I have yet to provide all links for bibliography or rewrite this page in my own words. In the interim you may read my half assed notes, typos included, taken from 'The Two Babylons' by Alexander Hislop
And now let's review the origins of....
THE ROSARY AND THE WORSHIP OF THE
SACRED HEART.
The rosary was used as a sacred
instrument among the ancient Mexicans. § It is commonly employed
among the Brahmins of Hindustan ; and in the Hindu sacred books
reference is made to it again and again. Thus, in an account of the
death of Sati, the wife of Shiva, we find the rosary introduced :
" On hearing of this event, Shiva fainted from grief; then, having
recovered, he hastened to the banks of the river of heaven, where ho beheld lying the body of his beloved Sati, arrayed in white garments,
holding a rosary in her hand, and glowing with splendour, bright
as burnished gold." ** Vaivashi Puran, Kennedy, p. 332.
from Sir John F. Davis, will
show how it is employed in China : " From the Tartar religion of the
Lamas, the rosary of 108 beads has become a part of the ceremonial
dress attached to the nine grades of official rank. It consists of a
necklace of stones and coral, nearly as large as a pigeon's egg,
descending to the waist, and distinguished by various beads,
according to the quality of the wearer. There is a small rosary
of eighteen beads, of inferior size, with which the bonzes count their
prayers and ejaculations exactly as in the Romish ritual. The laity
in China sometimes wear this at the wrist, perfumed with musk,
and give it the name of Heang-choo, or fragrant beads." f In
Asiatic Greece the rosary was commonly used, as may be seen from
the image of the Ephesian Diana. Jt China, vol. i. p. 391. j See Woodcut, Fig. 8, p. 29.
The necklaces which the Roman
ladies wore were not merely ornamental bands about the neck, but
hung down the breast,§ just as the modern rosaries do ; and the
name by which they were called indicates the use to which they
were applied. " Monile," the ordinary word for a necklace, can
have no other meaning than that of a "Remembrancer." Now,
whatever might be the pretence, in the first instance, for the
introduction of such " Rosaries " or " Remembrancers," the very
idea of such a thing is thoroughly Pagan. || § " Dat longa momlia oollo."—Ovid, Metam., lib. x. 1. 264, vol. ii. p. 498.
II "Rosary" itself Beems to be from the Chaldee "Ro," "thought," and
"Shareh," "director."
was first introduced; and
now, everywhere it is the favourite worship. It was so in ancient
Babylon, as is evident from the Babylonian system as it appeared in
Egypt. There also a "Sacred Heart" was venerated. The
"Heart" was one of the sacred symbols of Osiris when he was born
again, and appeared as Harpocrates, or the infant divinity, H borne
in the arms of his mother Isis.IT The name Harpocrates, as shown by Bunsen, signifies " Horus, the child.'"
Therefore, the fruit of the Egyptian
Persea was peculiarly sacred to him, from its resemblance to the human heart."* Hence this infant divinity was frequently
represented with a heart, or the heart-shaped fruit of the Persea, in
one of his hands, f * Plutarch, De hide, vol. ii. p. 378, C. t Pompeii, vol. ii. p. 177.
The accompanying woodcut is from
Pompeii ; but the following extract from John Bell's criticism on
the antiques in the Picture Gallery of Florence, will show that the
boyish divinity had been represented elsewhere also in ancient times
in the same manner. Speaking of a statue of Cupid, he says it is
" a fair, full, fleshy, round boy, in fine and sportive action, tossing
back a heart." \ Thus the boy-god came to be regarded as the "god
of the heart," in other words, as Cupid, or the god of love. To
identify this infant divinity with his father,
" the mighty hunter," he was equipped with
"bow and arrows;" and in the hands of
the poets, for the amusement of the profane
vulgar, this sportive boy-god was celebrated
as taking aim with his gold-tipped shafts at
the hearts of mankind. His real character,
however, as the above statement shows, and
as we have seen reason already to conclude,
was far higher, and of a very different kind.
He was the woman's seed. Venus and her
son Cupid, then, were none other than the
Madonna and the Child. § Looking at the subject in this light, the
real force and meaning of the language will appear, which Virgil
puts into the mouth of Venus, when addressing the youthful
Cupid :
" My son, my strength, whose mighty power alone
Controls the thunderer on his awful throne,
To thee thy much afflicted mother flies,
And on thy succour and thy faith relies."
[|J John Bell's Italy, p. 269. Edinburgh, 1825.
§ The following lines of Ovid will show that he distinctly identified Venus and
Cupid with the Babylonian " Mother and Child :
"
" Terribilem quondam fugiens Typhona Dione
Tunc cum pro ccelo Jupiter arma tulit,
Venit ad Euphraten, comitata Cupidine parro,
Inque Palsestinse margine sedit aquae."
Fasti, lib. ii. 461464, vol. iii. p. 113.
|| JEneid, Book i. 937-940. Dktden's Translation, vol. ii. p. 335 ; in Original,
11. 668-670.
From what we have seen already as to the power and glory of the
Goddess Mother being entirely built on the divine character
attributed to her Son, the reader must see how exactly this is
brought out, when the Son is called " the strength " of his Mother.
As the boy-god, whose symbol was the heart, was recognised as the
god of childhood, this very satisfactorily accounts for one of the
peculiar customs of the Romans. Kennett tells us, in his Antiquities,
that the Roman youths, in their tender years, used to wear
a golden ornament suspended from their necks, called bulla, whieh was hollow, and heart-shaped* Barker, in his work on Cilicia,
while admitting that the Roman bulla was Aearf-shaped, t further
states, that "it was usual at the birth of a child to name it after
some divine personage, who was supposed to receive it under his
care ;" but that the "name was not retained beyond infancy, when
the bulla was given up." J * Pp. 300, 301.
+ Lares and Penates of Cilicia, p. 147.
J Ibid. p. 166.
§ See ante, in regard
veneration of the "sacred heart" seems also to have extended
to India, for there Vishnu, the Mediatorial
god, in one of his forms, with the
mark of the wound in his foot,% in
consequence of which he died, and for
which such lamentation is annually
made, is represented as wearing a suspended on his breast (Kg. 41). [|
§ See ante, in regard to the death of Crishna, one of the forms of Vishnu,
p. 61.
|| From Moor's Pantheon, Plate 11, Pig. 6.
IT See ante, p. 69.
How came it that the
" Heart " became the recognised symbol
of the Child of the great Mother ? The
answer is, "The Heart" in Chaldee is
" Bel ; " and as, at first, after the check
given to idolatry, almost all the most
important elements of the Chaldean
system were introduced under a veil,
so under that veil they continued to
be shrouded from the gaze of the uninitiated,
after the first reason—the
reason of fear—bad long ceased to
operate. Now, the worship of the
"Sacred Heart" was just, under a
symbol, the worship of the "Sacred
Bel," that mighty one of Babylon,
who had died a martyr for idolatry ;
for Harpocrates, or Horus, the infant
god, was regarded as Bel, born again. IT See ante, p. 69.
p 191
That this was in very deed
the case, the following extract from Taylor, in one of his notes to
his translation of the Orphic Hymns, will show. " While
Bacchus," says he, was "beholding himself" with admiration "in a
mirror, he was miserably torn to pieces by the Titans, who, not content
with this cruelty, first boiled his members in water, and afterwards
roasted them in the fire ; but while they were tasting his flesh thus dressed, Jupiter, excited by the steam, and perceiving the
cruelty of the deed, hurled his thunder at the Titans, but committed
his members to Apollo, the brother of Bacchus, that they might be
properly interred. And this being performed, Dionysius [i.e.,
Bacchus], (whose heart, during his laceration, was snatched away
by Minerva and preserved) by a new regeneration, again emerged,
and he being restored to his pristine life and integrity, afterwards
filled up the number of the gods."*
* Taylor's Mystic Hymns of Orpheus. Note, p. 88.
a striking
light, the peculiar sacrednesa of the heart of Bacchus ; and that
the regeneration of his heart has the very meaning I have attached
to it—viz,, the new birth or new incarnation of Nimrod or Bel.
When Bel, however, was born again as a child, he was, as we have
seen, represented as an incarnation of the sun. Therefore, to
indicate his connection with the fiery and burning sun, the " sacred
heart" was frequently represented as a heart of flame." f So the
" Sacred Heart" of Rome is actually worshipped as a,flaming heart,
as may be seen on the rosaries devoted to that worship. Of what
use, then, is it to say that the " Sacred Heart " which Rome
worships is called by the name of "Jesus," when not only is the
devotion given to a material image borrowed from the worship of
the Babylonian Antichrist, but when the attributes ascribed to that
" Jesus " are not the attributes of the living and loving Saviour, but
the genuine attributes of the ancient Moloch or Bel 1 + See Fig. 4, p. 17, with flaming heart in one of the hands.
By learning to decipher the symbolic language of ritual you understand who or what it is you are adoring. The god's don't care what you call them as long as you call them. Names change but rituals stay the same. Discover who is really being worshiped.
