Chapter 8

With these "dog-headed" worshippers of the moon may be associated another animal that from an early date has been connected with the luminaries of the day and night. We saw that the Australian moon-myth of Mityan was of a native cat. Renouf says: "It is not improbable that the cat, in Egyptian _maeu_, became the symbol of the Sun-god, or Day, because the word maeu also means light." [192] Charles James Fox, with no thought of Egyptian, told the Prince of Wales that "cats always prefer the sunshine." The native land of this domestic pet, or nuisance, is certainly Persia, and some etymologists assign _pers_ as the origin of _puss_. Be this as it may, the pupil of a cat's eye is singularly changeable, dilating from the narrow line in the day-time to the luminous orb in the dark. On this account the cat is likened to the moon. But in Egypt feline eyes shine with supernatural lustre. Mr. Hyde Clarke tells us that "the mummies of cats, which Herodotus saw at Bubastis, attested then, as they do now, to the dedication of the cat to Pasht, the moon, and the veneration of the Egyptians for this animal. The cat must have been known to man, and have been named at least as early as the origin of language. The superstition of its connection with the moon is also of pre-historic date, and not invented by the Egyptians. According to Plutarch, a cat placed in a lustrum denoted the moon, illustrating the mutual symbology. He supposes that this is because the pupils of a cat's eyes dilate and decrease with the moon. The reason most probably depends, as before intimated, on another phenomenon of periodicity corresponding to the month. Dr. Rae has, however, called my attention to another possible cause of the association, which is the fact that the cat's eyes glisten at night or in the dark. It is to be observed that the name of the sun in the Malayan and North American languages is the day-eye, or sky-eye, and that of the moon the night-eye." [193] Our own daisy, too, is the _day's eye_, resembling the sun, and opening its little pearly lashes when the spring wakes to newness of life.

The Nubians "pay adoration to the moon; and that their worship is performed with pleasure and satisfaction, is obvious every night that she shines. Coming out from the darkness of their huts, they say a few words upon seeing her brightness, and testify great joy, by motions of their feet and hands, at the first appearance of the new moon." [194] The Shangalla worship the moon, and think that "a star passing near the horns of the moon denotes the coming of an enemy." [195] In Western Africa moon-worship is very prevalent. Merolla says: "They that keep idols in their houses, every first day of the moon are obliged to anoint them with a sort of red wood powdered. At the appearance of every new moon, these people fall on their knees, or else cry out, standing and clapping their hands, 'So may I renew my life as thou art renewed.'" [196]

H. H. Johnston, Esq., F.Z.S., F.R.G.S., who had just returned from the region of the Congo, related the following curious incident before the Anthropological Institute, in January, 1884. It looks remarkably like a relic of ancient worship, which gave the fruit of the body for the sin of the soul, and committed murder on earth to awaken mercy in heaven! "At certain villages between Manyanga and Isangila there are curious eunuch dances to celebrate the new moon, in which a white cock is thrown up into the air alive, with clipped wings, and as it falls towards the ground it is caught and plucked by the eunuchs. I was told that originally this used to be a human sacrifice, and that a young boy or girl was thrown up into the air and torn to pieces by the eunuchs as he or she fell, but that of late years slaves had got scarce or manners milder, and a white cock was now substituted." [197]

The Mandingoes are more attracted to the varying moon than to the sun. "On the first appearance of the new moon, which they look upon to be newly created, the Pagan natives, as well as Mahomedans, say a short prayer; and this seems to be the only visible adoration which the Kaffirs offer up to the Supreme Being." The purport of this prayer is "to return thanks to God for His kindness through the existence of the past moon, and to solicit a continuation of His favour during that of the new one." [198] Park writes on another page: "When the fast month was almost at an end, the Bushreens assembled at the Misura to watch for the appearance of the new moon; but the evening being rather cloudy, they were for some time disappointed, and a number of them had gone home with a resolution to fast another day, when on a sudden this delightful object showed her sharp horns from behind a cloud, and was welcomed with the clapping of hands, beating of drums, firing muskets, and other marks of rejoicing." [199] The Makololo and Bechuana custom of greeting the new moon is curious. "They watch most eagerly for the first glimpse of the new moon, and when they perceive the faint outline after the sun has set deep in the west, they utter a loud shout of 'Ku?!' and vociferate prayers to it." [200] The degraded Hottentots have not much improved since Bory de St. Vincent described them as "brutish, lazy, and stupid," and their worship of the moon is still demonstrative, as when Kolben wrote: "These dances and noises are religious honours and invocations to the moon. They call her _Gounja_. The Supreme they call _Gounja-Gounja_, or _Gounja Ticquoa_, the god of gods, and place him far above the moon. The moon, with them, is an inferior visible god --the subject and representation of the High and Invisible. They judge the moon to have the disposal of the weather, and invoke her for such as they want. They assemble for the celebration of her worship at full and change constantly. No inclemency of the weather prevents them. And their behaviour at those times is indeed very astonishing. They throw their bodies into a thousand different distortions, and make mouths and faces strangely ridiculous and horrid. Now they throw themselves flat on the ground, screaming out a strange, unintelligible jargon. Then jumping up on a sudden, and stamping like mad (insomuch that they make the ground shake), they direct, with open throats, the following expressions, among others, to the moon: '_I salute you; you are welcome. Grant us fodder for our cattle and milk in abundance_.' These and other addresses to the moon they repeat over and over, accompanying them with dancing and clapping of hands. At the end of the dance they sing '_Ho! Ho! Ho! Ho!_' many times over, with a variation of notes; which being accompanied with clapping of hands makes a very odd and a very merry entertainment to a stranger." [201] In reality they hold a primitive watch-night service; their welcome of the new moon being very similar to our popular welcome of the new year. Nor should it be omitted that the ancient Ethiopians worshipped the moon; and that those who lived above Meroe admitted the existence of eternal and incorruptible gods, among which the moon ranked as a chief divinity.

Descending the Nile and crossing the Mediterranean, we come to Greece.

"The isles of Greece, the isles of Greece Where burning Sappho loved and sung, Where grew the arts of war and peace, Where Delos rose, and Phoebus sprung Eternal summer gilds them yet, But all, except their sun, is set." [202]

Yes, Pericles and Plato, Sophocles and Pheidias, are dust; and much of their nation's pristine glory has "melted into the infinite azure of the past": but the sun shines as youthful yet as on that eventful day when unwearied he sank in ocean, "loth, and ere his time:

"So the sun sank, and all the host had rest From onset and the changeful chance of war." [203]

Where Phoebus sprang, sprang Phoebe also--the bright and beautiful moon. To a people addicted to the idolatry of perfect form and comeliness, no object could be more attractive than the queen of the night. When Socrates was accused of innovating upon the Greek religion, and of ridiculing the Athenian deities, he replied on his trial, "You strange man, Meletus, are you seriously affirming that I do not think Helios and Selene to be gods, as the rest of mankind think?" [204] Pausanias, the historian, tells us that in Phocis there was a chapel consecrated to Isis, which of all the places erected by the Greeks to this Egyptian goddess was by far the most holy. It was not lawful for any one to approach this sacred edifice but those whom the goddess had invited by appearing to them for that purpose in a dream. [205] By Isis, as we saw from Diodorus, the Greeks understood the moon. Diana was also one of the Grecian moon-goddesses, but Sir George C. Lewis thinks that this was not till a comparatively late period. The religion of Greece was so mixed up, or made up, with mythology, that for an interpretation of their theogony we must resort to poetry and impersonation. Here again we see the working of sexual anthropomorphism. _Ouranos_ espoused _Ge_, and their offspring was _Kronos_; which is but an ancient mode of saying that chronology is the measurement on earth of heavenly motion. Solar and lunar worship was but the recognition in the primitive consciousness of the superior _worth-ship_ of these celestial bodies. As Grote says: "To us these now appear puerile, though pleasing fancies, but to our Homeric Greek they seemed perfectly natural and plausible. In his view, the description of the sun, as given in a modern astronomical treatise, would have appeared not merely absurd, but repulsive and impious." [206] What an amount of misunderstanding would be obviated if readers of the Bible would bear this in mind when they meet with erroneous conceptions in Hebrew cosmogony. Grote further says on the same page of his magnificent history: "Personifying fiction was blended by the Homeric Greeks with their conception of the physical phenomena before them, not simply in the way of poetical ornament, but as a genuine portion of their everyday belief." We cannot better conclude our brief glance at ancient Greece than by quoting that splendid comparison from the bard of Chios, which Pope thought "the most beautiful night-piece that can be found in poetry." Pope's own version is fine, but, as a translation, Lord Derby's must be preferred:

"As when in heaven, around the glittering moon The stars shine bright amid the breathless air; And every crag and every jutting peak Stands boldly forth, and every forest glade Even to the gates of heaven is opened wide The boundless sky; shines each particular star Distinct; joy fills the gazing shepherd's heart." [207]

The Romans had many gods, superior and inferior. The former were the _celestial_ deities, twelve in number, among whom was Diana; and the _Dii Selecti_, numbering eight. Of these, one was Luna, the moon, daughter of Hyperion and sister of the Sun. [208] Livy speaks of "a temple of Luna, which is on the Aventine"; and Tacitus mentions, in his Annals, a temple consecrated to the moon. In Horace, Luna is "_siderum regina_"; [209] and in Apuleius, "_Regina coeli_," [210] Bishop Warburton, in his synopsis of Apuleius, speaks of the hopeless condition of _Lucius_, which obliged him to fly to heaven for relief. "The _moon_ is in full splendour; and the awful silence of the night inspires him with sentiments of religion." He then purifies himself, and so makes his prayer to the moon, invoking her by her several names, as the celestial _Venus_ and _Diana_. [211] This whole section of the _Divine Legation_ is worthy of close study.

"The ancient Goths," says Rudbeck ("Atalantis," ii. 609), "paid such regard to the moon, that some have thought that they worshipped her more than the sun." [212]

And of the ancient Germans Grimm says: "That to our remote ancestry the heavenly bodies, especially the sun and moon, were divine beings, will not admit of any doubt." [213] Gibbon, Friedrich Schlegel, and others, say the same.

The Finns worshipped "Kun, the male god of the moon, who corresponded exactly with the Aku, Enizuna, or Itu of the Accadians." [214]

In ancient Britain the moon occupied a high position in the religion of the Druids, who had superstitious rites at the lunar changes, and who are "always represented as having the crescent in their hands." [215] "From the _Penitential_ of Theodore, Archbishop of Canterbury, in the seventh century, and the _Confessional_ of Ecgbert, Archbishop of York, in the early part of the eighth century, we may infer that homage was then offered to the sun and moon." [216] Again, "There are many proofs, direct and circumstantial, that place it beyond all doubt that the moon was one of the objects of heathen worship in Britain. But under what name the moon was invoked is not discoverable, unless it may have been Andraste, the goddess to whom the British queen Boadicea, with hands outstretched to heaven, appealed when about to engage in battle with the Romans." [217] A writer of the seventeenth century, says: "In Yorkeshire, etc., northwards, some country woemen do-e worship the New Moon on their bare knees, kneeling upon an earthfast stone. And the people of Athol, in the High-lands in Scotland, doe worship the New Moon." [218] Camden writes of the Irish: "Whether or no they worship the moon, I know not; but, when they first see her after the change, they commonly bow the knee, and say the Lord's Prayer; and near the wane, address themselves to her with a loud voice, after this manner: 'Leave us as well as thou foundest us.'" [219] Sylvester O'Halloran, the Irish general and historian, speaking of "the correspondent customs of the Phoenicians and the Irish," adds: "Their deities were the same. They both adored Bel, or the sun, the Moon, and the stars. The house of Rimmon (2 Kings v. 18), which the Phoenicians worshipped in, like our temples of Fleachta, in Meath, was sacred to the moon. The word 'Rimmon' has by no means been understood by the different commentators; and yet by recurring to the Irish (a branch of the Phoenicians) it becomes very intelligible; for _Re_ is Irish for the moon, and _Muadh_ signifies an image; and the compound word _Reamham_ signifies prognosticating by the appearances of the moon. It appears by the life of our great St. Columba, that the Druid temples were _here_ decorated with figures of the sun, the moon, and the stars. The Phoenicians, under the name of Bel-Samen, adored the Supreme; and it is pretty remarkable that _to this very day_, to wish a friend every happiness this life can afford, we say in Irish, '_the blessings of Samen and Eel be with you_!' that is, of all the seasons; Bel signifying the sun, and Samhain the moon." [220] And again: "Next to the sun was the moon, which the Irish undoubtedly adored. Some remains of this worship may be traced, even at this day; as particularly borrowing, if they should not have it about them, a piece of silver on the first night of a new moon, as an omen of plenty during the month; and at the same time saying in Irish, 'As you have found us in peace and prosperity, so leave us in grace and mercy.'" [221] Tuathal, the prince to whom the estates (_circa_ A.D. 106) swore solemnly "by the sun, moon, and stars," to bear true allegiance, "in that portion of the imperial domain taken from Munster, erected a magnificent temple called Flachta, sacred to the fire of Samhain, and to the Samnothei, or priests of the moon. Here, on every eve of November, were the fires of Samhain lighted up, with great pomp and ceremony, the monarch, the Druids, and the chiefs of the kingdom attending; and from this holy fire, and no other, was every fire in the land first lit for the winter. It was deemed an act of the highest impiety to kindle the winter fires from any other; and for this favour the head of every house paid a Scrubal, or threepence, tax, to the Arch-Druid of Samhain." [222] Another writer mentions another Irish moon-god. "The next heathen divinity which I would bring under notice is St. Luan, _alias_ Molua, _alias_ Euan, _alias_ Lugidus, _alias_ Lugad, and Moling, etc. The foundations, with which this saint under some of his _aliases_ is connected, extend over eight counties in the provinces of Ulster, Leinster, and Munster. Luan is to this; day the common Irish word for the moon. We read that there were fifteen saints of the name of Lugadius; and as Lugidus was one of Luan's _aliases_, I have set them all down as representing the moon in the several places where that planet was worshipped as the symbol of Female nature." [223] We have already seen that the moon was the embodiment of the female principle in China, and now we see that the primitive Kelts associated sexuality with astronomy and religion. It but further proves that "one touch of nature makes the whole world kin."

Moreover, to show that former moon-worship still colours our religion, it is not to be overlooked that, as our Christmas festivities are but a continuation of the Roman saturnalia, with their interchanges of visits and presents, so "the Church, celebrating in August the festival of the harvest moon, celebrates at the same time the feast of the Assumption and of the Sacred Heart of the Virgin. And Catholic painters, following the description in the Apocalypse, fondly depict her as 'clothed with the sun, and having the moon under her feet,' and both as overriding the dragon. Even the triumph of Easter is not celebrated until, by attaining its full, the moon accords its aid and sanction. Is it not interesting thus to discover the true note of Catholicism in the most ancient paganisms, and to find that the moon, which for us is incarnate in the blessed Virgin Mary, was for the Syrians and Greeks respectively personified in the virgin Ashtoreth, the queen of heaven, and Diana, or Phoebe, the feminine of Phoebus?" [224]

A recent contributor to one of our valuable serials writes: "I take the following extract from a little book published under the auspices of Dr. Barnardo. It is the 'truthful narrative' of a little sweep-girl picked up in the streets of some place near Brighton, and 'admitted into Dr. Barnardo's Village Home.' 'She had apparently no knowledge of God or sense of His presence. The only thing she had any reverence for was the moon. On one occasion, when the children were going to evening service, and a beautiful moon was shining, one of them pointed to it, exclaiming, 'Oh, mother! look, what a beautiful moon!' Little Mary caught hold of her hand, and cried, 'Yer mustn't point at the blessed moon like that; and yer mustn't talk about it!' Was it from constantly sleeping under hedges and in barns, and waking up and seeing that bright calm eye looking at her, that some sense of a mysterious Presence had come upon the child?" [225] To this query, the answer we think should be negative. The cause more likely was that she had heard the common tradition which is yet current in East Lancashire, Cumberland, and elsewhere, that it is a sin to point at the moon. Certain old gentlemen, who ought to be better informed, still touch their hats, and devout young girls in the country districts still curtsey, to the new moon, as an act of worship.

The American races practise luniolatry very generally. The Dakotahs worship both sun and moon. The Delaware and Iroquois Indians sacrifice to these orbs, and it is most singular that "they sacrifice to a hare, because, according to report, the first ancestor of the Indian tribes had that name." But, although they receive in a dream as their tutelar spirits, the sun, moon, owl, buffalo, and so forth, "they positively deny that they pay any adoration to these subordinate good spirits, and affirm that they only worship the true God, through them." [226] This reminds us of some excellent remarks made by one whose intimate acquaintance with North American Indians entitled him to speak with authority. We have seen from Dr. Legge's writings that though the Chinese worshipped a multitude of celestial spirits, "yet the monotheism remained." Mr. Catlin will now assure us that though the American Indians adore the heavenly bodies, they recognise the Great Spirit who inhabits them all. These are his words: "I have heard it said by some very good men, and some who have even been preaching the Christian religion amongst them, that they have no religion--that all their zeal in their worship of the Great Spirit was but the foolish excess of ignorant superstition--that their humble devotions and supplications to the sun and the moon, where many of them suppose that the Great Spirit resides, were but the absurd rantings of idolatry. To such opinions as these I never yet gave answer, nor drew other instant inferences from them, than that, from the bottom of my heart, I pitied the persons who gave them." [227] Mr. Catlin undoubtedly was right, as the Apostle Paul was right, when he acknowledged that the Athenians worshipped the true God, albeit in ignorance. At the same time, though idolatry is in numberless instances nothing more than the use of media and mediators, in seeking the One, Invisible, Absolute Spirit, it is so naturally abused by sensuous beings who rest in the concrete, that no image worshipper is free from the propensity to worship the creature more than the Creator, and to forget the Essence in familiarity with the form. The perfection of worship, we conceive, is pure theism; but how few are capable of breathing in such a supersensuous air! Men must have their "means of grace," their visible symbols, their holy waters and consecrated wafers, their crucifixes and talismans, their silver shrines and golden calves. "These be thy gods, O Israel."

"The Ahts undoubtedly worship the sun and the moon, particularly the full moon, and the sun while ascending to the zenith. Like the Teutons, they regard the moon as the husband, and the sun as the wife; hence their prayers are more generally addressed to the moon, as being the superior deity. The moon is the highest of all the objects of their worship; and they describe the moon--I quote the words of my Indian informant--as looking down upon the earth in answer to prayer, and as seeing everybody." [228] Of the Indians of Vancouver Island, another writer says: "The moon is among all the heavenly bodies the highest object of veneration. When working at the settlement at Alberni in gangs by moonlight, individuals have been observed to look up to the moon, blow a breath, and utter quickly the word, '_Teech! teech!_' (health, or life). Life! life! this is the great prayer of these people's hearts." [229] "Among the Comanches of Texas, the sun, moon, and earth are the principal objects of worship." The Kaniagmioutes consider the moon and sun to be brother and sister. [230]

Meztli was the moon as deified by the Mexicans. In Teotihuacan, thirty miles north of the city of Mexico, is the site of an ancient city twenty miles in circumference. Near the centre of this spot stand the Pyramid of the Sun and the Pyramid of the Moon. The Pyramid of the Sun has a base 682 feet long and is 180 feet high (the Pyramid of Cheops is 728 feet at the base, and is 448 feet in height). The Pyramid of the Moon is rather less, and is due north of that of the Sun. [231] No doubt the philosophy of all pyramids would show that they embody the uplifting of the human soul towards the Heaven-Father of all.