A BOOK OF THE BEGINNINGS

NOTES TO SECTION 12

[1] [Against Apion, bk. 2.2. 'Now although I cannot but think that I have already demonstrated, and that abundantly more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort; yet will I briefly take notice of what Apion adds upon that subject; for in his third book, which relates to the affairs of Egypt, he speaks thus: "I have heard of the ancient men of Egypt, that Moses was of Heliopolis, and that he thought himself obliged to follow the customs of his forefathers, and offered his prayers in the open air, towards the city walls; but that he reduced them all to be directed towards sun-rising, which was agreeable to the situation of Heliopolis; that he also set up pillars instead of gnomons, under which was represented a cavity like that of a boat, and the shadow that fell from their tops fell down upon that cavity, that it might go round about the like course as the sun itself goes round in the other." This is that wonderful relation which we have given us by this grammarian. But that it is a false one is so plain, that it stands in need of few words to prove it, but is manifest from the works of Moses; for when he erected the first tabernacle to God, he did himself neither give order for any such kind of representation to be made at it, nor ordain that those that came after him should make such a one. Moreover, when in a future age Solomon built his temple in Jerusalem, he avoided all such needless decorations as Apion hath here devised. He says further, how he had "heard of the ancient men, that Moses was of Heliopolis." To be sure that was, because being a younger man himself, he believed those that by their elder age were acquainted and conversed with him. Now this grammarian, as he was, could not certainly tell which was the poet Homer's country, no more than he could which was the country of Pythagoras, who lived comparatively but a little while ago; yet does he thus easily determine the age of Moses, who preceded them such a vast number of years, as depending on his ancient men's relation, which shows how notorious a liar he was. But then as to this chronological determination of the time when he says he brought the leprous people, the blind, and the lame out of Egypt, see how well this most accurate grammarian of ours agrees with those that have written before him! Manetho says that the Jews departed out of Egypt, in the reign of Tethmosis, three hundred ninety-three years before Danaus fled to Argos; Lysimachus says it was under king Bocchoris, that is, one thousand seven hundred years ago; Molo and some others determined it as every one pleased: but this Apion of ours, as deserving to be believed before them, hath determined it exactly to have been in the seventh olympiad, and the first year of that olympiad; the very same year in which he says that Carthage was built by the Phoenicians. The reason why he added this building of Carthage was, to be sure, in order, as he thought, to strengthen his assertion by so evident a character of chronology. But he was not aware that this character confutes his assertion; for if we may give credit to the Phoenician records as to the time of the first coming of their colony to Carthage, they relate that Hirom their king was above a hundred and fifty years earlier than the building of Carthage; concerning whom I have formerly produced testimonials out of those Phoenician records, as also that this Hirom was a friend of Solomon when he was building the temple of Jerusalem, and gave him great assistance in his building that temple; while still Solomon himself built that temple six hundred and twelve years after the Jews came out of Egypt. As for the number of those that were expelled out of Egypt, he hath contrived to have the very same number with Lysimachus, and says they were a hundred and ten thousand. He then assigns a certain wonderful and plausible occasion for the name of Sabbath; for he says that "when the Jews had travelled a six days' journey, they had buboes in their groins; and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of buboes on their groin was named Sabbatosis by the Egyptians." And would not a man now laugh at this fellow's trifling, or rather hate his impudence in writing thus? We must, it seems, fake it for granted that all these hundred and ten thousand men must have these buboes. But, for certain, if those men had been blind and lame, and had all sorts of distempers upon them, as Apion says they had, they could not have gone one single day's journey; but if they had been all able to travel over a large desert, and, besides that, to fight and conquer those that opposed them, they had not all of them had buboes on their groins after the sixth day was over; for no such distemper comes naturally and of necessity upon those that travel; but still, when there are many ten thousands in a camp together, they constantly march a settled space [in a day]. Nor is it at all probable that such a thing should happen by chance; this would be prodigiously absurd to be supposed. However, our admirable author Apion hath before told us that "they came to Judea in six days' time;" and again, that "Moses went up to a mountain that lay between Egypt and Arabia, which was called Sinai, and was concealed there forty days, and that when he came down from thence he gave laws to the Jews." But, then, how was it possible for them to tarry forty days in a desert place where there was no water, and at the same time to pass all over the country between that and Judea in the six days? And as for this grammatical translation of the word Sabbath, it either contains an instance of his great impudence or gross ignorance; for the words Sabbo and Sabbath are widely different from one another; for the word Sabbath in the Jewish language denotes rest from all sorts of work; but the word Sabbo, as he affirms, denotes among the Egyptians the malady of a bubo in the groin.' Whiston's tr.]

[2] [Lev. 13:20. 'And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.']

[3] [Ex. 4:25. 'Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.']

[4] [Source.]

[5] [Josh. 5:2. 'At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.']

[6] [Josh. 5:9. 'And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.']

[7] [Buxtorfius, Synagoga Ivdaica, pp. 102-3.]

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

[9] [Eirochin, f. 10. 2.]

[10] [Treatise Cholin, 1.2.]

[11] [Gen. 14:6. 'And the Horites in their mount Seir, unto Elparan, which is by the wilderness.']

[12] [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.']

[13] [Egypt's Place in Universal History, vol. 3, p. 213. 'Mak, Maka, comes from the same root as miekel, maha, great. In like manner the Hebrew word Migdol, tower, comes from gadal, to be great. It is given in the vocabulary, in agreement with Osburn, as the expression for Migdol (tower). Mestol occurs in the Coptic translations of the Bible (Exod. xiv. 2.) instead of Migdol, also as designating Magdolum near Pelusium. It has, however, no root in Egyptian. There are three Egyptian words for fortress: bekhen, tekha, and khetem. Neither can it come from Mak.']

[14] [2 Kin. 9:17. 'And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?']

[15] [2 Kin. 17:9. 'And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.']

[16] [Am. 8:8. 'Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt.']

[17] [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.']

[18] [Gen. 15:18. 'In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.']

[19] [Ps. 24:2. 'For he hath founded it upon the seas, and established it upon the floods.']

[20] [Antiquities of the Jews, bk.1.1.3. 'Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; and that when he brought Adam and his wife into this garden, he commanded them to take care of the plants. Now the garden was watered by one river, which ran round about the whole earth, and was parted into four parts. And Phison, which denotes a multitude, running into India, makes its exit into the sea, and is by the Greeks called Ganges. Euphrates also, as well as Tigris, goes down into the Red Sea. Now the name Euphrates, or Phrath, denotes either a dispersion, or a flower: by Tiris, or Diglath, is signified what is swift, with narrowness; and Geon runs through Egypt, and denotes what arises from the east, which the Greeks call Nile.' Whiston's tr.]

[21] [Kimchi's Commentary on the Pentateuch?]

[22] [Jer. 2:18. 'And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?'
LXX.]

[23] [Ecclus. 24.27. 'He pours fourth instruction like the Nile, like the Gihon at the time of vintage.' NEB version.]

[24] [Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.?]

[25] [Calmet's Great Dictionary of the Holy Bible, (1832 ed.), p. 457. 'GIHON, the name of one of the four rivers of Paradise, (Gen. ii. 13.) which many have believed, against probability, to be the Nile of Egypt. (See Eden.) The Araxes, which has its source, as well as the Tigris and Euphrates, in the mountains of Armenia, and running with almost incredible rapidity, falls into the Caspian sea, is supposed to be the Gihon, which, in Hebrew, signifies—impetuous, rapid, violent. Ecclesiasticus (xxiv. 27.) speaks of the inundations of Gihon, in the time of vintage; and the Araxes swells towards the latter end of summer, in consequence of the snow upon the mountains of Armenia dissolving about that time.'
Ibid., p. 762. 'NILE, the river of Egypt, whose fountains are in the mountains of Abyssinia towards the north, whence it proceeds, and afterwards winds about to the east, passing into a great lake, and thence running towards the south. It waters the country of Alata, where it has several falls, continues its course far into the kingdom of Goiam, then winds about again, from the east to the north; and at length, running northward, enters Egypt at the cataracts, which are waterfalls made by meeting with rocks, of the length of two hundred feet.']

[26] [Rit. ch. 17. 'The Osiris has seen the Sun who is born in the star [morn] at the thigh of the Great Water [Cow].' Birch's tr. Cf. Renouf.]

[27] [2 Kin. 18:17. 'And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.']

[28] [Is. 22:9. 'And I will drive thee from thy station, and from thy state shall he pull thee down.']

[29] [Ps. 104:12. 'By them shall the fowls of the heaven have their habitation, which sing among the branches.']

[30] [Job 39:28. 'She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.']

[31] [Ez. 32:4. 'Then will I leave thee upon the land, I will cast thee forth upon the open field, and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee.']

[32] [Ps. 139:9. 'If I take the wings of the morning, and dwell in the uttermost parts of the sea.']

[33] [Ps. 55:6-7. 'And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.
    Lo, then would I wander far off, and remain in the wilderness. Selah.']

[34] [Job 19:26. 'And though after my skin worms destroy this body, yet in my flesh shall I see God.']

[35] [See note below.]

[36] [Ex. 19:23. 'And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death.']

[37] [Jer. 23:31. 'Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.']

[38] [Hab. 3:3-13. 'God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
    And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.
    Before him went the pestilence, and burning coals went forth at his feet.
    He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.
    I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.
    Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?
    Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.
    The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.
    The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.
    Thou didst march through the land in indignation, thou didst thresh the heathen in anger.
    Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.']

[39] [Ps. 9:16. 'The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.']

[40] [A Hebrew Lexicon to the Books of the Old Testament?]

[41] [Ex. 32:11. 'And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?']

[42] [Gen. 4:22. 'And Zillah, she also bare Tubalcain, an instructor of every artificer in brass and iron: and the sister of Tubalcain was Naamah.']

[43] [Job 3:5. 'Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.']

[44] [2 Kin. 23:5. 'And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.'
Zeph. 1:4. 'I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests.']

[45] [Hos. 10:5. 'They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field.']

[46] [Job 5:3. 'I have seen the foolish taking root: but suddenly I cursed his habitation.']

[47] [Job 5:5. 'Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.']

[48] [Job 18:9. 'The gin shall take him by the heel, and the robber shall prevail against him.']

[49] [Job 14:8-9. 'Though the root thereof wax old in the earth, and the stock thereof die in the ground;
    Yet through the scent of water it will bud, and bring forth boughs like a plant.']

[50] [Job 37:21. 'And now men see not the bright light which is in the clouds: but the wind passeth, and cleanseth them.']

[51] [Job 41:11. 'Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.' Compare next verb םלש.]

[52] [Job 28:18. 'No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.']

[53] [So written, Champollion, Dictionnaire Égyptien en Écriture Hieroglyphique, p. 79.]

[54] [Ez. 27:16. 'Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate.']

[55] [Ez. 27:17. 'Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm.']

[56] [Zac. 13:7. '13:7 Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.']

[57] [2 Kin. 9:30. 'And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window.']

[58] [Dan. 8:26. 'And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.']

[59] [Ps. 74:5-6. 'A man was famous according as he had lifted up axes upon the thick trees.
    But now they break down the carved work thereof at once with axes and hammers.']

[60] [Jer. 46:22. 'The voice thereof shall go like a serpent; for they shall march with an army, and come against her with axes, as hewers of wood.']

[61] [Ps. 22:16. 'For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet.']

[62] [Rit. ch. 78. 'I go to Tattu, I see Osiris, I tell him the things about this his great and beloved soul pierced to the heart by Set. I have seen my quiet Lord. I learn their knowledge of the circumstances of the Gods, whom Horus has made of the seed of his father Osiris.' Birch's tr. Cf. Renouf.]

[63] [Is. 59:9-11. 'Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.
    We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon day as in the night; we are in desolate places as dead men.
    We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.']

[64] [Ibid. 'Propter hoc elongatum est iudicium a nobis et non adprehendet nos iustitia expectavimus lucem et ecce tenebrae splendorem et in tenebris ambulavimus palpavimus sicut caeci parietem et quasi absque oculis adtrectavimus inpegimus meridie quasi in tenebris in caligosis quasi mortui rugiemus quasi ursi omnes et quasi columbae meditantes gememus expectavimus iudicium et non est salutem et elongata est a nobi.' Vulgate version.]

[65] [Ps. 6:1. 'To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.']

[66] [Ps. 12:1. 'To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.']

[67] [Is. 59:9-11. 'Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.
    We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon day as in the night; we are in desolate places as dead men.
    We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.']

[68] [Is. 28:25. 'When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place?']

[69] [Rit. ch. 80. 'I am the Woman, the orb [hour] of darkness. I have brought my orb to the darkness; it is changed to light.' Birch's tr. Cf. Renouf.]

[70] [Rit. ch. 94; 'I have brought the filth of Osiris.' Birch's tr. Cf. Renouf
Rit. ch. 150, 13th abode, 'Reeds fill its river like the foul flux emanating from Osiris.' Birch's tr. Cf. Renouf.]

[71] [Source.]

[72] [Birch, 'Inscription of Darius at Temple of El-Khargeh,' RP, 8, 135. See p. 137, line 6.]

[73] [Mic. 5:2. 'But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.']

[74] [Lev. 25:30. 'And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubilee.']

[75] [Dan. 7:9. 'I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.']

[76] [HL, pp. 116-7. 'The Egyptian god Tehuti is known to the readers of Plato under the name of Thoyth. He is the Egyptian Hermes, and the name of Hermes Trismegistos is translated from the corresponding Egyptian epithet which is often added to the name of Tehuti. He represents the Moon, which he wears upon his head, either as crescent or as full disk; and as our word moon is derived from the root mâ, to measure, and "was originally called by the former the measurer, the ruler of days and weeks and seasons, the regulator of the tides, the lord of their festivals, and the herald of their public assemblies," we shall not be surprised if we find a very similar account of the etymology and attributes of Tehuti. There is no such known Egyptian word as tehu, but there is tekhu, which is a dialectic variety, and is actually used as a name of the god. This form supplies us with the reason why the god is represented as an ibis. As Seb is the name both of a goose and of the Earth-god, so is Techu the name of an ibis and of the Moon-god. Tehuti probably signifies, as M. Naville has suggested, the "ibis-headed." But it means something besides. Techu is the name of the instrument which corresponds to the needle of the balance for measuring weights, the ancient Egyptian cubit of Techu. He is called " the measurer of this earth." He is said to have "calculated the heaven and counted the stars," to have "calculated the earth and counted the things which are in it." He is "the distributor of time," the inventor of letters and learning (particularly of geometry), and of the fine arts.']

[77] [RA, 1857, 72.]

[78] [1 Chr. 4:22. 'And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things.']

[79] [Ps. 139:15. 'My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.']

[80] [Ps. 86:13. 'For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.']

[81] [Job 30:22. 'Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest my substance.']

[82] [Kethib? Source.]

[83] [See notes below.]

[84] [Jud. 8:26. 'And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks.' See margin.]

[85] [Is. 3:19. 'The chains, and the bracelets, and the mufflers.' See margin.]

[86] [Is. 3:18. 'In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon.']

[87] [Job 41:1. 'Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?']

[88] [Ez. 13:18-20. 'And say, Thus saith the Lord GOD; Woe to the women that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive that come unto you?
    Wherefore thus saith the Lord GOD; Behold, I am against your pillows, wherewith ye there hunt the souls to make them fly, and I will tear them from your arms, and will let the souls go, even the souls that ye hunt to make them fly.']

[89] [Ps. 81:3-4. 'low up the trumpet in the new moon, in the time appointed, on our solemn feast day.
    For this was a statute for Israel, and a law of the God of Jacob.']

[90] [Is. 1:13. 'Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.']

[91] [Is. 3:18. 'In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon.']

[92] [Jer. 2:32. 'Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.']

[93] [Egyptian Saloon, 159.]

[94] [Jer. 50:38. 'A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols.']

[95] [Golden Ass, bk.11, 47. 'I saw there a meeke and tame beare, which in matron habite was carried on a stoole: An Ape with a bonet on his head, and covered with lawne, resemling a shepheard, and bearing a cup of gold in his hand: an Asse which had wings glewed to his backe, and went after an old man, whereby you would judge the one to be Pegasus, and the other Bellephoron.' Adlington's tr.]

[96] [Chaldaik Oracles of Zoroaster, p. 35. 'Invoke not the self-conspicuous Image of Nature;
    For thou must not behold these before thy Body be initiated.
    When soothing souls they alwayes seduce them from these Mysteries.' Stanley's tr., London, 1661.]

[97] [Massey errs here. Wilson does not contribute to this vol. of ARSB, which would be too early for the time he started writing, nor is there any other art. by him till much later vols. If the p. no. is correct then it relates to an art. by Colebrook, which mentions a flower but does not mention the term Kunda. 'On the Religious Ceremonies of the Hindus, and of the Brahmens Especially,' ARSB, 5, 357. '"O Brahme, who is the light of the pervader, the true generator of the universe, the cause of efficacious rites." "I bow to the great cause of day (whose emblem is a full blown flower of the yava tree) the mighty luminary spring from Casyapa, the foe of darkness, the destroyer of every sin: or the priest walks a turn through the south, rehearsing a short text, "I follow the course of the sun;" which is thus explained, As the sun, in his course, moves round the world by the way of the south, so do I, following that luminary, obtain the benefit arising from a journey round the earth, by the way of the south."']

[98] [The Deipnosophists. Unable to trace.]

[99] [On the Mysteries of the Egyptians, Chaldeans, and Assyrians. Unable to trace. But see full text here.]

[100] [Travels in Egypt and Nubia.]

[101] [Ex. 25:32. 'And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side.']

[102] [2 Ch. 24:18. 'And they left the house of the LORD God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass.']

[103] [Gen. 3:16. '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.']

[104] [Jer. 44:19. 'And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?']

[105] [1 Sam. 31:10. 'And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Bethshan.']

[106] [Is. 46:1. 'Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast.']

[107] [Hos. 4:16-17. 'For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place.
    Ephraim is joined to idols: let him alone.']

[108] [Hos. 8:4-5. 'They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off.
    Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency?']

[109] [See above note.]

[110] [Jer. 22:28. 'Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not?']

[111] [Nah. 1:14. 'And the LORD hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.']

[112] [Ex. 26:36. 'And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.']

[113] [Rub. to Rit. ch. 101. Cf. Renouf.]

[114] [Wilkinson, Materia Hieroglyphica, p. 53. 'Plate XLVII, Part I.
The first of these goddesses, very frequent, in the oldest temples, is always found before the king, when represented running with a vase, and the flagellum of Osiris in his hands, with various emblems behind him, sculptures which appear to refer to the panegyrics. Her name is MERTE or MILT. In the lower regions she was depicted with the heads of a crocodile, and lion, having the globe and feathers of Amunra.
    Plate XLVII, Part II.
    The second is perhaps Isis, in the character of the dog star, or Sothis.
    Plate XLVIII, Part III.
    The third seems to be called Makte, or Mak; but we can scarcely suppose her to be the goddess of war, engaged in the peaceable occupation of offering two vases.'
Note: In this work there is no mention of a Menkat, only Makte, who offers two vases. Massey errs here.]

[115] [Symposium, [in Moralia, vol. 3, p. 348,] bk. 6. qu. 5. 'What is the Reason that Pebble Stones and Leaden Bullets THROWN INTO THE WATER MAKE IT MORE COLD?
    A QUEST, PLUTARCH, AND OTHERS.
    I suppose you may remember what Aristotle says in his problems, of little stones and pieces of iron, how it hath been observed by some that being thrown into the water they temper and cool it. This is no more than barely asserted by him; but we will go farther and enquire into the reason of it, the discovery of which will be a matter of difficulty. Yes, says I, it will so, and it is much if we hit upon it; for do but consider, first of all, do not you suppose that the air which comes in from without cools the water. But now air has a great deal more power and force, when it beats against stones and pieces of iron. For they do not, like brazen and earthen vessels, suffer it to pass through; but, by reason of their solid bulk, beat it back and reflect it into the water, so that upon all parts the cold works very strongly. And hence it comes to pass that rivers in the winter are colder than the sea, because the cold air has a power over them, which by reason of its depth it has not over the sea, where it is scattered without any reflection. But it is probable that for another reason thinner waters may be made colder by the air than thicker, because they are not so strong to resist its force. Now whetstones and pebbles make the water thinner by drawing to them all the mud and other grosser substances that be mixed with it, that so by taking the strength from it it may the more easily be wrought upon by the cold. But besides, lead is naturally cold, as that which, being dissolved in vinegar, makes the coldest of all poisons, called white-lead; and stones, by reason of their density, raise cold in the bottom of the water. For every stone is nothing else but a congealed lump of frozen earth, though some more or less than others; and therefore it is no absurdity to say that stones and lead, by reflecting the air, increase the coldness of the water.'
Note: this is the ref. Massey gives, yet there is no mention of Nurses of God. However, in bk. 4, qu. 7, we find: 'What God is Worshipped by the Jews?
    SYMMACHUS, LAMPRIAS, MOERAGENES.
    1. Here Symmachus, greatly wondering at what was spoken, says: What, Lamprias, will you permit our tutelar God, called Evius, the inciter of women, famous for the honours he has conferred upon him by madmen, to be inscribed and enrolled in the mysteries of the Jews? Or is there any solid reason that can be given to prove Adonis to be the same with Bacchus? Here Moeragenes interposing, said: Do not be so fierce upon him, for I who am an Athenian answer you, and tell you, in short, that these two are the very same. And no man is able or fit to hear the chief confirmation of this truth, but those amongst us who are initiated and skilled in the triennial [Greek], or great mysteries of the God. But what no religion forbids to speak of among friends, especially over wine, the gift of Bacchus, I am ready at the command of these gentlemen to disclose.
    2. When all the company requested and earnestly begged it of him; first of all (says he), the time and manner of the greatest and most holy solemnity of the Jews is exactly agreeable to the holy rites of Bacchus; for that which they call the Fast they celebrate in the midst of the vintage, furnishing their tables with all sorts of fruits, while they sit under tabernacles made of vines and ivy; and the day which immediately goes before this they call the day of Tabernacles. Within a few days after they celebrate another feast, not darkly but openly, dedicated to Bacchus, for they have a feast amongst them called Kradephoria, from carrying palm-trees, and Thyrsophoria, when they enter into the temple carrying thyrsi. What they do within I know not; but it is very probable that they perform the rites of Bacchus. First they have little trumpets, such as the Grecians used to have at their Bacchanalia to call upon their Gods withal. Others go before them playing upon harps, which they call Levites, whether so named from Lusius or Evius, either word agrees with Bacchus. And I suppose that their Sabbaths have some relation to Bacchus; for even at this day many call the Bacchi by the name of Sabbi, and they make use of that word at the celebration of Bacchus's orgies. And this may be made appear out of Demosthenes and Menander. Nor would it be absurd, were any one to say that the name Sabbath was imposed upon this feast from the agitation and excitement which the priests of Bacchus indulged in. The Jews themselves testify no less; for when they keep the Sabbath, they invite one another to drink till they are drunk; or if they chance to be hindered by some more weighty business, it is the fashion at least to taste the wine. Some perhaps may surmise that these are mere conjectures. But there are other arguments which will clearly evince the truth of what I assert. The first may be drawn from their High-priest, who on holidays enters their temple with his mitre on, arrayed in a skin of a hind embroidered with gold, wearing buskins, and a coat hanging down to his ankles; besides, he has a great many little bells hanging at his garment which make a noise as he walks the streets. So in the nightly ceremonies of Bacchus (as the fashion is amongst us), they make use of musical instruments, and call the God's nurses [Greek]. High up on the wall of their temple is a representation of the thyrsus and timbrels, which surely can belong to no other God than Bacchus. Moreover they are forbidden the use of honey in their sacrifices, because they suppose that a mixture of honey corrupts and deads the wine. And honey was used for sacrificing in former days, and with it the ancients were wont to make themselves drunk, before the vine was known. And at this day barbarous people who want wine drink metheglin, allaying the sweetness of the honey by bitter roots, much of the taste of our wine. The Greeks offered to their Gods these sober offerings or honey-offerings, as they called them, because that honey was of a nature quite contrary to wine But this is no inconsiderable argument that Bacchus was worshipped by the Jews, in that, amongst other kinds of punishment, that was most remarkably odious by which malefactors were forbid the use of wine for so long a time as the judge was pleased to prescribe. Those thus punished ...' Ibid., vol. 3, pp. 310-12. Clough and Goodwin's tr.]

[116] [Buxtorfius, Synagoga Ivdaica, c. 4. 93-95.]

[117] [Modena, The History of the Rites, Customs, and Manner of Life of the Present Jews Throughout the World, ch. 8.]

[118] [1 Kin. 17:1. 'And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.']

[119] [Massey errs here. Should be: Luke 7:27. 'This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.']

[120] [Bosio, Roma Sotteranea, p. 257.]

[121] [Job 23:9. 'On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him.']

[122] [Hermean Zodiac, pl.1.]

[123] [Ez. 7:2. 'Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.']

[124] [1 Sam. 14:38. 'And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day.']

[125] [Is. 19:13. 'The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof.']

[126] [Zech. 12:6. 'In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.']

[127] [2 Chr. 6:13. 'For Solomon had made a brazen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven.']

[128] [Birch, Select Papyri in the Hieratic Character, 95.2.]

[129] [Literary Remains of the Late Emanuel Deutsch, p. 24. 'The "High Colleges" or "Kallahs" only met during some months in the year. Three weeks before the term the Dean prepared the students for the lectures to be delivered by the Rector, and so arduous became the task, as the number of the disciples increased, that in time no less than seven Deans had to be appointed. Yet the mode of teaching was not that of our modern universities. The professors did not deliver lectures, which the disciples, like the Student in "Faust," could "comfortably take home in black and white." Here all was life, movement, debate; question was met by counter-question, answers were given wrapped up in allegories or parables, the inquirer was led to deduce the questionable point for himself by analogy—the nearest approach to the Socratic method.'
    Note: 'Some of these terms are Greek, like [Greek]: some, belonging to the pellucid idiom of the people, the Aramaic, poetically indicated at times the special arrangement of the small and big scholars, e.g. "Array," "Vineyard" ("where they sat in rows stands the blooming vine"): while others are of so uncertain a derivation, that they may belong to either language. The technical term for the highest school, for instance, has long formed a crux for etymologists. It is Kallah. This may be either the  Hebrew word for "Bride," a well-known allegorical expression for science, "assiduously to be courted,  not lightly to be won, and easily estranged;" or it may be the slightly mutilated Greek [Greek], or it may  literally be our own word University,  from Kol, all, universus: an all-embracing institution of all branches of  learning.']

[130] [Ex. 14:31. 'For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.']

[131] [Lev. 27:8. 'But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him.']

[132] [Num. 2:17. 'Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards.']

[133] [Ex. 26:17. 'Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle.']

[134] [1 Sam. 15:12. 'And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal.']

[135] [Hab. 3:4. 'And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.']

[136] [Jud. 9:16. 'Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands.']

[137] [Mal. 1:1. 'The burden of the word of the LORD to Israel by Malachi.']

[138] [Ex. 9:35. 'And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.']

[139] [Chronique de Abou-Djafar Mo'hammed-ben-Djarir-ben Yezid Tabari, p. 112.]

[140] [Rit. ch. 149. 'The Osiris has known thy name, he has known the seven cows and their bull, who give of food and of drink to the living, and who feed the Gods of the West. Give ye food and drink to the Osiris, feed him.' Birch's tr. Cf. Renouf.]

[141] [Job 40:19. 'He is the chief of the ways of God: he that made him can make his sword to approach unto him.']

[142] [Ps. 50:10. 'For every beast of the forest is mine, and the cattle upon a thousand hills.']

[143] [Job 40:23. 'Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth.']

[144] [Ex. 25:5. 'And rams' skins dyed red, and badgers' skins, and shittim wood.']

[145] [Oppert, 'Bull Inscription of Khorsabad,' RP, 11, 15. See p. 21.]

[146] [I.e. Solomon, ben Isaacs, Metsudah Chumash, 'Yechezkel,' 15:10. 'And I clothed you with embroidered garments, and I shod you with [the skin of the] badger, and I girded you with fine linen, and I covered you with silk.
    And I clothed you with embroidered garments "And I clothed you with embroidered garments of the spoils of your enemies."
    And I shod you with badger [Jonathan renders:] And I put shoes of glory on your feet.
    And I girded you Heb. וָאֶחְבְּשֵּׁךּ. [Jonathan renders:] and I hallowed priests of you to be serving before Me with turbans of fine linen.'
Note, I can find no ref. to dolphin or sea-dog.]

[147] [Niebuhr, [Reisebescheibung nach Arabien und andern umliegenden Ländern,]? p. 177. Unable to trace.]

[148] [Job 39:9-11. 'Will the unicorn be willing to serve thee, or abide by thy crib?
    Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
    Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?']

[149] [Job 39:13-17. 'Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?
    Which leaveth her eggs in the earth, and warmeth them in dust,
    And forgetteth that the foot may crush them, or that the wild beast may break them.
    She is hardened against her young ones, as though they were not hers: her labour is in vain without fear;
    Because God hath deprived her of wisdom, neither hath he imparted to her understanding.']

[150] [Hieroglyphica, bk. 2:118. 'When they would symbolise a man who distributes justice impartially to all, they depict THE FEATHER OF AN OSTRICH; for this bird has the feathers of its wings equal on every side, beyond all other birds.']

[151] [Ibid., bk. 1:68. 'To denote sunset, they represent A CROCODILE TENDING DOWNWARDS, for this animal is self productive [?] and inclining downwards.']

[152] [Ibid., bk. 1:70. 'To denote darkness, they represent the TAIL OF A CROCODILE, for by no other means does the crocodile inflict death and destruction on any animal which it may have caught, than by first striking it with its tail, and rendering it incapable of motion: for in this part lies the strength and power of the crocodile. And now, though there are other appropriate symbols deducible from the nature of the crocodile, those which we have mentioned are sufficient for the first Book.']

[153] [Job 26:6-7. 'Hell is naked before him, and destruction hath no covering.
    He stretcheth out the north over the empty place, and hangeth the earth upon nothing.']

[154] [Job 26:5. 'Dead things are formed from under the waters, and the inhabitants thereof.']

[155] [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.']

[156] [Job 38:17. 'Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?']

[157] [Jon. 2:5. 'The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head.']

[158] [2 Sam. 22:5. 'When the waves of death compassed me, the floods of ungodly men made me afraid.']

[159] [Job 26:13. 'By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.']

[160] [Is. 27:1. 'In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.']

[161] [Is. 43:14. 'Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.']

[162] [Is. 27:1. 'In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.']

[163] [Is. 51:9. 'Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?'
Ez. 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.']

[164] [Ex. 7:10. 'And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.']

[165] [Compare Jer. 14:6 ('And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass,') and 2:24 ('A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her,').]

[166] [Rev. 12:3-9. 'And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
    And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
    And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
    And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
    And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
    And prevailed not; neither was their place found any more in heaven.
    And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.']

[167] [Job 3:8. 'Let them curse it that curse the day, who are ready to raise up their mourning.']

[168] [Is. 13:22. 'And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.']

[169] [Rit. ch. 147. 'I have come, I have chased away evil from my father Osiris, I have slashed his accusers in the bend of the great Void.' Birch's tr. Cf. Renouf.]

[170] [Job 41:1. 'Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?']

[171] [Lectures on the Science of Language, 1st ser., p. 204. 'Well, a great deal has been written to find out where this Ophir was; but there can be no doubt that it was in India. The names for apes, peacocks, ivory and algum-trees are foreign words in Hebrew, as much as gutta-percha or tobacco are in English. Now, if we wished to know from what part of the world gutta-percha was first imported into England, we might safely conclude that it came from that country where the name, gutta-percha, formed part of the spoken language. If, therefore, we can find a language in which the names for peacock, apes, ivory, and algum-tree, which are foreign in Hebrew, are indigenous, we may be certain that the country in which that language was spoken must have been the Ophir of the Bible. That language is no other but Sanskrit.
    Apes are called, in Hebrew, koph, a word without an etymology in the Semitic languages, but nearly identical in sound with the Sanskrit name of ape, kapi.
    Ivory is called either kamoth-shen, horns of tooth; or shen habbim. This habbim is again without a derivation in Hebrew, but it is most likely a corruption of the Sanskrit name for elephant, ihha, preceded by the Semitic article.
    Peacocks are called in Hebrew tukhi-im, and this finds its explanation in the name still used for peacock on the coast of Malabar, togei, which in turn has been derived from the Sanskrit sikhin, meaning furnished with a crest.
    All these articles, ivory, gold, apes, peacocks, are indigenous in India, though of course they might have been found in other countries likewise. Not so the algum-tree, at least if interpreters arc right in taking algum or almug for sandalwood. Sandalwood is found indigenous on the coast of Malabar only; and one of its numerous names there, and in Sanskrit, is valguka. This valgu (ka) is clearly the name which Jewish and Phoenician merchants corrupted into algum, and which in Hebrew was still further changed into almug.
    Now, the place where the navy of Solomon and Hiram, coming down the Red Sea, would naturally have landed, was the mouth of the Indus. There gold and precious stones from the north would have been brought down the Indus; and sandal-wood, peacocks, and apes would have been brought from Central and Southern India. In this very locality Ptolemy (vii.1) gives us the name of Abiria, above Pattalene. In the same locality Hindu geographers place the people called Ahhira or Ahhira; and in the same neighbourhood MacMurdo, in his account of the province of Cutch, still knows a race of Akirs, the descendants, in all probability, of the people who sold to Hiram and Solomon their gold and precious stones, their apes, peacocks, and sandalwood.
    If, then, in the Veda the people who spoke Sanskrit were still settled in the north of India whereas at the time of Solomon their language had extended to Cutch and even the Malabar coast, this will show that at all events Sanskrit is not of yesterday, and that it is as old, at least, as the book of Job, in which the gold of Ophir is mentioned.']

[172] [On the Mysteries of the Egyptians, Chaldeans, and Assyrians, sc. 5, 8. '... Such, for instance, as assuming the number sixty in the crocodile, as adapted to the sun; or physical reasons, as the power and energies of animals, for instance of the dog, the cynocephalus, and the weasel, these being common to the moon.' Taylor's tr., who cites Horapollo, with regard to the cynocephalus. See also Wilde's tr., ch. 12, and NG 1:366.]

[173] [Lectures on the Science of Language. See note 171 above.
Mateer, Land of Charity, p. 83. 'One of the finest sights that can be enjoyed is that of a flock of peacocks flying about in the jungles. There is a curious fact connected with the name of this bird which throws some light upon Scripture history. King Solomon (1 Kings X. 22) sent his navy to Tarshish, which returned once in three years, bringing "gold and silver, ivory, and apes, and peacocks." Now the word used in the Hebrew Bible for peacock is "tukki," and as the Jews had, of course, no word for these fine birds till they were first imported into Judea by King Solomon, there is no doubt that "tukki" is simply the old Tamil word "tokei," the name of the peacock. This is therefore the first word of the Tamil language that ever was put in writing. The ape or monkey also is, in Hebrew, called "koph," the Indian word for which is "kapi." Ivory, we have seen, is abundant in South India, and gold is widely distributed in the rivers of the Western coast. Hence the "Tarshish" referred to was doubtless the Western coast of India, and Solomon's ships were the first "East Indiamen."']

[174] [Lectures on the Science of Language. See note 171 above.]

[175] [Commentarii ad Homeri Iliadem.]

[176] [Carmen, 'Against Eutropius,' bk. 1:357. 'At first the rumour of Eutropius' consulship seemed false and invented as a jest. A vague story spread from city to city; the crime was laughed at as one would laugh to hear of a swan with black wings or a crow as white as privet. Thus spake one of weighty character: 'If such things are believed and swollen lies tell of unheard of monsters, then the tortoise can fly, the vulture grow horns, rivers flow back and mount the hills whence they spring, the sun rise behind Gades and set amid the Carmanians of India; I shall soon see ocean fit nursery for plants and the dolphin a denizen of the woods; beings half-men, half-snails and all the vain imaginings of India depicted on Jewish curtains."' Loeb library ed., vol. 1, p. 165.]

[177] [Histories, bk. 5. 'Some say that the Jews were fugitives from the island of Crete, who settled on the nearest coast of Africa about the time when Saturn was driven from his throne by the power of Jupiter. Evidence of this is sought in the name. There is a famous mountain in Crete called Ida; the neighbouring tribe, the Idaei, came to be called Judaei by a barbarous lengthening of the national name. Others assert that in the reign of Isis the overflowing population of Egypt, led by Hierosolymus and Judas, discharged itself into the neighbouring countries. Many, again, say that they were a race of Ethiopian origin, who in the time of king Cepheus were driven by fear and hatred of their neighbours to seek a new dwelling-place. Others describe them as an Assyrian horde who, not having sufficient territory, took possession of part of Egypt, and founded cities of their own in what is called the Hebrew country, lying on the borders of Syria. Others, again, assign a very distinguished origin to the Jews, alleging that they were the Solymi, a nation celebrated in the poems of Homer, who called the city which they founded Hierosolyma after their own name.' Church and Bodribb's tr.]

[178] [Georgics, 4. v. 293. 'For where thy happy folk,
    Canopus, city of Pellaean fame,
    Dwell by the Nile's lagoon-like overflow,
    And high o'er furrows they have called their own
    Skim in their painted wherries; where, hard by,
    The quivered Persian presses, and that flood
    Which from the swart-skinned Aethiop bears him down,
    Swift-parted into sevenfold branching mouths
    With black mud fattens and makes Aegypt green,
    That whole domain its welfare's hope secure
    Rests on this art alone.' Greenough's tr., Loeb Library ed.]

[179] [Library, bk. 1.]

[180] [Eisenlohr and Birch, 'Annals of Ramases III: The Great Harris Papyrus,' RP, 8, 5. See p. 27, pl. 59, line 8.]

[181] [Through the Dark Continent, vol. 1, p. 323. 'When the abridged Bible was completed, Mtesa called all his chiefs together, as well as the officers of his guard, and when all were assembled he began to state that when he succeeded his father he was a Msbensi (a heathen), and delighted in shedding blood because he knew no better, and was only following the customs of his fathers, but that when an Arab trader, who was also a Mwalim (priest), taught him the creed of Islam, he had renounced the example of his fathers, and executions became less frequent, and no man could say, since that day, that he had seen Mtesa drunk with pombe. But there were a great many things he could not understand, such as, why circumcision was necessary to gain Paradise, and how it was possible that men having died could enjoy earth's pleasures in heaven, and how men could walk along a bridge of the breadth of a hair, for such were some of the things the sons of Islam taught. He could not comprehend all these things, as his sense condemned them, and there was no one in Uganda able to enlighten him better. But as it was in his heart to be good, he hoped God would overlook his follies and forgive him, and fend men who knew what was right to Uganda. "Meanwhile," said he with a smile, "I refused to be circumcised, though the Arabs say it is the first thing that should be done to become a true son of Islam. Now, God he thanked, a white man, 'Standee,' has come to Uganda with a book older than the Koran of Mohammed, and Standee says that Mohammed was a liar, and much of his hook taken from this; and this boy and Idi have read to me all that Standee has read to them from this book, and I find that it is a great deal better than the book of Mohammed, besides it is the first and oldest book. The prophet Moses wrote some of it a long, long time before Mohammad was even heard of, and the book was finished long before Muhammed was born. As Kintu, our first king, was a long time before me, so Moses was before Mohammed. Now I want you, my chiefs and soldiers, to tell me what we shall do. Shall we believe in Isa (Jesus) and Musa (Moses), or in Mohammed?"
    Chambarango replied, "Let us take that which is the best."']

[182] [Is. 11:15. 'And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.']

[183] [Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.]

[184] [Ex. 12:40. 'Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.']

[185] [Jud. 21:19. 'Then they said, Behold, there is a feast of the LORD in Shiloh yearly in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.']

[186] [Ex. 23:16. 'And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.']

[187] [Is. 30:29. 'Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.']

[188] [Histories, bk. 6.98. 'Datis having done these things sailed away with his army to fight against Eretria first, taking with him both Ionians and Aiolians; and after he had put out to sea from thence, Delos was moved, not having been shaken (as the Delians reported to me) either before that time or since that down to my own time; and this no doubt the god manifested as a portent to men of the evils that were about to be; for in the time of Dareios the son of Hystaspes and Xerxes the son of Dareios and Artoxerxes the son of Xerxes, three generations following upon one another, there happened more evils to Hellas than during the twenty other generations which came before Dareios, some of the evils coming to it from the Persians, and others from the leaders themselves of Hellas warring together for supremacy. Thus it was not unreasonable that Delos should be moved, which was before unmoved. And in an oracle it was thus written about it: "Delos too will I move, unmoved though it hath been aforetime." Now in the Hellenic tongue the names which have been mentioned have this meaning Dareios means "compeller," Xerxes "warrior," Artoxerxes "great warrior." Thus then might the Hellenes rightly call these kings in their own tongue.' Tr., Macauley.]

[189] [Jer. 46:22. 'The voice thereof shall go like a serpent; for they shall march with an army, and come against her with axes, as hewers of wood.']

[190] [JR, 1, 49.]

[191] [Rit. ch. 17. Cf. Renouf.]

[192] [Rit. ch. 17, opening line.]

[193] [Literary Remains of the Late Emanuel Deutsch, p. 324. 'Both translation and explanation were designated by the term Targum. In the course of time there sprang up a guild, whose special office it was to act as interpreters in both senses (Meturgeman), while formerly the learned alone volunteered their services. These interpreters were subjected to certain bonds and regulations as to the form and substance of their renderings. Thus (comp. Mishnah Meg. passim; Mass. Sofer. xi. 1; Maimon. Hilch. Tephill. 12, 11 ff; Orach Chaj. 145, 1, 2), "neither the reader nor the interpreter are to raise their voices one above the other;" "they have to wait for each other until each have finished his verse;" "the Meturgeman is not to lean against a pillar or a beam, but to stand with fear and with reverence;" "he is not to use a written Targum, but he is to deliver his translation vive voce "—lest it might appear that he was reading out of the Torah itself, and thus the Scriptures be held responsible for what are his own dicta.']

[194] [Sanhedrin, f. 17.1.]

[195] [Shabbath, f. 31.1.]

[196] [Roman History, bk. 34. 'The same thing would happen to the Carthaginians at Tyre and the other commercial cities which they so largely frequented. The debate was adjourned. Aristo, having to do with Carthaginians, adopted a Carthaginian stratagem. Early in the evening he hung up a placard in the busiest part of the city over the tribunal where the magistrates sat day by day. In the third watch of the night he boarded a vessel and fled away. When the suffetes took their seats the next morning to administer justice they saw the placard, took it down and read it. It stated that Aristo's instructions were not intended for private citizens; they were public and addressed to the "elders"—for so they designated their senate.' Trs., Rev. Canon Roberts.]

[197] [Mythology Among the Hebrews, p. 245. 'But, that the Shophetim, though not hereditary nor even paid officers of state (as no one would pretend they were), were yet certainly heads of the state, appointed by the voice of the people, is proved by the mere fact that the Shophet was regarded in the same light as the Melekh, as a species of the same genus. So e.g. in Judges IX. 6, 16, where the instalment of a Shophet is denoted by hamlikh, and Judges XVII. 6, XVIII. i, XXI. 25, where the interregnum between one Shophet and the next is described as a time in which no melekh (king) reigned over Israel, and every one could do what was right in his own eyes. And the consideration of the word Shophet itself leads to the conviction that the office was an institution suggested by Phoenician custom. For it is found in no other Semitic language in the same signification as in these two dialects of Canaan. The Samaritan, in which Shaphat is also found, scarcely requires separate mention. So the Hebrews, as was so often the case, must have borrowed the term shophet, together with the corresponding institution, from their cultivated neighbours; for it cannot be assumed that the expression for an idea implying so advanced a stage of civilisation as Judge had its origin in the primeval age of ethnological community between Hebrews and Canaanites.' Tr., Martinaeu.]

[198] [Brugsch, History of Egypt Under the Pharaohs, vol. 2, p.163.]

[199] [Naville, 'La Destruction des Hommes par les Dieux,' TSBA, 4, 16. '"Celui qui prononce ces paroles lui-meme," est-il dit, "doit se frotter de baume et d'buile fine; il doit avoir un encenson-dans les mains et des parfums derriere les deux oreilles; ses levres doivent etre purifiees avec du het; il est vetu de deux tissus tout neufs; il est chausse de souliers de bois; I'image de Ma (la Verite) est sur sa langue peinte en couleur roi fraiche d'ecrivain. Lorsque Thotli vent lire ce livre a Ra, il se purifie lui-meme par des purifications de neuf jours; les pretres et les bommes doivent faire de meme."']

[200] [Brugsch, History of Egypt Under the Pharaohs, vol. 1, p. 196.]

[201] [The Temple Service as it Stood in the Dayes of Our Saviour. See note below.]

[202] [Calmet's Great Dictionary of the Holy Bible, (1809 ed.), pp. 209-10. 'Shew-bread, (Heb. bread of presence,) was bread offered every sabbath day to God on the golden table placed in the holy place, Exod. xxv. 30. The Hebrews affirm, that the loaves were square, having four sides, and covered with leaves of gold. They were twelve in number, in memory of the twelve tribes of Israel, in whose names they were offered. They must have been quite large, since every loaf was composed of two assarons or omers of flour, which make about ten pints 2-10ths. The loaves had no leaven; were presented hot every sabbath day, the old loaves being taken away, which were to be eaten by the priests only. With this offering there was salt and incense; and even wine, according to some commentators. Scripture mentions only salt and incense; but it is presumed wine was added, because it was not wanting in other sacrifices and offerings. It is believed that the loaves were placed one upon the other in two piles, of six each; and that between every loaf there were two thin plates of gold, folded back in a semicircle, the whole length of them, to admit air, and to hinder the loaves from growing mouldy. These golden plates, thus turned in, were supported at their extremities by two golden forks which rested upon the ground, Lev. xxiv. 5, seq.
    As there is much difference of opinion among commentators as to the manner in which these loaves were placed upon the table, it may be necessary to offer some remarks on the subject. The following quotation from Lightfoot, (of the Temple,) however, may be previously perused with advantage:—
    "On the north side of the house, which was on the right hand, stood the shew-bread table of two cubits long, and a cubit and a half broad, (Exod. xxv. 23.) in the tabernacle of Moses, but wanting that half cubit in breadth in the second temple (the reason of the falling short, not given by them that give the relation.) It stood lengthwise in its place, that is, east and west, and had a crown of gold round about it, toward the upmost edge of it, which [see Baal Hatt. in Ex. xxv.] the Jews resemble to the crown of the kingdom. Upon this table there stood continually twelve loaves, which, because they stood before the Lord, were called [Heb.]. Matt. xii. 4, '' [Grk.], the bread of setting before, [the bread of presence,] for which our English has found a very fit word, calling it the shew-bread; the manner of making and placing of which loaves was thus, says Maimonides: (in Tamidin, per. 5.) "Out of four and twenty lind, seah, (three of which went to an ephah,) that is, out of eight bushels of wheat being ground, they sifted out (Lev. xxiv. 5.) four and twenty tenth-deals, (Exod. xvi. 36.) or omers, of the purest flour; and that they made into twelve cakes, two omers in a cake; or the fifth part of an ephah of corn in every cake; they made the cakes square, namely, ten hand-breadths long, and five broad, and seven fingers thick.
    "On the sabbath they set them on the table in this manner; four priests went first in to fetch away the loaves that had stood all the week, and other four went in after them to bring in new ones in their stead; two of the four last called the two rows of the cakes, namely, six a-piece, and the other two carried in, either of them, a golden dish, in which the frankincense was to be put, to be set upon the loaves; and so those four that went to fetch out the old bread, two of them were to carry the cakes, and the other two the dishes; these four that came to fetch the old bread out stood before the table with their faces towards the north, and the other four that brought in the new stood betwixt the table and the wall with their faces towards the south; those drew off the old cakes, and these, as the others went off, slipped on the new, so that the table was never without bread upon it, because it is said, they should stand before the Lord continually. They set the cakes in two rows, six and six, one upon another, and they set them, the length of the cakes crossover the breadth of the table, (by which it appears, that the crown of gold about the table rose not above the surface of it, but was a border below edging even with the plain of it, as is well held by Rabbi Solomon, in Exodus xxv.) and so the cakes lay two hand-breadths over the table on either side; for the table was but six hand-breadths broad, and the cakes were ten hand-breadths long; now as for preventing that that which so lay over should not break off, if they had no other way to prevent it, (which yet they had, but I confess that the description of it in their authors I do not understand,) yet their manner of laying the cakes one upon another was such as that the weight rested upon the table, and not upon the points that hung over. The lowest cake of either row they laid upon the plain table; and upon that cake they laid three golden canes at distance one from another, and upon those they laid the next cake; and then three golden canes again, and upon them another cake; and so of the rest, save only that they laid but two such canes upon the fifth cake, because there was but one cake more to be laid upon. Now these which I call golden canes (and the Hebrews call them so also) were not like reeds or canes, perfectly round and hollow through, but they were like canes or kexes slit up the middle; and the reason of laying them thus betwixt cake and cake was, that by their hollowness air might come to every cake, and all might thereby be kept the better from mouldiness and corrupting; and thus did the cakes lie hollow, and one not touching another, and all the golden canes being laid so, as that they lay within the compass of the breadth of the table; the ends of the cakes that lay over the table on either side bare no burthen but their own weight.
    "On the top of either row was set a golden dish with a handful of frankincense, which, when the bread was taken away, was burnt as incense to the Lord, (Lev. xxiv. 7.) and the bread went to Aaron and his sons, or to the priests, as their portions to be eaten."
    This is a representation of this table (see fig.), as usually acquiesced in, on rabbinical authority. The table itself is a parallelogram; in the middle stands a vase with its covering, which vase is understood to contain incense; at each end of the table stands a pile, formed by the loaves of shew-bread; this pile is upheld by golden prongs, which prevent the loaves from slipping out of their places; and between the loaves are golden pipes, aid for the admission of air, to prevent any kind of mouldings, damp, &c. from attaching to the bread. The reader will observe the great height of these piles. We cannot but wonder at the conduct of whoever originally made the design for this table; by what authority could he place on these prongs the head of any animal, whether ox or sheep? or was it in allusion to the four heads of the cherub? (as there were four of these prongs, two on each side of the table.) It should seem to be the head of a young bull;—but, if so, if then; were really any tradition of such a head, might it not become the origin of that calumny which reported, that the Jews worshipped an ass's head? (see Ass;) for it is remarkable that the calumny does not say a complete ass but the head of an ass; and, possibly, some such mistake might give occasion to it:—for, had it said an ox's head, the report had not been far from the truth, if this representation be authentic. However! that must rest on the rabbins, whose accounts are its authorities; or on whatever authority the original designer might have to plead. It should appear by this figure, that the crown of carved work around the rim of the table rise above the superficial level I of the table; if so, as Lightfoot justly remarks, the loaves could not exceed it, so as to overhang its edge, but must be confined within its limits. It will be observed, that the legs of this table are distinct and insulated; not being strengthened by a rail, or any similar connection with each other, in any part.']

[203] [Hieroglyphica, bk. 1:30. 'To denote ancient descent they depict a BUNDLE OF PAPYRUS, and by this they intimate the primeval food; for no one can find the beginning of food or generation.']

[204] [Wilkinson, Manners and Customs of the Ancient Egyptians, vol. 2, p. 362. Unable to trace. Neither in first or second series.]

[205] [Ex. 34:22. 'And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.']

[206] [The Antiquities of the Jews, bk. 3.10, 6. 'When a week of weeks has passed over after this sacrifice, (which weeks contain forty and nine days,) on the fiftieth day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they bring to God a loaf, made of wheat flour, of two tenth deals, with leaven; and for sacrifices they bring two lambs; and when they have only presented them to God, they are made ready for supper for the priests; nor is it permitted to leave any thing of them till the day following. They also slay three bullocks for a burnt-offering, and two rams; and fourteen lambs, with two kids of the goats, for sins; nor is there anyone of the festivals but in it they offer burnt-offerings; they also allow themselves to rest on every one of them. Accordingly, the law prescribes in them all what kinds they are to sacrifice, and how they are to rest entirely, and must slay sacrifices, in order to feast upon them.' Whiston's tr.]

[207] [Lepsius, Denkmaler, vol. 2, p. 25; vol. 3, p. 48, B; vol. 3, p. 260, C.]

[208] [Eisenlohr and Birch, 'Annals of Ramases III: The Great Harris Papyrus,' RP, 8, 5. See pl. 17b.]

[209] [Eisenlohr and Birch, The Great Harris Papyrus, Part I,' RP, 6, 21. See p. 45.]

[210] [Lightfoot, The Temple Service as it Stood in the Dayes of Our Saviour. See note 202 above.]

[211] [The Antiquities of the Jews, bk. 3.7.3. 'Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering more than the half of it, which is called Masnaemphthes; and its make is such that it seems to be a crown, being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed together; besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to the forehead, and hides the seams of the swathes, which would otherwise appear indecently: this adheres closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred service about the sacrifices. So we have now shown you what is the habit of the generality of the priests.' Whiston's tr.]

[212] [As above note.]

[213] [Ibid., bk. 3.7.6. 'The high priest's mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skilful in botany call it Hyoscyamus. Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I shall give such ,as these are a description of it. This herb is oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving. to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches. And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy. Of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, which had inscribed upon it the name of God in sacred characters. And such were the ornaments of the high priest.' Whiston's tr.]

[214] [Ez. 21:26. 'Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.']

[215] [The Antiquities of the Jews, bk. 3.7.4. 'The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue colour. This also is a long robe, reaching to his feet, [in our language it is called Meeir,] and is tied round with a girdle, embroidered with the same colours and flowers as the former, with a mixture of gold interwoven. To the bottom of which garment are hung fringes, in colour like pomegranates, with golden bells by a curious and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates a bell. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out.' Whiston's tr.]

[216] [Ibid., bk. 3.7.2. 'Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone, and denotes linen, for we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms: it is girded to the breast a little above the elbows, by a girdle often going round, four fingers broad, but so loosely woven, that you would think it were the skin of a serpent. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen, but the warp was nothing but fine linen. The beginning of its circumvolution is at the breast; and when it has gone often round, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at the offering sacrifices, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. Moses indeed calls this belt Albaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called. This vestment has no loose or hollow parts any where in it, but only a narrow aperture about the neck; and it is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each shoulder: it is called Massabazanes.' Whiston's tr.]

[217] [Goodwin, 'Hymn to Amen-Ra,' RP, 2, 127. See p. 130.]

[218] [Ibid.]

[219] [Kimchi's Commentary on the Pentateuch.]

[220] [Lepsius, Denkmaler, vol. 4, p. 71. A.]

[221] [The Antiquities of the Jews. See note 216 above.]

[222] [Birch, Select Papyri in the Hieratic Character, 33.5.]

[223] [The Antiquities of the Jews, bk. 3.7.5. 'Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colours, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colours of the ephod, and was called Essen, [the breastplate,] which in the Greek language signifies the Oracle. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons' names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out low the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a figure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honour of a name, in the order according to which they were born. And whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colours, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely.' Whiston's tr.]

[224] [Life of Moses, 3.2. Massey errs here. Unable to trace. There is no such word as choshen in any of Philo's writings.]

[225] [See note 223 above for Josephus.]

[226] [2 Ch. 26:15. 'And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal. And his name spread far abroad; for he was marvellously helped, till he was strong.']

[227] [The Antiquities of the Jews. See note 216 above.]

[228] [Allegories, bk. 3, 40. '"And ye shall put manifestation and truth (the Urim and Thummim) in the oracle of judgement, and it shall be on the breast of Aaron when he comes into the holy place before the Lord."' Yonge's tr.]

[229] [Amos 5:10. 'They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.']

[230] [Mishna, tr. 18, ch. 4.]

[231] [Eisenlohr and Birch, 'Annals of Ramases III: The Great Harris Papyrus,' RP, 8, 5. See pl. 47, 5. ]

[232] [2 Kin. 23:7. 'And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove.']

[233] [Fuerst, Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.
Gen. 21:23. 'Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.']

[234] [Of Isis and Osiris, ch. 15. There is no mention of 'tamarisk' in this or any other trans.]

[235] [Ps. 78:69. 'And he built his sanctuary like high palaces, like the earth which he hath established for ever.']

[236] [Ex. 23:19. 'The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.'
Ex. 24:26. Massey errs here. There are only 18 verses in this ch.]

[237] [Ex. 39:19. 'And they made two rings of gold, and put them on the two ends of the breastplate, upon the border of it, which was on the side of the ephod inward.']

[238] [Stromata, bk. 5.6. 'And Atlas, the unsuffering pole, may mean the fixed sphere, or better perhaps, motionless eternity. But I think it better to regard the ark, so called from the Hebrew word Thebotha, as signifying something else. It is interpreted, one instead of one in all places. Whether, then, it is the eighth region and the world of thought, or God, all-embracing, and without shape, and invisible, that is indicated, we may for the present defer saying. But it signifies the repose which dwells with the adoring spirits, which are meant by the cherubim.' ANCL, 12, 243.]

[239] [Herodotus, Histories, bk. 2:96. 'The vessels used in Egypt for the transport of merchandise are made of the Acantha (Thorn), a tree which in its growth is very like the Cyrenaïc lotus, and from which there exudes a gum. They cut a quantity of planks about two cubits in length from this tree, and then proceed to their ship-building, arranging the planks like bricks, and attaching them by ties to a number of long stakes or poles till the hull is complete, when they lay the cross-planks on the top from side to side. They give the boats no ribs, but caulk the seams with papyrus on the inside. Each has a single rudder, which is driven straight through the keel. The mast is a piece of acantha-wood, and the sails are made of papyrus. These boats cannot make way against the current unless there is a brisk breeze; they are, therefore, towed up-stream from the shore: down-stream they are managed as follows. There is a raft belonging to each, made of the wood of the tamarisk, fastened together with a wattling of reeds; and also a stone bored through the middle about two talents in weight. The raft is fastened to the vessel by a rope, and allowed to float down the stream in front, while the stone is attached by another rope astem. The result is, that the raft, hurried forward by the current, goes rapidly down the river, and drags the "baris" (for so they call this sort of boat) after it; while the stone, which is pulled along in the wake of the vessel, and lies deep in the water, keeps the boat straight. There are a vast number of these vessels in Egypt, and some of them are of many thousand talents' burthen.' Tr., Rawlinson.
'Their boats with which they carry cargoes are made of the thorny acacia, of which the form is very like that of the Kyrenian lotos, and that which exudes from it is gum. From this tree they cut pieces of wood about two cubits in length and arrange them like bricks, fastening the boat together by running a great number of long bolts through the two-cubit pieces; and when they have thus fastened the boat together, they lay cross-pieces over the top, using no ribs for the sides; and within they caulk the seams with papyrus. They make one steering-oar for it, which is passed through the bottom of the boat; and they have a mast of acacia and sails of papyrus. These boats cannot sail up the river unless there be a very fresh wind blowing, but are towed from the shore: down-stream however they travel as follows:—they have a door-shaped crate made of tamarisk wood and reed mats sewn together, and also a stone of about two talents weight bored with a hole; and of these the boatman lets the crate float on in front of the boat, fastened with a rope, and the stone drag behind by another rope. The crate then, as the force of the stream presses upon it, goes on swiftly and draws on the baris (for so these boats are called), while the stone dragging after it behind and sunk deep in the water keeps its course straight. These boats they have in great numbers and some of them carry many thousands of talents' burden.' Tr., Macauley.]

[240] [Jer. 48:17. 'All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod!']

[241] ['There appears to be a chance of this worship being claimed for a very early period in the history of the human race. It has been recently stated in the "Moniteur," that, in the province of Venice, in Italy, excavations in a bone-cave have brought to light, beneath ten feet of stalagmite, bones of animals, mostly posttertiary, of the usual description found in such places, flint implements, with a needle of bone having an eye and point, and a plate of an argillaceous compound, on which was scratched a rude drawing of a phallus.—Moniteur, Jan. 1865.' From Knight, Discourse on the Worship of Priapus, p. 117. Note diff. of citation and compare with NG 1:127.]

[242] [Heb 9:3. 'And after the second veil, the tabernacle which is called the Holiest of all.'
Ex. 16:33-34. 'And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.
    As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.']

[243] [Monuments of Upper Egypt, p. 249. 'In a corner of one of the chambers, where it has most probably been thrust by comparatively modern hands, is a monolith of fine speckled grey granite which deservedly attracts attention. At Denderah the sanctum sanctorum is a niche in the wall of one of the chambers at the extreme end of the temple. Here the most holy place is represented by the monument we are now considering. The inscriptions with which it is covered certify both as to its date and as to the spot from which it was originally hewn; and we may take it for granted that this very monolith was hollowed out by Nectanebo I. (XXXth dynasty) to serve as the naos or shrine of a temple now destroyed and which was replaced by the present edifice. We need not add that this massive sort of shrine served here, as at Denderah, to enclose the mysterious emblem which was the tutelary deity of the temple.'
There is no mention of the ankh in this text.]

[244] [Is. 22:16. 'What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock?']

[245] [Jer. 51:34. 'Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out.']

[246] [Horrack, 'Lamentations of Isis and Nephthys,' RP, 2, 117. See pp. 122-3.]

[247] [Deut. 9:12. 'And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.']

[248] [Num. 33:52. 'Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places.']

[249] [Hos. 13:2. 'And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.']

[250] [1 Kin. 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.'
1 Kin. 10:29. 'And a chariot came up and went out of Egypt for six hundred shekels of silver, and an horse for an hundred and fifty: and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.']

[251] [Hab. 2:18. 'What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?']

[252] [Job 18:21. 'Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.'
Job 21:28. 'For ye say, Where is the house of the prince? and where are the dwelling places of the wicked?']

[253] [Jer. 23:36. 'And the burden of the LORD shall ye mention no more: for every man's word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.']

[254] [As above note.]

[255] [Jer. 23:33. 'And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.']

[256] [Jer. 23:34. 'And as for the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.']

[257] [Jer. 23:40. 'And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.']

[258] [Guide for the Perplexed, (1881 ed.), p. 107. 'You must know that in Hebrew the collective noun denoting animals used for riding is "mercabah." Instances of this noun are not rare. "And Joseph made ready his chariot" (merkabto) (Gen. xlvi. 29); "in the second chariot" (be-mirkebet) (ib. xli. 43); "Pharaoh's chariots" (markebot) (Exod. xv. 4). The following passage especially proves that the Hebrew merkabah denotes a collection of animals: "And a merkabak came up and went out of Egypt for six hundred shekels of silver, and a horse for an hundred and fifty" (I Kings x. 21). Hence we may learn that mercabah denotes here four horses. Therefore I think that when it was stated, according to the literal sense of the words, that four Hayyot (beasts) carry the Throne of Glory, our Sages called this "mercabah" on account of its similarity with the mercabah consisting of four single animals.']

[259] [2 Kin. 23:11. 'And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire.']

[260] [1 Ch. 28:18. 'And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD.']

[261] [2 Kin. 3:2. 'And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made.']

[262] [2 Kin. 3:57. Massey errs here. This ch. contains only 27 verses. Unable to trace.]

[263] [Monuments of Upper Egypt, p. 73. 'The latter most frequently take the form of the mastaba, a sort of truncated pyramid built of enormous stones and covering, as with a massive lid, the well at the bottom of which reposed the mummy. The visitor may observe two or three good specimens near the eastern side of the Great Pyramid; but a better opportunity of studying this sort of monument will be afforded us at Sakkarah.']

[264] [Gen. 28:19. 'And he called the name of that place Bethel: but the name of that city was called Luz at the first.']

[265] [Zech. 3:9. 'For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.'
Zech. 4:10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.']

[266] [Gen. 49:24. 'But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel.']

[267] [1 Ch. 11:47. 'Eliel, and Obed, and Jasiel the Mesobaite.'
1 Ch. 11:46-7. 'Elihel Maumites et Ieribai et Iosaia filii Elnaem et Iethma Moabites Elihel et Obed et Iasihel de Masobia.' Vulgate version.
LXX.]

[268] [2 Ch. 7:14. 'If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.']

[269] [Ps. 65:5. 'By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea.']

[270] [Zech. 3:8. 'Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.']

[271] [Lepsius, Denkmaler, vol. 2, p. 129.]

[272] [Gen. 49:10. 'The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.']

[273] [Is. 66:3. 'He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.']

[274] [Massey never devoted a chapter to the typology of sacrifice, although he touches on it in the typology of primitive customs. See NG 1:2.]