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Tag: Ceremony

Origins of the Sacred Marriage Rite

“In the Old Babylonian period, the daughters of kings and rulers were appointed as high priestesses of the Moon-God or of the Goddess Ishtar.

The en or entu priestesses were the counterparts of male high priests. They wore distinctive clothing, a cap with raised rim, a folded garment, jewelry, and a staff, the same insignia and garments worn by the ruler.

They lived inside the sacred shrine, had charge of temple management and affairs, performed ritual and ceremonial functions, and were usually unmarried. The nin-dingir priestess in ancient Sumer had a similar role.

Assyriologists believe that it is this class of women who annually participated in the Sacred Marriage, impersonating or representing the goddess. The basis for the ritual of the Sacred Marriage was the belief that fertility of the land and of people depended on the celebration of the sexual power of the fertility goddess.

It is likely that this rite originated in the Sumerian city of Uruk, which was dedicated to the Goddess Inanna, earlier than 3000 B.C.

The Sacred Marriage was that of the Goddess Inanna and either the high priest, representing the god, or the king, identified with the God Dumuzi. In one typical poem, the encounter is initiated by the goddess, who expresses her eagerness for union with her lover. After their union, the land blossoms forth:

“Plants rose high by his side,

Grains rose high by his side… .”

The goddess, happy and satisfied, promises to bless the house of her husband, the shepherd / king:

“My husband, the goodly store house, the holy stall,

I Inanna, will preserve you for,

I will watch over your house of life.”

The annual symbolic reenactment of this mythical union was a public celebration considered essential to the well-being of the community. It was the occasion of a joyous celebration, which may have involved sexual activity on the part of the worshipers in and around the temple grounds.

It is important for us to understand that contemporaries regarded this occasion as sacred, as mythically significant for the well-being of the community, and that they regarded the king and the priestess with reverence and honored them for performing this “sacred” service.

The Sacred Marriage was performed in the temples of various fertility goddesses for nearly two thousand years. The young God-lover or son of the goddess was known as Tammuz, Attis, Adonis, Baal, and Osiris in various languages.

In some of these rituals, the sacred union was preceded by the death of the young god, symbolizing a season of drought or infertility which ended only by his resurrection through his union with the goddess. It was she who could make him alive, who could make him king, and who could empower him to make the land fertile.

Rich sexual imagery with its joyous worship of sexuality and fertility permeated poetry and myth and found expression in statuary and sculpture. Rites similar to the Sacred Marriage also flourished in classical Greece and pre-Christian Rome.”

Gerda Lerner, “The Origin of Prostitution in Ancient Mesopotamia,” Signs, 1986, pp. 239-40.

The Diabolical Mass of Saint Sécaire

” … Again, Gascon peasants believe that to revenge themselves on their enemies bad men will sometimes induce a priest to say a mass called the Mass of Saint Sécaire. Very few priests know this mass, and three-fourths of those who do know it would not say it for love or money. None but wicked priests dare to perform the gruesome ceremony, and you may be quite sure that they will have a very heavy account to render for it at the last day. No curate or bishop, not even the archbishop of Auch, can pardon them; that right belongs to the pope of Rome alone.

The Mass of Saint Sécaire may be said only in a ruined or deserted church, where owls mope and hoot, where bats flit in the gloaming, where gypsies lodge of nights, and where toads squat under the desecrated altar. Thither the bad priest comes by night with his light o’ love, and at the first stroke of eleven he begins to mumble the mass backwards, and ends just as the clocks are knelling the midnight hour. His leman acts as clerk. The host he blesses is black and has three points; he consecrates no wine, but instead he drinks the water of a well into which the body of an unbaptized infant has been flung. He makes the sign of the cross, but it is on the ground and with his left foot.

And many other things he does which no good Christian could look upon without being struck blind and deaf and dumb for the rest of his life. But the man for whom the mass is said withers away little by little, and nobody can say what is the matter with him; even the doctors can make nothing of it. They do not know that he is slowly dying of the Mass of Saint Sécaire.”

James George Frazer, The Golden Bough: A Study in Magic and Religion, Magic and Religion, 1922, np.

The Mystical Meal

“But now what do we know of the actual details of the Attis mysteries? The first and most important point was a Mystic Meal, at which the food partaken of was served in the sacred vessels, the tympanum, and the cymbals. The formula of an Attis initiate was “I have eaten from the tympanum, I have drunk from the cymbals.” As I have remarked above, the food thus partaken of was a Food of Life–“Die Attis-Diener in der Tat eine magische Speise des Lebens aus ihren Kult-Geräten zu essen meinten.” 1

Dieterich in his interesting study entitled Eine Mithras-liturgie refers to this meal as the centre of the whole religious action.

Further, in some mysterious manner, the fate of the initiate was connected with, and dependent upon, the death and resurrection of the god. The Christian writer Firmicius Maternus, at one time himself an initiate, has left an account of the ceremony, without, however, specifying whether the deity in question was Attis or Adonis–as Dieterich remarks “Was er erzählt kann sich auf Attis-gemeinden, und auf Adonis-gemeinden beziehen.”

This is what he says: “Nocte quadam simulacrum in lectica supinum ponitur, et per numeros digestis fletibus plangitur: deinde cum se ficta lamentatione satiaverint lumen infertur: tunc a sacerdote omnium qui flebant fauces unguentur, quibus perunctis sacerdos hoc lento murmure susurrit:

Θάρρετε μύϲται τοῦ θεοῦ ϲεϲωϲμένου·

Ἕϲται γα’ρ ἡμῖν ἐκ πόνων ϲωτηρία–

on which Dieterich remarks: “Das Heil der Mysten hängt an der Rettung des Gottes.” 2

Hepding holds that in some cases there was an actual burial, and awakening with the god to a new life. 3 In any case it is clear that the successful issue of the test of initiation was dependent upon the resurrection and revival of the god.

Now is it not clear that we have here a close parallel with the Grail romances? In each case we have a common, and mystic, meal, in which the food partaken of stands in close connection with the holy vessels.

In the Attis feast the initiates actually ate and drank from these vessels; in the romances the Grail community never actually eat from the Grail itself, but the food is, in some mysterious and unexplained manner, supplied by it.

In both cases it is a Lebens-Speise, a Food of Life. This point is especially insisted upon in the Parzival, where the Grail community never become any older than they were on the day they first beheld the Talisman. 1

In the Attis initiation the proof that the candidate has successfully passed the test is afforded by the revival of the god–in the Grail romances the proof lies in the healing of the Fisher King.

Thus, while deferring for a moment any insistence on the obvious points of parallelism with the Sacrament of the Eucharist, and the possibilities of Spiritual teaching inherent in the ceremonies, necessary links in our chain of argument, we are, I think, entitled to hold that, even when we pass beyond the outward mise-en-scène of the story–the march of incident, the character of the King, his title, his disability, and relation to his land and folk–to the inner and deeper significance of the tale, the Nature Cults still remain reliable guides; it is their inner, their esoteric, ritual which will enable us to bridge the gulf between what appears at first sight the wholly irreconcilable elements of Folk-tale and high Spiritual mystery.”

Jessie L. Weston, From Ritual to Romance, 1920, pp. 139-40.

November is the Month of the Dead

“Professor von Schroeder points out that their father was the god Rudra, later known as Çiva, the god of departed souls, and of fruitfulness, i.e., a Chthonian deity, and suggests that the Maruts represent the “in Wind und Sturm dahinjagende Seelenschar.” 1

He points out that the belief in a troop of departed souls is an integral part of Aryan tradition, and classifies such belief under four main headings.

1. Under the form of a spectral Hunt, the Wild Huntsman well known in European Folk-lore. He equates this with Dionysus Zagreus, and the Hunt of Artemis-Hekate.

2. That of a spectral Army, the souls of warriors slain in fight. The Northern Einherier belong to this class, and the many traditions of spectral combats, and ghostly battles, heard, but not seen.

3. The conception of a host of women in a condition of ecstatic exaltation bordering on madness, who appear girdled with snakes, or hissing like snakes, tear living animals to pieces, and devour the flesh. The classic examples here are the Greek Maenads, and the Indian Senâs, who accompany Rudra.

4. The conception of a train of theriomorphic, phallic, demons of fertility, with their companion group of fair women. Such are the Satyrs and Nymphs of Greek, the Gandharvas and Apsaras of Indian, Mythology.

To these four main groups may be added the belief among Germanic peoples, also among the Letts, in a troop of Child Souls.

These four groups, in more or less modified forms, appear closely connected with the dominant Spirit of Vegetation, by whatever name that spirit may be known.

According to von Schroeder there was, among the Aryan peoples generally, a tendency to regard the dead as assuming the character of daimons of fertility. This view the learned Professor considers to be at the root of the annual celebrations in honour of the Departed, the ‘Feast of Souls,’ which characterized the commencement of the winter season, and is retained in the Catholic conception of November as the month of the Dead. 1

In any case we may safely conclude that the Maruts, represented as armed youths, were worshipped as deities of fruitfulness; that their dances were of a ceremonial character; and that they were, by nature and origin, closely connected with spirits of fertility of a lower order, such as the Gandharvas.

It also appears probable that, if the Dramas of which traces have been preserved in the Rig-Veda, were, as scholars are now of opinion, once actually represented, the mythological conception of the Maruts must have found its embodiment in youths, most probably of the priestly caste, who played their rôle, and actually danced the ceremonial Sword Dance.”

Jessie L. Weston, From Ritual to Romance, 1920, pp. 80-1.

Remnants of Secret Rituals of Fertility Cults

“We have found, further, that this close relation between the ruler and his land, which resulted in the ill of one becoming the calamity of all, is no mere literary invention, proceeding from the fertile imagination of a twelfth century court poet, but a deeply rooted popular belief, of practically immemorial antiquity and inexhaustible vitality; we can trace it back thousands of years before the Christian era, we find it fraught with decisions of life and death to-day.

Further, we find in that belief a tendency to express itself in certain ceremonial practices, which retain in a greater or less degree the character of the ritual observances of which they are the survival. Mr E. K. Chambers, in The Mediaeval Stage, remarks: “If the comparative study of Religion proves anything it is, that the traditional beliefs and customs of the mediaeval or modern peasant are in nine cases out of ten but the detritus of heathen mythology and heathen worship, enduring with but little external change in the shadow of a hostile faith.”

“This is notably true of the village festivals and their ludi. Their full significance only appears when they are regarded as fragments of forgotten cults, the naïve cults addressed by a primitive folk to the beneficent deities of field and wood and river, or the shadowy populace of its own dreams 1.”

We may, I think, take it that we have established at least the possibility that in the Grail romances we possess, in literary form, an example of the detritus above referred to, the fragmentary record of the secret ritual of a Fertility cult.”

Jessie L. Weston, From Ritual to Romance, 1920. Pp. 62-3.

The Rites


“The unguent cometh unto thee to fashion thy members and to gladden thy heart, and thou shalt appear in the form of Râ; it shall make thee to be sound when thou settest in the sky at eventide, and it shall spread abroad the smell of thee in the nomes of Aqert. . . .”

“Thou receivest the oil of the cedar in Amentet, and the cedar which came forth from Osiris cometh unto thee; it delivereth thee from thy enemies, and it protecteth thee in the nomes.”

“Thy soul alighteth upon the venerable sycamores. Thou criest to Isis, and Osiris heareth thy voice, and Anubis cometh unto thee to invoke thee.”

“Thou receivest the oil of the country of Manu which hath come from the East, and Râ riseth upon thee at the gates of the horizon, at the holy doors of Neith.”

“Thou goest therein, thy soul is in the upper heaven, and thy body is in the lower heaven . . . O Osiris, may the Eye of Horus cause that which floweth forth from it to come to thee, and to thy heart for ever!”

These words having been said, the whole ceremony was repeated, and then the internal organs which had been removed from the body were placed in the “liquid of the children of Horus,” so that the liquid of this god might enter into them, and whilst they were being thus treated a chapter was read over them and they were put in the funeral chest.

When this was done the internal organs were placed on the body, and the body having been made to lie straight the backbone was immersed in holy oil, and the face of the deceased was turned towards the sky; the bandage of Sebek and Sedi was then laid upon the backbone.

In a long speech the deceased is addressed and told that the liquid is “secret,” and that it is an emanation of the gods Shu and Seb, and that the resin of Phoenicia and the bitumen of Byblos will make his burial perfect in the underworld, and give him his legs, and facilitate his movements, and sanctify his steps in the Hall of Seb.

Next gold, silver, lapis-lazuli, and turquoise are brought to the deceased, and crystal to lighten his face, and carnelian to strengthen his steps; these form amulets which will secure for him a free passage in the underworld.

Meanwhile the backbone is kept in oil, and the face of the deceased is turned towards the heavens; and next the gilding of the nails of the fingers and toes begins.

When this has been done, and portions of the fingers have been wrapped in linen made at Saïs, the following address is made to the deceased:—

“O Osiris, thou receivest thy nails of gold, thy fingers of gold, and thy thumb of smu (or uasm) metal; the liquid of Râ entereth into thee as well as into the divine members of Osiris, and thou journeyest on thy legs to the immortal abode.”

“Thou hast carried thy hands to the house of eternity, thou art made perfect in gold, thou dost shine brightly in smu metal, and thy fingers shine in the dwelling of Osiris, in the sanctuary of Horus himself.”

“O Osiris, the gold of the mountains cometh to thee; it is a holy talisman of the gods in their abodes, and it lighteneth thy face in the lower heaven.”

“Thou breathest in gold, thou appearest in smu metal, and the dwellers in Re-stau receive thee; those who are in the funeral chest rejoice because thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the City of Gold,” etc.

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 186-8.

On Mummification

“IN the preceding pages we have seen how the Egyptians employed magical stones or amulets, and magical words, and magical pictures, and magical names, in the performance of deeds both good and evil; it remains to consider these magical ceremonies in which the skill of the magician-priest was exerted to its fullest extent, and with the highest objects, that is to say, to preserve the human body in a mummified condition, and to perform the symbolic acts which would restore its natural functions.

When we think of the sublime character of the life which the souls of the blessed dead were believed to lead in heaven with the gods, it is hard to understand why the Egyptians took such pains to preserve the physical body from decay.

No Egyptian who believed his Scriptures ever expected that his corruptible body would ascend into heaven and live with the gods, for they declare in no uncertain manner that it remains upon the earth whilst the soul dwells in heaven.

But that the preservation of the body was in some way or for some reason absolutely necessary is certain, for the art of mummification flourished for several thousands of years, and unless there was some good reason, besides the observance of conservative custom and traditional use, why it should do so, king and priest, gentle and simple, and rich and poor, would never have burdened their relatives and heirs with the expense of costly funeral ceremonies, and with the performance of rites which were of no avail.

At first sight, too, it seems strange to find the Egyptians studying carefully how best to provide the dead with a regular supply of sepulchral offerings, for when we come to think about it we notice that in arranging for the well-being of the dead nothing whatever was left to chance.

For example, a papyrus will contain several prayers and pictures with appropriate formulæ, the object of each of which is to give the deceased meat and drink; any one of these would have been enough for the purpose, but it was thought best in such an important matter to make assurance doubly sure, and if there was the least doubt about the efficacy of one Chapter one or more of the same class were added.

Similarly, the tendency of the natural body after death being to decay, the greatest care was taken in mummifying its various members, lest perchance any one of them should be neglected accidentally, and should, either by the omission of the words of power that ought to have been said over it, or through the lax performance of some ceremony, decay and perish.

The Egyptian declared that he was immortal, and believed that he would enjoy eternal life in a spiritual body; yet he attempted by the performance of magical ceremonies and the recital of words of power to make his corruptible body to endure for ever.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 182-4.

On Magical Figures in Ancient Egyptian Magic

“IT has been said above that the name or the emblem or the picture of a god or demon could become an amulet with power to protect him that wore it, and that such power lasted as long as the substance of which it was made lasted, if the name, or emblem, or picture was not erased from it.

But the Egyptians went a step further than this, and they believed that it was possible to transmit to the figure of any man, or woman, or animal, or living creature, the soul of the being which it represented, and its qualities and attributes.

The statue of a god in a temple contained the spirit of the god which it represented, and from time immemorial the people of Egypt believed that every statue and every figure possessed an indwelling spirit.

When the Christianized Egyptians made their attacks on the “idols of the heathen” they proved that they possessed this belief, for they always endeavoured to throw down the statues of the gods of the Greeks and Romans, knowing that if they were once shattered the spirits which dwelt in them would have no place wherein to dwell, and would thereby be rendered homeless and powerless.

It will be remembered that it is stated in the Apocryphal Gospels that when the Virgin Mary and her Son arrived in Egypt there “was a movement and quaking throughout all the land, and all the idols fell down from their pedestals and were broken in pieces.”

Then all the priests and nobles went to a certain priest with whom “a devil used to speak from out of the idol,” and they asked him the meaning of these things; and when he had explained to them that the footstep of the son of the “secret and hidden god” had fallen upon the land of Egypt, they accepted his counsel and made a figure of this god.

The Egyptians acknowledged that the new god was greater than all their gods together, and they were quite prepared to set up a statue of him because they believed that in so doing they would compel at least a portion of the spirit of the “secret and hidden god” to come and dwell in it.

In the following pages we shall endeavour to describe the principal uses which the Egyptians made of the figures of gods, and men, and beasts, to which magical powers had been imparted by means of the performance of certain symbolic ceremonies and the recital of certain words of power; and how they could be employed to do both good and evil.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 65-7.

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