emerald. Modern writers, discussing this image, state that it was made of green glass poured into a mold. According to the Egyptians, however, it withstood all the tests of an actual emerald.
Clement of Alexandria describes a figure of Serapis compounded from the following elements: First, filings of gold, silver, lead, and tin; second, all manner of Egyptian stones, including sapphires, hematites, emeralds, and topazes; all these being ground down and mixed together with the coloring matter left over from the funeral of Osiris and Apis. The result was a rare and curious figure, indigo in color. Some of the statues of Serapis must have been formed of extremely hard substances, for when a Christian soldier, carrying out the edict of Theodosius, struck the Alexandrian Serapis with his ax, that instrument was shattered into fragments and sparks flew from it. It is also quite probable that Serapis was worshiped in the form of a serpent, in common with many of the higher deities of the Egyptian and Greek pantheons.
Serapis was called Theon Heptagrammaton, or the god with the name of seven letters. The name Serapis (like Abraxas and Mithras) contains seven letters. In their hymns to Serapis the priests chanted the seven vowels. Occasionally Serapis is depicted with horns or a coronet of seven rays. These evidently represented the seven divine intelligences manifesting through the solar light. The Encyclopedia Britannica notes that the earliest authentic mention of Serapis is in connection with the death of Alexander. Such was the prestige of Serapis that he alone of the gods was consulted in behalf of the dying king.
The Egyptian secret school of philosophy was divided into the Lesser and the Greater Mysteries, the former being sacred to Isis and the latter to Serapis and Osiris. Wilkinson is of the opinion that only the priests were permitted to enter the Greater Mysteries. Even the heir to the throne was not eligible until he had been crowned Pharaoh, when, by virtue of his kingly office, he automatically became a priest and the temporal head of the state religion. (See Wilkinson's Manners and Customs of the Egyptians.) A limited number were admitted into the Greater Mysteries: these preserved their secrets inviolate.
Much of the information concerning the rituals of the higher degrees of the Egyptian Mysteries has been gleaned from an examination of the chambers and passageways in which the initiations were given.
Under the temple of Serapis destroyed by Theodosius were found strange mechanical contrivances constructed by the priests in the subterranean crypts and caverns where the nocturnal initiatory rites were celebrated. These machines indicate the severe tests of moral and physical courage undergone by the candidates. After passing through these tortuous ways, the neophytes who Survived the ordeals were ushered into the presence of Serapis, a noble and awe-inspiring figure illumined by unseen lights.
Labyrinths were also a striking feature in connection with the Rice of Serapis, and E. A. Wallis Budge, in his Gods of the Egyptians, depicts Serapis(Minotaur-like) with the body of a man and the head of a bull. Labyrinths were symbolic of the involvements and illusions of the lower world through which wanders the soul of man in its search for truth. In the labyrinth dwells the lower animal man with the head of the bull, who seeks to destroy the soul entangled in the maze of worldly ignorance. In this relation Serapis becomes the Tryer or Adversary who tests the souls of those seeking union with the Immortals. The maze was also doubtless used to represent the solar system, the Bull-Man representing the sun dwelling in the mystic maze of its planets, moons, and asteroids.
The Gnostic Mysteries were acquainted with the arcane meaning of Serapis, and through the medium of Gnosticism this god became inextricably associated with early Christianity. In fact, the Emperor Hadrian, while traveling in Egypt in A.D. 24, declared in a letter to Servianus that the worshipers of Serapis were Christians and that the Bishops of the church also worshiped at his shrine. He even declared that the Patriarch himself, when in Egypt, was forced to adore Serapis as well as Christ. (See Parsons' New Light on the Great Pyramid.)
The little-suspected importance of Serapis as a prototype of Christ can be best appreciated after a consideration of the following extract from C. W. King's Gnostics and Their Remains: "There can be no doubt that the head of Serapis, marked as the face is by a grave and pensive majesty, supplied the first idea for the conventional portraits of the Saviour. The Jewish prejudices of the first converts were so powerful that we may be sure no attempt was made to depict His countenance until some generations after all that had beheld it on earth had passed away."
Serapis gradually usurped the positions previously occupied by the other Egyptian and Greek gods, and became the supreme deity of both religions. His power continued until the fourth century of the Christian Era. In A.D. 385, Theodosius, that would-be exterminator of pagan philosophy, issued his memorable edict De Idolo Serapidis Diruendo. When the Christian soldiers, in obedience to this order, entered the Serapeum at Alexandria to destroy the image of Serapis which had stood there for centuries, so great was their veneration for the god that they dared not touch the image lest the ground should open at their feet and engulf them. At length, overcoming their fear, they demolished the statue, sacked the building, and finally as a fitting climax to their offense burned the magnificent library which was housed within the lofty apartments of the Serapeum. Several writers have recorded the remarkable fact that Christian symbols were found in the ruined foundations of this pagan temple. Socrates, a church historian of the fifth century, declared that after the pious Christians had razed the Serapeum at Alexandria and scattered the demons who dwelt there under the guise of gods, beneath the foundations was found the monogram of Christ!
THE ALEXANDRIAN SERAPIS.
From Mosaize Historie der Hebreeuwse Kerke.
Serapis is often shown standing on the back of the sacred crocodile, carrying in his left hand a rule with which to measure the inundations of the Nile, and balancing with his right hand a curious emblem consisting of an animal with the heads. The first head -- that of a lion -- signified the present; the second head -- that of a wolf -- the past; and the third head -- that of a dog -- the future. The body with its three heads was enveloped by the twisted coils of a serpent. Figures of Serapis are occasionally accompanied by Cerberus, the three-headed dog of Pluto, and -- like Jupiter -- carry baskets of grain upon their heads.
Two quotations will further establish the relationship existing between the Mysteries of Serapis and those of other ancient peoples. The first is from Richard Payne Knight's Symbolical Language of Ancient Art and Mythology: "Hence Varro [in De Lingua Latina] says that Cœlum and Terra, that is universal mind and productive body, were the Great Gods of the Samothracian Mysteries; and the same as the Serapis and Isis of the later Egyptians: the Taautos and Astarte of the Phœnicians, and the Saturn and Ops of the Latins." The second quotation is from Albert Pike's Morals and Dogma: "'Thee,' says Martianus Capella, in his hymn to the Sun, 'dwellers on the Nile adore as Serapis, and Memphis worships as Osiris: in the sacred rites of Persia thou art Mithras, in Phrygia, Atys, and Libya bows down to thee as Ammon, and Phœnician Byblos as Adonis; thus the whole world adores thee under different names.'"
The Odinic Mysteries
The date of the founding of the Odinic Mysteries is uncertain, some writers declaring that they were established in the first century before Christ; others, the first century after Christ. Robert Macoy, 33°, gives the following description of their origin: "It appears from the northern chronicles that in the first century of the Christian Era, Sigge, the chief of the Aser, an Asiatic tribe, emigrated from the Caspian sea and the Caucasus into northern Europe. He directed his course northwesterly from the Black sea to Russia, over which, according to tradition, he placed one of his sons as a ruler, as he is said to have done over the Saxons and the Franks. He then advanced through Cimbria to Denmark, which acknowledged his fifth son Skiold as its sovereign, and passed over to Sweden, where Gylf, who did homage to the wonderful stranger, and was initiated
