the pages of travellers and missionaries. We conclude, then, that Gladstone is, primarily, the hawk-sun, or sun-hawk.
From philology we turn to the examination of literary fragments, which will necessarily establish our already secured position (that Gladstone is the sun), or so much the worse for the fragments. These have reached us in the shape of burned and torn scraps of paper, covered with printed texts, which resolve themselves into hymns, and imprecations or curses. It appears to have been the custom of the worshippers of Gladstone to salute his rising, at each dawn, with printed outcries of adoration and delight, resembling in character the Osirian hymns. These are sometimes couched in rhythmical language, as when we read --
"to be compared with a very old text, referring obscurely to "the People's William," and "a popular Bill," doubtless one and the same thing, as has often been remarked. Among the epithets of Gladstone which occur in the hymns, we find "versatile," "accomplished," "philanthropic," "patriotic," "statesmanlike,"Gla
dstone, the pillar of the People's hopes," --
"subtle," "eloquent," "illustrious," "persuasive," "brilliant," "clear," "unambiguous," "resolute." All of those are obviously intelligible only when applied to the sun. At the same time we note a fragmentary curse of the greatest importance, in which Gladstone is declared to be the beloved object of "the Divine Figure from the North," or "the Great White Czar." This puzzled the learned, till a fragment of a mythological disquisition was recently unearthed. In this text it was stated, on the authority of Brinton, that "the Great White Hare" worshipped by the Red Indians was really, when correctly understood, the Dawn. It is needless to observe (when one is addressing students) that "Great White Hare" (in Algonkin, Manibozho) becomes Great White Czar in Victorian English. Thus the Divine Figure from the North, or White Czar, with whom Gladstone is mythically associated, turns out to be the Great White Hare, or Dawn Hero, of the Algonkins. The sun (Gladstone) may naturally and reasonably be spoken of in mythical language as the "Friend of the Dawn." This proverbial expression came to be misunderstood, and we hear of a Liberal statesman, Gladstone, and
of his affection for a Russian despot. The case is analogous to Apollo's fabled love for Daphne = Dahana, the Dawn. While fragments of laudatory hymns are common enough, it must not be forgotten that dirges or curses (
How are the imprecations to be explained? The explanation is not difficult, nothing is difficult -- to a comparative mythologist. Gladstone is the sun, the enemy of Darkness. But Darkness has her worshippers as well as Light. Set, no less than Osiris, was adored in the hymns of Egypt, perhaps by kings of an invading Semitic tribe. Now there can be no doubt that the enemies of Gladstone, the Rishis, or hymn-writers who execrated him, were regarded by his worshippers as a darkened class, foes of enlightenment. They are spoken of as "the stupid party," as "obscurantist," and so forth, with the usual
amenity of theological controversy. It would be painful, and is unnecessary, to quote from the curses, whether matins or vespers, of the children of night. Their language is terribly severe, and, doubtless, was regarded as blasphemy by the sun-worshippers. Gladstone is said to have "no conscience," "no sense of honour," to be so fugitive and evasive in character, that one might almost think the moon, rather than the sun, was the topic under discussion. But, as Roth points out, this is easily explained when we remember the vicissitudes of English weather, and the infrequent appearances of the sun in that climate. By the curses, uttered as they were in the morning, when night has yielded to the star of day, and at evening, when day is, in turn, vanquished by night, our theory of the sun Gladstone is confirmed beyond reach of cavil; indeed, the solar theory is no longer a theory, but a generally recognized fact.
Evidence, which is bound to be confirmatory, reaches us from an altar and from works of art. The one altar of Gladstone is by some explained as the pedestal of his statue, while the anthropological sciolists regard it simply as a milestone! In speaking to archæ-
ologists it is hardly necessary even to touch on this preposterous fallacy, sufficiently confuted by the monument itself.
On the road into western England, between the old sites of Bristol and London, excavations recently laid bare the very interesting monument figured here.
Though some letters or hieroglyphs are defaced, there can be no doubt that the inscription is correctly read G. O. M. The explanation which I have proposed (
shoes of Jupiter Optimus Maximus. Hence we may regard him (like Osiris) as the sum of the monotheistic conception in England.
This interpretation is so manifest, that, could science sneer, we might laugh at the hazardous conjectures of smatterers. They, as usual, are greatly divided among themselves. The Spencerian or Euhemeristic school, -- if that can be called a school
protests that the monument is a pedestal of a lost image of Gladstone. The inscription (G. O. M.) is read "Grand Old Man," and it is actually hinted that this was the
"Where blind and naked Ignorance
Delivers brawling judgments all day long
On all things, unashamed," --
"90 M."meaning "ninety miles from London." It is true that the site whence the monument was excavated is at a distance of ninety miles from the ruins of London, but that is a mere coincidence, on which it were childish to
insist. Scholars know at what rate such accidents should be estimated, and value at its proper price one clear interpretation like G. O. M.=
It is, of course, no argument against this view that the authors of the
Malsumis, the brother and foe of their divine hero, Glooskap. Now the Rig Veda (iv. 18, 1-3) attributes this act to Indra, and we may infer that Indra had been the Typhon, or Set, or Glooskap, of some Aryan kindred, before he became the chief and beneficent god of the Kusika stock of Indo-Aryans. The evil myth clung to the good god. By a similar process we may readily account for the imprecations, and for the many profane and blasphemous legends, in which Gladstone is represented as oblique, mysterious, and equivocal. (Compare Apollo Loxias.) The same class of ideas occurs in the myths about Gladstone "in Opposition" (as the old mythical language runs), that is, about the too ardent sun of summer. When "in Opposition" he is said to have found himself in a condition "of more freedom and less responsibility," and to "have made it hot for his enemies," expressions transparently mythical. If more evidence were wanted, it would be found in the myth which represents Gladstone as the opponent of Huxley. As every philologist knows, Huxley, by Grimm's law, is Huskley, the hero of a "husk myth" (as Ralston styles it), a brilliant being enveloped in a husk, probably the night
or the thunder-cloud. The dispute between Gladstone and Huskley as to what occurred at the Creation is a repetition of the same dispute between Wainamoinen and Joukahainen, in the Kalewala of the Finns. Released from his husk, the opponent becomes Beaconsfield = the field of light, or radiant sky.
In works of art, Gladstone is represented as armed with an axe. This, of course, is probably a survival from the effigies of Zeus Labrandeus,
fied him with Irving, also a deity propitiated (as we read in Josephus Hatton) by votive offerings. In a later chapter I show that Irving is really one of the Asvins of Vedic mythology, "the Great Twin Brethren," or, in mythic language, "the Corsican Brothers" (compare Myriantheus on the Asvins). His inseparable companion is Wilson-Barrett.
Among animals the cow is sacred to Gladstone; and, in works of art, gems and vases (or "jam-pots"), he is represented with the cow at his feet, like the mouse of Horus, of Apollo Smintheus, and of the Japanese God of Plenty (see an ivory in the Henley Collection). How are we to explain the companionship of the cow? At other times the Sun-hero sits between the horns of the Cow-Goddess Dilemma, worshipped at Westminster. (Compare Brugsch,
probable that the cow is (as in the Veda) the rain-cloud, released from prison by Gladstone, as by Indra. At the same time the cow, in the Veda, stands for Heaven, Earth, Dawn, Night, Cloud, Rivers, Thunder, Sacrifice, Prayer, and Soma. We thus have a wide field to choose from, nor is our selection of very much importance, as any, or all, of these interpretations will be welcomed by Sanskrit scholars. The followers of McLennan have long ago been purged out of the land by the edict of Oxford against this sect of mythological heretics. They would doubtless have maintained that the cow was Gladstone's totem, or family crest, and that, like other totemists, he was forbidden to eat beef.
It is curious that on some old and worn coins we detect a half-obliterated male figure lurking behind the cow. The inscription may be read "Jo," or "Io," and appears to indicate Io, the cow-maiden of Greek myth (see the "Prometheus" of Æschylus).
Another proof of the mythical character of Gladstone is the number of his birthplaces. Many cities claimed the honour of being his cradle, exactly as in the cases of Apollo and Irving. Their claims were allowed by
the Deity. (Compare Callimachus, Hymn to Apollo.)
In addressing scholars it is needless to refute the Euhemeristic hypothesis, worthy of the Abbe Banier, that the cow is a real cow, offered by a real historical Gladstone, or by his companion, Jo, to the ignorant populace of the rural districts. We have already shown that Jo is a mythological name. The tendency to identify Gladstone with the cow (as the dawn with the sun) is a natural and edifying tendency, but the position must not be accepted without further inquiry. The Sun-god, in Egyptian myth, is a Bull, but there is a difference, which we must not overlook, between a bull and a cow. Caution, prudence, a tranquil balancing of all available evidence, and an absence of preconceived opinions, -- these are the guiding stars of comparative mythology.
* A chapter from Prof. Boscher's "Post-Christian Mythology." Berlin and New York, A.D. 3886.
* Both these names are undoubtedly Greek neuter substantives.
* Lieblein speaks ("Egyptian Religion," 1884, Leipzig,) of "the mythical name Jo." Already had Continental savants dismissed the belief in a historical Jo, a leader of the Demos.
* There seems to be some mistake here.
* "