Vestiges of the spirit-history of man - [PDF Document] (2024)

VESTIGES

01!' TJIII:

SPIRIT-HISTORY OF MAN.

BY

S. F. DUNLAP, BJIXJIBJI OP TBJI 4B1111l041f OBlJilfTAL SOOlJITT,lfJI'II' BATJIB.

u I CIIIIM4 bUn4 DOPD to dwell within them." &eoun.lTI, p,~..._.._

~~W YORK: D. APPLETON AND COHPANY,

3le & 848 BROADWAY.

1858.

27 /

I

Entered ICOOrdlDg to Act of Coogreu, ID the reu 18118, bT

8. F. DUNLAP,

PREFACE.

THE basis of the world is power. It lives in us and in everything. From the beginning it came forth from God, and was utteredin the philosophies of great teachers and prophets of the ancientworld. God has not placed it here to remain inactive: it strives,creates, institutes. So long as the world is filled with it so longwill its efforts continue, for power expresses the will of God.This work proceeds upon the conviction that there has been agradual rise. of systems, one cnltns growing out of another.Thought grows like a plant. New fruits become the bases of furtherdevel-opments. The present perpetually evolves new power.

The first three chapters of this book are a kind of generalintroduction to the main body of the work. The third chapter hasbeen extended by additional matter, in order to afford a broaderbasis for the subsequent chapters to rest upon. The authorities aregiven at the bottom of the page, and notes are added : particularnotes to certain pages will be found in the Appendix of Notes andsome remarks (p. 387) in reference to reading Hebrew without thevowel-points. These are not to be used in reading Hebrew propernames in this work. Corrections and additions will be found in theErrata.

iv PREFACE.

The author most prominently referred to in this treatise isMovers, PhOnizier, Vol~ I. Movers is authority among scholars : hiswork bears the highest reputation. Reference

has also been made to Roth, Lassen, Weber, and other prom-inentSanskr,it scholars; Rawlinson, Spiegel, Hang, students of theOld-Persian; Sey:ffarth, Lepsius, and ffitlemann, on Egyptianantiquitie~; Pauthier on the Chinese; Duncker on the Persians,llindus, &c.; Adolf Wuttke on the Chi~ nesc and Hindus : on theAmerican races, to J. G. Miil-ler, Von Tschudi, Schoolcraft,Squier, Stevens, Gallatin, Prescott, Larenaudiere, LordKingsborough, La Croix, Adair, the Dacotah Grammar, " Mounds of theMississippi Valley," &c.: on the Polynesians, to Hale, Ellis,and, on lin-guistik, to a number of recent and earlier Europeanpnbli cations, besides the works of Grimm, Bunsen, Lepsius, Dopp,and many other Sanskrit, Old-Persian and other Orientalauthorities. The author has used Tischendor:ff's . as well asLachmann's edition of the New Testament in Greek, a translation ofGriesbach, Sebastian Schmid's Hebrew and Latin Bible, Leipsic,1740, also Cahen's He-brew Bible, De W ctte's Version and theSeptuagint, ed. ,. Tischendorff.

In compiling the brief account of Buddhist doctrines in the lasttwo chapters, tlie following works have been used: Dnncket'sGcschichte des Alterthnmt~; Wuttke, Geschichte des lleidenthums,Vol. 2 ; Bnn10uf, Intr. to Bouddhisme; Neve, &nr le Bouddhisme;Weber, Akad. V orlesnngen; Weber, Ind. Skizzen; Prof. Salisbury'sarticle in the J onrn. of the Am. Oriental Soc. Vol. I. ; SpenceHar-dy's Enstern :Monnchism, also his Manual of Buddhiem, and othernuthoritics: the reader can also examine the

P.BEFACE. v

Lotus de la bonne loi, by Buruouf, and Koeppen's Reli-gion desBuddha.

The language of an author has generally been closely followedwithout putting the extract in quotation marks : these however arefrequently employed. As this work is a collection of studies(Studien), frequent use has been made of parentheses to insertexplanations, collateral ideas, or suggestions of any kind, andwords in the original or in the German translation. J. G. Muller isquoted as J. Muller, D. M. G. is an abbreviation for DeutschenMor-genlandischen Gesellschaft and R. A. S. for Royal AsiaticSociety. Seyffarth's Berichtigungen &c. is quoted asC07n-putation88yatem. The word Dios, Dins, Deus, has been. usedboth in the genitive and nominative cases for" God." In Greek it isthe genitive case of Zeus. As Oriental names are sometimes spelleddifferently in different authors, no at-tempt has been made toestablish a uniformity in this respect, but the.words havefrequently been taken as the author found them, even where a moreelegant usage has since sprung up.

Use is made of names, which, having been handed down from remoteages, stand in the place of inscriptions and records ; for if therewas a name, there must have been a thing named. They are evidencesof ideas, persons or things that once existed; and where theyhappen to be compound words, several ideas are often recorded in asingle name. The terrninationa as, es, is, os, us, i, ya, &c.,usual-ly form no part of the proper word or root, but are merelycase-endings, &c. In this volume the proper names are dividedby hyphens in many cases, to show that they are composed of shorterwords. The tern11'nation syllable is

vi PREFACE.

occasionally separated by a hyphen from the root of a word.Sometimes the letters fonning the original root have been printedin small capitals, and those letters that have been added by alater usage left in ordinary type. Occasionally the article (H: Ha)prefixed to a Hebrew word is printed with a capital letteritalicised, to divide the article from the word proper. Thereferences to San-choniathon are taken from Eusebius,Praeparationis Evan-gelicae, Liber I., eap. Phoenicum, Paris,:MDOXXVUI.

The aim of the author has been to state verified facts with asfew of his own inferences as pOSBible. The order of arrangementfollows the march of thought from the first

conceptions and untaught speculations of the religioussen-timent, passing rapidly through the classic period of ancientphilosophy and religion to the field of modem controversy.

TABLE OF CONTENTS.

CIL\PRR PAOa

I.--SPIRITS. . . . . . . . . . . . . . . . . . . . . 1

11.--GBJU.T GoDS. . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . 24 ,

llJ.-Sw-woB&mP . . . . . . . . . . . . . . . . . . . . . .81

IV.-Fna:-wOli8HIP ............ .. .. . ......... 104

V.-LioHT ... . . . ............................... . .........118

VL-CosKOOONY .. 129

Vll.-PBIL080PBT. . . . . . . . . . . . .. . . . . . 142

VITI.-THE Looos, THE OmY-BEGOTrBN AND THE KINo ......... 188

IX.--GE:!i"Ul8 AND Exonus .. . . ..... .. . ... 260

X.-THE GABDEN 286

XI.-POL'ITIIEJ8K. . . . . . . . . . . . . . . . . . . . . . . .. . 807'

XII.-BBAJD(AlQ.8)1 .ANJ? BUDDBISK.. .. . .. .. .. . . .. .. .... .. .. 820

XIII.-THE WoBLD-BELIGION8 861

SPIRIT- HISTORY OF MAN.

CHAPTER 1.

BPIBl'l'S.

FBOK the earliest times, among all nations, man has sought torecognize his God ; to define that inscrutable Providence whichrules the world. Like the successive changes of the forests, theinfinite variety of the harvests, the differing notes of the birds,the opposite languages of men, the varied fragrance of. theflowers, such is the contrast of re-ligions belief which man'sspirit brings, as its first fruits, to its Creator.

]from Constantinople to the shores of India, China, and Japan,four great world-religions meet in conflict. Each as-serts itsclaims to be regarded as the civilized and saving religion ofmankind. Brahmanism has an antiquity of more than three thonsandyears, Buddhism of twenty-three hun-dred, the Christian religion ofeighteen centuries, the Ma-hometan of twelve. The number ofChristians is perhaps two hundred and fifty millions; that of theMahometans, lJrahmans, and Buddhists united, may be set down as notfar from eight hundred millions. This enormous mass of humanbeings, whom we call 'pagans, are adherents of sys-tems which arefounded on the religious convictions of many

1

centuries, and are improvements upon former modes of worshipthat have long since passed away. The Christian religion holdspossession of Enrope and America ; the :Ma-hometan, of NorthAfrica, Turkey, Lesser Asia, Palestine, Arabia, :Mesopotamia,Persia, and even Northern India; the Brahman holds Hindustan, andsome isles ; Buddhism predominates in Cey Ion, Thibet,. thecountries north-east of the Ganges, the Birman Empire, Siam, China,Japan, and the Indian Archipelago; also in RUBBian and ChineseTar-tary.

:Man has his worth-his miBBion. To properly estimate our own, wemust consider it in its relation to that of all other men; notonly. those who at this day cover the surface of the globe, butthose who have preceded us and contrib-uted in action, thought andsentiment, to form the present.

Nature, to man in the most primitive state, is all alive; she isa congregation of distinct existences, each moved by the soul orspirit that dwells in it.' There is no harmony, no unity. All isseparate, independent life. Hence, almost every object is a subjectof suspicion to the savage. He is environed by agencies visible andinvisible. Legions of spirits are seen in the woods, the ftowers,the frnits, the graBS, the mountains, the seas, the lakes, therivers, the brooks, the fountains, the waterfalls, the birds, andthe stars. Trees have their protecting spirits; the animals havetheir spirits, and are themselves divine spirits. Songs were sungand faets celebrated in honor of the guardian deities cf the bearsin Canada. Every appearance is the work of a spirit. If thunder isheard, the mighty god of the thun-der is adored. The snow, thefrost, the hail, and the storm-winds, have each their especialdiviniti011, which lie con-

"And to every beast of the earth, and to every fowl of the air,and to every thing that creepeth npon the earth wherein Ia a Hvlngaoul"-1 Gen. 80.

"Like IIWI, an natnre eeparates Into body and lpirit."-2Duncker, 66; Castren, Vorlllber Finnische llythologie, 69, 168.

1 J. Hillier, 61, '14, '16, 10'7, 114, 120. 1 J. 111iiller, Am.Urreligionen, 'liS, 91.

SPIBlTS. 8

cealed in the material substances to which they belong, like thesoul in the human body. Spiritual existences in-habit almost everything, and consequently almost every thing is an object of worship.Gods are seen "in the mist of the mountain, the rocky defile, thefoaming cataract, the lonely dell, the shooting star, the tempest'sblast, the even-ing breeze." 1 The Dacotah has " his god of thenorth, his god of the south, his god of the woods, and god of theprairies; his god of the air and god of the waters." The savage hashis war-god, his fire-god, and his sun-god. The child of Naturereveres the lovely morning-red and the zephyrs that attend the pathof the sun ; he adores the " great star" Venus and other planets,the- clouds, or the shining nymphs of the waters above, and lO

"..&1111- r.yllMU.a IL!r.uH ned 5Jrdl 1M .,.rlt .. ttl dll!.. m.l": 1lw9 41ln' 4 JCIICe. aiM. .alld 1M :ad "( .:fro!.ma'fllo!y ~rt. tr~.l! ~x: :nta :he -u :he!' -()t .l~. hy4badny ~ ~ ~ot &Ill! h.2d. ~--co.na. lL.u!l. &Nc ~

The AmP.ril:an at,.-,ri;f,nf:S tft':::.::veoi f~:::z ~a.-,to> be divine },~in~. n.e Gr~lu W)~L:f~l ti.e ~tars in com-Mfmwith tt.e mrJSt ancient natioM-2 The Zenia~ta saya, u I inv,,ke andprai:\e the stars, heaoen!y pet)p!e of e:x~lJen~.'" The stan inCharlesa Wain were belieed by t11me r,( the 'Sew England Indiana t)be men hnnting a ~r. Tiae Renn Stan were &even dancinglnolians. Stars, in the Arya-llindo belief, were considered abodesof the gMIII, or vi11ihle forms of piom pei"SQna atler death. TheCali(()mians believe the son, moon, morning Bnd evening 11tar11, tohe men and women, who every evening leap into the 11ea, an,Jreappear in the morning on the other side of tle earth.' Agni, inIndia, is thought to rise in the mom-hag in the 11hape of the sonout of the ocean.' The Mexim1n11 adored TiavizpantecutJi, the godof the dawn and of' the twilight. It was the fint light whichappeared in tl1e world. The Peruvians wonhipped V enos by the nameof' Olu&Aca, "the youth with the long and curling locks," theJmgo of' tho sun whom he attends so closely in his rising and hitfl(lt.fing. Tho Romans adored Aurora; the Greeks, Eos; t.Ju,l>oriane, Auoe; the Old Prussians, Aussra; the Persians,l111luutinn; and the Vedic Hindus, Aushasa(Ushas),imperso-tmtlullll uf tho ro11y-flngered mom. Among our Indians, theHniulmw ill a 11pirit., who accompanies the sun. He iswor-llhlpp~~

I

BPIBlTS.

Camanches .worship the .moon as god of the night. The moon wasalso a male deity among the Cherokees, as well as among the ancientGermans and Egyptians. The elements are deified. Air, fire, andwater, have each their divinities.

The Mandans think the stars are the spirits of the dead. TheEgyptians accorded divine honors to the dead. The Madag88Biansconsider the dead evil spirits. The Hebrews held notions like thoseof the Egyptians and other neigh-boring nations. They had a dimconception of existence after death. They had their "Sheol," whichis the same as Hades, Orcue. There the shades assemble, who no morehave either blood or :flesh. Moses could not deprive them of theseideas, for he had nothing to replace them with.' "They joinedthemselves unto Baal Peor, and ate the sacri-fices of the dead." 1The J ewe regarded the souls of the dead as demons. So did theGreeks. "Their term demon, in its ancient acceptation, meant adivinity." In like manner the Chinese erected temples to theirancestors. The Hindus and Greeks, before Homer, honored them byinvocations and libations. At the time of the new moon, the Hindnsmade offerings (pitri-yagna) to the spirits of" the fath-ers; "also on the birthdays of the dead ; and water was sprinkled everyday in their honor, besides certain days of the month specified inthe laws of Mann. They were said to have adorned the heaven withstars. The Romans be-lieved in lares of all sorts, spirits of thedeparted, protect-ing spirits, lares of gentes, lares publici, andlares that stand where cross-roads meet. They held an annualfesti-val (Feralia) in honor of the dead. It began the 18th ofFebmary, and lasted to the end of the month. The manes were bothgood and hostile powers. They were snbordi-

Squier, Serp. Symbol, '10. 1 Friedlander, f. 92. Paalm cvi. 28.Compare Euripides, Phmm-, 160'1, 1808. Zeitlchrift der DeutlchenKorgenl. Geeell8ch., vol ix. p. h. ; Duncker

Geecbichte dea Alterthums, vol ii. 1'11; Wuttke Geach. deaBeidenthums, vol n. 2111, 893.

1 Creuzer, Bymbolik, 686.

..

8

nate to the authority of Pluton. Ataensie, a death-god-dess inAmerica, dwells in the moon, like the Greek Perse-phone, and standsat the head of all the bad spirits; and in the belief of theApalachis, Cupai, the adversary, rules over the underworld.' TheIndians believe in the transmigra-tion of souls, not only into thebodies of animals, but into the stars. The soul is consideredimmortal among the Algonquins, passing from one object to anotler.The Caribs believed that the insignificant and inferior souls werechanged into animals.

The Phcenician deities were personified powera of Nature, whichgradually came to be regarded as beings "considered human," untilat last Euhemerism made mere men of them. The Phoonician religionwas N ature-wor-ship, in which the sidereal element was prominent;and the gods, which elsewhere appeared visibly in the ver-dure ofthe trees, in the beauty and grace of plants, in the manifoldstirrings of the animal kingdom, in consuming fire, in themurmuring of streams and fountains, in the mountains, in theglowing poisonous simoom, in short, every where in Nature, wherelife and death reveal them-selves, had especially their "idols"(symbols and carriers of the deity), in the lights of heaven. TheKhonds, in India, had a sun-god, an Earili-goddees, a moon-god, awar-god, a god of hunting, a god of births, a god of the small-pox,a god of grain, and many oilier gods.' The religion of the firstinhabitants of India consisted in the worship of local deities,some supposed to be benevolent, some malevolent. They wereoriginally supposed to be spirits of deceased persons, who stillretaining the feelings they had when nlive, haunted the places oftheir former residence. They

1 J. lliiller, UO, 160. 1 J. M:IIDer, 2011, 6'1 Schoolcraft.,Indian Tribes, L 88; J. Koller, Gei!Chiehte der Amerikan.

Urrellglonen, 68, et puaim. J. Kuller, 2011. llonn Pbonizier, L16'1. Allen's India, 426.

IIPIBI'l'8.

wero thought to .have the power of assisting their friends andinjuring their enemies. Thos able to interfere at pleasure in humanaffairs, .they became objects of great anxiety.' The Father-Geniipossess wonderful powers; they bless and protect the pioos, bestowpossessions and wealth; they resemble the heavenly bands who helpthe gods in their works like the Feroers of the Zend legends.' ThePersian liturgy says: "I invoke the fearful and mighty Fravashis ofthe saints, of the pure men, of the men .of the Old Law and the NewLaw, the Fravashis of my ancestors, and the Fravashi of my soul."The Persi~ venerated rivers, trees, mountains, herds of theresurrection, stars, spirits, feroel'8. Feroers were in all places; in the streets, cities, and provinces, heaven, water, wind,earth, animals, etc. ; in Ormuzd, the Amshaspands and all thedeities. Spirits of the departed were feroers. Connected with theworship of the stars is the worship of the Fravaahis, or Feroers.The Fravashis are souls, and are stars also. " All the othernumberless stars which are visible, are called the Fravashis ofmortals: for the whole creation which the Creator Onnuzd has made,for the born and the unborn, for every body, a Fravashi, with likeessence, is manifest," (mit gleicher Essenz ist offenbar.) All thestars are con-sidered metamorphosed Indians, by the inhabitants ofthe Oaribbean Islands and the Patagonians.'

The Hindus believed the stars to be spirits called Gan-dharvasand considered to be heavenly choristers. At the cloee of the year,during the last five days, the Persians celebrated the ":E'estivalof All Souls." On these five in-

Allen's India, 881. Begleitende Helfer der GOtter bei ihrenWerten wie die Feruer der Zend

age. Roth. 4 D. H. G. 428. 1 2 Duncker, S71S. Bo, in the NewTestament, we find, "I 1lill .. ,. to my

110ul: Soul, thou hast many good things," etc.-Lute :r.ii. 111.Spiegel Die Lehre von der unendiichen Zeit. Zeitachrift der D.)[.G. 181SJ.

Hinokhired S. 343. Paris 118. 1 J. 11illler, 21S8, 220. 1 1Weber, Ind. Stud. 198, 224. Jlilman's Nala, p. 122.

8 8PIBll'-BJBTOBY OF KAB.

tercalary days the souls of the dead come again on earth andvisit their friends. At this festival every one must pray twelvehundred times a day, "Purity and glory is for the just, who is pure; "and the prayer, "That is the will of Ahuramazda," with otherprayers. Noxious animals must be killed, entertainment and dressesprepared for the pure spirits, and they must be invoked withprayers,--cnstoms which have evidently the same origin as thebanquets of the dead among the Hindus.' Festivals in honor of thedead were celebrated by the American tribes every eight or tenyears, and even by the Aztecs and Tlascalans in Mexico.

The ancient Chinese religion was that of all the earliest formsof society,-the worship of the visible powers of Na-. t11re or ofthe stars. The Chinese sacrificed to the Shin, that is, to thesuperior spirits of every rank, and to their virtuous deceasedancestors, and addressed the wind, rain, thunder, diseases, etc.,as divinities. Confucius says, " Shun then offered the saetificecalled lui to Shangti, he presented a puro offering to the lj!ixvenerable ones, he looked with devotion towards the hills andrivers, and glanced around at the host of Shin.'" The Micronesianislanders, in the Pacific Ocean, worsh.ip the spirits of theirancestors. Their word " anti " means deified spirit. They believethat as soon as a person dies, his spirit or shade ascends into theair, and is carried about for a time by the winds. At last it issupposed to arrive at the Kainakaki, a sort of elysium. In Ellis'sPolynesian Researches, the name of a spirit is " varna," whichmeans a " god " like-wise. " V arua ino " are the bad spirits.Oramatuas tiis, "spirits of the dead," were greatly feared by theislanders. Among the Old Persians the bad spirits were~ in part,spirits of the dead. 1 Some of the Indians of our Southern Statesbelieved the higher regions above inhabited by good spirits,

I 2 Duncker, 8'1'1, 8'18. I J. llnller, 86, e'l. I Canon orShun. Shu King, book ii., Chinele Bepoaitory. Hale, 99. 1 Elli8,voL L 8U, 8311. J. )(IIIler, 209.

8PIBIT8. 9

called" Nana ishtohoollo." The evil spirits, "Nana ook-proose,"were supposed to possess the dark regions of the west.' Theconception ot' souls of the dead as changed into airy shapes, whichthe wind attends to their resting-place, is the old belief of thelndogerman races extending from Britain to the Ganges. In Tahiti,the dead are elevated to the rank of gods, and the "First man" (theCreator) had the same name, Tii or Tiki."

Every Indian, in youth, seeks a protecting spirit for himself.There are also bad spirits ; but all spirits are to be feared : forthe protecting spirit of one is to be feared by others.' Throughoutthe spirit-realm the same spirits are both good and hostile, orthey are divided into those which are favorable and those which areunfavorable. According to Philo, the Alexandrian Jew, the air isfilled with invisible inhabitants, spirits free from evil, andim-mortaL The best of them are the angels. God uses them asinferior powers and ministers to benefit mankind. The angels werethe souls of the stars.

"When the morning stars IIIUig together, And all the eons ofElohim (God) shouted for joy."

The Septuagint gives this verse differently:

"When the stars were brought forth they approved me, All myangela with a loud voice."'

In Homer, the same gods are favorable or hostile to dif. ferentpersons ; but there is no formal division into good and evildeities among the gods ; bad spirits, spectres, etc., weregenerally, among the Greeks, believed to exist. Bad angels are notknown to the Hebrews before the exile; although the angels workeviL'

1 Adair, 43, 67, 80, 81. 1 J. :Maller, 1311. J. )[filler, 161. 'De W ette, Bibl Dogm. 82. 1 De W ette, BibL Dogm. L 82.

1 Weber, Ind. Studicn, 81. ' J. Miiller, 72. 1 De Wette, BibLDogm.l. 146. Job :uxvill. 7.

10

The ancient lriah worahipped the sun, moon, stars, and the winds; ' the Gauls, natural phenomena, the elements

. and heavenly luminaries, stones, trees, winds, rivers,thun-der, the sun, etc. The ancient German and the Scandina-vianreligions were baied on nature-worahip. They adored spirits ofevery kind, in the sun, moon, and stars, air-gods, water-gods, etc.The Esquimaux, the Greenlanders, the people of Siberia, and thePolynesians, worahip spirits. The Baktrian Hindus worshippedspirits of the sun and moon, the air, the heaven, the water, therivers, the winds, celestial singers, nymphs and demons, patrondeities of the villages, and the souls of their ancestors. TheAmerican Indians worship the fire, the sun, the elements, and innumerable other spirits. The Peruvians, Mexicans, Ro-mans, Greeks,Assyrians, Arabs, Hindus, Babylonians, Tartars, Persians,M888agetre, Egyptians, and Hebrews, adored the sun. The primitiveMagian religion was the wor-ship of the heavenly bodies. The oldCanaanites adored the sun, moon, and stars. Some of the Mexicanraces con-sidered the stars sisters of the sun. In Pern they werethe moon's maids. Among the Hebrews they were the sons of El (theSun). "They fought from heaven. The stars in their courses foughtagainst Sisera.'" "And suddenly there was with the angel amultitude of the heavenly host praising God." "Take heed that yedespise not these little ones ; for I say unto you, that in heaventheir angela do always behold the face of my Father which is inheaven." "Notwithstanding, in this rejoice not that the spirits aresubject unto you."' The demons enter the herd of swine. J esnswalking on the water is thought to be a spirit. "What shall a mangive in exchange for his soul I" " J e-

1 V&llancey, Eaeay on the Celdo Language, 151, 815. 'Sohooloraft, L 88, el pualm. ' Heeren's Asia, TOL B. 190. ' Judges,T. iO. 1 Luke B. 18. Jhtlhew XTiil. 10. 'Luke x. iO.

. BPIBITB. 11

6118 perceived iA 11M ipirit ~ they so reasoned. withinthemselves." 1

"For eo 1/u Bpiril of Ule ThebaD aeer Informed me." 1

"For when they rise from the dead, they neither marry nor aregiven in marriage, but are 88 the angels which are in heaven." 1"The chariots of God are twenty thousand; thousands of angels.""And it shall come to pass in that day, that the Lord shall pullishthe host of the High Ones that are on high, and the kings of theearth upon the earth. " The stars are not pure in His sight." "Hisangels he charged with folly." "Who maketh His angels spirits."(Winds.) "Then a spirit passed before my face.""

Ovid says in his Metamorphoses, " that no region might bedestitute of its pemiliatr animated beings, the stars and forms ofthe gods poesess the tract of heaven." Human figures weresculptured by the Assyrians, having stars upon their heads." Thesame are found in Egypt, representing the twenty-four hours of theday.11 Others have a huge star in the middle of the figure." ThePersians, Chaldeans, Carthaginian&, .Assyrians, Egyptians, OldCanaanites, in-cluding the Phmnicians, worshipped the spirits ofthe stars. In the language of Mr. Prescott, " As the eye of thesimple child of nature watches through the long nights the statelymarch of the heavenly bodies, and sees the bright host coming upone after another, and changing with the changing seasons of theyear, he naturally associates them with those seasons 88 theperiods over which they hold a mysterious influence." 11 "And theyhad no sure ll'ifln either of winter, or of flowery spring, or offruitful summer ; but they used to do every thing without judgment,until I showed to

1 Hark IL 8. 1 Od,.ey, :uili. 261. 1 )(ark xiL 26. Pa. luiii.17. Iaiah uiv. 21. Job uv. 11. ' Job iv. 18. ' Job iv. 111. 1Hetam. p. 7. Blley. 11 Layard'a Nineveh voL L

11 CbampoWon Egypte, p. 131. 11 Geeeni111, Jeaia, voL n. 529. "'Pre1e0U'1 Hexico, L til.

them the risings of tM .tan and tMir Mttmg1, hard to bediscerned.'" So, in the opening of the tragedy of Agamem-non by.N..schylos, the watchman says:

.. I baTe bebeld tbe gathering or the Dightlylllan, Both thoeetbat briDg winter ud aummer to mortala, Brilllao& Lordi, Stanc:oupicuou in the ..Ether."

And Job:

c..- thou tu&en the bUldl or the ~'Wade~, Or 1-D the cbainlor Orion' c.n.& thou lead forth the SigDI in their MUOD, Orguide A.rc&llrWI with bileou? XDOW'eH thou tbe ordin&Dceeof the beaTeufl

Let them be for signs, and for &eaBOne, and for days, andyears. 1 The Mexicans regulated their festivals by the Pleiades.The Polynesians determined their two seGSOns by this constellation."Matarii i nia," "Pleiades above,'' "Matarii i raro," Pleiadesbelow" (the horizon).' The Cherokees venerated " the Seven Stars ;" and they were called " the dancers" by some of the Northerntribes of Indians. The Peruvians consecrated a pavilion of thegreat temple at Cuzco to the stars, and especially to V enos andthe Pleiades.'

In India, the Maruts, the Rudras, the Ribhus, and the Pitris,were protecting spirits, originally men. The Maruts are the windand storm gods ; a spirit-band formed by the souls of the dead.Hence the oft-repeated ex-pression " they were once mortals," andhence probably their name ; Maruts, " morts," mors. In the Vedas,the Manes are called "the fathers" (pitris), and Yama, an old

1 ..Eecbylua, Prometheu bouud, 464--43'1 1 Noyes, Job, p. 198.J.Jb uuiii. 31. 82. 33. llunk, 424. 1 1 Geneala, 14. Preecot&146. llexlque 29. Ellie, Polynee. Bee. L 8'1. J. Miiller, p. 114.Squier,Serp. Symb. 69. ' Lacroix, Univera pitt., Perou, p. 370. 1Wuttke, Geaeh. dee Held., p. 1168. 4 Kuhn' Zeitaeb.fllrVerglelchende Bpracbtorachuug, p. liS.

BPIR1TS. 13

sungod or :firegod, is their king. Y ama was the " first . man,"like Manu.' '

" Agni zertriimmere nicbt die hellige Scbale, Die lleb denGiiUem und den hebren Vitem ; "

"Geh' bin, geb' blo, aufjeoeo alteoPfaden, Auf deoen UllllreVater helmgegaogeo ; Gou Varuna und Yama sollst Du sobauen, Diebeideo Konige, die Speodeotrinker. Geh' zu den Vitem, weile dortbel Yama.""

The Hindus poured out libations to the dead like the Greeks. ThePeruvians made libations to the Sun ; they searched the entrails ofvictims, and believed in auguries like the Romans, Babylonians andGreeks, and their idols were thought to speak after the manner ofthe ancient Greek pythonesses. The flight of birds, especiallyvultures, was ominous among the American savages, as amongst theancient Italians. "So sang the hirds in the branches to Sigurd,after he had destroyed Fafni, what yet remained for him todo.'"

" Fataque Tocales pl'lllmooulae boves."

In Italy genies were supposed to reside in tlie mid air. wherethe tempests have their origin.' All the Sabellians, bnt especiallythe :Marsians, practised divination : prin-cipally from the flightof birds.' "The seer, the feeder of birds, revolving in ear andthoughts, without the use of iire, the oracular birds with unerringart."

1 )(filler, Todteobestattuog, D. II. G., vol. lx., page ul.-4Kuhn 101. 1 Miiller Todteobestattung, D. H. G. vol. 9. ix. xiv. ~Univers pitt. 8'11, 8'12, 3'16; Prescott, Peru, 1., 108; Ezekiel.ul. 21;

D'Orbigny, l'homme Americain, 1. 303. 4 J. Hillier, p. 84.2'18.; D'Orbigny, L'homme Americaln, 1. p. 803. 1 Jacob Grimm,Ursprung der Spracbe, p. 14. Tibull. H. IS. '18. ' ltalle aocleooe,p. 888. 1 Niebuhr's Rome. Am. ed.l. '11. ...Esehylus, Beptem contraThebu, Hoe 24-26.

.............. lorda ....... ol ......... -.

The "fifty races of birds, sharp-darting, divine," aremen-tioned in the old Penian sacred books. Gods were among ourIndians thought to reside in the upper currents of theatmosphere.'

".A.Dd the pue Akber, biP-7 of the re.&hered -."

Birds which dart lightning from their eyes are the children ofThunder. The bird belongs to " the Heavenly " as one of them ; heraises himself by superhuman power above the earth, and is lost inthe realm of the invisible.' Hence the In-dian conception of theDeity manifesting hiou;elf in the form of a bird.7 "Either thisbird is the god himself, or the Great Spirit reveals himself as abird, or he dwells in him." On great occasions, Kitchi Manito showshimself in the clouds, home by his favorite bird W akon.' This isno other than the Great Spirit himsel " The bird of the GreatSpirit is throned above, while the noise of his wings is thethun-der ; he looks spying around, so arises the lightning; also hecauses rain." ' Other Indians ascribe the thunder to a great whiteco*ck in heaven. The Dogribs tribe supposed that the earth wasoriginally covered with water. No living being existed bot a greatAlmighty Bird, whose eyes were fire, his looks lightnings, and theflap of his wings the thunder. He leaped down into the water, thenthe earth rose, and, at the Bird's command, animals came forth outof the earth. When his work was ended, the Bird with-drew, and wasseen no more." According to the lfinitarree

1 Antigone, nne 1020. 1 Ya9DL ][leuker, vol I, p. 129, Note, etpam... Schoolcraft, part L p. 88. ..EachyiWI, Prometheus, 280. I.Kiiller, p. 91. Schoolcraft, Algie Ree. 1L n. J. KiiUer, p. 120. 7J. Killer, 61, 68, M, 111, 120, 121. 1 I. Kiiller, 120;Cba&eaubrland, l. 1H. ' J. Kiiller, 110. Ibid. 121;Beckewelder, 62'1. u J. :U.iiller, 121, quotee Klemm, 1L 1661 160;Schoolcraft, Wigwam, tot,

e&o., e&o.

BPIBITS.

version of this myth, the Bird had a red 8'!J6, which refers tothe Swn. ; he dived under, and himself brought the earth up.'

Baal (the Sun) was represented with the wings and tail of adove, to show the 888ociation with Mylitta.' Compare the Orphicidea of Zeus as Eros or Cupid ; also Noah's dove with the doves ofMylitta (Venus), the Sun's dove, as the Spirit of God, that movedon the face of the waters. "The Spirit descending from heaven likea dove." Among the Egyptians and Assyrians, hawk-headed divinitieswere those of the :first order. " God is he that hath the head of ahawk." The winged Sphynx resembles the Greek Gryphon. which isevidently an Eastern symbol, connected with Apollo (the Sun).' Theeagle is the bird of Jove. In Persia the bird Asbo-Zusta contendsagainst the fiends. Other birds :fight the devils, especially thebird Sinamru (Simurg). The Parsees asserted that Sinamru was theeagle. "Seroech is holy, one of the fonr Heaven-birds: Coroeh,radiant with light, farseeing, intelligent, pure, ex-cellent,speaking Heaven's language."' "I invoke the five races of thebirds, .. the numerous birds of rapid wing." In the comedy ofAristophanes, the chonl8 of birds is made to say:

"The black-winged Night first laya a windy egg, Whence in thecircling holl1'8, apl'&llg wished-for Love, Be begot our race,and brought ua forth to liglR. The immortal kind, ere Love (Eros)confounded all things, Bad no existence yet ; but soon as they Weremingled, BeaYeD with Ocean rose, and Barth And all the goda'imperieh&ble race. Thus are we far more ancient than $heBleat."'

I J. Jlllller, P 121 Layard'a Nineveh, .U9. 1 John L 89. Layard's N'menh, p. 468; )lovers Pb6nizier, vol. i. p. 68, 69.Layard, p. 469. Dunker, vol ii. p. 886. ' Beroeh-Yeaht. Kleuker L1411. Beroeh, " the god o obedience, ahowa the law to the 'IKeahftl'l of the

earth." Coroeb-the Raven; the Carrion Crow. ' Kleuker, 129..A.vea, '168-7'12.

16 SPilUT-HISTOBY OF JUN.

J. Miiller says of our Indians that in all things theyre-cognized a diviM Spirit, except in living men.' To the worshipof Spirits is to be added that of the souls of the dead, which notnnfrequently is one and the same thing. The souls of the dead, likeother spirits, exert on the des-tiny of the living a diviMinfluence; they manifest them selves, and are worshipped like gods.Festivals in their honor were celebrated every year; or every eightor ten years. They erected not merely monuments, but temples . tothem. Many Indians believe tl1at before their birth they wereanimals. The Iroquois believe that at their decease men may becomeanimals, or their souls transmigrate into stars. The southernheaven is chiefly the abode of the de-parted, and the stars of theMilky Way are the road to it. Among the Apalaches and Nat chez, thesun is the abode only of the souls of the brave. The Comanchesbelieve the Indian paradise is situated beyond the sun. 1 TheMexicans prayed to their chief god, "We beseech thee that thosewhom thou lettest die in this war, may be received with love andhonor in the dweUing of the S'liln; that they may be gathered tothe heroes (mentioned by name) who have fallen in former wars." Thesouls of warriOI]I escorted the Sun in his progress through theheavens, and, after four years of this life of happiness, weretransformed into clouds, birds of brilliant plumage, lions, orjaguars. 1 " It is mani-fest that between the periods of Homer andPindar a great change of opinions took place, which could not havebeen effected at once, but must have been produced by the effortsof' many sages and poets." Whilst in Homer (about B. C. 884) only afew favorites of the gods reach the Elysian fields on the border ofthe Ocean ; Pindar, not far from B. C. 550, makes the " Islands ofthe Blessed" a reward for the highest virtue. In Hesiod's "Worksand Days" all the Mr0e8 are described as collected by Zeus in the"Islands

1 J. M:llller, '18. J. M:llller, 620.

1 J. Muller, '12, 63. 1 Schoolcraft, ii. 225. 1 Univere pitt.Me:lique, 211.

8PJB1TS. l'T

of the Blessed." 1 The Hindus believed that those who fell inbattle went to lndra's heaven, where was light a thousand timesmore brilliant than the sun. Those who died in bed, the women andservants went to J ama in the shades below. The nations of NorthernEurope be-lieved that the beautiful maids of Odin conducted thesouls of fallen heroes to Valhalla. Those who died of old age orsickness went to Hela, the goddess of the under-world. The souls ofthe common people enter the bodies of animals, in the conception ofthe Natchez tribe ; those of the distinguished migrate into thestars.

Our Indians believe that spirits or gods abide in animals. Themore primitive the Nature-worship, the more frequent is the worshipof animals. Animal worship pre-

. vailed over Persia, India, Greece, Asia .Minor, and Egypt. Theadoration of the bull, the goat, and the serpent, is too well knownto need remark. The Egyptians held most animals sacred. So, inAmerica, the Great Spirit appears as a beaver. The beaver wassacred to the Great Spirit. The same is true of the snake and theopOBBnm among the Nat-chez Indians. The transmigration of deitiesand the spirits of the dead into animals was a prevalent notion. InPeru, one of the deities is represented in the shape of a bird,just as in the Polynesian islands, gods take the shapes of birds orsharks. Separate distinct spirits were regarded as causes of theindividual phenomena of Nature. Nowhere, in the primitive conditionof mankind, ruled the conception of order, or subordination, orunity; but all things had sep-arate spirits assigned to them astheir cauRes. Every ob-ject wears the aspect of a separate livingbeing-and when the mute and dead nature of some is too apparent forthe

1 See K. 0. llilller, Lit. Ane. Greece, 280, 2811. 1 Danoker,ii. 68, 69. lnde, 196. 1 J. llllDer, 6'7, 66. J. llllDer, 120, 69If. 1 J. Hiiller, 128. Ellia, Polynman Res., vol I. 226, 829 ;UDiven pitt. He:dqae, Guatemala

et Perou, 8'71, 8TT.

2

18 SPIRITBISTORY OJ' Jl.l.N,

exercise of this belief, it exerts itself in the idea that thei~ animate object has a soul, a life about it somewhere; or agenius loci, a nymph, or protecting spirit. Thus, to the savage,the larger part of Nature becomes a legion of animated powers,independent in existence and character.

Lite and power are associated together in his mind, and the mostimportant distinction of the nature of gender, which he thinks fitto make in his language, is the division of objects into thosewhich have life, and those without iL With him, the Sun, Moon,Stars, Thunder and Lightning are of the animate, or living gender.'The Mexican gender diati11,fJ'IIIi8he8 rational beings fromirrational animals and inanimate objects. "In the nouns ofinanimate things the plural is the same as the singular, suchexcepted as are perBnijied and considered animate, as the stars,sky, etc." Dr. von Tschudi, in his grammar of the Kechua(Peruvian), remarks, "substantives in gender are divided intoanimate and inanimate. To the first belong men, beasts, plants,especially trees, the sea, rivers, the sky, the stars. To theinanimate belong stones, all inanimate masses, works of man'sartificial production, little plants, small animals, etc.,etc."

The most primitive condition of mankind was that of separatetribes, families or gentes, speaking different tongues ; and thesetribes often assimilated in language to their neighbors, producingresemblances of some sort, we can scarcely say dialects ; for allthe dialects we know of in Europe and Asia, and poBBibly inAmerica, date. some thousands of yeal'fl after the earliest period.The totally different character of the languages of the Americantribes favors this view. It has been said that the grammar ot thesetribes and nations is very much the same, from the F..squimaux tothe Patagonians ; but that such a resem blance is not to be foundin the word-material. It is con-fined to the grammar, which wouldnaturally be crude,

a School oral\, U. 846. American Edlnol. Soc. L 216.

SPIBIT8. 19

because the American tribes were not, generally speaking,civilized. Ranke, at the commencement of his History of the Popes,says: "If we take a general survey of the world in the earliesttimes, we find it filled with a multitude of independent tribes. Wesee them settled round the Medi-terranean, trom the coasts as farinland as the country had yet been explored, variously parted fromeach other, all originally confined within narrow limits, andliving under purely independent and peculiarly constituted forms ofgovernment." The historian Niebuhr remarks: "The far-ther we lookback into antiquity, the richer, the more dis-tinct and the morebroadly marked do we tind the dialects of great languages. Theysubsist one beside the other, with the same character oforiginality, and just as if they were different tongues.'" Thevariety of the Grecian tribes, and Homer's enumeration of thevarious races that assembled at the siege of Troy, are well known.Additional evidence of this early multiplicity of distinct tribesis perhaps to be found in the oriental system of government. Agreat king had many tributary kings under him. Each of these pettykingdoms preserved in the main its ancient customs and form ofgovernment, paying an annual tribute to the power whose superiorityit acknowledged. The Old Testa-ment bears constant testimony to thevariety and number of distinct nationalities. In Persia and India,the same tiling appears, and even in China. The tribes of Tartaryand the remains of countless races that even now appear between theCaspian and Black seas, the tribes of Germany, Gaul and Britain,and the ancient and even modem condition of Africa, all point tothe same primitive tribal organization. In North America, we havethe almost infinite variety of diRtinct tribes, speaking differentlanguages. Mexico was filled with distinct nations having differentdialects. The Aztec armies were incessantly occupied in attacking"a multitude of petty States," some unconquered, and others

1 Niebuhr's Rome, Am. ed., Yol. i. p. 49.

u.-!.eavr,r. .. ~ to ~!.ake (:f' t!:e yo::b.' T!!e ll~x!eangreat ~=-=~~ r~ r. -,:..~.:s exerc:~i c>::r:.;:.:-:e t.:~: ...r.a! j~~~!c:tion, eat:=. !n 1:.:.-. O:irn ~:ric:: Ci~y ra:~~eo;:.. a::.! (. .::.nred the lta!.!a.--.1 (.( :h~ rr.o:~arc!l !nwar ..-!:!1 t~~ prnp.)rtivnate th l!..e er.~nt oi t~.eir d:o:nain.anol n!3.I".y J.a!ol tri!..ute to the 1::=-.g ~ t!-.e:r 1

IPIRI'l'l. 21

.America." 1 llr. Gallatin says : " Taking into view the wordsor vocabularies alone, although seventy-three tribes (east of theRocky Mountains, within the United States and the Britishpossessions) were found speaking dialects 80 fOil' differing thatt'My cannot 1J6 'IIITiiJerstood witlwut an inter-preter by thsIndians of other tribu, yet the affinities be-tween the words ofmany of them wete such as to show clearly that they belonged to thesame stock. Sixty-one dialects, spoken by as many tribes, were thusfound to constitute only (Y) eight languages, or rather families oflanguages, 80 dissimilar that t'M fe'UJ coincidences which mightoccur in their words appeared to be accidental." The investigationof the langnages of the Indians east of the Rocky Mountains, andnorth of the States as far as the Polar Sea, has satisfactorilyshown, that however disaitnilar their words, their structure andgrammatical forms are substantially the same. "Mr. Gallatin hasfound in North America alone thirty-seven families of tongues,comprising more than one hundred dialects."' It is well known thattribes emigrate and change their language entirely ; and that twotribes will coalesce, forming a new language, in which it is almostimpossible to recognize either of the original tongues. Von Tschudisays, "The number of American languages and dialects isextraordinarily great, and scarcely the twentieth part of them hasbeen even superficially known. Also these languages have undergonegreat alterations. Many have become extinct. It is a well-knownfact, that individual tribes or bands (Rotten) of Indians separatefrom the main stock, remove into remote regions, and there form, ina manner, a new language, that contains an altogether newword-material, and is not under-stood by the original race. Otherraces mix, and form a new

1 John R. Bartlett, NoT. 2litb, 18M. 1 Jour. Am. Ethnol. Soc.,vol. l. p. 2. 1 Notes, etc., p. 10; Squier's Serp. Symb., p. 24. 'lndigenoua Bacea of tbe Earth, p. 82.

22 IPIKl'l'-HISTOBY 011' K..&.N.

language, wl1ich only a close and thorough examination can traceback to its source.'

It is important, while showing that the primitive organ izationof mankind was that" of' tribes, speaking different tongues, tonotice in this connection certain characteristics common to allprimitive languages, which are evidences of the simple andunphilosophical mode of thought of the early peoples. "Crude andprimitive languages are redundant in grammatical forms." "Ingeneral it may be observed that in the lapse of ages, from the timethat the progress of language can be observed, grammatical forms,such as the signs of C88es, moods and tenses, have never beenincreased in number, but have been constantly diminishing." "Theluxuriance of the grammatical forms which we perceive in the Greek,cannot have been of late introduction, but must be referred to theearliest period of the language." Jacob Grimm says, "the state oflanguage in the first period can-not ba called one of perfection,for it lives nearly a lite of plants, in which high gifts of thesoul still slumber, or are but half wakened. The word-materialpushes forth rap-idly and close together like blades of grass." Notonly are many moods and tenses formed, but many cases of nouns,numerous inclusive and exclusive forms of verbs, and a greatvariety of particle usages, that later lingual develop-ments havecaused to entirely disappear. Thus the Sans-krit has eight cases ofnouns-the Peruvian nine, the Greek five, and the Latin six. ThePeruvian (Quiqua) is a more primitive language than the Sanskrit,and possesses a greater abundance of grammatical forms. "The geniusof the American langu~o-es, like that of the Sanskrit, Greek andthe Germanic tongues, permits a great number of ideas in a singleword."

1 Von Tecbudl, Grammar ohhe Kecbua Spracbe. 1 Soboolcraft, Tol.ii., SU. 1 K. 0. :Milller, Hist. Greek Literature, 6. Ursprung derSprache, .S, 4'1. See Von TI!Chudi, Grammar, pueim. Larenaudl~re,Univers pitt. Kes.ique, 49, b.

SPIRITS. 23

The Indian's crnde conception of N atnre pervades his language.It is description with an attempt to paint in words a scene just asit occurred, taking in all its details and particulars in one longword. It is a constant effort to speak of objects in groups,' orrather to find a single word to express two or three ideas, wherewe should use one word for each. These well-known agglu!inatedforms of toord8 among our Indians are mentioned by Von Tschudi (p.11) as a characteristic of the Quiqua (the Pernvian) ;, but theMexican had dropped this mqde of expreSBion pro-bably, a8 it issaid not to exist in this language. The In-dian, instead of usingone verb "to wash," no matter what undergoes the process ofwashing, employs a verb signify-ing in itself " to wash the hands,"another meaning " to wash the face," and so on. Without perceivingthat the idea of washing is common to each, he gives a new word foreach variation of idea, which includes every thing-one main ideawith all its adjuncts. It is language prior to generalization andphilosophic analysis.

1 Schoolcraft, H., 34 2. 1 Am. EthnoL Soc., 24i.

CHAPTER II.

TIIB GB.B.A.T GODS,

THE great number of the Nature-gods is gradually in-creased byabstractions which are borrowed from ethical and social relations,and to whi

TJm GBEA.T GODS. 25

an anny pasees, a god of cannon, and gods of the gate, be-sidesghosts of faithful statesmen, scholars, etc. 1 The Mexican had hisgods of gold, sin, blindness, wine, pleasures, frost, salt, andbutterflies, his goddesses of the chase, the :flowers, andmedicine. The Greek had his Wisdom, Justice, Sleep, Death, Fortuna,as divinities.

When the savage perceives the operations of Nature that we calllo;wa, he conceives a Being working and re-vealing himself in them.Spirits govern the elements and the seasons. The people of WesternEurope considered Kronos to be Winter, Aphrodite Summer, andPersephone Spring. The American Indians worshipped the Earth as themother of all things. "Rhodos (Rhodes), the daughter of Aphrodite,bride of the Sun," Erde, the Earth, Gothic AirtM, Aritimis,' theScandinavian Earth-goddess Jord, the Old-Persian deity Armaiti, theEarth, the Sanskrit Aramati, Acal, Ocol, Col (Coolus), "Acalus andCalus names of the Cretan Talus"' (the Sun), Kleio (Klea), .Asel,Sol, the Etrus-can Usil, the Sabine Ausel, Sa.uil, Sa.hil, Sigel,Heli(os), Eelios, Aeli91J, Azel and Azael (a god adored inDamascus),' Ab," the old god Av, the Oscan god liv, love, levo,(Iell(l))," Evi-us (Bacchus), Aphaia, (Artemis," the E-arth) Apia(the Earth), .Kronos "the beaming Sun" (Krona, a sunbeam inPhoonician, Karan, in Hebrew " to shine," Karnon, in Arabic "asunbeam,"'") Zeus (Sens Y) god of .ther and the storms, the old godAsius in Asia Minor, "the Spartan Sios" (Zeus), the Old TestamentAishi (Baal =Jehova),11 the Assyrian "As," father of the gods,""Iasius

1 11artin's China. 1 J. :HUller, 6'1, 2M, 861. 1 Plutarch, deIs. et 0.., lslx. J. :HUller, 66 ; Tanner, 208, in Kiiller. 1Plndar, Olymp. vii. ill. 1 Donaldson's Varrooiaous, 8'1. ' AmericanEncyel. Art. Talus. 11overs, i. 881. ' Koven, L 868. Jacob Grimm,Tra1111. Berlin Akad. 1846, 19'1. 1 J. Brandis, -40,100. 11 Hovers,i. 128.

11 Donaldson's P'mdar, 861. n Rinck, L -40. u Hosea, ii. 16.(18.) "' RawllnsoD, Journal Royal Asiatic Soc., vol x!L 26.

26 SPIRIT-HISTORY OF lrl.A.N.

(Bacchus), the hUBband of Ceres,"' Smun (Esmun), Apol-lo,"SummanUB (Pluto), god of the nightly lightnings," Amanus orOmanus, the Sun in Pontus and Cappadocia, Amon, god of light andfire, lapetos, the Titan, Phut or Ptah (Vulcan), Oannes, 'n"'"'Ani, Ina (the Sun in Sans-krit), Anu,' .olus, Boreas, and Rudra,"the rushing storm-blast," Adan, Odin, Adonis, lnachus, the PhrygianAnna-kos, Enoch, Asar, Asarac, Ahura, Dagon, Dakan, Agni "thefour-eyed Hindu fire-god" (Ignis), Am, Ami, Aum, Om, Aoum, Aoymis,lama, lorna, 1om (day), Yima, J amadagni, Saad, the Arab god, Seth,the god of the "Sethites," Seth-Typhon (Moloch, Pluto), Sol-Typhon="Apop, the brother of Sol," Abobas (Adonis), Phoibos, Papaius(Zeus), " Apellon, the fighter,"' Abel,' Abelios, the Sun inCrete,'Babelios, the Sun in Pamphylia, Apollo, are all spirits. Itis enough to say, generally, that for nearly every idea which thehuman mind could conceive, a god or presiding spirit would seem tohave been somewhere created.

Hence Fetichism is explained. It is as easy for the mind of thesavage to locate a spirit in a stick of wood, a square stone, or arude idol, as for the Mexican to con-ceive a god of gold, ofbutterflies, or of frost. If spirits transmigrate into stars fromthe forms of the animals or human bodies, if they reside in trees,why may they not enter an artificially prepared substance TheAfrican con-

1 Heaiod. Tbeog. 970. Compare the Hebrew names Iesalaa, Ieaaiah,Iablab, labiaho, 1 Cbron.xii. 6. Iesua, .Asiab (in the Cabbala),and Iasiaho (loshua). Jeremiah xx.uil..

1 Bopp, Berlin. Akad. 188S, 194; Brandis, 80. See alsoZeitechrif\ d. D. ll. G. viii. 696.

Ap.vr. Plut. de Is. cap. 9. Herodot. ii. 42. 1 Kenrick, II. 3M;Movera, 1. 899.

Hoven, L 800.

Miiller'a Dorian&, Book II., ch. 6. . 6; Donaldson's Varron.8'1 ; Rinck, I. 176.

' The Phrenic;iane and Syrians call Saturn (Kronoa) El and B61and Bolat6n. Movers, i. ch. 8. i66. Damascius in Photius, 848.

1 Jacob Grimm, Trans. Berlin Akad. 1846, 197 1 Ibid.

THE GREAT GODS. 27

siders the material substance which he adores endowed withintelligence like himself, only superior in degree. He has housed aspirit within it.

The Dacotah Indian worships a painted stone.' In Pem, a stonowas observed to be a tutelery deity. The Arabs adored a great blackstone. The worship of idols in the human form is a more cultivated,but a similar conception. The Teraphim in Genesis are a kind ofportable household gods or penates, snch as the Greeks and Romanspossessed. The Manitus of the visible objects of Nature, or ofnatur~Jl phenomena, are considered so united with the materialap-pearance, as to form one being, like soul and body. ''If thespirits are sometimes looked upon as without a visible form, yettheir appearance and revelation are connected with these objectsand signs."

"Then Samuel took a stone and set it between Mizpeh and Shem;andcalled the name of it Eben-Ezer." This means Dionysus (Bacchus= theSun); for, as the Maltese stone-inscription translates Ebed-Esar bythe Greek Dio-nysus, we feel no hesitation in translating Eben-Ezer(Aban-Azar) the same. Bacchus-Ebon was represented in Cam-pania asan ox with a human head, and Oben-Ra is said to be Ammon-Ra.'Rawlinson reads Aben; Aban is Pan.' Jacob sets up a stone on end,and pours oil on the top of it, and says ; " This stone which Ihave placed as a statue, shall be God's house."' "And Jacob set upa sta.tue (sta-tuam) in the place where he talked with him, astatue (statuam) of stone; and he poured a drink-offering(libation) thereon, and he poured oil thereon."' "No man is withus; see, Elohim is witness. Behold this heap, an:i behold the

1 Intr. to Dacotah Gram. 1 Univera pitt. Perou, '1'1. ' l'arta4, IS, vol v., Bunsen, .Egypt's Stelle, 826. J. Milller, 92. ' J.Miiller, 91S. ' 1 Sam. vii. 11, 12. ' Movers, i. 8'18, 826; MunterBabylonier, p. 2'7; Bononi, p. '71! ; Joumal

Royal .Aldatic Soc. liS, Part 1, p. nil.; Chrlftian Examiner,July, 1866, p. 91S. " Quem poeui atatuam," Version of SebastianSchmid.

' Geu. xuv. 13, 14, Version Schmid.

BPIBrr-BJBTOBT or JUlf.

statue (statuam)." 1 The adoption of the human form in images isa more advanced conception. The human form symbolizes thesuperiority of man's nature over the rest of creation, and is somuch the better fitted for the rep-resentation of the forms of thegods. In Asia, the repre-sentation of the Divine in human shape wasforbidden in the earliest period, and the Persians, at first, weregreatly displeased on seeing such images. The Persians, the peopleof Central America, the Egyptians, the Hebrews, and other nations,used animal forms as the symbols of divine qualities. The highestemployment of these sym-bols is seen in the Sphinx, the Cherubs,the Serpent, the Winged Bulls with human faces at the doors of theAssy-rian palaces. The highest conception of God clothed him withthe human form. "The Greek anthropomorphism is a higher stage thanthe Pelasgic Nature-worship.'" God is represented in the legends ofGenesis with the human shape. The Egyptian and Hindu sacredwritings often ex-hibit the same conception of the deities.

The fetichism 'of the savage confines its regards to theindividual phenomena and objects of Nature. To him the idea ofunity (Einheit), of" a wlwk," of " a creation," must necessarily bestrange. He thinks not of "a whole," of" a world; " and docs notask himselt~ "Who has made that I "'

From among the multiplicity of powers whose existence wasobvious to the perception of the child of Nature, he selected somethat were more prominent as the chief objects of his regard-the sunand moon, some of the stars, the earth, air, :fire, water, and godsof matters connected with his daily wants. Every kind of spirits(and there are many) has its own leader or chief. This idea formsan intermediate step from the infinitude of individual spirits tothe concep-tion of a Great Spirit, who stands at the head of allspirits.

1 Gen. x:nil. 60, Ill, Schmid's V creion. 1 Mover's Ph6Dlzier, L181, et pualm. 1 J. lliiller, H. J. Kiiller, 'liS. J. lliiller, 1M,'liS, 91.

TBB GREAT GODS. .

The Great Spirit is a spirit like any other; he wears all thepeculiarities of the other spirits of Nature-worship, and his ideaor the conception of' him fastens itself to any visible object,which exercises a striking influence upon the whole of Nature, likethe Sun, the Heaven; or to one which re-veals to us a power ofNature (Naturkraft) as an animal, or, finally, which e.xpresses thepersonality as the human figure.' The Greenlanders worshipped theGreat Spirit, but did not associate the idea of a Creator with him.Northern races, like the Esquimaux and Greenlanders, know nothingof a Creator, but recognize a Great Spirit. 1 The Great Spiritdwells in waterfalls, in birds and animals, such as the hare,beaver, wolf, bear, buffalo, and serpent. He is a Nature-god, likethe other gods : a part of the many gods, primus inter pares."

In the progress of conception, the primitive spirit-wor-ship isin some sort systematized. The number of distinct existences isdivided into classes. Spirits preside over these divisions. A god oall the rivers,. winds, fishes, classes of animals, etc., isconceived. &Ius presides over the winds, Oceanus over thewaters, Unktahe is the god of waters of the Dacotahs. In Mexico, Nahuihehecatl is ruler of the four winds. Tlaloc is the chief. ofthe water-gods. A rise takes place to the conception of "GreatGods," who pre-side over the elements, the winds, and the mostprominent circ*mstances of life. These chief gods are generally ofa certain number, which is fixed; although the deities are notalways the same. In Egypt the number remains the' same, but thedeities differ in different districts. The nom ber is taken fromsome calculations respecting time, or has an astronomical origin,like the numbers thirteen, twelve, and seven.

Thirteen was the sacred number of the Mexicans and

1 J. Killer, 99. 1 J. ](iller, 1M. 1 Ibid. 1111. 118, U9. 4Ibid. 122, 128, 1215. I Ibid. 102. Lepaiua tiber den eratenligyptlachen G6tterkreia, Tl'lllll. Berlin A.k. 1SII1,

80 SPDUT-BIBTOBY OF JUN.

the people of Yucatan ; "twel VC ,. of our Indians, and al-mostall the nations of antiquity; "seven " was taken from theBabylonian idea of the Sun, Moon, and five great Planets, asprominent rnlers over the destiny of mot'tals. The number twelve isthe twelve moons or lunar months. "The names of these twelve godsoften show that they were only the old deities, presiding over theeleme(lts and most im-portant circ*mstances of every-day lite. TheMexican and Maya sacred number was thirteen. The method ofcomputa-tion among the priests was by weeks of thirteen days. Thethirteen names of days are those of the "Great Gods."' The originof the period of thirteen days to a week was this. The yearcontained twenty-eight weeks of thirteen days each, and one dayover-just as our year contains fifty-two weeks of seven days, andone day over. Thirteen yeal"B would make an indiction or week ofyears, in which the one day over, each year, would be absorbed inan additional week of thirteen days. Four times thirteen erfifty-two years made their Cycle. The period of thirteen daysre-sulting from their first chronological. combinations, afterwardsbecame their sacred number. Lepsius says, the Great Gods of Egypthad not an astronomical origin, but were very likely distributed onap. astronomical principle, when it was advisable to form andarrange the nome deities into one system on the consolidation ofthe kingdom.

The number of stones of which Druidical structures con-sist isalways a mysterious and sacred number, never fewer than twelve, andsometimes nineteen, thirty, sixty. These numbers coincide withthose of the gods. In the centre of a circle, sometimes external toit, is reared a larger stone, which may have been intended torepresent the Supreme

:God. ' Gama, .utronomy, CbronoL and Mytbol. of the ancientMexicans, 61,

97, 98, 99, If. Compare the thirteen snake-gods of Yucatan.MQ!ler, 487. 1 ~tephens, Yucatan i.4M; Appendix, 94. :Miiller, 94.1 Berl .A.k. 1861. Pictet, 134; Jlichelet, Hist. France, ToL iL382, quoted in Squier, Serp.

Symb. 48.

THE GREAT GODS. 31

Janus is the Sun-god, or god of the year, among the Romans. Heis represented with twelve altars beneath his feet, referring tothe twelve months of the year. (He is called Ani by the Assyrians,Ion, Jan and Dionysus by the Greeks, Eanus in Italy, and On byother Eastern nations.) The first day of the first month of theyear was sacred to him.' Two ancient names of the sun were On andAd; or, doubled, Adad, Atad, Tat, Thoth, &e. The composition ofTat and An is Titan, which name for the Sun is used by Ovid andSeneca. The twelve Titans, of whom Saturn is the chief, are theearlier deities of the primitive Grecian tribes, corresponding tothe twelve months of the solar year. Later, the Olympian twelve (ofwhom Jupiter is chief) take their place, and the early Titans aretransformed into the conception of Primmval Powers, or Elements.1

Mter the twelve moons (or months), the American In-dians made aclassification of their more prominent gods. The Lenni Lennape havetwelve highest Manitus, to whom a higher importance is attributedthan to the other spirits. Twelve staves or posts are set up in acircle in the midst of the council-house, each of a different wood,and connected together above. Into this circle twelve burning-hotstones are rolled, sacred to twelve Manitus. The gi'latest stone tothe Great Spirit of Heaven, W alsit Manitu, the others to theManitus of the sun (or day), moon, ea~h, :fire, water, of thehouse, of maize, and the four quarters of the heavens.

The twelve months are, in the Zendavesta of the Per-sians an~Baktrians, named after the Fravashis, Ahura-Mazda, "the six holyimmortals" (the Ame8ha-Qpenta), the Sun-god Mithra, the starTistar, the Water and the }'ile. Like the months, the days alsowere assigned to particular

1 Eschenburg, Manual, 409. Metam.l. IS ; Medea, IS; comp. "Tithonua." 1 1. Rinck, Religion der Helleneu, 41 ; Heaiod. Theog.424. 3 Loskiel, 1166, ft'. ; Bromme, R. A. 281 ; quoted in J.Miiller, 92. 1 The first month is named after. the Fravashis.Duncker, vol. ii. 376, 863, raot1; Gerhard, Griech. 11yth., i. 814;11overe,

Pbiinillier, voL L 86, 27, 2661 21S6, et pa88im.

39 BPDU'NDS'OORY OJ' JUlf.

gods and spirits. The first seven days of each month were namedafter Ahura-Mazda and the six Amesha-Qpenta-just as the seventh dayof the week was sacred to EI, among the Hebrews and Arabs, and toSaturn among the Eastern nations generally. The Sun-god Apollo hasthe epithet 'E/3&~, and the number seven is sacred to Mithra,the Sun-god of the Persians. ,

The number twelve is very common, as a sacred num-ber, among theAmerican tribes. Twelve Indians dance the bull dance. In Florida,twelve wooden statues, of super-human dimensions, and wild andthreatening aspect, each with a different weapon, stood before thetemple at Talo-meko.1 In Central Ametica, at Momotombita, Squierfound a group of twelve statues of the gods together. ThePeru-vians divided the year into twelve lunar I;DOnths, each ofwhich had its own name and its appropriate festival. Such groups oftwelve gods were found in Thessaly, Olym-pia, Achaia, Asia Minorand Crete. Also in Italy among the Etruscans, Sabines, Mamertines,Romans. The division of the year at Rome came under the head ofreligious af-fairs, and was in the charge of the priests. 'l'heBabylon-ians worshipped the sun, moon (Baal and Astarte), and fiveplanets, alsO the twelve leaders of the gods, corresponding to thetwelve months, or signs of the Zodiac. The Hebrews, like t\leChinese and Saracens prior to Mahomet, had their division intotwelve tribes, in reference probably to the sacredness of thisnumber.' The twelve gods are found among the Egyptians,"Phamicians, the in,habitants of Cyprus, Bithynians, Syrians~Persians, Greeks, Chaldeans, Hindus, Japanese and Lithuanians.Among the Scandina-vians Odin had his twelve chief names. Theyounger

1 Catlin, 121 ; J. Mnller, 92. 1 J. M611er, 98, 92. 1 J.Mtlller, 92. ' Pre1100tt, Pern, i. 128. Eachenburg, 6'10. 1 MUDter,Babylonier, 18. ' J. Mliller, 98. 1 Herodot. 1i. 4 ; Lepeiua, iiberden erlten agypdlchen G3tterlaeJ8, Berlin

AlL 18111. J. MilDer, 118.

TJIB GBEAT GODSo 88

Odin is chief of the Aser, the later gods, who are descendedfrom him.

The Hebrews worshipped the twelve gods of the Zodiac.' Thetwelve labors of Hercules are the twelve signs of the Zodiac.Hercules is here the Phoonician Hercules (the Sun). Solomon's"molten sea," ten cubits from the one brim to the other, stood upontwelve oxen, three looking toward the north, and three lookingtoward the west, and three looking toward the south, and threelooking toward the east. "And on the borders between the ledgeswere lions, oxen and &erubims.'" The Irish god Cromeruah, whoseimage was of gold, was surrounded by twelve brazen statues of thegods.

Among the Persians~ the first seven days of each month weresacred to Ahura-Mazda and the six Amesha-Qpenta; they call theeighth day "that which preceda the Fire ; " the ninth day is namedafter the Fire, ~c tenth after the Water, the eleventh after theSun, the twelfth after the Moon, the thirteenth after the starTistar, the fourteenth after the Holy Bull. The fifteenth belongsto Mithra, the seventeenth to Qraosha, the nineteenth to theFravashis (souls), the twentieth to V erethragna, the rest of thedays of the month to subordinate spirits ; the last but one, how-ever, to Manthra-Qpenta, the "Holy Word." Thus every day has itsprotecting deity, as among the Egyptians, Babylonians, Mexicans,and other nations. Of the Jewish months, Nisan or Abib, Thammnz(Adonis), Ab, Elul, Ethanim, Bnl and Adar are names of ann-gods orprominent deities. ~omeOld as well as New Persian names of monthsare also names of deities: Ab, A ban, &c. The same is trne ofthe Roman, Greek, and Egyptian months.

The division of the great gods into seven, which is very ancientin Egypt and Palestine, probably sprung from the

1 2 Kinge, uiii. II; Hnnk, Paleatlne, U4; Job, x:u:viii. 82;Hover~, L 80, 28'7, 1&4.

1 1 Kinge, Til. 23, 211, 211. 1 J. Holler, 118. Duncker, vol. U.866. With the deity-Dilllle " Bar," often found In Nineveh, the godBar caD

8

..

dhi,j(,n into (oor quarters of the moon, jost as the number"twelve" had ita origin in the diruion of the year intom(J(JJJ&. Tiae "seven" ia the seven days of the week, namedafter the Pagan ~ods and Planeta. The fust day of the wook waaSaturday, which was sacred to Saturn, or, as the Saxons calk-d him,Seatur. His name in Palestine was El. Sunday (Sontag) was DiesSolis, and sacred to the Sun arad Hercules (or Sandak).' llonday,the Moon's day, Dies Lurue. Tueeday was sacred to Tuisco, or liars.Wed-netlday to Odin or Woden. Among the P--o mans it was the day ofMercury. Thursday was the day of Thor, Odor, Adar, Adar-melech,Dorus, Jupiter, Dooar-Donnerstag, the day of the god of thunder.Friday was sacred to F'reia, Aphrodite, Venus. The Egyptiansassigned a day of the week to the sun, moon, and five planets, andthe number IICVcn was held there in great reverence.

"And Balak took Balaam and brought him up into the lligh places(mounds) of Baal, that thence he might see the uttermost of thepeople. And Balaam said unto Balak, Build me here seven altars, andprepare me here seven oxen, and seven rams. And Balak did as Balaamhad .spoken, and Balak and Balaam offered on every altar a bullockand a ram." It is obvious that Balak and Balaam were priest-kingslike Melchizedec, who was both priest and king in Salem. Thiscombination of offices was found among the Natchez, whose caziques,called "Suns," were both chiefs and priests. The caziqnes of theGuaramis W(lro called "Suns," and claimed the Sun as their father.As the mounds of the Amelican aborigines who inhabited

alon11 bo ~ompnred, who Is occasionally riamed on the Egyptianmonuments. In like manlll'r we may compare with" Ab," the same name(Ab) of the Al-ayrlanDabylonlan month, and Dlodor's relation thatthe Babyloniane appointed a month to each of their twelve gods.What ia meant, ie obvioue from the name of the tenth and alxthmonth, Tamus and Adar, both deitg-namu, one or AdoniA, tht>olhlr of .Mai'I.-Brandia, AMyr. lnechrif\en, 40.

' Monl'll. 240, 46V. 1 Kenrick, Egypt, l 283. 1 N11111oo1'11,ulll. 1, S. Serp. Symb. 129. Ibid. 129.

THE GREAT GODS. 85

the Valley of the Mississippi, originally contained but twobodies, one a male, the other that of a female, it is not un-likelythat the chief of the tribe, like the Natchez chieftains, unitedthe pri~tly functions on the mound with the office of cacique orking.'

Noah took of every clean beast Beven pairs into the ark. The arkrested on Ararat in the Bf/Venth month ; and Noah rested Beven dayslonger, and seven more besides, before he went from the ark. Wealso find the Beven lean kine in Pharaoh's dream, the sevenarchangels, the seven Am-shaspands of the Persians, the seven "great gods" of the Egyptians, Greeks and Romans, the seven Cabiriof Phamicia, "the seven eyes of Jehovah," "a stone with seveneyes," " a candlestick with seven lamps," seven heavens, and:finally, in Japan, the Bf!Ven Sintoo (Hindu) gods. Jehova-Elohimcreated the world in seven days.

It is stated in " Cory's Ancient Fragments," on the autllorityof Berosus, that according to the Babylonian cos-mogony, "Bel, whois Jupiter, divided the darkness, sepR-rated the heavens from theearth, and reduced the universe to order-he created the stars, thesun, moon, and :five planets." The number seven was a sacred numberin the "light religions." Ol 8 uvp.p.axo' "lTOV TOV Kpovov'E>..oe'ip bre"X~":)"'ua.v, ~ llv Kpovw' oVro& ~ua.v olXryo-11110' am) Kpovov.' El is the leader of the other Elohim, orElim who go by his name. "Who is like thee among the Elim I"(plural of El, God.)

In Italy, the seventh day was sacred to Saturn, " die Satnrno,"Seaturday, Saturday. In Judea, the seventh day was sacred to "theLord," as the Sabbath. The symbol of an oath was seven sheep-it wasa bargain.' Abraham gave Abimelech seven ewe lambs as a witnessthat he dug

1 See Squier and Dalis, Mounds ofihe :Mi.881saippi Valley. ICory, p. 'liJ. 1 Sanchonlathon, A. Ti. EUMbiua, p. 87. Movers, I.21l8. "L\o11 .,.ll,.

al Kpdo Sanchon. vii. Exod111, xv. 11. 1 Hengstenberg, L2'1'1.

86 BPIRrrBIBTOKY Ol" JUN.

a well' The number seven was sacred to El (Saturn) throughoutthe East. "The planet Saturn, at any rate, very early became thechief deity of Semitic religion, at least before the Sabbath wasestablished, long before Moses consecrated the number seven to him,perhaps earlier than Sa tum was father of Jupiter and the othergods in Greece and Italy."

The city of Ecbatana, which was flrected on or near the site ofRamadan in AI Jebel, had strong walls built in cir-cles, one withinanother, rising each above each by the height of their respectivebattlements. The city being thus formed of seven circles, theking's palace and the royal treasury stood within the last. A hymnwas sung to Python (the Sun-Serpent) at Delphi every seventh day.On the :first and seventh of every month, the Lacedmmonians give toeach of the kings a perfect animal, which is sacrificed in thetemple of Apollo. On the way from Sparta to Arca-dia, stood sevenplanetary columns, at which hol'SC8 were offered to Hellos (theSun), as in Persia.'

1 Gen. ui. 80. I Hoven, i. Bill ; Lepalot, Berlin, AbeL ;Xenwlek, i. 283. llovere' Phonlzier, l. 818. Beloe'a Herodot. Clio,I. 149, 1110. 1 De&De, Serpent-Worablp, 89. Heredotot, Erato,lvii. 274. ' Kovera, L li1, lill.

CHAPTER III.

SUN-WORSHIP.

b Egypt, .A.tmu (.A.tumu, .A.thom, Tom) is the night-Sun ;Mentu, t,!Ie day-Sun. The god Mu is "light," " bril-liance." Seb is"father of the gods," 1 "Sunworsbipwas the earliest germ and themost general principle of the Egyp-tian mythology." "It was theprimitive national religion of the Egyptians." Ra was the Sun.'"Not .Ammon, but Ra is the real ' king of the gods.' "

Baal-.A.don(is) was the morning-Sun. Sandan is Baal (the Sun)and Hercules.' Shun is the Sun in Mandshn-Tartar. .A god San isread on the .Assyrian monuments.' Asana is the name of the Spartan:Minerva, the wife of Apollo, the Sun." A.zania is .Arcadia." Zanois Juno. Sunna is Gothic for Sun ; 11 the German Sonne, thefemi-nine Sun. .Asan must have been the original word, a com-poundof " .As" (the Sun) and .An (On, Ion, .Ani, Eanus,

1 Lepsius,Berlin Abd. 1861, 18'1 ; Kenrick, L 830;Lepsi111,BerUn AbeL 1866, 191.

Ibid. 1861, 198. Ibid. 196. ' Kenrick, l. 828. Lepsius, ibid.198. 1 Movers, I. 22'1. :Movers, i. 448-480; JohannesBrandla,Hi.storlsche Gewinn, etc. 40. 1 BIUI8en, Philosophy ofUnivers. Hist., I. 366. J. Brandia, 104. S.ud-d,anangel-Gallaens,2'14.

11 Liddell and Scott's Lexicon ; Rinck, L 296, -u, quotesAriatopb. Lyamr. 1'10, 989, 1261, 1266; see also 918, 1209.Auanias, Assana, 1 Esdras vii, M, v.

u Beloe' Herodot., h. 201, not.. 11 Greek Lexicon. 11 Grimm,Berlin Abd. 1846, p. 19'1. Slwiab, a 10lar" year" In Hebrew.

"

38 SPIRIT-HISTORY OJ' JUN.

Janus, Janns). We have in the Bible the names Azaniah,' n~,!~,Iaazaniaho, ,n:'!l!~'' written iazaniaho in Hebrew. We have Zion,Ezion-geber, Aison the father of Jason (Jason), the Sun. His".Medeia" is named among the god-desses by Hesiod.' Jason isprobably Dionysus, who was called Amadio& and Omadios.' We findZan (Z7Jv), J npi-ter; Zanoah (Noah), a Hebrew proper name, andChorazin, a compound of Kur, the Sun (Kurios, "Lord;" the riverKur, Curns=Cyrus), and Azin (Asan) the Snn. Dorsanes is a compoundof ..{dar (Thor), the fire and thunder god, the Assyrian Mars, andSan, the Sun-god's name. Zan and Asana would then be the Sun andhis goddeBS (Danae), Apollo and Minerva. Asanai, the Laconian nameof Athenai (Athens), is the city of the Sun (San, Atten, Adonis)and his goddeBS of light.

In Florida, the first-born male infant was offered up to theSun, in honor of him or of the rulers of the people as "sons of theSun.'" Human offerings were made to the Sun even in this century.'The Natchez Indians and their affiliated tribes worshipped the Sun,to whom they erected temples and performed sacrifices. Theymaintained a perpetual fire, and the chiefs claimed the Sun astheir father. The Hurons also derive the descent of their chiefsfrom the Sun." The great chief ot' the Natchez bears the name ofthe Sun. Every morning, after the Sun ap-pears, the great chiefgoes to the door of his hut, turns to-wards the east, and chantsthrice, prostrating himself to the

1 Nehemiah, L 10. 1 Tbeog. 992; Allihoo, Art. J'uon. I Joshua,li:Y, 34.

1 Ezekiel, 'riii. 11. :Movere, 232, 284,34'1, 871, 881.

1 J. Moller, 68, quotes Hazard, 418; Picard, 129; Bei\J.Colllltant de la Religioo, i. 348; Arnold, 949, after Rou Reisenni. 603; lla:rer, 1811, M. ["The account reate on the testimony ofan eye-witneM."]

' J. Jliiller, 86. Fried. Schmidt, L 848. See Schoolcraft, AlgieRea. i. 2oa. J. Jliiller, 69, '10. 1 CbarleYoix, Nouvelle France,Ti. 1'1'11t "Sun" wu aleo a title in Egypt, Greece, Penda,Palestine, :Mesopotamia, In-

dia, etc. The titlea Ra {Coptic Erra), Bel, Jlelek, Bar, Adonai,Nui, Suteo,

t

SUN-WORSHIP. 39

earth.' The Pernvians ofFered to the Sun the blood and heart ofanimals; the rest they burned in the sacred fire. In Mexico,Yucatan, and Nicaragua, human victims were slaughtered, and theheart held up to the Sun by the officiating priest. They ofFeredonly the blood and the heart to the Sun.

The Peruvians sacrificed coyes and zaco to Atagnju (whom theyconsidered the creator of all things) at the period wM-n the maiuis in flower. He is the creative power in the sun.

" And Moses took the blood, and put it upon the horns of thealtar round about with his finger, and purified the altar, andpoured the blood at the bottom of the altar, and sanctified it tomake reconciliation upon it. And Moses sprinkled the blood upon thealtar round about.

"And Moses took of the blood of it (the ram), and put it uponthe tip of Aaron's right ear, and upon the thumb of his right hand,and upon the great toe of his right foot.

"And he brought Aaron's sons, and Moses put of the blood uponthe tip of their right ear, and upon the thumbs of their righthands, and upon the great toes of their right feet, and Mosessprinkled the blood upon the altar round about."

" .Moreover ye shall eat no manner of blood, whether of fowl orof beast.

" Whataoever soul eateth any manner of blood, even that soulshall be cut ofF from his people."

Saran, Nebo, and others, mean "prince," " lord," "god," "ll1lD," "ruler," etc. It was etlqneUe to call the king " god " or "IUII."

It ia not unli1ely that N"liSi in the I118Criptlon Jehova-N"liSi(E.J:ocL :nii. 16}, written without Towel-points, 'II:;)) M'll"'",lboh N IIi, ia merely a different pro-nunciation of Nasi, "prince," or a change of the word on purpoee. See Ahobl (Ahoh), 2Sam. xxlli. 9.

1 Charlevoix, Nouvelle France, vi. 1'1'1, 1'18. 1 Univen pitt.Peron, 8'124. 1 Jo1ll'lla! American Ethn. Boo., i. 128, 141. J.:Miller, '16, '18. Squier's

N"IC&I'&gU& ; Btephe11.8 Yucatan. Peron, 868, 369,8'16. LevitlcWI, viii.. 111, 19, 28, u. Ibid. Til. 26, 2'1.

BPIBJT-BISTOBY OF JUN.

"It shall be a perpetual statute throughout all your dwellingsthat ye eat neither fat nor blood. All fat is the Lord's."

" For the life of th8 jle8h il in th8 blood;" and I have givenit to you upon the altar, to make an atonement for your souls : forit is the blood that maketh an atonement for the soul."

"For it il the life of all jle8h, the blood of it is for thelife thereof." 1

" If ye walk in my statutes, and keep my command-ments, and dothem ; "

"Then will I give you rain in due season, and the land shallyield her increase, and the trees of the field shall yield theirfruit." 1

All persons affiicted with leprosy were considered dis-pleasingin the sight of the Sun-god by the Egyptians. Lysimachus says,"That in the reign of Bocchoris, king of Egypt, the Jewish peoplebeing infected with leprosy, scurvy and sundry other diseases, tookshelter in the temples, where they begged for food ; and that incon-sequence of the vast number of the persons who were seized withthe complaint, there became a scarcity in Egypt. Upon thisBocchoris sent persons to inquire of the oracle of Ammon respectingthe sterility ; and the god directed him to cleanse the temples ofall polluted and impious men, and cast them out into the desert,but to drown those that were affiicted with the leprosy and scurvy,inasmuch as their existence was displeasing to the Sun : then topurify

the temples; upon which the land would recover its fer-tility."That these notions of the Egyptians .were shared by the Hebrews isevident; for in the 21st and 22d chap-ters of Leviticus, it is said:

" For whatsoever man he be that hath a blemish, he shall notapproach ; a blind man, or a lame, or he that hath

I LeTftiCUI ill. 161 }'f. I Ibid. xTil. 111 14, 1 Ibid. uTi. 8,4.

SUNWOBSBIP. 41

a fiat nose, or any thing superstitious, or a ID&p which isbroken-footed or broken-handed."

" No man that hath a blemish of the seed of Aaron the priest,shall come nigh to offer the offerings of the Lord, made byfire."

" Or whosoever toucheth any thing that is unclean by the dead,&c." ,

" The soul which hath touched any such shall be un-clean untileven, and shall not eat of the holy things unless he wash his:flesh with water."

" And when the sun i8 d

SPIRIT-BISTOBY OJ' JUN.

like the Southern tribes, but one ruler, who dwelt upon themound, as both priest and chief, and, at his decease, was interredwithin it.'

Compare the mounds of A88yria and Palestine, and the " greatHigh-place" or mound of Gibeon.

"The people sacrificed in High-places, because there was noheuse built unto the name of the Lord (Iahoh) until thosedays."

"And the king went to Gibcon to sacrifice there ; for that wasthe great High-place."

"And as they (Saul and his servants) went up the hill to thecity, they said, 'Is the Seer here t' And they an-swered: ' He is ;for there is a sacrifice of the people to-day in theHigh-place.'

"And Samuel said, ' I am the Seer, go up before me unto t1leHigh-place. There shall meet thee three men, going up to God toBeth-El."' .

"Samuel called unto the Lord, and the Lord sent voices (thunder)and rain that day; and all the people greatly feared the Lord andSamuel."

Joshua was buried in mount Ephraim.' "And the Lord spake untoMoses that self-same day,

saying: " Get thee up inw this mountain Abarim, mount N ebo,

which (i8) the land of Moab, that (is) over againt Jericho; "Anddie in tM mount whither thou goest up, and be

gathered unto thy people ; as Aaron thy brother died in mountHor (Ahura, Horus), and was gathered unto his people."

" Adoniaho sacrificed sheep, oxen and fatted cattle, at thestone Hazoheleth, which is by the fountain of Rogel:'

I )(Iiller, 69. See al8o Squier &Dd Davis, ilounde Of thel(lalaaippi VaJley, puaim.

1 Kings, iii. i, 4. Ibid. :di. 18. 1 Deut. :u:di. 491 150.

1 1 Sam., ix. 11, 191 19; L 8. 1 J udg. ii. 9. ' 1 Kings, L9.

SUNWOBSBIP. 43

"Even unto great Abel, whereon they set down the ark of Iahoh(the Lord.)'

"Then Joshua (lahosha) built an altar unto Iahoh Elohi of Israelin Mount Aibal." (_;:l~ll.) 1

It is probable that the name of the God of Israel, at that time,was the name of the mountain ; because, in Ho-sea ii. 16, theHebrew God is represented as saying: "Thou shalt call me Aishi andno more Baali." We find also Mount Baalah (compare Allah, Elah,Elohi, Elohim, Al-ahoh, Eloah, names of " God." ") The valley ofElah (Alah).' "And the children of Israel made Baal-Berith theirgod."

The Camanche& worship the Great Spirit, the Sun, the Earth,and the Moon as gods.' In Greece, the Pelasgi worshipped the Heavenand Earth, Sun, Moon, and Stars.' The Cherokees sometimesworshipped the sun as male, and the Moon as female, sometimes vic8verBa.' Mr. Squier says, " Bartram observes of the Creeks that theypay a kind of homage to the Sun, Moon, and Planets, as themediators or ministers of the Great Spirit in dispensing hisattributes. They seem to particularly revere the Sun as the Bymbolof the power and beneficence of the Great Spirit and as hisminister. They also venerate the Fire." The Cherokees worshippedFire, paid a kind of veneration to the Morning Star, and also tothe Seven Stars.' The Virginians wor-shipped the Great Spirit aswell as the Sun, Moon, and Stars.

The Camanches believe that the Indian Paradise is be-yond theSun w.qere the Great Spirit sits and rules." The :Mexicans 11 andNatchez'" believed that the chief place of

1 1 Sam. Ti. 18. 1 Joshua, viii. 80. 1 Ibid. n. 11. 1 Sam.x-rii. 2. 1 Judgea, viii. 88. Schoolcraft, Ind. Tribes, ii. 129. 'Rinck, I. 88. 1 Serp. Symb., 68. ' Ibid. 69.

11 Backluyt, iii. 276 in Squier's Serp. Symbol '10. 11Schoolcraft, ii, 129. 11 Gomera in Purchu iii. 1187, quoted inSerp. Symb., 128. 11 J. MUller, 6'1.

SPIRIT-HISTORY 011' JU.ll.

glory was near the Sun. Pindar says, " Their souls she(Persephone) sends in the ninth year to the Sun of heaven." ' '

The Mandans on the Missouri were not less devotedSun-worshippers than the Cherokees. All their principal sacrificeswere made to the Sun, or to the " Master of' Life" (Omahank Namakshi), who was supposed to inhabit that luminary. They considerthe thunder the Lord of Life, when he speaks in his anger. TheMinitarees adored the Sun, and regarded the Moon as the Sun of thenight. The moming-star Venus they esteemed the child of the Moon.The Chippeways regarded the Sun as the symbol of DivineIntelligence, and its figure, as drawn in their system of piC:.ture-writing, denoted the Great Spirit. The symbol of Osiris was aneye. The Sun is the eye of Jove.'

The ancient Mexicans had apparently reached the same stage ofprogress at which we first observe.the more ad-vanced nations ofthe ancient world,-the period ante-Homeric and Old Etruscan. Theyworshipped one God invisible, the Supreme Being, Creator and Lordof the uni-verse, omnipresent, that knoweth all thoughts and givethall gifts. Tlavizcalpantecutli, the god of the dawn;Huitzilo-poctli their Mars (once a sun-god according to Miiller);Teoyomiqui, his goddess, who leads the souls of warriors toparadise ; Tlaloc, the Rain-god, and Chalchiucueje, his god-dess;the Fire-god Xiuhteuctli, "Master of the Year," the Lord ofVegetation, and his goddess, Xochitli, goddess of Earth and Corn ;Mictlanteuctli and Mictlancihuatl, the god and goddess of the dead; Centeotl, goQdess of agricul-ture ; Tazi, Mother Earth ;Quetzalcoatl, Air-god and god of civilization (Oulturgott), and twohundred and sixty, or

1 Tbren. Cr. 4, ed. BO!Ckh, in K. 0. :Hiiller, Hist. Greek Lit.230. 1 Serp. Symbol, '10. Ibid. 71. :Hacrob. Sat. ed. Bipo111, 314;, :Hartianua Capella, book ii. 64; NonnWI

eeL :Harcellua Notes, 170. Prescott's :He:dco, L 67 If. 1 "Mother of llen."

SUN-WORSHIP, 45

probably many more inferior deities.1 Every month wasconsecrated to some protecting deity, as among the Per-sians,Babylonians, Egyptians, etc. The Mexicans and Etruscans agree inthe computation of the solar year.' The Maya and Toltecan faithinclined to Sabaism, the Old Assyrian religion. Astral worshipexisted among the Tol-teC8 and Tezcucans.' The Toltecs were greatidolators, and worshipped the Sun and the Moon. The Pyramids ofTeotihuacan, already old when the Aztecs arrived in Mex-ico, wereconsecrated to the Sun and Moon. The pyramid of Oholula wasconsecrated to the same worship.'

The Peruvians also worshipped the Sun and Moon. The Sun-god isCreator. Pachacamac, the Great Spirit of the Peruvians, producedthe world out of nothing. "When King Atahnalpa was told that ourLord J esns Christ had created the world, the Inca responded thathe did not be-lieve any being but the Stm could create any thing;that he held him for God, and the Earth for mother-l;hat, for therest, Pachacamac (Sun-god) had drawn the great world from nothing.'In spite of the belief in Pachacamac, the Sun, as the sole visibleCreator of material Nature, was the principal object of Peruvianworship.' The ancient Peru-vians worshipped the Sun as the visibleimage of the god Pachacamac.' Manco Capac taup:ht that the Sun wasthe greatest Spirit.' .Among the North .American Indians theSun-god is generally the Great Spirit; or the Great Spirit residesin the sun.' The Delawares and the people of Persia considered theGod of Heaven the chief god ; the Sun-god is the second in rank. Sothe Greek Helios is second to Jupiter, and sometimes even toHyperion. The Creeks worshipped the Sun as "Great Spirit." The.Apa-lachis regarded the Sun as Creator and cause of life.

1 J. ](Iiller, 494, li08, li06; Berp. Symbol, 160, 162. Niebuhr,L 85. 1 Prescott, I. 194. ' l:niven piU Jle:dque, 200. 1 P