deity at Edessa,[1] and transferred by Heliogabalus to Rome with unbounded reverence and unlimited expense, received honours more than human—they became themselves the deities: and when Sanconiathon teaches that the worship of these Bethulia was invented by Cœlus, he but personifies the visible heavens, and ascribes to the voluntary act of giving, a necessary operation of nature. So rooted did this practice become in the East, that the two ideas of stones and worship, or divinity, became almost identical. The Hebrews frequently used the terms as synonymous, when we find them giving the name of stone or rock to kings and princes—even to God himself, as the Rock of Israel, where the stone metaphor was intended to convey as much of sanctity as of security or endurance. But in Jacob's prophetic death-voice on the fates of his sons, the progenitors of the twelve tribes (Genesis xlix. 24), Joseph is called "the Shepherd and the Stone of Israel," in more direct and unmistakable allusion.
Dating the practice from these Bethulia, on which it would have been impious to alter a line, or detach a particle from the surface, the greater sanctity of stones rude, and in their natural forms, before those tooled and fashioned by hands, most probably took its rise; and in pity to the weakness and prejudices of human nature, Jehovah himself was expressly particular and authoritative in denouncing the use of squared or sculptured stones for the pure altars of his worship (Deut. xxvii. 5): "And thou shalt build the altar of the Lord thy God of whole stones: thou shalt not lift up iron upon them;" or, according to the received version, "Thou shalt not lift up any iron tool upon them." And, concurrently (Exodus xx. 25), "And if thou wilt make me an altar of stone, thou shalt not build it of
- ↑ Heliogabalus.—See Gibbon, cap. vi.—"The Sun was worshipped at Emesa under the name of Elagabulus, and under the form of a black conical stone, which it was universally believed had fallen from heaven on that sacred place. In a solemn procession through the streets of Rome, the way was strewed with gold dust; the black stone, set in precious gems, was placed on a chariot drawn by six milk-white horses richly caparisoned. The pious emperor held the reins, and, supported by his ministers, moved slowly backwards, that he might perpetually enjoy the felicity of the divine presence. In a magnificent temple raised on the Palatine mount, the sacrifices of the god Elagabulus were celebrated with every circumstance of cost and solemnity. The richest wines, the most extraordinary victims, and the rarest aromatics, were profusely consumed on his altar. Around the altar a chorus of Syrian damsels performed their lascivious dances to the sound of barbarian music, whilst the gravest personages of the state and army, clothed in long Phœnician tunics, officiated in the meanest functions with affected zeal, and secret indignation.
"To the temple, as to the common centre of religious worship, the imperial fanatic attempted to remove the Ancilia, the Palladium, and all the sacred pledges of the faith of Numa. A crowd of inferior deities attended in various stations the majesty of the god of Emesa; but his court was imperfect till a female of distinguished rank was admitted to his bed. Pallas had been first chosen for his consort; but as it was dreaded her warlike terrors might affright the soft delicacy of the Syrian deity, the Moon, adored by the Africans under the name of Astarte, was deemed a more suitable companion for the Sun. Her image, with the rich offerings of her temple as a marriage-portion, was transported with solemn pomp from Carthage to Rome; and the day of these mystic nuptials was a general festival in the capital and throughout the empire."
