II
HERMES
It is of great importance to Spiritual Science to
follow the gradual development of man’s spirit, from epoch
to epoch, as it slowly evolves, and pressing ever upward, emerges
from the dark shadows of the past. Hence it is that the study of
ancient Egyptian culture and spiritual life is of especial
moment. This is found to be particularly the case when we
endeavour to picture and live in the atmosphere and conditions
associated with the latter.
The echoes which reach us from the dim grey
vistas of by-gone times seem as full of mystery as is the
countenance of the Sphinx itself, which stands so grimly forth as
a monument to ancient Egyptian civilization. This mystery becomes
intensified as modern external scientific research finds that it
is constrained to delve ever deeper and deeper into the remote
past, in order to throw light upon later Egyptian culture;
regarding which most important documents are extant. Such
investigations have found traces of certain things, clearly
related to the active cultural life of Egypt, which date back to
a period at least 7,000 years before the beginning of the
Christian era. Here, then, is one reason why this particular
civilization is of such paramount interest, but there is another,
namely, present-day man, although living in times of broader and
more general enlightenment has nevertheless a feeling, whether
acceptable or not, that this ancient culture is in some singular
and mysterious manner, connected with his very aims and
ideals.
It is indeed significant that a man of such
outstanding intellect as
Kepler,
should, at the very dawn of
modern scientific development, have been moved to express the
feelings which came over him, while engaged in astronomical
research, in words somewhat as follows: — ‘During my
attempt to discover the manner of the passing of the planets
around the sun, I have sought to peer into the deep secrets of
the cosmos; the while it has oft-times seemed as if my fancy had
led me into the mysterious sanctuaries of the old Egyptians — to
touch their most holy vessels, and draw them forth that I might
bestow them upon a new world. At such moments the thought has
come to me, that only in the future will the true purport and
intent of my message be disclosed.’
Here we find one of the greatest scientists of
modern times overcome by a sense of such close relation to the
ancient Egyptian culture, that he could find no better way of
expressing the fundamental concepts underlying his work, than by
representing them as a regeneration, naturally differing as to
word and form, of the occult doctrines taught to the disciples
and followers in the by-gone Egyptian Sanctuaries. It is
therefore a matter of the greatest interest to us that we should
realize the actual sentiments of these olden Egyptian peoples, in
regard to the whole meaning and nature of their
civilization.
There is an ancient legend that has been handed
down through Greek tradition which is most suggestive, not only
of what the Egyptians themselves felt regarding their culture,
but also the way in which their civilization was looked upon by
the ancients as a whole. We are told that an Egyptian sage once
said to Solon: — ‘You Greeks are still children, you have
never grown up, and all your knowledge has been acquired through
your own human observation and senses; you have neither
traditions nor doctrines grey with age.’ We first learn
what is implied by the expression, ‘doctrines grey with
age‘, when the methods of Spiritual Science are employed in
an endeavour to throw light upon the nature and significance of
Egyptian thought and feeling. But, as has been before stated,
when we approach this matter we must bear in mind that during
successive periods of man’s development he gradually
acquired different forms of consciousness, and that that order of
conscious apprehension which is ours to-day, with its scientific
method of thought, and through which we realize the outer world
in virtue of our senses working in conjunction with reason and
intellect, did not always exist. Deep down, underlying all human
cognition, there is what we term ‘Evolution’, and
evolution affects not only the outer world of form, but also the
disposition of man’s soul. It follows, that we can only
really understand the events which took place at the ancient
centres of culture, when we accept that knowledge which Spiritual
Science can alone obtain, from the sources of information at its
disposal. We thus learn that in olden times instead of our
present intellectual consciousness, there existed a clairvoyant
state that differed from our customary normal conscious
condition, of which we are cognizant from the moment we awake
until we again fall asleep. On the other hand, the ancient
clairvoyant state cannot be likened to the insensibility produced
by slumber. Hence, the primeval consciousness of prehistoric man
should be regarded as an intermediate condition now only faintly
apparent, and retained, as one might say, atavistically in the
form of an attenuated heritage in the picture world of our
dreams.
Now, dreams are for the most part chaotic in
character, and therefore meaningless in their relation to
ordinary life. But the old clairvoyant consciousness, which also
found expression in imagery although often of a somewhat subdued
and visionary nature, was nevertheless a truly clairvoyant gift,
and its symbolical manifestations had reference, not to our
physical world, but to that realm which lies beyond all material
things, in other words — the world of spirit. We can say that in
reality all clairvoyant consciousness, including the dream-state
of primitive man, as well as that acquired to-day through those
methods to which we have previously referred, finds expression
pictorially and not in concepts and ideas, as is the case with
externalized physical consciousness. It is for the possessor of
such faculty to interpret the symbols presented in terms of those
spiritual realities, which underlie all physical perceptual
phenomena.
We have reached a point where we can look back on
the evolution of the ancient races, and of a surety say: — Those
wondrous visions of by-gone times of which tradition tells us,
were not born of childish fantasy and false conception of the
works of Nature (this, as I have pointed out, is the wide-spread
opinion in the materialistic circles of to-day), but were in
truth veritable pictures of the Spirit-World, flashed before the
souls of men in that now long distant past.
He who seriously studies the old mythologies and
legends, not from the point of view of modern materialistic
thought, but with an understanding of the creation and spiritual
activities of mankind, will find in these strange stories a
certain coherence which harmonizes wonderfully with those cosmic
principles that dominate all physical, chemical and biological
laws; while there rings throughout the ancient mythological and
religious systems a tone of spiritual reality, from which they
acquire a true significance.
We must clearly realize that the peoples of the
various nations, each according to disposition, temperament and
racial or folk-character, formed different conceptions of that
vision world in which they conceived higher powers to be actively
operating behind the accustomed forces of Nature. Further, that
during the gradual course of evolution, mankind passed through
many transitionary stages between that of the consciousness of
the ancients, and our present-day objective conscious state. As
time went on, the power necessary to the old clairvoyance dimmed
and the visions faded; one might say — the doors leading to the
higher realms were slowly closed, so that the pictures manifested
to those whose souls could still peer into the Spirit-World, held
ever less and less of spiritual force, until towards the end,
only the lowest stages of supersensible activity could be
apprehended. Finally, this primeval clairvoyant power died out,
in so far as humanity in general was concerned, and man’s
vision became limited to that which is of the material world, and
to the apprehension of physical concepts and things; from that
time on, the study of the interrelation of these factors led,
step by step, to the birth of modern science. Thus it came about,
that when the old clairvoyant state was past, our present
intellectual consciousness gradually developed in diverse ways
among the different nations.
The mission of the Egyptian peoples was of a very
special nature. All that we know regarding ancient times, even
that knowledge attained through modern Egyptian research, if
rightly understood, tends but to verify the statements of
Spiritual Science regarding the allotted task and true purpose of
the Egyptian race. It was ordained that these olden peoples
should still be imbued with a sufficiency of that primal power
which would enable them to look back into the misty past; when
their leaders in virtue of outstanding individualities and highly
developed clairvoyant faculties, could gaze far into the
mysteries of the Spirit-World. [Spiritual Science asserts that it
was in accordance with ‘The Great Eternal Plan‘ that
the Egyptians should gain wisdom and understanding from this
source, to be a guide and a benefit in the development of
mankind.] And we have learnt that it was to this end that this
great nation was still permitted to retain a certain measure of
that fast-fading clairvoyant power so closely associated with a
specific disposition of soul. Although these qualities were, at
that time, weak and ever waning in intensity, nevertheless they
continued active until a comparatively late period in Egyptian
history.
We can therefore make this statement: — The
Egyptians, down to less than 1000 years before the Christian era,
had actual experience of a mode of vision differing from that
with which we are familiar in every-day life, when we merely open
our eyes and make use of our intellect; and they knew that
through this gift man was enabled to behold the spiritual realms.
The later Egyptians, however, were unable to penetrate beyond the
nethermost regions as portrayed in their pictorial visions, but
they had power to recall those by-gone times in the Golden Age of
Egyptian culture, when their priesthood could gaze both far and
deeply into the world of spirit.
All knowledge obtained through visions was most
carefully guarded and secretly preserved for thousands of years
with the greatest piety, thankfulness and religious feeling,
especially by the older Egyptians. At a later period, those among
the people who still retained somewhat of clairvoyant power,
expressed themselves after this fashion: — ‘We can yet
discern a lower spiritual realm — we know therefore that it is
possible for mankind to look upon a Spirit-World; to question
this truth would be as sensible as to doubt that we can really
see external objects with our eyes.’ Although these later
Egyptians were only able to apprehend weak echoes, as it were, of
the inferior spiritual levels, nevertheless they felt and divined
that in olden times man could indeed penetrate far into the
mystic depths of that realm which lies beyond all physical sense
perceptions. There is a doctrine grey with age, still preserved
in wonderful inscriptions in Temples and upon columns. (It was
this doctrine to which the sage referred when he spoke to Solon.)
These inscriptions tell us of the broad deep penetration of
clairvoyant power in the remote past.
That being to whom the Egyptians attributed all
the profundity of their primordial clairvoyant enlightenment they
called THE GREAT WISE ONE — THE OLD HERMES. When, at a later
period, some other outstanding leader came to revive the ancient
wisdom, he also called himself Hermes, according to an old custom
prevalent among exalted Egyptian sages, and because his followers
believed that in him the primeval wisdom of the old Hermes lived
once again. They named the first Hermes, — ‘Hermes
Trismegistos‘ — the Thrice-Great Hermes; but as a matter
of fact it was only the Greeks who used the name of Hermes, for
among the Egyptians he was known as ‘Thoth‘. In order
to understand this being, it is necessary to realize what the
Egyptians, under the influence of traditions concerning Thoth,
regarded as true and characteristic cosmic mystics.
Such Egyptian beliefs as have come to us, one
might say from outside sources, seem very strange indeed. Various
Gods, of whom the most important are Osiris and Isis, are
represented as not wholly human; oft-times having a human body
and an animal head, or again formed of the most varied
combinations of manlike and animal shapes. Remarkable religious
legends have come down to us regarding this world of the
Gods.
Again, the veneration and worship of cats and
other animals by this ancient race was most singular, and went to
such lengths that certain animals were considered as holy, and
held in the greatest reverence, and in them the Egyptians saw
something akin to higher beings. It has been said that this
veneration for animals was such that when a cat, for instance,
which had lived for a long time in one house, died, there was
much weeping and lamentation. If an Egyptian observed a dead
animal lying by the wayside, he did not dare to go near it, for
fear that someone might accuse him of having slain it, in which
case he would be liable to severe punishment. Even during the
time that Egypt was actually under Roman rule, so it has been
said, any Roman who killed a cat went in danger of his life,
because such an act produced an uproar among the Egyptians. This
veneration of animals appears to us as a most enigmatic part of
Egyptian thought and feeling. Again, how extraordinary do the
Pyramids, with their quadrilateral bases and triangular sides,
seem to modern man; and how mysterious are the sphinxes and all
that modern research drags forth from the depths of this ancient
civilization and brings to the surface, to add to our knowledge
an ever-increasing clarity. The question now arises: — What
place did all these strange ideas occupy in the image world of
the souls of those olden peoples? What had they to say regarding
those things which the Thrice-Great Hermes had taught them, and
how did they come by these curious concepts?
We must henceforth accustom ourselves to seek in
all legends a deeper meaning, especially in those which are the
more important. It is to be assumed that the purpose of some of
these legends, is to convey to us in picture form, information
regarding certain laws which govern spiritual life, and are set
above external laws. As an example we have the fable of the god
and goddess, Osiris and Isis. It was Hermes himself who called
the Egyptian legends ‘The Wise Counsellors of
Osiris‘. In all these fables, Osiris is a being who in the
grey dawn of primeval times lived in the region where man now
dwells. In the legend Osiris, who is represented as a benefactor
of humanity, and under whose wise influence Hermes, or Thoth,
gave to the Egyptians their ancient culture, even to the conduct
of material life, was said to have an enemy whom the Greeks
called Typhon. This enemy, Typhon, waylaid Osiris and slew him,
then cut up his body, hid it in a coffin, and threw it into the
sea. The goddess Isis, wife and sister of Osiris, sought long her
husband who had been thus torn from her by Typhon, or Seth, and
when she had at last found him, she gathered together the pieces
into which he had been divided, and buried them here and there in
various parts of the land, and in these places temples were
erected. Later, Isis gave birth to Horos. Now, Horos was also a
higher being, and his birth was brought about through spirit
influence which descended upon Isis from Osiris, who had
meanwhile passed into another world. The mission of Horos was to
vanquish Typhon, and in a certain sense re-establish control of
the life-current emanating from Osiris, which would continue to
flow and influence mankind.
A legend such as this must not be regarded simply
as an allegory, nor as a mere symbolism; in order to understand
it rightly, we must enter into the whole world of Egyptian
feeling and perception. It is far more important to do this than
to form abstract concepts and ideas; for by thus opening the
mind, we can alone give life to the sentiments and thoughts
associated with the ideal forms of Osiris and Isis. Further, it
is useless to attempt to explain these two outstanding figures by
saying that Osiris represents the Sun, and Isis the Moon, and so
forth — thus giving them an astronomical interpretation, as is
the custom of the sciences of to-day outside of Spiritual Science
— for such a theory leads to the belief that a legend of this
nature is a mere symbolical portrayal of certain events connected
with the heavens, and this is not true. We must go far back to
the primeval feelings of the Egyptians, and from these as a
starting-point try to realize the whole peculiar nature of their
uplifted vision of the supersensible, and conception of those
invisible forces beyond man’s apprehension which underlie
the perceptual world. It is the spiritual interrelation of these
factors that finds expression in the ideal forms of Osiris and
Isis.
The old Egyptians associated these two figures
with ideas similar to the following: There is a latent higher
spiritual essence in all mankind which did not emanate from that
material environment in which it now functions; at the beginning
of earth-life it entered into physical bodily existence in
condensed form, there slowly to unfold and grow throughout the
ages. Man’s human state was preceded by another and more
spiritual condition, and it is from this primordial condition
from which the human being gradually developed. The Egyptian
said: — ‘When I look into my soul, I realize that there is
within me a longing for spiritual things; a longing for that true
spirituality from which I have descended, and I know that certain
of the supersensible forces which operate in the region from
which I come still live within me, and that the best of these are
intimately related to the ultimate source of all superperceptual
activity. Thus do I feel within me an Osiris power, which placed
me here — a spirit embodied in external human form. In times
past, before I came to this state, I lived wholly in a spiritual
realm, where my life was confused, dim and instinctive in
character. It was ordained that I be clothed with a material
body, so that I should experience and behold a physical world, in
order that I might develop therein. I know of a verity that in
the beginning I have lived a life which compared to this physical
perceptual existence, was indeed of the spirit.’
According to ancient Egyptian concepts the
primordial forces underlying human evolution were regarded as
dual, the one element being termed Osiris, while the other was
known as Isis; hence we have an Osiris-Isis duality. When we give
ourselves over to inner contemplation and are moved by the
feelings and perceptions of the old Egyptians concerning this
dualism, we at once find that we are involved in a process of
active and suggestive thought, leading to certain conclusions. In
order to follow this mental process we have only to consider the
manner in which the mind operates when we think of some object,
such for instance as a triangle. In this case, active thought
must precede the actual conception of the figure. After the soul
has been thus engaged in primary contemplation, we then turn our
minds passively to the result of our thought concepts, and
finally see the fruit of our mental activity pictured in the
soul. The act of thinking has the same relation to final thought,
as the act of conceiving to the final concept, or activity to the
result of activity or its ultimate product. If we contemplate our
mental process when we picture the Egyptian past, and are mindful
of the mood of these ancient peoples, we realize that they looked
upon the relation between Osiris and Isis in a somewhat similar
manner to our conception of the order and outcome of thought
activity. For instance, we might consider that activity should be
regarded as a Male, or Father-Principle, and that therefore the
Osiris-Principle must be looked upon as an active Male-Principle,
a combative principle, which imbues the soul with thoughts and
feelings of potency and vigour.
[We can form an idea of the old Egyptian concept
concerning Osiris and Isis from the following considerations]: —
In the physical body of man are certain components such as those
that are active in the blood and those which are the basis of
bone formation. The whole human system owes its being to the
interaction of forces and matter, which combine to create and to
enter the material form; these elements can be physically
recognized, they were, however, at one time dispersed, and spread
throughout the universe. A similar idea prevailed among the
ancient Egyptians concerning their conception of Osiris-Force,
which was conceived as actively pervading the entire cosmos, as
Osiris. Even as the elements which form the physical body enter
into it, there to combine and become operative, so did those
olden peoples picture the Osiris-Force, as descending upon man to
flow into his being and inspire within him the power of
constructive thought and cognition — the veritable Osiris-Force.
On the other hand, the expression Isis-Force was applied to that
universal living cosmic influence which flows directly into the
thoughts, concepts and ideas of mankind — it was this influence
that was termed the Isis-Force. It is in the above manner that we
must picture the uplifted vision in the souls of the old
Egyptians, and it was thus that they regarded Osiris and
Isis.
In that creation which surrounds us during our
material existence, the ancient consciousness could find no words
wherewith to express concepts such as these; for everything which
is about us appeals alone to the senses, and has only meaning and
value in a perceptual world, proffering no outer sign suggestive
of a superphysical region. In order, therefore, to obtain
something in the nature of a written language, which could
express all such thoughts as moved the soul strongly, as for
instance, when man exclaimed: — ‘The Osiris-Isis-Force
works within me,’ the ancients reached out to that script
which is written in the firmament by the heavenly bodies, and
said: — That supersensible power which man feels as Osiris, can
be apprehended and expressed in perceptual terms if regarded as
that active force emanating from the sun and spread abroad in the
great cosmos. The Isis-Force may be pictured as the sun’s
rays reflected from the moon which waits upon the sun, so that
she may pass on the power of his radiance in the form of
Isis-Influence. But until she receives his light the moon is dark
— dark as a soul untouched by active uplifting thought. When the
old Egyptian said: — ‘The sun and the moon that are
without reveal to me how I can best express, figuratively, my
ideas concerning all that I feel within my soul,’ he knew
that there was some hidden bond, in no way fortuitous, between
these two heavenly bodies which appear so full of mystery in the
vast universe — the light-giving sun and the dark moon every
ready to reflect his splendour. And he realized that the light
dispersed in space, and that reflected, must bear some unknown
but definite relation to those supersensible powers of which he
was conscious.
When we look at a clock we cannot see what it is
that moves the hands so mysteriously, apparently with the aid of
little demons, for all that can be seen is a piece of mechanism;
but we know that underlying the whole mechanical structure, is
the thought of the original designer, which thought had its
origin in the soul of a man; so that in reality the
mechanism owes its construction to something spiritual. Now, just
as the movements of the hands of a clock are mutually related,
and fundamentally dependent upon certain mechanical laws which
exist in the universe, and finally upon those that are operative
in the soul of a man (as when he speaks of experiencing the
influence of the Osiris-Isis-Force), so are the movements of the
Sun and Moon interrelated, and these bodies appear to us as
indicators on the face of a mighty cosmic clock. The Egyptian did
not merely say: — ‘The Sun and Moon are to me a perceptual
symbol of the relation between Osiris and Isis,’ but he
felt and expressed himself thus: —‘That force which gives
me life and is within, underlies the mysterious bond existing
between the Sun and Moon, and it likewise endowed them with power
to send forth light.’
In the same way as Osiris and Isis were regarded
with reference to the Sun and Moon, so were other heavenly bodies
looked upon as related to different gods. The ancient Egyptians
considered that the positions of the various orbs in space were
not merely symbolical of their own supersensible experiences, but
likewise of those which tradition told them had been the
experiences of seers belonging to the remote past. Further, they
saw in the cosmic clock an expression of the activity of those
forces, the workings of which they felt in the ultimate depths of
the human soul. Thus it came about that this mighty clock, this
grand creation of moving orbs, so wondrously interrelated with
others that are fixed, was to the Egyptians a revelation of those
mysterious spiritual powers which bring about the ever-changing
positions of the heavenly bodies, and thus create an universal
script, which man must learn to know and to recognize as a means
whereby superperceptual power is given perceptual
expression.
Such were the feelings and perceptions which had
been handed down to the old Egyptians from their ancient seers,
regarding a higher spiritual world of the existence of which they
were wholly convinced, for they still retained a last remnant of
primeval clairvoyant power. These olden peoples said: —
‘We human beings had our true origin in an exalted
spiritual realm, but we are now descended into a perceptual
world, in which manifest material things and physical happenings,
nevertheless, we are indeed come from the world of Osiris and of
Isis. All that is best and which strives within us, and is fitted
to attain to yet higher states of perfection, has of a verity
flowed in upon us from Osiris and from Isis, and lives unseen
within as active force. Physical man was born of those conditions
which are of the external perceptual world, and his material form
is but as a garment clothing the Osiris-Isis spirit
within.’
Predominant in the souls of the old Egyptians was
a profound sentiment concerning primeval wisdom, which filled
their whole soul-life. The soul may indeed incline towards
abstract notions, particularly the mathematical concepts of
natural science, without in any way touching the moral and
ethical factors of its life, nor affecting its fate or state of
bliss. For instance, there may be discussion and debate relative
to electrical and other forces, without the soul being moved to
enter upon grave questions concerning man’s ultimate
destiny.
On the other hand, we cannot ponder upon feelings
and sentiments such as we have described regarding the
Spirit-World and the inner relation of the soul’s character
to Osiris and Isis, without arousing thoughts involving
man’s happiness, his future, and his moral impulses. When
the mind is thus occupied, man’s meditations are prone to
take this form: — ‘There dwells in me a better self, but
because of what I am within my physical body, this “better
self” is repressed and draws back, it is therefore not at
first apparent. An Osiris and an Isis nature are fundamental to
me; these, however, belong to a primordial world — to a by-gone
golden age — to the holy past; now they are overcome by those
forces that have fashioned the human form. But the Osiris-Isis
power has entered and persists within that mortal covering which
is ever subject to destruction through the external forces of
Nature.’
The ‘Legend of Osiris and Isis‘ may
be expressed in terms of feeling and sentiment in the following
manner: — Osiris, the higher power in man, which is spread
throughout cosmic space, is overcome by those forces which bring
about utter degeneration in all human nature. Typhon confined the
Osiris-Force within the body, as in a coffin formed to receive
man’s spiritual counterpart; there the Osiris-Element lies
concealed — invisible and unheeded by the outer world. (The name
Typhon has linguistic connection with the words —
‘Auflösen‘, to dissolve; and
‘Verwesen‘, to decompose.) The Isis-Nature, hidden
within the confines of the soul, was always mysterious to the
Egyptians. They considered that at some future period its
influence would bring mankind back to that state which he enjoyed
in the beginning; and that this return would ultimately be
brought about through the penetrative force of intellectual
power; for they fully recognized that in humanity there is a
latent disposition which ever strives to re-endow Osiris with
life.
The Isis-Force lies deep within the soul, and
its profound purpose is to lead mankind, step by step, away from
his present material state, and bring him back once more to
Osiris.
It is this Isis-Force which — so long as man
does not cling to his physical quality — makes it possible for
him (even though he remain outwardly a physical man in a material
world) to detach himself from his perceptual nature, and
henceforth and for ever more to look upward from within his being
to that more exalted Ego, which in the opinion of the most
advanced thinkers, lies so mysteriously veiled at the very root
of man’s powers of thought and action. This being, not the
outer physical one, but the true inner man who has ever the
stimulus to strive towards higher spiritual enlightenment, is as
it were, the earth-born son of that Osiris who did not go forth
into the material world, but remained as if concealed in the
realms of the spirit. In their souls, the Egyptians regarded this
invisible personality that struggles toward the attainment of a
higher self, as Horos — the posthumous son of Osiris. It was
thus that these old Egyptians visualized, with a certain feeling
of sadness, the Osiris-origin of man; but at the same time they
looked inward and said: — ‘The soul has still retained
something of the Isis-Force which gave birth to Horos, the
possessor of that never-ceasing impulse to strive upward towards
spiritual heights, and it is there, in that sublimity,
that man shall once again find Osiris.’
It is possible for present-day humanity to bring
about this mystic meeting in two ways. The Egyptian said: —
‘I have come from Osiris, and to Osiris I shall return, and
because of my spiritual origin, Horos lies deep within my being
and Horos leads me on, back to Osiris — to his Father — who may
alone be found in the world of spirit; for he can in no way enter
into man’s physical nature; there he is overcome by the
powers of Typhon, those external forces which underlie all
destruction and decay.’
There are but two paths by which Osiris may
be attained, the one is by way of the Portal of Death; the other
passes not through the Gateway of Physical Dissolution, for
Osiris may be reached through Initiation and the consecration of
life to Sacred Service.
Under the title of
Christianity as a Mystical Fact, I have gone more fully
into this belief. The Egyptian conception was as follows: — When
man has passed through the Portal of Death, and after certain
necessary preparatory stages have been completed, he comes to
Osiris, and being freed from his earthly envelope, there awakes
in him a consciousness of actual relationship with that supreme
deity; and he realizes that henceforth he will be greeted as
Osiris, for this form of salutation is always bestowed upon those
who have experienced death and entered into the World of
Spirit.
The other pathway which likewise leads back to
Osiris, that is to say, into the Spiritual Realms is, as we have
already stated, by way of Initiation and Holy Devotion. Such was
regarded by the Egyptians as a method through which knowledge
might be gained of all that is supersensible and lies concealed
in man’s nature, in other words of Isis, or the Isis-Power.
We cannot penetrate into the depths of the soul, and thus reach
the Isis-Force within, in virtue of mere earthly wisdom born of
the experiences of daily life, but nevertheless, we have a means
at hand whereby we may break through to this inner power and
descend to the true Ego; there to find that this same Ego is ever
enshrouded by all that is material in man’s physical
disposition. If, indeed, we can but pierce this dark veil, then
do we find ourselves at last in the Ego’s veritable
spiritual home.
Hence it was that the old Egyptians said: —
‘Thou shalt descend into thine own inner being — but first
cometh thy physical quality, with all that it may express of that
self that is thine, and through this human disposition must thou
force a way. When thou regardest the stones, and the justness of
their fashion — when thou considerest the plants, the inner life
thereof and wonder of their form and when thou lookest upon the
animals about thee — there of a verity, in these three Kingdoms
of Nature, beholdest thou the outer world as begotten of
spiritual and supersensible powers. But when thou standest before
man, look not alone upon the outer form, but seek that which is
within, where abideth the soul’s strength — even as the
Isis-Forces.’ Therefore, in connection with the rites of
initiation, there was included certain instruction as to what
things should be observed during such time as the soul might
remain incarnated.
The experiences of all who have in truth
descended into their innermost being, have been fundamentally the
same as those which come about at the time of passing, differing
only in the manner of their occurrence. [One might say that if
this method of approaching the spirit realms be followed, then]
— Man must pass through the Portal of Death while he yet
lives. He must learn to know that change from the physical
to the superphysical outlook, from the material to the spiritual
world — in other words, he must acquire knowledge of that
metamorphosis which takes place at the time of actual death. And
in order that he may obtain such enlightenment, he that would
become initiated must take that way which leads him into the very
depths of his being, for thus alone may true understanding and
experience be attained. When this method is employed, the first
real inner experience is connected with the blood, as formed by
Nature, and the blood is the physical agent of the Ego, just as
the nervous system forms the material medium in connection with
[the three ultimate modes of consciousness], Feeling, Willing and
Thinking. We have already referred to this matter in a previous
lecture.
According to the ancient Egyptians, he who
desires to descend into his being in order to realize profound
association with the primary material media, must first pass down
into his physical-etheric sheath and enter the etheric confines
of his soul; he must learn to become independent of that force in
his blood upon which he normally relies; he can then give himself
up to the workings and the wonder of the blood’s
action.
It is essential that man must first thoroughly
understand his higher nature in regard to its physical aspect. To
do this he must learn to view his material being as a detached
and wholly separate object. Now, man can only recognize and be
fully conscious of an object, as a specific thing, when external
to it; hence he must learn to bring about this relation in
respect to himself, if he would indeed comprehend the actuality
of his being. It was for this reason that Initiation was directed
towards the development of such powers as enabled the Soul-Forces
to undergo certain experiences independently of the physical
media, or agents. So that finally the aspirant could look down
upon such media objectively, in the same way as man’s
spiritual element looks down upon the material body after
death.
The primary duty of one who would know the
Isis-Mysteries was to acquire knowledge concerning his own blood;
after which he underwent an experience that can be best described
as — ‘Drawing nigh unto the Threshold of
Death.’ This was the first step in the
Isis-Initiation; and he who would take it must have power to
regard his blood and his being externally, and pass into that
sheath which is the medium of the Isis-Nature. Further, the
neophyte was led before two doors — within some Holy Sanctuary
— the one was closed, the other open; and as he stood in that
place there came before him visions depicting the most intimate
experiences of his very life, and he heard a voice saying: —
‘It is thus that thou art, so dost thou appear when thou
beholdest thy true self pictured in the soul.’ How
remarkable are these teachings the echoes of which are still
heard after thousands of years have passed, and how wonderfully
they harmonize with man’s present-day beliefs, even though
they have since received materialistic interpretation.
According to the ancient Egyptian seer — when
man takes the initial step and comes upon the world of his inner
form he is there confronted by two doors — ‘Through two
doors shalt thou enter thy blood and thy innermost being.’
The anatomist would say: — ‘Through two inlets situated in
the valves on either side of the heart.’ [There are two
pairs of valves in the heart, one pair on one side and one on the
other; in each case when one of these valves is open, in order to
let the blood-stream flow into a part of the system, that which
is adjacent is closed (Ed.)]. Hence, he who desires to penetrate
beneath his outer form must pass through the open door; for the
gateway which is closed merely confines the blood to its proper
course. We thus find that the results of anatomical investigation
are certainly analogous to those born of clairvoyant vision in
olden times; and although not so clear and accurate as are the
conclusions of the modern anatomist, nevertheless they portray
what the clairvoyant consciousness actually apprehended, when it
regarded man’s inner form from an external
stand-point.
The next step in the Isis-Initiation was what one
might term the proving or profound study of Fire, Air and Water.
During this period the Initiate gained complete knowledge of the
Sheath-Quality of his Isis-Being, of the properties of Fire and
how, in a certain form, it flows in the blood, using it as
medium, and becomes fluid. He further received instruction
concerning the manner in which Oxygen is infiltrated into the
system from the air. All this wisdom descended upon him — the
understanding of Fire, Air, Water, the warmth of his breath, and
the true nature of the fluidity of his blood.
Thus it came about that the aspirant, in virtue
of the knowledge he acquired of his Sheath-Quality through his
newly-born comprehension of the elements of Fire, Air and Water,
became so purified that when his vision at last penetrated
beneath the enfolding envelope, he entered into his veritable
Isis-Nature. We might say that at this point, the Initiate felt
for the first time that he was in contact with his actual being,
and that he was able to realize that he was indeed a spiritual
entity, no longer limited by his external relation to humanity,
and that he truly beheld the wonder of the spiritual
realms.
It is a definite law that we can only look upon
the sun in the daytime, for at night it lies concealed by matter;
but the powers in the spiritual world are never thus veiled to
those who have acquired the true gift of sight, for they are best
discerned when the physical eyes are closed to all material
things. Symbolically, in the sense of the Isis-Initiation, we
would say: — ‘He who is purified and initiated into the
Isis-Mysteries, may discern that spiritual life and power to
which the sun owes its origin, even though there be darkness as
at midnight, for, metaphorically speaking, he may at all times
behold the great orb of day and come face to face with the spirit
beings of the superperceptual world.’
Such was the description of the method, or as one
might say, the path leading to the Isis-Forces within, and we are
told that it could be traversed by all who, during earthly life,
would but earnestly seek the deepest forces of the soul. There
were, however, yet higher mysteries, The Mysteries of Osiris, in
which it was made clear that through the medium of the
Isis-Forces, and in virtue of those supersensible primordial
spiritual powers to which man owes his origin, he could exalt
himself and thus attain to Osiris. In other words, he was
initiated into those methods by which the human soul might be so
uplifted, that it could at last enter upon the presence of that
supreme deity.
When the Egyptians wished to portray the nature
and character of the relation between Isis and Osiris, they had
recourse to that special script which is written in the firmament
by the passage of the Sun and Moon; while in the case of other
spiritual powers, reference was made to the movements and
interrelations existing between the various stars. Most prominent
among the astronomical groups in such portrayals was the Zodiac,
with its condition of comparative immobility, and the planets
which move across its constellations. It was in the revelations
of the Heavens, as manifested in spiritual symbols, that the old
Egyptian found the true method of expressing those deep feelings
which touched his soul. He knew that no earthly means were
competent to indicate clearly the vital purpose of that urgent
call to seek the Isis-Forces, that mankind might, through their
aid, draw nearer to Osiris. He felt that in order to describe
this purpose fittingly, he must reach out and make use of those
bright groups of stars that ever shine in the
firmament.
Hence we must regard Hermes, The Great Wise One,
who according to Egyptian tradition, lived upon the Earth in the
dawn of antiquity — and was endowed with the most profound
clairvoyant insight concerning man’s relation to the
Universe — as having possessed in high degree the power of
apprehending and explaining the true nature of the connection
between the constellations and the forces of the Spirit-World;
and of interpreting the signs portraying events and happenings,
as expressed in the language of the stars, in terms of their
mysterious interrelations. Now, if in those olden days it was
desired to enlighten the people with regard to the nature of the
bond existing between Osiris and Isis, this matter was put
forward in the form of an exoteric legend; but in the case of the
Initiates the subject was treated more explicitly by means of
symbolical reference to the light which emanates from the Sun and
is reflected by the Moon, and the remarkable conditions governing
its changes during the varying phases of the latter. In these
phenomena the Egyptians found a practical and genuine analogy,
expressive of the sacred link between the Isis-Force within the
human soul and that supreme spiritual figure — Osiris.
From the movements of the heavenly bodies and the
nature of their interrelations, there originated what we must
regard as the very earliest form of written characters. Little as
this fact is as yet recognized, we would nevertheless draw
attention to the following statement: — If we consider the
consonants of the alphabet, we note that they imitate the signs
of the Zodiac, in their comparative repose; while the vowels and
consonants are connected in a way which may be likened to that
relation which the planets and the forces which move them bear to
the constellations of the Zodiac as a whole. Hence it would
appear that in the beginning, written characters were brought
down to earth from the vault of heaven.
The sentiments which moved the ancient Egyptians
when their thoughts turned to Hermes were such as we have
described, and they realized that his great illumination came
from those spiritual powers which called to him out of the
heavens, prompting him with counsel concerning that activity
which persisted in the souls of mankind. Ay! and more than that
— he was instructed even in the deeds of everyday life, and in
those directions in which such sciences were needed as Geometry
and Surveying, both of which
Pythagoras
learnt from the
Egyptians, who ascribed all this knowledge to the primordial
wisdom of Hermes. One might say that ‘The Old Wise
One’ saw in the interrelation of all things spread abroad
upon the earth a counterpart of that which exists in the
firmament, and finds expression in the mystic writings of the
stars. It was Hermes — ’The Thrice-Blessed‘ — who
first gave this Stellar Script to the world, and through its aid,
and in the dawn of Egyptian life, he instilled into the minds of
the people the elements of the science of mathematics, while he
adjured them to look up to the heavens, there to seek guidance
even regarding mundane matters.
The very life of the Egyptian nation in that
olden time was dependent upon the overflowing of the Nile, and
the deposits which it swept down from the mountainous country to
the South. We can therefore readily understand how absolutely
essential it was that there should be a certain pre-knowledge of
the date of the coming of flood periods, so that they might
anticipate the accompanying changes in natural conditions thus
brought about in the course of any particular year. In those
early days the Egyptians still reckoned time according to that
Stellar Script which was written in the canopy of heaven. When
Sirius, the Dog Star, was visible in the Sign of Cancer, they
knew that the Sun would shortly enter that part of the Zodiac
from whence its rays would shine down upon the earth and conjure
forth, as if by magic, that life brought thereto by the deposits
of the overflowing Nile. Hence, they looked upon Sirius as
‘The Watcher‘, who gave them warning of what they
might expect; and the movements of Sirius formed part of their
celestial clock. They gazed upward with thankful hearts, for the
timely warnings of their ‘Watcher‘ enabled them to
cultivate and to tend their land in such manner that it might
best bring forth all things necessary to external life.
When questions of import arose such as the above,
these old Egyptian peoples sought enlightenment and guidance from
those writings which they saw spread across the firmament; the
while they looked back into that dim grey past, when first they
learnt that the passage of the stars was in truth an expression
as of movements among the parts of some mighty cosmic clock. In
Thoth, or Hermes, they recognized that Great Spirit who,
according to their ancient traditions, set down the very earliest
chronicles concerning cosmic wisdom. From that inspiration which
came to him through the wondrous Stellar Script, Hermes conceived
the forms underlying the physical alphabet, and through their aid
taught mankind the principles of Agriculture, Geometry and
Surveying; indeed, he instructed them in all things needful for
the conduct of physical life. Now, physical life is nought but
the embodiment of that spiritual life so deeply interwoven
throughout the cosmos — and it was from the cosmos that the
spirit of wisdom descended upon Hermes. It was evident to the
Egyptians of that period to which we refer, that the influence of
The Great Wise One was still active throughout their
civilization, and they felt that this mystic bond was both
profound and intimate in character.
The method adopted by the old Egyptians for the
purpose of time calculations, and which continued in use for many
centuries, was most convenient in operation and lent itself
readily to all simple computations of this nature. They regarded
the year as made up of exactly 365 days, which they
divided into 12 months each of 30 days, thus leaving 5 days over,
which were separately included. But modern Astronomy tells us
that if this method be employed, then one quarter day every year
is not taken into account [the actual difference is 6 hours, 9
min., 9 sec.]. Therefore, the Egyptian year came to an end one
quarter day too soon. This difference gradually spread backward
through the months until a coincidence was reached at the
beginning of a certain year; and such coincidence took place
every four times 365 years. Hence, after the lapse of each 1,460
years, the terrestrial time estimate would be for a moment in
agreement with astronomical conditions, because at that
particular moment the sum of the annual differences would be
equivalent to one whole year.
Let us now suppose that at a certain time in 1322
B.C. an Egyptian looked up into the heavens, there, at that
moment any visible constellation would occupy a definite position
in the firmament [which position could be used as a basis of
computation]. If we calculate backwards over a period of three
times 1,460 years from 1322 B.C., we come to the year 5702 B.C.,
and it was some time prior to this date to which the Egyptians
ascribed the dawn of that primordial Holy Wisdom which came to
them in the beginning. They said: — ‘In bygone times
man’s power of clairvoyance was truly at its highest, but
with the passing of each great Sun-Period‘ [of 1,46o years,
which brought about the balance of terrestrial reckoning]
‘the divine gift of “clear seeing” gradually
faded, until in this fourth stage in which we now live it is weak
and ever-failing. Our civilization reaches far into the
remoteness of antiquity, where the voice of tradition is all but
stilled. In thought we hark back beyond three long Cosmic
Periods, to that glorious and distant past when our greatest
teacher, his disciples, and his successors, imparted to us the
elements of the ancient wisdom which now finds expression —
albeit in strangely altered form — in the character of our
script, our Mathematics, Geometry, Surveying, our general conduct
of life, and also in our study of the heavens. We regard the
cosmic adjustment of our human computation, with its convenient
factors of twelve times 30 days with five supplementary thereto,
as a sign that we are ever subject to correction by the divine
powers of the Spirit-World, because through error of thought and
reason we have turned away from Osiris and from Isis. We cannot
with exactitude measure the year’s length, but when our
eyes are raised on high we can gaze into that hidden world from
whence those spirit powers that ever guide the courses of the
stars, remedy our faults and bring harmony where man has failed
to find the truth.’
From the above it is clear that the old Egyptians
realized the feebleness of man’s powers of intellect and
understanding, so that, even in the case of their Chronology,
they sought the aid of those higher spiritual forces and beings
beyond the veil. Beings who correct, watch over, and protect
mankind during the activities and experiences of earth life,
bringing to bear upon these problems the mystic laws of the Great
Cosmos. Hermes, or Thoth, was held in greatest veneration as One
inspired by the ever vigilant heavenly powers, and in the souls
of these ancient peoples this outstanding personality was looked
upon, not merely as a great teacher, but as a being who was
indeed exalted, and whom they regarded with the most profound
feelings of reverence and thankfulness, so that they cried out:
— ‘All that I have cometh from Thee. Thou went on High in
the dim grey dawn of antiquity and Thou hast sent down, by those
who were the carriers of Thy traditions, all that flows
throughout external civilization, and which is of greatest human
service.’ Hence, with reference to the actual Creator of
all supersensible forces, and those who watch over them, as well
as Osiris and Hermes, or Thoth, the Egyptians felt in their souls
not merely that they were imbued with knowledge begotten of
wisdom, but they experienced a sentiment in deepest moral sense,
of greatest veneration and gratitude.
The graphic descriptions of the past tell us that
the wisdom of the ancient Egyptians was permeated throughout with
a certain religious quality and mood, particularly noticeable in
olden times, but by degrees these characteristics became less and
less marked. In those days the people felt all knowledge to be
closely associated with holiness, all wisdom with piety and all
science with religion. As this attitude waned it gradually
decreased in purity of form and expression. A similar change has
taken place throughout the evolution of mankind among all those
various civilizations whose mission has been to alter the trend
of spiritual thought, and lead it in some wholly new direction.
When each nation had reached the pinnacle of achievement, and its
task was ended, there followed a period of decadence.
The greater part of our knowledge concerning
ancient Egyptian culture is connected with an epoch of this
nature, and the significance of all that lies beyond is merely a
matter of conjecture and supposition. For instance, what is the
true meaning of that extraordinary, and to us grotesque, worship
of animals in that by-gone age, and of the curious feeling of awe
we experience when our thoughts dwell upon the pyramids? The
Egyptians themselves tell us that there was an era during which
not only mankind, but also beings from the higher spiritual
realms descended upon the earth. This was in the beginning before
the knowledge and wisdom that was then vouchsafed had truly
developed and become active.
If we would indeed know man’s innermost
nature, we must not alone regard the outer form, but penetrate to
the true self within. All external qualities with which we come
in contact are but stages of manifestation which have remained
‘in situ‘, as one might say, and are seen as if
representing in powerful, albeit diminutive imagery, ancient
principles which are dominant in the three kingdoms of nature.
Consider the world of minerals and of rocks — here we find those
same relations of form which man has used in the architecture of
the pyramids; while the inner forces of plant-life are expressed
in the beauty of the Lotus-Flower; and lastly, distributed along
that path which culminates in man himself, we find in the brute
creation existences which have not attained to the higher level
of humanity; they are, as it were, a crystallization of divine
forces that have been embodied and scattered abroad in separate
and distinct animal shapes.
We can well imagine that the feelings of the old
Egyptians gave rise to thoughts of the above nature, when they
recognized in animal life a manifestation of the unaltered
primordial forces of the gods. For they looked back into the grey
past when all earthly things were begotten of divine
supersensible powers, and developed under their guidance. From
this concept they conjectured that among the creations in
Nature’s three kingdoms certain of these higher primal
forces, which had lived on unchanged over a long period, had
ultimately undergone some intimate modification which had raised
them to that higher standard exhibited in the human form. When
considering these ancient peoples we must ever have regard for
their feelings, perceptions and the necessities of their life. It
is from these factors that we can best realize how close was the
moral bond between their wisdom and the soul, so that the latter
might not swerve from the path of rectitude and
morality.
The Egyptians believed, that because of the
manner in which the Spirit-World was created and fashioned by the
divine supersensible powers, there must be some definite moral
relation which extends to the creatures of the animal kingdom.
The grotesque and singular modes in which this concept ultimately
found expression came about, only, after the final decline of the
nation had commenced.
From the study of the later periods of Egyptian
culture, it is clear that human frailty and imperfection were
unknown in primordial times, for we learn from this source that
in the early dawn of Egyptian life civilization was of a high
standard, and it was then that man knew and experienced the most
intimate divine spiritual revelations. We must not fall into that
error, so common in our days, of assuming that all forms of human
culture had their inception under the most simple and primitive
conditions. In reality it was only after the impulse imparted by
those first glorious blessings had waned, and a period of decline
set in, that man’s life became crude and
uncultured.
Hence, we should not look upon the barbaric
tribes merely as peoples in whom intellection is expressed in its
most elementary form, but, on the contrary, we must consider the
aboriginal races as representative of civilizations which have
fallen away from some exalted primordial state. This assertion is
not at all to the liking of that branch of science which would
have us believe that all culture had its inception under the most
elementary conditions, such as those which are still found among
the savages of our time. Nevertheless, Spiritual Science affirms,
in virtue of knowledge obtained through the medium of its special
methods, that the primitive states of mankind are in truth
manifestations of long perished civilizations, and that all human
life had its inception under cultural conditions directly
inspired by divine beings — mentors from the Spirit-World — who
descended upon the earth in the dim dawn of antiquity, and over
whose deeds is cast a veil impenetrable to external
history.
Man has long believed that if we trace
life’s course backward through the ages we should in the
end arrive at childish conditions, similar to those found among
barbaric peoples. It was certainly not expected that in so doing
we would find ourselves confronted with noble and exalted
concepts and theories. Now, Spiritual Science definitely asserts
that if we peer into the past, then, at the beginning of human
life we shall not find rudimentary cultural states, but lofty and
glorious civilizations, which at some later period fell away from
their first high spiritual standard. At this point we might well
ask: — ‘Does this asservation, as advanced by Spiritual
Science, bring it into conflict with the results of modern
scientific research — the logical methods of which delve deeply
and without prejudice, into all matters that come within the
scope of its investigations?‘ Let us see how external
science itself replies to this question.
With this object I will give a literal quotation
from a recent work by Alfred Jeremias [Licentiate Doctor and
Lecturer at the University of Leipzig], entitled The Old
Testament in the Light of the Ancient East.1 From the text we learn that external
science while engaged in the gradual unfoldment of ancient
history, has reached back into the remote past, and there found
traces of a highly spiritual primeval civilization, whose culture
was imbued with the most momentous and intellectual conceptions.
It is further emphasized that those cultural states, which we are
so accustomed to term barbaric, should in reality be regarded as
typical of primordial civilizations that have fallen away from
some higher level. The actual quotation to which I have referred
is as follows: — 2
‘The earliest records, as well as the whole
ancient civilized life about the Euphrates valley, indicate the
existence of a scientific and at the same time religious
theoretical conception, which was not merely confined to the
occult doctrines of the temple; but in accordance with its
precepts, state organizations were regulated and conducted,
justice declared and property administered and protected. The
more ancient the period to which we can look back, the more
absolute does the control exercised by this concept appear. It
was only after the downfall of the primal Euphratean civilization
that the influence of other powers began to make itself
felt.’
From the above excerpt it is clear, that external
science has truly made a beginning toward the opening up of new
paths that tend to bring harmony and agreement into those matters
[so often regarded as controversial] which it is the province of
Spiritual Science to bring forward and impress upon our present
civilization. In a previous lecture we have drawn attention to a
similar progress in connection with the science of Geology. If in
the future we continue to advance in like fashion, we shall
gradually be compelled to recede ever further and further from
that dull and lifeless conception which would have us regard all
primordial civilization as primitive and childish in its nature.
Then, indeed, shall we be led back to those great personalities
of the remote past, who seem to us the more transcendent, because
it was their divinely inspired mission to endow a yet clairvoyant
people with those priceless blessings which are evident
throughout all cultural activity in which we now play our part.
Such noble spirits in human form as Zarathustra and Hermes at
once claim and rivet our attention. They appear to us so exalted
and so glorious, because it was THEY who in the dim dawn of human
life gave to mankind those first most potent and uplifting
impulses. The old Egyptian sage had this sublime concept in mind
when he spoke to Solon concerning ‘doctrines grey with
age‘. (Vide p. 86.)
Thus do we honour and revere Hermes, even as we
venerate the great Zarathustra. To us he shines forth as one of
those grand outstanding individualities — veritable leaders of
mankind — the very thought of whom engenders a feeling of
enhanced power within, and begets the indubitable conviction
through which we know that the Spirit is not merely abroad in the
world, but weaves beneath all earthly deeds, and is ever active
throughout the evolution of humanity. Then are our lives
strengthened, a fuller confidence is in our every action, hopes
are assured and destiny stands out the more clearly before us. It
is at such times that we exclaim: — ‘Those yet to be born
will of a surety lift up their hearts to the glorious spirit
mentors who were in the beginning, and will seek the verity of
their being in the gifts which are of the inner forces of the
soul. They shall acknowledge and discern in the ever recurrent
impulses which come as an upward urge to mankind the workings of
a divine power, and the eternal manifestations of those Great
Ones from the Spirit-World.’
ADDENDUM
The above lecture was delivered in Berlin on the
16th of February, 1911. In the interim, external science
has probed further into the secrets of that highly advanced
primal civilized life about the valley of the Euphrates, to which
reference has been made on page 123.
The following brief outline will indicate some of the results of
Archæological research carried out in Mesopotamia at the
site of the olden city known as ‘Ur of the Chaldees‘.
At this place, most important discoveries have been made in
connection with ancient Euphratean civilization, as the outcome
of a Joint Expedition arranged by the British Museum and the
Museum of the University of Pennsylvania in 1922, under the
direction of C. Leonard Woolley, M.A., Litt. D. In a lecture
given before ‘The Royal Society of Arts’ on the 8th
of November, 1933, and which duly appeared in their
Journal, Dr. Woolley said: ‘Certainly the
discoveries that we made at Ur in the last ten years have tended
to set scientists by the ears rather than satisfying them with
the new information obtained ... few surprises in recent years
have been so great as that occasioned by the excavation of the
great cemetery lying beneath the ruins of Ur.’
In the tombs of Kings, in vaulted chambers of
rubble masonry, dating as far back as 3500 B.C. were found
treasures of gold, silver, mosaic, etc., wrought by the Sumerian
workers and of a degree of technical excellence unsurpassed by
the craftsmen of to-day. In one case, when referring to an
especially fine specimen of polychrome art which had been
discovered, and is now known as ‘The Ram Caught in a
Thicket‘, Dr. Woolley drew attention to the fact, that this
particular polychrome sculpture, while characteristic of the work
of the ancients in 3400 B.. in the Near East, was actually
suggestive of that of some rather late Italian Renaissance
artist. As the investigations proceeded it became abundantly
clear, that the ancient people who had so skilfully fashioned the
strange and wonderful treasures brought to light, ‘were not
tyros, they must have had behind them long traditions, long
apprenticeship‘.
With the view of obtaining an insight into the
history of this by-gone and highly developed civilization,
excavations were commenced at a point which was actually the
ground level of 3200 B.C., where through a depth of over sixty
feet relics of the dim past were unearthed in clearly marked
strata. Traces of eight superimposed cities were revealed, and
deep down beneath the remains of an ancient pottery factory, so
Dr. Woolley tells us, the excavators suddenly came upon a mass,
eleven feet thick, of water-laid sand and clay, perfectly uniform
and clean, which was undoubtedly the silt thrown up by “The
Flood”. — ‘We can,’ said Dr. Woolley,
‘actually connect it with the flood which we call
Noah’s Flood‘. The verge of this deluge was found to
be up ‘against the flank of the mound on which stood the
earliest and most primitive city of Ur ‘. Below this
deposit were ‘the remains of antediluvian houses ... the
lowest human buildings rested upon black organic soil ... and
that in turn went down below sea-level‘.
The excavations proved that the ancient Sumerian
architects were familiar with concrete at the beginning of the
fourth millennium B.C., and possibly earlier. They were
acquainted with every basic form of modern architecture, and Dr.
Woolley further states that there is no doubt that, ‘the
arch, the vault, the apse, and the dome, used in Europe for the
first time in the Roman period’, specimens of which were
found among the ruins, ‘are a direct inheritance from the
Sumerian peoples of the fourth millennium B.C. at least, and
they may well go hack to a date still more remote’.
(The italics are ours.) Further, it has been shown that
continuity in Sumerian civilization undoubtedly extended from the
fifth millennium B.C., up to the sixth century B.C. This fact has
come to light as a result of discoveries made by digging beneath
the foundations of the massive staged tower, known as the
Ziggurat of Ur, the main religious building of the city; and by
tracing the dates and character of cylinder seals of different
periods, carried by these by-gone peoples for the purpose of
signing written documents.
Toward the close of his most interesting lecture,
Dr. Woolley stated that imports into Egypt before the First
Dynasty, seemed to indicate that the Sumerians imparted to the
then barbarous people of that country an impulse, which enabled
them to develop their remarkable civilization. He further said:
‘Civilized as the Babylonians were, they made no new
discoveries at all; they hardly advanced beyond what their
predecessors had known and they preserved civilization rather
than invented it. We know, too, that the Sumerians sent out the
ancestors of the Hebrews with all the traditions of law,
civilization, religion and art, which they had themselves enjoyed
in their home country and which the Hebrews never entirely
forgot, but by which they were profoundly
influenced.’
Thus has this Joint Archæological
Expedition, under the able leadership of Dr. Woolley, thrown the
light of modern external science upon one of those glorious
spiritual civilizations of the dim grey past, so often referred
to by Rudolf Steiner, which endured just so long as its people
opened their hearts to the guidance of the Spirit, but fell away
and perished when they left the true path, and gave themselves up
to material things. [Ed.]
Notes for this
lecture:
1. Manual of
Biblical Archaeology, 2 Vols. Translated from the second
German Edition, by C. L. Beaumont. Edited by the Rev. Canon C. H.
W. Johns, Litt.D. Published by Williams and Morgate,
1911.
2. Der
Einfluss Babyloniens auf das Verständnis des Alten
Testamentes, von Alfred Jeremias. ‘Die ältesten
Urkunden sowie das gesamte euphratensische Kulturleben setzen
eine wissenschaftliche und zugleich religiöse Theorie
voraus, die nicht etwa nur in den Geheimlehren der Tempel ihr
Dasein fristet, sondern nach der die staatlichen Organisationen
geregelt sind, nach der Recht gesprochen, das Eigentum verwaltet
und geschützt wird. Je höher das Altertum ist, in das
wir blacken können, um so Ausschliesslicher herrscht die
Theorie; erst mit dem Verfall der alten euphratensischen Kultur
kommen andere Mächte zur Geltung.’