CHAPTER III.
Heathen Ideas of a Trinity—The Magi—Ancient Theologies—The Indian Trinity—The Sculptures of Elephanta—The Sacred Zennar—Temples consecrated to Indian Trinities—The Greek Trident—Attributes of Brahm—The Hindu Meru—Narayana—The Trimurti—Gods of Egypt.
“Many of the heathens are said to have had a notion of a Trinity,” wrote a contributor to an encyclopædia, some eighty years ago. Now that altogether fails to reach the truth, for heathen nations are known to scholars to have had very definite ideas indeed about a sacred Triad; in fact, as another writer has said, there is nothing in all theology more deeply grounded, or more generally allowed by them, than the mystery of the Trinity. The Chaldeans, Phœnicians, Greeks, and Romans, both in their writings and their oracles, acknowledged that the Supreme Being had begotten another Being from all eternity, whom they sometimes called the Son of God, sometimes the Word, sometimes the Mind, and sometimes the Wisdom of God, and asserted to be the Creator of all things.
Among the sayings of the Magi, the descendants of Zoroaster, was one as follows:—“The Father finished all things, and delivered them to the Second Mind.”
We learn from Dr. Cudworth that, besides the inferior gods generally received by all the Pagans (viz.: animated stars, demons, and heroes), the more refined of them, who accounted not the world the Supreme Deity, acknowledged a Trinity of divine hypostases superior to them all. This doctrine, according to Plotinus, is very ancient, and obscurely asserted even by Parmenides. Some have referred its origin to Pythagoreans, and others to Orpheus, who adopted three principles, called Phanes, Uranus, and Cronus. Dr. Cudworth apprehends that Pythagoras and Orpheus derived this doctrine from the theology of the Egyptian Hermes; and, as it is not probable that it should have been first discovered by human reason, he concurs with Proclus in affirming that it was at first a theology of divine tradition, or revelation, imparted first to the Hebrews, and from them communicated to the Egyptians and other nations; among whom it was depraved and adulterated.
Plato, also, and his followers, speak of the Trinity in such terms, that the primitive fathers have actually been accused of borrowing the doctrine from the Platonic school.
In Indian theology there is no more prominent doctrine than that of a Divine Triad governing all things, consisting of Brahma, Vishnu, and Siva. By Brahma, they mean God, the Creator; by Vishnu (according to the Sanscrit), a preserver, a comforter, a cherisher; and by Siva, a destroyer and avenger. To these three personages, different functions are assigned, in the Hindoo system of mythologic superstition, corresponding to the different significations of their names. They are distinguished, likewise, besides these general titles, in the various sastras and puranas, by an infinite variety of appellations descriptive of their office.
Whatever doubts may arise respecting the Indian Trinity, they will very speedily be dispelled by a view of that wonderful and magnificent piece of sculpture which is found in the celebrated cavern of Elephanta, which has so often been described by travellers, and which has ever been such a source of amusement to them. This, it is said, proves that from the remotest era, the Indian nations have adored a Triune Deity. In this cavern, the traveller beholds, with awe and astonishment, carved out of the solid rock, in the most conspicuous part of the most ancient and venerable temple in the world, a bust nearly twenty feet in breadth, and eighteen feet in altitude, gorgeously decorated, the image of the great presiding Deity of that sacred temple. The bust has three heads united to one body, and adorned with the oldest symbols of the Indian theology, is regarded as representing the Creator, the Preserver, and the Regenerator of mankind. Owing to the gross surroundings of these characters, respectively denominated Brahma, Vishnu, and Siva, any comparison cannot be instituted with the Christian Trinity; yet the worship paid to that triple divinity incontestably evinces that, on this point of faith, the sentiments of the Indians are congenial with those of the Chaldeans and Persians. Nor is it only in this great Deity with three heads that these sentiments are demonstrated, their veneration for that sacred number strikingly displays itself in their sacred books—the three original Vedas—as if each had been delivered by one personage of the august Triad, being confined to that mystic number; by the regular and prescribed offering up of their devotions three times a day; by the immersion of their bodies, during ablution, three times in the purifying wave; and by their constantly wearing next their skin the sacred Zennar, or cord of three threads, the mystic symbol of their belief in a divine all ruling Triad.
The sacred Zennar, just mentioned, is of consequence enough to demand a fuller notice. Its threads can be twisted by no other hand than that of a Brahmin, and he does it with the utmost solemnity and many mystic rites. Three threads, each measuring ninety-six hands, are first twisted together; then they are folded into three, and twisted again, making it to consist of nine,—that is three times three threads; this is folded again into three, but without any more twisting, and each end is then fastened with a knot. Such is the Zennar, which being put upon the left shoulder, passes to the right side, and hangs down as low as the fingers can reach.