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The Worship of Saturn

Saturn, so active in the cosmic changes, was regarded by all mankind
as the supreme god. Seneca says that Epigenes, who studied astronomy
among the Chaldeans, "estimates that the planet Saturn exerts the
greatest influence upon all the movements of celestial bodies."
^[4](1)

On becoming a nova, it ejected filaments in all directions and the
solar system became illuminated as if by a hundred suns. It subsided
rather quickly and retreated into far-away regions.

Peoples that remembered early tragedies enacted in the sky by the
heavenly bodies asserted that Jupiter drove Saturn away from its place
in the sky. Before Jupiter (Zeus) became the chief god, Saturn
(Kronos) occupied the celestial throne. In all ancient religions the
dominion passes from Saturn to Jupiter.^[5](2) In Greek mythology,
Kronos is presented as the father and Zeus as his son who dethrones
him. Kronos devours some of his children. After this act Zeus
overpowers his father, puts him in chains, and drives him from his
royal station in the sky. In Egyptian folklore or religion the
participants of the drama are said to be Osiris-Saturn, brother and
husband of Isis-Jupiter.

The cult of Osiris and the mysteries associated with it dominated the
Egyptian religion as nothing else. Every dead man or woman was
entombed with observances honoring Osiris; the city of Abydos in the
desert west of the Nile and north-west of Thebes was sacred to him;
Sais in the Delta used to commemorate the floating of Osiris' body
carried by the Nile into the Mediterranean. What made Osiris so deeply
ingrained in the religious memory of the nation that his cult pervaded
mythology and religion?

Osiris' dominion, before his murder by Seth, was remembered as a time
of bliss. According to the legend Seth, Osiris' brother, killed and
dismembered him, whereupon Isis, Osiris' wife, went on peregrinations
to collect his dispersed members. Having gathered them and wrapped
them together with swathings, she brought Osiris back to life. The
memory of this event was a matter of yearly jubilation among the
Egyptians.^[6](3) Osiris became lord of the netherworld, the land of
the dead. A legend, a prominent part of the Osiris cycle, tells that
Isis gave birth to Horus, whom she conceived from the already dead
Osiris,^[7](4)

and that Horus grew up to avenge his father by engaging Seth in mortal
combat.

In Egyptology the meaning of these occurrences stands as an unresolved
mystery. The myth of Osiris "is too remarkable and occurs in too many
divergent forms not to contain a considerable element of historic
truth," wrote Sir Alan Gardiner, the leading scholar in these
fields;^[8](5) but what historical truth is it? Could it be of "an
ancient king upon whose tragic death the entire legend hinged" ?
wondered Gardiner.^[9](6) But of such a king "not a trace has been
found before the time of the Pyramid texts," and in these texts Osiris
is spoken of without end. There he appears as a dead god or king or
judge of the dead. But who was Osiris in his life? asked Gardiner. At
times "he is represented to us as the vegetation which perishes in the
flood-water mysteriously issuing from himself. . . ." ^[10](7) He is
associated with brilliant light.^[11](8)

After a life of studying Egyptian history and religion Gardiner
confessed that he remained unaware of whom Osiris represented or
memorialized: "The origin of Osiris remains from me an insoluble
mystery." ^[12](9) Nor could others in his field help him find an
answer.

The Egyptologist John Wilson wrote that it is an admission of failure
that the chief cultural content of Egyptian civilization, its
religion, its mythological features again and again narrated and
alluded to in texts and represented in statues and temple reliefs, is
not understood.^[13](10) The astral meaning of Egyptian deities was
not realized and the cosmic events their activities represent were not
thought of.

* * *

The prophet Ezekiel in the Babylonian exile had a vision--the likeness
of a man, but made of fire and amber who lifted him by the lock of his
hair and brought him to some darkened chamber where the ancients of
the house of Israel with censers in their hands were worshipping idols
portrayed upon the wall round about. Then the angel of the vision told
him: "Thou shalt see greater abominations that they do"--and he
brought the prophet to the door of the gate of the Lord's house--"and,
behold, there sat women weeping for Tammuz." Next he showed him also
Jews in the inner court of the Lord's house "with their back toward
the temple of the Lord and their faces toward the east; and they
worshipped the sun toward the east." ^[14](11)

The worship of the sun and the planets was decried by Jeremiah, a
contemporary of Ezekiel. But what was this weeping for Tammuz?

Tammuz was a Babylonian god; one of the months of the year,
approximately coinciding with July, in the summer, was named in his
honor; and by this very name it is known in the present-day Hebrew
calendar. Tammuz was a god that died and was then hidden in the
underworld; his death was the reason for a fast, accompanied by
lamentations of the women of the land. His finding or his return to
life in resurrection were the motifs of the passion.^[15](12)

Tammuz was a god of vegetation, of the flood, and of seeds: "The god
Tammuz came from Armenia every year in his ark in the overflowing
river, blessing the alluvium with new growth." ^[16](13) In the month
of Tammuz he was "bound, and the liturgies speak of his having been
drowned among flowers which were thrown upon him as he sank beneath
the waves of the Euphrates." ^[17](14) The drowning of Tammuz was an
occasion for wailing by women: "The flood has taken Tammuz, the raging
storm has brought him low." ^[18](15)

Of Tammuz it also is narrated that he was associated with brilliant
light,^[19](16) with descent into the nether world, visited there by
Ishtar, his spouse. Tammuz' death, his subsequent resurrection, or his
discovery in the far reaches, but no longer brilliant, were the themes
of the cult that was not just one of the mysteries, but the chief and
paramount cult.

The Osirian mysteries, the wailing for Tammuz, all refer to the
transformation of Saturn during and following the Deluge. Osiris was
not a king but the planet Saturn, Kronos of the Greeks, Tammuz of the
Babylonians. The Babylonians called Saturn "the Star of Tammuz."
^[20](17) After the Deluge Saturn was invisible (the sky was covered
for a long time by clouds of volcanic dust) and the Egyptians cried
for Osiris, and the Babylonians cried for Tammuz. Isis (Jupiter at
that time) went in search of her husband, and Ishtar (also Jupiter at
that early time) went to the netherworld to find her husband Tammuz.
For a time Saturn disappeared, driven away by Jupiter, and when it
reappeared it was no longer the same planet: it moved very slowly. The
disappearance of the planet Saturn in the "nether world" became the
theme of many religious observances, comprising liturgies, mystery
plays, lamentations, and fasts. When Osiris was seen again in the sky,
though greatly diminished, the people were frenzied by the return of
Osiris from death; nevertheless he became king of the netherworld. In
the Egyptian way of seeing the celestial drama, Isis (Jupiter), the
spouse of Osiris (Saturn) wrapped him in swathings. Osiris was known
as "the swathed"--the way the dead came to be dressed for their
journey to the world of the dead, over which Osiris reigns. Similar
rites were celebrated in honor of Adonis, who died and was resurrected
after a stay in the netherland^[21](18), in the mysteries of
Orpheus.^[22](19)

Sir James G. Frazer, the collector of folklore, came to regard Osiris
as a vegetation god^[23](20); likewise he saw in the Babylonian
Tammuz, an equivalent of the Egyptian Osiris, a vegetation god and,
carried away by this concept, wrote his The Golden Bough,^[24](21)
built around the idea of the vegetation god that dies and is
resurrected the following year.

A few peoples through consecutive planetary ages kept fidelity to the
ancient Saturn, or Kronos, or Brahma,^[25](22) whose age was previous
to that of Jupiter. Thus the Scythians were called Umman-Manda by the
Chaldeans^[26](23)--"People of Manda"--and Manda is the name of
Saturn.^[27](24) The Phoenicians regarded El-Saturn as their chief
deity; Eusebius informs us that El, a name used also in the Bible as a
name for God, was the name of Saturn.^[28](25) In Persia Saturn was
known as Kevan or Kaivan.^[29](26)

The different names for God in the Bible reflect the process of going
through the many ages in which one planet superseded another and was
again superseded by the next one in the celestial war. El was the name
of Saturn; Adonis of the Syrians, the bewailed deity, was also, like
Osiris, the planet Saturn; but in the period of the contest between
the two major planets, Jupiter and Saturn, the apellative of the dual
gods became Adonai, which means "my lords" ; then, with the victory of
Jupiter, it came to be applied to him alone.^[30](27)

References
1. Naturales Quaestiones VII. 4. 2. [An astrological treatise
ascribed to Manetho states that "In the beginning Kronos the Titan
ruled the entire ether; his star the far-seeing gods called `the
shining one.'" Manethonis Apotelesmaticorum libri sex, ed. C. A.
M. Axtius and Fr. A. Rigler (Cologne, 1832), p. 64 (Bk. IV, lines
14-15). Cf. Proclus, In Timaeo (ed. E. Diehl, Leipzig, 1904), vol.
III, p. 169.]
2. [Cf. Ovid, Metamorphoses I, transl. by M. Innes: "When Saturn was
consigned to the darkness of Tartarus . . . the world passed under
the rule of Jove." Tacitus refers to "a storm during which Saturn
was forcibly expelled by Jupiter and ceased to rule." ("qua
tempestate Saturnus vi Jovis pulsus cesserit regnis." ) The
Histories V. 2.]
3. [For a graphic description of some of the Egyptian rites, see
Firmicus Maternus, The Error of the Pagan Religions transl. by C.
Forbes (New York, 1970), pp. 44f.]
4. Plutarch, De Iside et Osiride.
5. Gardiner, Egypt of the Pharaohs, (Oxford University Press, 1961),
p. 424.
6. [This view was held by Kurt Sethe. See Urgeschichte und aelteste
Religion der Aegypter (Leipzig, 1930), p. 73, n. 3.]
7. Ibid., p. 426. [The connection of Osiris with water or flood-water
is frequently stressed both in native Egyptian sources and in
reports by classical and early Christian authors. Plutarch (De
Iside et Osiride 33. 364f) wrote that the Nile is the "moist
principle and power," that the Nile is the "efflux of Osiris" (39.
366c, 32.363d, 38.366a) and that Osiris is Oceanus (34,364d). Cf.
Griffiths, Plutarch's De Iside et Osiride, pp. 36, 56f., 424. See
also Origen, Contra Celsum 5.38; Hippolytus, (Refutatio Omnium
Haeresium 5.7.23) reported that the Egyptians "say that Osiris is
water." Cf. also Sallustius, De diis et de mundo, 4. Nock in his
commentary to his edition of Sallustius (p. xlviii, n. 44)
compared a first century Greek papyrus (P. Leiden J. 384, col.
vii, 23) in which it is written "I am Osiris, who is called
`water.'" The drowning of Osiris, described by Plutarch, is
attested in some of the earliest Egyptian hieroglyphic texts. See
K. Sethe, Die altaegyptische Pyramidentexte 24D, 615D, 766D; cf.
idem, Denkmal Memphitischer Theologie 8, 10b, 19ff., 62ff; H.
Gressmann, Tod und Auferstehung des Osiris, pp. 4, 11-12, 39.].
8. [H. Brugsch, (Astronomische und astrologische Inschriften
altaegyptischer Denkmaeler [Leipzig, 1883]) wrote of the
identification of certain planets, among them that of Osiris, with
the sun ("Die Planeten als Sonnen" ) and published an inscription
he had copied at Philae: "es sind Sonnen, welche leuchten
tagtaeglich und welche strahlen in der Daemmerung, es sind (dies)
der Sahu-Stern der Seele des Osiris und der Sothis Stern." ].
9. Gardiner, "Was Osiris and Ancient King Subsequently Deified?" The
Journal of Egyptian Archaeology 46 (1960), p. 104.
10. J. Wilson, "Egyptian Culture and Religion" in The Bible and the
Ancient Near East, Essays in Honor of William Foxwell Albright ed.
by E. Wright (New York, 1961), p. 307.
11. Ezekiel, ch. 8.
12. S. Langdon, Tammuz and Ishtar (Oxford, 1914), pp. 9, 22, 84f.
13. H. Gressman, The Tower of Babel (New York, 1928), p. 28; cf.
Langdon, Tammuz and Ishtar, p. 13.
14. Langdon, article "Tammuz" in The Encyclopaedia Britannica, XIIIth
Edition See also idem, Babylonian Liturgies (Paris, 1913), p. 96.
15. Langdon, Tammuz and Ishtar, p. 15. Langdon adds that "As Damu he
[Tammuz] is called bel girsu (ummun mersi), `lord of the flood.'"
(Ibid., p. 6 n.)
16. Langdon, Tammuz and Ishtar, p. 15: "The shining ocean to thy
perditions has taken thee. . . ." Cf. p. 21: "The shining crown
from thy head is divested. . . ."
17. E. F. Weidner, Handbuch der babylonisches Astronomie (Leipzig,
1915), p. 61; cf. A. Jeremias, Handbuch der altorientalistischen
Geisteskultur (Leipzig, 1913), pp. 92, 137.
18. Cf. C. Vellay, Le Culte et les fetes d'Adonis-Thammouz dans
l'orient antique (Paris, 1904); Sir James G. Frazer, Adonis,
Attis, Osiris, Vols. I-II (London, 1922).
19. Cf. W. Guthrie, Orpheus and Greek Religion (London, 1935).
20. This was also recognized by Hugo Gressman ("Tod und Auferstehung
des Osiris," Das Alte Orient [1923], p. 12.
21. See especially the volume entitled Adonis, Attis, Osiris.
22. [That Brahma is Saturn was understood by Velikovsky as long ago as
the early 1940's though he did not publish the idea until 1974 in
the text of his lecture before the American Association for the
Advancement of Science Symposium. See Pensée VII (1974), p. 10 and
KRONOS III.2 (1977), p. 6. The identification of Brahma with
Saturn is evidenced by the fact that the god is assigned a
celestial sphere (cf. The Ramayana, transl. by R. Griffith, Vol. I
[London, 1870], Canto XLV, p. 208; cf. also The Kalika Purana, ch.
xxv). A celestial sphere should probably be interpreted as an
orbit. In the Mahabharata it is further said that "the high-souled
Brahma [is] seated in the highest (abode)" (quoted in Shastri, The
Flood Legend, p. 10). The Brhad-aranyaka Uphanishad places Brahman
in the highest "world." In the cosmology of the Yogabhasya of
Vyasa, the highest celestial sphere is that of Brahma. In the
Vishnu Purana the Brahmaloka, which is the heaven of Brahma, is
the seventh and highest heaven. In some sources the Brahmaloka is
referred to as Satyaloka. Cf. Tacitus, The Histories V. 4: "In the
highest orbit and exerting the greatest influence moves the star
Saturn." Many years ago F. Wilford reported the opinion of certain
learned Brahmins who told him that while Shiva shines in the
planet Jupiter, "Saturn is directed by Brahma." ("On Egypt etc.
from the Ancient Books of the Hindus," Asiatick Researches III
(1799), p. 382). Cf. E. Moor, The Hindu Pantheon 1864), p. 218. I
believe Wilford is the unacknowledged source of Moor's assertion
that Brahma is Saturn.
In China the planet Saturn was associated with the palace and with
the Emperor. It was called "the planet of the Son of Heaven."
(Se-ma Ts'ien, Les memoires historiques, ed. by E. Chavannes, vol.
III, pt. 2, p. 367.)].
23. Cyril I. Gadd, The Fall of Nineveh (London, 1926); cf. D. J.
Wiseman, The Chronicles of the Chaldean Kings in the British
Museum (London, 1956).
24. P. Jensen, Die Kosmologie der Babylonier, p. 114. Cf. The
Brihajgatakam of Vahara Mihira, transl. by Swami Vijnanananda
(Allahabad, 1912), p. 38, n.2: "Saturn is Manda."
25. Praeparatio Evangelica IV.xvi: "Kronos [El] was deified in the
star Saturn." This statement is quoted by Eusebius from Philo's
redaction of the lost Phoenician History of Sanchuniathon. Some
classical writers, among them Tacitus (Histories V.4) alleged that
the Jews were worshippers of Saturn; cf. Augustine's refutation in
Contra Faustum Manichaeum XX. 13.
26. Dabistan 31; Bundahis, E. West. P. Jensen, Die Kosmologie der
Babylonier, p. 114.
27. Origen, Contra Celsum, V. 41.
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