Nevertheless, Set ruled over a physical realm - an actual, geographical location - that the Egyptians knew from their everyday experience to be nightmarish. With only their narrow strip of verdant land hugging both banks of the Nile, on which they were totally dependent for food, they were vulnerable to famine and recognized the hellishly inhospitable nature of the surrounding `red' desert - which was Set's kingdom. The Egyptians hated anything red, as can be seen from an invocation to Isis: `Free me from all red things' 93 In his alter ego as Typhon, Set was called `the red-skinned one' 94
Yet Set's desert was exactly the same environment that the Old Testament God Yahweh seemed to favour, as he led Moses and the Israelites out of Egypt, as a cloud by day and a pillar of fire by night. Indeed, he seemed curiously loath to let his nomadic people escape from the never-ending wilderness, managing to keep them wandering on its sand for `forty years' (usually taken to mean simply `a long time'), while they managed to travel just as many miles, apparently going round in circles. And like a typical desert dweller, in the story of Adam and Eve's fall, Yahweh prefers to walk `in the garden in the cool of the day' 95 Luckert writes:
As a desert god, Seth was known among Egyptians as the god of foreigners, of thunder, lightning and earthquakes ... It has been told that Moses spoke to the Pharaoh in the name of the God of the Hebrews. (Exodus 5:3). To an Egyptian pharaoh that meant in the name of Seth. [• •] The God who killed the firstborn sons of the Egyptians would have been Seth to them, the very god of desert-dwellers 96
It is interesting that Set combined the characteristics of both Yahweh and Lucifer, especially his association with lightning. The Egyptian pharaohs also descended into the earth as the serpent Sata, father of lightning, before their triumphant ascent into the heavens as the resurrected Osiris, where they literally became a star. The devout believed they could become immortal like Sata, by repeating the prayer in which they identified with him:
I am the serpent Sata, whose years are infinite. I lie down dead. I am born daily. I am the serpent Sata, the dweller in the utter most parts of the earth. I lie down in death. I am born. I become new, I renew my youth every day 97
In the Gospel according to Luke Jesus describes Satan `as lightning fall from heaven.'98 Yet the nearest Egyptian god to the bright star Lucifer was the hawk-headed Horus, magically conceived by Isis and the murdered Osiris. Horns was Set's sworn enemy - so reminiscent of the Israelites' Yahweh, was no benevolent deity. But although he delighted in human folly, as we have seen, he had his uses. The Gnostics, like the ancient Egyptians - who rejoiced in the ultimate balancing triad, their Trinity of Father, Mother and Child - also saw a sort of essential balance in Good and Evil, the glue that kept the cosmos together. The Gnostic Gospel of Philip (rediscovered after nearly 1,500 years at Nag Hammadi in Egypt in 1945)99 makes the point that: `The Light and the Darkness, life and death, right and left, are brothers one for another."00
A contemporary of the heretic Marcion, the Egyptian Valentine, arrived in Rome in 139 CE and caused an enormous stir, not least because of his `complex, cluttered, emanationist mythology aimed primarily at the problem of evil' .10' Yet running beneath all his babblings about eight `higher aeons' and at least twenty-two lower ones that in his fevered world view encompassed the nature of the deity, was a straight challenge to the notion of original sin. He believed that Adam and Eve's rebellion against the evil Creator god was a gift to humankind, and the snake its benefactor for making us wise to the principles of good and evil, which Yahweh was intending to keep from us.
Largely because of this concept, other Gnostic groups, such as the Ophites (from the Greek ophis, `snake') developed the tradition of the `fortunate Fall' (felix culpa). Because of original sin, man could transcend puerile ignorance - or perhaps foolish innocence - and begin to make progress towards his own god-like status. But to most Gnostics, the snake remained the evil `dragon', as in the New Testament Book of Revelation:
And there was a war in heaven. Michael [the archangel] and his angels fought against the dragon, and the dragon and his angels fought back. But he was not strong enough, and they lost their place in heaven. The great dragon was hurled down - that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the ground, and his angels with him."'
However, although Luckert notes that both Set and Yahweh were associated with the hated colour red103 it has been argued that the `Scarlet Woman' of the New Testament's apocalyptic Book of Revelation owed her inspiration to a female Egyptian deity, the lioness-headed Sekhmet. Goddess of flame and destruction (like the Hindu Kali), her very fearsomeness seems to have inspired particular terror in the heart of Saint John the Evangelist, who is generally believed to have written the last book of the Bible. Although his authorship is by no means certain, there would have been a certain irony for - as we shall see - perhaps he had his own reasons for appreciating the archetypal Feminine.
The myth of Eve's fall came to associate all women and the concept of evil, but there are good reasons to link a certain historical woman with the powerful attraction of Lucifer ...
CHAPTER TWO
The Devil and All Her Works
Sacrilegious and bizarre though it may seem to believers, arguably even the Bible does not claim that God, the Heavenly Father, created the world - or at least, that he did so alone and unaided. Although carefully obscured by both Jewish and Christian priests in the millennia since Genesis was compiled, the Hebrew that has been translated as the singular `God' in the creation passages is actually the plural elohim, just as cherubim means more than one cherub. And by implication elohim encompasses both male and female - gods and goddesses.
However, elohim is often shortened to El, or God (Ale or Allah in Arabic), giving the spurious impression of one male god as ruler and creator of everything, while apologists continue to protest that the plural is merely used to indicate a plenitude of might. Be that as it may, the fact remains that even the familiar Yahweh was not alone at the beginning of all human life, for even that alpha and omega of male supremacy once had a wife.
Not only that, but in some versions of the story, she gave birth to Lucifer, while in others she had taken him as her lover. Worse, she herself had tumbled terribly from grace in men's eyes, becoming a demon, and metaphorically carrying all women with her. Together with Eve's fondness for fruit and snakes, the apparently shameful exit of God's wife from her exalted place as his consort and helpmeet underpinned the collective unconscious of the Jews, followed by that of the Christians. The concept of women as unreliable, unpredictable pawns of the Evil One (and Eve at least had yet to experience premenstrual tension) informed their treatment of wives and daughters even up to the present day.
Wives were a problem for God from the beginning. According to Hebrew legends, Adam's first spouse was not the infamous Eve grown from his spare rib, but the even more troublesome Lilith, although she began life as the Canaanites' revered Baalat ('Divine Lady'). The story goes that as poor Adam was bored with having to take his pleasure with the beasts of the field he was compelled to marry Lilith (who must have been very flattered). It was not to be a marriage made in heaven, especially as she refused to obey the rules of Yahweh because she knew his secret, ineffable name.'
The new husband was appalled by Lilith's assertiveness in bed: she refused to lie beneath him in the `missionary position' (anything other than the man-on-top position has traditionally been denounced as `accursed' by both Muslims and Catholics). Unimpressed by Adam's declarations of male supremacy in which he cited God as his authority, she taunted his sexual technique before using her convenient wings to fly away. Then when God's angels arrived to take her back, she cursed them and threw herself enthusiastically into orgiastic sex with `demons', who apparently knew a thing or two about pleasing a lady, producing a hundred children a day - all, of course, devilish.
Eve was much easier to cope with, although being a woman she still managed to get expelled from Paradise for bad behav
iour. (But, as Jeffrey Burton Russell notes, although `The story of Eden readily lent itself to an attack on women ... In fact no good reason existed for blaming Eve for original sin any more than Adam .1)2
Lilith is no longer found in the Bible, but she resurfaced in medieval times as nothing less than the Devil's mother, `In parody of the Blessed Mother and the angels, she joins the ranks of demons singing praises round the throne of her son. '3In another version of her later myth, she and her daughters, the ilim, continued to wreak havoc in men's lives as lustful she-devils whose nightly attacks caused nocturnal emissions, against which medieval Jews carried talismans. (Like their notorious mother, the ilim always squatted on top of their male victims, apparently adding to the horror.) Christian monks lived in terror - or so they claimed - of an attack from `the harlots of hell', or succubae, and slept with hands holding a crucifix uncomfortably crossed over their genitals to ward them off. `It was said that every time a pious Christian had a wet dream, Lilith laughed ...'4 We may be amused at such an unsophisticated interpretation of a natural physiological phenomenon, but it must be remembered that to good Christian men, this was a truly terrifying attack, for they believed their souls were being sucked out of them together with their semen. Lilith's daughters - also called Lamia, Hora, Daughters of Hecate among other titles - caused `men to dream of erotic encounters with women, so the succubae can receive their emission and make therefrom a new spirit .15
In fact, one common name for the succubae was Brizo, after the Greek goddess of dreams whose title, in turn, came from brizein, `to enchant'. `Like Babylon's dream-goddess Nanshe, Brizo brought prophetic dreams which were subsequently identified as "wet" dreams.'6
Lilith and her brood were also designated as `night hags', actually beautiful succubae whose lovemaking expertize was so exquisite that once mortal men experienced it they could never be satisfied ever again by coupling with ordinary human women. But she-devil though she may be, Lilith's continuing power over both Jewish and Christian imaginations was clearly intense. As A. T. Mann and Jane Lyle write in their classic Sacred Sexuality (1995): `In the Pyrenean cathedral of St-Bernard-de-Comminges, Lilith has found her way into a church: a carving there depicts a winged, birdfooted woman giving birth to a Dionysian figure, a Green Man." Dionysus was a middle-eastern rustic wine-god whose ceremonies included drunken orgies in which his priestesses, the Maenads, tore men to pieces.
The same area in the south of France where Lilith may be found in church has legends of Herodias - the wife of Herod who made Salome ask him for John the Baptist's head - having ended her days by drowning in a local stream. After which, she joined her sisters, the night hags, and still waits to swoop down on the unwary male traveller.
Of course there was a male version of the succubae, the incubae which lay with women as they slept. In medieval times it was often said that nuns awoke `to find themselves polluted as if they had slept with men's - in many, if not most, cases because they actually had. Some quick-thinking nuns claimed they had slept with Christ (possibly many believed that they had), but this was swiftly denounced as blasphemy resulting from demonic possession, despite the fact that they were known as `Brides of Christ'.
Predictably, women who were believed to consort with demons - as we will see - caused more fear and horror among the Godfearing than the imps of Hell themselves. An Anglo-Saxon book suggested the use of magic potions - or rather `holy salves' - not against the incubi themselves but against the women with whom Satan had allegedly fornicated. In Toulouse in the south of France in 1275 a woman of 56 was tortured until she confessed to nightly romps with an incubus and having given birth to `the demon's child, which was half wolf and half snake'' But as Barbara Walker notes grimly: `Perhaps the ultimate irony was the church's official opinion that all the activities of incubi were performed "with the permission of God ".10 But what God allowed, men punished."'
All that was in the bleak future, when men had discovered how to deal with the daughters of Eve and Lilith. Back at the beginning of all things, however, even Yahweh clearly had no idea how to cope with the latter bad girl - it seems never to have occurred to him to adopt the smiting mode that distinguished his later career - and his angels appear to have been similarly impotent in the face of her feisty response. Perhaps the Lord should have sought advice about how to deal with Lilith from his wife, who was already a force to be reckoned with in the ancient world. American Scholar William G. Denver wrote in 1984:
Recent archaeological discoveries provide both texts and pictorial representation that for the first time clearly identify `Asherah' as the consort of Yahweh, at least in some circles in ancient Israel ... We cannot avoid the conclusion that in Israel Yahweh could be closely identified with the cult of Asherah, and in some circles the goddess was actually personified as his consort.12
Excavations at Ras Sharma (ancient Ugarit) have unearthed 14thcentury BCE tablets on which it states that the `wife of El', the `Progenitress of the God', or Asherah, was one and the same as most Mother Goddesses, including the Sumerian goddess Astarte" and the Phoenician Tanit, whose temple in Carthage was called the Shrine of the Heavenly Virgin, while the Greeks and Romans referred to it as a `temple of the moon'.14 Elath, on the coast of the Gulf of Aqaba, may have been named after the great goddess, who was clearly celebrated as the personification of the Feminine Principle throughout the Near and Middle East. Walker writes:
In Egypt [Asherah] was also a Law-giving Mother, Ashesh, an archaic form of Isis; the name meant both `pouring out' and `supporting', the functions of her breasts. Her yonic shrine in Thebes was Asher, Ashrel, or Ashrelt. Some called her `Great Lady of Ashert, the lady of heaven, the queen of the gods."5
The Canaanites called her Qaniyatu elima or `She Who Gives Birth to the Gods', or Rabbatu athiratu yammi, Lady Who Traverses the Sea - in other words, the Moon.16 All three major manifestations of the Great Mother were associated with the three phases of the Moon: the Virgin goddess with the New Moon, the Mother with the full Moon, and the crone or older wise woman with the dark of the Moon. Significantly, too, as Barbara Walker notes, `Rabbatu was an early female form of rabbi'." Wife of God and a rabbi! To the grey-bearded patriarchs this situation could not be allowed to last, whatever God's own views on the subject. (There is archaeological evidence that it was common for blessings to be invoked `by Yahweh and his Asherah','" a turn of phrase that implies a touching, even tender, closeness.) Clearly Asherah's days of power were numbered.
Walker writes dryly: `For a while, Asherah accepted the Semitic El as her consort' - a nice reversal of the usual situation with females in the Near East, especially in ancient times. Walker continues: `She was the Heavenly Cow, he the Bull." After their sacred marriage, she bore the Heavenly Twins, Shaher and Shalem, the stars of morning and evening ...'20
As noted in Chapter One, the Morning Star was none other than Lucifer - and in this legend, literally the son of God. As the heir to the divine dynasty, his challenge to paternal authority can be seen in the context of the sacred kings of the Near and Middle East. The outgoing priest-king, possessed of magical powers and totemic representative of his tribe is ritually challenged - and often slain - by his successor. But Yahweh's priesthood was disinclined to permit its King-god to be challenged, and in any case rapidly buried the idea that God had a wife, let alone a child or children. Everything about Asherah soon became anathema - even the cooking of a kid in its mother's milk," which was believed to have been involved in her marriage ceremony to Yahweh.
Yet not only was Asherah Yahweh's consort, but also, magically and paradoxically, his creator, sometimes honoured by the title `Holiness', which later became her husband's (and, of course, the Pope's). She reigned jointly as supreme deity with Yahweh for 600 years, together with other lesser pagan gods, after the Israelite tribes arrived in Canaan .22
Had her star not waned, presumably Asherah might have been in a position to have had sharp words with Yahweh about his treatment of Eve - for originally she had the Law
on her side. The Semitic `Asherah' probably derives from the Old Iranian asha, meaning `Universal Law', which some take to be synonymous with matriarchal law, `like the Roman ius naturale'23 (literally `natural law'). Yahweh would have had to defer to her judgement.
Once, Asherah's influence was great among the ordinary Israelites, although they were soon to be denounced for her worship. In the Old Testament her name is often translated as `grove', a reference to the sacred tree-lined places where the Great Mother was worshipped in the prior matriarchal period: `They also set up for themselves high places, sacred stones and Asherah poles [carved fetish objects] on every high hill and under every spreading tree.'24 However, the later Yahwists wasted no time in hacking the goddess' holy groves to pieces and even summarily burning her priests and followers on their altars - presumably not simply because they represented the goddess whose power they had come to hate and fear, but also because her devotees included the gedishimlgadishim.
The Secret History of Lucifer: And the Meaning of the True Da Vinci Code Page 5
