There is a city plan used by the Romans which is a circle divided vertically and horizontally into four sections. The divisions form streets aligned to the four points of the compass.
The circular form aligned to the cardinal directions had been used by many other cultures before, most notable being the great Henge’s found around the world. Research into these has revealed their astronomical alignments predicted precisely the solar, lunar and stellar cycles. The motivation for understanding these cycles was to appease the instinctive and intuitive desire to be in harmony with nature. Ancient civilisations depended on the cycles of nature for their next meal and their most holy festivals.
There are four principle solar annual events; the equinoxes and solstices. Using the solar calendar the winter solstice occurs in December, the summer solstice in June, the spring equinox in March and the autumn equinox in September; on around 21st and 22nd days of these months.
These correspond with four sacred festivals that originate in ancient times and are celebrated to this day, even if they have morphed from their origins.
In the most simple way we can divide the six months from September to March as being ‘winter’ and the subsequent months as ‘summer’. There are six months of ‘darkness’ and six months of ‘light’ in the broadest of terms.
In the myths of ancient Greece and Rome, the goddess Aphrodite or Venus lived in the light or ‘Heaven’ and Persephone in darkness or ‘Hades’. Both were in love with Adonis and appealed to Zeus to decide how they could share him. His decree was that they should have him for six months of each year.
The figure of Adonis is in this way critical to understanding the importance of the movement of the seasons in ancient times. Nature lived and died quite literally, as did their harvests, from these forces. If the harvests failed, famine turned nature and cities into wastelands.
April is the cruellest month, breeding
Lilacs out of the dead land, mixing
memory and desire, stirring
dull roots with spring rain
The Wasteland – The Burial of the Dead – (opening lines) by T.S. Eliot
This uncertainty placed enormous importance for people to give proper respect to the ‘gods’ and nature through ritual worship.
Within the solar year are overlaid the twelve ‘moons’ or months within each solar cycle. The phases of the moon and sun combined were known then and to this day, to govern the process from seed to harvest. This is naturally between spring and autumn, the exact length of this season being determined by latitude. Nevertheless, the spring equinox is a date used today to fix the date of the festival of Easter. This is the Sunday after the first full moon after the 21st or 22nd March, proving the importance of the moon combined with the sun in their influence for humans and everything on earth.
We know this because of the plethora of ancient gods and goddess whose lifespans fitted into these celestial cycles. Because spring is the ‘rebirth’ of nature there are corresponding stories incorporating the ‘death and resurrection’ cycle. In the Christian calendar this is known as ‘Easter’ but it is known that that the goddess Astarte preceded this in the ancient Near East. Much later Ostara ( medieval Germanic) gave rise to the traditional Easter symbols of the moon gazing hare and eggs.
What is less well known in our current times is the antithesis of this ‘spirit of new life’. There is a tradition of the deaths of various ancient gods and goddesses at this time; the goring of Adonis by a boar, Dionysus with the first leaves from grape vines, the rape of Persephone and the death of Hyacinthus. Each of these however is given a heavenly reprieve by a resurrection. Adonis was turned into a Myrtle tree, Persephone released from Hades for six months of the year and Hyacinthus turned into a spring flower, the Hyacinth by Apollo – the Solar deity.
It was natural therefore when the Roman Church fixed the date for the death and resurrection of the Christ Jesus, to choose the beginning of spring in the celestial manner described above. The church fathers did not need to know about the strong and balanced influence of the sun and full moon at this time of year, but relied upon the old method of supplanting old ways with a new religion using the previous festivals.
Adonis is an interesting mythological character as for many scholars his festival occurred in spring. In the city of Byblos (in modern Lebanon) where he was born and worshipped, the river ran red each year with the spring rains mixed with red earth. This fertility symbol and literal fertility for the fields, remind us of the menstrual cycle in women, bearer of eggs; nature’s cycle is the same as the human cycle.
And yet, according to Rudolph Steiner in his lecture on Easter*, the ‘Festival of Adonis’ was celebrated at the time of the autumn equinox rather than spring.
(*available on You Tube)
Numerous ancient temples (the Great Temple of Abu Simbel, Egypt) and dolmens (New Grange, Ireland), are aligned to allow the solstice rays of sun to penetrate an entrance passage into a womb like chamber and fill it with life giving light.
Steiner describes the ‘Feast of Adonis’ as being conducted by women in pagan societies. They would sow seeds like cress, on a thin layer of soil in a broken pot shard. After tending them during the spring, the summer drought would kill the plants. After two days of ceremonial mourning, these were ceremonially processed on the third day to the sea or a nearby lake to be immersed as an ‘image’ of Adonis. Adonis is therefore a tragic god who is ‘born to die’ as much later was written into the story of the Christ Jesus. Further evidence is contained in Sir James Fraser’s prodigious work The Golden Bough (an anthropological study of Mediterranean religions) claiming the Jesus is a fertility god in the lineage of Adonis.
The references to dying processes taking three days, is described by Steiner as being a reference to an ancient understanding of the human dying process which also takes three days. The first day completes the death of the physical body, the second the ‘ether’ body and the third the ‘astral’ body. This is an theosophical categorisation similar to the ‘body, soul and spirit’ of the Hermeticists or ‘animal, vegetable and mineral’ of the Idealists. Either way, man and nature take three days for the process of dying or ‘transitioning’.
It is a fact that the dying sun the during winter solstice, stops moving on the horizon for three days, before the days lengthen again. The circular stone rolled over the tomb in which the body of Christ Jesus was moved after a similar number of days, referencing him to be a solar deity; a ‘sun of God’.
The true dates of the life of Christ are not stated in the Bible, although there are a few clues. If we are persuaded to imagine the nativity to take place in the winter, then there are suggestions that state otherwise. The first is that shepherds were out in the fields at night, indicating that they were ‘lambing’ – a season that all farmers know. A ‘census’ of people is unlikely to be held in the dark and cold winter months for practical reasons; the Romans were practical administrators. The ‘star in the east’ is likely to be Venus which is well known by agricultural communities, to rise in the early morning in the East in the spring.
Finally, it is curious how men travelling east were following a star appearing in the east. It is probably, in my view, that this information is coded and the direction east indicates a time of year rather than direction of travel; after all, their direction of travel is not important information to progress the story and a good story teller would omit this. It is only included to complete the sub-narrative.
The east road of the city is of course corresponding to spring on the solar calendar and the time of year you would expect a ‘sun god’ to be born. So, whether the ‘Christ Mass’ is held in the winter, spring, summer or autumn is open to interpretation and would not be contradicted by the Bible.
What modern observers would do well to recognise is not the dogma but the symbolism of the Christian churches. The ‘mass’ is confidentially encouraging congregations to drink blood and eat human flesh on the solar day of the week whilst facing the rising sun.
For me, the symbols are only partly transcendent, as we feel in the energy of spring, while carrying more than a hint of the macabre death and the dying sun/son.
That corpse you planted last year in your garden,
Has it begun to sprout? Will it bloom this year?
Or has the sudden frost disturbed its bed?
poem: The Wasteland 1922 – The Burial of the Dead – T.S. Elliot
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