A BOOK OF THE BEGINNINGS
NOTES TO SECTION 14
[1] [Gen. 1:1. 'In the beginning God created the heaven and the earth.']
[2] [Goodwin, in Chabas, Melanges, 3rd ser., vol. 1.]
[3] [Gen. 1:1 'In the beginning God created the heaven and the earth.']
[4] [The Sepher Yetzirah is a qabalistic commentary on the Tree of Life, a unique system of correspondences pertaining to the emanations of God. It stems from 13th century Jewish mysticism and was subsequently adopted in England in the late nineteenth century by the magical order known as The Hermetic Order of the Golden Dawn, influenced by the resurgence of interest in occultism through the publications in French of the writings of Eliphas Levi who adapted the tarot to the Tree and its paths. See full text of this important work here.]
[5] [Rosellini, Monumenti del Culto, p. 21.]
[6] [Nishmath Adam, ch. 10. f. 39; Stehelin, Rabbinical Literature, vol. 2, pp. 15-16.]
[7] [Rit. ch. 17. 'I do as ye do to the Seven Great Spirits in the service of their Lord, the Creator [or Judgment]. Anup made their places on that day [they answer] of our coming to you. Let him explain it. The Gods, Lords of Truth, I am Thoth and Astes Lord of the West; the Chiefs behind Osiris are Amset, Hapi, Tuautmutf, and Kabhsenuf. These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven.' Birch's tr. Cf. Renouf.]
[8] [Dan. 4:17. 'This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.']
[9] [2 Kin. 3:9. 'So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them.']
[10] [Ps. 68:17. 'The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.']
[11] [Sepher Herazim, after Bartolocci, Bibliotheca Magna Rabbinica, vol. 1, pp. 229-30.]
[12] [Shepha Tal, f. 23, ch. 3, in Stehelin, Rabbinical Literature.]
[13] [Historia Brittonum, p. 51. 'The seven sons
of Cruithne are Fib, Fidach, Fotlaid, Fortrean, Cat, Ce, Cirig. As Columbcille
said.
Seven of the children of Cruithne
Divided Alban into seven portions;
Cait, Ce, Cireach of the hundred children,
Fib, Fidach, Fotla, Foirtreann.
And Aenbeagan, son of Cat, son of Cruithne, took the sovereignty of the seven
divisions. Finacta was Prince of Eri at that time, and took hostages of the
Cruithnians.' The Irish version ed., Todd and Herbert.]
[14] [Bartolocci, Bibliotheca Magna Rabbinica, vol. 1, pp. 228-9.]
[15] [Source.]
[16] [Deut. 32:8. 'When the Most High divided to the
nations their inheritance, when he separated the sons of Adam, he set the bounds
of the people according to the number of the children of Israel.
Deut.
4:19. 'And lest thou lift up thine eyes unto heaven, and when thou seest the
sun, and the moon, and the stars, even all the host of heaven, shouldest be
driven to worship them, and serve them, which the LORD thy God hath divided unto
all nations under the whole heaven.']
[17] [1 Cor. 11:13. 'Judge in yourselves: is it comely that a woman pray unto God uncovered?']
[18] [Ps. 78:25. 'Man did eat angels' food: he sent them meat to the full.']
[19] [Bartolocci, Bibliotheca Magna Rabbinica.]
[20] [Ginsburgh, The Kabbalah, p. 3. 'Moses also initiated the seventy elders into the secrets of this doctrine, and they again transmitted them from hand to hand. Of all who formed the unbroken line of tradition, David and Solomon were most initiated into the Kabbalah. No one, however, dared to write down it down, till Simon ben Jocai, who lived at the time of the destruction of the second temple.']
[21] [Rit. ch. 92. 'My Soul is from the beginning, from the reckoning of years.' Birch's tr. Cf. Renouf.]
[22] [Rit. ch. 155. Cf. Renouf.]
[23] [Personal communication?]
[24] [Wilkinson, Materia Hieroglyphica, 19. Unable to trace.]
[25] [Dictionnaire Égyptien en Écriture Hieroglyphique, 17 D. Unable to trace.]
[26] [Job 40:19. 'He is the chief of the ways of God: he that made him can make his sword to approach unto him.']
[27] [Prov. 8:22. 'The LORD possessed me in the beginning of his way, before his works of old.']
[28] [Astronomy of the Ancient Chinese.]
[29] [Shu-King?]
[30] [Shu-King, pt. 2. bk. 1.3. 'He examined the pearl
adorned turning sphere, with its transverse tube of jade, and reduced to a
harmonious system (the movements of) the Seven Directors.*
* Probably the seven starts of the great
Bear.' SBE, 3, 39.]
[31] [As above note.]
[32] [Enuma Elish, tr. by Oppert, in Ledraine,
Histoire d'Israel, p. 411. 'Jadis, ce qui est en haut ne s'appelait pas
ciel,
Et ce qui est la lerre en bas n'avait pas de nom.
Un abime infini fut leur generateur,
Un chaos, la mer, fut la mere qui enfanta tout cet univers,
Les eaux qu'ils contenaient confluaient ensemble.
Il y eut des tenebres sans rayon de lumiere, un onragan sans accalmie.']
[33] [Job 40:19. 'He is the chief of the ways of God: he that made him can make his sword to approach unto him.']
[34] [Prov. 8:22. 'The LORD possessed me in the beginning of his way, before his works of old.']
[35] [Prov. 9:1. 'For by me thy days shall be multiplied, and the years of thy life shall be increased.']
[36] [Rit. ch. 57. 'Sefkhabu built his house for him. Num has set up his wall for him. When the North wind comes to the heaven [roof], he sits in the South; when the South wind comes to the heaven [roof], he sits in the North; when the West wind, he sits in the East; when the East wind, he sits in the West, the eyebrows drawn down to his nose.' Birch's tr. Cf. Renouf.]
[37] [Source.]
[38] [Source.]
[39] [Gen. 18:11. 'Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.']
[40] [1 Sam. 26:12. 'So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw it, nor knew it, neither awaked: for they were all asleep; because a deep sleep from the LORD was fallen upon them.']
[41] [Moor, The Hindu Pantheon, pl. 63.]
[42] [The Egyptian hieroglyphics were deciphered by Champollion after many years of research upon the finding of the Rosetta Stone by Napoleon's expedition to Egypt in 1799. Because of the trilingual inscription on the stone, Champollion, who was already familiar with Coptic and Greek, was able to fill in the missing letters in the cartouches, allowing him to build a vocabulary of basic Egyptian. His findings were published in a brief letter, Lettre à M.Dacier, in Paris in 1822. Champollion then published his Precis du systeme hieroglyphique in 1824. The race to decipher the hieroglyphics had already begun years before in England by Thomas Young in 1814. Making little progress he was only able to compile a vocabulary of 86 words, and published his findings in 1819 in the Encyclopaedia Britannica. It is often believed that without Young's research, Champollion would have take much longer to decipher them, if at all.]
[43] [Rit. ch. 17. 'Rusta is the Southern Gateway, Anrutf is the Northern Gateway of the abode of Osiris. For the Pool of the two Truths is Abydos, or it is the path by which his father Tum goes when he goes forth to the fields of the Aahenru, approaching to the Region of the Horizon.' Birch's tr. Cf. Renouf.]
[44] [Rit. ch. 147. 'I have prepared things in Abydos, I have got ready a path in Rusta.' Birch's tr. Cf. Renouf.]
[45] [Rit. ch. 125. 'The Osiris has seen the Pool of the Perseas which is in the midst of the Rusta [Plains].' Birch's tr. Cf. Renouf.]
[46] [Rit. ch. 145. 'Hail, keepers of the Seven chief Staircases! made the staircases of Osiris, guarding their Halls. Oh! keeping the things which belong in the doors of Osiris daily. The Osiris knows you, he knows your names, born in Rusta when the Gods passed, making adoration to the Lord of the Horizon, with the body of the Osiris, in the region of Tu.' Birch's tr. Cf. Renouf.]
[47] [Gen.
18:10-14. 'And he said, I will certainly return unto thee according to the time
of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the
tent door, which was behind him.
Now Abraham and Sarah were old and well stricken in age; and it ceased to be
with Sarah after the manner of women.
Therefore Sarah laughed within herself, saying, After I am waxed old shall I
have pleasure, my lord being old also?
And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a
surety bear a child, which am old?
Is any thing too hard for the LORD? At the time appointed I will return unto
thee, according to the time of life, and Sarah shall have a son.']
[48] [Ex. 27:4. 'And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brazen rings in the four corners thereof.']
[49] [Powell, Nat., 29/1/1880.]
[50] [Is. 11:2. 'And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD.']
[51] [Dumichen, Altägyptische Tempel Inschriften in den Jahren 1863-1865, vol. 1, p. 29.]
[52] [Birch, Description of the Papyrus of Nas-Khem.]
[53] [Rit. ch. 17. 'I do as ye do to the Seven Great Spirits in the service of their Lord, the Creator [or Judgment]. Anup made their places on that day [they answer] of our coming to you. Let him explain it. The Gods, Lords of Truth, I am Thoth and Astes Lord of the West; the Chiefs behind Osiris are Amset, Hapi, Tuautmutf, and Kabhsenuf. These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven.' Birch's tr. Cf. Renouf.]
[54] [Ex. 21:6. 'Then his master shall bring him unto
the judges; he shall also bring him to the door, or unto the door post; and his
master shall bore his ear through with an awl; and he shall serve him for ever.'
Ex. 22:8-9. 'If the thief be not found, then the master of the house
shall be brought unto the judges, to see whether he have put his hand unto his
neighbour's goods.
For all manner of trespass, whether it be for ox, for ass, for sheep, for
raiment, or for any manner of lost thing, which another challengeth to be his,
the cause of both parties shall come before the judges; and whom the judges
shall condemn, he shall pay double unto his neighbour.'
Ex. 22:28. 'Thou shalt not revile the gods, nor curse the ruler of thy
people.']
[55] [Ex. 12:12. 'For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.']
[56] [Burton, Excerpta Hieroglyphica, nos. 1-4. p. 34.]
[57] [Pl. in ARSB.]
[58] [Egypt's Place in Universal History, vol. 4, p. 326. 'The psychical element is certainly of quite as early date as the kosmogonical in the Osiris-cycle: but earliest of all in the Set of the Delta, who appears in Asia as the earliest and highest Semitic God.']
[59] [Ibid., vol. 4, p. 323. 'The identity of this representation with the first group of Egyptian Gods, as regards the number seven and its transition to eight, is decisive for this second explanation. We cannot explain these two numbers and their indissoluble connexion from the groups of Gods themselves. Besides, the adytum of the temple of Ptah was dedicated by Menes to the primitive worship of that God and his seven attendants.']
[60] [Mic. 5:5. 'And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.']
[61] [Title unknown.]
[62] [Champollion, Monuments de l'Égypt de la Nubie, pl. 176. Unable to trace.]
[63] [Eratosthenis Carminum Reliquiæ?]
[64] [Gen. 1:3. 'And God said, Let there be light: and there was light.']
[65] [Hammer-Purgstall, Mysterium Baphometis Revelatum, in Knight, A Discourse on the Worship of Priapus. See NG 2:14.]
[66] [Bancroft, The Native Races of the Pacific
States of North America, vol. 3, p. 352. 'She was
represented with a crown on her head, a vase in her right hand, and on her left
arm a shield with a great flower painted thereon; her garments and her sandals
were red. The first of the Mexican goddesses was, following the same authority, Cioacoatl, or Civacoatl, the goddess of adverse things, such as poverty,
down-heartedness, and toil. She appeared often in the guise of a great lady,
wearing such apparel as was used in the palace; she was also heard at night in
the air shouting and even roaring. Besides her name Cioacoatl, which means
snake-woman, she was known as Tonantzin, that is to say, our mother.
She was arrayed in white robes, and her hair was arranged in front, over her
forehead, in little curls that crossed each other. It was a custom with her to
carry a cradle on her shoulders, as one that carries a child in it, and after
setting it down in the market-place beside the other women, to disappear. When
this cradle was examined, there was found a stone knife in it, and with this the
priests slew their sacrificial victims.
The goddess of Sahagun's description most resembling the Toci of other writers
is the one that he calls upon the codices Vaticanus and Tellerianus,
says: Tonacacigua, alias Tuchiquetzal (plucking rose), and Chicomecouatl (seven
serpents); wife of Tonacatlecotle; the cause of sterility, famine, and miseries
of life ... Amongst Sahagun's superior deities is found Civacoatl, the
serpent-woman, also called Tonantzin, our mother; and he, sober as he
is in Scriptural allusions, calls her Eve, and ascribes to her, as the
interpreters [of the codices] to Tonatacinga, all the miseries and adverse
things of the world. This analogy is, if I am not mistaken, the only foundation
for all the allusions to Eve and her history, before, during, and after the sin,
which the interpreters have tried to extract from paintings which indicate
nothing of the kind. They were certainly mistaken in saying that their
Tonacacinga was also called Chicomecouatl, seven serpents. They should
have said Civacoatl, the serpent-woman. Chicomecoatl, instead of being
the cause of sterility, famine, etc., is, according to Sahagun, the goddess of
abundance, that which supplies both eating and drinking: probably the same as
Tzinteotl, or Cinteotl, the goddess of maize (from centli, maize), which
he does not mention.']
[67] [Drummond, Œdipus Judaicus, Allegory in the Old Testament., pl. 3.]
[68] [Gen. 41:26. 'The seven good kine are seven years; and the seven good ears are seven years: the dream is one.']
[69] [Jud.
5:7-8. 'The inhabitants of the villages ceased, they ceased in Israel, until
that I Deborah arose, that I arose a mother in Israel.
They chose new gods; then was war in the gates: was there a shield or spear seen
among forty thousand in Israel?']
[70] [See above note.]
[71] [1 Sam. 17:4. 'And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.']
[72] [Champollion, Dictionnaire Égyptien en Écriture Hieroglyphique, pl. 16. fig. 13. Unable to trace.]
[73] [Landseer, Sabean Researches, p. 361.]
[74] [Ex.
32:4-8. 'And he received them at their hand, and fashioned it with a graving
tool, after he had made it a molten calf: and they said, These be thy gods, O
Israel, which brought thee up out of the land of Egypt.
And when Aaron saw it, he built an altar before it; and Aaron made proclamation,
and said, Tomorrow is a feast to the LORD.
And they rose up early on the morrow, and offered burnt offerings, and brought
peace offerings; and the people sat down to eat and to drink, and rose up to
play.
And the LORD said unto Moses, Go, get thee down; for thy people, which thou
broughtest out of the land of Egypt, have corrupted themselves:
They have turned aside quickly out of the way which I commanded them: they have
made them a molten calf, and have worshipped it, and have sacrificed thereunto,
and said, These be thy gods, O Israel, which have brought thee up out of the
land of Egypt.'
Deut. 9:16. 'And I looked, and, behold, ye had sinned against the LORD your
God, and had made you a molten calf: ye had turned aside quickly out of the way
which the LORD had commanded you.']
[75] [Job 9:9. 'Which maketh Arcturus, Orion, and
Pleiades, and the chambers of the south.'
Job
38:31. 'Canst thou bind the sweet influences of Pleiades, or loose the bands of
Orion?']
[76] [Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.]
[77] [Stanley, History of Philosophy, pt. 9. See NG 2:290.]
[78] [Lardner, 'How to Observe the Heavens,' in MSA, 7, 153. 'In consequence of the proximity of this constellation to the pole, it never sets in any latitude above that of 40, and is consequently visible at night in all seasons of the year in the greater part of the northern hemisphere. This circumstance, combined with the splendour of the stars composing it and their remarkable configuration, rendered it an object of universal observation and attention in the earliest ages; and it may therefore be regarded as one of the most ancient of the constellations. It is frequently referred to in the Hebrew Scriptures, and has at various times and in various countries received different denominations. It is referred to, for example, in the book of Job; but the name by which it is designated has been mistranslated in the English version by Arcturus, the name of a star in a different constellation. Bochart says that the Hebrew word in Job is derived from an Arabic one which signifies bier; others maintain that it signifies a waggon, which would be quite consistent with the names given to the constellation by various people, ancient and modern, Greeks, Romans, Italians, Germans, and English, by whom severally it has been named [Greek] (Amaxa), waggon or wain; plaustrum, cart; triones, a waggon and oxen; feretrum, bier; Cataletto, bier; Wagen, waggon; David's Car, the Plough, and Charles' Wain.']
[79] [2 Kin. 18:34. 'Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?']
[80] [In the Hebrew Book of Genesis, the opening lines should really read: 'In the beginning the gods created the heaven and the earth,' since the Hebrew Elohim is written in the plural, not the singular.]
[81] [Oppert, 'Great Inscription in the Palace of Khorsabad,' RP, 9, 1. See pp. 19, 48.]
[82] [Judg. 10:6. 'And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.']
[83] [Conciliator, sive de convenientia locorum s. scripturæ, [poss. vol. 1, p. 108]. 'The cabalistical theologians (according to what is said in the "Ticunim," and referred to in "Abodath a Kodesh,") are of a different opinion; which is, that as the substance and being of the Divinity is totally unknown, nor can any conception be formed of it, no name can therefore entirety represent or demonstrate it, it is consequently almost their general opinion that the Divine Tetragrammaton (or quadriletter word) represents the world of emanation, in which are the ten sovereign lights (or attributes), and therefore they say it is called [Heb.] (the explained) as through these lights God explained and communicated himself, as also that it is called [Heb.] (the peculiar), because, in the construction of its letters it unites all the emanations; to wit, in good writing the Yod ought to have a point (or head) above it, representing [Kether] a crown, the first and highest light; the Yod itself is [Chokmah] wisdom, the second light; the Beth is [Binah] knowledge, the third; the Vau which is numerically six; the six following, and the last Heh is [Malkuth] kingdom (or sovereignty). So that in this quadriletter name, they say, are depicted all the ten sovereign lights it represents; this is also stated by R. Asherin the "Ayhud." and R. Perez in "Maarecheth a Elaiit."' Eng. tr.]
[84] [Unable to trace but see, for example, Is. 41:4. 'Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.']
[86] [Movers, Kritische Untersuchungen über die Biblische Chronik, p. 75.]
[87] [Gen. 1:14. 'And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years.']
[88] [Amos 5:26. 'But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.']
[89] [Lev.
24:10-11. 'And the son of an Israelitish woman, whose father was an Egyptian,
went out among the children of Israel: and this son of the Israelitish woman and
a man of Israel strove together in the camp;
And the Israelitish woman's son blasphemed the name of the LORD,
and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:).']
[90] [Lexicon Chaldaicum?]
[91] [Adversus Heresies, bk. 1, ch. 14.1 'This Marcus then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Enthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable in Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:—He spake the first word of it, which was the beginning [of all the rest], and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that [utterance] of which it is an element. Neither does any one know itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. The diverse sounds (he adds) are those which five form to that Æon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father.' ANCL, 5, 56-7.]
[92] [Source.]
[93] [Œdipus Ægyptiacus, vol. 2, ch. 2. pp. 114-15.]
[94] [Planisphere in Drummond, Œdipus Judaicus, pl. 16.]
[95] [Source.]
[96] [See list of words, BB 1:138.]
[97] [Lundy, Monumental Christianity, fig. 26.]
[98] [Birch, Gallery of Antiquities, p. 20. '... the great ruler of the sealed abode of the dish, directing the world by supporting its confines; the princess of the heaven, the princess of the world, the chief of temples, .... lands and regions; regent of the worlds, mistress of the southern Sycamore, of the sycomore; the mistress of offerings, the lady, the divine hand, the mother of Moui, in the forepart of the bark of the sun.']
[99] [Job 33:7. 'Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.']
[100] [Genesis and Science, p. 155. See NG 2:8.]
[101] [Gen. 5:1. 'This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him.']
[102] [Gen. 5:29. 'And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.']
[103] [Rit. ch. 17. 'I do as ye do to the Seven Great Spirits in the service of their Lord, the Creator [or Judgment]. Anup made their places on that day [they answer] of our coming to you. Let him explain it. The Gods, Lords of Truth, I am Thoth and Astes Lord of the West; the Chiefs behind Osiris are Amset, Hapi, Tuautmutf, and Kabhsenuf. These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven.' Birch's tr. Cf. Renouf.]
[104] [Book of Enoch, ch. 48:3.]
[107] [Rev. 4:4. 'And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.']
[108] [Brugsch, 'The Great Mendes Stele,' RP, 8, 91. See p. 98.]
[109] [Num. 24:17. 'He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.']
[110] [Compare Is.
47:1-2. 'Come down, and sit in the dust, O virgin daughter of Babylon, sit on
the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no
more be called tender and delicate.
Take the millstones, and grind meal: uncover thy locks, make bare the leg,
uncover the thigh, pass over the rivers.' See the Hebrew version.]
[111] [Gen. 49:25. 'Even by
the God of thy father, who shall help thee; and by the Almighty, who shall bless
thee with blessings of heaven above, blessings of the deep that lieth under,
blessings of the breasts, and of the womb.'
Num. 24:4. 'He hath said, which heard the words of God, which saw the
vision of the Almighty, falling into a trance, but having his eyes open.'
Ruth 1:20-21. 'And she said unto them, Call me not Naomi, call me Mara:
for the Almighty hath dealt very bitterly with me.
I went out full, and the LORD hath brought me home again empty: why then call ye
me Naomi, seeing the LORD hath testified against me, and the Almighty hath
afflicted me?']
[112] [Lepsius, Einleitung zur Chronologie der Ægypter, p. 108.]
[113] [The Germania of Tacitus, (1894 ed.), p. 95. 'So now we turn back; and on the eastern shore of the Baltic Sea we find the tribes of the East-men dwelling along the coast; in their religion and in their fashions they are Suabians, but their language is more like the British. They worship the mother of the gods and, as a religious symbol, they carry images of wild boars. The symbol serves instead of arms and every kind of assistance, and gives the devotee of the goddess a sense of safety even in the midst of foes.' Townshend's tr.]
[114] [Gen. 49:25. 'Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb.']
[115] [Hab. 2:17. 'For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein.']
[116] [Deut.
32:17. 'They sacrificed unto devils, not to God; to gods whom they knew not, to
new gods that came newly up, whom your fathers feared not.'
Ps. 106:37. 'Yea, they sacrificed their sons and their daughters unto
devils.']
[117] [Rev. 12:4. '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.']
[118] [Deut. 28:13. 'And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them.']
[119] [Jer. 2:27. 'Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.']
[120] [Is.
9:14-15. 'Therefore the LORD will cut off from Israel head and tail, branch and
rush, in one day.
The ancient and honourable, he is the head; and the prophet that teacheth lies,
he is the tail.']
[121] [Jer. 15:9. 'She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.']
[122] [Job
38:6-7. 'Whereupon are the foundations thereof fastened? or who laid the corner
stone thereof;
When the morning stars sang together, and all the sons of God shouted for joy?']
[123] [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.']
[124] [Is.
54:1-5. 'Sing, O barren, thou that didst not bear; break forth into singing, and
cry aloud, thou that didst not travail with child: for more are the children of
the desolate than the children of the married wife, saith the LORD.
Enlarge the place of thy tent, and let them stretch forth the curtains of thine
habitations: spare not, lengthen thy cords, and strengthen thy stakes;
For thou shalt break forth on the right hand and on the left; and thy seed shall
inherit the Gentiles, and make the desolate cities to be inhabited.
Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou
shalt not be put to shame: for thou shalt forget the shame of thy youth, and
shalt not remember the reproach of thy widowhood any more.
For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer
the Holy One of Israel; The God of the whole earth shall he be called.']
[125] [Hos. 2:19. 'And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies.']
[126] [Amos 5:8. 'Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name.']
[127] [Source.]
[128] [Is. 4:1. 'And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.']
[129] [Is. 43:18-19. 'Remember
ye not the former things, neither consider the things of old.
Behold, I will do a new thing; now it shall spring forth; shall ye not know it?
I will even make a way in the wilderness, and rivers in the desert.']
[130] [Source.]
[131] [Buxtorf, Lexicon Chaldaicum, col. 2001.]
[132] [Amos 5.26. 'But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.']
[133] [Ez. 7:15. 'The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.']
[134] [Job 23:3. 'Oh that I knew where I might find him! that I might come even to his seat!']
[135] [Ez.
8:3-5. 'And he put forth the form of an hand, and took me by a lock of mine
head; and the spirit lifted me up between the earth and the heaven, and brought
me in the visions of God to Jerusalem, to the door of the inner gate that
looketh toward the north; where was the seat of the image of jealousy, which
provoketh to jealousy.
And, behold, the glory of the God of Israel was there, according to the vision
that I saw in the plain.
Then said he unto me, Son of man, lift up thine eyes now the way toward the
north. So I lifted up mine eyes the way toward the north, and behold northward
at the gate of the altar this image of jealousy in the entry.']
[136] [Obad. 1:4. 'Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.']
[137] [Ex. 34:14. 'For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God.']
[138] [Bunsen, Egypt's Place in Universal History, vol. 3, p. 41. 'Pharmuthi refers to Termuthi, the Great Mother (t.ur mut): the sign is a goddess with the snake. The name she is known by is Kennen, the Snake Goddess; but Termuthis occurs with this symbol.']
[139] [The Antiquities of
the Jews, bk. 1, 9, 5-7. 'Thermuthis was the king's daughter. She was now
diverting herself by the banks of the river; and seeing a cradle borne along by
the current, she sent some that could swim, and bid them bring the cradle to
her. When those that were sent on this errand came to her with the cradle, and
she saw the little child, she was greatly in love with it, on account of its
largeness and beauty; for God had taken such great care in the formation of
Moses, that he caused him to be thought worthy of bringing up, and providing
for, by all those that had taken the most fatal resolutions, on account of the
dread of his nativity, for the destruction of the rest of the Hebrew nation.
Thermuthis bid them bring her a woman that might afford her breast to the child;
yet would not the child admit of her breast, but turned away from it, and did
the like to many other women. Now Miriam was by when this happened, not to
appear to be there on purpose, but only as staying to see the child; and she
said, "It is in vain that thou, O queen, callest for these women for the
nourishing of the child, who are no way of kin to it; but still, if thou wilt
order one of the Hebrew women to be brought, perhaps it may admit the breast of
one of its own nation." Now since she seemed to speak well, Thermuthis bid her
procure such a one, and to bring one of those Hebrew women that gave suck. So
when she had such authority given her, she came back and brought the mother, who
was known to nobody there. And now the child gladly admitted the breast, and
seemed to stick close to it; and so it was, that, at the queen's desire, the
nursing of the child was entirely intrusted to the mother.
Hereupon it was that Thermuthis imposed this name Mouses upon him, from
what had happened when he was put into the river; for the Egyptians call water
by the name of Mo, and such as are saved out of it, by the name of Uses: so by
putting these two words together, they imposed this name upon him. And he was,
by the confession of all, according to God's prediction, as well for his
greatness of mind as for his contempt of difficulties, the best of all the
Hebrews, for Abraham was his ancestor of the seventh generation. For Moses was
the son of Amram, who was the son of Caath, whose father Levi was the son of
Jacob, who was the son of Isaac, who was the son of Abraham. Now Moses's
understanding became superior to his age, nay, far beyond that standard; and
when he was taught, he discovered greater quickness of apprehension than was
usual at his age, and his actions at that time promised greater, when he should
come to the age of a man. God did also give him that tallness, when he was but
three years old, as was wonderful. And as for his beauty, there was nobody so
unpolite as, when they saw Moses, they were not greatly surprised at the beauty
of his countenance; nay, it happened frequently, that those that met him as he
was carried along the road, were obliged to turn again upon seeing the child;
that they left what they were about, and stood still a great while to look on
him; for the beauty of the child was so remarkable and natural to him on many
accounts, that it detained the spectators, and made them stay longer to look
upon him.
Thermuthis therefore perceiving him to be so remarkable a child, adopted him for
her son, having no child of her own. And when one time had carried Moses to her
father, she showed him to him, and said she thought to make him her successor,
if it should please God she should have no legitimate child of her own; and to
him, "I have brought up a child who is of a divine form, and of a generous mind;
and as I have received him from the bounty of the river, in , I thought proper
to adopt him my son, and the heir of thy kingdom." And she had said this, she
put the infant into her father's hands: so he took him, and hugged him to his
breast; and on his daughter's account, in a pleasant way, put his diadem upon
his head; but Moses threw it down to the ground, and, in a puerile mood, he
wreathed it round, and trod upon his feet, which seemed to bring along with evil
presage concerning the kingdom of Egypt. But when the sacred scribe saw this,
(he was the person who foretold that his nativity would the dominion of that
kingdom low,) he made a violent attempt to kill him; and crying out in a
frightful manner, he said, "This, O king! this child is he of whom God foretold,
that if we kill him we shall be in no danger; he himself affords an attestation
to the prediction of the same thing, by his trampling upon thy government, and
treading upon thy diadem. Take him, therefore, out of the way, and deliver the
Egyptians from the fear they are in about him; and deprive the Hebrews of the
hope they have of being encouraged by him." But Thermuthis prevented him, and
snatched the child away. And the king was not hasty to slay him, God himself,
whose providence protected Moses, inclining the king to spare him. He was,
therefore, educated with great care. So the Hebrews depended on him, and were of
good hopes great things would be done by him; but the Egyptians were suspicious
of what would follow such his education. Yet because, if Moses had been slain,
there was no one, either akin or adopted, that had any oracle on his side for
pretending to the crown of Egypt, and likely to be of greater advantage to them,
they abstained from killing him.' Whiston's tr.]
[140] [Moures, Old Egyptian Calendar of Astronomical Observations.]
[141] [Job 31:15. 'Did not he that made me in the womb make him? and did not one fashion us in the womb?']
[142] [Ez. 6:7. 'And the slain shall fall in the midst of you, and ye shall know that I am the LORD.']
[143] [Ez. 5:15. 'So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken it.']
[144] [Ps. 27:5. 'For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.']
[145] [Job
22:14. 'Thick clouds are a covering to him, that he seeth not; and he walketh in
the circuit of heaven.'
Job 24:15. 'The eye also of the adulterer waiteth for the twilight,
saying, No eye shall see me: and disguiseth his face.']
[146] [Ps. 138:15. Unable to trace.]
[147] [Ps. 91:1. 'He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.']
[148] [Ps. 81:7. 'Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.']
[149] [Is. 28:17. 'Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.']
[150] [Rit. ch. 83. 'I have been secret as secret, or the ... tortoise of the God, knowing what they have in their bellies.' Birch's tr. Cf. Renouf.]
[151] [Zech. 5:6. 'And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth.']
[152] [Is. 65:4. 'Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels.']
[153] [Num. 11:34. 'And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted.']
[154] [Ez. 16:24. 'And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.']
[155] [Dan.
2:32. 'This image's head was of fine gold, his breast and his arms of silver,
his belly and his thighs of brass.'
Num. 5:21-7.
'Then the priest shall charge the woman with an oath of cursing, and the priest
shall say unto the woman, The LORD make thee a curse and an oath among thy
people, when the LORD doth make thy thigh to rot, and thy belly to swell;
And this water that causeth the curse shall go into thy bowels, to make thy
belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen.
And the priest shall write these curses in a book, and he shall blot them out
with the bitter water:
And he shall cause the woman to drink the bitter water that causeth the curse:
and the water that causeth the curse shall enter into her, and become bitter.
Then the priest shall take the jealousy offering out of the woman's hand, and
shall wave the offering before the LORD, and offer it upon the altar:
And the priest shall take an handful of the offering, even the memorial thereof,
and burn it upon the altar, and afterward shall cause the woman to drink the
water.
And when he hath made her to drink the water, then it shall come to pass, that,
if she be defiled, and have done trespass against her husband, that the water
that causeth the curse shall enter into her, and become bitter, and her belly
shall swell, and her thigh shall rot: and the woman shall be a curse among her
people.']
[156] [Jos. 18:24. Massey errs here as the verse reads 'And Chepharhaammonai, and Ophni, and Gaba; twelve cities with their villages,' and bears no relation to his citation. Unable to trace.]
[157] [Jarchi, in Chagiga, fol. 5 c. 1.]
[158] [Cod. Jevamoth (Jebamoth), Bartolocci, Bibliotheca Magna Rabbinica, vol. 3, p. 466.]
[159] [Gen. 15:19. 'The Kenites, and the Kenizzites, and the Kadmonites.']
[160] [1 Kin.
14:24. 'And there were also sodomites in the land: and they did according to all
the abominations of the nations which the LORD cast out before the children of
Israel.'
1 Kin. 15:12. 'And he took away the sodomites out of the land, and
removed all the idols that his fathers had made.'
1 Kin. 22:46. 'But Zedekiah the son of Chenaanah went near, and smote
Micaiah on the cheek, and said, Which way went the spirit of the LORD from me to
speak unto thee?']
[161] [Hos. 4:14-16. 'I will
not punish your daughters when they commit whoredom, nor your spouses when they
commit adultery: for themselves are separated with whores, and they sacrifice
with harlots: therefore the people that doth not understand shall fall.
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye
unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD liveth.
For Israel slideth back as a backsliding heifer: now the LORD will feed them as
a lamb in a large place.']
[162] [On The Nature of the
Universe, bk. 4. 'For commonly ’tis thought that wives conceive
More readily in manner of wild-beasts,
After the custom of the four-foot breeds,
Because so postured, with the breasts beneath
And buttocks then upreared, the seeds can take
Their proper places. Nor is need the least
For wives to use the motions of blandishment;
For thus the woman hinders and resists
Her own conception, if too joyously
Herself she treats the Venus of the man
With haunches heaving, and with all her bosom
Now yielding like the billows of the sea—
Aye, from the ploughshare’s even course and track
She throws the furrow, and from proper places
Deflects the spurt of seed. And courtesans
Are thus wise wont to move for their own ends,
To keep from pregnancy and lying in,
And all the while to render Venus more
A pleasure for the men— the which meseems
Our wives have never need of.' W. E. Leonard's tr.]
[163] [Basnage, The History of the Jews, pp. 193-4.]
[164] [Judg. 6:24. 'Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites.']
[165] [Prov. 7:14. 'I have peace offerings with me; this day have I payed my vows.']
[166] [Ex. 17:15. 'And Moses built an altar, and called the name of it Jehovahnissi.']
[167] [Ezra 7:15. 'And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem.']
[168] [EIH. 4.14. Unable to identify this pub.]
[169] [Smith, Notes on the Early History of Assyria and Babylonia, p.?]
[170] [Is. 14:13. 'For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north.']
[171] [Is. 29:3. 'And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.']
[172] [Σουιδας. Suidæ Lexicon.?]
[173] [The Antiquities of the Jews, bk. 1, ch. 10.2. 'Now when the Egyptian army had once tasted of this prosperous success, by the means of Moses, they did not slacken their diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of destruction; and at length they retired to Saba, which was a royal city of Ethiopia, which Cambyses afterwards named Mero, after the name of his own sister. The place was to be besieged with very great difficulty, since it was both encompassed by the Nile quite round, and the other rivers, Astapus and Astaboras, made it a very difficult thing for such as attempted to pass over them; for the city was situate in a retired place, and was inhabited after the manner of an island, being encompassed with a strong wall, and having the rivers to guard them from their enemies, and having great ramparts between the wall and the rivers, insomuch, that when the waters come with the greatest violence, it can never be drowned; which ramparts make it next to impossible for even such as are gotten over the rivers to take the city.' Whiston's tr.]
[174] [The Koran, ch.
27. 'And she tarried not long before she presented herself unto Solomon, and
said, I have viewed a country which thou hast not viewed; and I come unto thee
from Saba, with a certain piece of news. I found a woman to reign over them, who
is provided with everything requisite for a prince, and hath a magnificent
throne.
And Solomon said, O nobles, which of you will bring unto me her throne, before
they come and surrender themselves unto me? A terrible genius answered, I will
bring it unto thee, before thou arise from thy place: for I am able to perform
it, and may be trusted. And one with whom was the knowledge of the scriptures
said, I will bring it unto thee, in the twinkling of an eye. And when Solomon
saw the throne placed before him, he said, This is a favour of my LORD, that he
may make trial of me, whether I will be grateful, or whether I will be
ungrateful; and he who is grateful is grateful to his own advantage, but if any
shall be ungrateful, verily my LORD is self-sufficient and munificent. And
Solomon said unto his servants, Alter her throne, that she may not
know it, to the end we may see whether she be rightly directed, or whether she
be one of those who are not rightly directed.
And when she was come unto Solomon, it was said unto her, is thy throne like
this? She answered, As though it were the same. And we have had knowledge
bestowed on us before this, and have been resigned unto God. But that which she
worshipped, besides GOD, had turned her aside from the truth; for she was of an
unbelieving people.
It was said unto her, Enter the palace. And when she saw it, she imagined it to
be a great water; and she discovered her legs, by lifting up her robe to pass
through it. Whereupon Solomon said unto her, Verily this is
a palace evenly floored with glass.
Then said the queen, O LORD, verily I have dealt unjustly
with my own soul; and I resign myself, together with Solomon, unto GOD, the LORD
of all creatures.
Note h: This queen the Arabs name Balkîs: some make her the daughter of al
Hodhâd Ebn Sharhabil, and others of Sharahîl Ebn Malec; but they all agree she
was a descendant of Yárab Ebn Kahtân. She is placed the twenty-second in Dr.
Pocock's list of the kings of Yaman.' Sale's tr.]
[175] [Cant. 6:4. 'Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.']
[176] [Source.]
[177] [Hotten, The History
of Signboards, p. 18. 'In the beginning of the eighteenth century, we find
the following signs named, which puzzled a person of an inquisitive turn of
mind, who wrote to the British Apollo (the meagre Notes and Queries of those
days,) in the hope of eliciting an explanation of their quaint combination:
"I'm amazed at the Signs
As I pass through the Town,
To see the odd mixture:
A Magpie and Crown,
The Whale and the Crow,
The Razor and Hen,
The Leg and Seven Stars,
The Axe and the Bottle,
The Tun and the Lute,
The Eagle and Child,
The Shovel and Boot."']
[178] [Elliot, Horæ Apocalypticæ, vol. 4, p. 30. 'In 1825, on the occasion of the jubilee, Pope Leo XII. struck a medal, bearing on the one side his own image, and on the other, that of the Church of Rome symbolised as a "Woman," holding in her left hand a cross, and in her right a CUP, with the legend around her, "Sedet super universum" "The whole world is her seat."' From Hislop, Two Babylons, p. 6.]
[179] [Rev. 17:9. 'And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.']
[180] [Stanley, Lectures on
the History of the Jewish Church, (1887 ed.), vol. 1, p. 99. 'It has
been observed, that the great epochs of the history of the Chosen People are
marked by the several names, by which in each the Divine nature is indicated. In
the Patriarchal age we have already seen that the oldest Hebrew form by which
the most general idea of Divinity is expressed is El, Elohim, The Strong One,
The Strong Ones, The Strong. Beth-El, Peni-El, remained even to the latest times
memorials of this primitive mode of address and worship. But now a new name, and
with it a new truth, was introduced. "I am JEHOVAH; I appeared unto Abraham,
Isaac, and Jacob, by the name of El-Shaddai (God Almighty); but by my name
JEHOVAH was I not known unto them." The only certain use of it before the time
of Moses is in the name of Jochebed, borne by his own mother. It has been
beautifully conjectured that in the small circle of the family of Amram a dim
conception had thus arisen of the Divine Truth, which was through the son of
that family proclaimed to the world. It was the rending asunder of the veil
which overhung the temple of the Egyptian Sais. "I am that which has been, and
which is, and which is to be; and my veil no mortal hath yet drawn aside." It
was the declaration of the simplicity, the unity, the self-existence of the
Divine Nature, the exact opposite to all the multiplied forms of idolatry,
human, animal, and celestial, that prevailed, as far as we know, everywhere
else.'
Plutarch, Isis and Osiris, ch.
9. From Stanley, ibid.]