25228675

8/13/2019 25228675

1/28

On the Winged Bulls, Lions, and Other Symbolical Figures from NinevehAuthor(s): E. C. RavenshawSource: Journal of the Royal Asiatic Society of Great Britain and Ireland, Vol. 16 (1856), pp.93-117

Published by: Cambridge University PressStable URL: http://www.jstor.org/stable/25228675.

Accessed: 24/06/2013 13:51

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at.http://www.jstor.org/page/info/about/policies/terms.jsp

.JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of

content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms

of scholarship. For more information about JSTOR, please contact [email protected].

.

Cambridge University PressandRoyal Asiatic Society of Great Britain and Irelandare collaborating with

JSTOR to digitize, preserve and extend access toJournal of the Royal Asiatic Society of Great Britain andIreland.

http://www.jstor.org

This content downloaded from 148.226.28.30 on Mon, 24 Jun 2013 13:51:44 PMAll use subject to JSTOR Terms and Conditions
http://www.jstor.org/action/showPublisher?publisherCode=cuphttp://www.jstor.org/stable/25228675?origin=JSTOR-pdfhttp://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/stable/25228675?origin=JSTOR-pdfhttp://www.jstor.org/action/showPublisher?publisherCode=cup

8/13/2019 25228675

2/28

93

Art. VIII.? On theWinged Bulls, lions, and other SymbolicalFigures from Nineveh. By E. C. Uayenshaw, Esq.,M.A.S., F.G.S.

[Read April 2, 1853.]The monster bulls, lions, and other winged figures found at Nineveh,which havo lately been erected in the new Hall of the BritishMuseum, naturally excite tho curiosity as well as tho admiration oftho public- curiosity to learn the meaning of thoso colossal myths of

a nation which flourished some 3000 years ago, at tho earliestdawn of art, and beforo tho period of authentic history. It is desireable, therefore, that some attempt should be made to solve thoproblem.A cursory inspection of these mysterious figures will satisfy theobserver that they were not merely architectural ornaments, analogousto those which are used, at the present day, to decorate some Gothicchurch or palaco constructed in the medite val style; but were designedto symbolize certain mysteries, and pourtray certain ceremonies of theprimeval religion of Assyria. So remote, however, is tho era, and soobscure are tho traditions which havo been handed down to us in thoJewish, Persian, and Grecian histories, that any conclusions at whichwe may arrive must bo attended with much difficulty and uncertainty. It iswith the view rather of inviting the attention of othersto the subject, than in the expectation that any theories of mine willbo received, that I venture to lay before tho Society the result of myspeculations.

Cardinal Wiseman, in his recent locturo at Leeds, in defonding thoconduct of tho Inquisition towards Galileo, is reported to havo saidthat Galileo was not imprisoned for maintaining, merely as an hypothesis, that the earth moved round tho sun, but becauso ho assorted itas a fact, in opposition to tho Scriptures. Profiting by tho mistake ofGalileo, I would premise that if anything in tho following observations should appear to bo unorthodox, I hope it will be understood that it is only advanced as an hypothesis, not asserted as atruth.

Tho principal objects among the Assyrian sculptures having amythological character, are : 1st, tho winged bull with a man's face ;2nd, tho winged lion with a man's face ; 3rd, tho winged manwith a fir cono in one hand, and a square basket, or vessel, in the

http://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsp

8/13/2019 25228675

3/28

94 SYMBOLICAL FIGURESother ; and, 4th, a man, with tho head and wings of an eagle orhawk.

The hypothesis which I propose tomaintain with respect to thesefigures, is, first, that they aro, as has been already surmised byMr. Layard, the originals of the Cherubim of Ezekicl ; that they worolikewise the originals of tho apocalyptic beasts of St. John ; and that,slightly modified, they woro afterwards adopted, and aro now used, asthe symbols of tho four Evangelists. Secondly, I shall endeavour toshow that they wero originally invented by tho Magi and Chaldieans, as astronomical symbols of tho equinoctial and solstitialpoints ; that they represent, in fact, the four seasons, spring, summer,autumn, and winter ; perhaps, also, tho four winds, and the fourelements.

To those whoso ideas of cherubim arc derived exclusively from thoobservation of tho winged heads on tombstones, or from the paintingsof a Guido or a Raphael, itmay bo somewhat startling to learn thatthere is no authority in Scripturo for these bodyless infants ; andthat the face of a cherub, instead of being tho facoof a

baby,was in

reality the faco of a bull.1It may bo proper, ho wovor, beforo proceeding to tho visions of

Ezekicl, to givo a brief accouut of all that is related of tho cherubimin the history of the Jews.The first notice to bo found of cherubim is chap. iii. v. 24, of Genesiswhere it is related2 that God "placed at tho cast of tho gardon ofEden, Cherubim, and a flaming sword which turned every way tokeep the way of the tree of life." It will be remarked that nomention is hero made of the form of tho cherubim.

It is a singular fact, that there is no furthor allusion to the cherubim until tho timo of Moses,?a period of about 2512 years. Afterthe passage of the Red Sea, whilo Moses was on Mount Sinai, hodirected tho Israelites to make an ark (or chest) to hold tho stonotable-? of the law, two cubits and a half long, a cubit and a half broad,and a cubit and a half high ; and a lid of corresponding size, whichwas called " tho mercy scat." Ho proceeds (Exodus

xxv. v. 18,) :" And thou shalt mako two cherubims of beaten gold in tho two endsof the mercy scat, one cherub on tho ono end, and ono cherub on thoother end. And the cherubims shall stretch forth their wings, and theirfaces shall look ono to another; towards tho mercy seat shall tho faces

1Ezckicl x. 14; 1 Kings vi. 27.2 The French translation of the Vulgate hns, " ilmit des ch?rubins devant lojardin do ddliees, qui faisaient ?tincclor uno (5nt(o do feu, &c." Josephus, in hisHistory, docs not nlludo to the cherubim in tho garden of Eden,


8/13/2019 25228675

4/28

. * I jp.


8/13/2019 25228675

5/28

FROM NINEVl.II. 95of tho cherubims bo."?"And there [said the Lord] I will meet thee,and connu uno with thee from abovo the mercy seat, from betweenthe two cherubims which are upon the ark of tho testimony," &c. Nota syllablo is hero said of tho form of tho cherubs : it was evidentlyassumed that the Israelites wero so familiar with their appearancethat no further instructions were necessary.It is curioue, however, that no tradition of their forms should havoreached oven tho days of Joscphus, who declares (Antiq. III. 0) thatthoy rcsomblcd no animals that were over seen by man, and that theirform no man knew in his time. The modern representations of thoark and cherubim made by artists and scholars1 (prior to the discoveries of tho Egyptian antiquities) from tho descriptions in Exodus,aro very similar to tho arks or boats of Osiris, which contained theenibloms of life and stability ; or tho sacred beetle, overshadowed bytho wings of two figures of the goddess Thmci, or Truth and Justice.(Compare Figs, a and n, Plate IV.)Tho ark, horno upon two poles, accompanied the Israelites in alltheir

wanderingsuntil

thoy reached tho promised land. For about370 year? it remainod at Shiloh, whonco it was brought, under thodesignation of " tho ark of the covenant of tho Lord of Hosts whodwellcth between tho cherubim," to Ebenezer, to support tho Israelitesin a battlo with the Philistines. Tho latter, however, were victorious; captured the ark; and carried it to Ashdod. There it destroyedtho imago of Dugon, tho fish-god ; and after causing many othercalamities to its captors, tho Philistines wero too glad to restoro it tothe Israelites ?at Kirjuth-jearini, where it remained twenty years.From this place it was conveyed, about 1010 b.c., to Jerusalem, with

great pomp and ceremony, by David.Tho design of David to build a house for its reception was notcarried out until tho timo of Solomon, 1012 u.c., and about 480 yearsafter tho Exodus. In tho construction of his celebrated temple, adark room, without windows, called " tho oracle," twenty cubits, orthirty feet square, was prepared for tho ark ; and within the oracle

Solomon mado two cherubim ofolive-wood, each

ten cubits high,"?vo cubits was tho ono wing of each cherub, and fivo cubits the otherwing of each cherub, and from tho uttermost part of one wing to theuttermost part of tho other was ten cubits ; and they stretched forththo wings of the cherubim, so that tho wing of ono touched the onowall, and tho wing of tho other cherub touched the other wall; andtheir wings touched ono another in tho midst of the house; and hooverlaid tho cherubims with gold."1Vido Riblical Encyclopedia. Arts. Cjiehudim and Auk of tub Covksant.


8/13/2019 25228675

6/28

.96 SYMBOLICAL PIQURESAt the timo of the dedication of tho temple, tho priests broughtthe ark of tho covenant into the oracle of tho houso " to tho most

holy place, even under the wings of tho cherubim. For tho cherubimspread forth their two wings over the place of the ark, and tho stavesthereof " (1 Kings, cli. viii. v. 7). This was not difficult, for, as beforostated, the ark was a chest only two cubits and a half long, by ono cubitand a half broad and high. It does not appoar whother tho two small

cherubim8 of beaten gold inado by Moses wcro still upon tho ark, orwhether the larger chcrubims of olive-wood, made by Solomon, werosubstituted for them. Tho former appears tho moro probablo ; first,because thero is no mention of their having been removed ; andsecondly, because tho sizo and tho position of Solomon's cherubim

were totally different. Instead of being on either end of tho ark, andlooking down on tho mercy scat, they wero standing erect on tho

ground on cither side of tho ark, and tho right wing of tho onotouching tho end of tho left wing of tho other ; so that tho four

wings, spread in a straight line, reached twenty cubits, from wall towall.

It will bo observed in this, as in the preceding passages, no allusion ismade to tho forms, or heads of the cherubim. In 2 Chronicles,chap. iii. v. 13, it is stated: "Tho wings of tho chcrubims spreadthemselves forth twenty cubits, and they stood on their foot, and theirfaces were inwards." Hero we aro informed that at any rate thoyhad feet and faces ; but whether of man or boast, bird or reptile, isnot stated ; but, Imay hero remark, that if they had inoro than onoface, it would certainly havo been mentioned.Solomon himself appears to havo considered the ark and the cherubim merely us symbolical objects, towards which tho faces of thoHebrews should bo turned in prayer, as tho Mahoinmedans turn totheir Kiblah, tho templo of Mocea. In his beautiful song, or prayer,dedicating the Temple (1 Kings, ch. viii. v. 27), he says :?"But willGod indeed dwell upon earth? Behold, the heavens, and tho heavenof heavens cannot contain Thee, how much less this houso which Ihave built. But hearken Thou to the supplication of thy servant, amiof thy people Israel, when they shall pray towards this place, andhear Thou in heaven, thy dwelling-placo ; and when thou hearest,forgive."

Great, however, as Avas Solomon's piety, and magnificent as wasthe temple, yet in a short timo his 700 wives, and his 300 concubines, turned away his heart after other gods than Jehovah. Onhis death, tho ten tribes of Israel revolted from his son Ilohoboam,and ceased to worship at the temple. About twenty years after,

it


8/13/2019 25228675

7/28

FROM NINEVBII. 97was plundered by Shishak, king of Egypt ; and about 400 years afterthat, itwas finally burnt to the ground, with tho ark and tho cherubims, by Nebuchadnezzar, in 588 n.c.After this period thero is no mention of tho cherubim, except inthe dreams or visions of tho prophets. Some havo supposed that theseraphim of Isaiah are identical with tho cherubim. In chapter vi,which is unconnected with the preceding or subsequent chapter, thoprophet abruptly exclaims :?" In tho year that King Uzziah died. Isaw tho Lord sitting upon a throne, high and lifted up, and his train l[that is, garmonts] filled the temple. Above it2 [the throne] stoodthe soraphims : each ono had six wings; with twain he covered his face,with twain he covered his feot, and with twain ho did fly." It isovidont they had also hands, as in v. G, he says :?" Then flew one oftho soraphims unto me, having a livo coal iu his hand, which he hadtaken with tho tongs from off tho altar."

In Gesenius^s Hebrow Dictionary, tho word is derived from *"p _/"sharaf," to burn, as seraphims wero "angels that appeared liko aflaming fire."

Wo now come to tho visions of Ezekicl (chap. i).It was by tho river Chebar,3 in tho land of the Chaldooans, in thothirtieth year of tho captivity, that the hand of the Lord was uponhim,4 and ho saw visions of God. " And I looked, and behold awhirlwind6 canio out of tho north, a great cloud and a firo infoldingitself, as the colour of amber. Also out of the midst thereof came thelikeness of four living creatures.6 They had the likeness of a man,and every ono had four faces, and four wings, and their feet worostraight feot, and tho solo of their feet was liko the solo of a calf s foot,and they had the hands of a man under their wings. As for tho likeness of their faces, thoy had ouch tho face of a man [in front], thofaco of a lion on tho right side, the faco of an ox on the left side,and tho faco of an eagle [probably behind : tho Vulgato says, " au

1 " V?tements " in the French Vulgate.2 In tho Vulgate, " round about it stood tho cherubim.** Bib. Ency., Art.Chbrujums.8 "Chobar," in French Vulgate supposed tobe tho Khaboor, which forma ajunction with tho Euphrates at Carchemish, about 225 miles N.W. from

Babylon. At A iban, on the banks of the Khaboor, Mr. Lavard discovered wingedbulls and lions (p. 270, Second Expedition.)4 u La main du Seigneur agit sur lui."?Vulg.5 A similar whirlwind, without the cherubims, is described iu p. 294 ofLayard's Second Expedition.* " Animaux."-?Vulg.

vol.. xvr. II


8/13/2019 25228675

8/28

98 SYMBOLICAL FlOUltlCS

dessus*'?above]. And their wings wero stretched upwards* twowings of every one were joined ono to another, and two covered theirbodies, and they went overy ono straight forward, and they turnednot when they went." By each of tho four crcaturos was a whcol fullof eyes, and tho spirit of tho ?living creatures wns in the whcols.Stretched forth over tho heads of tho creatures was a firmament, asthe colour of tho terriblo crystal, and undor tho firmamont wero their

wings straight, tho ono towards tho othor. Every one had two, whiohcovered on this side, and overy ono had two which covered on thatside, their bodies; and when thoy wont, I heard tho noiso of theirwings, as the noise of great waters ; whon thoy stood, thoy lot down

their wings. Abovo tho firmament was tho likeness of a throno ofsapphire stone, and upon the throne was tho likeness of a man of firothe colour of amber, and a brightness shono round about him liko thatof tho rainbow. This was tho glory of tho Lord.1Tho Lord thou gives Ezekiel a book to oat, which enables him toprophecy against Jerusalem (chap. viii). In tho following year, thohand'of the Lord again fell upon him, and lifted him up by a lock ofhis hair, and carried him in a vision to Jerusalem, whoro ho sees thoabominations of tho Israelites,?the imago of Jealousy at the gate oftho altar, and every form of creeping things, and abominable beasts,and all tho idols of tho houso of Israel pourtrayed upon tho wallsround about in tho chambers of their iniugory. Tho templo andark having been destroyed, it seems that tho Israelites adopted thoidolatrous practices of tho surrounding nations, and amongst others,probably, thoso of Assyria.In chapter x, Ezekiel, in his dream or vision, seos the templo as itwas beforo its destruction ; and goes on to describo tho ohorubiin inthe sanctuary oxactly as in tho 1st chapter, and onds by saying i?" These wero tho living creatures I saw undor tho God ofv Israol, bythe river of Chobar, and I know that they wero tho chcrubims.'*This is important, as in chapter i, thoy woro only callod " livingcreatures;" but hero wo aro told distinctly that thoy wero thocherubim.

There is ono part of this description which is valuable, as it goesto show tho meaning attached to the word "cherub." In verso 14, hosays :?" Every ono had four faces, tho first was tho faco of acherub, tho second was tho faco of a man, tho third tho face of alion, and the fourth the face of an eagle." Now, as in tho previous description it was stated that the first faco was that of an ox,

while the other three faces wero tho same, it is clear that tho word1The " Farah-i-Ir.cd *of the Persians.


8/13/2019 25228675

9/28

FROM NINEVEH. 99cherub inoant an ox. It is not apparent, howovor, why thoy shouldhavo been called cherubim1 (ox-hcadod), in preference to misrim(eagle-headed), or arim (lion-headed).In a subsequent vorsion, in which " tho man of brass " describesthe pattern aftor which the now temple was to be built, on tho returnof tho Jews from their captivity, (chap, xli, v. 18,) it is ordered thatthe walls of tho tomplo should bo covered with cherubim and palmtrees ; "so that a palm-troo was between a cherub and a cherub ; andcvory chorub had two faces, so that tho faco of a man was towardtho palm-trco on tho ono sido, and tho face of a young lion toward thopalm-troo on tho other sido." This is directly at varianco with thoformer description. To add to tho difficulty, in 1Kings, ch.vii. v.20,it is stated that, on tho borders of tho molten sea, mado by Hiram,wero "lions, oxon, and cherubim ;" from which it would appear thattho chorubs woro something different from cither lions or oxen ; andthat if they had anything in common with tho visionary cherubim ofEzokiel, itmust havo bcon tho head of an eaglo, and of a man. Anendeavour has been made to reconcile these discrepancies by the supposition that when represented on a flat surface, only two heads wouldappear, and that any figuro having two of tho abovo heads and fourwings was called a cherub. This is a plausible conjecture. It is cvidont, however, that tho cherubim of tho visions wero very differentfrom tho real historical cherubim of Moses and Solomon. Thero is noreason to supposo that tho latter had more than ono faco and twowings, or that they had othor than human feet and faces ; whilo thoformer had four heads and four wings, ami calf's feet, and four wheelsfull of oyes.2 As it has been conjectured 3 that the cherubim of Moses

wero dorived from the figures of truth and justice on tho arks andbreast-plates of tho Egyptian priosts, so itmay bo plausibly surmisedthat tho chorubini of Ezokiel wero derived from tho winged bull?,lions, and onglo-hcadcd figures of Babylon and Nineveh. On this sub

joct Mr. Layard observes, iu his "Nineveh and its Remains," vol. ii.,p. 404 :? " The roscmblanco botweon tho symbolical figures I havodoseribod, and thoso soon by Ezokiel in his vision, can scarcely fail tostriko tho roador. As tho prophot had beheld tho Assyrian palaces,

1Tho word is derived by somo from " Charab," " to plough 5" by others,frora'* Karab," "near,"?signifying thoso who were near tho throne of God.(Hydo). In Psalm xviii, v. 10, cherub signifies " tho wind :"?u Ho rodo upon acherub, and did ily; yea he did fly upon tho win^s of the wind.2Mitra and Seros)?, two of tho Izeds or angels of the Persians, were taid tohave 10,000 eyes.?Dabistan.1 " Ancient Egyptians," Bibl. Encyc. Articlo Ark op the Covenant.

H 2


8/13/2019 25228675

10/28

100 SYMBOLICAL FN3URE8with their mysterious images and gorgeous decorations; it is highlyprobablo that when seeking to typify certain divino attributes, and todescribe the divine glory, ho chose forms that woro not only familiarto him, but to people whom he addressed?captives like himself in tholaud of Assyria. Those who wero uncorruptcd by oven tho outwardforms of idolatry sought for images to convoy tho idea of tho SupremoGod. Ezckiol saw in his vision the likeness of four living creatures,

which had four'faces, four wings, and tho hands of a man undertheir wings on their four sides. Their faces were those of a man, alion, an ox, and an engle. By them was a wheel, tho appearance ofwhich 'was as itwero a wheel in the middle of a wheel.' (Ezok. i. 10).It will bo observed, that tho four forms chosen by Ezokiel to illustratohis description?tho man, the lion, tho bull, and tho eagle, aro precisely thoso which aro constantly found on Assyrian monuments nsreligious types. The *wheel within wheel,' mentioned iu connexion

with tho emblematical figures, may refer to tho winged circles, orwheel, representing at Nimroud tho Supremo Deity. These coincidences arc too marked not to deserve notice : and do certainly lead tothe inferences that tho symbols chosen b}' tho prophet wero derived

from the Assyrian sculptures."I may hero remark that winged objects wero unknown to thesimplo religion of tho Jows, which did not recoguizo graven images, orthe likeness of anything in heaven or earth. It is generally supposed that angels havo wings, becauso painters and poets have sodescribed them, but thero is no authority for it in tho Bible. Allthe angols who havo appeared, eithor in dreams or daylight, haveassumed tho simple form of jnan. There is no niontion oven of femaloangels.1

Winged figures, howovor, woro common in tho mythology ofAssyria and Egypt, whence they were successively adopted by thoGreeks, Etruscans, Romans, and Christians.2It seems to be now gonerally admitted that a hierarchy of angels,good and bad, formed no part of tho Jewish faith until after thocaptivity ; while it iswell known to have boon a principal

foaturoof the Chaldamn and Zoroastrian sj'stcms. Daniel is tho first whomcn'ioncd tho angels Gabriel and Michael8; and tho Rabbins stato

1 In the Mtigiau religiou, the Farvardignn, or Izods of the fivo intercalary(toys of the year, wero femalo angels who spun celestial robes for tho saints iuParadise.2 Vide illustrations of Botta, Layard, and Sir G. Wilkinson. Sco also figuresresembling our modern nngcls on tho sculptures of Belustun.3 These nre possibly Semitic names of tho AmshashpRiids or angels, called


8/13/2019 25228675

11/28

FllOM NINKVJ?H. 101that these names were derived from Babylon.1 Indeed, the word" Satan," which in Hebrew means " an opposer, or adversary," is possibly a translation of tho Zend word 'Ahriman," which (from p. 350,vol. i, Dabistan) appears to hayo tho samo meaning. In one of theIzcshnes (p. 2, tomo ii. of the Zendavcsta) Ahriman is addressed as"Schetan Ahriman;"2 and an ancient Greek writer Thcodorus in Photius, calls tho Persian Ariinanius by tho name of Satan.3 Under thenamoof "Shaitiin," tho evil principle isstill recognized throughout the

East. Both tho namo and tho idea of Satan, therefore, may bo thoughtby somo to havo originated with Zoroaster, or to have boon adopted byhim from somo earlier tradition. Tho writer of the Apocalypse, inchapter 20, gives an account of Satan's careor and ultimate fate, notvery dissimilar from that in tho Zeudavesta :?" I saw an angel comedown from heaven who laid hold on tho dragon, that old serpent,which is the Devil and Satan, and bound him a thousand years ;" duringwhich the saints will reign with Christ ; after that period Satan mustbo loosed for a season (1,000years?) and shall go out to deceive thonations ; but ultimately ho shall be cast into the lake of fire, togetherwith Death and Hell.

According to tho Zendavcsta, Onnazd is to roign alono during thofirst 3,000 years after tho creation. During the next 3,000 years, hisoperations will bo blended with thoso of Ahriman. Tho subsequent 3,000 will belong entirely to Ahriman ; and in tho last 3,000,Ahriman, that lying sapent, shall bo purified by ire, as well as thoearth bo frcod from the dark abode of hell. Then tho resurrectionshall tako place ; and Ormazd and Ahriman, accompanied by all thegood and evil genii, shall sing the praises of tho Author of all good.(Vide Dabistan, vol. i, p. 357).

The war in heaven between Michael and his angels, with Satanand his angels, bears a striking analogy to that between Ormazd and

Bahman and Ardebehisht, two of tho seven spirits which stood around the throneof Ormazd.1 Dib. Eiicy. Art. Chald. Phil. Rosh Haidionch, p. CO." Los noms desanges

et des mois, tels quo Gabriel, Michel, Yor, Nifcan, &c ,vinrent do Babylone avec les ?luifs."?-Tuhnud de Jerusalem.Dcausobre, Hist, du Manicli. torn, ii, p. 2G4, maintains that the saints of thecalendar were imitated from the 3?? angels of the Persians. " Yamblicpic (Iain*

blichus) dans lea Myst?res Egyptiens (sec 2. cap. 3) parle des Anges, Archangeset S?raphins comme un vrai Chr?tien." Quoted by Volney, yol. ii., p. 353.2 It is curious that ou ono of Mr. E. Thomas's Sassanian Gems, (No. 21,Vol. XIII., p. 419, Journal of Royal Asiatic Society,) isa winged bull with thePehlvi legend : "Satan atoore," or "Assyrian Satan."3 Cuduorth*8 Intellectual System, vol. i, p. 3.*>..


8/13/2019 25228675

12/28

102 SYMBOLICAL PIQUREShis Amshaspands, with Ahriman and his Divs or Darujs. The warof Jupiter with tho Titans ; and of tho Surs and Asurs of Hindumythology, havo been conjectured to havo a similar origin : andBentley supposes tho wholo to bo founded on an astronomical allegoryof tho ascending and descending nodes of tho constellations; thoangels of light or summer, as opposed to the angels of darkness, orwinter.

Tho Jews, on thoir return from oxilo, had forgotlon thoir ownlanguage, and adopted that of Babylonia ; and, with tho languagethey

hadacquired

also much of tho astronomy and mythologyof the

East, which was handed down from generation to generation until thotime of John, who seems, from tho abovo coincidences, to have beenfamiliar with tho writings of thoMagi.Beforo attempting to explain tho symbolical meaning of tho chorubiin, it will bo proper to consider what is stated regarding themin tho Apocalypse.In chapter iv, v. 7, four beasts aro described as being "round aboutthe throne, full of eyes before and behind ; and the first beast

waslike a lion, and the second beast liko a calf, and tho third boast had aface as a man, and tho fourth beast was liko a flying caglo j and thofour beasts had each of them six wings." Tho writer does not callthem the cherubim ; but though ho has omitted tho wheels, and givonthem only ono head each, instead of four, it is obvious that tho wholodescription, including tho throne, and him that sat thereon, is derivedfrom tho vision of Ezekicl1

At nnearly period

of tho church theso winged animals woroadopted as the symbols of the four Evangelists. The winged lion wasassigned to St. Mark, as tho symbol of strength ; the winged ox toSt. Luke, as tho symbol of sacrifico ; tho englo and chalico to St.John, as the symbol of contemplation ; and tho winged man, with acup and hatchet, to St. Matthew, as the symbol of power,?,r lapujssancc." 2In tho Journal of the Archaeological Association for 1845-0,vol. i., pp. 191-2, it is stated that tho Gospels of St. Columba,

datedin the sixth century, furnish an illumination of a cross with tho

Evangelistic symbols at the four angles.In tho British Museum thero is a copy of tho Latin Vulgate,written about 800 a.D., in the frontispicco of which is a picture of

1 Oc..enhi9'8 Hcbrow Dictionary?Art. ICaiuij?identifies them with thech?rubi:it.*JAnnales Arch?ologique?, vol viii. p. (1.


8/13/2019 25228675

13/28

FKOM NINEVEH. 103St. Matthew, surrounded by tho winged bull, eagle, lion, and man.Tho winged lion of St. Mark on tho pillar of the Piazza, is familiar toall who havo been at Venice, or admired tho pictures of Prout andOanalotti. The saino figures are to bo seen carved on the fa?ades oftho churches at Poictiers, Chartres, ko., in France, built about thoeleventh century ; and they may bo now found on tho altar-clothsand painted windows of many modern churches, built or ornamented inthe mcdiicval style. Irciucus was of opinion that they wero emblematical of tho four elements, tho four quarters of tho globe, and thofour Oospols.1It is curious to think that the recent excavations of Ninevehshould have rovealed tho originals of these remarkable symbols, whichhave boon handed down to us from generation to generation forupwards of thirty centuries ; and still more curious is it to think thattho various nations who havo been instrumental in their preservationshould havo been almost totally ignorant of the meaning which theyworo intended to shadow forth to tho followers of Mahabad, or thodisciples

of Zoroaster.The figures of the winged bull, however, aro not confined to tho

locality of Nineveh, but havo also been found at Pcrsepolis, the capitalof ancient Persia. Among tho ruins of the temple or palace tailedtho " Takht-i-Jamshid," or " throne of Jamshid,"2 thero arc some magnificent winged bulls with human heads, it drawing of which is givenin Kcr Porter's Travels, pago oil 1 ; and the capitals of the columns oftho Chihal Minar arc formed with bulls' heads. At Ali Nakshillustam,9 at each end of an altar or sarcophagus, supposed to be thotomb of Darius Hystaspes, there are figures having bulls' heads andlions' feet. Tho capitals of tho pillars aro formed by two bulls' headslooking different ways, which Ezekiel would probably have calledcherubim. It is remarkable, that bulls with human heads are mentioned by Derosus tho Mug?an, among the monster animals whichexisted at tho period when tho earth was covered with darkness and

water, beforo Belus separated the light from tho darkness.When tho winged bulls of Pcrsepolis first became known inEuropo, Anquotil du Perron supposed them to bo a symbolical representation of Noah ; though tho connexion is not obvious. Mous. DoSacy, on tho other hand, considered them to be representations ofKaiomars, tho first king of the Peshdadian dynasty ; and derived tho

1 Adv. lltcics., in. 2.2 Date of Jani8hid u.c. l?OOaccording to Sir W. Jones; u.c. 3429 accord'ngto Fird?si.8 Kor Porter, p. GIG.


8/13/2019 25228675

14/28

104 SYMBOLICAL FIQUKESnamo of the king Kaiomars from tho Persian word " Gao-mard," signifying "the bull-man." The Persians believed that tho first animalscreated were a man and a bull, the former called Kaiomars, and thelatter Aboudad ; and the bull was sometimes designated as " theman-bull." (Vide Zendavesta, lorn, ii., p. 253, Note). It is notunreasonable to infer that the Nineveh bulls are tho embodiment ofthis myth.Sir G. Wilkinson has expressed an opinion l that the sphinx of

Egypt, which is a lion with tho head of a man, is a representation oftho sovereign. It is not improbablo that tho sphinx of Egypt,2 andthe man-lion of Assyria, were identical in origin ; the only differencebeing that the one is crouched, without wings, whilo tho other iserect, with wings. But it does not appear to me that sufficientgrounds aro advanced for inducing the belief that thoy wero typicalof tho sovereign. Heeren supports tho opinion that thoy aro symbolical of tho monarch, chiefly becauso the head-dresses are similar3 tothose worn by the kings. It may bo asked, however, of what particular king could they be tho type ; and if the man-lion is the typoof one king, the man-bull must be of another, and so on of the othermonsters. These monsters, bo it observed, are usually found placedas guardians at tho entrance of palaces or temples ; while on the wallsof temples are found tho portraits of tho kings, sculptured in theirnatural form. At the temple of Kamak, at Thebes, there aro avenuesof lions and rams substituted for sphinxes. Theso could not all havobeen representations of tho king. Besides, Heeren admits that wingsalways indicate a spiritual or symbolical being. The figures, therefore, are much more likely to symbolize tho union of wisdom andpower, which are tho natural guardians of religion and government,than the qualities of any ono particular monarch. Borosus (who wasono of tho Magi) says that similar figures wore represented in thotemplo of Bolus, at Babylon; and wo know that they were abundantat Nineveh. Tho inference is, that they wrero symbolical ideas, whichwere recognized in common by tho Persians, Babylonians, Assyrians,and Egyptians. Heeren4 has expressed his belief that tho Porsians

derived their architecture and religion, togethor with theso, and othor1Ancient Egyptians, vol. i., p. 410, Second Series.* There were threo kinds of sphinxes in Egypt : 1. the Andro-sphinx, or man

lion ; 2. Crio-sphinx, with the head of a ram and body of a lion ; 3. the Hierosphinx, with the head of a hawlc, and the body of n lion.3 The head-dresses arc different : some havo one hotii, somo two, and somethree. Some have round caps, and some square.4 lie says thero aro traces at Ecbatana, tho capital of Media, of the samestyle of architecture.


8/13/2019 25228675

15/28

FKOM NINEVEH. 105symbolical figures, from Media and Bactria, tho country of Zoroasterand tho Magi,1 to whom has been ascribed the invention of astronomy)and tho star-worship founded thereon, Sir W. Drummond, Kcr Porter,Heeren, Volnoy, and others who havo given their attention io thosubject, are agreed that tho worship of the bull arose from tho circumstance of that animal having been selected by the framers of theZodiac as the symbol of tho constellation Taurus, with which tho yearcommenced at tho vernal equinox. Great festivals were held at thisperiod, both iu Porsia and Egypt, in celebration of tho nauroz, ornew year, of which tho bull was adopted, first merely as a symbol,but finally as an object of veneration, if not of worship, by all theeastern nations,?in Egypt, under tho namo of Apis ; in India, underthat of Nandi;2 the golden calf of the Israelites; the heifer Baal oftho Babylonians. Tho constellation of tho bull engraved on thocylinders of tho Chahheans, denotes tho same origin.3 Among thoYezidis of tho present day, white oxen arc dedicated to the sun (sheikhshams). Among the Druids of Wales, the bull or ox was the symbolof " Hu," or " Huan," the sun.4 The ox-stall was called " the sanctuary of Hu." Tho yellow ox of spring was the sign Taurus, intowhich tho sun entored when the Druids celebrated their great mysteries. It isworthy of remark, that their god was called "Hu, withtho expanded wings ;" which suggests tho idea of a globe with wings,like those of tho Assyrians and Egyptians. When the sun was inthe constellation of Leo, "Hu" was called, " tho lion of the greatestcourse." 6 Tho eagle was ouo of his symbols, which was carried aloftin their religious processions, liko tho strange bird carried by men,depicted on tho Assyrian marbles (vido Layard). Pcndragon," tho god of war, tho ethereal,"8 is described by tho Druids ashaving a rainbow for bis girdlo ; which brings to mind tho imago oftho Foro liar, or guardian spirit, which is seen on the marbles, hoveringiu tho air over tho head of tho king, and bending a bow against his

1Tho Greeks, Aristotle, Eudoxus, Ilcrmippus, llcrmodorus, &.C., placeZoroaster about G000 u.c. Morcri, Bayle, &c., any that he ruled in l.actria in thetimo of Ninus(22UU n.o,), D'llerhclot, in the age of Fcrid?n (1721) u.c.) Accordingto Fird?si, a Zoroaster, tho last of his name, lived in the time of Gushtasp, about600 u.c. according to some, II?0 u.c. according to others.2 In India, however, the year never began with Taurus. Tho Indians borrowed tho symbol, with the rest of the Zodiao, from tho West.?Bentley'a HindooAstronomy.3 Layard, vol, i,, p. 290.4 Davis'a Mythology of tho Druids, p. 139.& Ibid., p. 210.GBahrain was the Ized of victory among the Persians.


8/13/2019 25228675

16/28

10(> SYMBOLICAL PICIUllKSenemies. Ancient and modern writers aro agreed that tho religion ofthe Druids prevailed in the east of Europe, and accompanied thoCeltic races in their migrations to tho west. It is curious that*> Ifu, is ono of tho names of God in Arabic.1 It signifies, " He is,"

?the Self-Existent. It is very similar to the Hebrew ?amo ni?Twhich, without tho vowel-point is Jhooh, or NW Ihoo,2 "God is,"which is still nearer. It is not impossible, therefore, that tho Cymry

?Cimri?Cimmorians, may bo identical with Cymry (pronouncedKymry) of Wales ; and that tho ancient faith of tho aborigines ofEngland may havo been derived from tho plains of Shiuar, or tho hillsof Media. Tho Cimbrians carried a brazen bull, ns tho imago oftheir God, when thoy overran Spain and Gaul ;3 and"Thor" of thoScandinavians means, in their language, a bull, as it docs also indiableo.4 Tho Latin name Taurus is probably derived from Thor(which is usually pronounced Tor by continental nations), with thousual termination vs.

Mr. Landsecr, in his " Sabioun Researches," page 7, says, withreference to tho figures on tho Babylonian cylinders :?" Tho heads ofthe lion nnd bull allude to tho zodiacal places of tho summer solsticoand vernal equinox. The Hebrew astronomers adhered to thoancient cherubic signs (which I assume to be astronomical), and to thosystem which had ordained Leo and Aquarius, Mho lion and the man'of Ezekiel, as signs of the solstices/ The fact of tho bull, or Taurus,having been selected as tho symbol of tho vernal equinox, shows thatthe point now called Aries must, at tho period of forming tho Zodiac,have coincided with the first degreo of tho constellation Taurus, andenables us to fix approximately tho date on which tho Zodiac wasinvented.

Mrs. Somcrvillc, in pago 182, of her "Mechanism of tho Heavens/'published in 1831, and probably written in 1830, observes that "thopoint T Aries, has not coincided with tho vernal equinox for 2230years." If wo deduct 1830, this will give us 400 u.c.6 for tho periodwhen they did coincide, that is, when tho sign V corresponded withtho first dogreo of Aries. Now the precession of tho equinoxes boing

1Vide Richardson's Dictionary.3 Hence loi?, Jove, Jupiter ?3 Payne Knight's Inquiry into tho Symbolical language of Art and Mythology,p. 22-3.4 "VU Tori Ezra, vi. IK 17 ; Daniel, iv. 25.5 Landscci- appears to havo thought that the Eaglo occupied tho placo ofScorpio, or the autumnal equinox, in the earliest zodiacB.6 Volnry says 3110 u.c. (tome I., p. 332).


8/13/2019 25228675

17/28

FllOM NINEVEH. 107at tho rato of seventy-ono years and a half to a degree,1 or 2145 yearsto a sign of thirty degrees, it follows that 2145 years antecedent to400 d.O., i. e. iu tho year 2545* u.c., tho point V or vernal equinoxcoincided with the first degree of Taurus, and may therefore be assumedto bo tho dato of tho invention of tho Zodiac. Tho first astronomerswould naturally describo the constellations, and tho position of thosolstices and equinoxes as they appeared to thorn at that time.3 Thustho vornal equinox being iu Taurus, tho autumnal would bo iuScorpio, tho summer solstico in Loo, and the winter solstice in Aquarius. Accordingly, tho Bull was worshipped in spring, tho Lion insummer, and Aquarius in winter, under the form of a man pouringout two streams of water from a vase, which signified the Euphratesand Tigris, issuing fromMount Taurus. (Vido Plate IV. F). It does notappoar that Scorpio was worshipped cither in Egypt or Assyria. Thoreason may be, tlfat this was tho period at which tho nights began tolengthen,?tho commencement of the reign of darkness, i. e. of Typhonor Ahriman, when Osiris was supposed to die. It was therefore aseason for lamontation instead of rejoicing. Thero was, however, afestival on tho twenty-second day of tho month Paophi, called " thonativity of the staves of tho sun,"?intimating that the sun wasbecoming weaker, and required staves to support him.4As it required seventy-ono years and a half for tho equinoxes tomove ono degree, it is probable that tho precession was not discovereduntil several centuries after tho Zodiac was framed. When, however,after a lapse of 2145 years, tho equinoxes had receded a whole sign,tho astronomers could not fail to observo tho phenomenon ; and itbecamo necessary to modify their system. Tho point T> or tho firstdegree of Aries, was then selected as tho commencement of the year, asit coincided with tho vernal equinox ; and the Itam or Lamb (Aminon)was substituted for tho Bull as tho object of public veneration at thoannual festival. Cancer, represented cither by a crab or a scarabanis,

1Mechanism of tho I leavens, p. ?i??ti.3 This would be about 200 years before the Flood according to Usher's calculation, or 2340 u.c. ; but 000 years after it, according to Hales, Jackson, and thoSoptuagint. Pliny, Hist. Nat. VII., 57, says that astronomical observations werofound at Babylon by Alexander, and sent to Aristotle, of a dato corresponding to2200 u.c. Men?s, first king of Egypt, reigned 2320 d.c. Aucicnt Egypt, vol. i.,p. 41.3 M. Jomard, in his Description d'Egypte, tome i., p. 2G0, says there is atableau in tho Tombs of tho Kings at Thebes, with tho equinoxes exactly in thisposition.4 Ancient Egyptians, vol. ii., Socond Series, p. 315.


8/13/2019 25228675

18/28

108 SYMBOLICAL PIQUltf?Sin Egypt,1 supplanted the lion as the symbol of tho summer solstice ;and Capricorn, represented by a goat with a fish's tail, \;m veneratedas tbo symbol of the winter solstice. Tho date of this chango mayfairly bo ascribed to about 400 u.c., being the period at whica thovernal equinox coincided with the firs.', degree o?*Aries. Tho ascertainment of this date is important, as all writings which allude to thevernal equinoxes being at the first degree of Aries, must bo moro recentthan 400 u.c. I say tho first degreo of Aries, becauso, as tho equinoxretrogrades, or moves in an opposite direction to tho sun hi Jio Zodiac,the vernal equinox really entered that constellation in 2544 u.c., thatis, the year after it quitted Taurus. In liko manner, tho sign T entered the thirtieth degreo of Pisces in 399 u.c., and moving backwards,reached tho first degree in 1745 A.n. (See Plato V. Fig. A). Accordingly, the Fish ought to havo taken tho placo of tho Ham, in publicestimation. But habit is all-powerful ; and nations,'liko individuals,

are long in unlearning what they havo been taught in their infancy.Virgil, who wrote iu tho first century of our cora, and several hundredyears after the vernal equinox had ceased to bo inTaurus, still followedthe ancient modo of expression :?" Candid.is auratis npcrit cum cornibus annumTaurus.*?

After the foregoing observations, little doubt can remain that thecolossal bulls and lions of Assyria, Persia, Babylon, and Fgypt, werosymbols of tho sun in tho constellations of Taurus and Leo, and consequently of the seasons of spring and summer. The period of thonew year,?of the new birth of naturo after tho long night of winter,when Typhon or Ahriman?the spirit of darkness and death, heldsway, was naturally a season of rejoicing ; and the figuro of tho bull(Apis, in Egypt),Cherub, perhaps, iuAssyria, was hold up as tho properobject of public veneration. In summer, when tho sun reached hisgreatest height and vigour at the solstice, when tho snows melted,and rains fell on the mountains of Central Africa, and tho Nilobegan to riso, and spread fertility over tho lands of Fgypt, tho lionwas tho appropriate object of adoration. The human head of thobull, like tho human head of tho sphinx (or man-lion), was merelytho image, or avatar of tho sun, combined with tho imago of tho constellation. Tho sculptors, in compliment to tho monarch of tho timo,

probably gave to tho sun tho likeness of tho king, who in Orientallanguago is still called, "tho shadow of God,"

8/13/2019 25228675

19/28

FKOM NINEVEH. 109Zoroastrian systom, overy man had his Fcrohar, or celestial spirit, ofwhich he was tho copy or shadow, on earth. But the Fcrohar, again,was the shadow of a light moro resplendent than itself ; and so onup toMcz (Ormazd).1The figuro in tho winged circle on the Persian and Assyrian monu

ments, at Ali Nakshi ltustam, &c, generally resembles, in feature andhead-dress, the king who is offering up his prayers before the firealtar below.2 This is probably his Ferobar and guardian angel, whoalso goes beforo him in battle with bonded bow ; and returns, aftervictory, with his bow unbent. Tho human figuro is sometimesomitted, leaving the circle and wings; when it is almost identical withtho figures of the winged globes on the temples of Egypt.Tho figure of the man contending with a lion or bull, probablyindicated tho sun passing through or conquering the signs of thoZodiac. It has been conjectured by Dupuis that tho twelve laboursof Hercules were in like manner a myth, founded on the annuallabours of tho sun. Sometimes tho sun is represented by an eagle orhawk's head,instead of a human head; and is always victorious in hiscontests with tho lion, bull, &c. Tho griflin, which is formed by ahawk's head on tho body of a lion, is probably only a different modo

of roprosouting the sun iu tho constellation of Leo. Iu Egypt, Horns,a name of tho sun, was represented with tho head of a hawk.8Bcntloy, inhis explanation of the oblong zodiac of Dendera, (p. 253)says, that " tho day on which the sun enters a sign is sometimesmarked by tho figuro of a man with a hawk's head, as a symbol oftho sun." The figure of Horns, in Plato 88 of Sir G. Wilkinson's

Anciont Egyptians (see Plate IV. Fig. C), where he is presenting asoul to Osiris after tho final judgment, is strikingly fcimilar ?o thohawk-headed figure on tho Assyrian marbles. (Seo Plato IV. Fig. D).Tho latter, as already observed, is found on a Babylonian cylinder injuxta-position with tho figuro of Aquarius, but walking from it, representing, apparently, tho sun just quitting that sign, and about to enterPisces. (Seo Plato IV. Fig. F). Tho same figuro, with the exceptionof tho wings, will be f-cen preceding tho figure o.f Aquarius in thooblong zodiac of Dendera. (See Plate IV. Figs. G. and H.)Somo havo identified tho eagle-headed figures with Nisroch, in

whoso toniplo Sennacherib was slain, from tho circumstance of NisriuHebrew signifying an eagle ; but Colonel Rawlinson fitates that theKor Porter, p. OflH.2 The ring or circle in his hand, is the symbol of dominion j and the girdle,tho costi or citicturo of a priest. Ilcoren, p. 210.3 Ancient Egypt, vol. i, p. 390, Second .Scries.


8/13/2019 25228675

20/28

110 SYMBOLICAL FIGURESname of tho god in tho Niuoveh inscription is distinctly "Assarao j"1and that in the Scptuagint vorsion of tho Biblo tho name is Aaapaxynot Nisroch, front which ho infers that tho latter may havo boon anerror of tho early copyists of our Hcbrow vorsion. Assarao2 was thogod peculiar toAssyria, and is called in tho inscriptions " tho fatherand king of gods." It has boon conjooturod that Assarao may bo identical with the biblical Assnr, " who wont forth and buildcd Ninevoh "(Gen. x), and may havo been afterwards deifiod by his subjects.It seems that ovcry provinco had a separate deity ; but tho god of thoking of Assyria was of oourso considered tho king of all tho gods,?tho "Jehovah Elohiut." According to Berosus tho Mugian, Bel wastho god of Babylon, and corresponded with Ormazd of tho Persians,in his character of creator and governor of tho world. In 2 Kings,chapter xvii, v. 30, it is stated that " evory nation mado gods ofthoirown : themen of Babylon mado Succoth-bonoth (tho Pleiades), themonofCuth mado Ncrgal (Mars), and tho men of Hamath mado Ashema."It is probable that tho names of theso local deities wero thoso of thostars, planets,

and constellations, which were selected by each triboor nation, as its guardian angel. In tho Akhtaristan, it is stated thataccording to tho Scpasian tcnots,

" the stars and tho hoavens aro thoshadows of incorporeal oftulgoncos." On this nocount thoy orcctcd thotemples of tho seven planots,3 and had talismans of motal and stonosuitablo to each star. This accounts for tho figures of tho constellations which aro found upon tho cylinders discovorod at Babylon andclscwhcro. Every individual, as woll us nation, had his " bright,particular star,"

which presided over his birth, whoso spirit watchedover his safety, whoso namo or imago was engraved on his signot, andon whom he called for aid in timo of troublo.Reverting, however, to tho hawk-hcaded figure, so far as wo can

judge from tho Assyrian sculptures, ho would appear to bo rathor* Journal K?yal Asiatic Society, Vol. XII., p. 420.8 In tho inscriptions of Behistun, Darius, being n Porsinn, declares all his

conquests to havo been mado with tho aid of Orniazd.3 Tho Persian names of tho planets wore :?Kaiwan . Saturn.Hormuzd . Jupiter.Bahrnm .,. Mars.liar. Sun.

Naliid. Venus,Tir . Mercury.

Mali. Moon.The twelve months, and the thirty days of each month, had also their Izeds, orAngels ; but their names seem derircd chiefly from thoso of tho planets, and thefour elements. Vido Dabistan.


8/13/2019 25228675

21/28

FROM NINEVEH. Illtho performer of somo act of worship, than tho object of worship himself. Ho is generally represented with a square vessel in ono hand,and a fir-cono in tho other ; or ho is standing beforo tho sacred tree,and placing a fir-cone on ono of the branches. (Seo Plato IV. Figs.1). and E). Sometimes bo follows the king, as if to assist him in somecoremony. It is not unlikely, therefore, that ho may be a symbol oftho season, tho festival of which the king is iu tho act of celebrating ;and as wo find this hawk-headed figure associated with tho constellation of Aquarius, both on tho oblong zodiac of Dendera, and on thoBabylonian cylinders, thero is a strong probability that ho is thosymbol of tho sun at tho winter solstico, as tho lion was of tho summersolstice.

Athanasius states that pine-cones woro offered iu sacrifice to idolsby tho pagans. (Encyclical Epistle, vol xiii, p. G. Library of thoFathers.) The lir-cono is generally boliovcd to bo the emblem of fire ;and tho square vessel probably contained tho holy-wator, which in thoZendavcsta is called the water of " zor," or " forco." His wings mayhavo represented the air; and his body, tho earth ;?tho four elements,which wore tho objects of veneration iu Persia and Egypt.

Thero remains then for consideration, only tho fourth figure, orwinged man, holding a fir-cono in ono hand, and a squaro vessel orbasket in the other.

As tho othor three figures with which the winged man is associated havo been shown to reprosent tho solstices and tho vernalequinox, it is not unreasonable to infer that this figuro was intendedto symbolize the autumnal equinox. Indeed, in some notes which I

mado several years ago, boforo tho Ninovch marbles wero discovered,from a quarto book by Lo Noir, published in Paris in 1811, on thoEgyptian origin of Frcomasonry, I find it distinctly stated that thesofour figures,?tho winged bull, tho winged lion, tho winged man, andthe oaglo, wore tho guardians of tho four gates of heaven, viz. : thoequinoxes and solstices ; but as tho work is only to bo found in thohands of a Freemason of the degree of tho Rose Croix, I am unable torofor to it to ascortain upon what anciont authority the statement is

mado. This is tho moro to bo regretted, as such an explanation,found in any anciont Greek work, would satisfactorily settle thequestion. From tho Zendavcsta it appears that in tho astronomicalsystem of Zoroaster, which was probably similar to, though notperhaps identical with, that of tho Assyrians and Cbaldaoans, therewere also four guardians of tho four quarters of tho heavens, viz. :Taschtcr," of the East ; Sativas, of thoWest ; Vcnand, of the South ;1This name Is very like "Twaahtri," one of tho seven Adityas mentioned in


8/13/2019 25228675

22/28

112 SYMBOLICAL FIGURESand Haftorang, of tho North. Tho moaning of these names isunknown tomo ; but it is certainly unlikely that Venand representedthe man-lion, for it Is a most remarkable fact, that the lion is nevermentioned in the Zendavcsta or Bundehesh among tho differentspecies of animals created by Ormazd. Tho same silence is observedwith respect to cats, tigers, and all the felino tribe, which is a strongconfirmation of the northern origin of the Magian cosmography.Indeed, it was at Balkh, tho capital of King Gushtasp, that Zoroasteris said to have promulgated his doctrino, about 500 u.c.1 Neither arolions to bo found in Egypt ; but they aro still found on the banks ofthe Tigris and Euphrates, as they wero in tho days of Sardanapalus, ifwe may judgo from tho hunting-scenes of tho Nineveh marbles. I aminclined to think, therefore, that wo owe the constellation of the Lion,as well as of Aquarius, to the Assyrians.It is not easy to understand, howover, why tho winged man*should havo been selected to represont the autumnal season, in preference to Scorpio, which was the sign in which the autumnal equinoxwas situated when the vernal was in Taurus. It is possiblo that thissign among the Assyriaus may not havo boon invented at that period,or that itmay havo had a different name. Tho wings of tho figuroevidently denote cither a fabulous or spiritual being. It may, therefore, havo been intended to represent cither Kaiomars, tho first fabulous king of Persia, who in thoir legends, is connected with thoprimordial bull, or one of tho Izcds or angels of tho months or days.For institu?e, Mihr, alias Mithra, appears to havo bocn the Ized of thoseventh month, or September ; and may therefore not unreasonablybe supposed to havo symbolized tho autumnal equinox. This Izedwas supposed to traverso tho space between heaven and earth, bringing tho light of the sun to tho globe, directing tho conrso of tho waters,ripening the fruits of the field, and maintaining tho harmony of thoworld. Thero is, howevor, another Ized called Serosh,3 who performsthe Rig Veda. Mitra, one of the Persian Izcds, also appears as one of the 'Adityas.

Bislicu, one of the twenty-eight Persian lunar mansions, may bo the Biaban orVishnu of tho Hindus; mid Oziren, guardian of the third hour aftor noon, is notuulikc Osiris.?Niebuhr, iu his Lectures, says, that Gushtosp cannot bo identified with

Darius Hystaspcs, so that this dato is very uncertain. Heeren thinks tho datoshould be ?00 b.c. if not en.lier.?Vol. i, p. 2.1.2 In the ancient Egyptian planisph?re given by Kirchcr, Typhon, or a man

with legs terminating in n fish's tail, and supported by two staves, is representediu place of Scorpio. Sir W. Druminoud, in his dipus Judaicus, p. 120, saysthat the Jews substituted tho caglo for tho scorpion, the latter being a 6i?,naccursed.3

Hyde, p. 201 ? and Dabislan,vol. I, p. 2117.


8/13/2019 25228675

23/28

FROM NINBVEH. 113a conspicuous part iu the angel logy of tho Persians. This I zed is saidto stand at the entrance of tho " Chinivad Pul,"1 (or suspension-bridgewhich spans the gulf of hell, botweon heaven and earth), and to holdin his hand a balance, in which the good and evil deeds of the deadare weighed against each other, while the Ized Rashni Rast recordsthe rosult for the judgment of Ormazd. Serosh hero occupies thesame place as Anubis in tho mythology of Egypt, and Rashni Rastcorresponds with Thoth, tho scerotary of Osiris.2

As Anubis was translated to tho Zodiac to represent Libra, holding in his hand tho balance of the equinox ; so his prototypo Serosh,the weigher of the deeds of men, may have been considered by thoMagi and Assyrians as the fitting symbol of the weigher of the hoursat the autumnal season.

From tho foregoing observations, then, thoro appears much reasonto beliovo that tho colossal bulls iu tho British Museum are figuresof Aboudad, the primordial bull mentioned in the Zendavcsta, andthe symbol of the sun in Taurus or tho vernal equinox ; and that thewinged man on ono side is tho Ized Mitra or Serosh, the guardian ofthe autumnal equinox. That as these represented the equinoxes, so tho

winged man-lion, and tho eagle-headed man, symbolized the solstices.That theso four mystical figures wero tho cherubims which watchedthe four gates of heaven?which upheld the zodiac, the throne ofOrmazd,?which subsequently characterized tho dreams of Ezokiel,and tho visions of St. John, and wero finally assumed as tho symbolsof the Evangelists.With respect to tho other mythical figures which appear in thosculptures and cylinders, it is not improbablo that tho man with thogoat in his arms signified tho constellation of Capricorn, and thenewly discovered fish-god that of Pisces. This is in a manner confirmed by the Assyrian cylinder describod by Mr. Layard (SecondExpedition, p. 343), whore tho fish-god is represented as performinga religious ceremony before the sacred tree, and looking up to a figuroof tho sun, in tho shape of tho winged all-seeing oyo of Bel or Ormazd.This is probably tho celebration of tho day on which the sun enteredthe constellation of Pisces. The figure of tho fish-god exactly corresponds with the description of Oannes, the man-fish, which came outof the Red Sea to instruct the Chald ans :?" Atque, e Rubro Maro

1When on Al Si rat's arch I stood,Which totters o*cr the fiery flood,With Paradiso within my view,And all its houris beckoning through."?Byron.2 Vide Wilkinson's Egypt.VOL XVI. I


8/13/2019 25228675

24/28

114 SYMBOLICAL FIGURESemersisse, ait horrendam quondam belluam cui nomen Oannos. Eamque toto quidem corpore piscem fuisso, verum sub capite pis?is aliudenput oppositum, ot in cauda pedes ad instar hominis, ot loquolamhumana) similem. Ejusque imaginem ad huno usquo diem delineatamsupercsso." It is certainly very curious that after 3000 years thismonster should have issued again, not from the depths of tho sea, butthe depths of the earth, to confirm tho traditions of Chald a, and thoveracity of Berosus ; and perhaps to onlightcn us as to tho originalform of tho constellation of Pisces.1

It will probably bo found hereafter that all tho names of thogods found on tho Nimroud Tablets and on other inscriptions, willprove, on further inquiry, to be tho names of other constellations,stars, or planets, which wero chosen as tho guardian angels of nations,kings, or individuals.Tho so-called mystic tree, which forms such a conspicuous object onthe sculptures, should not pass unnoticed. (Soo Plato IV. Fig. E.) Itappears on tho dresses of tho kings and priests, on tho harness of thehorses, and on the walls of palaces. It is gcnorally found on cylinderssurrounded by priests and winged figures, who aro performing somoreligious ceremony beforo tho sun, moon, or stars. Sometimes tho hawk*headed figure, or tho winged-man, is to bo observed offering a fir-coneto the tree, having several cones already upon it. Somo trees havofive-leaved rosettes, without any fir-cono. Others havo pomegranates ;and others acorns at the end of their branches. Somo havo a singlorow of leaves; some a double row. The number of rosettes, or leaves,varies considerably,-?uve, soven, nine, eleven, twelve, thirteen. Inthe double trees some havo twenty-nine in the outer row or arch, andsixteen in the inner ono. The cones appear in somo to bo fixed on thoend of branches which havo moveablo hinges. It certainly docs notresemble any earthly trco ; but it is possible it may represent acelestial one. It has evidently somo astronomical meaning, as the

winged circle is generally seen hovering abovo ; or tho new moonand somo stars arc observed stationed around it. It seems probablothat they aro orreries,2 showing the month, or tho day, or tho seasonwhich is being celebrated by tho winged figures, who officiate aspriests on the occasion. Tho inner circlo may rcprosont tho months

1 In the Egyptian Zodiac, constructed by the second Hermes, tho figure ofDogon, li'ilf-inaii and half-fish, is inserted iu the place of Pisces. Vide Kircher.2 Landsccr was of opinion that the "asherabs" of tho Jews, improperlytranslated " groves," were a kind of orrery for determining tho position ofthe planets. Josephus states, that the seveu branches of the great caudleetick iuthe Temple, symbolized

the seveu planets.


8/13/2019 25228675

25/28

/)(

8/13/2019 25228675

26/28

PROM NINEVEH. 115or lunar mansions, and the outer, the days of the solar months. It isto bo remarked that tho cones never exceed thirty.In the Dabistan, (Vol. i., pago GO) it is stated i "Tho ancient

Persians, after offering prayers to tho self-existent Creator, repeatedbenedictions to the seven planets, particularly on their days. Afterthis, the worshipper recites praises of tho guardian of the month, andthoso of tho days of the month." It is not improbablo that the Assyrians had the same custom ; and that these are the ceremonies which

we observe tho priests performing boforo the mystic tree. Tho fir

cono or other fruit, presonted by tho priest?, aro probably symbolicalof the month or day thon being added to tho year or zodiacal tree.(See Plato IV. Fig. E.)Tho Cabalists1 represented the tree of lifo as marked withemblems of tho Zodiac, and as bearing twolvo fruits.Ezokiol also says of tho treo of life I " it shall bring forth newfruits according to itsmonths.'* St. John, in tho Apocalypse, repeatsthe same idea.?" There wore trees of lifo which baro twelve mannerof fruits, yielding their fruit every month." It is curious that thoDruids had also a troo of lifo, callod the " Yggdrassil," or " tho ashtroo of lifo,"?tho symbol of tho earth watered by tho Fates. Tho

Assyrian and Jewish treo, howovor, was tho symbol of the heavens,tho loaves whorcof were tho stars, and tho months or zodiacal signs,tho fruits. The position of tho hands of tho priests, while worshippingboforo tho tree, is Yery similar, if not idontical with somo of thotwenty-four Moodras, described by Mrs. S. C. Boluos, in her workentitled the

"Sundya," or

"Prayers offered to the Sun by the Brahmins." In Plate 5, for instance, the Moodras called "Moosti" and"Moodgar," (see Plato V. Figs. B. and E.) aro similar to tho position ofhands inPlato 0, of Layard's "Monuments of Ninoveh " (sco Plato V.

Figs. C. and D.) ; and thoso called "Pulla" and "Singhakranteo"(see Plate V. Figs. I and J.) resemble those in Plates 7 and 37 ofLayard. (Sco Plate V. Figs. F. G. II,)Tho winged circles and winged eyes which are frequently placedabove tho sacrod treo, and scorn to form the principal object of adoration to tho priest and winged figures bonoath, are not unworthy ofour attention. Thoy rosomblo so closely the winged globes over thoportals of the Egyptian templos that it is difficult not to admit thoidentity of thoir origin. In Persia, they probably siguificd at first," Timo without bounds,"?" Zarua Akerone," described in the Zend

' Sir W. Dritmmnml, quoted by Laiidoeer, p.202.I 2


8/13/2019 25228675

27/28

116 SYMBOLICAL FIGURESavcsta, as "the evor-soaring bird,"1 the orcator of Ormazd andAhriman. A winged circle, which has neither beginning nor end, butappears to be ever soaring onward, was a not inappropriate emblem ofeternity. Father Time, however, being a mere abstraction, to whomas little worship appears to have been offered by the anciont Magi asby the modern Parsis, it is probable that tho winged circle came to boconsidered the symbol of Ormazd, tho activo creator and sourco of allgood ; and sometimes, perhaps, as the symbol of tho sun, which wasconsidered tho eye of Ormazd. In Egypt, tho winged disc appears tohavo represented the sun under tho name of "Hut," or "Agathodemou."a It is very remarkable that Osiris was also the son of Time,called " Scb," " the father of tho Gods." In like manner the Greeksconsidered Jupiter to bo tho son of Kronos (Time), though, as withtho Persians and Egyptians, nearly all power and worship was monopolised by the son.9 So, in India, no adoration is paid to Brahma, butonly to Vishnu and Siva.4 Tho sign of " Sob" was a goose, liko thoVahau of Brahma, whoso symbol is Time. May not " Scb" bo thosame as " Siva," who is thought by

some6 to mean Time, and who isalso called "Soo," or "Seb"?

Borosus, in his account of tho deluge in Mesopotamia, which isobviously tho samo tradition,0 somowhat modified, as that recorded inGenesis, mentions that Xisuthrus was warned in a dream of thoapproaching flood by Kronos ;Tand as in anothor place ho calls thoDeity who separated the light from the darknoss, and created allliving creatures, by the namo of Bel, it seems probablo that Bel wasconsidered by tho Babylonians to be tho son of Kronos. Whether tho

Assyrians had a similar myth wo do not yet know; but it is not1 " Thou from thofirst

Wast present, and with mighty wings outspread,Dove-like eat'st brooding on the vast abyss,And inad'st it pregnant."?Milton.2 Bur.sen, p. 4.07.8 Diogenes Laertius (in Proomio) says, that Aristotle declared that Jove was

Identical with Ormazd, nud Pluto with Ahriman. Quoted by Volncy, p. 61, vol. v.4 The Preserver and Destroyer? May not this bo another version of Ormazd

and Ahriman ?5 Bentley.6 It is worthy of remark, that the Chaldrean tradition of Bcrosus limits thodeluge to the valley of the Euphrates, which ismore in conformity with the conclusions of geologists than the account in Genesis. The Persians have no traditionof any deluge.' The Chald nn name of " Kronos" is not given either by Syncellus or Eusebius, in their respective traditions.


8/13/2019 25228675

28/28

FROM NINEVEH. 117unlikely that Assarac, or Assur,1 may prove to be tho son of the"Ancient of Days," like Ormazd, Bel, Osiris, and Jupiter. If so, thoconclusion seems inevitable that all these religions had one commonorigin, though modified in dotails according to the language, locality,and idiosyucrasy of different nations ; but whether that origin is to betraced to tho banks of tho Nile, tho Euphrates, or the Tigris, or to thoremoter hills of Media and Bactria, is a problem not easily solved.

Speculations of tho naturo in which I havo above indulged, maybo thought to bo more curious than profitable The history of thopast has little attraction for thoso who are ongaged

iu thostruggles

oftho present. But to somo, who havo leisure for such pursuits, itmaynot bo uninteresting to inquiro, what the "wise men of the East"

may havo thought and dono 3000 years ago, when the world wascomparatively young, standing, as it wore, at tho half-way housobetween to-day and tho croation of man;?to road the primitivowritings on the marbles of Nineveh, which contain perhaps the firstrecords of history ;?to watch the early efforts of tho sculptor, whichgave the first impulse to art ;?to learn what wero the traditions ofAsia, at that early period, as to tho origin and destiny of the humanrace ; and what notions wore then entertained as to a creator andgovernor of the ur?verse.I have feebly endeavoured to explain somo of the Assyriau myths:whoro I havo failed, I trust that others will bo moro successful. Atany rate, my failures may servo as sign-posts, pointing out to thofuturo traveller tho road to bo avoided, and perhaps suggestive of tho

right path to bo followed to reach tho desired terminus of truth.iM. Burnouf, in his Commentaire but lo Ya9na, p. 71, says, that tho truoreading of Ormazd ?b" Ahura-inazda" or "the great Ahura ;" and that M.Bopp,has stated that Ahura is a regular transformation of the Sanskrit " Asura.*' Ifbo, the god of Nineveh and tho god of Persia may bo identical, differing only intho pronunciation of tho name. It is remarkable, that ono of tho names of Godamong tho British Druids was " Al Adur,M tho glorious.?Daviea* Mythologyp. 528.

25228675

Documents

Transcript of 25228675