Moon Lore: Moon Worship: III. The Moon a World-Wide Deity

III. THE MOON A WORLD-WIDE DEITY.

Anthropomorphism, or the representation of outward objects in the form of man, wrought largely, as we have seen, in the manufacture of the man in the moon; it entered no less into the composition of the moon-god. The twenty-first verse of the fiftieth Psalm contains its recognition and rebuke. "Thou

thoughtest that I was altogether as thyself"; or, still more literally, "Thou hast thought that being, I shall be like thee." As Dr. Delitzsch says, "Because man in God's likeness has a bodily form, some have presumed to infer backwards therefrom that God also has a bodily form like to man, which is related by way of prototype to the human form." 125 As well might we say that because a watchmaker constructs a chronometer with a movement somewhat like that of his own heart, therefore he is mechanical, metallic, and round. Against this anthropomorphic materialism science lifts up its voice; for what modern philosopher, worthy of the name, fails to distinguish between phenomenon and fact, inert matter and active force? Says a recent writer, "We infer that as our own master of the mint is neither a sovereign nor a half-sovereign, so the force which coins and recoins this ὑλη, or matter, must be altogether in the god-part and none of it in the metal or paste in which it works." 126 With the progress of man's intelligence we shall observe improvement in this anthropomorphism, but it will still survive. As Mr. Baring-Gould tells us: "The savage invests God with bodily attributes; in a more civilized state man withdraws the bodily attributes, but imposes the limitations of his own mental nature; and in his philosophic elevation he recognises in God intelligence only, though still with anthropomorphic conditions." 127

Xenophanes said that if horses, oxen, and lions could paint, they would make gods like themselves.

And Ralph Waldo Emerson says: "The gods of fable are the shining moments of great men. We run all our vessels into one mould. Our colossal theologies of Judaism, Christism, Buddhism, Mahometism, are the necessary and structural action of the human mind. The student of history is like a man going into a warehouse to buy clothes or carpets. He fancies he has a new article. If he go to the factory, he shall find that his new stuff still repeats the scrolls and rosettes which are found on the interior walls of the pyramids of Thebes. Our theism is the purification of the human mind. Man can paint, or make, or think nothing but man. He believes that the great material elements had their origin from his thought. And our philosophy finds one essence collected or distributed." 128 And a devout author, whose orthodoxy--whatever that may mean--is unquestioned, acknowledges that man adored the unknown power in the sun, and "in the moon, which bathes the night with its serene splendours. Under this latter form, completed by a very simple anthropomorphism which applies to the gods the law of the sexes, the religions of nature weighed during long ages upon Western Asia." 129 A volume might be written upon this subject; but we have other work in hand.

It seems to be generally admitted that no form of idolatry is older than the worship of the moon. Lord Kames says, "It is probable that the sun and moon were early held to be deities, and that they were the

first visible objects of worship." 130 Dr. Inman says, "That the sun and moon were at a very early period worshipped, none who has studied antiquity can deny." 131 And Goldziher maintains that "the lunar worship is older than the solar." 132 Maimonides, "the light of Israel," says that the Zabaists not only worshipped the moon themselves, but they also asserted that Adam led mankind to that species of worship. No doubt luniolatry is as old as the human race. In some parts the moon is still the superior god. Mr. Tylor writes: "Moon worship, naturally ranking below sun worship in importance, ranges through nearly the same district of culture. There are remarkable cases in which the moon is recognised as a great deity by tribes who take less account, or none at all, of the sun. An old account of the Caribs describes them as esteeming the moon more than the sun, and at new moon coming out of their houses crying, Behold the moon!" 133 This deity, then, is ancient and modern: also a chief of the gods: let us now show that he is a god whose empire is the world.

We begin in Asia, and with the Assyrian monuments, which display many religious types and emblems. "Representations of the heavenly bodies, as sacred symbols, are of constant occurrence in the most ancient sculptures. In the bas-reliefs we find figures of the sun, moon, and stars, suspended round the neck of the king when engaged in the performance of religious ceremonies." 134 In Chaldæa "the moon

was named Sin and Hur. Hurki, Hur, and Ur was the chief place of his worship, for the satellite was then considered as being masculine. The name for the moon in Armenian was Khaldi, which has been considered by some to be the origin of the word Chaldee, as signifying moon worshippers." 135 With this Chaldæan deity may be connected "the Akkadian moon god, who corresponds with the Semitic Sin," and who "is Aku, 'the seated-father,' as chief supporter of kosmic order, styled 'the maker of brightness,' En-zuna, 'the lord of growth,' and Idu, 'the measuring lord,' the Aïdês of Hesychios." 136

"With respect to the name of Chaldæan, perhaps the most probable account of the origin of the word is, that it designates properly the inhabitants of the ancient capital, Ur or Hur,--Kkaldi being in the Burbur dialect the exact equivalent of Hur, which was the proper name of the moon god, and Chaldæans being thus either 'moon worshippers,' or simply, inhabitants of the town dedicated to, and called after, the moon." 137 Again: "The first god of the second triad is Sin or Hurki, the moon deity. It is in condescension to Greek notions that Berosus inverts the true Chaldæan order, and places the sun before the moon in his enumeration of the heavenly bodies. Chaldæan mythology gives a very decided preference to the lesser luminary, perhaps because the nights are more pleasant than the clays in hot countries. With respect to the names of the god, we may observe that Sin, the Assyrian or Semitic term, is a word of quite

uncertain etymology, which, however, is found applied to the moon in many Semitic languages."  138 "Sin is used for the moon in Mendæan and Syriac at the present day. It is the name given to the moon god in St. James of Seruj's list of the idols of Harran; and it was the term used for Monday by the Sabæans as late as the ninth century." 139 Another author writes: "The Babylonian and Assyrian moon god is Sin, whose name probably appears in Sinai. The expression, 'from the origin of the god Sin,' was used by the Assyrians to mark remote antiquity; because, as chaos preceded order, so night preceded day, and the enthronement of the moon as the night-king marks the commencement of the annals of kosmic order." 140

When we search the Hebrew Scriptures, we find too many allusions to the Queen of Heaven, to Astarte and the groves, for us to doubt that the Israelites adored

Dr. Goldziher is an incontestable authority, and thus writes: "Queen or Princess of Heaven is a very frequent name for the moon." 141 Again, "Even in the latest times the Hebrews called the moon the 'Queen of Heaven' (Jer. vii. 18), and paid her Divine honours in this character at the time of the captivity." 142 And, to complete this author's witness, he again says: "What was the antiquity of this lunar worship among

the Hebrews, is testified (as has long been known) by the part played by Mount Sinai in the history of Hebrew religion. For this geographical name is doubtless related to Sin, one of the Semitic names of the moon. The mountain must in ancient times have been consecrated to the moon. The beginning of the Hebrew religion, which was connected with the phenomena of the night-sky, germinated first during the residence in Egypt on the foundation of an ancient myth. The recollection of this occasioned them to call the part of Egypt which they had long inhabited, eres Sînîm, 'moonland' (Isa. xlix. 12)." 143 It is but just that we should hear the other side, when there is a difference of opinion. The above mentioned 'Queen of Heaven' is beyond question the Ashtoreth or Astarte (identical with our star), which was the principal goddess of the Phœnicians; and we believe she was originally the goddess of the moon. This is doubted by a modern writer, who says, "Baal is constantly coupled with Astarte; and the more philosophical opinion is that this national god and goddess were the lord and lady of Phœnicia, rather than the sun and moon: for to a people full of political life the sun and moon would have been themselves representatives, while a Divine king and queen were the realities. And if so, the habitual inclination of the Israelites, an essentially political people, for this worship becomes the more easily understood." 144 Professor F. D. Maurice, in his Moral and Metaphysical Philosophy, also takes this view. The

question here is not whether the Jews worshipped Astarte, but whether Astarte was the moon. This we cannot hesitate to answer in the affirmative. Kenrick writes: "Ashtoreth or Astarte appears physically to represent the moon. She was the chief local deity of Sidon; but her worship must have been extensively diffused, not only in Palestine, but in the countries east of the Jordan, as we find Ashtaroth-Karnaim (Ashtaroth of two horns) mentioned in the book of Genesis (xiv. 5). This goddess, like other lunar deities, appears to have been symbolized by a heifer, or a figure with a heifer's head, whose horns resembled the crescent moon. The children of Israel renounced her worship at the persuasion of Samuel; and we do not read again of her idolatry till the reign of Solomon (1 Kings xi. 5), after which it appears never to have been permanently banished, though put down for a time by Josiah (2 Kings xxiii. 13). She is the Queen of Heaven, to whom, according to the reproaches of Jeremiah (vii. 18, xliv. 25), the women of Israel poured out their drink-offerings, and burnt incense, and offered cakes, regarding her as the author of their national prosperity. This epithet accords well with the supposition that she represented the moon, as some ancient authors inform us." 145 Dr. Gotch, an eminent Hebrew scholar, says that there is no doubt that the moon is the symbol of productive power and must be identified with Astarte. "That this goddess was so typified can scarcely be doubted. The ancient name of the city, Ashtaroth-Karnaim, already referred

to, seems to indicate a horned Astarte, that is an image with a crescent moon on her head like the Egyptian Athor. At any rate, it is certain that she was by some ancient writers identified with the moon, as Lucian and Herodian. On these grounds Movers, Winer, Keil, and others maintain that originally Ashtoreth was the moon goddess." 146 Clearly, then, the Hebrews worshipped the moon. But, even apart from Astarte, this worship may be proven on other evidence. Dr. Jamieson says that the word mena (moon: Anglo-Saxon, mona) "approaches most nearly to a word used by the prophet Isaiah, which has been understood by the most learned interpreters as denoting the moon. 'Ye are they that prepare a table for Gad, and that furnish the offering unto Meni' (Isa. lxv. 11). As Gad is understood of the sun, we learn from Diodor. Sicul. that Meni is to be viewed as a designation of the moon." 147 This is Bishop Lowth's view. "The disquisitions and conjectures of the learned concerning Gad and Meni are infinite and uncertain: perhaps the most probable may be, that Gad means good fortune, and Meni the moon." 148 One point is worthy of notice. In our English version Meni is rendered "number"; and we know very well that by the courses of the moon ancient months and years were numbered. In Isaiah iii. 18 we find the daughters of Zion ornamented with feet-rings, and networks, and crescents: or, as our translation reads, "round tires like the moon." And, once more, in Ezekiel xlvi., we read that the gate of the inner court

of the sanctuary that "looketh toward the east, shall be opened on the day of the new moon"; and the meat offering on "the day of the new moon shall be a young bullock without blemish, and six lambs, and a ram." If there was no sacred significance in the observance of these lunar changes, why did the writer of the New Testament Epistle to the Colossians say, "Let no man judge you in respect of the new moon"? A competent scholar, in recognising this consociation of Hebrew religion with the moon's phases, rightly ascribes to it an earlier origin. Says Ewald: "To connect the annual festivals with the full moon, and to commence them in the evening, as though greeting her with a glad shout, was certainly a primitive custom, both among other races and in the circle of nations from which in the earliest times Israel sprang." 149 And the Bishop of Derry remarks: "To a religious Hebrew it was rather the moon than the sun which marked the seasons, as the calendar of the Church was regulated by it." 150 We have sought to place this Hebrew luniolatry beyond dispute, because so many Christians have supposed that "the chosen people" lived in unclouded light, and "the uncovenanted heathen" in outer and utter darkness.

Passing on we find that "in Pontus and Phrygia were temples to Meen, and Homer says Meen presides over the months, whilst in the Sanskrit Mina, we see her connected with the Fish and Virgin. It is not improbable that the great Akaimenian

race, as worshipping and upholding sun and moon faiths, were called after Meni, the moon." 151 Among the Arabians the moon was the great divinity, as may be learned from Pocock's Specimen Historiæ Arabum; Prideaux's Connection; Gibbon's Decline and Fall of the Roman Empire; and Sale's Preliminary Discourse to his translation of the Koran. Tiele says: "The ancient religion of the Arabs rises little higher than animistic polydæmonism. The names Itah and Shamsh, the sun god, occur among all the Semitic peoples; Allât, or Alilât, and Al-Uzza, as well as the triad of moon goddesses to which these last belong, are common to several, and the deities which bear them are reckoned among the chief." 152 The Saracens called the moon Cabar, the great; and its crescent is the religious symbol of the Turks to this day. Tradition says that "Philip, the father of Alexander, meeting with great difficulties in the siege of Byzantium, set the workmen to undermine the walls, but a crescent moon discovered the design, which miscarried; consequently the Byzantines erected a statue to Diana, and the crescent became the symbol of the state." Dr. Brewer, who cites this story, adds: "Another legend is that Othman, the sultan, saw in a vision a crescent moon, which kept increasing till its horns extended from east to west, and he adopted the crescent of his dream for his standard, adding the motto, Donec repleat orbem." 153 Schlegel mentions the story that Mahomet "wished to pass with his disciples as a

person transfigured in a supernatural light, and that the credulity of his followers saw the moon, or the moon's light, descend upon him, pierce his garments, and replenish him. That veneration for the moon which still forms a national or rather religious characteristic of the Mahometans, may perhaps have its foundation in the elder superstition, or pagan idolatry of the Arabs." 154 No doubt this last sentence contains the true elucidation of the crescent. For astrolatry lives in the east still. The Koran may expressly forbid the practice, saying: "Bend not in adoration to the sun or moon"; 155 yet, "monotheist as he is, the Moslem still claps his hands at sight of the new moon, and says a prayer." 156

We come next to the Persians, whom Herodotus accuses of adoring the sun and moon. But, as Gibbon says, "the Persians of every age have denied the charge, and explained the equivocal conduct, which might appear to give colour to it." 157 It will certainly require considerable explanation to free from lunar idolatry the following passage, which we find in the Zend Avesta: "We sacrifice unto the new moon, the holy and master of holiness: we sacrifice unto the full moon, the holy and master of holiness." 158 Unquestionably the Persian recognised the Lord of Light in the ordinances of heaven; and therefore his was superior to many forms of blind idol-worship. So far we may accept Hegel's interpretation of the Zend doctrine. "Light is the body of Ormuzd; thence the worship of fire, because Ormuzd is present

in all light; but he is not the sun or moon itself In these the Persians venerate only the light, which is Ormuzd." 159 In fact, we owe to the Persians a valuable testimony to the God in whom is no darkness at all. "The prayer of Ajax was for light"; and we too little feel the Fire which burns and shines beyond the stars.

In Central India the sun and moon are worshipped by many tribes, as the Khonds, Korkús, Tunguses, and Buraets. The Korkús adore the powers of nature, as the gods of the tiger, bison, the hill, the cholera, etc., "but these are all secondary to the sun and the moon, which among this branch of the Kolarian stock, as among the Kols in the far east, are the principal objects of adoration." 160 "Although the Tongusy in general worship the sun and moon, there are many exceptions to this observation. I have found intelligent people among them, who believed that there was a being superior to both sun and moon; and who created them and all the world." 160* This last sentence we read with gratitude, but not with surprise. There is some good in all, if there seem to be all good in some.

"The aboriginal tribes in the Dekkan of India also acknowledge the presence of the sun and moon by an act of reverence." 161

The inhabitants of the island of Celebes, in the East Indian Archipelago, "formerly acknowledged no gods but the sun and the moon, which were held to be eternal. Ambition for superiority made them

fall out." 162 According to Milton, ambition created unpleasantness in the Hebrew heaven.

In Northern Asia the moon had adoring admirers among the Samoyedes, the Morduans, the Tschuwasches, and other tribes. This is stated by Sir John Lubbock. 163 Lord Kames says: "The people of Borneo worship the sun and moon as real divinities. The Samoides worship both, bowing to them morning and evening in the Persian manner." 164 The Samoides are the "salmon-eaters" of Asia.

Moon-worship in China is of ancient origin, and exists in our own time. Professor Legge tells us that the primitive shih "is the symbol for manifestation and revelation. The upper part of it is the same as that in the older form of Tî, indicating 'what is above'; but of the three lines below I have not found a satisfactory account. Hsü Shăn says they represent 'the sun, moon, and stars,' and that the whole symbolizes 'the indications by these bodies of the will of Heaven! Shih therefore tells us that the Chinese fathers believed that there was communication between heaven and men. The idea of revelation did not shock them. The special interpretation of the strokes below, however, if it were established, would lead us to think that even then, so far back, there was the commencement of astrological superstition, and also, perhaps, of Sabian worship." 165 Sabianism, as most readers are aware, is the adoration of the armies of heaven: the word being derived from the Hebrew tzaba, a host. Dr. Legge leaves

Chinese Sabianism in some doubt, in the above quotation; but later on he speaks of the spirits associated with the solstitial worship, whose intercession was thus secured, "I, the emperor of the Great Illustrious dynasty, have respectfully prepared this paper, to inform the spirit of the sun, the spirit of the moon, the spirits of the five planets, of the constellations of the zodiac, and of all the stars in all the sky," and so on: and the professor adds: "This paper shows how there had grown up around the primitive monotheism of China the recognition and worship of a multitude of celestial and terrestrial spirits." 166 This is ample evidence to prove moon-worship. True, these celestial beings were "but ministering spirits," and the "monotheism remained." There was no henotheism, no worship of several single supreme deities: One only was supreme. So among the Hebrews, Persians, Hindoos, there was one only God; and yet they offered prayers and sacrifices to heaven's visible and innumerable host. When we come to modern China we shall find some very remarkable celebrations taking place, which throw sunlight upon these ancient mists. Meanwhile to strengthen our position, we may draw additional support from each of the three great stages reached in the progress of Chinese religion: namely, Confucianism, Taoism, and Buddhism. Dr. Edkins describes them as the moral, materialistic, and metaphysical systems, standing at the three corners of a great triangle. 167 The god of Confucianism

is Shang-tî or Shang-te. And with the universal anthropomorphism "Shang-te is the great father of gods and men: Shang-te is a gigantic man." 168 Again "Heaven is a great man, and man is a little heaven." 169 And now what does Confucianism say of moon-worship? "The sun and moon being the chief objects of veneration to the most ancient ancestors of the Chinese, they translated the soul of their great father heaven or the first man (Shang-te) to the sun, and the soul of their great mother earth or the first woman (the female half of the first man) to the moon." 170 In Taoism there is no room for question. Dr. Legge says that it had its Chang and Liû, and "many more gods, supreme gods, celestial gods, great gods, and divine rulers." 171 And Dr. Edkins writes: "The Taouist mythology resembles, in several points, that of many heathen nations. Some of its divinities personate those beings that are supposed to reside in the various departments of nature. Many of the stars are worshipped as gods." 172 Buddhism not only supplies further evidence, it also furnishes a noteworthy instance of mythic transformation. Sakchi or Sasi, the moon, is literally one who made a sacrifice. This refers to the legend of the hare who gave himself to feed the god. The wife of Indra adopted the hare's name, and was herself called Sasi. "The Tantra school gave every deity its Sakti or consort, and speculation enlarged the meaning of the term still further, making it designate female energy or the female

principle." 173 Buddhism, then, the popular religion in China at the present day, the religion which Dr. Farrar ventures to call "atheism fast merging into idolatry," 174 is not free from the nature worship which deifies the moon. But Buddhism, like most other imperfect systems, has precious gold mixed with its dross; and at the expense of a digression we delight to quote the statement of a recent writer, who says: "There is no record, known to me, in the whole of the long history of Buddhism, throughout the many countries where its followers have been for such lengthened periods supreme, of any persecution by the Buddhists of the followers of any other faith." 175 How glad we should feel if we could assert the same of the Christian Church!

We come at once to those celebrations which still take place in China, and illustrate the worship of the moon. The festival of Yuĕ-Ping--which is held annually during the eighth month, from the first day when the moon is new, to the fifteenth, when it is full-is of high antiquity and of deep interest. Dr. Morrison says that "the custom of civil and military officers going on the first and fifteenth of every moon to the civil and military temples to burn incense, began in the time of the Lŭh Chaon," which would be not far from A.D. 550. Also that the "eighth month, fifteenth day, is called Chung-tsew-tsëë. It is said that the Emperor Ming-hwang, of the dynasty Tang, was one night led to the palace of the moon, where he saw a large assembly of Chang-go-sëën-neu--

female divinities playing on instruments of music. Persons now, from the first to the fifteenth, make cakes like the moon, of various sizes, and paint figures upon them: these are called Yuĕ-ping, 'mooncakes.' Friends and relations pay visits, purchase and present the cakes to each other, and give entertainments. At full moon they spread out oblations and make prostrations to the moon." 176 Dennys writes: "The fifteenth day of the eighth month is a day on which a ceremony is performed by the Chinese, which of all others we should least expect to find imitated among ourselves. Most people resident in China have seen the moon-cakes which so delight the heart of the Chinese during the eighth month of every year. These are made for an autumnal festival often described as 'congratulating' or 'rewarding' the moon. The moon, it is well known, represents the female principle in Chinese celestial cosmogony, and she is further supposed to be inhabited by a multitude of beautiful females; the cakes made in her honour are therefore veritable offerings to the Queen of the Heavens. Now in a part of Lancashire, on the banks of the Ribble, there exists a precisely similar custom of making cakes in honour of the 'Queen of Heaven,'--a relic, in all probability, of the old heathen worship which was the common fount of the two customs." 177 Witness is also borne to this ceremony by a well-known traveller. "We arrived at Chaborté on the fifteenth day of the eighth moon, the anniversary of

great rejoicings among the Chinese. This festival, known as the Yué-Ping (loaves of the moon), dates from the remotest antiquity. Its original purpose was to honour the moon with superstitious rites. On this solemn day, all labour is suspended; the workmen receive from their employers a present of money, every person puts on his best clothes; and there is merry-making in every family. Relations and friends interchange cakes of various sizes, on which is stamped the image of the moon; that is to say, a hare crouching amid a small group of trees." 178 And Doolittle says: "It is always full moon on the fifteenth of every Chinese month; and, therefore, for several days previous, the evenings are bright, unless it happens to be cloudy, which is not often the case. The moon is a prominent object of attention and congratulation at this time. At Canton, it is said, offerings are made to the moon on the fifteenth. On the following day, young people amuse themselves by playing what is called 'pursuing,' or 'congratulating' the moon. At this city [Fuhchau], in the observance of this festival, the expression 'rewarding the moon' is more frequently used than 'congratulating the moon.' It is a common saying that there is 'a white rabbit in the moon pounding out rice.' The dark and the white spots on the moon's face suggest the idea of that animal engaged in the useful employment of shelling rice. The notion is prevalent that the moon is inhabited by a multitude of beautiful females, who are called by the name of an

ancient beauty who once visited that planet; but how they live, and what they do, is not a matter of knowledge or of common fame. To the question, 'Is the moon inhabited?' discussed by some Western philosophers, the Chinese would answer in the affirmative. Several species of trees and flowers are supposed to flourish in the moon. Some say that, one night in ancient times, one of the three souls of the originator of theatrical plays rambled away to the moon and paid a visit to the Lunar Palace. He found it filled with Lunarians engaged in theatrical performances. He is said to have remembered the manner of conducting fashionable theatres in the moon, and to have imitated them after his return to this earth. About the time of the festival of the middle of autumn, the bake shops provide an immense amount and variety of cakes: many of them are circular, in imitation of the shape of the moon at that time, and are from six to twelve inches in diameter. Some are in the form of a pagoda, or of a horse and rider, or of a fish, or other animals which please and cause the cake to be readily sold. Some of these 'moon-cakes' have a white rabbit, engaged with his pounder, painted on one side, together with a lunar beauty, and some trees or shrubs; on others are painted gods or goddesses, animals, flowers, or persons, according to fancy." 179

If we turn now to Jeremiah vii. 18, and read there, "The women knead dough, to make cakes to the Queen of Heaven, and to pour out drink offerings

unto other gods," and remember that, according to Rashi, these cakes of the Hebrews had the image of the god or goddess stamped upon them, we are in view of a fact of much interest. We are so unaccustomed to think that our peasants in Lancashire can have anything in common with the Chinese five thousand miles away, and with the Jews of two thousand five hundred years ago, that to many these moon-cakes will give a genuine surprise. But this is not all. Other analogies appear between Buddhist and Christian rites, such as those mentioned by Dr. Medhurst. "The very titles of their intercessors, such as 'goddess of mercy,' 'holy mother,' 'queen of heaven,' with the image of a virgin, having a child in her arms, holding a cross, are all such striking coincidences, that the Catholic missionaries were greatly stumbled at the resemblance between the Chinese worship and their own, when they came over to convert the natives to Christianity." 180 It is for the philosophical historian to show, if possible, whether these Chinese ceremonies are copies of Christian or Hebrew originals; or whether, many of our own Western forms with others of Oriental character, are not transcripts of primitive faiths now well-nigh forgotten in both East and West. The hot cross buns of Good Friday, at first sight, have little relevancy to moon worship, and those who eat them suppose they were originated to commemorate the Christian Sacrifice; but we know that the cross was a sacred symbol with the earliest Egyptians, for it is

carved upon their imperishable records; we know too that bun itself is ancient Greek, and that Winckelmann relates the discovery at Herculaneum of two perfect buns, each marked with a cross: while the boun described by Hesychius was a cake with a representation of two horns. Incredible as it may seem to some, the cross bun in its origin had nothing to do with an event with which it is in England identified; it probably commemorates the worship of the moon. In passing from China, we may also note the influence of that sexuality of which we have spoken before. Dr. Medhurst remarks: "The principle of the Chinese cosmogony seems to be founded on a sexual system of the universe." 181

Dr. Prichard tells us that among the Japanese sacred festivals are held at certain seasons of the year and at changes of the moon." Also, "It appears that Sin-too, or original Japanese religion, is merely a form of the worship of material objects, common to all the nations of Northern Asia, which, among the more civilized tribes, assumes the aspect of mythology." 182

From Asia we come to Africa, and to Egypt, that wonderful land with a lithographed history at least five thousand years old; a land that basked in the sunshine of civilization and culture when nearly the whole world without was in shadow and gloom. The mighty pyramid of Gizeh still stands, a monument of former national greatness, and a marvel to the admirer of sublimity in design and perfection in

execution. "The setting of the sides to the cardinal points is so exact as to prove that the Egyptians were excellent observers of the elementary facts of astronomy." 183 But they went farther. Diodorus says: "The first generation of men in Egypt, contemplating the beauty of the superior world, and admiring with astonishment the frame and order of the universe, judged that there were two chief gods that were eternal, that is to say, the sun and the moon, the first of which they called Osiris, and the other Isis." 184 This passage is proof that the Greeks and Romans had a very limited acquaintance with Egyptian mythology; for the historian was indubitably in error in supposing Osiris and Isis to be sun and moon. But he was right in calling the sun and moon the first gods of the Egyptians. Rawlinson says: "The Egyptians had two moon-gods, Khons or Khonsu, and Tet or Thoth." 185 Dr. Birch has translated an inscription relating to Thoth, which reads: "All eyes are open on thee, and all men worship thee as a god." 186 And M. Renouf says: "The Egyptian god Tehuti is known to the readers of Plato under the name of Thōyth. He represents the moon, which he wears upon his head, either as crescent or as full disk." 187 The same learned Egyptologist tells us that Khonsu or Chonsu was one of the triad of Theban gods, and was the moon one of his attributes being the reckoner of time. 188 Of the former divinity, Rawlinson relates an instructive myth. "According to one legend Thoth

once wrote a wonderful book, full of wisdom and science, containing in it everything relating to the fowls of the air, the fishes of the sea, and the four-footed beasts of the mountains. The man who knew a single page of the work could charm the heaven, the earth, the great abyss, the mountains and the seas. This marvellous composition he inclosed in a box of gold, which he placed within a box of silver; the box of silver within a box of ivory and ebony, and that again within a box of bronze; the box of bronze within a box of brass; and the box of brass within a box of iron; and the book, thus guarded, he threw into the Nile at Coptos. The fact became known, and the book was searched for and found. It gave its possessor vast knowledge and magical power, but it always brought on him misfortune. What became of it ultimately does not appear in the manuscript from which this account is taken; but the moral of the story seems to be the common one, that unlawful knowledge is punished by all kinds of calamity." 189 There is also a story of the moon-god Chonsu, which is worthy of repetition. Its original is in the Bibliothèque Nationale at Paris, and for its first translation we are indebted to Dr. Birch, of the British Museum. 190 A certain Asiatic princess of Bechten, wherever that was, was possessed by a spirit. Being connected, through her sister's marriage, with the court of Egypt, on her falling ill, an Egyptian practitioner was summoned to her aid. He declared that she had a demon, with which he

himself was unable to cope. Thereupon the image of the moon-god Chonsu was despatched in his mystic ark, for the purpose of exorcising the spirit and delivering the princess. The demon at once yielded to the divine influence; and the king of Bechten was so delighted that he kept the image in his possession for upwards of three years. In consequence of an alarming dream he then sent him back to Egypt with presents of great value. Whatever evil powers the moon may have exerted since, we must credit him with having once ejected an evil spirit and prolonged a royal life.

Returning to Thoth, we find the following valuable hints in the great work of Baron Bunsen:--"The connection between Tet and the moon may allude, according to Wilkinson, to the primitive use of a lunar year. The ancients had already remarked that the moon in Egyptian was masculine, not feminine, as the Greeks and Romans generally made it. Still we have no right to suppose a particular moon-god, separate from Thoth. We meet with a deity called after the moon (Aah) either as a mere personification, or as Thoth, in whom the agency of the moon and nature become a living principle. We find him so represented in the tombs of the Ramesseum, opposite to Phre; a similar representation in Dendyra is probably symbolical. According to Champollion he is often seen in the train of Ammon, and then he is Thoth. He makes him green, with the four sceptres and

cup of Ptah, by the side of which, however, is a sort of Horus curl, the infantine lock, as child or son. In the inscriptions there is usually only the crescent, but on one occasion the sign nuter (god) is added. In the tombs a moon-god is represented sitting on a bark, and holding the sceptre of benign power, to whom two Cynocephali are doing homage, followed by the Crescent and Nuter god. Lastly, the same god is found in a standing posture, worshipped by two souls and two Cynocephali." 191

With these "dog-headed" worshippers of the moon may be associated another animal that from an early date has been connected with the luminaries of the day and night. We saw that the Australian moon-myth of Mityan was of a native cat. Renouf says: "It is not improbable that the cat, in Egyptian mäu, became the symbol of the Sun-god, or Day, because the word mäu also means light." 192 Charles James Fox, with no thought of Egyptian, told the Prince of Wales that "cats always prefer the sunshine." The native land of this domestic pet, or nuisance, is certainly Persia, and some etymologists assign pers as the origin of puss. Be this as it may, the pupil of a cat's eye is singularly changeable, dilating from the narrow line in the day-time to the luminous orb in the dark. On this account the cat is likened to the moon. But in Egypt feline eyes shine with supernatural lustre. Mr. Hyde Clarke tells us that "the mummies of cats, which Herodotus saw at Bubastis, attested then, as they do now, to the

dedication of the cat to Pasht, the moon, and the veneration of the Egyptians for this animal. The cat must have been known to man, and have been named at least as early as the origin of language. The superstition of its connection with the moon is also of pre-historic date, and not invented by the Egyptians. According to Plutarch, a cat placed in a lustrum denoted the moon, illustrating the mutual symbology. He supposes that this is because the pupils of a cat's eyes dilate and decrease with the moon. The reason most probably depends, as before intimated, on another phenomenon of periodicity corresponding to the month. Dr. Rae has, however, called my attention to another possible cause of the association, which is the fact that the cat's eyes glisten at night or in the dark. It is to be observed that the name of the sun in the Malayan and North American languages is the day-eye, or sky-eye, and that of the moon the night-eye." 193 Our own daisy, too, is the day's eye, resembling the sun, and opening its little pearly lashes when the spring wakes to newness of life.

The Nubians "pay adoration to the moon; and that their worship is performed with pleasure and satisfaction, is obvious every night that she shines. Coming out from the darkness of their huts, they say a few words upon seeing her brightness, and testify great joy, by motions of their feet and hands, at the first appearance of the new moon." 194 The Shangalla worship the moon, and think that "a star

passing near the horns of the moon denotes the coming of an enemy." 195 In Western Africa moon-worship is very prevalent. Merolla says: "They that keep idols in their houses, every first day of the moon are obliged to anoint them with a sort of red wood powdered. At the appearance of every new moon, these people fall on their knees, or else cry out, standing and clapping their hands, 'So may I renew my life as thou art renewed.'" 196

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

The Mandingoes are more attracted to the varying moon than to the sun. "On the first appearance of the new moon, which they look upon to be

newly created, the Pagan natives, as well as Mahomedans, say a short prayer; and this seems to be the only visible adoration which the Kaffirs offer up to the Supreme Being." The purport of this prayer is "to return thanks to God for His kindness through the existence of the past moon, and to solicit a continuation of His favour during that of the new one." 198 Park writes on another page: "When the fast month was almost at an end, the Bushreens assembled at the Misura to watch for the appearance of the new moon; but the evening being rather cloudy, they were for some time disappointed, and a number of them had gone home with a resolution to fast another day, when on a sudden this delightful object showed her sharp horns from behind a cloud, and was welcomed with the clapping of hands, beating of drums, firing muskets, and other marks of rejoicing." 199 The Makololo and Bechuana custom of greeting the new moon is curious. "They watch most eagerly for the first glimpse of the new moon, and when they perceive the faint outline after the sun has set deep in the west, they utter a loud shout of 'Kuā!' and vociferate prayers to it." 200 The degraded Hottentots have not much improved since Bory de St. Vincent described them as "brutish, lazy, and stupid," and their worship of the moon is still demonstrative, as when Kolben wrote: "These dances and noises are religious honours and invocations to the moon. They call her Gounja. The Supreme they call Gounja-Gounja,

or Gounja Ticquoa, the god of gods, and place him far above the moon. The moon, with them, is an inferior visible god--the subject and representation of the High and Invisible. They judge the moon to have the disposal of the weather, and invoke her for such as they want. They assemble for the celebration of her worship at full and change constantly. No inclemency of the weather prevents them. And their behaviour at those times is indeed very astonishing. They throw their bodies into a thousand different distortions, and make mouths and faces strangely ridiculous and horrid. Now they throw themselves flat on the ground, screaming out a strange, unintelligible jargon. Then jumping up on a sudden, and stamping like mad (insomuch that they make the ground shake), they direct, with open throats, the following expressions, among others, to the moon: 'I salute you; you are welcome. Grant us fodder for our cattle and milk in abundance.' These and other addresses to the moon they repeat over and over, accompanying them with dancing and clapping of hands. At the end of the dance they sing 'Ho! Ho! Ho! Ho!' many times over, with a variation of notes; which being accompanied with clapping of hands makes a very odd and a very merry entertainment to a stranger." 201 In reality they hold a primitive watch-night service; their welcome of the new moon being very similar to our popular welcome of the new year. Nor should it be omitted that the ancient Ethiopians worshipped

the moon; and that those who lived above Meroë admitted the existence of eternal and incorruptible gods, among which the moon ranked as a chief divinity.

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

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

Where Phœbus sprang, sprang Phœbe also--the bright and beautiful moon. To a people addicted to the idolatry of perfect form and comeliness, no object could be more attractive than the queen of the night. When Socrates was accused of innovating upon the Greek religion, and of ridiculing the Athenian deities, he replied on his trial, "You strange man, Melêtus, are you seriously affirming that I do not think Helios and Selene to be

gods, as the rest of mankind think?" 204 Pausanias, the historian, tells us that in Phocis there was a chapel consecrated to Isis, which of all the places erected by the Greeks to this Egyptian goddess was by far the most holy. It was not lawful for any one to approach this sacred edifice but those whom the goddess had invited by appearing to them for that purpose in a dream. 205 By Isis, as we saw from Diodorus, the Greeks understood the moon. Diana was also one of the Grecian moon-goddesses, but Sir George C. Lewis thinks that this was not till a comparatively late period. The religion of Greece was so mixed up, or made up, with mythology, that for an interpretation of their theogony we must resort to poetry and impersonation. Here again we see the working of sexual anthropomorphism. Ouranos espoused Ge, and their offspring was Kronos; which is but an ancient mode of saying that chronology is the measurement on earth of heavenly motion. Solar and lunar worship was but the recognition in the primitive consciousness of the superior worth-ship of these celestial bodies. As Grote says: "To us these now appear puerile, though pleasing fancies, but to our Homeric Greek they seemed perfectly natural and plausible. In his view, the description of the sun, as given in a modern astronomical treatise, would have appeared not merely absurd, but repulsive and impious." 206 What an amount of misunderstanding would be obviated if readers of the Bible would bear this

in mind when they meet with erroneous conceptions in Hebrew cosmogony. Grote further says on the same page of his magnificent history: "Personifying fiction was blended by the Homeric Greeks with their conception of the physical phenomena before them, not simply in the way of poetical ornament, but as a genuine portion of their everyday belief." We cannot better conclude our brief glance at ancient Greece than by quoting that splendid comparison from the bard of Chios, which Pope thought "the most beautiful night-piece that can be found in poetry." Pope's own version is fine, but, as a translation, Lord Derby's must be preferred:

The Romans had many gods, superior and inferior. The former were the celestial deities, twelve in number, among whom was Diana; and the Dii Selecti, numbering eight. Of these, one was Luna, the moon, daughter of Hyperion and sister of the Sun. 208 Livy speaks of "a temple of Luna, which is on the Aventine"; and Tacitus mentions, in his Annals, a temple consecrated to the moon. In Horace, Luna is "siderum regina"; 209 and in Apuleius,

"Regina coeli," 210 Bishop Warburton, in his synopsis of Apuleius, speaks of the hopeless condition of Lucius, which obliged him to fly to heaven for relief. "The moon is in full splendour; and the awful silence of the night inspires him with sentiments of religion." He then purifies himself, and so makes his prayer to the moon, invoking her by her several names, as the celestial Venus and Diana. 211 This whole section of the Divine Legation is worthy of close study.

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

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

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

In ancient Britain the moon occupied a high position in the religion of the Druids, who had superstitious rites at the lunar changes, and who are "always represented as having the crescent in their hands." 215 "From the Penitential of Theodore, Archbishop of Canterbury, in the seventh century, and the Confessional of Ecgbert, Archbishop of York, in the early part of the eighth century, we may

infer that homage was then offered to the sun and moon." 216 Again, "There are many proofs, direct and circumstantial, that place it beyond all doubt that the moon was one of the objects of heathen worship in Britain. But under what name the moon was invoked is not discoverable, unless it may have been Andraste, the goddess to whom the British queen Boadicea, with hands outstretched to heaven, appealed when about to engage in battle with the Romans." 217 A writer of the seventeenth century, says: " In Yorkeshire, etc., northwards, some country woemen do-e worship the New Moon on their bare knees, kneeling upon an earthfast stone. And the people of Athol, in the High-lands in Scotland, doe worship the: New Moon." 218 Camden writes of the Irish: "Whether or no they worship the moon, I know not; but, when they first see her after the change, they commonly bow the knee, and say the Lord's Prayer; and near the wane, address themselves to her with a loud voice, after this manner: "Leave us as well as thou foundest us." 219" Sylvester O'Halloran, the Irish general and historian, speaking of "the correspondent customs of the Phœnicians and the Irish," adds: "Their deities were the same. They both adored Bel, or the sun, the Moon, and the stars. The house of Rimmon (2 Kings v. 18), which the Phœnicians worshipped in, like our temples of Fleachta, in Meath, was sacred to the moon. The word 'Rimmon' has by no means been understood by the different commentators; and yet by recurring

to the Irish (a branch of the Phœnicians) it becomes very intelligible; for Re is Irish for the moon, and Muadh signifies an image; and the compound word Reamham signifies prognosticating by the appearances of the moon. It appears by the life of our great St. Columba, that the Druid temples were here decorated with figures of the sun, the moon, and the stars. The Phœnicians, under the name of Bel-Samen, adored the Supreme; and it is pretty remarkable that to this very day, to wish a friend every happiness this life can afford, we say in Irish, 'the blessings of Samen and Eel be with you!' that is, of all the seasons; Bel signifying the sun, and Samhain the moon." 220 And again: "Next to the sun was the moon, which the Irish undoubtedly adored. Some remains of this worship may be traced, even at this day; as particularly borrowing, if they should not have it about them, a piece of silver on the first night of a new moon, as an omen of plenty during the month; and at the same time saying in Irish, 'As you have found us in peace and prosperity, so leave us in grace and mercy.'" 221 Tuathal, the prince to whom the estates (circa A.D. 106) swore solemnly "by the sun, moon, and stars, "to bear true allegiance," in that portion of the imperial domain taken from Munster, erected a magnificent temple called Flachta, sacred to the fire of Samhain, and to the Samnothei, or priests of the moon. Here, on every eve of November, were the fires of Samhain lighted up, with great pomp and ceremony, the monarch, the Druids, and

the chiefs of the kingdom attending; and from this holy fire, and no other, was every fire in the land first lit for the winter. It was deemed an act of the highest impiety to kindle the winter fires from any other; and for this favour the head of every house paid a Scrubal, or threepence, tax, to the Arch-Druid of Samhain." 222 Another writer mentions another Irish moon-god. "The next heathen divinity which I would bring under notice is St. Luan, alias Molua, alias Euan, alias Lugidus, alias Lugad, and Moling, etc. The foundations, with which this saint under some of his aliases is connected, extend over eight counties in the provinces of Ulster, Leinster, and Munster. Luan is to this; day the common Irish word for the moon. We read that there were fifteen saints of the name of Lugadius; and as Lugidus was one of Luan's aliases, I have set them all down as representing the moon in the several places where that planet was worshipped as the symbol of Female nature." 223 We have already seen that the moon was the embodiment of the female principle in China, and now we see that the primitive Kelts associated sexuality with astronomy and religion. It but further proves that "one touch of nature makes the whole world kin."

Moreover, to show that former moon-worship still colours our religion, it is not to be overlooked that, as our Christmas festivities are but a continuation of the Roman saturnalia, with their interchanges of visits and presents, so "the Church, celebrating in

August the festival of the harvest moon, celebrates at the same time the feast of the Assumption and of the Sacred Heart of the Virgin. And Catholic painters, following the description in the Apocalypse, fondly depict her as 'clothed with the sun, and having the moon under her feet,' and both as overriding the dragon. Even the triumph of Easter is not celebrated until, by attaining its full, the moon accords its aid and sanction. Is it not interesting thus to discover the true note of Catholicism in the most ancient paganisms, and to find that the moon, which for us is incarnate in the blessed Virgin Mary, was for the Syrians and Greeks respectively personified in the virgin Ashtoreth, the queen of heaven, and Diana, or Phœbe, the feminine of Phœbus?" 224

A recent contributor to one of our valuable serials writes: "I take the following extract from a little book published under the auspices of Dr. Barnardo. It is the 'truthful narrative' of a little sweep-girl picked up in the streets of some place near Brighton, and 'admitted into Dr. Barnardo's Village Home.' 'She had apparently no knowledge of God or sense of His presence. The only thing she had any reverence for was the moon. On one occasion, when the children were going to evening service, and a beautiful moon was shining, one of them pointed to it, exclaiming, 'Oh, mother! look, what a beautiful moon!' Little Mary caught hold of her hand, and cried, 'Yer mustn't point at the blessed moon like that; and yer mustn't talk about it!' Was it from

constantly sleeping under hedges and in barns, and waking up and seeing that bright calm eye looking at her, that some sense of a mysterious Presence had come upon the child?" 225 To this query, the answer we think should be negative. The cause more likely was that she had heard the common tradition which is yet current in East Lancashire, Cumberland, and elsewhere, that it is a sin to point at the moon. Certain old gentlemen, who ought to be better informed, still touch their hats, and devout young girls in the country districts still curtsey, to the new moon, as an act of worship.

The American races practise luniolatry very generally. The Dakotahs worship both sun and moon. The Delaware and Iroquois Indians sacrifice to these orbs, and it is most singular that "they sacrifice to a hare, because, according to report, the first ancestor of the Indian tribes had that name." But, although they receive in a dream as their tutelar spirits, the sun, moon, owl, buffalo, and so forth, "they positively deny that they pay any adoration to these subordinate good spirits, and affirm that they only worship the true God, through them." 226 This reminds us of some excellent remarks made by one whose intimate acquaintance with North American Indians entitled him to speak with authority. We have seen from Dr. Legge's writings that though the Chinese worshipped a multitude of celestial spirits, "yet the monotheism remained." Mr. Catlin will now assure us that though the American Indians adore the

heavenly bodies, they recognise the Great Spirit who inhabits them all. These are his words: "I have heard it said by some very good men, and some who have even been preaching the Christian religion amongst them, that they have no religion--that all their zeal in their worship of the Great Spirit was but the foolish excess of ignorant superstition--that their humble devotions and supplications to the sun and the moon, where many of them suppose that the Great Spirit resides, were but the absurd rantings of idolatry. To such opinions as these I never yet gave answer, nor drew other instant inferences from them, than that, from the bottom of my heart, I pitied the persons who gave them." 227 Mr. Catlin undoubtedly was right, as the Apostle Paul was right, when he acknowledged that the Athenians worshipped the true God, albeit in ignorance. At the same time, though idolatry is in numberless instances nothing more than the use of media and mediators, in seeking the One, Invisible, Absolute Spirit, it is so naturally abused by sensuous beings who rest in the concrete, that no image worshipper is free from the propensity to worship the creature more than the Creator, and to forget the Essence in familiarity with the form. The perfection of worship, we conceive, is pure theism; but how few are capable of breathing in such a supersensuous air! Men must have their "means of grace," their visible symbols, their holy waters and consecrated wafers, their crucifixes and talismans, their silver

shrines and golden calves. "These be thy gods, O Israel."

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

Meztli was the moon as deified by the Mexicans. In Teotihuacan, thirty miles north of the city of Mexico, is the site of an ancient city twenty miles in circumference. Near the centre of this spot stand the Pyramid of the Sun and the Pyramid of the Moon. The Pyramid of the Sun has a base 682 feet

long and is 180 feet high (the Pyramid of Cheops is 728 feet at the base, and is 448 feet in height). The Pyramid of the Moon is rather less, and is due north of that of the Sun. 231 No doubt the philosophy of all pyramids would show that they embody the uplifting of the human soul towards the Heaven-Father of all.

In Northern Mexico still "the Ceris superstitiously celebrate the new moon." 232 This luniolatry the Abbé Brasseur de Bourbourg explains by a novel theory. He holds that the forefathers of American civilization lived in a certain Crescent land in the Atlantic that a physical catastrophe destroyed their country whereupon the remnant that was saved commemorated their lost land by adopting the moon as their god." 233 "The population of Central America," says the Vicomte de Bussierre, "although they had preserved the vague notion of a superior eternal God and Creator, known by the name Teotl, had an Olympus as numerous as that of the Greeks and the Romans. It would appear that the inhabitants of Anahuac joined to the idea of a supreme being the worship of the sun and the moon, offering them flowers, fruits, and the first fruits of their fields." 234 Dr. Reville bids us "note that the ancient Central-American cultus of the sun and moon, considered as the two supreme deities, was by no means renounced by the Aztecs." 235 Regarding this remarkable race, a writer in the Quarterly Review for April, 1883, says: "Even the Chaldæans were not

greater astrologers than the Aztecs, and we need no further proof that the heavenly bodies were closely and accurately observed, than we find in the fact that the true length of the tropical year had been ascertained long before scientific instruments were even thought of. Their religious festivals were regulated by the movements of these bodies; but with their knowledge was mingled so vast a mass of superstition, that it is difficult to discern a gleam of light through the thick darkness." "The Botocudos of Brazil held the moon in high veneration, and attributed to her influence the chief phenomena in nature." 236 The Indian of the Coroados tribe in Brazil, "chained to the present, hardly ever raises his eyes to the starry firmament. Yet he is actuated by a certain awe of some constellations, as of everything that indicates a spiritual connection of things. His chief attention, however, is not directed to the sun, but to the moon; according to which he calculates time, and from which he is used to deduce good and evil." 237

The celebrated Abipones honour with silver altars and adoration the moon, which they call the consort of the sun, and certain stars, which they term the handmaids of the moon: but their most singular idea is that the Pleiades represent their grandfather; and "as that constellation disappears at certain periods from the sky of South America, upon such occasions they suppose that their grandfather is sick, and are under a yearly apprehension that he

is going to die; but as soon as those seven stars are again visible in the month of May, they welcome their grandfather, as if returned and restored from sickness, with joyful shouts, and the festive sound of pipes and trumpets, congratulating him on the recovery of his health." 238

The Peruvians "acknowledge no other gods than the Pachacamac, who is the supreme, and the Sun, who is inferior to him, and the Moon, who is his sister and wife." 239 In the religion of the Incas the idol (huaco) of the Moon was in charge of women, and when it was brought from the house of the Sun, to be worshipped, it was carried on their shoulders, because they said "it was a woman, and the figure resembled one." 240 Pachacamac, the great deity mentioned above, signifies "earth-animator."

Prescott, in describing the temple of the Sun, at Cuzco in Peru, tells us that "adjoining the principal structure were several chapels of smaller dimensions. One of them was consecrated to the Moon, the deity held next in reverence, as the mother of the Incas. Her effigy was delineated in the same manner as that of the Sun, on a vast plate that nearly covered one side of the apartment. But this plate, as well as all the decorations of the building, was of silver, as suited to the pale, silvery light of the beautiful planet." 241

In the far-off New Hebrides the Eramangans "worship the moon, having images in the form of the new and full moons, made of a kind of stone.

They do not pray to these images, but cleave to them as their protecting gods." 242

We have now circumnavigated the globe, touching at many points, within many degrees of latitude and longitude. But everywhere, among men of different literatures and languages, colours and creeds, we have discovered the worship of the moon. No nation has outgrown the practice, for it obtains among the polished as well as the rude. One thing, indeed, we ought to have had impressed upon our minds with fresh force; namely, that we often draw the lines of demarcation too broad between those whom we are pleased to divide into the civilized and the savage. Israelite and heathen, Grecian and barbarian, Roman and pagan, enlightened and benighted, saintly and sinful, are fine distinctions from the Hebrew, Greek, Roman, enlightened, and saintly sides of the question; but they often reflect small credit upon the wisdom and generosity of their authors. The antipodal Eramangan who cleaves to his moon image for protection may be quite equal, both intellectually and morally, with the Anglo-Saxon who still wears his amulet to ward off disease, or nails up his horse-shoe, as Nelson did to the mast of the Victory, as a guarantee of good luck. Sir George Grey has written: "It must be borne in mind, that the native races, who believed in these traditions or superstitions, are in no way deficient in intellect, and in no respect incapable of receiving the truths of Christianity; on the contrary, they readily embrace

its doctrines and submit to its rules; in our schools they stand a fair comparison with Europeans; and, when instructed in Christian truths, blush at their own former ignorance and superstitions, and look back with shame and loathing upon their previous state of wickedness and credulity." 243