ANCIENT EGYPT THE LIGHT OF THE WORLD

NOTES TO BOOK 7

[1] [WAI, 4.1. 36, 37. See note below.]

[2] [Sayce, HL, p. 395. '2. and the demon who disturbs the disturbers of Anu,
3. the plague-demon (namtaru) the beloved son of Mul-lil,
4. the begetter of Nin-ki-gal (the goddess of Hades),
5. above destroy like consumption (kutstsu) and below cut down.
6. They are the creation of Hades, even they!
7. Above they roar, below they peep;
8. the bitter breath of the gods are they.
9. The great worms who have been let loose from heaven are they!
10. The mighty ones (Musi, W.A.I. ii. 37, 13, Strass. 3440) whose roar is in the city;
11. who cast down the water of heaven, sons who have come forth from the earth!

[In the Assyrian version: who disturb the disturbers of Anu, children of the wife of the earth are they.]

12. The lofty beam, the broad beam they encircle like a crown.
13. From house to house they make their way.
14. As for them, the door restrains them not, the bolt turns them not back.
15. Into the door like a snake they glide,
16. into the socket like a wind they blow.
17. The woman from the loins of the man they bring forth;
18. the child from the knees of the man they cause to issue.
19. The freeman from the house of his fecundity they call forth.
20. They are the scourging voice which they bind to the man s back.
21. The god of the man, shepherd who lookest after the sheep-cote, (is) towards the man
22. whom his god has carried away to the veil.
23. Whether it be a ghost (dimme),
24. whether it be a spectre (dimmea),
25. whether it be a vampire,
26. whether it be the lord of sickness,
27. whether it be the nurse,
28. whether it be the tear ....
29. whether it be the man ....
30. whether it be the incubus (utuk) ....
31. whether it be the handmaid (of the incubus),
32. whether it be the side ....
33. whether it be the day

[The next six lines are too much broken for translation.]

34. whether it be the milk that has descended or the milk that has not descended (?),
35. whether I am hungry, may I eat food,
36. whether I am thirsty, may I drink water.']

[3] [Chaldean Magic. Unable to trace.]

[4] [Stele of the Sphinx, 'Of the first time.' See Maspero, 'Stele of the Dream,' RP, 4, 79; and Birch, 'Dream of Thothmes IV,' RP, 12, 43.]

[5] [Rit. ch. 172.]

[6] [See also Budge, Gods of the Egyptians, vol. 1, p. 471.]

[7] [Sayce, HL, p. 387. 'In the one, Tiamat is already the teeming mother of strange creatures before Bel Merodach creates the light, and by tearing her asunder forms the heaven and the earth. In the other, Tiamat is the mummu, or "chaos," which, in combination with Apsu, " the deep," produces Lakhmu and Lakhamu, from whom Ansar and Kisar, "the hosts of heaven" and "the hosts of earth," are begotten; and then after long ages the gods come into existence, to whom, with Merodach the son of Ea, the origin of all living things is ascribed. The names of Ansar and Kisar have, however, wandered far from their primitive signification. They have come to represent the firmament above and the earth below not only the visible sky and the visible earth, but also the invisible " heaven of Ami" and the underground world of Hades.'
Ibid., p. 394. 'A mythological tablet, it will be remembered, states that "the heaven was created from the waters," before that "the god and goddess," or Ansar and Kisar, "created the earth," in exact agreement with the account in Genesis. Here, too, the firmament of the heaven is created out of the waters of the deep on the second day, dividing "the waters which were under the firmament from the waters which were above the firmament," while the earth does not emerge above the surface of the deep until the third day.']

[8] [Talbot, 'Chaldean Account of the Creation,' RP 9, 115; Pinches, 'The Non-Semitic Version of the Creation-Story,' RPNS 6, 107.]

[9] [Maspero, Dawn of Civilization, p. 169.]

[10] [Gen. 1:2, 3. 'And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
And God said, Let there be light: and there was light.']

[11] [Kojiki.]

[12] [Gen. 1:2, 3. 'And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
And God said, Let there be light: and there was light.']

[13] [Talbot, 'Chaldean Account of the Creation,' RP 9, 115. See p. 117.]

[14] [Goodwin, 'Inscription of Shabaka,' in Chabas, lines 6, 7.]

[15] [Source.]

[16] [Gen. 1:2. 'And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.']

[17] [Talbot, 'Chaldean Account of the Creation,' RP 9, 115, first tablet, line 5.]

[18] [Gen. 1:10. 'And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.']

[19] [2 Es. 6:41-2. 'Then you commanded a ray of light to be brought out of your store-chambers, to make your works visible from that time onwards. On the second day you created the angel of the firmament, and commanded him to make a dividing barrier between the waters, one part withdrawing upwards and the other remaining below. On the third day you ordered the waters to collect in a seventh part of the earth; the other six parts you made into dry land, and from it kept some to be sown and tilled for your service.' NEB version.]

[20] [Book of Enoch, ch. 60, v. 6-8. 'When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience. And on that day were two monsters parted, a female monster named Leviathan, to dwell in the abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, etc.']

[21] [Rit. ch. 149.]

[22] [Rit. ch. 153, A.]

[23] [Source.]

[24] [Source.]

[25] [Budge, Gods of the Egyptians, vol. 1, pp. 509. 'Homage to thee, O Ptah-Tanen, thou great god, whose form is hidden! Thou openest thy soul and thou wakest up in peace, O father of the fathers of all the gods, thou Disk of heaven! Thou illuminest it with thy two Eyes, and thou lightest up the earth with thy brilliant rays in peace.']

[26] [See note 4 above.]

[27] [Gen. 1:9-10. 'And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.']

[28] [British Museum, No. 10, 188.]

[29] [In Budge, PSBA and Gods of the Egyptians, vol. 1, p. 293. 'This remarkable document contains, among other valuable compositions, a series of Chapters of a long magical work which was written with the object of effecting the destruction of the arch-fiend Apepi and his fiends and the devils of darkness, and of keeping storms and hurricanes out of the sky.']

[30] [Ibid.]

[31] [Massey errs here. He identifies Chokmah with Ma in NG 2:82.]

[32] ['Memphis Text,' PSBA, vol. 23, pt. 4.]

[33] [Ibid., line 14.]

[34] [Description de l'Egypt. Poss. pl. 86.]

[35] [Budge, Gods of the Egyptians, vol. 1, p. 304. 'Horus says, "I masturbated for you, and I have been content at the millions who have come forth from me in your name of Nehesu; Horus hath created you, and it is he who hath protected their souls." This last statement is of interest, for it connects the idea of masturbation with the Negroes, that is to say, with the dark of black-skinned races of Nubia who lived on the banks of the Nile.']

[36] [Source.]

[37] [Budge, Gods of the Egyptians, vol. 1, ch. 8, pp. 308-21. 'The History of the Creation of the Gods.']

[38] [Gen. 1:26-30. 'And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
So God created man in his own image, in the image of God created he him; male and female created he them.
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.
And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.']

[39] [Source.]

[40] ['Memphis Text,' PSBA, vol. 23, pt. 4, line 6.]

[41] [Gen. 1:2. 'And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.']

[42] [Gen. 1:3. 'And God said, Let there be light: and there was light.']

[43] [Rit. ch. 64.]

[44] [Cited by Renouf, HL, pp. 222-23. 'Another text says, "I am yesterday, I am to-day, I am to-morrow."
"Hail to thee, Ptah-tanen, great god who concealeth his form, .... thou art watching when at rest the father of all fathers and of all gods. Watcher, who traversest the endless ages of eternity. The heaven was yet uncreated, uncreated was the earth, the water flowed not; thou hast put together the earth, thou hast united thy limbs, thou hast reckoned thy members; what thou hast found apart, thou hast put into its place; God, architect of the world, thou art without a father, begotten by thine own becoming; thou art without a mother, being born through repetition of thyself. Thou drivest away the darkness by the beams of thine eyes. Thou ascendest into the zenith of heaven, and thou comest down even as thou hast risen. When thou art a dweller in the infernal world, thy knees are above the earth, and thine head is in the upper sky. Thou sustainest the substances which thou hast made. It is by thine own strength that thou movest; thou art raised up by the might of thine own arms. Thou weighest upon thyself, kept firm by the mystery which is in thee. The roaring of thy voice is in the cloud; thy breath is on the mountain-tops; the waters of the inundation cover the lofty trees of every region.
Heaven and earth obey the commands which thou hast given; they travel by the road which thou hast laid down for them; they transgress not the path which thou hast prescribed to them, and which thou hast opened to them Thou restest, and it is night; when thine eyes shine forth, we are illuminated O let us give glory to the God who hath raised up the sky, and who causeth his disk to float over the bosom of Nut, who hath made the gods and men and all their generations, who hath made all lands and countries, and the great sea, in his name of Let-the-earth-be! .... The babe who is brought forth daily, the ancient one who has reached the limits of time, the immovable one who traverses every path, the height which cannot be attained."']

[45] [Rit. ch. 17]

[46] [Rit. ch. 147, 7.]

[47] [Rit. ch. 75, 1.]

[48] [Budge.]

[49] [Budge, Papyrus of Ani. See bibliography.]

[50] [Sayce, HL, p. 221. '1. "To the land whence none return, the region of (darkness),
2. Istar, the daughter of Sin, (inclined) her ear,
3. yea, Istar herself, the daughter of Sin, inclined (her) ear
4. to the house of darkness, the seat of the god Irkalla,
5. to the house from whose entrance there is no exit,
6. to the road from whose passage there is no return,
7. to the house from whose visitors the light is excluded,
8. the place where dust is their bread (and) their food is mud.
9. The light they behold not, in darkness they dwell,
10. they are clad like birds in a garment of feathers.
11. Over the door and the bolt the dust is scattered.
12. Istar, on arriving at the gate of Hades,
13. to the keeper of the gate addresses the word:
14. Opener (keeper) of the waters, open thy gate!
15. Open thy gate that I may enter!']

[51] [Rit. ch. 33.]

[52] [Eisenlohr, 'The Great Harris Papyrus,' RP, 8, 5. See plate 44, lines 4 and 6.]

[53] [Renouf, HL, p. 232. 'What god is like to thee? Thou hast made the double world, as Pi ah. Thou hast placed thy throne in the life of the double world, as Amon. Thy soul is the pillar and the ark of the two heavens. Thy form emanated at first whilst thou shinest as Amon, Ea and Ptah Shu, Tefnut, Nut and Chonsu are thy form, dwelling in thy shrine under the types of the ithyphallic god, raising his tall plumes, king of the gods Thou art Mentu Ra.' See also Birch, 'Inscription of Darius,' RP, 8, 142.]

[54] [Rit. ch. 1.]

[55] [Rosellini, Monumenti del Culto, p. 21.]

[56] [First lines of 'The World' in Scilex Scintallans. Note: the second line should read, 'Like a great ring of pure and endless light.']

[57] [The Dawn of Civilization, pp. 16-19, Eng. tr. ' ]

[58] [Gen. 1:1. 'In the beginning God created the heaven and the earth.']

[59] [Text from Memphis—see Lichtheim, Ancient Egyptian Literature, vol. 1, p. 53, and following.]

[60] [Stele of Shabaka.]

[61] [Rit. ch. 142.]

[62] [Divine Comedy. See any ed.]

[63] [Rit. 164, 13.]

[64] [Rit. ch. 19.]

[65] [Naville, Todtenbuchs, kap. 1, B.]

[66] [Rit. ch. 80.]

[67] [Rit. ch. 17.]

[68] [Rit. ch. 17.]

[69] [Rit. ch. 17.]

[70] [Rit. ch. ?]

[71] [Rit. ch. 85.]

[72] [Rit. ch. 44.]

[73] [Papyrus Sallier IV, Chabas, Le Calendrier des Jours Fastes.]

[74] [Sallier Papyrus.]

[75] [Rit. ch. 138.]

[76] [Rit. ch. 19.]

[77] [Rit. ch. 15.]

[78] [Rit. ch. 15. Renouf's tr.]

[79] [Naville, 'The Litany of Ra,'  RP, 8, 103.]

[80] [Ibid., see p. 105.]

[81] [Louvre Papyrus, 3283; Renouf, HL, pp. 208-09. 'Of the many other compendiums, paraphrases and imitations of the Book of the Dead, I shall only mention one, and that for the sake of a sort of definition which it gives of the gods. The English language is less suited than Greek or German for the translation of cheper chenti chep diet neb em-chet cheper-sen, which is literally, "the Becoming which is in the Becoming of all things when they become." Under this play of words the writer wishes to describe "the cause of change in everything that changes," and he adds: "the mighty ones, the powerful ones, the beneficent, the nutriuj who test by their level the words of men, the Lords of Law (Maat), Hail to you, ye gods, ye associate gods, who are without body, who rule that which is born from the earth and that which is produced in the house of your cradles [in heaven]. Ye prototypes of the image of all that exists, ye lathers and mothers of the solar orb, ye forms, ye great ones (uru), ye mighty ones (aaiu) ye strong ones (nutui), first company of the gods of Almu, who generated men and shaped the form of every form, ye lords of all things: hail to you, ye lords of eternity and everlasting."']

[82] [Rit. ch. 71.]

[83] [Rit. ch. 83.]

[84] [Rit. ch. 17.]

[85] [Rit. ch. 71, 7.]

[86] [Sayce, 'Tablets of Tel El-Amarna Relating to Palestine in the Century Before the Exodus,' RPNS, 2, 57. See p. 62.]

[87] [Gen. 1:1.'In the beginning God created the heaven and the earth.']

[88] [1 Chron. 24:16. 'The nineteenth to Pethahiah, the twentieth to Jehezekel.'; Ezra 10: 23. 'Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer.'; Neh. 9:5. 'Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise.' And 11:24. 'And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the king's hand in all matters concerning the people.']

[89] [Joel 1:1. 'The word of the LORD that came to Joel the son of Pethuel.']

[90] [Gen. 2:1. 'Thus the heavens and the earth were finished, and all the host of them.']

[91] [Gen. 2:5. 'And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.']

[92] [Gen. 2:2, 3. 'And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.']

[93] [I.e., the Ritual or Book of the Dead.]

[94] [Stele of Shabaka, line 16.]

[95] [Source.]

[96] [Talbot, 'Chaldean Account of the Creation,' RP, 9, 115, lines 17, 15, 19.]

[97] [Fornander, An Account of the Polynesian Race, vol. 1. p. 121. 'S. M. Kamakau, in one of his articles on ancient Hawaiian beliefs, refers to an old legend, according to which "the creation commenced on the 26th (27th?) of the month, on the day called Kane, and was continued during the days called Lono, Mauli, Mulcu, Hilo, and Hooka. In six days the creation was done. The seventh day, the day called Ku, became the first Kapu-day La-Kapu.' See also NG 2:56.]

[98] [Source.]

[99] [P. 341.]

[100] [Text of Shabaka, line 6.]

[101] [Zohar.]

[102] [Source.]

[103] [Gen. 1:26. 'And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.']

[104] [Irenaeus, Against Heresies, bk. I. ch. 30, 1-8. 'Doctrines of the Ophites and Sethians.
1. Others, again, portentously declare that there exists, in the power of Bythus, a certain primary light, blessed, incorruptible, and infinite: this is the Father of all, and is styled the first man. They also maintain that his Ennoea, going forth from him, produced a son, and that this is the son of man—the second man. Below these, again, is the Holy Spirit, and under this superior spirit the elements were separated from each other, viz. water, darkness, the abyss, chaos, above which they declare the Spirit was borne, calling him the first woman. Afterwards, they maintain, the first man, with his son, delighting over the beauty of the Spirit—that is, of the woman—and shedding light upon her, begat by her an incorruptible light, the third male, whom they call Christ,—the son of the first and second man, and of the Holy Spirit, the first woman.
2. The father and son thus both had intercourse with the woman (whom they also call the mother of the living). When, however, she could not bear nor receive into herself the greatness of the lights, they declare that she was filled to repletion, and became ebullient on the left side; and that thus their only son Christ, as belonging to the right side, and ever tending to what was higher, was immediately caught up with his mother to form an incorruptible Æon. This constitutes the true and holy church, which has become the appellation, the meeting together, and the union of the father of all, of the first man, of the son, of the second man, of Christ their son, and of the woman who has been mentioned.
3. They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begirt it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered [a portion of space], and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female.
4. They declare, moreover, that her son had also himself a certain breath of incorruption left him by his mother, and that through means of it he works; and becoming powerful, he himself, as they affirm, also sent forth from the waters a son without a mother ; for they do not allow him either to have known a mother. His son, again, after the example of his father, sent forth another son. This third one, too, generated a fourth; the fourth also generated a son: they maintain that again a son was generated by the fifth; and the sixth, too, generated a seventh. Thus was the Hebdomad, according to them, completed, the mother possessing the eighth place; and as in the case of their generations, so also in regard to dignities and powers, they precede each other in turn.
5. They have also given names to [the several persons] in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphseus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first
of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powders, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,—conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent;" and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise.
6. On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over all those things that w^ere below him, and exclaimed, "I am father, and God, and above me there is no one." But his mother, hearing him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the father of all, the first Anthropos (man), is above thee; and so is Anthropos the son of Antliropos." Then, as all were disturbed by this new voice, and by the unexpected proclamation, and as they were inquiring whence the noise proceeded, in order to lead them away and attract them to himself, they affirm that laldabaoth exclaimed, "Come, let us make man after our image." The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He [they further assert] at once gave thanks to the first Anthropos (man), forsaking those who had created him.
7. But Ialdabaoth, feeling envious at this, was pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus [above mentioned] laying hold of, imperceptibly emptied her of power. But the others coming and admiring
her beauty, named her Eve, and falling in love with her, begat sons by her, whom they also declare to be the angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery.
8. Ialdabaoth, however, through that oblivion in which he was involved, and not paying any regard to these things, cast Adam and Eve out of Paradise, because they had transgressed his commandment. For he had a desire to beget sons by Eve, but did not accomplish his wish, because his mother opposed him in every point, and secretly emptied Adam and Eve of the light with which they had been sprinkled, in order that that spirit which proceeded from the supreme power might participate neither in the curse nor opprobrium [caused by transgression]. They also teach that, thus being emptied of the divine substance, they were cursed by him, and cast down from heaven to this world. But the serpent also, who was acting against the father, was cast down by him into this lower world; he reduced, however, under his power the angels here, and begat six sons, he himself forming the seventh person, after the example of that Hebdomad which surrounds the father. They further declare that these are the seven mundane demons, who always oppose and resist the human race, because it was on their account that their father was cast down to this lower world.']

[105] [Sayce, HL, pp.  368-71. 'First of all, however, let us read the account given by Berossos (from Eusebius, Chron. I. 4,) of the creation of the world, and professed by him to be derived from the writings of Cannes, that semi-piscine being who rose out of the waters of the Persian Gulf to instruct the people of Chaldea in the arts and sciences of life. It is pretty certain that Berossos had access to documents which purported to come from the hand of Oannes or Ea, and consequently to deal with events which preceded the appearance of man on the earth. The Chaldean system of astronomy which Berossos translated into Greek was likewise asserted by him to have been composed by a god, namely Bel; and the fragments of the original work which we now possess show that his assertion was correct, inasmuch as the work bears the title of the Observations of Bel. The inscriptions, moreover, expressly inform us that Ea was not only the god of wisdom, but himself an author. We learn from a tablet, "with warnings to kings against injustice," that if the king "decrees according to the writing of Ea, the great gods will establish him in good report and the knowledge of justice." There is, there fore, no reason to doubt the statement of Berossos that the account of the creation which he gives was extracted from a document that professed to have been inscribed by the god of Eridu himself.
"The following is the purport of what he said: There was a time in which there existed nothing but darkness and an abyss of waters, wherein resided most hideous beings, which were produced by a two fold principle. There appeared men, some of whom were furnished with two wings, others with four, and with two faces. They had one body, but two heads; the one that of a man, the other of a woman; they were likewise in their several organs both male and female. Other human figures were to be seen with the legs and horns of a goat; some had horses feet, while others united the hind-quarters of a horse with the body of a man, resembling in shape the hippocentaurs. Bulls like wise were bred there with the heads of men; and dogs with four-fold bodies, terminated in their extremities with the tails of fishes; horses also with the heads of dogs; men, too, and other animals, with the heads and bodies of horses and the tails of fishes. In short, there were creatures in which were combined the limbs of every species of animal. In addition to these, there were fishes, reptiles, serpents, with other monstrous animals, which assumed each other s shape and countenance. Of all which were preserved delineations in the temple of Belos at Babylon.
The person who was supposed to have presided over them was a woman named Omoroka, which in the Chaldaean language is Thalatth (read Thavatth), which in Greek is interpreted Thalassa (the sea); but according to the most true interpretation it is equivalent to the Moon. All things being in this situation, Belos came and cut the woman asunder, and of one half of her he formed the earth, and of the other half the heavens, and at the same time destroyed the animals within her (in the abyss).
All this was an allegorical description of nature. For, the whole universe consisting of moisture, and animals being continually generated therein, the deity above-mentioned (Belos) cut off his own head; upon which the other gods mixed the blood, as it gushed out, with the earth, and from thence men were formed. On this account it is that they are rational, and partake of divine knowledge. This Belos, by whom they signify Zeus, divided the darkness, and separated the heavens from the earth, and reduced the universe to order. But the recently-created animals, not being able to bear the light, died. Belos upon this, seeing a vast space unoccupied, though by nature fruitful, commanded one of the gods to take off his head, and to mix the blood with the earth, and from thence to form other men and animals, which should be capable of bearing the light. Belos formed also the stars and the sun and the moon and the five planets."
The account of the cosmological theories of the Babylonians thus given by Berossos has not come to us immediately from his hand. It was first copied from his book by Alexander Polyhistor, a native of Asia Minor, who was a slave at Rome for a short period in the time of Sulla; and from Polyhistor it has been embodied in the works of the Christian writers Eusebios and George the Synkellos. It is not quite certain, therefore, whether the whole of the quotation was originally written by Berossos himself. At all events, it evidently includes two inconsistent accounts of the creation of the world, which have been awkwardly fitted on to one another. In one of them, the composite creatures who filled the watery chaos, over which Thavatth, the Tiamat or Tiavat of the inscriptions, presided, were represented as being destroyed by Bel when he cut Thavatth asunder, forming the heavens out of one portion of her body, and the earth out of the other. In the second version, the monsters of chaos perished through the creation of light, and their places were taken by the animals and men produced by the mixture of the earth with the blood of Eel. What this blood meant may be gathered from the Phoenician myth which told how the blood of the sky, mutilated by his son Kronos or Baal, fell upon the earth in drops of rain and filled the springs and rivers. It was, in fact, the fertilising rain.
Both versions of the genesis of the universe reported by Berossos agree not only in the representation of a chaos that existed before the present order of things, but also in the curious statement that this chaos was peopled with strange creatures, imperfect first attempts of nature, as it were, to form the animal creation of the present world. In these chaotic beginnings of animal life we may see a sort of anticipation of the Darwinian hypothesis.'
See also Cory, Ancient Fragments, pp. 56-60. 'BEROSUS, in his first book concerning the history of Babylonia, informs us that he lived in the time of Alexander, the son of Philip. And he mentions that there were written accounts preserved at Babylon with the greatest care, comprehending a term of fifteen myriads of years. These writings contained a history of the heavens and the sea; of the birth of mankind; also of those who had sovereign rule; and of the actions achieved by them.
And, in the first place, he describes Babylonia as a country which lay between the Tigris and Euphrates. He mentions that it abounded with wheat, barley, ocrus, sesamum; and in the lakes were found the roots called gongae, which were good to be eaten, and were, in respect to nutriment, like barley. There were also palm-trees and apples, and most kinds of fruits; fish, too, and birds; both those which are merely of flight, and those which take to the element of water. The part of Babylonia which bordered upon Arabia was barren, and without water; but that which lay on the other side had hills, and was fruitful. At Babylon there was (in these times) a great resort of people of various nations, who inhabited Chaldea, and lived without rule and order, like the beasts of the field.
In the first year there made its appearance, from a part of the Erythraean sea which bordered upon Babylonia, an animal endowed with reason, who was called Cannes. (According to the account of Apollodorus) the whole body of the animal was like that of a fish; and had under a fish's head another head, and also feet below, similar to those of a man, subjoined to the fish's tail. His voice, too, and language was articulate and human; and a representation of him is preserved even to this day.
This Being, in the day-time, used to converse with men; but took no food at that season; and he gave them an insight into letters, and sciences, and every kind of art. He taught them to construct houses, to build temples, to compile laws, and explained to them the principles of geometrical knowledge. He made them distinguish the seeds of the earth, and showed them how to collect fruits. In short, he instructed them in everything which could tend to soften manners and humanise mankind. From that time, so universal were his instructions, nothing material has been added by way of improvement. When the sun set it was the custom of this Being to plunge again into the sea, and abide all night in the deep; for he was amphibious.
After this, there appeared other animals, like Cannes, of which Berosus promises to give an account when he comes to the history of the kings. Moreover, Cannes wrote concerning the generation of mankind; of their different ways of life, and of their civil polity; and the following is the purport of what he said,
"There was a time in which there was nothing but darkness and an abyss of waters, wherein resided most hideous beings, which were produced of a twofold principle. Men appeared with two wings, some with four wings, and two faces. They had one body, but two heads the one of a man, the other of a woman. They were likewise, in their several organs, both male and female. Other human figures were to be seen with the legs and horns of goats. Some had horses' feet; others had the limbs of a horse behind, but before were fashioned like men, resembling hippocentaurs. Bulls, likewise, bred there with the heads of men; and dogs, with fourfold bodies, and the tails of fishes. Also horses, with the heads of dogs: men, too, and other animals, with the heads and bodies of horses and the tails of fishes. In short, there were creatures with the limbs of every species of animals. Add to these fishes, reptiles, serpents, with other wonderful animals, which assumed each other's shape and countenance. Of all these were preserved delineations in the temple of Belus at Babylon.
"The person, who was supposed to have presided over them, was a woman named Omoroca; which in the Chaldee language is Thalatth; which in Greek is interpreted Thalassa, the sea: but, according to the most true computation, it is equivalent to Selene, the moon. All things being in this situation, Belus came, and cut the woman asunder: and, out of one half of her, he formed the earth, and of the other half the heavens; and at the same time he destroyed the animals in the abyss. All this (he says) was an allegorical description of nature. For the whole universe consisting of moisture, and animals being continually generated therein; the deity (Belus), above-mentioned, cut off his own head; upon which the other gods mixed the blood, as it gushed out, with the earth; and from thence men were formed. On this account it is that men are rational, and partake of divine knowledge. This Belus, whom men call Dis, (or Pluto,) divided the darkness, and separated the heavens from the earth, and reduced the universe to order. But the animals so recently created, not being able to bear the prevalence of light, died.
Belus upon this, seeing a vast space quite uninhabited, though by nature very fruitful, ordered one of the gods to take off his head; and when it was taken off, they were to mix the blood with the soil of the earth, and from thence to form other men and animals, which should be capable of bearing the light. Belus also formed the stars, and the sun and the moon, together with the five planets.']

[106] [Talbot, 'The Revolt in Heaven,' RP, 7, 123. See p. 127.]

[107] [Kingsley, Travels in West Africa, pp. 444-5. 'Some, but by no means all, of these spirits of human origin, as is the case among the negro Effiks, undergo re-incarnation. The Doctor told me he once knew a man whose plantations were devastated by an elephant. He advised that the beast should be shot, but the man said he dare not because the spirit of his dead father had passed into the elephant.
Their number is infinite and their powers as varied as human imagination can make them ; classifying them is therefore a difficult work, but Doctor Nassau thinks this may be done fairly completely into:
1. Human disembodied spirits Manu.
2. Vague beings, well described by our word ghosts: A bavibo.
3. Beings something like dryads, who resent intrusion into their territory, on to their rock, past their promontory, or tree. When passing the residence of one of these beings, the traveller must go by silently, or with some cabalistic invocation, with bowed or bared head, and deposit some symbol of an offering or tribute even if it be only a pebble. You occasionally come across great trees that have fallen across a path that have quite little heaps of pebbles, small shells, &c., upon them deposited by previous passers-by. This class is called Omfaviri.
4. Beings who are the agents in causing sickness, and either aid or hinder human plans Mionde.
5. There seems to be, the Doctor says, another class of spirits somewhat akin to the ancient Lares and Penates, who especially belong to the household, and descend by inheritance with the family. In their honour are secretly kept a bundle of finger, or other bones, nail-clippings, eyes, brains, &c., accumulated from deceased members of successive generations. Dr. Nassau says "secretly," and he refers to this custom being existent in non-cannibal tribes. I saw bundles of this character among the cannibal Fans, and among the non-cannibal Adooma, openly hanging up in the thatch of the sleeping apartment.
6. He also says there may be a sixth class, which may, however only be a function of any of the other classes namely, those that enter into any animal body, generally a leopard. Sometimes the spirits of living human beings do this, and the animal is then guided by human intelligence, and will exercise its strength for the purposes of its temporary human possessor. In other cases it is a non-human soul that enters into the animal, as in the case of Ukuku.
Spirits are not easily classified by their functions because those of different class may be employed in identical undertakings. Thus one witch doctor may have, I find, particular influence over one class of spirit and another over another class; yet they will both engage to do identical work.']

[108] [Rit. ch. 149, 15.]

[109] [Eccles. 17:5.]

[110] [PSBA, vol. 23. pts. 4 and 5, pp. 173-74.]

[111] [Kelly, Indo-European Folk-Lore, pp. 145-46. 'So it was among the Hindus, as appears from a passage in one of their sacred books: "The father puts his right ear to the of the newborn babe, and murmurs three times 'Speech! Speech!' Then he gives it a name, 'Thou art Veda,' that is its secret name."']

[112] [Wilson, Rig-Veda, vol. 2, pp. 130-32. '15. Of those that are born together, sages have called the seventh the single-born; for six are twins, and are moveable, and born of the gods; their desirable (properties), placed severally in their proper abode, are various (also) in form, and revolve for (the benefit of) that which is stationary.
16. They have called these, my virtuous females, males: he who has eyes beholds; the blind man seeth not: he who is a sage son understands this, and he who discriminates is the father of the father.''']

[113] [Gen. 2:21-23. 'And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.']

[114] [Rit. ch. 17.]

[115] [Gen. 1:27. 'So God created man in his own image, in the image of God created he him; male and female created he them.']

[116] [See note 113 above.]

[117] [Gen. 1:27. 'So God created man in his own image, in the image of God created he him; male and female created he them.'
Gen. 2:7. 'And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.']

[118] [Rit. ch. 17.]

[119] ['The deity (Belus), above-mentioned, cut off his own head; upon which the other gods mixed the blood, as it gushed out with the earth; and from thence men were formed. On this account it is that men are rational, and partake of divine knowledge. This Belus, whom men call Dis, (or Pluto,) divided the darkness, and separated the heavens from the earth, and reduced the universe to order.' Cory's Ancient Fragments, p. 59. See also note 105 above, and Enuma Elish. This account is also summarised in Lang's Myth, Ritual and Religion, vol. 1, p. 180.]

[120] [Gen. 1:26. 'And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.']

[121] [Gen. 2:7. 'And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.']

[122] [1 Cor. 15:45-8. 'And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
The first man is of the earth, earthy: the second man is the Lord from heaven.
As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.']

[123] [NG 2:30]

[124] [Histories, bk. 1, ch. 1, v. 6. 'Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky. These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet. They were born, as some say, in Phlegrae, but according to others in Pallene. And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia. Now the gods had an oracle that none of the giants could perish at the hand of gods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, before anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help. Hercules first shot Alcyoneus with an arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Hercules dragged him outside Pallene, and so the giant died.
But in the battle Porphyrion attacked Hercules and Hera. Nevertheless Zeus inspired him with lust for Hera, and when he tore her robes and would have forced her, she called for help, and Zeus smote him with a thunderbolt, and Hercules shot him dead with an arrow. As for the other giants, Ephialtes was shot by Apollo with an arrow in his left eye and by Hercules in his right; Eurytus was killed by Dionysus with a thyrsus, and Clytius by Hecate with torches, and Mimas by Hephaestus with missiles of red-hot metal. Enceladus fled, but Athena threw on him in his flight the island of Sicily; and she flayed Pallas and used his skin to shield her own body in the fight. Polybotes was chased through the sea by Poseidon and came to Cos; and Poseidon, breaking off that piece of the island which is called Nisyrum, threw it on him. And Hermes, wearing the helmet of Hades, slew Hippolytus in the fight, and Artemis slew Gration. And the Fates, fighting with brazer clubs, killed Agrius and Thoas. The other giants Zeus smote and destroyed with thunderbolts and all of them Hercules shot with arrows as they were dying.'
I can find no ref. to the intervention of man helping to destroy the Titans. This passage is the only one that deals with their destruction.]

[125] [Source.]

[126] [Through Masai Land, vol. 1, p. 258. 'At last the happy day arrived, and the final seal was put upon the marriage by both parties disposing of their chain earrings, and substituting a double disc of copper wire arranged spirally. The lady also shaved her head, laid aside the garment of the ditto, and clothed herself with two skins, one suspended from the waist the other from the shoulder. Strangest of all, however, and strikingly indicative of the fact that he had exchanged the spear for the distaff, Moran had actually to wear the garment of a ditto for one month. Just imagine what fun it would be in this staid and dignified country of ours, if a young man had to spend his honey-moon in a cast-off suit of his wife's maiden clothes.']

[127] [Memphis Text, line 10.]

[128] [Rit. ch. 17, 4.]

[129] [Ex. 6:2, 3. 'And God spake unto Moses, and said unto him, I am the LORD:
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.']

[130] [Gen. 2:1-25. 'Thus the heavens and the earth were finished, and all the host of them.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,
And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.
But there went up a mist from the earth, and watered the whole face of the ground.
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.
And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.
The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;
And the gold of that land is good: there is bdellium and the onyx stone.
And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.
And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.
And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:
But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.
And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.
And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
And they were both naked, the man and his wife, and were not ashamed.']

[131] [Memphis Text, i.e. 'Inscriptions of Stele of Shabaka from Memphis,' in PSBA 23:4 & 5.]

[132] [Rit. ch. 17.]

[133] [Memphis Text.]

[134] [Ibid.]

[135] [Ibid.]

[136] [Ibid.]

[137] [Rit. ch. 17.]

[138] [Rit. ch. 153, A.]

[139] [Gen. 1:26. 'And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.']

[140] [Rit. ch. 79.]

[141] [Rit. ch. 82.]

[142] [Rit. ch. 83.]

[143] [Unable to trace.]

[144] [Gen. 2:21-23. 'And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.']

[145] [Renouf, 'Inscription of Queen Hatasti on base of Great Obelisk of Karnak,' RP 12, 127.]

[146] [Gen. 3:14-16. 'And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.']

[147] [Es. 2, 6:55-56. 'It is from Adam that we, your chosen people, are all descended. "I have recited the whole story of the creation, O Lord, because you have 56 said that you made this first world for our sake, and that all the rest of the nations descended from Adam are nothing, that they are no better than spittle."']

[148] [Targum of Palestine.]

[149] [NG 2:34-40.]

[150] [Source.]

[151] [Boscawen, Bible and the Monuments, p. 72. 'It would seem also from a passage in a magical text of considerable antiquity, being certainly of Akkadian origin, that the story of the creation of woman from the rib of the man was known to the Babylonians, for we read, Assat ina udli nis uttam, "the woman from the flank of the man was called," certainly this is a curious parallel to Gen. 2:21,22.']

[152] [Eisenmenger, Endecktes Judenthum.]

[153] [Gen. 2:7. 'And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.']

[154] [Rit. ch. 23. Renouf's tr.]

[155] [Rit. chs. 54 and 56.]

[156] [Gen. 2:15. 'And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.']

[157] [Naville, 'Litany of Ra.' RP, 8, 105.]

[158] [Rit. ch. 18.]

[159] [Budge, The Gods of the Egyptians, vol. 2, p. 88.]

[160] [Goodwin, 'Hymn to Amen-Ra,' RP 2, 127.]

[161] [Ginsburg, The Kabbalah.]

[162] [Pinches, 'The Non-Semitic Version of the Creation-Story,' RPNS, 6, 107.]

[163] [Nassau, Fetishism in West Africa, p. 40. 'The following testimony I gather from conversations with the late Rev. Ibia Thenge, a native minister and member of the Presbytery of Corisco, who himself was born in heathenism. He stated:
That his forefathers believed in many inferior agencies who are under the control of a Superior Being; that they were therefore primitive monotheists. Under great emergencies they looked beyond the lower beings, and asked help of that Superior; before doing so, they prayed to him, imploring him as Father to help;
That the people of this country believed God made the world and everything in it; but he did not know whether they had had any ideas about creation from dust of the ground or in God's likeness;
That they believed in the existence, in the first times, of a great man, who had simply to speak, and all things were made by the word of his power. As to man's creation, a legend states it thus: Two eggs fell from on high. On striking the ground and breaking, one became a man and the other a woman. (Apparently there is no memory of any legend indicating the name, character, or work of the Holy Spirit.)
That there is a legend of a great chief of a village who always warned people not to eat of the fruit of a certain tree. Finally, he himself ate of it and died;
That there was no legend, but, among a few persons, a vague tradition of a once happy period, and of a coming time of good; but he knew of nothing corresponding to the story of Cain and Abel;
That there is a fable that a woman brought to the people of her village the fruit of a forbidden tree. In order to hide it she swallowed it; and she became possessed of an evil spirit, which was the beginning of witchcraft.']

[164] [Milton, Paradise Lost, bk. 4, line 280. 'Mount Amara (though this by some supposed
True Paradise) under the Ethiop line
By Nilus' head, enclosed with shining rock.']

[165] [Source.]

[166] [Pyramid Texts.]

[167] [Stehelin vol. 2, pp. 2-8, 'Nishmath Kajim,' ff. 25, 26.]

[168] [Rit. ch. 1.]

[169] [Rit. ch. 149.]

[170] [In the Jalkut Kodash, f. 57, c. 2.]

[171] [Nishmath Kajim. F. 28, c. 1.]

[172] [Avesta.]

[173] [Rit. ch. 57.]

[174] [Rit. ch. 109, 4.]

[175] [Rit. ch. 172.]

[176] [Rit. ch. 17.]

[177] [Rit. ch. 172.]

[178] [Gen. 2:10. 'And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.']

[179] [Rit. ch. 149.]

[180] [Rit., ch. 15.]

[181] [Rit. 124, 5.]

[182] [Massey's own words.]

[183] [Rit. ch. 109.]

[184] [Rit. ch. 110.]

[185] [Rit. ch. ?]

[186] [Amos 9:3. 'And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them.']

[187] [Gen. 2:5-6. 'And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.
But there went up a mist from the earth, and watered the whole face of the ground.']

[188] [Source.]

[189] [Schlegel, Fou-Sang Kono.]

[190] [Rit. ch. 97.]

[191] [Rit. ch. 109.]

[192] [Budge, Papyrus of Ani, plate 16.]

[193] [Rit. ch. 42.]

[194] [Bosio, Roma Sotteranea, p. 311; Lundy, Monumental Christianity.]

[195] [Mythologie des P1antes, vol. 1, 18.]

[196] [Rit. ch. 42.]

[197] [Rit. ch. 17.]

[198] [Tsuni-Goam, p. 133. 'Here, however, we have not to do with the verbal derivative hei-si, to order, but with the adjective derivative heisi or heitsi, wooden, wood-like, having a tree-like appearance ... Therefore Heitsi in Heitsi-eibib is the adjective derivative suffix for the masculine gender, and the only correct translation therefore is, tree-like, or similar to a tree.']

[199] [Plate 16.]

[200] [See note below.]

[201] [The Wisdom of Jesus (or Ecclesiasticus), ch. 24:13-21, translated in the time of Euergetes.]

[202] [Luke 17:6. 'And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.']

[203] [James, Gospel According to the Egyptians, pp. 10-12. 'Origen, in his first Homily on Luke, speaks of those who 'took in hand' or 'attempted' to write gospels (as Luke says in his prologue). These, he says, came to the task rashly, without the needful gifts of grace, unlike Matthew, Mark, John, and Luke himself. Such were those who composed the Gospel which is written 'according to the Egyptians' and the Gospel entitled 'of the Twelve'.
Apart from this there are but few mentions of the book. A series of passages from Clement of Alexandria is our chief source of knowledge.
They are as follows:
CLEM. ALEX, Strom, iii. 9. 64. Whence It is with reason that after the Word had told about the End, Salome saith: Until when shall men continue to die?
(Now the Scripture speaks of man in two senses, the one that is seen, and the soul: and again, of him that is in a state of salvation, and him that is not: and sin is called the death of the soul) and it is advisedly that the Lord makes answer: So long as women bear children.
66. And why do not they who walk by anything rather than the true rule of the Gospel go on to quote the rest of that which was said to Salome: for when she had said, 'I have done well, then, in not bearing children?' (as if childbearing were not the right thing to accept) the Lord answers and says: Every plant eat thou, but that which hath bitterness eat not.
iii. 13. 92. When Salome inquired when the things concerning which she asked should be known, the Lord said: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female. In the first place, then, we have not this saying in the four Gospels that have been delivered to us, but in that according to the Egyptians.
(The so-called Second Epistle of Clement has this, in a slightly different form, c. xii. 2:
For the Lord himself being asked by some one when his kingdom should come, said: When the two shall be one, and the outside (that which is without) as the inside (that which is within), and the male with the female neither male nor female.)
There are allusions to the saying in the Apocryphal Acts, see pp. 335, 429, 450.
iii. 6. 45. The Lord said to Salome when she inquired: How long shall death prevail? 'As long as ye women bear children', not because life is an ill, and the creation evil: but as showing the sequence of nature: for in all cases birth is followed by decay.
Excerpts from Theodotus, 67. And when the Saviour says to Salome that there shall be death as long as women bear children, he did not say it as abusing birth, for that is necessary for the salvation of believers.
Strom, iii. 9. 63. But those who set themselves against God's creation because of continence, which has a fair-sounding name, quote also those words which were spoken to Salome, of which I made mention before. They are contained, I think (or I take it) in the Gospel according to the Egyptians. For they say that 'the Saviour himself said: I came to destroy the works of the female'. By female he means lust: by works, birth and decay.
HIPPOLYTUS against Heresies, v. 7. (The Naassenes) say that the soul is very hard to find and to perceive; for it does not continue in the same fashion or shape or in one emotion so that one can either describe it or comprehend it in essence. And they have these various changes of the soul, set forth in the Gospel entitled according to the Egyptians.
EPIPHANIUS, Heresy Ixii. 2 (Sabeleans). Their whole deceit (error) and the strength of it they draw from some apocryphal books, especially from what is called the Egyptian Gospel, to which some have given that name. For in it many suchlike things are recorded (or attributed) as from the person of the Saviour, said in a corner, purporting that he showed his disciples that the same person was Father, Son, and Holy Spirit.
All this goes to show that this Gospel was a secondary work with a distinct doctrinal tendency. It resembles the later Gnostic books such as the Pistis Sophia in assigning an important role in the dialogues with Christ to the female disciples.']

[204] [West, Bundahish, ch. 27.]

[205] [Gen. 2:5, 6. 'And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.
But there went up a mist from the earth, and watered the whole face of the ground.']

[206] [Maspero, Pyramid Texts, Pepi I, 174.]

[207] [Illustration from?]

[208] [See note below.]

[209] [Boscawen, Bible and the Monuments, p. 89. 'The great gods, all of them determiners of fate,
They entered, and, death-like, the god Sar filled.
In sin one with the other in compact joins.
The command was established in the garden of the god.
The Asnan (fruit) they eat, they broke in two,
Its stalk they destroyed:
The sweet juice which injures the body.
Great is their sin. Themselves they exalted.
To Merodach, their redeemer, he appointed their fate.
It is almost impossible not to see in this fragment the pith of the story of the Fall, while the last line at once brings Merodach before us as the one who would defeat the Tempter and restore the fallen.']

[210] [Papyrus of Ani, plate 16.]

[211] [Gen. 3:22-24. 'And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.']

[212] [Rit. ch. 15.]

[213] [Rit. ch. 148.]

[214] [Rit. 15, 32-3.]

[215] [Rit. 17, 50.]

[216] [Rit. ch. 149, 12. Pierret's tr.]

[217] [Rit. ch. 149, 5-9.]

[218] [Rit. ch. 129, 1.]

[219] [Against Celsus, bk. 6, ch. 33. 'We found also in the Diagram which we possessed, and which Celsus called the "square pattern," the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries.' From ANCL, vol. 23.]

[220] [See e.g., BB 2:466.]

[221] [Vignette to ch. 18; Papyrus of Ani, p1. 7.]

[222] [Antiquities of the Jews, 1, 6, 5. 'There was also an ark made, sacred to God, of wood that was naturally strong, and could not be corrupted. This was called Eron in our own language. Its construction was thus: its length was five spans, but its breadth and height was each of them three spans. It was covered all over with gold, both within and without, so that the wooden part was not seen. It had also a cover united to it, by golden hinges, after a wonderful manner; which cover was every way evenly fitted to it, and had no eminences to hinder its exact conjunction. There were also two golden rings belonging to each of the longer boards, and passing through the entire wood, and through them gilt bars passed along each board, that it might thereby be moved and carried about, as occasion should require; for it was not drawn in a cart by beasts of burden, but borne on the shoulders of the priests. Upon this its cover were two images, which the Hebrews call Cherubims; they are flying creatures, but their form is not like to that of any of the creatures which men have seen, though Moses said he had seen such beings near the throne of God. In this ark he put the two tables whereon the ten commandments were written, five upon each table, and two and a half upon each side of them; and this ark he placed in the most holy place.']

[223] [Papyrus of Ani, p1. 37.]

[224] [Rit. ch. 137, B; Papyrus of Ani, Papyrus Nebseni.]

[225] [Renouf, Book of the Dead, ch. 149, pl. 52.]

[226] [Ez. 19:1-2. 'Moreover take thou up a lamentation for the princes of Israel,
And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.']

[227] [In rabbinical traditions, Lilith was posited as being the first wife of Adam before being expelled by God. She fell out of favour, thus becoming a demoness-type figure responsible for stealing men's seed during the night. There is an occult significance to this tale which is best left to the initiated.]

[228] [Is. 65:4. 'Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels.'
Is. 66:17. 'They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.']

[229] [Gen. 1:27. 'So God created man in his own image, in the image of God created he him; male and female created he them.']

[230] [Renouf, HL, p. 84. 'We read of Set the god of Senu, Set of Uau, Set of Un and Set of Meru. Other forms of Set are well known, but those I have cited are brought together in one inscription as children of the god Tmu.']

[231] [Gen. 4:2, 3. 'And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.']

[232] [Rit. ch. ?]

[233] [Rit. ch. 110.]

[234] [Renouf, HL, p. 231. 'This doctrine is perhaps most clearly expressed in a hymn upon the walls of the temple in the oasis of El-Khargeh:
"The gods salute his royal majesty as their Lord, who revealeth himself in all that is, and hath names in everything, from mountain to stream. That which persisteth in all things is Amon. This lordly god was from the very beginning. He is Ptah, the greatest of the gods Thy secret is in the depths of the secret waters and unknown. Thou hast come on the road, thou hast given light in the path, thou hast overcome all difficulties in thy mysterious form. Each god has assumed thy aspect; without shape is their type compared to thy form. To thee, all things that are give praise when thou returnest to the nether world at even.'
See also Birch, 'Inscription of Darius,' RP, 8, 135. And AE 1:412]

[235] [Rit. ch. 172.]

[236] [Rit. ch. 110, and vignettes.]

[237] [Source.]

[238] [Gen. 2:11, 12. 'The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;
And the gold of that land is good: there is bdellium and the onyx stone.']

[239] [Rit. ch. 15.]

[240] [TSBA.]

[241] [TSBA, vol. 9, pt. 1. p. 180.]

[242] [Rit. rubric to ch. 72.]

[243] [Rit. ch. 149.]

[244] [Rit. ch. 149.]

[245] [Rit. ch. 72.]

[246] [Rit. ch. ?]

[247] [Rit. ch. 149 and vignette.]

[248] [Gen. 2:7. 'And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.']

[249] [Rit. ch. 108.]

[250] [Rit. ch. ?]

[251] [Rit. ch. 17.]

[252] [Papyrus of Ani, plate 10.]

[253] [Rit. ch. 17, 20-22.]

[254] [Rit. ch. 108, ll. 3, 4.]

[255] [Rit. ch. 57, l. 1.]

[256] [Hampson, Medii Ævi Kalendarium; Mills, History of the Crusades, vol. 2, p. 305. 'Out of their disdain of God and his Son, they adored a cat* and certain wooden and golden idols The master could absolve brethren from sins. All those matters were agreeable to the statutes of the order; they were in old and general usage; and there was no other mode of reception than the performance of certain acts, many of which were opposite to nature, as well as contrary to law. To these charges the Templars returned a general and firm denial; and, in consciousness of innocence, called for an acquittal, except the accusations could be substantiated. In violation of the benign forbearance of legal inquisition, the knights had been seized like sheep intended for the slaughter; their property taken from them; and, without any respect for their rank or station in the world, they had been cast into loathsome dungeons.
* This feline worship is a curious circumstance. The accusers of the Templars were as refined in their cruelty as the enemies of the Cathari; who, wishing to prove criminality by etymology, said that those heretics took their name, "a catto, quia osculuntur posteriora catti; in cujus specie, "ut aiunt appareret iis Lucifer." Alanus de Insulis, p. 146 Paris, 1612. To charge the Templars as a matter of offence with adoring a cat is singular, considering that in the middle ages animals formed as prominent a part in the worship of the time as they had done in the old religion of Egypt. Every body has heard of the feast of the ass. The cat also was a very important personage in religious festivals. At Aix in Provence, on the festival of Corpus Christi, the finest torn cat of the country, wrapt in swaddling clothes like a child, was exhibited in a magnificent shrine to public admiration. Every knee was bent, every hand strewed flowers or poured incense, and Grimalkin was treated in all respects as the god of the day. But on the festival of St. John, poor tom's fate was reversed. A number of the tabby tribe were put into a wicker basket, and thrown alive into the midst of an immense fire, kindled in the public square, by the bishop and his clergy. Hymns and anthems were sung, and processions were made by the priests and people in honour of the sacrifice.']

[257] [Rit. ch. 144, 20.]

[258] [Rit. ch. 130.]

[259] [Rit. ch. 136, 3.]

[260] [Rit. ch. 39.]

[261] [Published by the British Museum.]

[262] [Gen. 1:27. 'So God created man in his own image, in the image of God created he him; male and female created he them.']

[263] [Naville, Das Ægyptische Todtenbuch, pp. 14, 15, 16, 17, 18, 19.]

[264] [Papyrus of Ani, pl. 16.]

[265] [Rit. ch. 99, 32, 38.]

[266] [Rit. ch. 52.]

[267] [Rit. ch. 52.]

[268] [Gen. 3:4, 5. 'And the serpent said unto the woman, Ye shall not surely die:
For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.']

[269] [Rit. ch. 82, 2, 5.]

[270] [Rit. ch. 99, lines 32-34.]

[271] [Rit. ch. 64, 24.]

[272] [Rit. ch. ?]

[273] [Gill, Myths and Songs, p. 164. 'The employment of these fortunate spirits is to laugh and dance over and over again their old war-dances in remembrance of their achievements in life. In every possible way they enjoy themselves; but look down with ineffable disgust upon those wretches in Avaiki who are compelled to endure the indignity of being covered with dung falling from their more lucky friends above.']

[274] [Rit. ch. ?]

[275] [Rit. ch. 124, 1, 4.]

[276] [Rit. ch. 110.]

[277] [Rit. ch. 99. Renouf's tr.]

[278] [Rit. ch. 110.]

[279] [Rit. ch. 110.]

[280] [Rit. ch. 117.]

[281] [Horapollo, Hieroglyphica, bk. 1. 40. 'When they denote government, or a judge, they place close against the dog a ROYAL ROBE, the undress garment: because like the dog, who, as I said before, gazes intently on the images of the gods, so likewise the minister, being in the more ancient times a judge also, used to see the king naked, and on this account they add the royal garment.']

[282] [Virgil, Eclogue, 4. 'Therewith a second Tiphys shall there be, her hero-freight a second Argo bear; new wars too shall arise, and once again
some great Achilles to some Troy be sent.' Greenough's tr.]

[283] [2 Es. 8:52-54. 'But you, Ezra, should direct 52 your thoughts to yourself and the glory awaiting those like you. For all of you, paradise lies open, the tree of life is planted, the age to come is made ready, and rich abundance is in store; the city is already built, rest from 53 toil is assured, goodness and wisdom are brought to perfection. The root of evil has been sealed off from you; for you there is no more illness, death 54 is abolished, hell has fled, and decay is quite forgotten.']

[284] [Job 25:4. 'How then can man be justified with God? or how can he be clean that is born of a woman?']

[285] [Rit. ch. ?]