Free from all animal desires, these spirits are created wholly for love and harmony, for friendship and unity. They are unaffected by local and temporal changes, and control the planetary spheres, without finding the motion of the heaviest too heavy, or of the lightest too light. Their never-ending existence is a prolonged happiness, owing to their nearness to the Supreme G.o.d; whom they praise day and night, like the Angels, with no sense of fatigue or satiety, and whose will they ever obey with the keenest joy. Free agents, they are never inclined towards the evil. They turn towards the good as readily as the flower towards the light.

Pa.s.sing on to the cosmogonical part of the Zabian system, we find that it is based on the existence of five primaeval principles,--the Creator, Reason, the Soul, s.p.a.ce, and the Void. These are the const.i.tuents of all creation. But apart from these, or comprehending these, the Zabians seem to have regarded two principles, G.o.d and the Soul, as specially active and ever-living. Some writers represent them as believing also in a pa.s.sive principle, Matter; and in two principles which are neither living nor pa.s.sive, Time and s.p.a.ce. They appear to have regarded Matter as primeval and everlasting, and to have ascribed to it the origin and duration of Evil. G.o.d Himself created only the spheres, and the heavenly bodies which they contain. These spheres (fathers) convey the types or ideas to the elementary substances (mothers), and out of the combination, conjunction, and motion of these spheres and elements are produced the various earthly things (children). According to the Zabians, the world is renewed with every "world-year," or cycle, that is once every 36,425 ordinary years.

And at the close of each cycle, the life, vegetable, animal, and human that had flourished within it cease to multiply, and new forms or types spring into existence.

The vacillating and contending nature of man is due to the contradictory elements of which he is composed. The desires and pa.s.sions which sway him to and fro, depress him to the low standard of the brute creation, and his fall would be complete but for such religious rites as purifications, sacrifices, and other means of grace. Through these he is able again to draw near to the great G.o.ds, and to attain a resemblance unto them. The human soul is dual, that is, it consists partly of the nature of the animal soul and partly of that of the angelic soul. It is immortal, and subject to future recompense and punishment, but not for ever, nor in any world but this, though at different epochs of existence. Hence, our present happiness is a reward for the good deeds done by us in an earlier stage of existence; and our present suffering the just chastis.e.m.e.nt for evil actions committed in the past. In its nature they hold that the soul is primitive, because otherwise it must be material, and a material soul is an impossibility.

"The soul," says Kathibi, one of the Zabian teachers, "is thus immaterial, and exists from eternity; is the involuntary reason of the first types, as G.o.d is the First Cause of the Intelligences. Once on a time the soul beheld matter and loved it. Glowing with the desire of a.s.suming a bodily shape, it would not again separate itself from that matter of which the world was created. Since that time, the soul forgot itself, its everlasting existence, its original abode, and knew nothing more of what it had formerly known. But G.o.d, who converts all things to the best, united it to matter, which it loved, and out of this union the heavens, the elements, and other composite things arose. In order that the soul might not wholly perish within matter, He endowed it with intelligence, whereby it conceived its high origin, the spiritual world, and itself. It further conceived through it that it was but a stranger in this world, in which it was subject to many sufferings, and that even the joys of this world are but the sources of new sufferings. As soon as the soul had perceived all this, it began to yearn again for its spiritual home, as a man who is away from his birthplace pines for his homestead. It then also learned, that, in order to return to its primitive state, it had to shake off the fetters of sensuous desires, and liberate itself from all materialistic tendencies. Far from them all, it would once more regain its heavenly sphere, and enjoy the bliss of the spiritual world."[44]

Such is an outline of the religious system which flourished from the middle of the ninth to the middle of the eleventh century, under the name of Zabism.

Evidently, out of _this_ Zabaism Serpent-worship could not spring, because it is of much greater antiquity. What then is the Zabism to which Bryant alludes? A purely imaginary creed, which the mediaeval, Jewish, Arabic, and Persian writers identified with star-worship. The Mohammedan and other writers of the twelfth century bestowed the name of Zabians indifferently upon the ancient Chaldeans, the Buddhists, even the ante-Zoroastrian Persians; and Bryant has followed their mistaken example. As a matter of fact, Serpent-worship is a relic of nature-worship,--more particularly of the old solar worship,--and the Serpent at first was unquestionably an emblem of the Sun.

In Babylon large serpents of silver supported the image of the G.o.ddess Rhea, in the temple of Bel, or Belus; and the name Bel itself is thought by some writers to be an abbreviation of Ob-el, "the Serpent-G.o.d." In the Apocryphal book of Bel and the Dragon, we read: "In that same place there was a great Dragon, which they of Babylon worshipped. And the king said unto Daniel: Wilt thou say that this is of bra.s.s? lo, he eateth and drinketh: thou canst not say he is no living G.o.d: therefore worship him."

Speaking of the earlier stage of the Persian religion, Eusebius remarks that all the Persians worshipped the First Principles under the form of Serpents, having dedicated to them temples in which they performed sacrifices, and held festivals and orgies, esteeming them the greatest of G.o.ds, and governors of the Universe.

These first principles were the principles of Good and Evil, or Ormuzd and Ahriman, whose terrible struggle for the supremacy of the universe was symbolised in Persian mythology by two serpents contending for the mundane egg. They are represented as standing upon their tails, and each of them has fastened its teeth upon the disputed prize. But, more generally, the Evil Principle alone was represented by the serpent, and a fable in the Zendavesta recalls to our recollection the opening of the Book of Genesis; for it says that Ahriman a.s.sumed a serpent's form in order to destroy the first of the human race, whom he accordingly poisoned.

In the Saddu, or Suddu, it is said: "When you kill serpents, you shall repeat the Zendavesta, whereby you will obtain great merit; for it is the same as if you had killed so many devils."

Mithras, the Persian sun-G.o.d, was represented encircled by a serpent; and in his rites a custom was observed similar to that practised in the mysteries of Sebazius: a serpent was cast into the bosom of the neophyte, and taken out at the lower part of his garments.[45]

The hierogram of the winged circle and serpent is a remarkable and significant emblem of Ophiolatreia, and is found in almost every country where Serpent-worship prevailed. It is to be traced in the Egyptian, the Persian, and even the Aztec hieroglyphics; and on the monuments of China, Greece, Italy, Asia Minor, and India. Enthusiasts allege that it has been discovered in Britain. It seems to have been a general symbol of _consecration_, and as such mention is made of it by the poet Persius:

"Pinge duos angues; pueri sacer est locus."

_Satir._ i. 113.

Reference is here made to _two_ snakes, which, as we have seen, is the hierogram of the worshippers of the Two Principles, each being represented by a serpent. Generally, however, it is one serpent only that issues from the winged circle, and sometimes the circle is without wings. As a consecrating symbol, the ophite hierogram was inscribed upon the ma.s.sive portals of the Egyptian temples. Mr. Deane contends that the Druids "with the consistent magnificence which characterised their religion,"

transferred the symbol from the portal to the temple; and instead of placing the circle and serpent over the entrance into their sanctuaries, erected the whole building in the form of the ophite hierogram, as at Abury in Wiltshire, and Stanton Drew in Somersetshire. The former represents the ophite hierogram with one serpent, the latter is double; in both cases the circle has no wings.

In Argyllshire, near Oban, exists a huge serpent-shaped mound, discovered by Mr. Phene in 1871, which must be mentioned in this connection. Looking down upon it from the high ground to the westward, you see it rising conspicuously from the flat gra.s.sy plain, which extends for some distance on either side, with scarcely an undulation, save two artificial circular mounds, in one of which lie several large stones forming a cromlech. A recent visitor writes:

"Finding ourselves in the very presence of the Great Dragon, we hastened to improve our acquaintance, and in a couple of minutes had scrambled on to the ridge which forms his backbone, and thence perceived that we were standing on an artificial mound three hundred feet in length, forming a double curve like a huge letter S, and wonderfully perfect in anatomical outline. This we perceived the more perfectly on reaching the head, which lies at the western end, whence diverge small ridges, which may have represented the paws of the reptile. On the head rests a circle of stones, supposed to be emblematic of the solar disc, and exactly corresponding with the solar circle as represented on the head of the mystic serpents of Egypt and Phnicia, and in the great American Serpent Mound. At the time of Mr. Phene's first visit to this spot there still remained in the centre of this circle some traces of an altar, which, thanks to the depredations of cattle and herd-boys, have since wholly disappeared....

"The circle was excavated on the 12th of October, 1871, and within it were found three large stones, forming a chamber, which contained burnt human bones, charcoal, and charred hazel-nuts. Surely the spirits of our Pagan ancestors must rejoice to see how faithfully we, their descendants, continue to burn our hazel-nuts on Hallow-e'en, their old autumnal Fire Festival, though our modern divination is practised only with reference to such a trivial matter as the faith of sweethearts! A flint was also found, beautifully and minutely serrated at the edge; nevertheless, it was at once evident, on opening the cairn, that the place had already been ransacked, probably in secret, by treasure-seekers, as there is no tradition of any excavation for scientific purposes having ever been made here.

"On the removal of the peat-moss and heather from the ridge of the serpent's back, it was found that the whole length of the spine was carefully constructed with regularly and symmetrically placed stones, at such an angle as to throw off rain; an adjustment to which we doubtless owe the preservation, or at least the perfection, of this most remarkable relic. To those who know how slow is the growth of peat-moss, even in damp and undrained places, the depth to which it has here attained, though in a dry and thoroughly exposed situation and raised from seventeen to twenty feet above the level of the surrounding moss, tells of many a long century of silent undisturbed growth, since the days when the serpent's spine was the well-worn path daily trodden by reverent feet. The spine is, in fact, a long narrow causeway, made of large stones, set like the vertebrae of some huge animal. They form a ridge sloping off in an angle at each side, which is continued downwards with an arrangement of smaller stones, suggestive of ribs."

This strange memorial of a departed age and a vanished faith, lying in the silence and solitude of the lonely sh.o.r.e of Loch Nell, recalls to mind the eloquent lines of an American poet:[46]

"All desolate their ruins rest, Like bark that in mid-ocean rolls, Her name effaced, her masts o'erthrown, And none remaining of the souls That once sailed in her, to relate From what far distant port she came; Whither she sailed and what her fate, And what her nation and her name.

But only may conjecture guess The fancied story of this place, And from these crumbling ruins gain Some knowledge of the vanished race."

It must be noticed that the serpent-mound has been so disposed that the worshipper standing at the altar would naturally look eastward, directly along the whole length of the great reptile, and across the dark lake, to the threefold peaks of Ben Cruachan. That this position was intentionally selected is evident from the fact that the three peaks are visible from no other point.

And hence arises the not wholly fanciful conjecture that the people who erected the great mound had some dim idea of the Triune character of G.o.d.

The serpent was the emblem of His wisdom, as the solar circle was of His Eternal Unity; and this marked reverence for the triple-peaked mountain seems to indicate that with a knowledge of His unity was combined a recognition of His threefold manifestation.

The writer whom we have already quoted remarks that, whatever doubts may arise on speculative points, the clearly defined outlines of the great Serpent-mound of Oban are beyond dispute; though it may long prove a fertile subject for discussion, whether its serpentine, or rather, Saurian form is to be accepted as direct evidence of ophiolatry in this land, or whether we should regard it as simply the representative of some tribe,--as, in short, a Totem of some extinct British race answering to the Nagas, or snake-tribes of the East. The former supposition seems the more reasonable, when we remember that the serpent and the serpent's egg were held sacred by the Druids. Serpent-worship prevailed in every nation of antiquity. It flourished in Greece and Rome, in Egypt and Chaldea, in Arabia and Central Asia; it extended throughout the Indian peninsula from Cape Comorin to Kashmir; it was practised in Ceylon and the islands of the eastern seas; in Mexico and Peru; throughout the whole of Africa. Pa.s.sing northward, we find that it existed in Scythia and Scandinavia, as also among vast tribes near the Oural mountains and throughout Northern Europe, and particularly among the tribes on the Ob or Obi river, which owes its name, it is said, to the veneration paid to the reptile. Until the end of the fourteenth century, when Christianity was introduced, the people of Poland worshipped domestic serpents, which were allowed to run free in every house, and carefully tended, every mishap that occurred being attributed to some negligence in their service. The Lapps, the Finns, the Norwegians, the Swedes, the Danes, all fostered these strange household G.o.ds, and shared with them the children's milk. The Vandals also kept them; some lived in hollow trees, and thither repaired the women, with their offerings of milk, as is common at the present day in Ceylon and many parts of India. Long after they had accepted the faith of CHRIST, the Lombards continued a form of serpent-worship, adoring, or paying homage to, a golden viper and a tree. In 663, Barbatus, Bishop of Benevento, finding the custom still observed, made a successful appeal to the worshippers to cut down the tree, and allow him to melt the golden viper into a sacramental chalice.

One of the most interesting of the supposed Serpent-temples, or _dracontia_, is that of Karnak. It is situated half a mile from the village of that name, in the department of the Morbihan in Brittany, and about nine miles from the picturesque town of Auray. It is also within a mile of the Bay of Quiberon.

The whole length of "the Stones of Karnak," as the temple is called, measures, if we include its sinuosities, eight miles. The width varies from 250 to 350 feet. The highest stones are as much as seventeen feet high, and from thirty to forty feet in circ.u.mference. Vacant s.p.a.ces have unfortunately been cleared by ruthless spoliators for the erection of the adjacent villages of Ploermel and Karnak, and the boundary walls of the neighbouring fields. But what toil and time must have been originally expended on its construction, we may infer from the fact that it consisted of eleven rows of stones, about ten thousand in number, of which upwards of three hundred averaged from fifteen to seventeen feet in height, and from sixteen to twenty or thirty feet in girth; one stone even measuring the huge circ.u.mference of forty-two feet.

A glance at any engraving of this famous antiquity will show that the course of the avenues is distinctly sinuous, and that it defines the figure of an enormous serpent undulating over the ground. Necessarily, however, the resemblance is more striking to one who views the original _in situ_. To such, the alternations of the high and low stones, regularly disposed, may seem to mark with sufficient accuracy "the swelling of the serpent's muscles as he moves along," though this seems rather a flight of imagination. But at all events the spectator will acknowledge the evidence of design which clearly appears in the construction of the avenues.

The Dracontium contains ten regularly defined areas; one near the village of Karnak, which is shaped like a bell or horse-shoe; the other, towards the eastern extremity, which approaches the figure of a rude circle, and is in reality a parallelogram with rounded corners.

The circle and the horse-shoe were both sacred figures in the Druidical religion, as may be seen in Stonehenge, where they are united, the outer circles enclosing inner horse-shoes. The connection between the latter symbol and the Celtic faith is not very clear, unless it be intended as a representation of the moon. It has been conjectured that from this symbol, whatever may have been its signification, arose the superst.i.tion--even not now wholly defunct--of nailing a horse-shoe over a door as a protection against evil spirits.

It is curious that at Erdeven, where the temple begins, an annual dance, descriptive of the Ophite hierogram of the circle and serpent, is still celebrated by the peasants at the Carnival. But the only tradition which survives respecting the stones is one which lingers in various parts of England where similar memorials are found, that they were originally endowed with life, and were petrified as they stand. Some of the Bretons believe they were the Roman army who pursued the centurion Cornelius on account of his conversion to Christianity, and were stricken into stone through his prayers. Others imagine that certain supernatural dwarfs erected them in a single night, and that each still inhabits the stone he reared.

Mr. Deane tells us that near the Karnak side of the dracontium rises a singular mound of great elevation, which has once been conical, and the upper portion of which is evidently artificial.[47] He regards it as a.n.a.logous to the remarkable hill of Silbury, which occupies much the same position towards the Albury dracontium. Probably these mounds served as altars, on which, in conformity with the practices of the Solar worship, was kept burning the perpetual fire kindled by the sun. They are of common occurrence in Persia, and seem to be identical with "the high places" of Scripture where the priests of Baal celebrated their sacrifices. The conical mound near Karnak--which may be seen for miles around--has been consecrated by the Christians to the Archangel Michael, who is the patron saint of every height, hill, or cone, natural or artificial, in Brittany.

The reason of this dedication has been conjectured to be that S. Michael is the a.s.sailant and conqueror of the spiritual Dragon of the Apocalypse.

The mutilated image of that great serpent lies prostrate below the mound; and when its worshippers were converted to the religion of CHRIST, they naturally erected on the Solar mount a chapel consecrated to its archangelic slayer. This consecration indicates, therefore, the triumph of Christianity over Ophiolatry; and it is but consistent, says Deane, that the people who allegorised the conversion of the Ophites by the metaphor of a victory over _serpents_, should, in token of the victory, erect upon the high places of idolatry chapels to the great Archangel.

It is possible that the mound gave name to the adjacent village: that is, Karn-ak, or Carnac, from "_cairn_" a hill, and "_hac_," a snake. The "serpent's hill" would be no unsuitable t.i.tle for Mont S. Michel. In the same manner the group of pillars called _Lemaenac_, may have been named from _maen_, stones, and _hac_.

It is curious to find proofs of the existence of Serpent-worship in the New World as in the Old; to meet with its traces in Mexico as well as in Egypt or Chaldea. But certain it is that the religion of Mexico had many features which were common to the Egyptian and Chaldean creeds; the same Solar Worship, the same pyramidal monuments, and the same Ophiolatrous symbols.

For instance, we learn that the temple of Huitziliputli, in Mexico, was built of great stones, in the fashion of snakes tied one to another, and that the circuit was called "the circuit of snakes," because the walls of the enclosure were covered with the figures of snakes. This truculent-looking deity held in his right hand a staff cut in the fashion of a serpent; and the four corners of the ark or tabernacle, in which he was seated, terminated each with a carved effigy of a serpent's head.

The Mexican astronomers represented a century by a circle, with a sun in the centre, surrounded by the symbols of the years. The circ.u.mference was a serpent twisted into four knots at the cardinal points.

The Mexican month was divided into twenty days, two of which were symbolised by the serpent and dragon. Further, the doorway of the temple, dedicated to "the G.o.d of the air," was so wrought as to resemble a serpent's mouth.

The Mexicans, however, went beyond the _symbolical_ worship of the sacred serpent, and like many other branches of the Ophite family, they fostered living serpents in their dwellings as household G.o.ds. Mr. Bullock a.s.serts that they make the rattlesnake an object of their worship and veneration; and that representations of this reptile, and of others of its species, are very commonly met with among the remains of their ancient idolatry. He says that the finest known to be in existence may be seen in a deserted part of the cloister of the Dominican convent, opposite to the Palace of the Inquisition. It is curled up in an irritated, erect position, with the jaws extended, and is represented in the act of gorging a woman, richly dressed, who lies between its fangs, crushed and lacerated.

The Conquistadors, or Spanish followers of Cortez, all a.s.sert that the Aztecs, or inhabitants of Mexico, worshipped an idol wrought into the shape of a serpent. Bonal Dias del Castello, one of the Spanish invader's veteran captains, and the chronicler of the expedition, describes the interior of the princ.i.p.al temple, to which he and his leader were conducted by the Emperor Montezuma: "When we had ascended to the summit of the temple, we observed on the platform as we pa.s.sed, the large stones on which were placed the victims intended for sacrifice. Here was a great figure representing a Dragon, and much blood lay spilled. Cortez, addressing Montezuma, requested him to do him the favour to show his G.o.ds.

After consulting the priests, Montezuma led them into a tower where was a kind of hall. Here were two altars, highly adorned with richly-wrought timbers on the roof; above the roof, spread gigantic figures like unto men. The one on the right hand was Huitzilopochtli, their war G.o.d, with a great face and terrible eyes. This figure was entirely covered with gold and jewels, and his body wreathed about with golden serpents. Before the idol smoked a pan of incense, in which the hearts of three human victims were burning, mixed with copal. The other great figure, on the left, with a face like a bear's, was the G.o.d of the infernal regions. His body was everywhere covered with figures of devils, having serpents' tails. In this place was kept a drum of most enormous dimensions, the head of which was made of the skins of large serpents. At a short distance from the temple stood a tower, and at the door grinned frightful idols, like serpents and devils: in front of these were tables and knives for sacrifice."

Mr. Bullock, who made a valuable collection of Mexican antiquities, describes an idol, "the G.o.ddess of war," on which Cortez and his followers may possibly have looked:

"This monstrous idol," he says, "is, with its pedestal, twelve feet high, and four feet wide. Its form is partly human and partly composed of rattlesnakes and the tiger. The head, enormously wide, seems that of two rattlesnakes united; the fangs hanging out of the mouth, on which the still-palpitating hearts of the unfortunate victims were rubbed as an act of the most acceptable oblation. The body is that of a deformed man, the place of arms being supplied by the heads of rattlesnakes, placed on square plinths, and united by fringed ornaments. Round the waist is a girdle, which was originally encrusted with gold; and beneath this, reaching nearly to the ground, and partly covering its deformed cloven feet, a drapery entirely composed of wreathed rattlesnakes, which the natives call "a garment of serpents.... Between the feet, descending from the body, another wreathed serpent rests his head upon the ground."

"The only worship," says Mr. Deane,[48] "which can vie with that of the Serpent in antiquity or universality, is the adoration of the SUN. But uniformly with the progress of the Solar superst.i.tions has advanced the sacred serpent from Babylon to Peru. If the worship of the Sun, therefore, was the first deviation from the truth, the worship of the Serpent was one of the first innovations of idolatry. Whatever doubt may exist as to which was the first error, little doubt can arise as to the primitive and antediluvian character of both. For in the earliest heathen records we find them inexplicably interwoven as the first of superst.i.tions. Thus Egyptian mythology informs us, that Helios (the Sun) was the first of the Egyptian G.o.ds; for in early history, kings and G.o.ds are generally confounded. But Helios married Ops, the serpent deity, and became father of Osiris, Isis, Typhus, Apollo, and Venus: a tradition which would make the superst.i.tions coeval. This fable being reduced to more simple laws, informs us, that the Sun, having married the Serpent, became, by this union, the father of Adam and Eve, the Evil Spirit, the Serpent-solar deity, and l.u.s.t; which appears to be a confusion of Scriptural truths, in which chronological order is sacrificed from the simplification of a fable. But--_ex pede Herculem_--from the small fragments of the truth which are here combined, we may judge of the original dimensions of the knowledge whose ruins are thus heaped together. We may conclude that, since idolatry, l.u.s.t, the serpent, and the evil spirit, are here said to have been synchronous with the First Man and Woman, the whole fable is little more than a mythological version of the events in Paradise."

Mr. Deane, who lived before the days of Comparative Mythology, read into the old fables a meaning which they are hardly capable of bearing. It is clear enough that Serpent-worship had an astronomical origin; but we may agree with him that it was as ancient and universal as the worship of the Sun, with which, indeed, it was closely connected.

We shall now borrow a few ill.u.s.trations of the character, extent, and significance of Serpent-worship from Mr. Fergusson's elaborate work,[49]

in which he deals particularly with the Topes at Sanchi and Amravati. But, first, a word or two in explanation of the origin and purpose of the Topes will be desirable.

The era of stone architecture in India seems to have begun with the reign of Asoka about 250 B.C. It is contemporaneous with the rise of Buddhism, whose followers gradually usurped the place formerly occupied by the Aryans. The Buddhist buildings then erected may be divided into three princ.i.p.al cla.s.ses:

1st. _Topes_ or _Stupas_, with their surrounding rails and lats: