HISTORY OF THE PHYSICIANS AND 
OF THE SUN-GOD AS THE GREAT 
PHYSICIAN. 
The belief in the healing power of time is one that has found 
expression in the proverbs and mythic history of almost all civilised 
nations in Asia and Europe. It first arose among the corn-growing 
races, who called the twin creators, Night and Day, the Physicians 
of the gods. Their mother in Asia Minor was the cloud-goddess 
Sar, who became in India Saranyu, meaning the swiftly flowing 
one ; and she was in Greece the goddess Rhea, meaning she who 
flows, the wife of Kronos, marked as the god of time of the corn- 
growers by the lunar crescent which he carries as his sickle. These 
people, to whom the god who measures time was also the god of 
healing, were the sons of the rivers which supplied water for irri- 
gating their crops, and especially the garden produce which the first 
growers of fruit trees had added to the field crops of the earlier 
farmers. It was they who made the ten lunar months, or forty- 
weeks of gestation, the first annus or year-ring; and who thence 
believed that the god who made life by hidden and unknown pro- 
cesses, during these creating months, could also cure diseases by- 
remedies as certain in their action as those by which life was begun. 
These speculations were the initial causes of an active scientific 
investigation as to healing methods more effectual than the charms 
and incantations of the magician or the cautery by which untaught 
believers in the magical power of the fire god tried to burn out and 
drive away disease. This infant age of science is marked in Greece 
by the rule of Cheiron, the centaur, described by Pindar as he who- 
taught Jason and HDsculapius, the divine physician, the laws of drugs 
and of the soft and healing hand (Cheir). He, half man and half 
horse, was the sun-horse of the north, who circled the heavens in his 
annual course, redressing wrongs and punishing evildoers. Put 
though he was originally a product of northern mythology, both his 
Grecian pupils were immigrants from the East. The sacred bird of 
iEsculapius, the healing god, wTas the cock, the bird of dawn, whose 
home was in India; and he carried on his medical staff, or magic 
wand, the Indian guardian snake, which was originally the ring of 
cultivated land surrounding the mother grove placed in the centre of 
Vol. 145.—No. 4. 358 
The Westminster Review. 
every village. The name of Jason, the counterpart of EEsculapius, 
tells us that he was the god of healing (las), and he was the captain 
of the crew of the Argo on which iEsculapius also sailed; and the 
constellation which gave its name to this heavenly ship of the 
circling sun is one not visible in Greece. It was the star-ship Ma 
of the Akkadians of the Euphratean Delta, whose leader was the 
star Canopus, the Hindu god Agastya, who drank up the waters of 
the Indian Ocean and controls its tides in the historico-astronomical 
mythology of India and in that of the Zendavesta. It was this 
healing star who brought the divine ship Argo, drawn by the white 
sun-horse, the star Sirius, from the land of the south, to Argos, 
called after its name; and among its crew were the twin-gods of 
Night and Day; Kastor, called by the Akkadians, Turos, or the god 
of the revolving pole (tur) ; and Poludeukes, the much wetting (deuo) 
god. They were the sons of Leda, the mother of incense, Lcdanon, 
obtained from the incense shrub Ledon, the Greek name for the 
Mastic (Pistaccia lentiscus) whence Greek incense was made. But 
the ritualistic use of incense in the temple of the Sun-god as a 
symbol of the mist and clouds wreathing the mountain top where 
the original creating god dwelt, was one that came from Central 
India, where the incense tree, the Salai (Boswellia thurifera) crowns 
every rocky height where nothing else will grow. It was first used 
in India in the temple services of the northern Turanian immigrants, 
who called themselves the sons of the mother-mountain, and who 
still in their national history tell how they were born from the 
mountain cave of the Himalayas, the source of the Jumna or 
Yamuna, the river of the twins (Yama), the sons of Saranyu, who 
came to Greece in the Argo. They, as the stars Gemini, the Ashvins 
of Hindu mythology, turned the stars round the pole, and their 
worshippers began their year with the summer solstice ruled by 
the star Sirius, when the sun reaches its most northerly point, which 
was in the first sun-voyage of the star ship Argo, Argos in Greece. 
It was the voyagers on this ship who introduced the year of Elis, 
beginning with the summer solstice and the season of the dog-days 
of Sirius; and they also brought from the East the art of healing 
by massage, the healing hand, and also the use of healing oil. 
It was in India, the home land of incense, that the Guild of the 
Baidyas or Physicians, the men of knowledge (budh) were born as 
the successors of the barber-surgeons, who first introduced the 
tonsure and the shaving of the head sun-wards round the top-knot, 
sacred to the god of the Pole-star, which was a custom universally 
observed by the yellow race, the first gardeners in the world, repre- 
sented in ancient history by the Hitfcites and by the Arabs who, 
according to Herodotus, iii. 8, shaved their heads in this way. It is 
still practised by the Chinese and the yellow race in India. The 
caste traditions of the Baidyas trace their descent to the Kusha grass, History of the Physicians. 
359 
the parent grass of the Kushika or Kushite race, from which, as we 
shall see, the eight-rayed star, the birth-throne of the Buddha, the 
sun-god of knowledge, was made, and it was round this eight-rayed 
star, the eight points of the compass, the symbol of the inhabited 
world of the corn-growing races, that the Argo sailed. The virgin 
mother of the Baidyas was the parent tree from which the Buddha 
was born, for her name was Bir-bhadra, meaning the “ blessed 
wood ” (bir), the central tree of the village grove, and her son was 
the offspring of the Kusha grass, placed in her lap by Galava, 
meaning the pure Soma. This Soma, the sap or essence of life, was 
the sacramental cup of brotherhood drunk at their yearly festival of 
the summer solstice by the Indian sons of the sun-horse, whose 
parents were the Ashvins, or twin-horses (ashva), the stars Gemini. 
The cup of the sacrament of the sun-horse was that which succeeded 
the intoxicating mead cup (madhu) of the races whose parents were 
sorcerers and magicians, and it was made of water from the parent 
running stream, fresh and roasted barley, and the juice of Kusha grass. 
The son of the virgin mother Bir-bhadra was Dhanvantari, 
meaning the internal (antari) flowing stream (dhanv), the ever- 
flowing river of intellectual thought. He was the son, not only of 
the Kusha grass (Poa cynosuroides), which pointed out to the 
immigrant farmers and herdsmen who came from Asia Minor, the 
best corn-growing lands on the river valleys, but also of the barley ; 
as this is still eaten as first-fruits by all the farmers of Northern 
India, each member of the family tasting the sacred food seven times 
in honour of the god of gestation, who begets life in forty weeks of 
seven days each. The sign of this sacred barley in the ancient 
syllabic writing of the Akkadians and Chinese is the eight-rayed 
star, and its name Esh-shu means both god and seed in Akkadian. 
This Esh-shu became in Phoenician mythology, the son of Sadyk, 
meaning the “righteous,” called Eshmun, meaning the eighth. 
He was the sun-god, the eighth of their creating gods, the other 
seven being the seven stars of the Great Bear, ruling the seven days 
of the week. 
The Phoenicians of Northern Syria traced their descent from 
Turos in the Persian Gulf, the holy Akkadian island Dilmun, the 
modern Bahrein, and it was from thence that they brought the 
theology of the eight-rayed star, and of the barley the plant of life, 
the Akkadian zi, life, the Greek zea. This barley (zea.) was one of 
the principal ingredients in the Greek Eleusinian cup of Demeter, 
the barley mother, mixed, as in the Hindu Soma and the Zend 
Haoma cup, with running water. 
Another name of the Phoenician Eshmun was Tammuz, the 
Semitic form of the Akkadian Dumu-zi, the son (dumu) of life (zi). 
He was the god worshipped in Cyprus, as Eshmun the healer 
(Paian), and this epithet of Paian the healer was continued to this 360 
The Westminster Review. 
god when he became Apollo the Protector, for it was to Apollo> 
Paian that the Gymnopasdia or dances of naked boys were danced. 
He, like Eshmun, was joined with the stars of the Great Bear, for 
the temple of his twin sister Artemis was guarded by the statue of 
a bear, and she was worshipped at Athens as Arktos, the Bear 
constellation in the Arkteia festival. She was the goddess of 
parturition, whose girdle was worn by all brides and child-bearing 
women; and she was the mother goddess of the yellow race, to 
whom all girls between five and ten were dedicated, for during this 
time they wore saffron-coloured clothes. The union of Apollo and 
Artemis as the gods of day and night told of the union of the- 
northern sons of the sun-horse with the yellow people of the north- 
east. 
But though these races proclaimed their union in the theology of 
Greece and Phoenicia, the land in which the creed of the united 
races, sons of the eight-rayed star, was conceived was India. This 
was the parent-land of all maritime commerce on the Indian Ocean,, 
for it is only on its forest-clad coasts that ship-building timber 
grows within easy reach of the sea, and it was thence that in the 
earliest ages of navigation the Sumerian and Arab merchants of the 
Persian Gulf imported, as they still do, timber to build their ships*, 
and these are still built in native yards without the use of iron. It 
was Indian geographers who divided India among the eight tribes j. 
four belonging to the earlier forest races and four to the northern 
corn-growing immigrants, and who thus made the eight-rayed star 
the first map of the civilised earth. This sacred earth they called 
the altar of God, the eight-sided Yupa, or sacrificial stake, which was. 
the symbol of their sun-god, Vishnu the Preserver. The eight- 
rayed star was the especial symbol of the sun-god, as in both of its* 
elements it is consecrated to the sun-god of the year measured by 
the equinoxes and solstices. For it is formed of the upright cross of 
St. George, the rain-god still worshipped in Syria, as Khudr, the 
water-god, the plougli-god of Cappadocia, the Geourgos or worker 
(ourgos) of the earth (ge). He was the year-god of the Syrians and. 
Jews, who began their year with the autumnal equinox. To this 
original cross, denoting the four points of the compass, that of 
St. Andrews was added to make the eight-rayed star. This is the 
cross of the sun-horse, upon which St. George and his Egyptian 
equivalent Horus are represented as riding when he slew the dragon ‘r 
first the cloud that would not give up its rain, and afterwards the 
stars of the constellation Draco which surrounded the pole and ruled 
the calculation of time before the year of the sun-god. The sign of 
Horus, the supreme (Hor) god of the Egyptians, the youngest of 
their nine creating gods, is the five-rayed star, formed by the- 
N.E., N.W., S.E. and S.W. points of the compass, the rising and 
setting points of the sun at the summer and winter solstices, with-. History of the Physicians 
361 
<the sacred Egyptian obelisk, the gnomon stone inserted in the 
northern angle of the cross. 
It is in the Indian historical stories, telling how the sun-god of 
■the eight-rayed star was born of the Kusha grass, that we find the 
■clearest account of the growth of astronomical knowledge, which 
culminated in the measurement of the year by the path of the sun 
through the heavens. The first of these is that contained in sections 
3xi. to xcii. of the Ashvamedha Parva of the Mahabhdrata, telling of 
the birth of Parikshit, meaning the circling sun, the sun-god of the 
year of four seasons, who gave life and wealth to the Kushika, the 
■sons of the Kusha grass. The’ reputed father of Parikshit was 
Abhimanyu, meaning “ ardent zeal and activity”: and his mother 
was Uttara, queen of the upper or northern heaven, daughter of 
Virata, the god of virile energy, who made the pole and its sur- 
rounding stars turn round as the fire-drill of heaven. Abhimanyu’s 
father was Arjuna, the fair (arjuna) young sun-god, bearer of the 
■heavenly bow, Gandiva, the rainbow sign of the sun-god of the fer- 
tilising showers, who, in his daily march across the heavens, brought 
the alternate rain and sunshine which ripened the grain. His 
■mother was Su-bhadra, the blessed Su, the southern form of Khu, 
the mother-bird of the Kushika, who brought the Soma from heaven 
in Hindu mythology, and who is also called Durga, the mountain- 
igoddess. She was the twin sister of Krishna, the sun antelope, the 
.god to whom the Kusha grass, the favourite food of the antelopes, 
is sacred, and whose skin every Indian Brahmin must wear at his 
initiation. In the war between the Pandavas, sons of the antelope- 
star Pandu, also called Mrigasirsha, or the deer’s head, the star 
Orion and the Kushika, or Kauravya, born of the egg laid by 
Gandhari, the original storm-bird mother, meaning she who wets 
{dhara) the land (Gan), Abhimanyu, son of the warrior rain and 
-sun-god, was slain by Drona, meaning the jar, or sacred cask, in 
which the sacramental soma was stored, and this Drona is called in 
’the Brahmanas the supreme god Ka, the soul of life. This holy 
•casket was first the rain-cloud, and afterwards the plant-stem, into 
which the sap rises in the spring of the year, measured by the 
.growth of plants, the year of three seasons ruled by Orion, who led 
’the stars round the pole, the year preceding that measured by the 
•circling sun. The story of the contest between the believers in the 
plant year, with its three seasons, and the sun year, beginning first 
•with the autumnal and vernal equinox and afterwards with the 
summer solstice, is the usual story of the opposition offered by con- 
servative believers in the past to all innovating reformers. The 
■first battle between these opposing foes was that in which the 
■offspring of the god of fertilising showers, the sun-god of day, fought 
with the creating god who, by the revolution of the pole, the fire- 
-drill of heaven, generated the heat which caused the sap to rise in 362 
The Westminster Review. 
the spring and usher in the year of the infant plant. This year is 
depicted in the trident symbol of the creating spirit, formed of the 
two cotyledon leaves and the plumule, and called by the Buddhists 
the Vardhamana, or growing sign. The victory in this contest was 
gained by the champion of the god of the pole, the god of nighty 
and Abhimauyu was slain. But he left behind him the child to bo- 
bom of his wife Uttara, the Pole-star mother-goddess, who was the 
son of the blade of Ivusha grass used by Ashvatthaman, the horse- 
(ashva) son of Drona, as Galava used the Ivusha grass placed in the 
lap of Bir-bhadra, the tree-mother of the Baidyas, Ashvatthaman 
was the new father tree, Ash vat th a, or pepul, the Ficus religiosa, 
which succeeded the Banyan-tree, the Ficus Inclica, the earlier tree- 
mother of the fruit-growing races. 
It is from this pepul-tree that the fire-drill of the sacred Hindu 
fire, only extinguished at the end of the year, is made. This fire 
is the symbol of the volcanic fire underlying the mother-mountain 
and generated by the revolving pole, and as the symbolic fire-drill1 
of the pepul-tree gave birth to the ever-burning fire of the temple, 
so did the fire-drill of heaven become the parent of the circling sun 
Parikshit. This sun-god of light who succeeded the Pole-star, the 
father of darkness, as the supreme god of the southern Kushite race,, 
united with the northern sons of the sun-horse, was born a month 
before the vernal equinox. It is at the full moon before the equinox 
that the Indian Huli festival is held. This is the Carnival of the 
red race in India, which follows that of January—February, the birth- 
month of Parikshit. This is the month Magh, sacred to Magha, 
the witch-mother of the magicians, who was mother of Indra, the 
rain-god called Maghavan, and who became Maya, the mother of the 
Buddha, and it was at the saturnalian dances of the yellow races, 
celebrated in this month, that Parikshit was born. These yellow 
races were the Dravidian sons of the Sal-tree, which was, as we shall 
see, the mother-tree of the Buddha. 
But though born at the spring festival of the yellow races, it was. 
at the later equinoctial feast of the red men that the young sun-god 
first came to life. For when he was first born he was, like the frail 
grass, his parent, which depends on the weather for existence, an 
apparently lifeless infant, half strangled by the winter giants of 
frost and darkness, and he was only revived by the healing touch of 
the Kushika father-god Krishna, the sun-antelope. It was when 
the young sun-god of the new year was restored to life at the Huli 
festival of the vernal equinox that the Pandavas, sons of the antelope- 
star Orion, came back from the south as the sun-gods of the solstitial 
sun, led by Dhaumya, the priest of the smoking incense (dhurno)' 
used in the ritual of the sun-god. They had gone southward with 
the sun at the winter solstice to find the mountain-gold stored im 
the earth by Kuvera, the god of chance (from Kuvam, where ?), the* History of the Physicians. 
363 
chief of the Yakshas, the hunting (yaksh) or circling stars. He 
was also called Marutta, the rain-god of the south-west wind (Martu), 
the Gondtree (marom) god, Maroti. 
On the full moon of Cheit, the month after Phalgun, the month 
of the ploughing bull, ending with the vernal equinox, the white 
circling sun-horse attended by Phalgun, also called Arjuna, the 
bull-sun, his grandfather set forth on his yearly round. He first 
went to the north, the land of the Trigartas of the three sacrificial 
pits (gartas) sacred to the three seasons of the year of the Pole-god. 
There at the summer solstice, when the sun is in the north, the 
fighting-bull, father of the infant sun, conquered the cloud-elephant,, 
Vajradatta, given (datta) by the thunder bolt (vajra), the year-god' 
of the sons of night and of tbe Pole-star. Thence he went south- 
westward to the moon (Sin) land, Sindhu, the land of the autumnal 
equinox, where he defeated the moon-worshipping sons of Jayadratha, 
the chariot (ratha) of victory (jaya), who reckoned time by the ten 
lunar months of gestation. The course of the sun-horse thence ran 
south-eastward to the land of Manipur, on the Assam border, th& 
home of the Naga Dravidian snake-race, and there, at the winter 
solstice, Arjuna was temporarily slain by the Naga king, his own 
son Vabhra-viihana, the king of springs (vabhru),1 whose mother 
was Chitrangada, the necklace (angada) constellation Draco surround- 
ing the pole. The revived sun thence went to the north-west, 
fighting and conquering on his journey, first the king of Magadha, 
and afterwards Sharabha, king of Chedi, the land of the hawk-birdl 
mother (ched, or chir). Sharabha was the god of the spring sun, 
formed* of the lion, emblem of the conquering sun of summer, and 
the elephant, the rain-cloud. When the sun-horse won this last 
battle at the vernal equinox he completed his circle. After his 
yearly task was done he was sacrificed at the full moon of Oheit to 
make way for the sun-god of the new year, and in the ritual of his. 
sacrifice, as told in Bigveda, i. 161, thirty-four only of his thirty-six 
ribs were offered to the gods of time. They were “ the thirty-threo 
lords of the ritual order ” of the earlier Zend and Hindu ritual, the 
thirty-three judges of the Egyptian goddess Ma’at, the Pole-star 
Vega, the twenty-eight days of the lunar month and the five seasons 
of the year of Northern India and the Persian Gulf, begun by the 
victory of the rain-god of the south-west monsoon at the summer 
solstice. When this year became the Zend and Hindu year of the 
circling sun, a sixth season, the thirty-fourth rib, was added to 
the original five. 
This year of the sun-horse, as originally measured in India by the 
Pandavas, the incense-bearers, and by the earliest Zends, was not 
that of twelve months of thirty days each which afterwards became 
1 The Naga mother-goddess is Dharti, the wetting (dhara) goddess of the 
Springs. 2 Bigveda, viii. 896, Grassmann, “ Worterbuch.’’ 364 
The Westminster Review. 
the year of the Hindus, Zends, Egyptians, and Athenians. The first 
year of the sun-circle of 360 days was one of eighteen months of 
twenty days each. These months were like the later Zend months 
of thirty days, and those of the Hindu year of the Karanas divided 
into weeks of five days each, so that each month of the year of 
eighteen months contained four weeks, instead of the six weeks 
forming the month of the year of twelve months. This earlier year 
was, as Prescott tells us,1 that used by the Mexicans of North 
America, originally framed by the Toltecs, meaning the Architects, 
predecessors of the Aztecs, while the year of their neighbours in 
South America, the Peruvian sons of the sun, was one of twelve 
months of thirty days each. 
The description of this year of eighteen months in the Mahabharata 
shows it to be sacred to the sun as the Great Physician, for at the 
horse-sacrifice which began it there were eighteen sacrificial stakes 
set up, instead of the eleven stakes, one for each month of the year 
of gestation of the sun-horse set up in the original ritual. This was 
that of the earliest Yedic hymns, when the eleven verses of the 
Apri hymns were sung at the ofiering of the eleven animal victims 
tied to these stakes. Six of the eighteen stakes of the year of the 
circling sun were cut from the Bilva, or Bael tree (JEgle marmelos), 
the sacred tree of the physicians of the Bharata, or Bhar race, 
descended from the Bar tree {Ficus Indica), to which the Pandavas 
belonged, for the Bael fruit is still recognised as one of the best 
in cases of dysentery. Six were cut from theKhadira 
tree {Acacia catechu), which yields both a valuable dye and a most 
effectual medicinal drug. It is from this tree that the fire socket is 
made in which the holy Hindu fire is lighted by the fire-drill of the 
Ashvattha, or Pepul tree. The six remaining stakes were cut from 
■the Pfilasha tree {Butea frandom), the sacred tree of the yellow 
Mundas, or mountain people, the tree whose leaf is said in the Brah- 
manas to have been brought from heaven with the Soma rain by 
the mother-bird of spring, the Shyena, or frost (shya) bird. It 
flowers just before the rains, and, as it is a creeper spreading over 
trees, it covers the forests with great patches of brilliant scarlet 
blossoms. In the Mahabharata the story of the Nakula, or mungoose, 
follows that of the horse sacrifice, and tells how this year of the sun- 
horse was the last of which the beginning was greeted with animal 
sacrifices. At the end of the sacrifice beginning the year of eighteen 
months the Nakula, or mungoose, celebrated throughout India as the 
slayer of snakes, the snake-gods of the year-gods of night, persuaded 
Yadisthira, the spring-god, the eldest Pandava king, to substitute 
for the sacrifice of animals barley, the sap of plants, and milk as the 
annual Soma sacrifice to the year-god of the summer solstice. Nakula, 
the mungoose, was one of the two youngest Pandavas; he and Saha- 
1 History of Mexico, vol. i. chap. iv. p. 92, and History of Peru, vol. i. pp. 119-130. History of the Physicians. 
365 
■deva, the fire-god, were the twin sons of Madu, the intoxicated (mad) 
mother-daughter of Shalya, the Sal tree, and their fathers were the 
Ashvins, the heavenly twins.] 
This reform of Nakula, the mungoose, introduced the religion of 
the Jains, or Ascetics, for they, as well as their successors, the 
Buddhists, forbade the slaughter of any living thing, and hence no 
orthodox Hindu will eat anything else but vegetable food. 
It is in the history of the birth of the god of this new faith, the 
Eshmun, or eighth god of the barley-growing races, that we find 
still further information as to the growth of the great religious 
reformation begun by the disciples of the god who taught mankind 
by his inspired messengers or prophets. It was then that the new 
baptismal birth of the twice-born son of the holy castes of India 
made him, after his bath of consecration, fit to partake of the cup of 
brotherhood at the Soma sacrifice, and began in him the life of im- 
mortality which succeeded the death-doomed life of the sons of the 
tree or plant. In the Nidanakatha we read how the new sun-god, 
called the Buddha or god of wisdom (budh), born at the vernal 
equinox, was conceived at the Midsummer festival under the great 
Sill tree of the Himalayas, the parent tree of the yellow Dravidians, 
sons of the mountain. This parent tree stood in the Mano-sila-tal, 
the plain (tal) of the rock (sila) of calculation (mano). His mother 
was Maya, or Magha, who, as we have already seen, was the Dravidian 
witch-mother. But she was also like Uttara, the Pole-star goddess 
of heaven, the star Tara, the merciful mother of the Buddhists, whose 
shrine at Budh Gaya, in the temple of the Buddha, is described by 
Hiouen Tsiang, the Chinese traveller, who visited India in the 
seventh century A.D., and who is worshipped as Tara Pennu, the 
female (pen) Tara, by all the Dravidians of India who still practise 
the sorcery and magic taught by their Finn ancestors. She was 
brought to the holy plain by the four angels guarding the four 
quarters of the heavens, and was, before her son was conceived, 
bathed in the holy lake Anotatta, meaning “ not heated,” the cool pool 
of pure water whence the mother rivers spring. After bathing, she 
lay down with her head to the east, whence the young sun-god was 
to rise. He appeared in the form of the elephant cloud-god, and 
•entered her womb on the right side, coming from the north-east as 
the son of the summer solstice ; and he held in his right hand a 
lotus, the sacred flower of the river races of India and Egypt. His 
‘birth was at the vernal equinox, and not, like that of Parikshit, in 
January-February; and, while he was being born, his mother stood 
and clasped the ancestral Sal tree growing in the village grove of 
Lumbini, common to Kapilavastu, the city of the gardening yellow 
(kapila) race, and Kolya, the town of Maya, and of the earlier yellow 
mountain people (koh), otherwise called Mallis or Munda, the people 
who still practise magic, and are renowned throughout India as 366 
The Westminster Review. 
sorcerers. A shower of rain fell on his mother as he was born, thus 
showing him to be the sun-god of the spring showers. When born, 
he looked round to the eight points of the eight-rayed star, up to the 
zenith and down to the nadir, and took seven steps forward, the 
seven days of the week of the ring of forty weeks of gestation. As 
he stepped forward, he told his mother that he had brought into the 
world the Medicine of Healing, the sandal-wood he held in his hand, 
which Sakko the rain-god had given him. This medicine was the 
seed of plants yielding healing drugs. And he placed it in an 
earthen jar, the Drona described above, the mother earth, whence it 
was to rise to life again as the growing plant sown as barley in the 
Kurrum festival of the Dravidian Ooraons, held in August, and the 
barley, lettuce, and fennel grown in the wooden boxes called the 
Gardens of Adonis, at the Phoenician festival of the birth of Eshmun. 
This was held, as Ezekiel viii. 1 tells us, like the Ooraon festival in 
August, and was the festival of the year of the young plant, which 
began at the summer solstice. 
The Buddha first appeared as the sun-god at the Ploughing festival 
of the Nagur, or plough-god, called by the Gonds and Hindus the- 
Akhtuj, or festival of the axle (aksha)—that is, the axle of the sun- 
wain going round the pole, and taking the stars with it. The polo 
in the new theology of the circling sun, which marked its path by 
the shadows of the gnomon-stone, was looked on as stationary, and 
no longer thought to be the father-god, the turning fire drill of 
heaven, who took the stars round with him as he revolved. The 
festival took1 place six weeks after his birth, and at it he appeared 
as the meridian sun, which casts no shadow. He was placed under 
a Jambu-tree, the centre tree of Jambu-dwlpa, the central kingdom 
of India, called by the gardening races who grew fruit trees after the 
Jambu-tree (Eugenia jcimboland), the distinctive fruit tree of the 
Central Indian forests. It is called in Pali the koli tree, showing it 
to be the parent tree of the Koliyas, or mountain gardening races, to 
whom Maya, Magha, or Tara was the mother-goddess, and the story 
must have been brought by them as one of their national stories 
when they emigrated to Oude, where the later Buddha, who was a 
living person, and not a mythical abstraction, was born. 
While the Buddha was under the tree it cast no shadow, and 
those of the surrounding trees revolved round it. 
But to find the clearest exposition of the astronomical theology of 
the eight-rayed sun-star we must look to the account of the birth of 
the soul of the Buddha, when he finally acquired perfect wisdom 
after six years’ penance. As the hour of the new birth drew near 
the Buddha seated himself under a Nigrodha or Banyan-tree (Ficus 
Indicci), the parent fruit tree of the Kushite race. This tree grew 
in the village where the landowner, Senani, the general of the army 
(Sena) of heaven, dwelt. His daughter was Su-jata, born of Su, th© History of the Physicians. 
367 
southern form of the Akkadian and Egyptian Khu, the bird, and 
the Hindu and Finnish Ku, the begetter, and also the moon. She, 
as the Pole-star bird, fed her ten thousand cows, the stars in the 
meadow, where the fig-tree of the Kushika, called also Gautama, or 
sons of the bull (gut), grew,1 and selected the milk of the eight most 
perfect animals, the seven stars of the Great Bear and the sun-god 
Eshmun. On the morning of the full moon of April-May, about 
the 1st of our May, she milked these eight cows and boiled their 
milk with rice on a fire laid and lighted by Sakko, the wet (sak) 
god of the summer solstice, the god of the north reached by the sun 
at this season, the god who bears the trumpet called Vi-jaya-uttara, 
the double (vi) victory (jaya) of the north (uttara). She put the rice- 
milk when ready into a golden dish, and her maid, Panna, meaning 
completion, took it at sunrise as an offering to the holy mother-tree 
under which the Buddha was sitting. When the sun-god of the 
eight-rayed star received in the golden dish of the hues of the rising 
sun, the first-fruits offered instead of the earlier animal sacrifices, the 
earthenware alms-bowl, given him by the angel, Ghatikara, the jar 
in which the seed of the medicine-plant was sown, disappeared. In 
the name Ghatikara we find one of the proofs that this story is one 
telling of the measurement of time, for it means one who makes the 
Ghatis. The Ghatis are the sixty divisions of twenty-four minutes 
each, used by the Indian Dravidians to measure the night and day. 
It was Ghatikara who had given the Buddha, when he first began 
his penance, the eight requisites of a teacher of the universal know- 
ledge taught by the Supreme God who measures time to those of 
His children who wish to use it to the best advantage. There were 
the three robes, the three seasons of spring, summer, and winter, the 
times for sowing, growing and storing the crops which clothed the 
year. The fourth, the alms-bowl, was the autumn season, the seed- 
vessel of the plant of healing and reproduction, the season of the 
ripened seed, whence the crops of the future year, the food-store 
of the growing world, were to be born. The fifth requisite, the 
razor, cut off and offered to the parent-god of the rivers the first- 
fruits of the growing seed of intelligent life, the hair of the young 
child and of the consecrated priest. The sixth, the needle, was the 
symbol of the threads, the days which united all parts of the year 
together. And the seventh was the girdle of the circling sun, which 
bound days, nights, weeks, and seasons in one perfect whole. The 
eighth requisite was the water-strainer, the clouds which sent to 
earth the life-giving rain. 
The Buddha, taking the golden vessel filled with the milk of the 
1 In Hindu primitive astronomy the heavens were the celestial village divided, 
like the earthly village, into fields with balks, or boundary marks, the stars. The 
stars forming the twenty-eight stations of the lunar monthly circle were called the 
Nag-kshetra, or fields (kshetra), of the Nag, the guardian snake, who, as the ring of 
cultivated land, surrounded the village. 368 
The Westminster Review. 
eight cows, rose from his seat under the Nigrodha-tree and bathed 
in theNiranjara river at the Sapatthitha, the firmly established, ferry, 
thus consecrating himself as a new-born son of the parent-rivers of 
the corn-growing races. For forty-nine days—that is, seven weeks 
—after his baptismal bath he lived on the rice-milk offering, and at 
the summer solstice he rose early in the morning and threw his 
golden bowl into the river, thus showing that the old material year 
of the growing plant was dead, and that the sun of the new year, 
-engendering the birth of spiritual life, was about to rise from the 
waters. 
He passed the day in a grove of the ancestral Sal-trees of his 
mother’s mountain brethren, and in the evening Swastika,1 the sym- 
bol of the revolving solstitial sun, came to him carrying eight 
bundles of Kusha grass. Taking these, the Buddha stood in the 
west, where the sun was setting, with his back to the Pepul, or 
Ashvattha-tree (Ficus religiosa), under which he was to gain his 
final victory. He placed the eight bundles of the parent-grass of 
the Kushika so as to form of them an eight-rayed star fourteen 
cubits broad, the breadth representing the lunar phases by which 
the birth year was measured. When he had seated himself, with his 
face to the south, on this eight-rayed star throne of Kusha grass he 
was attacked from the north by Mara, the tree (marom) god of the 
storms beginning the rainy season at the summer solstice. The 
conquering sun-god foiled all his attacks, and his last deadly 
weapon, the spear of the revolving pole which killed all the 
year-gods of time when their allotted task was done, became at 
the beginning for the year’s journey of the new sun-god a garland 
of flowers. 
During the first of the next seven weeks, beginning with the 
■rising of the sun on the morning after his victory over the powers 
of storm and darkness, the Buddha sat under the Pepul, or Ashvat- 
tha-tree, on his throne of the eight-rayed star. He then rose and 
stood for seven days to the north-east of his star-throne, the quarter 
whence the sun of the summer solstice rises. During the third 
week, the first half of his second lunar period, he walked for seven 
days up and down the path of the sun-god from east to west, the 
path of nineteen steps, the nineteen jewels found at Budh Gaya, 
under the VajriL-sun, or holy thunderbolt (Vajra) throne of the 
Buddha, the ten lunar and nine solar months of gestation. The 
fourth week he sat to the north-west of the Pepul-tree, called the 
Bo-tree, or tree of knowledge, the place where the sun sets at the 
-summer solstice. The time of the autumn season was now drawing 
near, and for the first week of his second lunar month he went back 
1 He is called in the Nidanakatha Sottbiya, but Kern, in the Saddharma Pun- 
darika, and other authorities call him Swastika, the recognised Hindu name of_ the 
.sun-cross. History of the Physicians. 
369 
to the Nigrodha, or Banyan-tree, the mother-tree of the yellow races 
who first added a fourth to the earlier three seasons of the year. 
There he was tempted by the daughters of Mara, the three seasons 
of the year of the god of generation, but he resisted their overtures 
and refused to become a material father-god. During the next two 
weeks he sat successively, first under a Mucalinda-tree (Barringtonico 
acutangulcc), the Ijil, or Indian oak, flowering at the beginning of 
the rainy season, which became the sacred oak-tree of the Zends and 
Cymric Druids, worshippers of the god Hu, the Zend form of Khu, 
the mother-bird. Secondly, under a Raja-yatana-tree (Buchanania 
latifolia), the Pyar, or Chironji-tree, bearing a fruit like small 
almonds, eaten by all the forest people of Central India. 
The end of these seven weeks fell about August 10, the time 
sacred to the snake mother goddesses of the rice-growing races when 
in Chutia Nagpore the barley festival called Kurrum is held. Thus it 
is the sacred season of all the Indian corn-growers, the rice-growers of 
the south and the barley-growers of the north. When it began the 
sun-god of these united races bathed his face in the sanctifying 
waters of the Indian rains and ate the fruit of the Hari-taka Myro- 
balan tree (Terminalia chebula) given him by the rain-god Sakko. 
This tree yields a yellow dye, and is therefore sacred to the yellow 
races, and also grows galls like those of an oak whence ink is made. 
The juice of these galls mixed with A1 (Morinda tinctoria]) produces 
the red dye used in India. It is thus one of the parent trees of 
the united races who became sons of the red man. This tree was 
also sacred to the calculating or measuring god, for it was the leaves 
and flowers of the almost exactly similar tree, the Vibhitaka tree 
(Terminalia belerica), called also Arjuna, that Nala the year-god of the 
channel (nala) of time was taught to count by Ritu-parna, the 
recorder (parna) of the seasons (ritu), when he dropped his cloud 
mantle towards the close of the rainy season, and changed Nala the 
wind-god into the sun-god ruling the year by his circuit through 
the heavens in the car drawn by the Sindhu horses of the moon 
(Sin) in which Nala and Ritu-parna were travelling to join Damayanti,. 
the wife of Nala the earth goddess of the autumnal equinox. 
With the fruit of the Myrobolan tree, Sakko the wet-god gave the 
Buddha, as a tooth-cleaner, a thorn of the Naga lata or Piper Betle, 
the Betul tree of which the nut is eaten as a digestive by all rice- 
eating Hindus. 
It was when the re-born sun-god had gained complete knowledge 
and mastered the arts of calculation and healing, that Tapassu and 
Bhallika, two travelling merchants from the south, whither the sun- 
god was going, reached the tree under which he was sitting and gave 
him a rice and honey cake. These two merchants undoubtedly 
represent the two Soma caskets called Tapas Penance and Diksha 
Consecration, said in the Brahmanas to have been brought by Shyena The Westminster Review. 
370 
the frost (shya) bird from Krishanu the rainbow-god and given to 
Kadru the tree (dru) of Ka, the mother of the year of the growing 
plant, the Drona or tree stem called in the Brahmanas Ka the 
supreme God. But these names Penance and Consecration point to 
a time later than that when the path of the sun though the stars 
was first noticed and when the year was thought to be governed by 
fixed stars ruling the course of the sun and moon. Tapas has not 
only the later meaning of penance, but also means burning (tap), 
and it therefore denoted the season ruled by Sirius the dog-star of 
summer and autumn. Bhallika, which reproduces the Hindi name 
for the bear Baluk, is the constellation of the seven stars of the 
Great Bear ruling the year of generation measured by weeks of 
seven days. Sirius and the Great Bear were the guardian stars 
which brought to the sun-god the rice of the south and the honey- 
cakes of the northern sons of the bear, the honey-eating mother- 
goddess of the Finns, to whom as well as to the Indian Ashvins the 
mead-makiDg and inspiring honey, the earliest food of the prophets, 
was sacred. 
To receive this heavenly food the angels prepared for the sun- 
god a bowl made of sapphire, the blue sky of the spring and summer 
days, and of jet, the black cloud canopy of winter and night. The 
sun-god after eating this meal, inspiring him as the prophet who 
brought mental light and knowledge to men, became the god who 
ruled not only for a year, but for all time. He consecrated himself 
to his office by tearing all the hair out of his head, thus showing 
that he was no longer the god of the materialistic sons of the grow- 
ing plants and grasses propagated by seed, who like the Kushika 
offered their hair to the rivers as the first-fruits of the grass of the 
body, but the God of light who diffused life through the world by 
the spiritual power which made all natural phenomena follow each 
other in unvarying order. It was as the messenger imbued with 
the spirit of this sun-god that the last of three Buddhas, born of 
Maya, who was an actual living man, began his teaching. But this 
same spirit which inspired him had descended through many genera- 
tions of unnamed predecessors living in the ages when history was 
unwritten, and was preserved only in the memory as a summary of 
results. These condensed histories took no account of individuals, 
and only remembered events which seemed to their authors, the 
historiographers who were the state teachers, the Hindu Prashastri 
or teaching priests, to have most materially contributed to the final 
issues. It was in this spirit that the national historians told of 
the beginning of scientific research, which was first systematically 
organised when the botanical study of the growing trees and plants, 
of the commercial uses of their timber and the dyes, drugs and 
food they yielded, was followed by the astronomical conclusions that 
the divine power which had implanted all these valuable qualities 
in the vegetation of the world, was the god of light, whose son and History of the Physicians. 
371 
regent-messenger was the They still, like their predecessors, 
believed that the fixed stars were the guardian angels of all God’s 
visible messengers, and that they, as the emissaries of the God of 
light, watched and regulated the paths traversed by the sun, moon, 
and wandering planets, which last had been, during the supremacy 
of the Pole-star-god, thought to be rebels against law and order, and 
made them all follow the routes ordained by the unseen Master and 
Author of life. 
Hence they ceased to call the stars of the Great Bear the Heavenly 
Wain, the ruling stars, and took, as the director of the sun’s path, 
a new star outside the Polar circle. This was the star in the con- 
stellation of Auriga, the charioteer, called by the Akkadians Dil-gan, 
the god (dil) of the country (gan), and also the little goat, our 
Capella. It became the driver of the sun, moon, and planets, and 
thus took the position formerly given to the goat as symbol of the 
god of generation, the ruling god of time. This became the patron 
star of Babylon, and the star called Aryaman in the Bigveda and 
Zendavesta. In the latter he is said to be the Physician or Healer, 
and hence he was the star-god who attended the sun-god as the 
Great Physician. The chariot in which they drove was drawn by 
the black bull,1 the god Pushan of the Bigveda, Pashang of the 
Zendavesta, who ruled the month Push, beginning the Hindu year 
at the winter solstice; just as the star Antares, of the Scorpion con- 
stellation, of the sons of Dan, the Hindu Danava, had ruled the 
earlier year of the barley-growers of Syria, which began at the 
autumnal equinox. This last was that beginning with the Hindu 
festival to the dead Kushika fathers, to whom parched barley was 
offered ; and in Hindu astrology it was ruled by the Ajaekapad, the 
one-footed goat, the Pole-star. It was superseded by the year of the 
birth of the sun-god at the winter solstice, the year when, in Zend 
astrology, Tishtrya Sirius conquered the powers of night and dark- 
ness, as the golden-horned bull, the golden calf of Dan, worshipped 
at Dan and Bethel, and made into a god by Aaron (Ex. xxxii. 4), 
meaning the Chest or Ark of the law, of which I will speak presently. 
This year of the Divine Physician was when the cult of the conquering 
sun-god was firmly established, changed into that which began with 
the summer solstice, and the rule of Tishtrya Sirius as the white 
horse of the sun who brought up the rains of the south-west 
Monsoon. This last was the year of the second birth of the Buddha, 
called in the Nidanakatha the Vessantara birth, that is, the birth of 
the sun-god of the Vesso, or Yaishyas, the yellow trading races. 
This birth began by giving the great wealth gained by commerce to 
mankind, the wealth which, as we have seen, formed the riches 
acquired by the Pandavas before the sacrifice of the sun-horse, and 
which was stored in the Tusita or heaven of wealth (tuso) of the 
Buddhists, placed in their cosmogony above the Tavitimsa heaven. 
1 The constellation Taurus. 372 
The Westminster Review. 
This meaning the heaven of the thirty-three was, as we have seen, 
the heaven of the Kushite races, who in India, Persia, and Egypt 
measured their year, not by the course of the sun-god, but by the 
five seasons of the year of the Persian Gulf and Northern India and 
the twenty-eight days of the lunar month. 
It was these trading races, called the Yaishya, who after they 
were joined by the sons of the sun-horse, the red warrior race added 
the sixth season to the earlier year. The united races called them- 
selves the sons of the date-palm, the tree of the male and female 
stems, instead of the bisexual fig-tree of the Kushika. The date- 
palm is said in the Mahabhdrata to have been the sign depicted on 
the banner of the sexless sun-god Bhishma and of his counterpart 
Valarama, the son of Rohini, the red cow, the star Aldebaran. 
Tamar, the palm-tree, was the mother tree of the twin sons of Judah, 
from whom the royal red-race sons of Ram and his father Zerah, the 
red twin, were descended (Gen. xxxviii. 30). The palm-tree was 
the parent tree of Babylon, and it was grasped by Leto at the birth 
of Apollo at Delos, just as the Buddha’s mother clasped the Sal-tree. 
This father and mother palm-tree is especially commemorated in the 
Zend ritual of the Haoma, or sacred cup of brotherhood, for the 
sacred baresma or rain (bares) wand borne by the high-priest at the 
ceremony was made of twigs of the date-palm or pomegranate tree, 
bound together by six thread-like ribbons split out of the palm-leaves. 
That these six ribbons denoted the six seasons of the Zend year is 
conclusively shown in the rules for making the Kosti or sacred Zend 
girdle. It was made of six strands of very fine woollen thread, 
representing, as the Zend sacred books say, the six seasons of the 
year of the circling sun I have just described. Similarly the Hindu 
Brahmanas declare that the three strands of the Brahmin’s girdle 
denote the three seasons of the earlier year of the corn-growing 
races; while the three knots in which it was tied show that these 
three seasons were ruled by the three stars in Orion’s belt. 
But the Zend Kosti taught all the young people of both sexes 
who were obliged to be invested with it, not only the number of 
seasons in the year, but the weeks and months of which it was made 
up. For each strand contained twelve very fine white woollen threads, 
making in all seventy-two threads. These were the seventy-twc 
weeks of the year, each of which, like that of the Pandavas above 
described, contained five days, the week of the earlier year of three 
seasons ruled by Orion. The six strands are near each end braided 
into three string ends of two strands each, making eighteen strands, 
the eighteen months of the Pandava year of the sun-horse. This 
year, as we have seen, became, in later chronology, the wheel year 
of twelve months of thirty days each. 
To every Zend invested with the sacred girdle the sacred shirt 
was also given. It was, as the Zend sacred books tell us, first made History of the Physicians. 
373 
■of hide with the hair stripped off, the skin of the totem parent 
animal, the skin of the antelope, the spotted deer and goat, worn 
by every Indian Brahmin Kshatrya and Yaishya at their initiation to 
manhood. It was afterwards made of wool, hair, silk, bark, or hemp- 
cloth, and last of all it became the cotton-shirt worn by all Parsees 
and Sabaeans on the Euphrates. It is made of the originally Indian 
•cotton called Kapat Sindhu, the cloth of the moon (sin) land of India 
in the earliest Babylonian inscriptions. It became in the religion 
•of Zarathastra the sacred dress of the priests called the Chista, or 
chest of the law, the inspiring ephod of the Jews. The Zend priests 
were, as the Zenclavesta tells us, not only inspired by the holy ephod, 
but also by bhang, or hashish, made of hemp (Cannabis Indica), which 
was looked on as a more divine source of inspiration than the intoxi- 
cating drink of the earlier prophets. The Zendavesta tells us how 
Zarathustra, son of Purushaspa, the sun-horse (aspa) of the east 
(puru), sent out his inspired priests, the Athravans, clothed in the 
chest of the law, the ephod telling the oracles of god, to spread the new 
faith. And these were the Atharvans of the Eigveda, who measured 
the path of the sun by the Turiya, or gnomon-stone. The god 
whose worship they preached was Ashura Mazda, the god of the 
•eight (ash), the god of divine knowledge. He was the Hindu 
Ashtika, the son, according to the account in the MaJiabharata, of a 
father and mother called Jarat-karna, he who makes old, and who 
is worshipped in the Brahmana ritual as the snake Arbuda, the god 
of four (arba) seasons ; and Ashtika was also the grandson of the 
father-god of the forest races, the snake-god Yasuki, whose image 
was the male bamboo, the symbol of the growing tree. Ashtika 
was also, like the Baidyas, the physicians, son of Galava, the pure 
Soma, for, according to another story, Galava made Yishvamitra, 
the sun and moon god of the Yaishyas, the father who begot 
him on Madhu, intoxicating drink, daughter of Yayati, the son 
•of Nahusha, the constellation of the Great Bear, mother of Ashtika 
the eighth. 
In another form he was Krishna, the eighth son of Yasudeva, the 
god Yasu, god of the creating tree, and Devaki, the bright (dev) 
■mother goddess of the star Rohiui Aldebaran, mother-star of the 
cow-race, and the twin brother of Su-bhadra, the mother of Abhi- 
manyu, whose history has been told above. Krishna was born after 
Yala-rama, the seventh son, the leading star of the Great Bear. He 
became Yishnu, the Preserver, god of the Yaishya race, who bears the 
discus, the symbol of the year of the ring of circling months. It 
•was Ashtika or Yishnu who helped Janamejaya, son of Parikshit, 
the circling sun, to destroy the false snake-gods of the earlier belief 
in the gods of darkness. He also, as Assur, became the supreme 
god of the Semite Assyrians, the one god of their Pantheon, who had 
no female partner. This was the god placed by Zarathustra in the 
Vol. 145.—No. 4. 374 
The Westminster Review. 
highest heavens, the Garothman, or glittering (gar) home of endless 
lights, the dwelling-place of the bird called in the Rigvecla the bird 
of speech (Vak), Garotman, which is alone in heaven,1 the Pole-star 
Yega, called by the Egyptians Ma’at, the vulture mother of the year, 
dwelling in the constellation of the Vulture, the earliest name of 
that we call Lyra. She was the goddess of law and order, who 
maintains the unvarying succession of natural phenomena. This 
Pole-star goddess, who was the Pole-star from 10,000 to 8000 
years b.c., is worshipped by the Sabaean Arabs as El Nasr, the 
Vulture. 
But the bird of speech in the Zend creed was not the earlier 
Vulture, the Pole-star goddess, but the hawk. Zarathustra was, 
according to the Zendavestci and Bundahish, the holy hawk, Karshipta, 
who spoke the Avesta in the language of birds, hence he was the 
prophet bird of the Pole-star gocl. In Hindu historical mythology 
this mother-hawk is called Adrika, the rock where she made her 
nest, and she was, by Vasu, the creator, mother of the twin fish-gods, 
Matsya, measuring the fish, and Satyavati, meaning she who is pos- 
sessed of truth (sat), the mother of the Kusbika and Pandava kings. 
Thus they were, like Vishnu, the children of Vasu, who was the 
king of Ohedi, the land of the birds (Ched, or Chir), and father-god 
of the Chiros, who, like their congeners the Kharwars, still worship 
Besra, the hawk, as a totem god. These Chiros ruled Magadha, now 
Behar, when the Buddha attained his final enlightenment in that 
kingdom, and they were only conquered in the sixteenth century by 
Sher Shah. I myself have visited the present descendant of the 
old Chiroo Rajas. They are also called Suras, or Su-varna, the 
men of the race (varna) of the Su, the southern form of Khu, the 
bird, and these Su-varna were the great trading race of Western 
India. They were also called Tur-vasu, the people whose creating 
god, Vasu, is the Tur, or revolving Pole, and they, as the sons of 
the Pole and the Pole-star, called the island in the Persian Gulf, the 
modern Bahrein, where they fixed their first foreign station, Turos. 
This island, whence they traded with Assyria and Egypt, was that 
called by the Akkadians Dilmun, sacred to En, the supreme god (dil), 
called also En-zag, the first-born (zag) Lord (En), and also, as Dr. 
Sayce tells us, Pabi, meaning Lord in Sanskrit. He was the god 
called also Ia-khan la, the fish (khan), to whom the number forty, 
the forty weeks of gestation, were sacred. 
It was from this island that the Phoenician land trade started, 
passing up the Euphrates to the Mediterranean coast, where they 
joined themselves with the whiter races of the north and became the 
red men, called Rotou by the Egyptians. They there took the 
name of Phoenicians, meaning also the red men, who used the red 
dye made from the Murex shell-fish for which Sidon, the fish-town, 
1 Bigveda, i. 161, 45, 46. History of the Physicians, 
375 
and Tyre, the town of the rock (tsur), were famous, and in their new 
home they still, as Herodotus tells, remembered that they came from 
the Persian Gulf. In their trade with Egypt their ships crept along 
the sea coasts of Southern Arabia, where they founded the kingdom 
of the star-worshipping Sabaeans. Their parent star-gods were those 
of the people of Western India, whose mother-stars are (1) the 
Pleiades, called in India Krittakas, or spinners, and in Arabia Tur- 
ayya, or the stars of the revolving pole; (2) Aldabaran, the Indian 
Rohini, the red-cow mother Queen of the Pleiades ; (3) Canopus, the 
Arabic Suhel, the Indian Agastya, the giant who drank up the 
waters of the ocean and regulated its tides; and (4) El Nasr, the 
vulture, the star-Yega, the Hindu mother-star, Tara, who was Gand- 
harl, the vulture-mother of the Kushikas. When the sun-god 
superseded the Pole-star as the supreme god of time, the hawk, the 
bird of speech, became the mother-bird. This hawk-headed god, 
leader of the new faith, appears in Egyptian theology as Hat-hor, the 
mother of Hor, or Horus, the supreme (hor) god, both of whom are 
hawk-headed. He was, as we have seen above, the supreme god 
(hor) of the worshippers of the solstitial sun. And in his combat 
with the dragon, the circumpolar stars Draco, he is represented in 
the Egyptian bas-relief, to be seen in the Louvre, as a knight with 
a hawk’s head riding the sun-horse. This combat is described in 
the Rigveda, i. 32, 5, 9, as that in which Indra, the rain-god, slew 
Yyansa, the son of Danu, who was first the cloud with the (vi) broad 
shoulders (ansa), and afterwards the dragon or crocodile circumpolar 
stars. These were the parent-stars of the sons of the Akkadian 
judge, Danu, who worshipped the Pole-star, and who were the 
Danava of Hindu historical mythology, the Turanian sons of Danu 
of the Zenclavesta, the Danaoi of the Greeks and the Hebrew sons 
of Dan. The obelisk standing in the northern angle of the solstitial 
cross of Horus, which I have already described, is the prophetic 
Gnomon-stone marking the daily and annual progress of the sun, 
which was worshipped by the Jews as Chiun, the pillar ;x and 
these obelisks have been found by Mr. Bent in the Phoenician 
temples of Mashonaland, in South Africa, surmounted with the 
vulture, the goddess ruling the Egyptian year, and the mother- 
vulture also appears on the vulture stele at Girsu, or Tell oh, on the 
Euphrates. This obelisk-god was the red-stone god which the pre- 
Mahommedan Arabians, according to Pococke’s Specimens of Arabian 
History, worshipped as Hobal, whose name means bare, stripped of 
leaves. He had seven arrows in his hand, the seven days of the 
week, and there were in his temple 360 statues, the 360 days of the 
year. The burning of incense to represent the clouds and mists, 
amid which he was born, was an essential part of the worship of the 
sun-god, on whose altar of incense no animal offering could be made 
1 Amos v. 26. 376 
The Westminster Review. 
and no libation poured.1 Incense was, as we have seen, derived 
from India. But the united yellow Turanians and northern red 
men, sons of the sun-horse, who had come from India to the Persian 
Gulf, found in the Boswellia GarUrii of the Arabian country of 
Oman, a counterpart of the Salai tree {Boswellia thurifera) they left 
in India. This is called in the inscription on the vulture-pillar at 
Girsu, giving a list of Euphratean imports, Gishkal, the mighty (kal) 
tree. It was from tne fact that the principal trade of these mixed 
Turano-Dravidians and red men, who had now become Arabs, was in 
frankincense and other odoriferous gums that the Egyptians called 
them Hbsti. This name, as De Glaser has proved, means collectors 
of gums, and it is that written Habasa in the Sabsean inscriptions. 
They were also called in the Sabaean tongue Atyab, or incense-men, 
a name which became in Greek. They were also, like 
their Indian ancestors, called by the Egyptians Kasha, or sons of 
Kush, a name given, like that of not only to the people 
of Southern Arabia, but also to those of Somaliland and Abyssinia, 
whence the Egyptian kings, who bore on their foreheads the Urasus 
snake, the Naga snake of the Indian Kushika, came. The epoch of 
their rule in Southern Arabia is called in the catalogue of the kings 
of Edom, the red land, in Genesis xxxvi., the reign of Husham of 
the land of the Temanites, the land of Southern Arabia, the Akka- 
dian Te, the Assyrian Temennu, the foundation of life, meaning the 
Lord of Seed. Husham is called in the Zendavesta Hushrava, and 
in the Bundahish Kai Khus-rob, showing that the Hu in Husham 
and Hushrava is derived from an original Khu, the divine bird of 
the Akkadians and Egyptians. He was the king who propagated 
by arms the new faith in the supreme God of Light, for he is said 
in the Bundahish to have united the Aryans into one kingdom, and 
to have destroyed the idol temples on the Chaechasta lake, the 
modern Urumiah. This is in the land of Baku, the petroleum- 
yielding region to the south of the Caspian Sea, ruled, according to 
the inscriptions, by Gudea, King of Girsu. It is called in the 
Zendavesta Ragha, and is said to be the birthplace of Zarathustra. 
This northern invader, who preached the belief in the sun-horse, is 
called in the Bigveda Shnshrava, the glory (shrava) of the Shus, or 
Hus. He is said to have conquered Kutsa, the son of Arjuneya the 
fair (arjuna) god of the yellow race, priest of the Yarsha-giras, or 
praisers (giras, gir) of the rain-god Yarsha, sons of the Nahusha, or 
Great Bear. This great king was the king of the people called in 
the Bible Hushim2 and Shuham,3 the sons of Dan, whose rule, as I 
have shown above, extended from India to Greece. The subjects of this 
great confederated empire, comprising, like the later Persian Empire, 
the whole of South-Western Asia, were the Midianites of the Bible, the 
travelling merchants, selling incense and spices, who bought Joseph, the 
1 Exodus xxx. 9. 2 Genesis xlvi. 43. 3 Numbers xxvi. 42. History of the Physicians. 
377 
Akkadian Asipu, the divining prophet god, from his brethren after 
he had been stripped of his coat of many colours, the stars that 
ruled heaven before the sun-god.1 They made him the interpreter 
and preacher of the worship of the sun-god in Egypt. They were 
the wealthy races, whose widespread territory was divided into semi- 
independent districts, each ruled, like the States of Greece and 
those of Palestine described by Joshua, by its sovereign city. 
Their chief priest was Jethro, meaning Riches, and it was his 
daughter Zipporah, meaning a little bird, whom Moses married, and 
she was, as we are told in Numbers xii. 1, a Kushite. These 
Kushite Midianites were the star-worshippers who looked on the 
starry heaven, called, as we have seen by the Buddhists, the heaven 
of wealth, as the dwelling-place of their parent gods. It was by 
these parent stars that they steered their course over sea and land; 
and they were the early astronomers, who wrote their history on the 
heavens in the names and attributes of the constellations, and in the 
historical myths which told the meanings meant to be conveyed by 
the names given and places assigned to these guardian stars. 
Midian is, in Gen. xxv. 1, the son of Abram’s second wife, Keturah, 
whose name means incense, derived from a root meaning to enclose ; 
and Medan, the Mede, father of the race of Zarathustra, was a 
brother of Midian. They were the people to whom the fixed stars, 
revolving regularly round the pole, were the guardians of law and 
order, while the moving stars, the planets, were rebels against the 
star-king, the Pole-star. 
These Midianites were overcome by Gideon of the tribe of 
Manasseh, the eldest son of Joseph, called in the list of Syrian cities 
conquered by Thothmes III., Yoseph-el, or Joseph the god. Gideon 
means the cutter-down, and he is also called Jerubbael, or he with 
whom Baal contends. He cut down the Ashera or wooden pillars 
denoting the parent tree-god, and also the parent village groves; 
and Baal, the name of his antagonist god, is spelt in Hebrew, 
Bahai, with an ain. This ain, in derived words, represents a 
northern guttural, and hence Baal is the Slavonic god, Bug or Bag, 
meaning the distributor, the Phrygian Zeis Bagaios, the Indian 
Bagha, god of the tree of edible fruit, the fig-tree. The gods and 
kings of these Midianites who ruled, while Baal the fig-tree was 
supreme god, were Oreb the raven, the prophet bird of Odin and 
Elijah, and Zeba the plant. After Gideon had overthrown them 
and destroyed their tower, Penuel, the stone face (pen) of God, the 
gnomon-stone, he consecrated the Ephod, the sacred shirt of 
Zarathustra, the inspiring dress of the oracular priests of the 
circling sun-god.2 This new worship of the Ephod is that which 
distinguishes the age of which the history is given in the Book of 
Samuel. His name means the Name (Shem) of God, and he is the 
1 Genesis xxxvii. 25-28. 2 Judges vi. vii. viii. 378 
The Westminster Review. 
king Samlah of Masrekah, the vine-land, who succeeded Hadad, the 
successor of Husham, in the list of the kings of Edom. He is the 
Greek Semele, mother of Dionysus the vine-god, called in the 
Phoenician inscription found in a bay of Attica, Pen Samlah, the 
face (pen) of Samlah. He or she is also Semi, the daughter of 
Hadad Rimmon of Damascus, who was king before Samlah, and who 
is said in Gen. xxxvi. 35 to have, like Gideon, conquered Midian and 
Husham in the field of Moab; Hadad, meaning the sharp, the swift, 
was the son of Be-dad or Ben-dad, the son of the beloved (Dad), or 
Dodo, who, as we are told in the inscription on the Moabite-stone, 
was worshipped under that name both in Southern Palestine and Moab. 
His daughter Semi, she of ,.the name (Shem), was sent by her father, 
the sun-god, to get water from the sea to drive away the evil spirits 
from the springs. Hence she was the goddess of the springs ; the 
Hindu Kushite mother, Gandharvi, worshipped as Dharti, the wetting 
(dhara) goddess, by all aboriginal Hindu tribes of Northern India. 
She was the bi-sexual goddess Semiramis or Semiramot, meaning 
the Exalted Name, who was the supreme mother-goddess of South- 
Western Asia, whose temples were at Babylon, Heirapolis or 
Mabug, on the Euphrates, and in the Philistine city of Ashkelon. 
She was goddess of the summer solstice, whose five days’ festival, 
the five days week of the earliest solar year was held, as Berossus 
tells us, at Babylon, on the 16th of Loos, the 9th of July. It 
was then that she attained supreme power as the ruling goddess 
of the year, and imprisoned underground, on the second day of the 
feast, her husband Ninus or Nimrod, who had been the giant hunt- 
ing star Orion called by the Akkadians Dumuzi, the Tammuz of the 
Hebrews. He who had led the stars round the pole in the astrono- 
mical mythology of the year of three seasons and who was, as we 
have seen, the father star of the Indian Brahmins, became the 
underground channel which conveyed the Soma or water of life to 
the holy wells of Semiramis, who was like the Hindu Su-bhadra or 
Durga, the mountain goddess of the healing wells of the sun-god, 
the Hippo-krenai, the Greek fountains of the sun-horse (hippos). 
For her festival was always held on the hills of Semiramis, the High 
Places of the Jews, and in plain countries where there were no hills 
artificial mounds were made and called by her name. Orion, called 
Tammuz, Ta’uz or Thoas, was the father of the son of his daughter 
Semiramot, the Phoenician Adonis orEshmun, and his mother was before 
his birth changed into a tree. In one story the tree was the 
pomegranate, the tree of Rimmon, the pomegranate which supplied the 
twigs making the Zend Baresma or rain wand, and in another the 
almond tree, the rod of Aaron, the Ark or priest of the Ephod, 
which budded when he became the chief of the Kohathites, meaning 
the prophet priests, and the Jews still carry almond branches when 
celebrating their spring festival. Semiramot or Nana, meaning the History of the Physicians. 
379 
grandmother, conceived her son when she placed the pomegranate or 
almond, the divine seed in her bosom. The divine name or mother- 
word concealed under the form of the bi-sexual mother of the name 
(Shem) was Jahav, meaning the god who gives life. This the Jews 
were forbidden to profane by pronouncing it, and the bi-sexual spirit- 
god is still invoked by them in the daily prayer of their liturgy. 
“ In the name of the union of the holy and blessed Hu and his 
Shechinah, the hidden and concealed Hu, blessed be Jehovah for 
ever.” In the service for the seventh day of the Feast of Tabernacles 
these two combined essences of the one god are invoked as the 
masculine Hu and the feminine Yah. Hu is the God of the Zends 
called Hu-kairya, the creating (kairya), Hu, and his counterpart is 
Anahita, the virgin mother of the springs of the mother mountain, 
the sources of the Zend parent river the Euphrates. The chief 
assistants of the king of the Hus called Ivhusrob, Hushrava or 
Vistasp, the sun-horse (asp) in the propagation of the creed of the 
circling sun-god taught to Zarathustra by the prophet bird, were 
his brethren Frashaostra, the Hindu Prashastri or teaching priest, and 
Jamaspa the twin (Jama) sun-horse (aspa), the twins night and day. 
They belonged to the clan of the Huogva, the Sanscrit Shu-gva, the 
coming (gva) Shu; and the mother spirit of the confederated priest- 
hood was Hvog-vi, the wife of Zarathustra; while the wife of Hushrava 
•or Vistaspa was Hutaosa Queen of the Naotaras or new (nao) stars, 
the planets Mercury and Venus which, as the morning stars, ushered 
in the day of the sun-god of the East, Purushaspa, the Eastern 
horse-father of Zarathustra. These new stars superseded the fixed 
stars which ruled the year in the Pole-star ritual, and it was Hush- 
rava or Vistasp, the king of the new faith, who lighted for the 
world the Bahram fire, the perpetual fire in the sun-temples. This 
was like the Jewish God, who gives life, made of the two essences. 
The female or receptive essence, the Phoenician goddess, Baau, 
the Akkadian Bahu, the Bchu or deep of Genesis i. 2, and the 
active essence Bam, whose name appears in that of Semi-ram-ot. 
He was the Hindu sun-god Ram, the Assyrian Ram-anu, the god 
(anu) Ram, the Syrian god Ramas, called by Hesychius “the highest” 
of their gods who became Rimmon, the god of the pomegranate, and 
who wasAb-ram, the father Ram of the Jews. 
It was the introduction of the worship of this sun-god which 
produced the elaborate ritual of the Babylonians and Zends, in which 
every day was dedicated to one or more of the divine manifestations 
by which the unseen God who creates time and life revealed Himself 
to men. In the Zend ritual this service was supplemented by the 
invocations directed to be made in each of the five divisions of day 
and night. These were addressed to the ten gods who presided over 
the ten lunar months of gestation. 
The worship of the name of God still survives in the sect of the 380 
The Westminster Review. 
Tariki Kadril, the Dervishes found everywhere throughout the- 
Mahommedan East, whose service consists in pronouncing the name- 
of God. Their high priest is still like the sun-god, the Great 
Physician, supposed to work miracles of healing by treading on> 
patients brought to be cured by the holy foot of the earthly vice- 
gerent of the circling sun. 
Samuel, the name of God, was the Jewish embodiment of faith in- 
the God of light which marked this age, when men first began to- 
call on the Name of the Lord. He belonged to the tribe of Ephraim, 
of the two ashes (eper), the united red and yellow race, and his- 
father was El-kanah, meaning he whom God has possessed, the- 
inspired prophet, and his mother Hannah Prayer. He was born in 
the reign of Eli, the god El, god of the Pole-star, the old man of 
the Kalevala, called in Phrygia Pappos, the grandfather, and of his 
sons, the childless Hophni, the fighter, the Greek Poludeukes, the 
much wetting god, represented as a boxer, and Phinehas, the mouth- 
of brass, the Greek Kastor, the pillar (stor) of Ka, he who proclaims- 
the Name of the Lord, the father of the future line of priests. His 
mother brought Samuel every year a linen ephod, and it was he- 
who crowned Saul, called in the list of the Edomite kings Shaul 
of Rehoboth, by the river, the successor of Samlah. He, as Dr. Sayce 
has shown, was Shawul, the sun-god of Babylon, called in Genesis 
the god of the Rehoboth—that is, of the streets of Nineveh called 
Ir-Rehoboth, the city of the streets, in Genesis x. 11. He was the 
sun-god Benjamin, meaning the son of the right hand, the mighty 
sun-god rising in the east, and was anointed by Samuel at Ram&h,.. 
sacred to the god Ram. He received at his investiture 1 the thigh- 
of the sacrifice, the portion set apart for the priests, and dedicated- 
to the seven stars of the Great Bear, called in Egyptian astronomy 
the thigh of Set, the god of the southern sun of winter. This sun- 
god was deposed at Gilgal, meaning the place of the “’circle ” where- 
he had refused to slay Agag, meaning “ the blazing fire ” king of the- 
Amalekites or artisans, the believers in the earthly fire-god, to whom 
they offered their children. Thus, this deposed sun-god was the god) 
to whom animal and human sacrifices were offered, which, as we- 
have seen from the Hindu ritual, were discontinued when the offer- 
ings made to the sun-god, the physician, were changed to running- 
water, barley, the sap of plants, and milk, the Jewish shew-bread 
given to David.2 He was the sun-king anointed by Samuel, his* 
spiritual priest, the god Dodo, the sweet singer and player on the 
harp, the lyre placed by Hermes in the constellation of the Vulture- 
star Vega. He was the god who woke Saul the sun-god from his* 
despondency, as Eshmun, or Adonis, was in his birth festival in- 
Phoenicia and at Jerusalem, awoke from his sleep at the end of his- 
year, as the sun-god to be revived again on the eighth day, the sun- 
1 Sam. ix. 24. 2 1 Sam. xxi. 6. History of the Physicians. 
381 
god of the new year, by the music played for seven days on the flute 
called Gingras, the Akkadian Gingiri the Creator, by his mourning 
priests. David, or Dodo, the eighth son of Ishai (Jesse), meaning 
“ That which is,” was descended through Obed (worshipped) from 
Ruth, the Moabitess, and Boaz, the moving one, the god sitting in 
the midst of the circling shadows. He was Boaz the second, or 
golden pillar, the gnomon-stone before the temples of Solomon and 
those of the Phoenicians.1 While the first pillar, called Jachin, a 
Hiphil form of Chiun, the pillar was the green pillar of Usov, or 
Esau, the goat-god of the earlier race who reckoned time by the growth 
of the crops and the months of gestation. 
David was thus like the Hindu sun-god of the year and tho 
Phoenician Eshmun, the eighth son of the Creator. He was born 
in Bethlehem Ephratah, the town of Boaz, the sun-god of the 
barley harvest, and also, as St. Jerome, Ep. 49, tells us, the place 
where the Jews yearly celebrated the birth of Tammuz, or Eshmun, 
the eighth god, and it was the place where Rachel the ewe was 
buried, the wife of Jacob, the mother of Benjamin the sun-god, and of 
Joseph the prophet, who proclaimed him to be the ruler of time, the 
sanctifier.of the divining cup which told the oracles of God. The- 
name Ephrata shows that the new born sun-god was the son of 
Eper, the ashes, and Bethlehem, according to Dr. Sayce, means the 
House of Lehem, that is, of the Akkadian creating, twin gods- 
Lakhmu and Lakhamu, the creating god, Lakh, meaning the pure 
one, and the name is probably one in which, according to Lenormant’s 
rule for the transference of letters in Akkadian derived words, an l 
has been substituted for a proto-Medic r, so that the original 
name was Ragh, or Ragha, the name of Zarathustra’s province, the 
home of the fire-god and of the consecrator of the ephod, the sacred 
shirt, and also of the original sun-god Ra or Ram, for the name is 
shown by the Hindu Raja and by Reg, the root of the Latin Rex, the 
king, to have in all probability been originally Ragha. The ideogram 
of Lakh is composed of two elements, meaning the abyss and the- 
Lord, so that the sun-god Lakh or Ragha is the god of light, born 
in Genesis from the abyss Bahu, whence the Zend Bahram and the 
Semite Semiramoth were born. In the statue of Semiramoth at 
Aslikelon, described by Diodorus, she was shown as standing with one- 
foot on her mother Derketo or Atergatis, the fish-goddess, and both 
these names are forms of the Hebrew Tirhatha, meaning a chasm or 
division, the primaeval watery void in which the fish was the only 
living thing. This twin bi-sexual god Lakh was the child of Mummu 
Tiamut, the constellation Krater, the Cup, which in astronomical 
notation stands just above that of Hydra, the water-snake, called in 
the old Akkadian astronomy of the fixed stars “ the constellation of 
the prince of the black antelope.” This is the Indian Krishna, the-- 
1 Herod, ii. 44, 382 
The Westminster Review. 
antelope rain-god, who sends the rains of the south-west monsoon on 
the lands sacred to the black antelope or gazelle-god of the barley- 
growiug races of Mesopotamia and Northern India, the antelope sacred 
to the Akkadian god of the living and the dead, Mul-lil, lord of the 
dust-storm (lil). Bethlehem, the house or temple of the rain-god 
who brings the pure water of life from heaven, was the holy shrine 
of the descendants of Boaz, the golden pillar, the gnomon-stone of the 
barley-growing races, and David or Dodo, the youngest of his eight 
descended sons, who was to become the divine physician, was 1 the 
brother of Zeruiah, meaning, like Tirhatha, the Cleft, and of Abigail, 
she whose father (ab) is exaltation. They are said to be the 
daughters of Nahash.2 Nahash is the Arabic Nagash, the Hindu 
Nahusha, the name of the Great Bear, called in Hebrew 'Ash, spelt 
with an ain, representing an original guttural, and Nahash was the 
king of the Ammonites conquered by Saul and David. As the con- 
stellation of the Great Bear, the guardian of the circum-polar stars, 
he ruled time before the office was assigned to the sun-gods Saul 
and David. 
But the Bible gives other names for David and his father besides 
those of Dodo, Ishai, and Nahash, for he is called in Gen. xxxvi. 38 
Baal-hanan, the son of Achbor, who succeeded Saul as king; in 
2 Sam. xxiii. 24 and 1 Chron. xi. 26, El-hanan, the son of Dodo of 
Bethlehem ; and in 2 Sam. xxi. 19 and 1 Chron. xx. 5, El-hanan, the 
son of Jair, who is called, 2 Sam. xxi. 19, the Bethlehemite, who slew 
Goliath and his brother Lahmi, another form of Lakhmu, the name 
of the god to whom Bethlehem was dedicated. Goliath and his 
three brethren slain by David with the five stones out of the 
brook;3 the five days of the week of the year of flowing time, 
the mother goddess Rhea and Saranyu, were the sons of Rapha. 
Rapha in the Septuagint Version of Amos v. 26 is the star of 
Kiun, the pillar named among the false gods of Israel; and Von 
Kircher and Von Seyffarth, in their Arabian astronomy, say that 
Repha is the star Canopus, also called by the Arabs Suhel; 
and Ereytag and Ramas say that Kaiwan is a name for the same 
star. Alberuni says that Canopus was called by the Arabs the 
star of the South Pole, the Hindu star Agastya, the con- 
troller of the tides, who led the Pleiades, the mother stars, and 
the rest of the starry host round the Pole. Baal-hanan, or El-hanan 
Baal, or El the merciful (hanan), the compassionate physician, was 
the son of Nahash, the constellation leading the North-pole stars, as 
Canopus does those of the South Pole; but he was also the son of 
Achbor, meaning the mouse. This field-mouse was, as we learn from 
Isaiah lxvi. 16, sacrificed and eaten by the worshippers of the mate- 
rialistic gods of generation, as it is eaten now by the forest races of 
1 1 Chron. ii. 16. 2 2 Sam. xvii. 26. 
3 1 Sam. xvii. 40-52 ; 1 Chron. xx. 48. History of the Physicians. 
383 
India. Another of his fathers was Jair, meaning Jehovah’s Light; 
and in this name we find a link connecting David, who wore and 
consulted the ephod, with Gideon who first made it the Israelitish 
god of the oracle. For Jair1 was the son of Manasseh, the 
tribe of Gideon, and the owner of thirty cities called Havvoth Jair, 
or the towns of Jair, in the country of Gilead, to the east of 
Jordan, belonging to the tribe of Gad, the bull god, the Akka- 
dian Gud, the bull. It is thus shown that it was under the rule 
of the Gadites, governed by Jephthah, meaning set free by God, 
who succeeded Jair, that the tribe of Manasseh were the national 
prophet tribe; and, according to Judges xviii. 30, Jonathan, the son 
of Gershom, the prophet-priest of the sons of Dan, who afterwards 
became Jonathan the son of Saul, was the grandson of Manasseh. 
Jair, who succeeded Gideon’s family as judge of Israel, had not 
only thirty cities but also thirty sons.2 We can trace in Jewish 
history, how the Light of God, the sacred Bahram fire, or the 
national altar, came from the east of Jordan to Bethlehem with the 
worship of the sun-god, whose star heralds were not the fixed stars 
but the planets Mercury and Venus, the morning stars, of Hutaosa, 
Hushrava’s queen. The first leader who brought these planet rulers 
of time to the east of Jordan was Joshua of the tribe of Ephraim, 
the two ashes (Eper), whose rule, according to Jacob’s prophecy,3 
succeeded that of Manasseh. Joshua’s earliest name was Hoshea, 
the Yah or god of the Hus, the sons of Dan the judge, and he was 
the son of Hun, the Hebrew fish, the creating spirit god of the 
Akkadians and Egyptians, and who in Egyptian theology ruled 
the eight creating spirits. He was the god who first propagated life 
in the mother waters whence the land rose, according to ancient 
cosmogonies. He set forth from Nebo, the mountain of the planet 
Mercury called Nebo, where Moses, the Akkadian Masu, the star 
Regulus in the constellation Leo died. Hoshea, as the rising sun of 
the East, led the Jews westward across the Jordan, where they took 
Jericho, meaning the yellow moon city, guarded by Rahab, the 
Assyrian Rahabu, the alligator or crocodile, the stars of the constel- 
lation Draco, surrounding the Pole, conquered by Horus and Indra. 
The assault on Jericho was made from Gilgal, meaning the circle 
where Hoshea set up the circle of twelve stones, representing, not 
the twelve tribes of Israel, for there were thirteen tribes, but the 
twelve months of thirty days each, the sun circle of 360 days. It 
was here that he first united the red race who worshipped the sun, 
and the yellow race who worshipped the moon as the measurers of 
time. The sign of the union was the rite of circumcision, shown by 
the rule that children should be circumcised on the eighth day to be 
■a rite of sun-worship ; and all the Israelites were circumcised by 
Hoshea at Gilgal, with flint knives, before they attacked Jericho.4 
1 Numbers xxxii. 41. 2 Judges x. 3-5. 3 Gen. xlviii. 19. 4 Josh. v. 2. 384 
The Westminster Review. 
These flint knives show the very early age to which the history of 
the sun-god belongs. Gilgal, where Saul and Joshua sacrificed, was 
within the territory of the tribe of Benjamin, and the sacred national 
shrine was moved to Bethlehem on the borders of Judah and Ben- 
jamin, where the rule of the united nation was assigned to Judah. 
His royal sons were the offspring of Ram, the lion sun-god represented 
among the fixed stars by Leo the Akkadian Masu or Moses. This 
constellation ruled the year of four seasons, beginning with the 
summer heat churned out by the revolutions of the Pole. In this 
year the first season was, as we have seen, ruled by Sirius, the dog- 
star, the star of Caleb the dog, the second ancestor of the tribe of 
Judah. The heat engendered by Leo heated the water of life in the- 
adjoining constellation of Krater, Mummu Tiamut, and this heated 
water descended in the rains sent by Hydra, the star of the black 
antelope, whose messenger was Sirius, the dog-star. The dog-star 
king Caleb, the first judge of Israel, who ruled this year, was the 
king of Hebron, meaning the city of the confederates, and it was 
the first capital of David. These star rulers of the year, divided into- 
four seasons, worshipped the sun-god of day and of the spring and 
summer, the sun-god Ra or Shaul, and it was to their subjects that 
incense was one of the most profitable articles of trade. The great 
central mart of the land trade across Asia was Haran or Kharran 
the road. There the sign of God was a triangular stone, crowned 
with a star. It was the home of Laban, the white (laban) god 
worshipped all over Assyria as the sun-god who measured the months 
of his year by the phases of the moon. This moon goddess was 
his daughter Leah, the wild cow, the Hittite Le, who was, like 
Abram and Jacob, buried at Hebron. She was the first wife of 
Jacob, the god of the gnomon-stone Bethel, the House of God, 
set up at Luz the almond-tree, before he married Rachel the ewe. 
Rachel was mother of the ram-sun of Greek mythology, the ram of 
the golden fleece, the stars of heaven, the ram sacred to the Hindu 
god Yaruna, the rain (var or bar) god, and that sacrificed by Abram 
in place of his son Isaac. It was the lamb sacrificed by Samuel 
at Mizpah, the watch-tower whence the course of the sun was 
observed, and where he set up the Stone of Help, Ebenezer, the 
sun gnomon-stone, 1 when he conquered all the cities of the Phil- 
istines, meaning the wanderers. 
The son of Haran was Lot, concealment or a veil, a name derived 
from a root meaning incense. This was, as we have seen, brought 
to Haran from India and the Arabian shores of the Persian Gulf,, 
It was the father of incense who became the Greek Leda, mother of 
the twin parent stars of the Argive race, sons of Argo, the constel- 
lation in which Canopus is the chief star. It was these Dorian 
Argives who brought to Greece and Italy, and also to Carthage, the- 
1 1 Sam. vii. 5-15. History of the Physicians. 
385 
Indian Dravidian customs of common meals, which were first like 
the feast of Samuel when Saul was consecrated, the sacrificial feasts 
on the tribal totems. These became to the corn-growing races the 
food eaten by the village brotherhood, the stored produce of the 
common village lands. They also brought with them the Dravidian 
rule of the two kings, one of whom stays at home and administers 
the law and home affairs, while the other, the Senapati, or commander 
of the army, guards the frontier and fights outside enemies. This 
double kingship is reproduced in the partnership of Saul and Abner, 
the father of Ner, the Babylonian cycle of 600 years, and that of 
David and Joab, meaning he whose father is Jehovah, the son of 
Zeruiah, the cleft, or chasm. It was preserved in Greece in the 
two kings of Sparta. 
But to return to Lot. He was the father of Ammon, meaning 
the supporter, the god of the revolving pole supporting the house 
of heaven, who became in Greece Kastor, the pole (star) of Ka, the 
Indian creating god, and also of Moab, the water (mo) father, the 
Greek Poludeukes, the wetter, who were gods of the rains of Sirius 
at the summer solstice. It was from Moab that Ruth, meaning 
beauty, the ancestress of David, came; and it was in Moab that his 
father and mother dwelt when he and the priests who wore the linen 
ephod, the sacred shirt of the believers in the pure doctrines of 
Zarathustra, were persecuted by Saul;1 and it was Ammon, on the 
eastern border of Gilead, which was ruled by Nahash, the stars of 
the Great Bear, and one of the reputed fathers of David, the sun-god, 
the god Dod of Moab. Nebo, the mountain whence the conquering 
army of Hoshea set forth on its journey through Gilgal to Hebron 
and Bethlehem, was in Moab. 
The temple of the sun-god was finally set up in Jerusalem, the 
•city of peace, where there is the octagonal dome of the rock. This 
is reproduced in the eight-sided stone, with the candle, or eye, in 
the centre, standing in the middle of the hall of the Bektashi 
Dervishes, where the only ornament is the name of Allah over the 
Sheikh’s throne. These Dervishes say no prayers at their services, 
which are meetings for the discussion of philosophic, literary, and 
scientific subjects. They are the successors of the Tariki Kadril 
Dervishes spoken of above, who believe in the miraculous power of 
the name of god and the healing touch of the high priest. Their 
god was the sun-god of the year of twelve months of thirty daya 
each, the thirty cities and sons of Jair, and the thirty warriors of 
El-hanan, or David. The last of these in the Bible lists is Uriah, 
the Hittite, whose name means the Light of God. He was the last 
day of the last month of the year, and it was at its end that David 
married his childless widow, she of the seven (sheba) measures (bath), 
the week of seven days. This week had hitherto only been recog- 
1 2 Samuel xxii. 3-5, 18. 386 
The Westminster Review. 
nised in the year of ten lunar months of gestation, but, in the 
progress of astronomical knowledge, it became that used in the solar 
year. The belief that the sun went round the pole in his annular 
course led astronomers to watch the track of the moon’s and sun’s 
path through the stars, and to calculate the year of the sun-fish, the 
Hindu Sal-manu and also Pradyumna, the exceeding bright one, son 
of Krishna and Bukmini, the moon-goddess, the Akkadian Salli- 
manu, the Hebrew Solomon, the all-wise king. This year was, as 
I have shown in my book,1 the year of 364 days, of thirteen lunar 
months of twenty-eight days, the thirteen tribes of Israel united by 
the sons of Ephraim of the two ashes. This year was measured 
during the first three months by the track of the moon through the 
thirty stars of her circle, and during the last ten by the track of the 
sun through the ten stars precursors of our Zodiac, called in Baby- 
lonian astronomy the ten kings of Babylon. The priests of the 
sun-god of these two years of twelve and thirteen months were 
Zadok, meaning the righteous, the Hebrew form of Sadyk, the 
Phoenician father of Eshmun, and Abiathar, the father (ab) of the 
path, the priest who calculated the paths both of the sun and moon, 
and both were grandsons of Phinehas, the son of Eli, the grandfather 
god of the North-pole. 
The reigns of these sun-gods David and Solomon, who measured 
the year, were the great epoch of Semite Phoenician rule which 
extended from India to the Straits of Gades (Cadiz), the Phoenician 
city said to be founded by Geryon, the Greek form of Charion, 
Phoenician name of Orion. He was conquered by Herakles, the 
Phoenician sun-god called Ar-cbal the conquering sun and also 
Melkarth, Lord of cities, whose bones were preserved in Gades, where, 
according to the Phoenician story, he met his death as the sun dying 
to the west. This was the kingdom ascribed to Solomon in the 
ancient historical stories of the Arabian Nights, the kingdom 
of the red men ruled by the northern races who married within their 
own families like the peaceful traders of the Arabian Nights, who in 
those tales usually marry the daughters of their father’s brothers. 
These people, who were so anxious to preserve their families from 
inter-mixture with foreign races, were the successors and heirs of the 
Turanian yellow races, who first founded guilds of united brethren 
following the same trade or profession. These under the impulse of 
the northern system of endogamism made it a rule that members of 
these guilds should marry within the guild, and thus the spirit of 
research and concentrated energy employed in furthering the 
prosperity of the guild, and the increase of the knowledge possessed 
by its brethren was preserved in their families, in which all the 
members claimed descent from one father. One of these was that 
of the Asklepiadae in Greece, descended from ZEsculapius, the divine 
1 Ihe Ruling Races of Prehistoric Times, vol. i. essay iv. pp. 37Off. History of the Physicians. 
387 
physician, to which Hippocrates and Aristotle belonged, and they 
were the fathers of Greek medicine and physical science as 
recorded in written books. But these lessons and those of their 
numerous predecessors were a continuance of the oral teachings 
of the early maritime traders, the yellow exogamous Turanians, 
who, like the Akkadians, spoke a language allied to that of the Ugro 
Finns. They were the first settlers in Turos, who came from India 
as the Turvasu, and this name they carried with them in their 
voyages to the north, where they became the Tursena of Lydia, the 
maritime race called Tursha by the Egyptians, the Tursena or 
Tyrrhenians of Lemnos and Etruria, whose language is closely allied 
to that of the Akkadians and Ugro Finns. It was they who 
worshipped as their supreme God in Asia Minor and Cyprus, the god 
Tur, called Pator Tur, father Tur in the inscription in Cypriote 
characters, found by Dr. Schliemann in an earthen whorl in the 
second city from the bottom of the six cities, found one above the 
other on the site of Troy. The city where the whorl was found was 
one in which the pottery is of a very archaic type and where, though 
some of the implements were of bronze, the greater number of the 
saws, axes, and knives found there were of stone. It was these 
people who took to Etruria the witchcraft and worship of trees and 
nature gods, which still survives in the popular mythology of the 
Etrurian peasants. Their mother goddess is Turanna, the goddess 
of the nut-tree. The nuts of this nut-tree of Turanna had, as 
Leland tells us in his Etruscan-Roman Remains, the same virtue as 
the almonds which made Nana or Semi, daughter of Rimmon, mother 
of the sun-god. For Turanna’s favourite prince, the sun-god dis- 
guised, like David, as a peasant, brought to the king father of the 
sun-maiden he loved a basket of nuts. When the princess ate these, 
her son, the future sun-god, was conceived. 
J. F. Hewitt, Seventy Third Year. 
Vol. 145.-No. 4, 
Tim 
\ Jmp STMlNSvEFR 
/ mm 1 J L-J All, A. . 
ORIGINAL SHEETS. 
AUTHORIZED EDITION. 
Published Monthly. 
f s 
I. HISTORY OF THE PHYSICIANS AND OF THE SUN-GOD AS THE 
GREAT PHYSICIAN. By J. F. HEWITT. 
II. A JUDICIAL SCANDAL—ARE JUDGES ABOVE THE LAW? II. 
By H. H. L. BELLOT, B.C.L. 
III. THE SOUND AND THE SKAGER RACK. 
By MAURICE TODHUNTER. 
IV. ROBERT BURNS: A Centenary Rhyme. By D. F. HANNIGAN. 
V. THE SPIRIT OF THE NORTHLAND. By Hon. CORALIE GLYN. 
VI. THE AMERICAN IDEA. By STODDARD DEWEY. 
VII. A WOMAN EMANCIPATOR: A Biographical Sketch. 
By ELLIS ETHELMER. 
VIII. THE BOER PROBLEM. By T. A. LeMESURIER. 
IX JUDGES AND JURIES. By HAROLD HODGE. 
X. TPIE RURAL TOILERS OF THE NORTH. By WILLIAM DIACK. 
XI. MISS OR MRS.? By E. I. C. 
XII. CONTEMPORARY LITERATURE: 1. Science. 2. Philosophy and 
Theology. 3. Sociology, Politics, and Jurisprudence. 4. Voyages 
and Travels. 5. History and Biography. 6. Belles,, Lettres. 
6. Art. 
April 1806. 
LEONARD SCOTT PUBLICATION CO., 
231 BROADWAY, NEW YORK. 
PUBLISHERS OF 
CONTEMPORARY REVIEW. NINETEENTH CENTURY. FORTNIGHTLY REVIEW. 
WESTMINSTER REVIEW. BLACKWOOD'S EDINBURGH MAGAZINE. 
EDINBURGH, QUARTERLY, AND SCOTTISH REVIEWS. 
$4.60 per Annum. Single Copy 40 Cents. 
Registered at New York Post Office as Second Class Matter. 
LONDON : FREDERICK WARNE & CO., 15 BEDFORD STREET, W.C. SCHOOLS. 
MONARCH 
SPECIAL advertising rates offered 
to schools. And Special advan- 
tages, too. Information cheerfully 
given at 
231 BROADWAY, NEW YORK. 
California, Berkeley. 
Miss Mead’s School for Girls. Special care 
for health of girls. Gymnasium and outdoor gamt-s. 
Cheerful family life. Certificate admits to University 
of California and Vassar College. 
Illinois, Chicago, 322 Belden Ave. 
McCormick Theological Seminary. 
Illinois, Upper Alton. 
Shurtleff College. (Founded in 1827.) The 
Oldest College in the West. Delightful location. A 
high standard of scholarship. Excellent library and 
laboratories. Austen K. de Blois, Ph.D., President, 
Upper Alton, 111. 
Kentucky, Harrodsburg. 
Beaumont College. Perhaps “One of the very 
best of all the Girls’Schools of the South.” In some 
departments the peer of any in either section. Beauti- 
ful home. 
Th. Smith, A.M., Pres. 
(Alumnus of University of Va.) 
Michigan, Olivet. 
Olivet College. For both sexes. Three college 
courses. Normal and preparatory departments. Also 
conservatory of music. For catalogues address 
A. L. Lee, Sec’y. 
New Jersey, New Brunswick. 
Theological Seminary Reformed (Dutch) 
Church. (Founded 1784.) Five professors. Tuition, 
furnished rooms, fuel, light, use of gymnasium and 
library (43,000 vols.) free. Open to students of any 
denomination. Address 
Rev. J. P. Searle, Secretary. 
North Carolina, Raleigh. 
St. Mary’s School for Girls. (Established 
in 1842.) For catalogue address the Rector, 
Rev. Bennett Smedes, A.M. 
®l)c Westminster 
Hewiern 
is the leading Radical Review of the 
world. Its contributors include the 
most advanced thinkers of the day. 
All important questions are discussed 
frankly and freely in its pages as occa- 
sions arise. 
It stands for progress, for culture, for 
independence. 
Specimen copies free. 
THE WESTMINSTER REVIEW, 
New York, 
PROVIDENT 
LIFE AND TRUST CO. 
OF PHILADELPHIA. 
ATTENTION is directed to 
the new Installment-Annuity 
Policy of the Provident which 
provides a fixed income for 
twenty years, and for the 
continuance of the income to 
the widow for the balance of 
her life, if she should survive 
the instalment period of 
twenty years 
In everything which makes Life Insurance 
perfectly safe and moderate in cost, and in 
liberality to policy-holders, the Provident it 
unsurpassed. 
Permission to reprint entire Articles from this Review is withheld•