ANCIENT EGYPT THE LIGHT OF THE WORLD

NOTES TO BOOK 10

[1] [Lefebure, 'Book of Hades,' RP, 10, 79.  See p. 109, 5th division, D and BB 1:27-8, 2:195.]

[2] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103. See p. 109.]

[3] [Ibid., RP, 6, 103. See pp. 110-111, pl. c, lines 65-70.]

[4] [Ibid., RP, 6, 103. See pp. 109.]

[5] [Ibid., RP, 6, 103. See pl. B, line 42.]

[6] [Chabas, 'Magic Papyrus.' RP, 10, 135. See p. 138.]

[7] [Rit. ch. 110.]

[8] [Chabas, 'Magic Papyrus.' RP, 10, 135. See p. 139, p. 2, lines 6 and 7.]

[9] [This can also be read as 'coming forth by day,' or 'going forth today,' 'coming into the light,' etc.]

[10] [History of the People of Israel.]

[11] [Source.]

[12] [Lewis and Clarke, Expedition.]

[13] [Source below.]

[14] [Bancroft, Native Races, vol. 3, pp. 50-1. 'Balam-Quitze received the god Tohil; Balam-Agab received the god Avilix; and Mahucutah received the god Hacavitz; all very powerful gods, but Tohil seems to have been the chief, and in a general way, god of the whole Quiche nation. Other people received gods at the same time; and it had been for all a long march to Tuian.
Now the Quiches had as yet no fire, and as Tulan was a much colder climate than the happy eastern land they had left, they soon began to feel the want of it. The god Tohil, who was the creator of fire, had some in his possession; so to him, as was most natural, the Quiches applied, and Tohil in some way supplied them with fire.
But shortly after there fell a great rain that extinguished all the fires of the land ; and much hail also fell on the heads of the people; and because of the rain and the hail, their fires were utterly scattered and put out. Then Tohil created fire again by stamping with his sandal. Several times thus fire failed them, but Tohil always renewed it. Many other trials also they underwent in Tulan, famines and such things, and a general dampness and cold for the earth was moist, there being as yet no sun.
Here also the language of all the families was confused so that no one of the first four men could any longer understand the speech of another. This also made them very sad. They determined to leave Tulan; and the greater part of them, under the guardianship and direction of Tohil, set out to see where they should take up their abode. They continued on their way amid the most extreme hardships for want of food; sustaining themselves at one time upon the mere smell of their staves, and by imagining that they were eating, when in verity and in truth they ate nothing. Their heart, indeed, it is again and again said, was almost broken by affliction. Poor wanderers! they had a cruel way to go, many forests to pierce, many stern mountains to overpass, and a long passage to make through the sea, along the shingle and pebbles and drifted sand the sea being, however, parted for their passage.
At last they came to a mountain that they named Hacavitz, after one of their gods, and here they rested for here they were by some means given to understand that they should see the sun. Then, indeed, was filled with an exceeding joy the heart of Balam-Quitze, of Balam-Agab, of Mahucutah, and of Iqi-Balam. It seemed to them that even the face of the morning star caught a new and more resplendent brightness. They shook their incense pans and danced for very gladness: sweet were their tears in dancing, very hot their incense their precious incense. At last the sun commenced to advance : the animals, small and great, were full of delight; they raised themselves to the surface of the water; they fluttered in the ravines; they gathered at the edge of the mountains, turning their heads together toward that part from which the sun came. And the lion and the tiger roared. And the first bird that sang was that called the Queletzu. All the animals were beside themselves at the sight; the eagle and the kite beat their wings, and every bird, both small and great. The men prostrated themselves on the ground, for their hearts were full to the brim.
And the sun, and the moon, and the stars were now all established. Yet was not the sun then in the beginning the same as now; his heat wanted force, and he was but as a reflection in a mirror; verily, say the histories, not at all the same sun as that of to-day.']

[15] [Fornander, An Account of the Polynesian Race, vol. 1, pp. 55-7 'In the Hawaiian legend of "Kumuhonua" and his descendants, the Polynesians are distinguished by the appellation of lea poe Menehune, "the Menehune people," said to be descended from "Menehune," son of "Lua Nuu," and grandfather of the twelve sons of "Kinilau-a-niano," and thus in a measure, though with altered names, it conforms to the Marquesan legend. But this name, as a national appellation, was apparently dropped at a very early period. In Tahiti it became a distinctive name for the third class into which the people were divided, the labouring class, the commoners, the Manahune, and as such remains to this day. In Hawaii it disappeared as a national name so long ago, that subsequent legends have converted it into a term of reproach, representing the Menehune people sometimes as a separate race, sometimes as a race of dwarfs, skilful labourers, but artful and cunning.
I am inclined to consider the " Menehune " of the legend as a personification of "the people of Mene," for such is the literal signification of the word; and then Mene alone becomes in reality the national appellation which still lingers in Hawaiian legends and Tahitian usage. Our knowledge of the legendary lore of the pre-Malay Polynesian relations in the Asiatic Archipel, is too limited to enable us to say if any trace or remembrance there exists of either "Take" or "Mene" as national appellations; but as the latter, like the former, was evidently an older appellation than Polynesian residence in the Pacific, we must look to the west for some former habitat or connection, which may account for the adoption of the name.
Though the Hawaiian legend makes the name-giver of the race the grandfather of the famous twelve, and the Marquesan legend makes him the father; yet the similarity of origin of both legends cannot well be doubted; and that origin, as we shall see plainer as we proceed, was Cushite Chaldean or Arabian. There, then, we must look for the name as well as the legend.
Diodorus Sic. and Agatharcides relate that in southern Arabia there lived a people called Mincei, whose capital or chief place was named Parana. When it is borne in mind that in the time of these writers the Himgarites, descendants of the Cushite Arabs, still ruled in that part of Arabia, the similarity, not only of the name of the people, but also of their chief place which gives a clue to the name of the Hawaiian paradise, Kalana-i-Hau-ola becomes of no small importance in ethnic inquiries.'
And ibid., pp. 99-100. '"Kealii-Wahanui, king of the country called Honua-i-lalo, oppressed the Lahui-Menehune (the Menehune people). Their God, Kane, sent Kane-Apua and Kanaloa, the elder brother, to bring the people away, and take them to the land which Kane had given them, and which was called Ka aina Momona-a-Kane, or, with another name, Ka One Lauena a Kane, and also Ka Aina i Ka Haupo a Kane. The people were then told to observe the four Ku days in the beginning of the month as Kapu Hoano (sacred or holy days), in remembrance of this event, because they thus 'arose' Ku to depart from that land. Their offerings on the occasion were swine and goats. The narrator of the legend explains that formerly there were goats without horns, called Malailua, on the slopes of the Maunaloa mountain in Hawaii, and that they were found there up to the time of Kamehameha I. The legend further relates that, after leaving the land of Honua-i-lalo, the people came to the Kai-ula-a-Kane (the Red Sea of Kane); that they were pursued by Ke Alii Wahanui; that Kane-Apua and Kanaloa prayed to Lono, and that they then waded across the sea, travelled through desert lands, and finally reached the Aina-Lauena-a-Kane."
On first receiving this legend, I was inclined to doubt its genuineness, and to consider it as a paraphrase or adaptation of the Biblical account by some semi-civilised or semi-Christianised Hawaiian, after the discovery of this group by Captain Cook. But a larger and better acquaintance with Hawaiian folklore has shown me that, though the details of the legend, as narrated by the Christian and civilised Kamakau, may possibly in some degree, and unconsciously to him, perhaps, have received a Biblical colouring, yet the main facts of the legend, with the identical names of places and persons, are referred to more or less distinctly in other legends of undoubted antiquity.']

[16] [Bleek, Hottentot Fables, p. 75.]

[17] [Rit. ch. 39.]

[18] [Chabas, 'Magic Papyrus.' RP, 10, 135. See p. 151.]

[19] [Bleek, Hottentot Fables, pp. 61.]

[20] [Rit. ch. 39.]

[21] [Rit. ch. 15, hymn 1.]

[22] [Maspero, Pyramid Texts, Pepi 1, 185.]

[23] [Unable to trace.]

[24] [Rhys, HL, p. 148. 'Add to these the Brugh of the Boyne, the home of the Dagda, which he lost to his crafty son. the Mac Oc, known thenceforth as the Aengus of the Brugh. Euhemeristic tradition came to represent the Dagda and his sons as buried there, and pointed to the Sid, or Fairy Mound, of the Brugh, as covering their resting-place.']

[25] [Rit. ch. 2.]

[26] [Commentaries on the Gallic Wars, 6.18. 'All the Gauls assert that they are descended from the god Dis, and say that this tradition has been handed down by the Druids. For that reason they compute the divisions of every season, not by the number of days, but of nights; they keep birthdays and the beginnings of months and years in such an order that the day follows the night. Among the other usages of their life, they differ in this from almost all other nations, that they do not permit their children to approach them openly until they are grown up so as to be able to bear the service of war; and they regard it as indecorous for a son of boyish age to stand in public in the presence of his father.']

[27] [Rit. ch. 18.]

[28] [Rit., ch. 26.]

[29] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 109.]

[30] [Rit. ch. 183.]

[31] [Rit., ch. 17.]

[32] [Brugsch, 'The Great Mendes Stele,' RP, 8, 91.]

[33] [Rev. 11:8. 'And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.']

[34] [Num. 21:18. 'The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattana.']

[35] [Ex. 13:21-22. 'And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.']

[36] [Rit. ch. 99.]

[37] [Rit. ch. 101.]

[38] [Rit. ch. 1.]

[39] [Source.]

[40] [BB 2:356-57.]

[41] [Rit. chs. 57 and 62.]

[42] [Source.]

[43] [Ps. 78:2. 'I will open my mouth in a parable: I will utter dark sayings of old.']

[44] [Ps. 78:43-51. 'How he had wrought his signs in Egypt, and his wonders in the field of Zoan:
And had turned their rivers into blood; and their floods, that they could not drink.
He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.
He gave also their increase unto the caterpillar, and their labour unto the locust.
He destroyed their vines with hail, and their sycamore trees with frost.
He gave up their cattle also to the hail, and their flocks to hot thunderbolts.
He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.
He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;
And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham.']

[45] [Ps. 78:13-24. 'He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.
In the daytime also he led them with a cloud, and all the night with a light of fire.
He clave the rocks in the wilderness, and gave them drink as out of the great depths.
He brought streams also out of the rock, and caused waters to run down like rivers.
And they sinned yet more against him by provoking the most High in the wilderness.
And they tempted God in their heart by asking meat for their lust.
Yea, they spake against God; they said, Can God furnish a table in the wilderness?
Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?
Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;
Because they believed not in God, and trusted not in his salvation:
Though he had commanded the clouds from above, and opened the doors of heaven,
And had rained down manna upon them to eat, and had given them of the corn of heaven.']

[46] [Ps. 66:12. 'Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.']

[47] [Ps. 74:12-14. 'For God is my King of old, working salvation in the midst of the earth.
Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.
Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.']

[48] [Ez. 20:36. 'Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.']

[49] [Lefebure, 'Book of Hades,' RP, 10, 79. See previous ref. p. 637.]

[50] [Num. 14:33-34. 'And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.']

[51] [Rit. ch. 72.]

[52] [Rit. ch. ?]

[53] [Ezek. 29:3. 'Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself.']

[54] [Num. 14:31-32. 'But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.
But as for you, your carcases, they shall fall in this wilderness.']

[55] [Rit. ch. 55.]

[56] [Ex. 14:11. 'And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?']

[57] [Rev. 11:8. 'And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.']

[58] [Rit. ch. I7.]

[59] [Ex. 17:8. 'Then came Amalek, and fought with Israel in Rephidim.']

[60] [Rit. ch. 1.]

[61] [Rit. ch. 15.]

[62] [Rit. ch. 41.]

[63] [Gen. 12:17. 'And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife.'
Gen. 13:1. 'And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.']

[64] [Rit. ch. 17.]

[65] [Gen. 18:24-32. 'Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?
That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?
And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.
And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:
Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.
And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.
And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.
And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.
And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.']

[66] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 112.]

[67] [Deut. 29:5. 'And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.']

[68] [Rit. ch. 124.]

[69] [Ex. 16:14. 'And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.'
Ex. 16:31. 'And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.']

[70] [Vignettes to chs. 21, 22, 23.]

[71] [Ex. 4:1-17. 'And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.
And the LORD said unto him, What is that in thine hand? And he said, A rod.
And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:
That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.
And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.
And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.
And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.
And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?
Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.
And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.
And thou shalt take this rod in thine hand, wherewith thou shalt do signs.']

[72] [Ex. 4:2-5. 'And the LORD said unto him, What is that in thine hand? And he said, A rod.
And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:
That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.']

[73] [Ex. 7:11. 'Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.']

[74] [Rit. ch. 34.]

[75] [The cartouche in my copy reads Ruruk or Rerek.]

[76] [Rit. ch. 149.]

[77] [Rit. ch. 149.]

[78] [Ex. 7:11. 'Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.']

[79] [Rit. ch. 108.]

[80] [Drummond, Oedipus Judaicus, pl. 8.]

[81] [Lefebure, 'Book of Hades,' RP, 10, 79.  See p. 130.]

[82] [Ibid., RP, 10, 79. See p. 130]

[83] [Source—see 85 below.]

[84] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 132.]

[85] [Ibid. RP, 10, 79.]

[86] [Ibid., RP, 10, 79. 5th division. legend D.]

[87] [Ibid. RP, 10, 79.]

[88] [Rit. ch. 18.]

[89] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 88.]

[90] [Ibid., RP, 10, 79. See p. 108.]

[91] [Ibid., RP, 10, 79. See p. 118.]

[92] [Gen. 37:7. 'For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.']

[93] [Lefebure, 'Book of Hades,' RP, 10, 79. and 12, 1.]

[94] [Gen. 37:6-9. 'And he said unto them, Hear, I pray you, this dream which I have dreamed:
For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.
And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.']

[95] [Lefebure, 'Book of Hades,' RP, 10, 79.]

[96] [Ibid., RP, 10, 79. See p. 109.]

[97] [Ibid., RP, 10, 79. See p. 108. 1st division.]

[98] [Ex. 10:22, 23. 'And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.']

[99] [Rit. ch. 149.]

[100] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 99.]

[101] [Ibid., RP, 10, 79. See p. 88.]

[102] [Ibid., RP, 10, 79. See p. 92.]

[103] [Ibid., RP, 10, 79. See p. 88.]

[104] [Ex. 13:15. 'And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.']

[105] [Lefebure, 'Book of Hades,' RP, 10, 79. 1st division, legend E.]

[106] [Rit. ch. 145.]

[107] [Ex. 12:30. 'And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.']

[108] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 133.]

[109] [Ibid., RP, 12, 1, 10th division.]

[110] [Petrie, Hyksos and Israelite Cities, p. 20. 'The earlier account in the Wars of the Jews (VII, x, 3, 4) states that the whole region of the Jewish settlements on the east of the Delta was called Oneion, from Onias, see also Ant. XIV, viii, I, whereas a large district is implied. It is also said that this Onias fled from Antiochos, was well received by Ptolemy (Philometor), and offered to form a corps of Jewish mercenaries, if a new centre of worship for the community were granted to him. Onias appears as the general of Ptolemy, in contra Apion, ii, 5. So Ptolemy gave him a place 180 stadia from Memphis, "in the nome of Heliopolis, where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of 60 cubits."']

[111] [BB.]

[112] [Rit. ch. 5.]

[113] [Chabas, 'Hymn to Osiris,' RP, 4, 99,  lines 1 and 2. ]

[114] [Rit. ch. ?]

[115] [Rit. chs. 72 and 74.  Renouf's tr.]

[116] [In Castell?]

[117] [Source.]

[118] [Maspero, Dawn of Civilisation, Eng. tr. p. 197. 'This was somewhere in the immediate neighbourhood of Abydos, and was reached through a narrow gorge or "cleft" in the Libyan range, whose "mouth" opened in front of the temple of Osiris Khontamentit, a little to the north-west of the city.' See illustration. See also AE 1:355.]

[119] [Lefebure, 'Book of Hades,' RP, 10, 79. and 12, 1.]

[120] [Ex. 14:29 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.']

[121] [Ex. 23:27-28. 'I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.']

[122] [Hieroglyphica, bk. 1. 62. 'To denote a people obedient to their king, they depict a BEE, for this is the only one of all creatures which has a king whom the rest of the tribe of bees obey, as men serve their king. And they intimate from the honey's .... from the force of the creature's sting .... that .... should be both lenient and firm in .... and administration.']

[123] [Rit. ch. 76.]

[124] [Num. 13:30. 'And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.']

[125] [Num. 13:23-28. 'And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs.
The place was called the brook Eshcol, because of the cluster of grapes which the children of Israel cut down from thence.
And they returned from searching of the land after forty days.
And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land.
And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.
Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there.']

[126] [Baring-Gould's Legends of the Old Testament Characters, vol. 2, p. 118, quoting Weil, The Bible, The Koran, and The Talmud, p. 175. 'And Moses said to them, "Go up on this side by the south, and ascend the mountain, and survey the country, what it is, and the people who dwell in it; whether they be strong or weak, few or many ; what the land is in which they dwell, whether good or bad; what the cities they inhabit, whether they live in towns that are open or walled; and the reputation of the land, whether its productions are rich or poor, and the trees of it be fruitful or not; and do valiantly, and bring back some of the fruit of the land." And the day on which they went was the nineteenth of the month Sivan, about the days of the first grapes. They came to the stream of the grapes in Eshkol, and cut from thence a branch, with one cluster of grapes, and carried it on a rod between two men; and also of the pomegranates and of the figs ; and the wine dropped from them like a stream.
And when they returned, they related, "We have seen the land which we are to conquer with the sword, and it is good and fruitful. The strongest camel is scarcely able to carry one bunch of grapes; one ear of corn yields enough to feed a whole family; and one pomegranate shell could contain five armed men. But the inhabitants of the land and their cities are in keeping with the productions of the soil. We saw men, the smallest of whom was six hundred cubits high. They were astonished at us, on account of our diminutive stature, and laughed at us. Their houses are also in proportion, walled up to heaven, so that an eagle could hardly soar above them."' Page 285 of single ed.]

[127] [Rit. ch. 149.]

[128] [Source.]

[129] [Deut. 2:11. 'Which also were accounted giants, as the Anakims; but the Moabites call them Emims.']

[130] [Renouf.]

[131] [Rit. ch. 149, 5th Abode.]

[132] [Rit. ch. 110.]

[133] [Rit. ch. 6.]

[134] [Chabas, 'The Magic Papyrus,' RP, 10, 137. See p. 140.]

[135] [Rit. ch. 110. See the figure of Shu as the uplifter, p. 315.]

[136] [Chabas, 'The Magic Papyrus,' RP, 10, 137.]

[137] [Ibid., RP, 10, 137.]

[138] [Ex. 14:30. 'Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.']

[139] [Ex. 15:20-21. 'And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.']

[140] [Ex. 12:1-2. 'And the LORD spake unto Moses and Aaron in the land of Egypt, saying,
Exodus 12:2 This month shall be unto you the beginning of months: it shall be the first month of the year to you.']

[141] [More correctly Ma-Shu. See either BB or NG.]

[142] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 141.]

[143] [Source.]

[144] [Pierret, Le Pantheon Egyptien, pp. 22-23.]

[145] [Ex. 34:35. 'And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the veil upon his face again, until he went in to speak with him.']

[146] [Jos. 24:15-16. 'And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.
And the people answered and said, God forbid that we should forsake the LORD, to serve other gods.']

[147] [Gill, Myths and Songs, p. 59. 'Hence Ru was named "The sky-supporter." Wherefore Teka sings (1794):
Tuperetuki i te rangi, Force up the sky,
Ru, E Ru e, ua mareva. And let the space be clear!
One day, when the old man was surveying his work, his graceless son Maui contemptuously asked him what he was doing there. Ru replied, "Who told youngsters to talk? Take care of yourself, or I will hurl you out of existence." "Do it then," shouted Maui. Ru was as good as his word, and forthwith seized Maui, who was small of stature, and threw him to a great height In falling Maui assumed the form of a bird, and lightly touched the ground perfectly unharmed. Maui, now thirsting for revenge, in a moment resumed his natural form, but exaggerated to gigantic proportions, and ran to his father saying:
Ru tokotoko i te rangi tuatini, Ru, who supports the many heavens
Tuatoru, ka ruatiaraurau The third, even to the highest, ascend
Inserting his head between the old man's legs, he exerted all his prodigious strength, and hurled poor Ru, sky and all, to a tremendous height so high, indeed, that the azure sky could never get back again.']

[148] [Ex. 2:10. 'For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.']

[149] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 137.]

[150] [Rit. ch. 130.]

[151] [Source below.]

[152] [Josephus, Antiquities of the Jews, bk. 2, 10, 2. 'So Moses, at the persuasion both of Thermuthis and the king himself, cheerfully undertook the business: and the sacred scribes of both nations were glad; those of the Egyptians, that they should at once overcome their enemies by his valour, and that by the same piece of management Moses would be slain; but those of the Hebrews, that they should escape from the Egyptians, because Moses was to be their general. But Moses prevented the enemies, and took and led his army before those enemies were apprized of his attacking them; for he did not march by the river, but by land, where he gave a wonderful demonstration of his sagacity; for when the ground was difficult to be passed over, because of the multitude of serpents, (which it produces in vast numbers, and, indeed, is singular in some of those productions, which other countries do not breed, and yet such as are worse than others in power and mischief, and an unusual fierceness of sight, some of which ascend out of the ground unseen, and also fly in the air, and so come upon men at unawares, and do them a mischief,) Moses invented a wonderful stratagem to preserve the army safe, and without hurt; for he made baskets, like unto arks, of sedge, and filled them with ibes, and carried them along with them; which animal is the greatest enemy to serpents imaginable, for they fly from them when they come near them; and as they fly they are caught and devoured by them, as if it were done by the harts; but the ibes are tame creatures, and only enemies to the serpentine kind: but about these ibes I say no more at present, since the Greeks themselves are not unacquainted with this sort of bird. As soon, therefore, as Moses was come to the land which was the breeder of these serpents, he let loose the ibes, and by their means repelled the serpentine kind, and used them for his assistants before the army came upon that ground. When he had therefore proceeded thus on his journey, he came upon the Ethiopians before they expected him; and, joining battle with them, he beat them, and deprived them of the hopes they had of success against the Egyptians, and went on in overthrowing their cities, and indeed made a great slaughter of these Ethiopians. Now when the Egyptian army had once tasted of this prosperous success, by the means of Moses, they did not slacken their diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of destruction; and at length they retired to Saba, which was a royal city of Ethiopia, which Cambyses afterwards named Mero, after the name of his own sister. The place was to be besieged with very great difficulty, since it was both encompassed by the Nile quite round, and the other rivers, Astapus and Astaboras, made it a very difficult thing for such as attempted to pass over them; for the city was situate in a retired place, and was inhabited after the manner of an island, being encompassed with a strong wall, and having the rivers to guard them from their enemies, and having great ramparts between the wall and the rivers, insomuch, that when the waters come with the greatest violence, it can never be drowned; which ramparts make it next to impossible for even such as are gotten over the rivers to take the city. However, while Moses was uneasy at the army's lying idle, (for the enemies durst not come to a battle,) this accident happened: Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the army near the walls, and fought with great courage; and admiring the subtility of his undertakings, and believing him to be the author of the Egyptians' success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalency of that passion, sent to him the most faithful of all her servants to discourse with him about their marriage. He thereupon accepted the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land.']

[153] [Rit. ch. 17.]

[154] [Talbot, 'Legend of the Infancy of Sargina I,' RP, 5, 3.]

[155] [Ex. 2:2-3. 'And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.
And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.']

[156] [Ex. 2:4-5. 'And his sister stood afar off, to wit what would be done to him.
And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it.']

[157] [Chabas, 'Hymn to Osiris,' RP, 4, 97. See p. 101. See BB 2:419.]

[158] [Ex. 1:22. 'And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.']

[159] [Josephus, Antiquities of the Jews, bk. 2. 9. 2. 'While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. Which thing was so feared by the king, that, according to this man's opinion, he commanded that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that besides this, the Egyptian midwives should watch the labours of the Hebrew women, and observe what is born, for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. He enjoined also, that if any parents should disobey him, and venture to save their male children alive, they and their families should be destroyed. This was a severe affliction indeed to those that suffered it, not only as they were deprived of their sons, and while they were the parents themselves, they were obliged to be subservient to the destruction of their own children, but as it was to be supposed to tend to the extirpation of their nation, while upon the destruction of their children, and their own gradual dissolution, the calamity would become very hard and inconsolable to them.']

[160] [Chabas, 'Magic Papyrus,' RP, 10, 135. See pp. 140-1, pp. 2 and 3. See BB 2:242, 265, 234, 237, etc]

[161] [Horapollo, Hieroglyphica, bk. 1. 14. 'To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And they symbolise by it the habitable world, because they hold that there are seventy-two primitive countries of the world; and because these animals, when brought up in the temples, and attended with care, do not die like other creatures at once in the same day, but a portion of them dying daily is buried by the priests, while the rest of the body remains in its natural state, and so on till seventy-two days are completed, by which time it is all dead. They also symbolise letters by it, because there is an Egyptian race of cynocephali that is acquainted with letters; wherefore, when a cynocephalus is first brought into a temple, the priest places before him a tablet, and a reed, and ink, to ascertain whether it be of the tribe that is acquainted with letters, and whether it writes. The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.' See also BB 1:431 for other refs to this chapter.]

[162] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 152,  p. 8. See NG 2:238. BB 2:266]

[163] [Ibid., RP, 10, 135. See pp. 8, 9.]

[164] [Ex. 32:19. 'And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.']

[165] [Rit. ch. 110.]

[166] [Ex. 2:11-13. 'And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.
And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?']

[167] [Ex. 17:15. 'And Moses built an altar, and called the name of it Jehovahnissi.']

[168] [Chabas, 'Magic Papyrus,'RP, 10, 135. See p. 140,  2, 5. See BB 2:570.]

[169] [Rit. ch. 117.]

[170] [Source.]

[171] [Ex. 6:3. 'And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.']

[172] [Rit. ch. 85.]

[173] [Is. 9:6. 'For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.']

[174] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103.]

[175] [Ex. 25:8-10. 'And let them make me a sanctuary; that I may dwell among them.
According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.
And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.']

[176] [Mishna, Treatise 'Succah,' ch. 1.]

[177] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103.]

[178] [TSBA, vol. 5, pt. 2, p. 550.]

[179] [Ibid.]

[180] [History of Japan.]

[181] [Amos 5:26. 'But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.']

[182] [Ibid., 'Yea, ye have borne Siccuth your king and Chiun your images, the star of your god, which ye made to yourselves.' Rev. version.]

[183] [Ex. 40:1-3. 'And the LORD spake unto Moses, saying,
On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.
And thou shalt put therein the ark of the testimony, and cover the ark with the veil.']

[184] [Ex. 26:1-2. 'Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.
The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure.']

[185] [Rit. vignette to ch. 18.]

[186] [Horapollo, Hieroglyphica, bk. 1. 20. 'To signify the terrible they make use of the SAME SYMBOL, because this animal, being the most powerful, terrifies all who behold it.']

[187] [Ex. 33:18-23. 'And he said, I beseech thee, show me thy glory.
And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.
And he said, Thou canst not see my face: for there shall no man see me, and live.
And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:
And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.']

[188] [Ex. 33:11. 'And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.']

[189] [Source.]

[190] [Ex. 3:1-3. 'Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.
And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.']

[191] [Figure, Papyrus du Louvre, III, Renouf, Book of the Dead, pl. 17.]

[192] [Rit. ch. 64.]

[193] [Rit. ch. 64.]

[194] [Ex. 3:4. 'And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.']

[195] [Frazer, The Golden Bough, vol. 1, p. ix. 'It is on these grounds that, in discussing the meaning and origin of an ancient Italian priesthood, I have devoted so much attention to the popular customs and superstitions of modern Europe. In this part of my subject I have made great use of the works of the late W. Mannhardt, without which, indeed, my book could scarcely have been written. Fully recognising the truth of the principles which I have imperfectly stated, Mannhardt set himself systematically to collect, compare, and explain the living superstitions of the peasantry. Of this wide field the special department which he marked out for himself was the religion of the woodman and the farmer, in other words, the superstitious beliefs and rites connected with trees and cultivated plants. By oral inquiry, and by printed questions scattered broadcast over Europe, as well as by ransacking the literature of folk-lore, he collected a mass of evidence, part of which he published in a series of admirable works. But his health, always feeble, broke down before he could complete the comprehensive and really vast scheme which he had planned, and at his too early death much of his precious materials remained unpublished. His manuscripts are now deposited in the University Library at Berlin, and in the interest of the study to which he devoted his life it is greatly to be desired that they should be examined, and that such portions of them as he has not utilised in his books should be given to the world.']

[196] [Epic of Gilgamesh.]

[197] [Rit. ch. 42; Maspero, Pyramid Texts, Teta 39.]

[198] [Rit. ch. 71.]

[199] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103. See pp. 107-8, pl. B., lines 24-6.]

[200] [Wisdom of Solomon, 18:24. 'On his long-skirted robe the whole world was represented; the glories of the fathers were engraved on his four rows of precious stones.' NEB version.]

[201] [Wilkinson, Ancient Egyptians, vol. 3, p. 115.]

[202] [Ex. 32:5-6. 'And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.']

[203] [Ex. 32:20. 'And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strowed it upon the water, and made the children of Israel drink of it.']

[204] [1 Kings 12:28. 'Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.']

[205] [2 Kings 10:29-31. 'Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan.
And the LORD said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel.
But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin.']

[206] [Eusebius, Life of Constantine, bk. 3, ch. 26, in NPNF, I. 527. 'That the Holy Sepulchre Had Been Covered with Rubbish and with Idols by the Ungodly.
For it had been in time past the endeavour of impious men (or rather let me say of the whole race of evil spirits through their means), to consign to the darkness of oblivion that divine monument of immortality to which the radiant angel had descended from heaven, and rolled away the stone for those who still had stony hearts, and who supposed that the living One still lay among the dead; and had declared glad tidings to the women also, and removed their stony-hearted unbelief by the conviction that he whom they sought was alive. This sacred cave, then, certain impious and godless persons had thought to remove entirely from the eyes of men, supposing in their folly that thus they should be able effectually to obscure the truth. Accordingly they brought a quantity of earth from a distance with much labour, and covered the entire spot; then, having raised this to a moderate height, they paved it with stone, concealing the holy cave beneath this massive mound. Then, as though their purpose had been effectually accomplished, they prepare on this foundation a truly dreadful sepulchre of souls, by building a gloomy shrine of lifeless idols to the impure spirit whom they call Venus, and offering detestable oblations therein on profane and accursed altars. For they supposed that their object could not otherwise be fully attained, than by thus burying the sacred cave beneath these foul pollutions. Unhappy men! they were unable to comprehend how impossible it was that their attempt should remain unknown to him who had been crowned with victory over death, any more than the blazing sun, when he rises above the earth, and holds his wonted course through the midst of heaven, is unseen by the whole race of mankind. Indeed, his saving power, shining with still greater brightness, and illumining, not the bodies, but the souls of men, was already filling the world with the effulgence of its own light. Nevertheless, these devices of impious and wicked men against the truth had prevailed for a long time, nor had any one of the governors, or military commanders, or even of the emperors themselves ever yet appeared, with ability to abolish these daring impieties, save only that one who enjoyed the favour of the King of kings. And now, acting as he did under the guidance of the divine Spirit, he could not consent to see the sacred spot of which we have spoken, thus buried, through the devices of the adversaries, under every kind of impurity, and abandoned to forgetfulness and neglect; nor would he yield to the malice of those who had contracted this guilt, but calling on the divine aid, gave orders that the place should be thoroughly purified, thinking that the parts which had been most polluted by the enemy ought to receive special tokens, through his means, of the greatness of the divine favour. As soon, then, as his commands were issued, these engines of deceit were cast down from their proud eminence to the very ground, and the dwelling-places of error, with the statues and the evil spirits which they represented, were overthrown and utterly destroyed.']

[207] [Ex. 20:22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.']

[208] [Ex. 3:12. 'And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.']

[209] [Ex. 15:17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.']

[210] [Ez. 48::9-10. 'The oblation that ye shall offer unto the LORD shall be of five and twenty thousand in length, and of ten thousand in breadth.
And for them, even for the priests, shall be this holy oblation; toward the north five and twenty thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of the LORD shall be in the midst thereof.']

[211] [Ex. 16:1. 'And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.']

[212] [Naville, Todtenbuch, kap. 16, A.]

[213] [Ex. 24:17. 'And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.']

[214] [Renouf, Book of the Dead, 30, note 1.]

[215] [Rit. ch. 130.]

[216] [Naville, Todtenbuch, kap. 108 and 109.]

[217] [Rit. ch. 108.]

[218] [Researches in Sinai.]

[219] [Ex. 21:1. 'Now these are the judgments which thou shalt set before them.']

[220] [Ex. 31:18. 'And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.']

[221] [Rit. ch. 28.]

[222] [Rit. ch. 28.]

[223] [Rit. ch. 41.]

[224] [Rit. ch. 50.]

[225] [Ex. 21-23. 'Now these are the judgments which thou shalt set before them.' Etc.]

[226] [Deut. 27:15-26. 'Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen.
Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
Cursed be he that removeth his neighbour's landmark. And all the people shall say, Amen.
Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.
Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen.
Cursed be he that lieth with any manner of beast. And all the people shall say, Amen.
Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
Cursed be he that lieth with his mother in law. And all the people shall say, Amen.
Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen.
Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen.
Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.']

[227] [Budge, Papyrus of Ani, pl. 3.]

[228] [Ps. 122:5. 'For there are set thrones of judgment, the thrones of the house of David.']

[229] [Rev. 20:4. 'And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.']

[230] [Zech. 8:3-4. 'Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.']

[231] [Ps. 96:13. 'Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.']

[232] [Rit. ch. 125.]

[233] [Rit. ch. 20, verses; 7, 14, 15, 16, 13.]

[234] [Book of the Dead, ch.110.]

[235] [Rit. ch. 17.]

[236] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 138.]

[237] [Rit. ch. 110.]

[238] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 1, line p.]

[239] [Ibid. RP, 10, 135.]

[240] [Ex. 3:13-16. 'And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt,']

[241] [Josephus, Against Apion, bk.1. ch. 26. '"It was also reported that the priest, who ordained their polity and their laws, was by birth of Heliopolis, and his name Osarsiph, from Osyris, who was the god of Heliopolis; but that when he was gone over to these people, his name was changed, and he was called Moses."' From Cory, Ancient Fragments, p. 135.]

[242] [Chabas, 'Magic Papyrus,' RP, 10, 135. See 138, p. 1, l. 9.]

[243] [Ibid. RP, 10, 135.]

[244] [Callaway, Religious System of the Amazulu, p. 266. 'And if he is to have familiar spirits, there is continually a voice saying to him, "You will not speak with the people; they will be told by us every thing they come to enquire about."']

[245] [Source.]

[246] [Montefiore, HL, p. 469. 'God were found in and conditioned by the study and the fulfilment of the law. The law was Israel's prerogative and privilege, his duty and his happiness. It was both means and end pathway as well as goal. And though Torah in the larger sense included the whole compass of Scripture, in the narrower sense it meant the precepts of the Pentateuch, together with their traditional implications.']

[247] [Apocryphal Literature, vol. 2, p. 177. 'Assumption of Moses.']

[248] [Deut. 34:5. 'So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.']

[249] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 138, 1. 6. See BB 2:285.]

[250] [Maspero, Dawn of Civilisation, Eng. tr., p. 178, note 3. 'We may here note the most ancient known reference to the tempest whose tumult hid from men the disappearance or apotheosis of kings who ascended alive into heaven. Cf. the story of Romulus.']

[251] [Deut. 34:6 And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.']

[252] [Josh. 24:15. 'And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.']

[253] [Source.]

[254] [Josh. 1:2. 'Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.']

[255] [Rit. ch. 64.]

[256] [Josh. 3:10. 'And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.']

[257] [Rit. ch. 18.]

[258] [Rit. ch. 110.]

[259] [Ex. 24:4. 'And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.']

[260] [Josh. 4:20. 'And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal.']

[261] [Lefebure, 'Book of Hades,' RP, 10, 79. and 12, 1.]

[262] [Rit. ch. 149.]

[263] [Josh. 18:9. 'And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh.']

[264] [Ex. 3:17. 'And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.']

[265] [Josh. 24:11. 'And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand.']

[266] [Of Isis and Osiris, ch. 19.]

[267] [Ps. 87:4. 'I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.'
 Ps. 89:10. 'Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.'
 Job 26:12. 'He divideth the sea with his power, and by his understanding he smiteth through the proud.']

[268] [Rev. 17:15. 'And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.']

[269] [Rit. ch. 110. Renouf's tr.]

[270] [Source below.]

[271] [Petrie, CREV, May, 1896.]

[272] [Brugsch, Egypt under the Pharaohs, Eng. tr., one vol. p. 317. 'The nomad tribes of the Edomite Shasu—who under Seti I. still regarded the eastern region of the Delta as far as Zoan as their own possession—until they were driven out by that Pharaoh—bestirred themselves anew under Meneptah II., but in a manner alike peaceful and loyal. As faithful subjects, they asked for a passage through the border fortress of Khetam, in the land of Thuku (Succoth), in order to find sustenance for themselves and their herds in the rich pasture-lands of the lake district about the city of Pa-Tmu (Pithom).']

[273] [Brugsch, ibid., pp. 317-8, citing Papyrus Anastasi; 6. 'Another matter for the satisfaction of my master's heart. We have carried into effect the passage of the tribes of the Shasu from the land of Aduma (Edom), through the fortress (Khetam) of Meneptah-Hotephima, which is situated in Thuku (Succoth), to the lakes of the city Pa-Tmu, of Meneptah-Hotephima, which are situated in the land of Thuku, in order to feed themselves and to feed their herds on the possessions of Pharaoh, who is there a beneficent sun for all peoples.. In the year 8 .... Set, I caused them to be conducted, according to the list of the .... for the .... of the other names of the days, on which the fortress (Khetam) of Meneptah-Hotephima is opened for their passage.']

[274] [Gen. 46:32. 'And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.']

[275] [Rit. ch. 162.]

[276] [Rit. ch. 164.]

[277] [Rit. ch. 164.]

[278] [Rit. ch. 162.]

[279] [Ez. 32:2. 'Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers.']