NOTES TO APPENDIX

1. The same view of the extent of Mizraim is taken by the Rev. JAMIESON in PAXTON'S Illustrations of Scripture, vol. i. p. 198; and in KITTO'S Illustrated Comment., vol. iv. p. 110.

2. In reading Sanchuniathon, it is necessary to bear in mind what Philo-Byblius, his translator, states at the end of the Phenician History viz., that history and mythology were mingled together in that work

3. Nephelé was used, even in Greece, as the name of a woman, the degraded wife of Athamas being BO called. (SMITH'S Class. Dict., sub voce "Athamas," p. 110).

4. Sometimes he is said to have devoured only his male children; but see SMITH'S (Larger) Classical Dictionary, sub voce "Hera," where it will be found that the female as well as the male were devoured.

5. HESIOD, Theogonia, 11. 485, &c., pp. 38-41.

6. Hata, "sin," is found also in Chaldee, Hat. (See CLAVIS STOCKII, p. 1329.) Tul is from Ntl, "to support." If the reader will look at Horus with his swathes (BRYANT, vol. iii. plate 22); Diana with the bandages round her legs (see ante, p. 29); the symbolic bull of the Persians swathed in like manner (BRYANT, vol. i. plate 5, p. 367), and even the shapeless log of the Tahitians, used as a god and bound about with ropes (WILLIAMS, p. 31); he will see, I think, that there must be some important mystery in this swathing.

7. From Tli, Tleh, or Tloh, " Infans puer" (CLAVIS STOCKII, Chald., p. 1342), and Hia, or Haya, "to live, to restore life." (&ESENIUS, p. 310.) From Hia, " to live," with digamma prefixed, comes the Greek Bios, life. That Hia, when adopted into Greek, was also pronounced Haya, we have evidence in the noun Hiiro, "life," pronounced Hayyim, which in Greek is represented by at/ma, "blood." The Mosaic principle, that " the blood was the life," is thus proved to have been known by others besides the Jews. Now Haya, "to live or restore life," with the digamma prefixed, becomes B haya ; and so in Egypt, we find that Bai signified "soul," or "spirit" (BUNSEN, vol. i. p. 375), which is the living principle. B hai-tulos, then, is the " Life-restoring child." F haya-n is the same god.

8. From DIDRON'S Iconography, vol. i. p. 301.

9. In Esther ii. 9, we find the plural of Rhea evidently used in the sense of "beautiful." As applied to the "maidens" given to Esther, the Vulgate renders it "speciositsimas," and Parkhurst, sub voce, does the same.

10. From "Am," "mother," and "arka" "earth." The first letter aleph in both of these words is often pronounced as o. Thus the pronunciation of a in Am, "mother," is seen in the the Greek ωμος, a "shoulder." Am, "mother," comes from am, "to support," and from am, pronounced ora, comes ωμος, the shoulder that bears burdens. Hence also the name Oma, as one of the names of Bona Dea. Oma is evidently the "Mother." See Note K.

 11. CATULLUS, Epithalamium, p. 98.

 12. Orphic Fragment, in BRYANT, vol. iii. p. 238.

 13. That is, the Habitation in which the Spirit of God dwelt, for the purpose of begetting spiritual children.

14. The Hebrew Dem, blood, in Chaldee becomes Adem; and, in like manner, Ekh becomes Arkh.

15. MACROBIUS, Saturnal., lib. i., cap. 21, p. 70, F.

16.  From OUVAROFF (Sect. 6, p. 102, Note) we learn that the mother of the third Bacchus was Aura, and Phaethon is said by Orpheus to have been the son περιμηκεος όερος of the "wide extended air" (LACTANTIUS, lib. i. cap. 5, p. 10). The connection in the sacred language between the wind, the air, and the spirit, sufficiently accounts for these statements, and shows their real meaning.

17. In Chaldee the same letter that is pronounced P is also pronounced Ph, that is F, therefore Pan is just Faun.

18. The name Fatua evidently conies from the same verb as Pitho or Pitys, that is Pet, or Phet. In the active sense we find Fatuus in common use in the well-known expression Ignis fatuus. In the passive sense it is seen in the phrase "A fatuous person."

19. The great antiquity of the institution of the Magi is proved from the statement of Aristotle already referred to, as preserved in Theopompus, which makes them to have been "more ancient than the Egyptians," whose antiquity is well known. (Theopompi Fragmenta in MULLER, vol. i. p. 280.)

20. From tam, "to perfect," and muz, " to burn." To be "pure in heart " in Scripture is just the same as to be "perfect in heart." The well-known name Deucalion, as connected with the flood, seems to be a correlative term of the water-worshippers. Dukh-ka-eh signifies "to purify by washing," from Dukh, "to wash" (CLAVIS STOCKII, p. 223), and Khaleh, "to complete," or "perfect." The noun from the latter verb, found in 2 Chron. iv. 21, shows that the root means "to purify," "perfect gold" being in the Septuagint justly rendered "pure gold." There is a name sometimes applied to the king of the gods that has some bearing on this subject. That name is "Akmon." What is the meaning of it? It is evidently just the Chaldee form of the Hebrew Khmn, "the burner," which becomes Akmon in the same way as the Hebrew Dem, "blood," in Chaldee becomes "Adem." Hesychius says that Akmon is Kronos, sub voce "Akmon." In Virgil (Æneid, lib. viii. 1. 425) we find this name compounded so as to be an exact synonym for Tammuz, Pyracmon being the name of one of the three famous Cyclops whom the poet introduces. We have seen that the original Cyclops were Kronos and his brethren, and deriving the name from "Pur," the Chaldee form of Bur, "to purify," and "Akmon," it just signifies "The purifying burner."

21. MOOR'S Pantheon, "Siva," p. 43. The epithet for a woman that burns herself is spelled "Sati," but is pronounced "Suttee," as above.

22. The Indian Vedas that now exist do not seem to be of very great antiquity as written documents; but the legend goes much further back than anything that took place in India. The antiquity of writing seems to be very great, but whether or not there was any written religious document in Nimrod s day, a Veda there must have been; for what is the meaning of the word "Veda"? It is evidently just the same as the Anglo-Saxon Edda with the digamma prefixed, and both alike evidently come from "Ed" a "Testimony," a "Religious Record," or "Confession of Faith." Such a "Record" or Confession," either "oral" or "written," must have existed from the beginning.

23. Berosiana in BUNSEN, vol. i. p. 708.

24. "As to a kingdom, the Oriental Oneirocritics, chap. 167, jointly say, that the sun is the symbol of the king, and the moon of the next to him in power." This sentence, extracted from DAUBUZ'S Symbolical Dictionary (p. 115), illustrated with judicious notes by my learned friend, the Rev. A. Forbes, London, shows that the conclusion to which I had come before seeing it, in regard to the symbolical meaning of the moon, is entirely in harmony with Oriental modes of thinking. For some excellent remarks in regard to Babylon, see the same work, p. 38.

25. From Tzet or Tzit, "to kindle," or "set on fire," which in Chaldee becomes Tit, and Thon, "to give."

26. From Mem or Mom, "spotted," and Non, "a son."

27. The reader will see, from the following extracts from the Pancarpium Marianum that the Virgin of Rome is not only called by the name of Aurora, but that that name is evidently applied to her in two distinct sexes specified in the text: "O Aurora Maria, quæ a lumine incepisti, crevisti cum lumine, et nunquam lumine privaris. Sicut lux meridiana claraes. Dominum concepisti, qui dixit, Lux sum mundi" (cap. 41, p. 170). "Numquid sol justitise Christus, qui dixit. Lux sum mundi, operamini, dum dies est? Numquid hanc solis aeterni lampadem aurora Maria consurgens invexit; surgite soporati?" (Ibid. p. 171.) These words contain both of the ideas in the name of the Pagan Aurora.

28. Matuta comes from the same word as Tithonus i.e., Tzet, Tzit, or Tzut, which in Chaldee becomes Tet, Tit, or Tut, "to light " or "set on fire," From Tit, "to set on fire," comes the Latin Titio, "a firebrand;" and from Tut, with the formative M prefixed, comes Matuta just as from Nasseh, "to forget," with the same formative prefixed, comes Manasseh, "forgetting," the name of the eldest son of Joseph (Gen. xli. 51). The root of this verb is commonly given as "Itzt"; but see BAKER'S Lexicon (p. 176), where it is also given as "Tzt." It is evidently from this root that the Sanscrit "Suttee" already referred to comes.

29. In Hebrew, the verb is Lhth, but the Hebrew letter "He" frequently becomes in Chaldee Heth, with the power of Kh.

30. The author does not himself make the humiliation of the Babylonian king a type of the humiliation of the Church. How then can he establish any typical relation between the "seven times" in the one case, and the "seven times" in the other? He seems to think it quite enough to establish that relation, if he can find one point of resemblance between Nebuchadnezzar, the humbled despot, and the "world-power" that oppresses the Church during the two periods of "seven times " respectively. That one point is the "madness" of the one and the other. It might be asked, Was, then, the "world power" in its right mind before "the seven times" began? But waiving that, here is the vital objection to this view: The madness in the case of Nebuchadnezzar was simply an affliction; in the other it was sin. The madness of Nebuchadnezzar did not, so far as we know, lead him to oppress a single individual; the madness of the "world-power," according to the theory, is essentially characterised by the oppression of the saints. Where, then, can there be the least analogy between the two cases? The "seven times" of the Babylonian king were seven times of humiliation, and humiliation alone. The suffering monarch cannot be a type of the suffering Church; and still less can his "seven times" of deepest humiliation, when all power and glory was taken from him, be a type of the "seven times" of the "world-power," when that "world-power" was to concentrate in itself all the glory and grandeur of the earth. This is one fatal objection to this theory. Then let the reader only look at the following sentence from the work under consideration, and compare it with historical fact, and he will see still more how unfounded the theory is: "It follows undeniably," says the author (pp. 184, 185), "that as the Church is to be tyrannised over by the idolatrous power throughout the whole of the seven times, she will be oppressed during the first half of the seven times, by idolatry in the form of Paganism, and during the last half by idolatry in the form of Popery." Now, the first half, or 1260 years, during which the Church was to be oppressed by Pagan idolatry, ran out exactly, it is said, in AD 530 or 532; when suddenly Justinian changed the scene, and brought the new oppressor on the stage. But I ask where was the "world-power" to be found up to 530, maintaining "idolatry in the form of Paganism"? From the time of Gratian at least, who, about 376, formally abolished the worship of the gods, and confiscated their revenues, where was there any such Pagan power to persecute? There is certainly a very considerable interval between 376 and 532. The necessities of the theory require that Paganism, and that avowed Paganism, be it observed, shall be persecuting the Church straight away till 532; but for 156 years there was no such thing as a Pagan "world-power" in existence to persecute the Church. "The legs of the lame," says Solomon, "are not equal;" and if the 1260 years of Pagan persecution lack no less than 156 years of the predicted period, surely it must be manifest that the theory halts very much on one side at least. But I ask, do the facts agree with the theory, even in regard to the running out of the second 1260 years in 1792, at the period of the French Revolution? If the 1260 years of Papal oppression terminated then, and if then the Ancient of days came to begin the final judgment on the beast, He came also to do something else. This will appear from the language of Daniel: Dan. vii. 21, 22, "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." This language implies that the judgment on the little horn, and the putting of the saints in possession "of the kingdom" are contemporaneous events. Long has the rule of the kingdoms of this world been in the hands of worldly men, that knew not God nor obeyed Him; but now, when He to whom the kingdom belongs comes to inflict judgment on His enemies, He comes also to transfer the rule of the kingdoms of this world from the hands of those who have abused it, into the hands of those that fear God and govern their public conduct by His revealed will. This is evidently the meaning of the Divine statement. Now, on the supposition that 1792 was the predicted period of the coming of the Ancient of days, it follows that, ever since, the principles of God's Word must have been leavening the governments of Europe more and more, and good and holy men, of the spirit of Daniel and Nehemiah, must have been advanced to the high places of power. But has it been in point of fact? Is there one nation in all Europe that, acts on Scriptural principles at this day? Does Britain itself do so? Why, it is notorious that it was just three years after the reign of righteousness, according to this theory, must have commenced that that unprincipled policy began that has left hardly a shred of appearance of respect for the honour of the "Prince of the Kings of the earth" in the public rule of this nation. It was in 1795 that Pitt, and the British Parliament, passed the Act for the erecting of the Roman Catholic College of Maynooth, which formed the beginning of a course that, year by year, has lifted the Man of Sin into a position of power in this land, that threatens, if Divine mercy do not miraculously interfere, to bring us speedily back again under complete thraldom to Antichrist. Yet, according to the theory of The Great Exodus, the very opposite of this ought to have been the case.

31. The Chaldee Thalatth, "a rib" or a "side," comes from the verb Thalaa, the Chaldee form of Tzalaa, which signifies "to turn aside," "to halt," "to sidle," or "to walk sideways."

32. For Vulcan as "the first of all the gods," see MINUTIUS FELIX, Octavius, p. 163.