NOTES TO CHAPTER 6

1. It was only in the second century before the Christian era that the worship of Cybele, under that name, was introduced into Rome; but the same goddess, under the name of Cardea, with the "power of the key," was worshipped in Rome, along with Janus, ages before. OVID'S Fasti, vol. iii. 1. 101, p. 346.

2. OVID'S Fasti, lib. i. 11. 95, 99, vol. iii. p. 18.

3. TOOKE'S Pantheon, "Cybele," p. 153.

4. In proof of the fact that this claim was first made in 431, see ELLIOT'S Horae Apol. iii. p. 139. In 429 he gave a hint at it, but it was only in 431 that this claim was broadly and distinctly made.

5. GIESELER, vol. i. pp. 206-208.

6. See BOWER, vol. i. pp. 1, 2.

7. PARKHURST'S Hebrew Lexicon, p. 602.

8. The Turkish Muftis, or "interpreters" of the Koran, derive that name from the very same verb as that from which comes Miftak, a key.

9. POTTER'S Antiquities, vol. i., Mysteries, p. 356. [Not borrowed directly by M. However he does discuss the Book Petroma. See BB 1:204 and NG 1:182. His info is probably derived from here.]

10. The following are the authorities for the statement in the text: "Jamblichus says that Hermes [i.e., the Egyptian] was the god of all celestial knowledge, which, being communicated by him to his priests, authorised them to inscribe their commentaries with the name of Hermes" (WILKINSON, vol. v., chap. xiii. pp. 9, 10). Again, according to the fabulous accounts of the Egyptian Mercury, he was reported .... to have taught men the proper mode of approaching the Deity with prayers and sacrifice (WILKINSON, vol. v., chap. xiii. p. 10). Hermes Trisinegistus seems to have been regarded as a new incarnation of Thoth, and possessed of higher honours. The principal books of this Hermes, according to Clemens of Alexandria, were treated by the Egyptians with the most profound respect, and carried in their religious processions (CLEM., ALEX., Strom., lib. vi., vol. iii. pp. 214-219).

11. In Egypt, "Petr" was used in this very sense. See BUNSEN, vol. i., Hieroglyph, p. 545, where Ptr is said to signify "to show." The interpreter was called Hierophantes, which has the very idea of "showing" in it.

12. The Athenian or Grecian Hermes is celebrated as "The source of invention. .... He bestows, too, mathesis on souls, by unfolding the will of the father of Jupiter, and this he accomplishes as the angel or messenger of Jupiter He is the guardian of disciplines, because the invention of geometry, reasoning, and language is referred to this god. He presides, therefore over every species of erudition, leading us to an intelligible essence from this mortal abode, governing the different herds of souls," (PROCLUS in Commentary on First Alcibiades, in the Notes on TAYLOR'S Orphic Hymns, pp. 64, 65). The Grecian Hermes was so essentially the revealer or interpreter of divine things, that Hermeneutes, an interpreter, was currently said to come from his name (HYGINUS, Note to page 114).

13. For evidence in regard to the title of the interpreter of the Mysteries, see BRYANT'S Mythology, vol. i. pp. 308-311, 356, 359-362.

14. LEMPRIERE, sub voce.

15. OVID, Fasti, lib. i. 11. 171, 172, vol. iii. p. 24.

16. So called in the Hymns of the Salii, MACROS., Sat., lib. i. c. 9, p. 54, col. 2, H.

17. See ante, pp. 28 (Note) and 134.

18. OVID, Fasti, lib. i. 11. 117-121.

19. Ibid. lib. i. 11. 117, 120, 125.

20. PARKHURST, Lexicon, p. 627.

21. Wilkinson shows that the king had the right of enacting laws, and of managing all the affairs of religion and the State (vol. ii. p. 22), which proves him to have been Sovereign Pontiff.

22. WILKINSON'S Egyptians, vol. ii. p. 68.

23. WILKINSON'S Egyptians. The "Infallibility" was a natural result of the popular belief in regard to the relation in which the Sovereign stood to the gods: for, says Diodorus Siculus, speaking of Egypt, the king was believed to be "a partaker of the divine nature" (lib. i. cap. 7, p. 57).

24. From the statements of Layard (Nineveh and its Remains, vol. ii. pp. 472-474, and Nineveh and Babylon, p. 361), it appears that as the king of Egypt was the "Head of the religion and the state," so was the king of Assyria, which included Babylon. Then we have evidence that he was worshipped. The sacred images are represented as adoring him (LAYARD, Nineveh and its Remains, vol. ii. p. 464), which could not have been the case if his own subjects did not pay their homage in that way. Then the adoration claimed by Alexander the Great evidently came from this source. It was directly in imitation of the adoration paid to the Persian kings that he required such homage. Quint. Curtius says (lib. viii. cap. 5, pp. 592, 593), "Volebat .... itaque more Persarum Macedonas venerabundos ipsum salutare prosternentes humi corpora." From Xenophon we have evidence that this Persian custom came from Babylon. It was when Cyrus had entered Babylon that the Persians, for the first time, testified their homage to him by adoration; for, "before this," says Xenophon (Cyropced., lib. viii. p. 215, C), "none of the Persians had given adoration to Cyrus."

25. GAUSSEN on Daniel, vol. i. p. 114.

26. SYMMACHUS, Epistola, lib. vi. 31, p. 240.

27. BOWER'S History of the Popes, vol. i. p. 7. [This is borrowed by M. See NG 1:444.]

28. BARTOLINI, Antichita Sacre di Roma, p. 32, Ibid.

29. Lady MORGAN'S Italy, vol. iii. p. 81. Dr. Wiseman tried to dispute this; but, as the Times, I think, remarked, "the lady had evidently the best of the argument."

30. BEGG'S Handbook of Popery, p. 24.

31. WILKINSON, vol. v. pp. 285, 286.

32. From Ibid. vol. vi. Plate 76.

33. LAYARD'S Babylon and Nineveh, p. 343.

34. 4th Edit, vol. iii. pt. 4, Plate 27.

35. WILKINSON, vol. v. p. 253.

36. From BRYANT, vol. v. p. 384. See also woodcut of Ceres and the ear of corn, Fig. 37, p. 160, of this vol.

37. A. TRIMEN, Esq., the distinguished architect, London, author of Church and Chapel Architecture.

38. From HAGER, on Chinese Hieroglyphics, B xxxv. in British Museum, copied for me by Mr. Trimen's son, Mr. L. B. Trimen. The words of Hager, are: "In like manner the sacrificial mitre of the Chinese Emperor (the Pontifex Maximus of his nation), which was of old represented under this form [and then the above figure is given] (Philos. Transact, at tab. 41 ), bearing a strong resemblance to the Roman Episcopal Mitre," &c., &c.

39. KEMPFER'S Japan, in PINKERTON'S Collection, vol. vii. p. 776.

40. See Oradus ad Parnassum, compiled by G. PYPER, a member of the Society of Jesus, sub vocibus Lituus Episcopus et Pedum, pp. 372, 464.

41. BEROSUS apud ABYDENUS, in CORY'S Fragments, p. 32. See also EUSEB., Chron., Pars. i. pp. 46, 47.

42. From KITTO'S Biblical Cyclopaedia, vol. i. p. 272. See also KITTO'S Illustrated Commentary, vol. iv. p. 31, where another figure from Babylon is given with a similar crosier.

43. Nineveh and Babylon, p. 361. Layard seems to think the instrument referred to, which is borne by the king, "attired as high priest in his sacrificial robes" a sickle; but any one who attentively examines it will see that it is a crosier, adorned with studs, as is commonly the case even now with the Roman crosiers, only, that instead of being held erect, it is held downwards.

44. The well-known name Pharaoh, the title of the Pontiff-kings of Egypt, is just the Egyptian form of the Hebrew He-Roe. Pharaoh in Genesis, without the points, is "Phe-Roe." Phe is the Egyptian definite article. It was not shepherd-kings that the Egyptians abhorred, but Roi-Tzan, "shepherds of cattle" (Gen. xlvi. 34). Without the article "Roe", a "shepherd," is manifestly the original of the French Roi, a king, whence the adjective royal; and from Ro, which signifies to "act the shepherd," which is frequently pronounced Reg (with Sh, which signifies "He who is," or "who does," affixed) comes Regsh, "He who acts the shepherd," whence the Latin Rex, and Regal.

45. PLUTARCH, vol. ii. p. 354, F.

46. HURD, p. 374, col. 2. [This is borrowed by M. See NG 1:159. See also my essay on this quote.]

47. Ibid. p. 104, col. 2.

48. D'AUBIGNE'S Reformation, vol. i. B. ii. cap. 4, p. 171.

49. Ibid. vol. i. p. 171.

50. AMMIANUS MARCELLINUS. "Semiramis teneros mares castravit omnium prima," lib. xiv. cap. 6, p. xxvi.

51. PAUSANIAS, lib. vii. cap. 17, p. 566; and KENNETT, Book ii. chap, vii., "Of the Duumviri," &c.

52. See Light of Prophecy, chapters i. p. 28, and iv. p. 114; and British Reformers, "Jewell," p. 228.

53. HAMEL'S Travels in Corea, in PINKERTON'S Collection, vol. vii. pp. 536, 537. See also Description of Tibet in same Collection, p. 554; GABON'S Japan, ibid. p. 630; and KEMPFER'S Japan, Ibid. p. 747.

54. LIVY, lib. xxxix. 8 and 18, vol. v. pp. 196-207.

55.  Rev. xvii. 5. The Rev. M. H. Seymour shows that in 1836 the whole number of births in Rome was 4373, while of these no fewer than 3100 were foundlings! What enormous profligacy does this reveal! "Moral Results of the Romish System," p. xlix. in Evenings with Romanists.

56. THUANUS, Historia, lib. xxxix. cap. 3, vol. ii. p. 483.

57. BEDE, lib. v. c. 21, p. 216.

58. Ibid.

59. D'AUBIGNE, vol. v. p. 55.

60. HERODOTUS, lib. iii. cap. 8, p. 185, C.

61. Gheza signifies either "shearing" or "shaving."

62. MACROBIUS, lib. i. c. 23, p. 189.

63. TERTULLIAN, vol. ii., Carmina, pp. 1105, 1106.

64. Col. KENNEDY, "Buddha," in Hindoo Mythology, pp. 263, 264.

65. It has been already shown (p. 18, Note) that among the Chaldeans the one term "Zero" signified at once "a circle" and "the seed." "Suro," the "seed," in India, as we have seen, was the sun-divinity incarnate. When that seed was represented in human form, to identify him with the sun, he was represented with the circle, the well-known emblem of the sun's annual course, on some part of his person. Thus our own god Thor was represented with a blazing circle on his breast. (WILSON'S Parsi Religion, p. 31.) In Persia and Assyria the circle was represented sometimes on the breast, sometimes round the waist, and sometimes in the hand of the sun-divinity. (BRYANT, vol. ii., Plates, pp. 216, 406, 409; and LAYARD'S Nineveh and Babylon, p. 160.) In India it is represented at the tip of the finger. (Moor's Pantheon, Plate 13, "Vishnu.") Hence the circle became the emblem of Tammuz born again, or "the seed." The circular tonsure of Bacchus was doubtless intended to point him out as "Zero," or "the seed," the grand deliverer. And the circle of light around the head of the so-called pictures of Christ was evidently just a different form of the very same thing, and borrowed from the very same source. The ceremony of tonsure, says Maurice, referring to the practice of that ceremony in India, "was an old practice of the priests of Mithra, who in their tonsures imitated the solar disk." (Antiquities, vol. vii. p. 851. London, 1800.) As the sun-god was the great lamented god, and had his hair cut in a circular form, and the priests who lamented him had their hair cut in a similar manner, so in different countries those who lamented the dead and cut off their hair in honour of them, cut it in a circular form. There were traces of that in Greece, as appears from the Electra of Sophocles (line 52, pp. 108, 109); and Herodotus particularly refers to it as practised among the Scythians when giving an account of a royal funeral among that people. "The body," says he, "is enclosed in wax. They then place it on a carriage, and remove it to another district, where the persons who receive it, like the Royal Scythians, cut off a part of their ear, shave their heads in a circular form," &c. (Hist., lib. iv. cap. 71, p. 279.) Now, while the Pope, as the grand representative of the false Messiah, received the circular tonsure himself, so all his priests to identify them with the same system are required to submit to the game circular tonsure, to mark them in their measure and their own sphere as representatives of that same false Messiah.

66. See ante, Notes to p. 220, and also History of Tonquin, in PlNKERTON, vol. ix. p. 766. There are some, and Protestants, too, who begin to speak of what they call the benefits of monasteries in rude times, as if they were hurtful only when they fall into "decrepitude and corruption"! Enforced celibacy, which lies at the foundation of the monastic system, is of the very essence of the Apostasy, which is divinely characterised as the "Mystery of Iniquity." Let such Protest ants read 1 Tim. iv. 1-3, and surely they will never speak more of the abominations of the monasteries as coming only from their "decrepitude"!

67. MALLET, vol. i. p. 141.

68. POTTER'S Antiquities, vol. i. p. 369.

69. Mamacona, "Mother Priestess," is almost pure Hebrew, being derived from Am a "mother," and Cohn, "a priest," only with the feminine termination. Our own Mamma, as well as that of Peru, is just the Hebrew Am reduplicated. It is singular that the usual style and title of the Lady Abbess in Ireland is the "Reverend Mother." The term Nun itself is a Chaldean word. Ninus, the son in Chaldee is either Nin or Non. Now, the feminine of Non, a "gon," is Nonna, a "daughter," which is just the Popish canonical name for a "Nun," and Nonnus, in like manner, was in early times the designation for a monk in the East. (GIESELER, vol. ii. p. 14, Note.)

70. PRESCOTT'S Peru, vol. i. p. 103.