The Evolution of the Dragon Part 5

When the belief became well established that the burning of incense was potent as an animating force, and especially a giver of life to the dead, it naturally came to be regarded as a divine substance in the sense that it had the power of resurrection. As the grains of incense consisted of the exudation of trees, or, as the ancient texts express it, "their sweat," the divine power of animation in course of time became transferred to the trees. They were no longer merely the source of the life-giving incense, but were themselves animated by the deity whose drops of sweat were the means of conveying life to the mummy.

The reason why the deity which dwelt in these trees was usually identified with the Mother-G.o.ddess will become clear in the course of the subsequent discussion (p. 38). It is probable that this was due mainly to the geographical circ.u.mstance that the chief source of incense was Southern Arabia, which was also the home of the primitive G.o.ddesses of fertility. For they were originally nothing more than personifications of the life-giving cowry amulets from the Red Sea.

Thus Robertson Smith's statement that "the value of the gum of the acacia as an amulet is connected with the idea that it is a clot of menstruous blood, i.e., that the tree is a woman"[61] is probably an inversion of cause and effect. It was the value attached to the gum that conferred animation upon the tree. The rest of the legend is merely a rationalization based upon the idea that the tree was identified with the mother-G.o.ddess. The same criticism applies to his further contention (p. 427) with reference to "the religious value of incense" which he claims to be due to the fact that "like the gum of the _samora_ (acacia) tree, ... it was an animate or divine plant".

Many factors played a part in the development of tree-wors.h.i.+p but it is probable the origin of the sacredness of trees must be a.s.signed to the fact that it was acquired from the incense and the aromatic woods which were credited with the power of animating the dead. But at a very early epoch many other considerations helped to confirm and extend the conception of deification. When Osiris was buried, a sacred sycamore grew up as "the visible symbol of the imperishable life of Osiris".[62]

But the sap of trees was brought into relations.h.i.+p with life-giving water and thus const.i.tuted another link with Osiris. The sap was also regarded as the blood of trees and the incense that exuded as the sweat.

Just as the water of libation was regarded as the fluid of the body of Osiris, so also, by this process of rationalization, the incense came to possess a similar significance.

For reasons precisely a.n.a.logous to those already explained in the case of libations, the custom of burning incense, from being originally a ritual act for animating the funerary statue, ultimately developed into an act of homage to the deity.

But it also acquired a special significance when the cult of sky-G.o.ds developed,[63] for the smoke of the burning incense then came to be regarded as the vehicle which wafted the deceased's soul to the sky or conveyed there the requests of the dwellers upon earth.[64]

"The soul of a human being is generally conceived [by the Chinese] as possessing the shape and characteristics of a human being, and occasionally those of an animal; ... the spirit of an animal is the shape of this animal or of some being with human attributes and speech. But plant spirits are never conceived as plant-shaped, nor to have plant-characters ... whenever forms are given them, they are mostly represented as a man, a woman, or a child, and often also as an animal, dwelling in or near the plant, and emerging from it at times to do harm, or to dispense blessings.... Whether conceptions on the animation of plants have never developed in Chinese thought and wors.h.i.+p before ideas about human ghosts ... had become predominant in mind and custom, we cannot say: but the matter seems probable" (De Groot, _op. cit._ pp.

272, 273). Tales of trees that shed blood and that cry out when hurt are common in Chinese literature (p. 274) [as also in Southern Arabia]; also of trees that lodge or can change into maidens of transcendent beauty (p. 276).

It is further significant that amongst the stories of souls of men taking up their residence in and animating trees and plants, the human being is usually a woman, accompanied by "a fox, a dog, an old raven or the like" (p. 276).

Thus in China are found all the elements out of which Dr. Rendel Harris believes the Aphrodite cult was compounded in Cyprus,[65] the animation of the anthropoid plant, its human cry, its a.s.sociation with a beautiful maiden and a dog.[66]

The immemorial custom of planting trees on graves in China is supposed by De Groot (p. 277) to be due to "the desire to strengthen the soul of the buried person, thus to save his body from corruption, for which reason trees such as pines and cypresses, deemed to be bearers of great vitality for being possessed of more _shen_ than other trees, were used preferably for such purposes". But may not such beliefs also be an expression of the idea that a tree growing upon a grave is developed from and becomes the personification of the deceased? The significance of the selection of pines and cypresses may be compared to that a.s.sociated with the so-called "cedars" in Babylonia, Egypt, and Phnicia, and the myrrh- and frankincense-producing trees in Arabia and East Africa. They have come to be accredited with "soul-substance,"

since their use in mummification and as incense and for making coffins, has made them the means for attaining a future existence. Hence in course of time they came to be regarded as charged with the spirit of vitality, the _shen_ or "soul-substance".

In China also it was because the woods of the pine or fir and the cyprus were used for making coffins and grave-vaults and that pine-resin was regarded as a means of attaining immortality (De Groot, _op. cit._ pp.

296 and 297) that such veneration was bestowed upon these trees. "At an early date, Taoist seekers after immortality transplanted that animation [of the hardy long-lived fir and cypress[67]] into themselves by consuming the resin of those trees, which, apparently, they looked upon as coagulated soul-substance, the counterpart of the blood in men and animals" (p. 296).

In India the _amrita_, the G.o.d's food of immortality, was sometimes regarded as the sap exuded from the sacred trees of paradise.

Elsewhere in these pages it is explained how the vaguely defined Mother "G.o.ddess" and the more distinctly anthropoid Water "G.o.d," which originally developed quite independently the one of the other, ultimately came to exert a profound and mutual influence, so that many of the attributes which originally belonged to one of them came to be shared with the other. Many factors played a part in this process of blending and confusion of s.e.x. As I shall explain later, when the moon came to be regarded as the dwelling or the impersonation of Hathor, the supposed influence of the moon over water led to a further a.s.similation of her attributes with those of Osiris as the controller of water, which received definite expression in a lunar form of Osiris.

But the link that is most intimately related to the subject of this address is provided by the personification of the Mother-G.o.ddess in incense-trees. For incense thus became the sweat or the tears of the Great Mother just as the water of libation was regarded as the fluid of Osiris.

[59: As I shall explain later (see page 38), the idea of the divinity of the incense-tree was a result of, and not the reason for, the practice of incense-burning. As one of the means by which the resurrection was attained incense became a giver of divinity; and by a simple process of rationalization the tree which produced this divine substance became a G.o.d.

The reference to the "eye of the body" (see p. 55) means the life-giving G.o.d or G.o.ddess who is the "eye" of the sky, _i.e._ the G.o.d with whom the dead king is identified.]

[60: It would lead me too far afield to enter into a discussion of the use of scents and unguents, which is closely related to this question.]

[61: "The Religion of the Semites," p. 133.]

[62: Breasted, p. 28.]

[63: For reasons explained on a subsequent page (56).]

[64: It is also worth considering whether the extension of this idea may not have been responsible for originating the practice of cremation--as a device for transferring, not merely the animating incense and the supplications of the living, but also the body of the deceased to the sky-world. This, of course, did not happen in Egypt, but in some other country which adopted the Egyptian practice of incense-burning, but was not hampered by the religious conservatism that guarded the sacredness of the corpse.]

[65: "The Ascent of Olympus," 1917.]

[66: For a collection of stories relating to human beings, generally women, dwelling in trees, see Hartland's "Legend of Perseus".]

[67: The fact that the fir and cypress are "hardy and long-lived" is not the reason for their being accredited with these life-prolonging qualities. But once the latter virtues had become attributed to them the fact that the trees were "hardy and long-lived" may have been used to bolster up the belief by a process of rationalization.]

The Breath of Life.

Although the pouring of libations and the burning of incense played so prominent a part in the ritual of animating the statue or the mummy, the most important incident in the ceremony was the "opening of the mouth,"

which was regarded as giving it the breath of life.

Elsewhere[68] I have suggested that the conception of the heart and blood as the vehicles of life, feeling, volition, and knowledge may have been extremely ancient. It is not known when or under what circ.u.mstances the idea of the breath being the "life" was first entertained. The fact that in certain primitive systems of philosophy the breath was supposed to have something to do with the heart suggests that these beliefs may be a const.i.tuent element of the ancient heart-theory. In some of the rock-pictures in America, Australia, and elsewhere the air-pa.s.sages are represented leading to the heart. But there can be little doubt that the practice of mummification gave greater definiteness to the ideas regarding the "heart" and "breath," which eventually led to a differentiation between their supposed functions.[69] As the heart and the blood were obviously present in the dead body they could no longer be regarded as the "life". The breath was clearly the "element" the lack of which rendered the body inanimate. It was therefore regarded as necessary to set the heart working. The heart then came to be looked upon as the seat of knowledge, the organ that feels and wills during waking life. All the pulsating motions of the body seem to have been regarded, like the act of respiration, as expressions of the vital principle or "life," which Dutch ethnological writers refer to as "soul substance". The neighbourhood of certain joints where the pulse can be felt most readily, and the top of the head, where pulsation can be felt in the infant's fontanelle, were therefore regarded by some Asiatic peoples as the places where the substance of life could leave or enter the body.

It is possible that in ancient times this belief was more widespread than it is now. It affords an explanation of the motive for trephining the skull among ancient peoples, to afford a more ready pa.s.sage for the "vital essence" to and from the skull.

In his lecture on "The Socratic Doctrine of the Soul,"[70] Professor John Burnet has expounded the meaning of early Greek conceptions of the soul with rare insight and lucidity. Originally, the word [Greek: psyche] meant "breath," but, by historical times, it had already been specialized in two distinct ways. It had come to mean _courage_ in the first place, and secondly the _breath of life_, the presence or absence of which is the most obvious distinction between the animate and the inanimate, the "ghost" which a man "gives up" at death. But it may also quit the body temporarily, which explains the phenomenon of swooning ([Greek: lipopsychia]). It seemed natural to suppose it was also the thing that can roam at large when the body is asleep, and even appear to another sleeping person in his dream. Moreover, since we can dream of the dead, what then appears to us must be just what leaves the body at the moment of death. These considerations explain the world-wide belief in the "soul" as a sort of double of the real bodily man, the Egyptian _ka_,[71] the Italian _genius_, and the Greek [Greek: psyche].

Now this double is not identical with whatever it is in us that feels and wills during our waking life. That is generally supposed to be blood and not breath.

What we feel and perceive have their seat in the heart: they belong to the body and perish with it.

It is only when the shades have been allowed to drink blood that consciousness returns to them for a while.

At one time the [Greek: psyche] was supposed to dwell with the body in the grave, where it had to be supported by the offerings of the survivors, especially by libations ([Greek: choai]).

An Egyptian psychologist has carried the story back long before the times of which Professor Burnet writes. He has explained "his conception of the functions of the 'heart (mind) and tongue'. 'When the eyes see, the ears hear, and the nose breathes, they transmit to the heart. It is he (the heart) who brings forth every issue and it is the tongue which repeats the thought of the heart.'"[72]

"There came the saying that Atum, who created the G.o.ds, stated concerning Ptah-Tatenen: 'He is the fas.h.i.+oner of the G.o.ds.... He made likenesses of their bodies to the satisfaction of their hearts. Then the G.o.ds entered into their bodies of every wood and every stone and every metal.'"[73]

That these ideas are really ancient is shown by the fact that in the Pyramid Texts Isis is represented conveying the breath of life to Osiris by "causing a wind with her wings".[74] The ceremony of "opening the mouth" which aimed at achieving this restoration of the breath of life was the princ.i.p.al part of the ritual procedure before the statue or mummy. As I have already mentioned (p. 25), the sculptor who modelled the portrait statue was called "he who causes to live," and the word "to fas.h.i.+on" a statue is identical with that which means "to give birth".

The G.o.d Ptah created man by modelling his form in clay. Similarly the life-giving sculptor made the portrait which was to be the means of securing a perpetuation of existence, when it was animated by the "opening of the mouth," by libations and incense.

As the outcome of this process of rationalization in Egypt a vast crop of creation-legends came into existence, which have persisted with remarkable completeness until the present day in India, Indonesia, China, America, and elsewhere. A statue of stone, wood, or clay is fas.h.i.+oned, and the ceremony of animation is performed to convey to it the breath of life, which in many places is supposed to be brought down from the sky.[75]

In the Egyptian beliefs, as well as in most of the world-wide legends that were derived from them, the idea a.s.sumed a definite form that the vital principle (often referred to as the "soul," "soul-substance," or "double") could exist apart from the body. Whatever the explanation, it is clear that the possibility of the existence of the vital principle apart from the body was entertained. It was supposed that it could return to the body and temporarily reanimate it. It could enter into and dwell within the stone representation of the deceased. Sometimes this so-called "soul" was identified[76] with the breath of life, which could enter into the statue as the result of the ceremony of "opening the mouth".

It has been commonly a.s.sumed by Sir Edward Tyler and those who accept his theory of animism that the idea of the "soul" was based upon the attempts to interpret the phenomena of dreams and shadows, to which Burnet has referred in the pa.s.sage quoted above. The fact that when a person is sleeping he may dream of seeing absent people and of having a variety of adventures is explained by many peoples by the hypothesis that these are real experiences which befell the "soul" when it wandered abroad during its owner's sleep. A man's shadow or his reflection in water or a mirror has been interpreted as his double. But what these speculations leave out of account is the fact that these dream- and shadow-phenomena were probably merely the predisposing circ.u.mstances which helped in the development of (or the corroborative details which were added to and, by rationalization, incorporated in) the "soul-theory," which other circ.u.mstances were responsible for creating.[77]

I have already called attention (p. 5) to the fact that in many of the psychological speculations in ethnology too little account is taken of the enormous complexity of the factors which determine even the simplest and apparently most obvious and rational actions of men. I must again remind the reader that a vast mult.i.tude of influences, many of them of a subconscious and emotional nature, affect men's decisions and opinions.

But once some definite state of feeling inclines a man to a certain conclusion, he will call up a host of other circ.u.mstances to b.u.t.tress his decision, and weave them into a complex net of rationalization. Some such process undoubtedly took place in the development of "animism"; and though it is not possible yet to reconstruct the whole history of the growth of the idea, there can be no question that these early strivings after an understanding of the nature of life and death, and the attempts to put the theories into practice to reanimate the dead, provided the foundations upon which has been built up during the last fifty centuries a vast and complex theory of the soul. In the creation of this edifice the thoughts and the aspirations of countless millions of peoples have played a part: but the foundation was laid down when the Egyptian king or priest claimed that he could restore to the dead the "breath of life"

and, by means of the wand which he called "the great magician,"[78]

could enable the dead to be born again. The wand is supposed by some scholars[79] to be a conventionalized representation of the uterus, so that its power of giving birth is expressed with literal directness.

Such beliefs and stories of the "magic wand" are found to-day in scattered localities from the Scottish Highlands to Indonesia and America.

In this sketch I have referred merely to one or two aspects of a conception of vast complexity. But it must be remembered that, once the mind of man began to play with the idea of a vital essence capable of existing apart from the body and to identify it with the breath of life, an illimitable field was opened up for speculation. The vital principle could manifest itself in all the varied expressions of human personality, as well as in all the physiological indications of life.

Experience of dreams led men to believe that the "soul" could also leave the body temporarily and enjoy varied experiences. But the concrete-minded Egyptian demanded some physical evidence to b.u.t.tress these intangible ideas of the wandering abroad of his vital essence. He made a statue for it to dwell in after his death, because he was not able to make an adequately life-like reproduction of the dead man's features upon the mummy itself or its wrappings. Then he gradually persuaded himself that the life-substance could exist apart from the body as a "double" or "twin" which animated the statue.

Searching for material evidence to support his faith primitive man not unnaturally turned to the contemplation of the circ.u.mstances of his birth. All his beliefs concerning the nature of life can ultimately be referred back to the story of his own origin, his birth or creation.