it was customary for the lord of the place, or his son,
or some other person of distinction, to take the entrails of the sacrificed animals in his
hands, and, walking barefoot over the coals thrice after the flames had ceased, to carry
them straight to the Druid, who waited in a whole skin at the altar. If the nobleman
escaped harmless, it was reckoned a good omen, welcomed with loud acclamations; but if he
received any hurt, it was deemed unlucky both to the community and himself."
"Thus, I have seen," adds Toland, "the people running and leaping through
the St. John's fires in Ireland; and not only proud of passing unsinged, but, as if it
were some kind of lustration, thinking themselves in an especial manner blest by
the ceremony, of whose original, nevertheless, they were wholly ignorant, in their
imperfect imitation of it." We have seen reason already to conclude that Phoroneus,
"the first of mortals that reigned"--i.e., Nimrod and the Roman goddess
Feronia--bore a relation to one another. In connection with the firs of "St.
John," that relation is still further established by what has been handed down from
antiquity in regard to these two divinities; and, at the same time, the origin of these
fires is elucidated. Phoroneus is described in such a way as shows that he was known as
having been connected with the origin of fire-worship. Thus does Pausanias refer to him:
"Near this image [the image of Biton] they [the Argives] enkindle a fire, for they do
not admit that fire was given by Prometheus, to men, but ascribe the invention of it to
Phoroneus." There must have been something tragic about the death of this
fire-inventing Phoroneus, who "first gathered mankind into communities"; for,
after describing the position of his sepulchre, Pausanias adds: "Indeed, even at
present they perform funeral obsequies to Phoroneus"; language which shows that his
death must have been celebrated in some such way as that of Bacchus. Then the character of
the worship of Feronia, as coincident with fire-worship, is evident from the rites
practised by the priests at the city lying at the foot of Mount Socracte, called by her
name. "The priests," says Bryant, referring both to Pliny and Strabo as his
authorities, "with their feet naked, walked over a large quantity of live coals and
cinders." To this same practice we find Aruns in Virgil referring, when addressing
Apollo, the sun-god, who had his shrine at Soracte, where Feronia was worshipped, and who
therefore must have been the same as Jupiter Anxur, her contemplar divinity, who was
regarded as a "youthful Jupiter," even as Apollo was often called the
"young Apollo":
"O patron of Soracte's high
abodes,
Phoebus, the ruling power among the gods,
Whom first we serve; whole woods of unctuous pine
Are felled for thee, and to thy glory shine.
By thee protected, with our naked soles,
Through flames unsinged we march and tread the kindled coals." *
* DRYDEN'S Virgil Aeneid. "The young
Apollo," when "born to introduce law and order among the Greeks," was said
to have made his appearance at Delphi "exactly in the middle of summer."
(MULLER'S Dorians)
Thus the St. John's fires, over whose cinders old
and young are made to pass, are traced up to "the first of mortals that
reigned."
It is remarkable, that a festival attended with
all the essential rites of the fire-worship of Baal, is found among Pagan nations, in
regions most remote from one another, about the very period of the month of Tammuz, when
the Babylonian god was anciently celebrated. Among the Turks, the fast of Ramazan, which,
says Hurd, begins on the 12th of June, is attended by an illumination of burning lamps. *
* HURD'S Rites and Ceremonies. The time
here given by Hurd would not in itself be decisive as a proof of agreement with the period
of the original festival of Tammuz; for a friend who has lived for three years in
Constantinople informs me that, in consequence of the disagreement between the Turkish and
the solar year, the fast of Ramazan ranges in succession through all the different months
in the year. The fact of a yearly illumination in connection with religious observances,
however, is undoubted.
In China where the Dragon-boat festival is
celebrated in such a way as vividly to recall to those who have witnessed it, the weeping
for Adonis, the solemnity begins at Midsummer. In Peru, during the reign of the Incas, the
feast of Raymi, the most magnificent feast of the Peruvians, when the sacred fire every
year used to be kindled anew from the sun, by means of a concave mirror of polished metal,
took place at the very same period. Regularly as Midsummer came round, there was first, in
token of mourning, "for three days, a general fast, and no fire was allowed to be
lighted in their dwellings," and then, on the fourth day, the mourning was turned
into joy, when the Inca, and his court, followed by the whole population of Cuzco,
assembled at early dawn in the great square to greet the rising of the sun.
"Eagerly," says Prescott, "they watched the coming of the deity, and no
sooner did his first yellow rays strike the turrets and loftiest buildings of the capital,
than a shout of gratulation broke forth from the assembled multitude, accompanied by songs
of triumph, and the wild melody of barbaric instruments, that swelled louder and louder as
his bright orb, rising above the mountain range towards the east, shone in full splendour
on his votaries." Could this alternate mourning and rejoicing, at the very time when
the Babylonians mourned and rejoiced over Tammuz, be accidental? As Tammuz was the
Sun-divinity incarnate, it is easy to see how such mourning and rejoicing should be
connected with the worship of the sun. In Egypt, the festival of the burning lamps, in
which many have already been constrained to see the counterpart of the festival of St.
John, was avowedly connected with the mourning and rejoicing for Osiris. "At
Sais," says Herodotus, "they show the sepulchre of him whom I do not think it
right to mention on this occasion." This is the invariable way in which the historian
refers to Osiris, into whose mysteries he had been initiated, when giving accounts of any
of the rites of his worship. "It is in the sacred enclosure behind the temple of
Minerva, and close to the wall of this temple, whose whole length it occupies. They also
meet at Sais, to offer sacrifice during a certain night, when every one lights, in the
open air, a number of lamps around his house. The lamps consist of small cups filled
with salt and oil, having a wick floating in it which burns all night. This festival is
called the festival of burning lamps. The Egyptians who are unable to attend also observe
the sacrifice, and burn lamps at home, so that not only at Sais, but throughout Egypt,
the same illumination takes place. They assign a sacred reason for the festival
celebrated on this night, and for the respect they have for it." Wilkinson, in
quoting this passage of Herodotus, expressly identifies this festival with the lamentation
for Osiris, and assures us that "it was considered of the greatest consequence to do
honour to the deity by the proper performance of this rite."
Among the Yezidis, or Devil-worshippers of Modern
Chaldea, the same festival is celebrated at this day, with rites probably almost the same,
so far as circumstances will allow, as thousands of years ago, when in the same regions
the worship of Tammuz was in all its glory. Thus graphically does Mr. Layard describe a
festival of this kind at which he himself had been present: "As the twilight faded,
the Fakirs, or lower orders of priests, dressed in brown garments of coarse cloth, closely
fitting to their bodies, and wearing black turbans on their heads, issued from the tomb,
each bearing a light in one hand, and a pot of oil, with a bundle of cotton wick in the
other. They filled and trimmed lamps placed in niches in the walls of the courtyard and
scattered over the buildings on the sides of the valley, and even on isolated rocks, and
in the hollow trunks of trees. Innumerable stars appeared to glitter on the black sides of
the mountain and in the dark recesses of the forest. As the priests made their way through
the crowd to perform their task, men and women passed their right hands through the flame;
and after rubbing the right eyebrow with the part which had been purified by the sacred
element, they devoutly carried it to their lips. Some who bore children in their arms
anointed them in like manner, whilst others held out their hands to be touched by those
who, less fortunate than themselves, could not reach the flame...As night advanced, those
who had assembled--they must now have amounted to nearly five thousand persons--lighted
torches, which they carried with them as they wandered through the forest. The effect was
magical: the varied groups could be faintly distinguished through the darkness--men
hurrying to and fro--women with their children seated on the house-tops--and crowds
gathering round the pedlars, who exposed their wares for sale in the courtyard. Thousands
of lights were reflected in the fountains and streams, glimmered amongst the foliage of
the trees, and danced in the distance. As I was gazing on this extraordinary scene, the
hum of human voices was suddenly hushed, and a strain, solemn and melancholy, arose
from the valley. It resembled some majestic chant which years before I had listened to in
the cathedral of a distant land. Music so pathetic and so sweet I never before
heard in the East. The voices of men and women were blended in harmony with the soft notes
of many flutes. At measured intervals the song was broken by the loud clash of cymbals and
tambourines; and those who were within the precincts of the tomb then joined in the
melody...The tambourines, which were struck simultaneously, only interrupted at intervals
the song of the priests. As the time quickened they broke in more frequently. The chant
gradually gave way to a lively melody, which, increasing in measure, was finally lost in a
confusion of sounds. The tambourines were beaten with extraordinary energy--the flutes
poured forth a rapid flood of notes--the voices were raised to the highest pitch--the men
outside joined in the cry--whilst the women made the rocks resound with the shrilltahlehl.
"The musicians, giving way to the
excitement, threw their instruments into the air, and strained their limbs into every
contortion, until they fell exhausted to the ground. I never heard a more frightful yell
than that which rose in the valley. It was midnight. I gazed with wonder upon the
extraordinary scene around me. Thus were probably celebrated ages ago the mysterious rites
of the Corybantes, when they met in some consecrated grove." Layard does not state at
what period of the year this festival occurred; but his language leaves little doubt that
he regarded it as a festival of Bacchus; in other words, of the Babylonian Messiah, whose
tragic death, and subsequent restoration to life and glory, formed the cornerstone of
ancient Paganism. The festival was avowedly held in honour at once of Sheikh Shems, or the
Sun, and of the Sheik Adi, or "Prince of Eternity," around whose tomb
nevertheless the solemnity took place, just as the lamp festival in Egypt, in honour of
the sun-god Osiris, was celebrated in the precincts of the tomb of that god at
Sais.
Now, the reader cannot fail to have observed that
in this Yezidi festival, men, women, and children were "PURIFIED" by coming in
contact with "the sacred element" of fire. In the rites of Zoroaster, the
great Chaldean god, fire occupied precisely the same place. It was laid down as an
essential principle in his system, that "he who approached to fire would receive a
light from divinity," (TAYLOR'S Jamblichus) and that "through divine fire
all the stains produced by generation would be purged away" (PROCLUS, Timaeo).
Therefore it was that "children were made to pass through the fire to Moloch"
(Jer 32:35), to purge them from original sin, and through this purgation many a helpless
babe became a victim to the bloody divinity. Among the Pagan Romans, this purifying by
passing through the fire was equally observed; "for," says Ovid, enforcing the
practice, "Fire purifies both the shepherd and the sheep." Among the Hindoos,
from time immemorial, fire has been worshipped for its purifying efficacy. Thus a
worshipper is represented by Colebrooke, according to the sacred books, as addressing the
fire: "Salutation to thee [O fire!], who dost seize oblations, to thee who dost
shine, to thee who dost scintillate, may thy auspicious flame burn our foes; mayest thou,
the PURIFIER, be auspicious unto us." There are some who maintain a "perpetual
fire," and perform daily devotions to it, and in "concluding the sacraments of
the gods," thus every day present their supplications to it: "Fire, thou dost
expiate a sin against the gods; may this oblation be efficacious. Thou dost expiate a sin
against man; thou dost expiate a sin against the manes [departed spirits]; thou
dost expiate a sin against my own soul; thou dost expiate repeated sins; thou dost expiate
every sin which I have committed, whether wilfully or unintentionally; may this oblation
be efficacious." Among the Druids, also, fire was celebrated as the purifier. Thus,
in a Druidic song, we read, "They celebrated the praise of the holy ones in the
presence of the purifying fire, which was made to ascend on high" (DAVIES'S Druids,
"Song to the Sun"). If, indeed, a blessing was expected in Druidical times from
lighting the carn-fires, and making either young or old, either human beings or cattle,
pass through the fire, it was simply in consequence of the purgation from sin that
attached to human beings and all things connected with them, that was believed to be
derived from this passing through the fire. It is evident that this very same belief about
the "purifying" efficacy of fire is held by the Roman Catholics of
Ireland, when they are so zealous to pass both themselves and their children through the
fires of St. John. * Toland testifies that it is as a "lustration" that
these fires are kindled; and all who have carefully examined the subject must come to the
same conclusion.
* "I have seen parents," said the late
Lord J. Scott in a letter to me, "force their children to go through the
Baal-fires."
Now, if Tammuz was, as we have seen,the same as
Zoroaster, the god of the ancient "fire-worshippers," and if his festival in
Babylon so exactly synchronised with the feast of the Nativity of St. John, what wonder
that that feast is still celebrated by the blazing "Baal-fires," and that it
presents so faithful a copy of what was condemned by Jehovah of old in His ancient people
when they "made their children pass through the fire to Moloch"? But who that
knows anything of the Gospel would call such a festival as this a Christian festival? The
Popish priests, if they do not openly teach, at least allow their deluded votaries to
believe, as firmly s ever ancient fire worshipper did, that material fire can purge away
the guilt and stain of sin. How that tends to rivet upon the minds of their benighted
vassals one of the most monstrous but profitable fables of their system, will come to be
afterwards considered.
The name Oannes could be known only to the
initiated as the name of the Pagan Messiah; and at first, some measure of circumspection
was necessary in introducing Paganism into the Church. But, as time went on, as the Gospel
became obscured, and the darkness became more intense, the same caution was by no means so
necessary. Accordingly, we find that, in the dark ages, the Pagan Messiah has not been
brought into the Church in a mere clandestine manner. Openly and avowedly under his well
known classic names of Bacchus and Dionysus, has he been canonised, and set up for the
worship of the "faithful." Yes, Rome, that professes to be pre-eminently the
Bride of Christ, the only Church in which salvation is to be found, has had the unblushing
effrontery to give the grand Pagan adversary of the Son of God, UNDER HIS OWN PROPER NAME,
a place in her calendar. The reader has only to turn to the Roman calendar, and he will
find that this is a literal fact; he will find that October the 7th is set apart to be
observed in honour of "St. Bacchus the Martyr." Now, no doubt, Bacchus was
a "martyr"; he died a violent death; he lost his life for religion; but the
religion for which he died was the religion of the fire-worshippers; for he was put to
death, as we have seen from Maimonides, for maintaining the worship of the host of heaven.
This patron of the heavenly host, and of fire worship (for the two went always hand in
hand together), has Rome canonised; for that this "St. Bacchus the Martyr" was
the identical Bacchus of the Pagans, the god of drunkenness and debauchery, is evident
from the time of his festival; for October the 7th follows soon after the end of
the vintage. At the end of the vintage in autumn, the old Pagan Romans used to celebrate
what was called the "Rustic Festival" of Bacchus; and about that very time does
the Papal festival of "St Bacchus the Martyr" occur.
As the Chalden god has been admitted into the
Roman calendar under the name of Bacchus, so also is he canonised under his other name of
Dionysus. The Pagans were in the habit of worshipping the same god under different names;
and, accordingly, not content with the festival to Bacchus, under the name by which he was
most commonly known at Rome, the Romans, no doubt to please the Greeks, celebrated a
rustic festival to him, two days afterwards, under the name of Dionysus Eleuthereus, the
name by which he was worshipped in Greece. That "rustic" festival was briefly
called by the name of Dionysia; or, expressing its object more fully, the name became
"Festum Dionysi Eleutherei rusticum"--i.e., the "rustic festival of
Dionysus Eleuthereus." (BEGG'S Handbook of Popery) Now, the Papacy in its
excess of zeal for saints and saint-worship, has actually split Dionysus Eleuthereus into
two, has made two several saints out of the double name of one Pagan divinity; and
more than that, has made the innocent epithet "Rusticum," which, even among the
heathen, had no pretension to divinity at all, a third; and so it comes to pass that,
under date of October the 9th, we read this entry in the calendar: "The festival of
St. Dionysius, * and of his companions, St. Eleuther and St. Rustic."
* Though Dionysus was the proper classic name of
the god, yet in Post-classical, or Low Latin, his name is found Dionysius, just as
in the case of the Romish saint.
Now this Dionysius, whom Popery has so
marvellously furnished with two companions, is the famed St. Denys, the patron saint of
Paris; and a comparison of the history of the Popish saint and the Pagan god will cast no
little light on the subject. St. Denys, on being beheaded and cast into the Seine, so runs
the legend, after floating a space on its waters, to the amazement of the spectators, took
up his head in his hand, and so marched away with it to the place of burial. In
commemoration of so stupendous a miracle, a hymn was duly chanted for many a century in
the Cathedral of St. Denys, at Paris, containing the following verse:
"The corpse immediately
arose;
The trunk bore away the dissevered head,
Guided on its way by a legion of angels."
(SALVERTE, Des Sciences Occultes)
At last, even Papists began to be ashamed of such
an absurdity being celebrated in the name of religion; and in 1789, "the office of
St. Denys" was abolished. Behold, however, the march of events. The world has for
some time past been progressing back again to the dark ages. The Romish Breviary, which
had been given up in France, has, within the last six years, been reimposed by Papal
authority on the Gallican Church, with all its lying legends, and this among the rest of
them; the Cathedral of St. Denys is again being rebuilt, and the old worship bids fair to
be restored in all its grossness. Now, how could it ever enter the minds of men to invent
so monstrous a fable? The origin of it is not far to seek. The Church of Rome represented
her canonised saints, who were said to have suffered martyrdom by the sword, as headless
images or statues with the severed head borne in the hand. "I have seen," says
Eusebe Salverte, "in a church of Normandy, St. Clair; St. Mithra, at Arles, in
Switzerland, all the soldiers of the Theban legion represented with their heads in their
hands. St. Valerius is thus figured at Limoges, on the gates of the cathedral, and other
monuments. The grand seal of the canton of Zurich represents, in the same attitude, St.
Felix, St. Regula, and St. Exsuperantius. There certainly is the origin of the
pious fable which is told of these martyrs, such as St. Denys and many others
besides." This was the immediate origin of the story of the dead saint rising
up and marching away with his head in his hand. But it turns out that this very mode of
representation was borrowed from Paganism, and borrowed in such a way as identifies the
Papal St. Denys of Paris with the Pagan Dionysus, not only of Rome but of Babylon.
Dionysus or Bacchus, in one of his transformations, was represented as Capricorn, the
"goat-horned fish"; and there is reason to believe that it was in this very form
that he had the name of Oannes. In this form in India, under the name "Souro,"
that is evidently "the seed," he is said to have done many marvellous things.
(For Oannes and Souro, see note below)
Now, in the Persian Sphere he was not only represented mystically as Capricorn, but also
in the human shape; and then exactly as St. Denys is represented by the Papacy. The words
of the ancient writer who describes this figure in the Persian Sphere are these:
"Capricorn, the third Decan. The half of the figure without a head, because its
head is in its hand." Nimrod had his head cut off; and in commemoration of that
fact, which his worshippers so piteously bewailed, his image in the Sphere was so
represetned. That dissevered head, in some of the versions of his story, was fabled to
have done as marvellous things as any that were done by the lifeless trunk of St. Denys.
Bryant has proved, in this story of Orpheus, that it is just a slighty-coloured variety of
the story of Osiris. *
* BRYANT. The very name Orpheus is just a synonym
for Bel, the name of the great Babylonian god, which, while originally given to Cush,
became hereditary in the line of his deified descendants. Bel signifies "to
mix," as well as "to confound," and "Orv" in Hebrew, which in
Chaldee becomes Orph, signifies also "to mix." But "Orv," or
"Orph," signifies besides "a willow-tree"; and therefore, in exact
accordance with the mystic system, we find the symbol of Orpheus among the Greeks to have
been a willow-tree. Thus, Pausanias, after referring to a representation of Actaeon, says,
"If again you look to the lower parts of the picture, you will see after Patroclus,
Orpheus sitting on a hill, with a harp in his left hand, and in his right hand the leaves
of a willow-tree"; and again, a little further on, he says: "He is
represented leaning on the trunk of this tree." The willow-leaves in the right hand
of Orpheus, and the willow-tree on which he leans, sufficiently show the meaning of his
name.
As Osiris was cut in pieces in Egypt, so Orpheus
was torn in pieces in Thrace. Now, when the mangled limbs of the latter had been strewn
about the field, his head, floating on the Hebrus, gave proof of the miraculous character
of him that owned it. "Then," says Virgil:
"Then, when his head from his
fair shoulders torn,
Washed by the waters, was on Hebrus borne,
Even then his trembling voice invoked his bride,
With his last voice, 'Eurydice,' he creid;
'Eurydice,' the rockes and river banks replied."
There is diversity here, but amidst that
diversity there is an obvious unity. In both cases, the head dissevered from the lifeless
body occupies the foreground of the picture; in both cases, the miracle is in connection
with a river. Now, when the festivals of "St. Bacchus the Martyr," and of
"St. Dionysius and Eleuther," so remarkably agree with the time when the
festivals of the Pagan god of wine were celbrated, whether by the name of Bacchus, or
Dionysus, or Eleuthereus, and when the mode of representing the modern Dionysius and the
ancient Dionysus are evidently the very same, while the legends of both so strikiingly
harmonise, who can doubt the real character of those Romish festivals? They are not
Christina. They are Pagan; they are unequivocally Babylonian.
Note
[Back] Oannes and Souro
The reason for believing that Oannes, that was
said to have been the first of the fabulous creatures that came up out of the sea and
instructed the Babylonians, was represented as the goat-horned fish, is as follows: First,
the name Oannes, as elsewhere shown, is just the Greek form of He-annesh, or "The
man," which is a synonym for the name of our first parent, Adam. Now, Adam can be
proved to be the original of Pan, who was also called Inuus, which is just another
pronunciation of Anosh without the article, which, in our translation of Genesis 5:7, is
made Enos. This name, as universally admitted, is the generic name for man after
the Fall, as weak and diseased. The o in Enos is what is called the vau,
which sometimes is pronounced o, sometimes u, and sometimes v or w.
A legitimate pronunciation of Enos, therefore, is just Enus or Enws, the same in sound as
Inuus, the Ancient Roman name of Pan. The name Pan itself signifies "He who turned
aside." As the Hebrew word for "uprightness" signifies "walking
straight in the way," so every deviation from the straight line of duty was Sin;
Hata, the word for sin, signifying generically "to go aside from the straight
line." Pan, it is admitted, was the Head of the Satyrs--that is, "the first of
the Hidden Ones," for Satyr and Satur, "the Hidden One," are evidently just
the same word; and Adam was the first of mankind that hid himself. Pan is said to
have loved a nymph called Pitho, or, as it is given in another form, Pitys (SMITH,
"Pan"); and what is Pitho or Pitys but just the name of the beguiling woman,
who, having been beguiled herself, acted the part of a beguiler of her
husband, and induced him to take the step, in consequence of which he earned the name Pan,
"The man that turned aside." Pitho or Pitys evidently come from Peth or Pet,
"to beguile," from which verb also the famous serpent Python derived its name.
This conclusion in regard to the personal identity of Pan and Pitho is greatly confirmed
by the titles given to the wife of Faunus. Faunus, says Smith, is "merely another
name for Pan." *
* In Chaldee the same letter that is pronounced P
is also pronounced Ph, that is F, therefore Pan is just Faun.
Now, the wife of Faunus was called Oma, Fauna,
and Fatua, which names plainly mean "The mother that turned aside, being
beguiled." This beguiled mother is also called indifferently "the sister, wife,
or daughter" of her husband; and how this agrees with the relations of Eve to Adam,
the reader does not need to be told.
Now, a title of Pan was Capricornus, or "The
goat-horned" (DYMOCK, "Pan"), and the origin of this title must be traced
to what took place when our first parent became the Head of the Satyrs--the "first of
the Hidden ones." He fled to hide himself; and Berkha, "a fugitive,"
signifies also "a he-goat." Hence the origin of the epithet Capricornus, or
"goat-horned," as applied to Pan. But as Capricornus in the sphere is generally
represented as the "Goat-fish," if Capricornus represents Pan, or Adam, or
Oannes, that shows that it must be Adam, after, through virtue of the metempsychosis, he
had passed through the waters of the deluge: the goat, as the symbol of Pan, representing
Adam, the first father of mankind, combined with the fish, the symbol of Noah, the second
father of the human race; of both whom Nimrod, as at once Kronos, "the father of the
gods," and Souro, "the seed," was a new incarnation. Among the idols of
Babylon, as represented in KITTO'S Illust. Commentary, we find a representation of
this very Capricornus, or goat-horned fish; and Berosus tells us that the well known
representations of Pan, of which Capricornus is a modification, were found in Babylon in
the most ancient times. A great deal more of evidence might be adduced on this subject;
but I submit to the reader if the above statement does not sufficiently account for the
origin of the remarkable figure in the Zodiac, "The goat-horned fish."
