A BOOK OF THE BEGINNINGS

NOTES TO SECTION 15

[1] ['The Passage of the Red Sea,' in Smith, A Dictionary of the Bible, vol. 3, p. 1018. 'To this St. Paul may allude where he says that the fathers "were all baptized unto Moses in the cloud and in the sea" (1 Cor. x. 2); for the idea of baptism seems to involve either immersion or sprinkling, and the latter could have here occurred: the reference is evidently to the pillar of the cloud: it would, however, be impious to attempt an explanation of what is manifestly miraculous. These additional particulars may illustrate the troubling of the Egyptians, for their chariots may have been thus overthrown.' The Egyptologist who wrote this art. is Reginald Stuart Poole.]

[2] [Source.]

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

[4] [Unable to trace.]

[5] [Zohar, 3. 152.
Franck, La Kabbale, p. 119. Wrong p. no. Unable to trace.]

[6] [Buxtorf, Synagoga Ivdaica, ch. 3. 49.]

[7] [The Antiquities of the Jews, pref. 4. 'But because almost all our constitution depends on the wisdom of Moses, our legislator, I cannot avoid saying somewhat concerning him beforehand, though I shall do it briefly; I mean, because otherwise those that read my book may wonder how it comes to pass, that my discourse, which promises an account of laws and historical facts, contains so much of philosophy. The reader is therefore to know, that Moses deemed it exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavour to follow after it: neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries. Now when Moses was desirous to teach this lesson to his countrymen, he did not begin the establishment of his laws after the same manner that other legislators did; I mean, upon contracts and other rights between one man and another, but by raising their minds upwards to regard God, and his creation of the world; and by persuading them, that we men are the most excellent of the creatures of God upon earth. Now when once he had brought them to submit to religion, he easily persuaded them to submit in all other things: for as to other legislators, they followed fables, and by their discourses transferred the most reproachful of human vices unto the gods, and afforded wicked men the most plausible excuses for their crimes; but as for our legislator, when he had once demonstrated that God was possessed of perfect virtue, he supposed that men also ought to strive after the participation of it; and on those who did not so think, and so believe, he inflicted the severest punishments. I exhort, therefore, my readers to examine this whole undertaking in that view; for thereby it will appear to them, that there is nothing therein disagreeable either to the majesty of God, or to his love to mankind; for all things have here a reference to the nature of the universe; while our legislator speaks some things wisely, but enigmatically, and others under a decent allegory, but still explains such things as required a direct explication plainly and expressly. However, those that have a mind to know the reasons of every thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of; but if God afford me time for it, I will set about writing it after I have finished the present work. I shall now betake myself to the history before me, after I have first mentioned what Moses says of the creation of the world, which I find described in the sacred books after the manner following.' Whiston's tr.]

[8] [Ibid., bk. 3, ch. 1.7. 'As soon as they were removed thence, they came to Rephidim, being distressed to the last degree by thirst; and while in the foregoing days they had lit on a few small fountains, but now found the earth entirely destitute of water, they were in an evil case. They again turned their anger against Moses; but he at first avoided the fury of the multitude, and then betook himself to prayer to God, beseeching him, that as he had given them food when they were in the greatest want of it, so he would give them drink, since the favour of giving them food was of no value to them while they had nothing to drink. And God did not long delay to give it them, but promised Moses that he would procure them a fountain, and plenty of water, from a place they did not expect any. So he commanded him to smite the rock which they saw lying there, with his rod, and out of it to receive plenty of what they wanted; for he had taken care that drink should come to them without any labour or pains-taking. When Moses had received this command from God, he came to the people, who waited for him, and looked upon him, for they saw already that he was coming apace from his eminence. As soon as he was come, he told them that God would deliver them from their present distress, and had granted them an unexpected favor; and informed them, that a river should run for their sakes out of the rock. But they were amazed at that hearing, supposing they were of necessity to cut the rock in pieces, now they were distressed by their thirst and by their journey; while Moses only smiting the rock with his rod, opened a passage, and out of it burst water, and that in great abundance, and very clear. But they were astonished at this wonderful effect; and, as it were, quenched their thirst by the very sight of it. So they drank this pleasant, this sweet water; and such it seemed to be, as might well be expected where God was the donor. They were also in admiration how Moses was honoured by God; and they made grateful returns of sacrifices to God for his providence towards them. Now that Scripture, which is laid up in the temple, informs us, how God foretold to Moses, that water timid in this manner be derived out of the rock.' Whiston's tr.]

[9] [Gemara.]

[10] [Buxtorf, Synagoga Ivdaica.
Stehelin, Rabbinical Literature, vol. 1, p. 40. 'Rabbi Joseph Gekatilia, in his Treatise entitled Schaare Orah, says, "The Written Law is explained by the Oral Law: And these two Laws depend on each other like two Twins of a Roe. And to him, who separateth one from the other, are directed the Words, "A Whisperer separateth chief Friends. He is as One that hath no God."
    That the Talmud is held in greater Esteem, among the Jews, than the Bible, will appear from the following Quotations. In a Talmudic Treatise, entitled Bava Merice 'tis said, "The Doctrine of our Rabbins is this: They who study the Bible, do what is deem'd neither Virtue nor Vice. They who study the Mishna perform Something of a Virtue; and, on that Account, receive a Reward. But they who study the Gemara, perform what may be esteem'd the greatest Virtue." In Massecheth Sopherim, Chap. 15. we have the following Passage; ''The Bible is like Water, the Mishna like Wine; and the Six Ordinances (meaning the Gemara) are like spiced Wine. The World cannot subsist without Water. The World cannot subsist without Wine. The World cannot subsist without spiced Wine. And a rich Man is sustain'd by these Three Things. Nor can the World subsist without the Bible, the Mishna, and the Gemara. Again, The Law is like unto Salt; the Mishma is like unto Pepper; and the Gemara like unto balmy Spice. The World cannot be without Salt. The World cannot be without Pepper. The World cannot be without balmy Spice. And a Man of Wealth is sustain'd by all these three. Nor can the World be without the Bible, the Mishna, or the Gemara. In the Treatise, entitled Cad hakkemach, 'tis said, "We are to hold no Conversation with Those who take the Bible and the Mishna into their Hands without studying the Talmud, (which is here to be understood of the Gemara.) And as 'tis said Meddle not with those that are given to change." In Shaare Zedek, 'tis said, "He who reads the Bible, without the Mishna and Talmud (i.e. Gemara) is as One that hath no God."']

[11] [Sepher Midrash, Sifrei Devarim (Deuteronomy).

"ויאמר, ה' מסיני בא" (דברים לג, ב) - כשנגלה הקדוש ברוך הוא ליתן תורה לישראל, לא בלשון אחד נגלה, אלא בארבעה לשונות:
"ויאמר, ה' מסיני בא" - זה לשון עברי.
"וזרח משעיר למו" - זה לשון רומי [=לטינית].
"הופיע מהר פארן" - זה לשון ערבי.
"ואתה מרבבות קדש" - זה לשון ארמי.

"The Lord came from Sinai; He shone upon them from Seir; He appeared from Mount Paran; and came from Rivevot Kodesh" (33:2)
When the Holy One gave the Torah to Israel, he didn't reveal himself in one language, but in four:
"The Lord came from Sinai"—this is Hebrew.
"He shone upon them from Seir"—this is Roman (Seir is Edom, identified with Rome. This is likely Latin, although some say that it refers to Greek.)
"He appeared from Mount Paran"—this is Arabic (Yishmael lived in Paran, from whom the Arabs are descended)
"And came from Rivevot Kodesh"—this is Aramaic (the word for came, ata, is Aramaic).' Many thanks to Jerome Silverman for providing this ref. for me.]

[12] [Ibid.]

[13] [2 Es. 14:21. 'The world is shrouded in darkness, and its inhabitants are without light. For your law was destroyed in the fire, and so no one can know about the deeds you have done or intend to do.']

[14] [Of Isis and Osiris. ch. 32.]

[15] [Gal. 4:24. 'Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.']

[16] [Source.]

[17] [Cain and his Birth, 14, in Works, vol. 1, p. 187. 'Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasure-house in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly. For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil.' Yonge's tr.]

[18] [Creation of the World, par. 56, in Works, vol. 1, p. 47. 'And these things are not mere fabulous inventions, in which the race of poets and sophists delights, but are rather types shadowing forth some allegorical truth, according to some mystical explanation.' Yonge's tr.]

[19] [Allegories, bk. 2, par. 7, in Works, vol. 1, pp. 86-7. '"And God cast a deep trance upon Adam, and sent him to sleep; and he took one of his ribs," and so on. The literal statement conveyed in these words is a fabulous one; for how can any one believe that a woman was made of a rib of a man, or, in short, that any human being was made out of another? And what hindered God, as he had made man out of the earth, from making woman in the same manner? For the Creator was the same, and the material was almost interminable, from which every distinctive quality whatever was made. And why, when there were so many parts of a man, did not God make the woman out of some other part rather than out of one of his ribs? Again, of which rib did he make her? And this question would hold even if we were to say, that he had only spoken of two ribs; but in truth he has not specified their number. Was it then the right rib, or the left rib? Again, if he tilled up the place of the other with flesh, was not the one which he left also made of flesh? and indeed our ribs are like sisters, and akin in all their parts, and they consist of flesh. What then are we to say? ordinary custom calls the ribs the strength of a man; for we say that a man has ribs, which is equivalent to saying that he has vigour; and we say that a wrestler is a man with strong ribs, when we mean to express that he is strong: and we say that a harp-player has ribs, instead of saying that he has energy and power in his singing.
    Now that this has been premised we must also say, that the mind, while naked and free from the entanglement of the body (for our present discussion is about the mind, while it is as yet entangled in nothing) has many powers, namely, the possessive power, the progenitive power, the power of the soul, the power of reason, the power of comprehension, and part of others innumerable both in their genus and species. Now the possessive power is common to it with other inanimate things, with stocks and stones, and it is shared by the things in us, which are like stones, namely, by our bones. And natural power extends also over plants: and there are parts in us which have some resemblance to plants, namely, our nails and our hair: and nature is a habit already put in motion, but the soul is a habit which has taken to itself, in addition, imagination and impetuosity; and this power also is possessed by man in common with the irrational animals; and our mind has something analogous to the soul of an irrational animal. Again, the power of comprehension is a peculiar property of the mind; and the reasoning power is perhaps common to the more divine natures, but is especially the property of the mortal nature of man: and this is a twofold power, one kind being that in accordance with which we are rational creatures, partaking of mind; and the other kind being that faculty by which we converse.
    There is also another power in the soul akin to these, the power of sensation, of which we are now speaking; for Moses is describing nothing else on this occasion except the formation of the external sense, according to energy and according to reason.' Yonge's tr.]

[20] [Allegories, par. 18, in Works, vol. 1, pp. 67-8. 'But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the dominant part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue. And of this tree Moses expressly says, that it is placed in the middle of the paradise; but as to the other tree, that namely of the knowledge of good and evil, he has not specified whether it is within or outside of the Paradise; but after he has used the following expression, "and the tree of the knowledge of good and evil," he says no more, not mentioning where it is placed, in order that anyone who is uninitiated in the principles of natural philosophy, may not be made to marvel at his knowledge.
    What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The dominant portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, "all these things were made for me." For the unspeakable formations and impressions of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the dominant power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations; and what I here say, any one may understand in this manner. At this moment, the dominant part is in my body, according to its essence, but according to its power it is in Italy, or Sicily, when it applies its consideration to those countries, and in heaven when it is contemplating the heaven. On which principle it often happens that some persons who are in profane places, according to their essence, are in the most sacred places, thinking of those things which relate to virtue. And again, others who are in the temples of the gods, are profane in their minds, from the fact of their minds receiving a change for the worse, and evil impressions; so that vice is neither in the Paradise, nor not in it. For it is possible that it may be in it according to its essence, but it is not possible that it should be according to its power.' Yonge's tr.]

[21] [Allegories, par. 20, in Works, vol. 1, p. 69. '"The name of one river is Pheison. This is that river which encircles all the land of Evilat; there is the country where there is gold. And the gold of that land is good; there also are the carbuncle and the sapphire stone." One of the four virtues is prudence, which Moses here calls Pheison: because the soul abstains from, and guards against, acts of iniquity. And it meanders in a circle, and flows all round the land of Evilat; that is to say, it preserves a mild, and gentle, and favourable constitution. And as of all fusible essences, the most excellent and the most illustrious is gold, so also the virtue of the soul which enjoys the highest reputation, is prudence. And when he uses the expression, "that is the country where there is gold," he is not speaking geographically, that is, where gold exists, but that is the country in which that valuable possession exists, brilliant as gold, tried in the fire, and valuable, namely, prudence. And this is confessed to be the most valuable possession of God.
    But with reference to the geographical position of virtue, there are two personages, each invested with distinctive qualities. One, the being who has prudence, the other, the being who exerts it; and these he likens to the carbuncle and the emerald.' Yonge's tr.]

[22] [Allegories, par. 27, in Works, vol. 1, p. 74-5. 'And it is worth while to raise the question why the two rivers the Pheison and the Gihon encircle certain countries, the one surrounding Evilat, and the other Ethiopia, while neither of the other rivers is represented as encompassing any country. The Tigris is indeed said to flow in front of the land of the Assyrians, but the Euphrates is not mentioned in connection with any country whatever. And yet in real truth the Euphrates does both encircle some countries, and has several also in front of it. But the truth is that the sacred writer is here speaking not of the river, but of the correction of manners. It is necessary therefore to say that prudence and courage are able to raise a wall and a circle of fortification against the opposite evils, folly, and cowardice; and to take them captives: for both of them are powerless and easy to be taken. For the foolish man is easily to be defeated by the prudent one; and the coward falls before the valiant man. But temperance is unable to surround appetite and pleasure; for they are formidable adversaries and hard to be subdued. Do you not see that even the most temperate men are compelled by the necessities of their mortal body to seek meat and drink; and it is in those things that the pleasures of the belly have their existence. We must be content therefore to oppose and contend with the genus appetite. And it is on this account that the river Tigris is represented as flowing in front of the Assyrians, that is to say temperance is in front of or arrayed against pleasure.
    But justice, according to which the river Euphrates is represented, neither besieges any one, nor draws lines of circumvallation round any one, nor opposes any one; why so? Because justice is conversant about the distribution of things according to merit, and does not take the part either of accuser or of defendant, but acts as a judge. As therefore a judge does not desire beforehand to defeat any one, nor to oppose and make war upon any one; but delivers his own opinion and judges, deciding for the right, so also justice, not being the adversary of any one, distributes its due to every thing.' Yonge's tr.]

[23] [Gen. 24:35. 'And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.'
Philo, Allegories, par. 26, in Works, vol. 1, pp. 73-4. '"There also is the carbuncle and the emerald." The two beings endowed with distinctive qualities, the prudent man and the man who acts prudently, differ from one another; one of them existing according to prudence, and the other acting wisely according to the rules of wisdom. For it is on account of these two beings thus endowed with distinctive qualities God implanted prudence and virtue in the earth-born man. For what would have been the use of it, if there had been no reasoning powers in existence to receive it, and to give impressions of its form? So that virtue is very properly conjoined with prudence, and the prudent man is rightly joined with him who displays prudence in his actions; the two being like two precious stones. And may not they be Judali and Issachar? For the man who puts in practice the prudence of God confesses himself to be bound to feel gratitude, and to feel it towards him who has given him what is good without grudging; and he also does honourable and virtuous actions. Accordingly Judah is the symbol of a man who makes this confession "in respect of whom Leah ceased from child-bearing." But Issachar is the symbol of the man who does good actions, "For he put forth his shoulder to labour and became a man tilling the earth." With respect to whom Moses says, hire is in his soul after he has been sown and planted, so that his labour is not imperfect, but is rather crowned and honoured with a reward by God.
    And that he is making mention of these things, he shows when speaking on other subjects; when describing the garment, which reached to the feet he says, "And thou shalt weave in it sets of stones in four rows. The row of stones shall be the sardine stone, the topaz, and the emerald are the first row." Reuben, Simeon, and Levi are here meant. "And the second row," he says, "are the carbuncle and the sapphire." And the sapphire is the same as the green stone. And in the carbuncle was inscribed the name of Judah, for he was the fourth son : and in the sapphire the name of Issachar. Why then as he had called the sapphire the green stone, did he not also speak of the red stone? Because Judah, as the type of a disposition inclined to confession, is a being immaterial and incorporeal. For the very name of confession shows that it is a thing external to himself. For when the mind is beside itself, and bears itself upwards to God, as the laughter of Isaac did, then it makes a confession to him who alone has a real being. But as long as it considers itself as the cause of something, it is a long way from yielding to God, and confessing to him. For this very act of confessing ought to be considered as being the work not of the soul, but of God who teaches it this feeling of gratitude. Accordingly Judah, who practises confession, is an immaterial being.
    But Issachar who came forth out of labour is in need of corporeal matter; since if it were otherwise how could a studious man read without his eyes? And how could any one hear words exhorting him to any cause, if he were not endowed with hearing? And how could he obtain meat and drink without a belly, and without a wonder working art exercised towards it? And it is on this account that he was likened to a precious stone.
    Moreover the colours of the two are different. For the colour of a coal when on fire is akin to that of the man who is inclined to confession: for he is inflamed by gratitude to God, and he is intoxicated with a certain sober intoxication: but the colour of the green stone is more appropriate to the man who is still labouring: for those who are devoted to constant labour are pale on account of the wearing nature of toil, and also by reason of their fear that perhaps they may not attain to such an end of their wish as is desired in their prayers.' Yonge's tr.]

[24] [Allegories, par. 58, in Works, vol. 1, p. 49. 'But what has been already said is sufficient to show what the reasons were on account of which the serpent appears to have uttered a human voice And it is on this account that Moses appears to me in the particular laws also which he issued in the respect to animals, deciding what were proper to be eaten, and what were not, to have given especial praise to the animal called the serpent fighter. This is a reptile with jointed legs above its feet, by which it is able to leap and to raise itself on high, in the same manner as the tribe of locusts. For the serpent fighter appears to me to be no other than temperance expressed under a symbolical figure, waging an interminable and unrelenting warfare against intemperance and pleasure. For temperance especially embraces economy and frugality, and pares down the necessities to a small number, preferring a life of austerity and dignity. But intemperance is devoted to extravagance and superfluity, which are the causes of luxury and effeminacy to both soul and body, and to which it is owing that in the opinion of wise men life is but a faulty thing, and more miserable than death.' Yonge's tr.]

[25] [Allegories, par. 67, in Works, vol. 1. p. 157. 'And the expression, "He shall watch thy head, and thou shalt watch his heel," is, as to its language, a barbarism, but, as to the meaning which is conveyed by it, a correct expression. Why so? It ought to be expressed with respect to the woman: but the woman is not he, but she. What, then, are we to say? From his discourse about the woman he has digressed to her seed and her beginning. Now the beginning of the outward sense is the mind. But the mind is masculine, in respect of which one may say, he, his, and so on. Very correctly, therefore, does God here say to pleasure, that the mind shall watch your principal and predominant doctrine, and you shall watch the traces of the mind itself, and the foundations of the things which are pleasing to it, to which the heel has very naturally been likened.' Yonge's tr.]

[26] [Jer. 31:37. 'Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.']

[27] [Prov. 15:24. 'The way of life is above to the wise, that he may depart from hell beneath.']

[28] [Ps. 119:18. 'Open thou mine eyes, that I may behold wondrous things out of thy law.']

[29] [Origen, Contra Celsus, bk. 4, ch. 1. 'Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, "Open Thou mine eyes, and I will behold wondrous things out of Thy law;" whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, "Open Thou mine eyes, and I will behold wondrous things out of Thy law." And who is there that, on reading of the dragon that lives in the Egyptian river, and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, "The rivers are mine, and I have made them;" and who the dragon is, and the fishes in its scales,—and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: "Who is wise, and he shall understand these things? or who is prudent, and he shall know them?" Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that "the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions." Much rather are the stories of the Greeks not only very silly, but very impious inventions. For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking.' ANCL, 23, 217.
Compare 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.']

[30] [Contra Celsus. Unable to trace.]

[31] [Stromata, bk. 5. 'Now those instructed among the Egyptians learned first of all that style of the Egyptian letters which is called Epistolographic; and second, the Hieratic, which the sacred scribes practise; and finally, and last of all, the Hieroglyphic, of which one kind which is by the first elements is literal (Kyriologic), and the other Symbolic. Of the Symbolic, one kind speaks literally by imitation, and another writes as it were figuratively; and another is quite allegorical, using certain enigmas.
    Wishing to express Sun in writing, they make a circle; and Moon, a figure like the Moon, like its proper shape. But in using the figurative style, by transposing and transferring, by changing and by transforming in many ways as suits them, they draw characters. In relating the praises of the kings in theological myths, they write in anaglyphs. Let the following stand as a specimen of the third species—the Enigmatic. For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun like that of a beetle, because it makes a round figure of ox-dung, and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle. All then, in a word, who have spoken of divine things, both Barbarians and Greeks, have veiled the first principles of things, and delivered the truth in enigmas, and symbols, and allegories, and metaphors, and such like tropes.' ANCL, 12, 234.]

[32] ['"We must not understand or take in a literal sense, what is written in the book on the creation, nor form of it the same ideas, which are participated by the generality of mankind, otherwise our ancient sages would not have so much recommended to us, to hide the real meaning of it, and not to lift the allegorical veil, which covers the truth contained therein. When taken in its literal sense, that work gives the most absurd and most extravagant ideas of the Deity. Whosoever should divine its true meaning, ought to take great care in not divulging it. This is a maxim, repeated to us by all our sages, principally concerning the understanding of the work of the six days. It is possible, that somebody, either through himself, or by means of the light obtained from others, may succeed to divine its meaning; then let him be silent, or if he speaks of it, let it be done only in as veiled a manner as I do, leaving the remainder to be guessed, by those who can hear me."' From Dupuis, Origin of all Religious Worship, p. 226, who gives no title. See full text here.]

[33] [As above note.]

[34] [Of Isis and Osiris, ch. 31.]

[35] [The Antiquities of the Jews, bk. 3. 1.7. 'As soon as they were removed thence, they came to Rephidim, being distressed to the last degree by thirst; and while in the foregoing days they had lit on a few small fountains, but now found the earth entirely destitute of water, they were in an evil case. They again turned their anger against Moses; but he at first avoided the fury of the multitude, and then betook himself to prayer to God, beseeching him, that as he had given them food when they were in the greatest want of it, so he would give them drink, since the favour of giving them food was of no value to them while they had nothing to drink. And God did not long delay to give it them, but promised Moses that he would procure them a fountain, and plenty of water, from a place they did not expect any. So he commanded him to smite the rock which they saw lying there, with his rod, and out of it to receive plenty of what they wanted; for he had taken care that drink should come to them without any labour or pains-taking. When Moses had received this command from God, he came to the people, who waited for him, and looked upon him, for they saw already that he was coming apace from his eminence. As soon as he was come, he told them that God would deliver them from their present distress, and had granted them an unexpected favour; and informed them, that a river should run for their sakes out of the rock. But they were amazed at that hearing, supposing they were of necessity to cut the rock in pieces, now they were distressed by their thirst and by their journey; while Moses only smiting the rock with his rod, opened a passage, and out of it burst water, and that in great abundance, and very clear. But they were astonished at this wonderful effect; and, as it were, quenched their thirst by the very sight of it. So they drank this pleasant, this sweet water; and such it seemed to be, as might well be expected where God was the donor. They were also in admiration how Moses was honoured by God; and they made grateful returns of sacrifices to God for his providence towards them. Now that Scripture, which is laid up in the temple, informs us, how God foretold to Moses, that water timid in this manner be derived out of the rock.' See also note 8 above.]

[36] [From Œdipus Ægyptiacus.]

[37] [ARSB, 6. Apologies for the poor and incomplete quality of the image. I am relying on a poor scan. This will be amended once a decent copy comes into my possession.]

[38] [Rit. ch. 146. 'I have adored the Place of New Birth of the Taser. My mouth speaks, having truth. I have drowned the Apophis. I have come from the place where it renews the limbs.' Birch's tr. Cf. Renouf.]

[39] [Upham, The History and Doctrine of Buddhism, p. 74.]

[40] [Ez. 31:14-16. 'To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.
    Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.
    I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.']

[41] [2 Sam. 24:6. 'And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.']

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

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

[44] [Ex. 19:17. 'And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.']

[45] [Birch, The Rede Lecture: The Monumental History of Egypt, pp. 26-7.]

[46] [The Monuments of Upper Egypt, p. 175. 'We have before us, most accurately rendered by the hieroglyphic names: Kadesch (no. 1), Megiddo (2), Beth-Tapuah (6), Juta (9), Damascus (13), Beyrout (19), Ashtaroth-Karnaim (27), Hatzor (32), Kennereth, (34), Schunem (38), Nain (45), Acco (Acre, 46), Jaffa (62), Lod (64), Ono (65), Socho (67), Henganim (70), Migdal (71), Guerar (80), Eehoboth (87), Beth-Markaboth (94), Beth-Hanath (109), Ziph (114). Beyrout lies quite to the north, Rehoboth is as far to the south. To the west we are carried to the shores of the Mediterranean and to the east we only just cross the Jordan. No doubt whatever can exist. If these limits are not precisely the same as the Xth chapter of Genesis assigns to the land of Canaan, at all events these 115 names carry us to the very centre and heart of that far famed country. The data are certainly very precise with regard both to chronology and geography. In fact, this list of 115 names is nothing less than a synoptical table of the Promised Land, made 270 years before the Exodus.']

[47] [Of Isis and Osiris, ch. 31.]

[48] [Job 36:20. 'Desire not the night, when people are cut off in their place.']

[49] [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.']

[50] [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.']

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

[52] [Ez. 23:42. 'And a voice of a multitude being at ease was with her: and with the men of the common sort were brought Sabeans from the wilderness, which put bracelets upon their hands, and beautiful crowns upon their heads.']

[53] [Is. 45:14. 'Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.']

[54] [Jer. 44:24-26. 'Moreover Jeremiah said unto all the people, and to all the women, Hear the word of the LORD, all Judah that are in the land of Egypt:
    Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: ye will surely accomplish your vows, and surely perform your vows.
    Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the LORD, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord GOD liveth.']

[55] [Hos. 7:11. 'Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.']

[56] [Hos. 8:13. 'They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.']

[57] [Hos. 9:3. 'They shall not dwell in the LORD'S land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.']

[58] [Hos. 6:10. 'I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.']

[59] [Zech. 14:17. 'And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.']

[60] [Amos 9:7. 'Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?']

[61] [Jer. 16:14-15. 'Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;
    But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.']

[62] [Faber, The Origin of Pagan Idolatry, vol. 3, p. 332. 'Every particular relative to this engine of papal imposture proves it to have been an ancient cell used for the purposes of Druidical initiation. The Purgatory is a small artificial cavern, built upon a little island in Lough Deig, in the southern part of Donegal.* Its shape resembles that of an L, excepting that the angle is more obtuse: and it is formed by two parallel walls covered with large stones and sods, the floor being the natural rock. The length of it is sixteen feet and a half, and its width two feet; but the building is so low, that a tall man cannot stand erect in it. Round it are built seven chapels, dedicated to the same number of saints, This Purgatory was once called the cave of the tribe of Oin: and it is said to have received its appellation from the following circumstance. An adventurer, named Owen, entered into it: and there, sinking into a deep sleep, he beheld the pains of Tartarus and the joys of Elysium. His visions, which closely resemble the descent of Eneas into Hades, are circumstantially related by Matthew Paris: and the fable was afterwards taken up by one Henry, a Cistertian monk, from whom it received sundry improvements and embellishments.
    * The island is only 126 yards long by 44 broad.']

[63] [General History of the Things of New Spain.]

[64] [Wilford, 'On Mount Caucasu,' ARSB, 6, 470. 'In the prefatory discourses, prefixed to the Puranas, and which appear to have been added by a more modern hand, a general description of the whole world is inserted, which one would naturally suppose to be extracted from that Purana, to which it is annexed: but the reverse is actually the case: for it has no affinity whatever with such geographical notions as are to be found, occasionally, in that Purana. In these prefaces, if we may call them so; it is said, that SWAYAMBHUVA or Adam lived in the dwip of PUSCARA, at the furthest extremities of the west. There seven sons were born unto him, who divided the world or seven islands among themselves.']

[65] [Josh. 24:2. 'And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.']

[66] [Is. 65:10. 'And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me.']

[67] [Ps. 87:4. 'I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.']

[68] [Ps. 89:10. 'Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.']

[69] [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?']

[70] [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.']

[71] [Job 26:12. 'He divideth the sea with his power, and by his understanding he smiteth through the proud.']

[72] [Rit. ch. 150. Cf. Renouf.]

[73] [Rit. ch. 109. 'I know the Eastern hill of the heaven. Its South is in the Pool of the Sham, its North in the Lake of the Rubu, where the Sun is towed in it by contending winds.' Birch's tr. Cf. Renouf.]

[74] [Smith, The Chaldean Account of Genesis, p. 90. 'The only passage where there is any phonetic explanation of the signs is in "Cuneiform Inscriptions," vol. ii. p. 32, 1. 9, where we have turbuhtu for the place or den of the dragon, perhaps connected with the Hebrew רהב, sea-monster. The form of this creature as given on the gems is that of a griffin or dragon generally with a head like a carnivorous animal, body covered with scales, legs terminating in claws, like an eagle, and wings on the back.']

[75] ['An Account of the Battle of Paniput,' ARSB, 3, 93.]

[76] [As above note.]

[77] [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?']

[78] [Job 26:12. 'He divideth the sea with his power, and by his understanding he smiteth through the proud.']

[79] [Rit. ch. 21. Not this chapter. Massey errs here, but see ch. 22: 'My arms have [not] been stopped by the Chiefs of the Gods and Goddesses.' Birch's tr. Cf. Renouf.]

[80] [Rit. ch. 17. 'I do not sit in fear [the nets] of them.' Birch's tr. Cf. Renouf.]

[81] [Rit. ch. 67. 'Those who belong to Nu have opened the Gate, those who belong to the Spirits have besieged [it]. Shu has opened the Gate: I have come forth with a rush. I have gone to the seat, or I have gone forth, I have gone into the cabin of the Boat of the Sun.' Birch's tr.  Cf. Renouf.]

[82] [Rit. ch. 23. Cf. Renouf.]

[83] [Birch, Ancient History from the Monuments, p. 127.]

[84] [Lexicon Heptaglotton. See note 186 below.]

[85] [Rit. ch. 40. 'I come forth as his child, from his sword, having been stopped and accompanied by the Eye of Horus. I have been fashioned by the breath of my mouth. Oh Ra-Tams, he who eats the wicked! oh Taker by stealth! oh Stopper, or annihilator of his faults! Ra-Tams, annihilator of his faults in the great assembly! the breath of thy mouth has been opened.' Birch's tr. Cf. Renouf.]

[86] [Ex. 5:4. 'And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.'
Ex. 32:25. 'And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies.).']

[87] [Lefebure, 'Book of Hades,' RP, 10, 79. See pp. 101-2, 4th div.
See also Rit. ch. 125. Cf. Renouf.]

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

[89] [Rit. ch. 7. 'Oh the Captain (?) capturing, taking by theft the living and dying! Thou hast not quieted me; no poison comes on my hands. For if thou dost not crouch, I do not crouch to thee. Thy sins have not come, found out on these my hands. I am one out of the nostril of the heaven. My acts are the acts of the Gods, I am the mysteriously named arranger of places for millions. I am the emanation of Tum. I am the one who knows.' Birch's tr. Cf. Renouf.]

[90] [Rit. ch. 33. 'Oh walking Viper, makest thou Seb and Shu stop! Thou hast eaten the abominable Rat of the Sun, thou hast devoured the bones of the filthy Cat.' Birch's tr. Cf. Renouf.]

[91] [Rit. ch. 39. 'Back, Precursor, the one proceeding [?] from the Apep! thou art drowned at the Pool of the Nu [firmament], at the place where thy father has ordered thee to be cut up, having gone to the House of Regeneration of the Sun at his failing. I am the Sun. Back, Block of stone I thy person the Sun has struck.[?] Thy face is turned down [is said] by the Gods, thy heart is pierced [is said] by the lynx; thou art embalmed [is said] by the Scorpion. That which is thy destruction has been ordered to thee [is said] by Truth. Those who put me on the road have been cast down. The Precursors of the Apophis, the Accusers of the Sun, are overthrown.' Birch's tr. Cf. Renouf.]

[92] [Rit. ch. 53. 'I am a Bull sharpening the horns, traversing the heaven, Lord rising from the heaven, the Great Illuminator coming out of the light of the Lions, I have caused the light to go. Filth is abominable. I do not drink of muddy or foul water. I do not walk on my head. I am the Lord of Bread in Annu [Heliopolis]. My bread at the heaven is that of Ra, my bread on earth that of Seb. By the cabin I come into the house of the Great God of Annu [Heliopolis], who makes the double seat in the great boat [makhen], I go to the East of the heaven. I eat as they eat, I live as they live. I have eaten bread in every place of sacrifice. What is abominable and filthy I have not eaten it.' Birch's tr. Cf. Renouf.]

[93] [Rit. ch. 57. 'Oh Hapi, Chief of the heaven in thy name of Conductor of the Heaven, let the Osiris prevail over the waters, like as the Osiris prevailed against the taking by stealth, the night of the great struggle. Let the Osiris pass by the great one who dwells in the Place of the Inundation, while they conduct that Great God they know not his name. They pass the Osiris; his nose is opened in Tattu, or the mouth of the Osiris is preserved to him; his nostril is opened in Tattu, he is at rest in Annu [Heliopolis]. 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. The Osiris passes through wherever he wishes, and sits there.' Birch's tr. Cf. Renouf.]

[94] [Rit. ch. 100. 'I lead the Bennu [Phoenix] to the Tu, Osiris to Tattu. I have unbolted the door of the Nile, I have cleared the path of the disk, thou hast led me on its sledge, the Great Lady has sustained me in her hour. I have hailed, I have prayed to the disk, I have enrolled myself amongst its saluters. It is I who am one of them. I am made the second after Isis, the third after Nephthys. I have grown strong by their prayers, I have twined the cord, I have stopped the Apophis, I have turned back his feet. The Sun has given his hands to me, his followers do not stop me. I am strong, the Eye also is strong. Should the blessed Osiris be separated from the boat of the Sun, the egg would be separated from the fish.
    Said over a scrap of linen. Paint this chapter upon it with the figure of that passenger in the paintings with the point of a graver of green felspar, dipped in yellow water. Place it at the dead on his knee or upon his flesh, do not let it be approached. Preparing that spirit, it directs him with the Gods who belong to the Sun, he has illumined the earth before them; he has stood at the boat of the Sun in the course of every day; Thoth has clothed him in red linen millions of times.' Birch's tr. Cf. Renouf.]

[95] [Rit. ch. 130. 'The heaven is open, the earth opens, the South opens, the North opens, the West opens, the East opens, the Southern zenith opens, the Northern nadir opens, the valves of the door open, the gateway of the Sun opens. He proceeds from the horizon. He has unclosed the doors of the ark. He has opened the doors of the cabin. Shu has given him breath, Tefnu.t created him; they serve in his service.' Birch's tr. Cf. Renouf.]

[96] [Rit. ch. 65. 'Oh Light of the rising and setting Moon! thou comest forth in thy multitudes, having revolved I rise or I betake [include] myself to those who belong to the Illuminated. The Gate opens, then I come forth on that day. I spiritualise myself, I live. My accusers have been delivered up to me obscured by the assembled Gods; the dead are at peace on it. I stand upon my feet, having my stick or my wand of gold in my hand. I cut, my limbs, I live. My legs, as Sothis, grow youthful through their rest.' Birch's tr. Cf. Renouf.]

[97] [Rit. ch. 117. 'A road for me to the Rusta! I am the Great One dressed as the Great One. I have come! I have come! I have prepared things in Abydos, I have got ready a path in Rusta. Delicious to me are the things of Osiris. I am creating the water, discriminating the seat. I makest way in the valley, in the Pool of the Great One! Make mad expresses [figures] what I am.' Birch's tr. Cf. Renouf.]

[98] [Rit. ch. 150. 'I have brought the things of the land of Tum, the time of overthrowing the ministers.' Birch's tr. Cf. Renouf.]

[99] [Wis. of Sol. 17:2-21. 'Great are thy judgements and hard to expound; and thus it was that uninstructed souls went astray. Thus heathen men imagined that they could lord it over thy holy people; but, prisoners of darkness and captives of unending night, they lay each immured under his own roof, fugitives from eternal providence. Thinking that their secret sins might escape detection beneath a dark pall of oblivion, they lay in disorder, dreadfully afraid terrified by apparitions. For the dark corner that held them offered no refuge from fear, but loud unnerving noises roared around them and phantoms with downcast unsmiling faces passed before their eyes. No fire, however great, had force enough to give them light, nor had the brilliant flaming stars strength to illuminate that hideous darkness. There shone upon them only a blaze, of man's making, that terrified them and in their panic they thought the real world even worse than that imaginary sight. The tricks of the sorcerers' art failed, and all their boasted wisdom was exposed and put to shame; for the very men who profess to drive away fear and trouble from sick souls were themselves sick with dread that made them ridiculous. Even if nothing frightful was there to terrify them, yet having once been scared by the advancing vermin and the hissing serpents, they collapsed in terror, refusing even to look upon the air from which there can be no escape. For wickedness proves a cowardly thing when condemned by an inner witness, and in the grip of conscience gives way to forebodings of disaster. Fear is nothing but an abandonment of the aid that comes from reason; and hope, defeated by this inward weakness, capitulates before ignorance of the cause by which the torment comes. So all that night, which really had no power against them because it came upon them from the powerless depths of hell, they slept the same haunted sleep, now harried by portentous spectres, now paralysed by the treachery of their own souls; sudden and unforeseen, fear came upon them. Thus a man would fall down where he stood and be held in durance, locked in a prison that had no bars. Farmer or shepherd or labourer toiling in the wilds he was caught, and awaited the inescapable doom; the same chain of darkness bound all alike. The whispering breeze, the sweet melody of birds in spreading branches, the steady beat of water that rushes by, the headlong crash of rocks falling, the racing of creatures as they bound along unseen, the roar of fierce wild beasts, or echo reverberating from hollows in the hills—all these sound paralysed them with fear. The whole world was bathed in the bright light of day, and went about its tasks unhindered; those men alone were overspread with heavy night, fit image of the darkness that awaited them; and heavier than the darkness was the burden each was to himself.' NEB version.]

[100] [Rit. ch. 150. 'Hail, the Place of dismissing Peace, the great place of the waters! No one has withstood the water in it, the greatness of its terror, or the magnitude of its fear, or the height of its roaring. There is a tall God in it, Dismisser of Peace is his name. He keeps at pleasure; none escape from him. I am that crawling reptile in it. I have brought the things of the land of Tum, the time of overthrowing the ministers. Thou hast conquered those in the shrine. I have struck terror to the Lords of things. Do not take me to the block, do not strangle my soul as they wish to do to me. I am the passenger of the Northern horizon. I knew the Great God who is in it.' Birch's tr. Cf. Renouf.]

[101] [Birch, intro to Ritual, p. 153. 'These called karr, or Halls, are ten in number, and the groans and screams of the damned burst on the ear of the passer-by in a mingled chorus of agony and confusion. They howl as lions, roar as bulls, squall like tom-cats, tinkle as brass, and buzz with the incessant hum of bees.']

[102] [Num. 21:6-9. 'And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
    Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.
    And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.
    And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.']

[103] [Rit. ch. 33; see note 90 above.
Rit. ch. 34. 'Chief Uraeus, serpent of the Sun with a head of smoke, gleaming and guiding millions of years! or the old and young. The Osiris has come. He is the Lynx-God.' Cf. Renouf.
Rit. ch. 35. 'Oh Shu, looking from Tattu, coiled under the head-covering of Athor! They smell Osiris by the eating of his bread, transporting the evil of the Osiris. Let him pass their Gate. Thou hast let him pass waylaid by the conspirators, who have watched very much. Osiris was the same, beseeching a burial. Great-Eyes has overthrown thee by the opposition he has given to thee: he stretches a feather in the weighing faults.' Birch's tr. Cf. Renouf.]

[104] [Rit. ch. 37. 'Hail ye two Lions, two Brothers, two Asps! I have led ye with spells. I am the light in the cabin. I am Horus, the son of Isis. I am come to see my father Osiris.' Birch's tr. Cf. Renouf.]

[105] [Rit. ch. 38. 'I am the two Lion- (or twin-) Gods, the second of the Sun, Tum in the Lower Country. [I pass] those in their halls; I traverse by those in their caves. I have made a road through my name, adoring in the road of the boat of Tum, I stand in the course of the boat of the Sun. I propose his words to the living Souls. I repeat his words to the nausea of [my] throat. I have sought after my father at dawn. I open my mouth. I feed off life. I live in Tattu. I live again after I die, like the Sun daily.' Birch's tr. Cf. Renouf.]

[106] [Rit. ch. 39. 'Vignette.—Deceased turning back a serpent.' Cf. Renouf.]

[107] [See note 103 above.]

[108] [Unable to trace.]

[109] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 114.]

[110] [As above note.]

[111] [As note 109 above.]

[112] [Ibid., p. 88.]

[113] [Ibid., p. 90.]

[114] [Of Isis and Osiris, ch. 50.]

[115] [Burgess, Sûrya Siddhanta, p. 220. Massey errs here. Wrong p. no. Unable to trace.]

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

[117] [Ps. 68:23. 'That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.']

[118] [Rit. ch. 134. 'The Sun is that Great God, the greatest of smiters, the most powerful of terrifiers, he washes in your blood, he dips in your gore.' Birch's tr. Cf. Renouf.]

[119] [Rit. ch. 13. 'I went in as a Hawk, I came out as a Phoenix. I have made me a path. I adore the Sun in the happy West. Plaited are the [plaiting the] locks of Osiris. I follow the dogs of Har [Horus]. A path has been made for me. Glory! glory to Osiris!' Birch's tr. Cf. Renouf.]

[120] [Gen. 21:33. 'And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.']

[121] [Gen. 26:33. 'And he called it Shebah: therefore the name of the city is Beersheba unto this day.']

[122] [Targum of Onkelos, 14-20.
Num. 21:18. 'The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah.']

[123] [Anonymi Ravenatis qui circa sæculum VII.?]

[124] [A Journal from Grand Cairo to Mount Sinai and Back Again, p. 33. 'And after a journey of another half hour we came to another ruined place, called Faran, about a quarter alter nine, situated likewise on our right hand. This was formerly a large city, containing many convents of the Greeks; for it was an episcopal city, under the jurisdiction of Mount Sinai, and formerly had the famous Theodorus for its bishop, who wrote against the Monothelites. But at present nothing remains except heaps of ruins of this famous city. Here we were obliged to stop, on account of the disputes between the Arabs.
    In this place no one is suffered to put pen to paper, by reason of a tradition they have, that here was formerly a river, and that when an European was going to write down a description of it, out of indignation it funk under ground, and has disappeared ever since.' In Pinkerton's Voyages, vol. 10, p. 401.]

[125] [1 Cor. 10:4. 'And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.']

[126] [Compare the Egyptian Horus of the Triangle, BB 1:332.]

[127] [Tod, Annals and Antiquities of Rajasthan, vol. 2, p. 243. 'While Krishna thus prophesied, it was observed to him by Arjun that the water was bad, when Krishna smote the rock with his chakra (discus), whereupon a sweet spring bubbled up, and on its margin were inscribed the prophetic stanzas which the hermit Isal now pointed out to the Bhatti prince, who read as follows:
    1. "Oh prince of Jadu-vansa! come into this land, and on this mountain's top erect a triangular castle.
    2. "Lodorva is destroyed, but only five coss therefrom is Jasana, a site of twice its strength.
    3. "Prince, whose name is Jaisal, who will be of Yadu race, abandon Lodorpur-a; here erect thy dwelling."
The hermit Isal alone knew the existence of the fountain on whose margin these lines were engraved. All that he stipulated for himself was that the fields to the westward of the castle should retain his name, "the fields of Isal." He foretold that the intended castle should twice and a half times be sacked; that rivers of blood would flow, and that for a time all would be lost to his descendants.' Or. vol. 2, p. 1205 of 1920 ed.]

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

[129] [Birch, Ancient History from the Monuments, pp. 124-6. 'But the affairs of the South no less engaged the attention of Rameses. In his third year he had given orders for the excavation of a well at Redesieh or Contra Pselcis, to supply the miners and their asses, which crossed the desert to the land of Akaitau. In flattering language the deputation addressed the monarch; after explaining that the miners perished if no pools formed by the rainfall happened to exist. "If," said they, "thou formest a plan at night, it is realized in the day, and again if thou hast said to the waters, come out of the mountain, the celestial water comes according to your word." The king ordered the well to be made, and it was called the Well of Meriamoun-Rameses. The land of Akataui is probably Gebel Ollaki and the gold mines of that spot. The speech recalls to mind Moses, at the command of God, striking the rock of Horeb, and the water issuing from it. The great length of the reign of Rameses enabled him to construct many temples in Egypt and Nubia, on which he employed captives taken in war. For this purpose, as also to hold in check his numerous prisoners, he transported the negroes to the North, and the Asiatics to the South. At Gerf Hussein he founded the town of Paptah, and a temple dedicated to the Ptah of Rameses or Vulcan, the protector of the king. At Sebua, the town of Paamen, he built a similar town and temple, dedicated to the Amon of Rameses, and at Der, the city of Para, a temple dedicated to Ra. The town of Abusimbel, called Paramessu, had a speos or cave temple, in which was represented the defeat of the Khita. On the Eastern side of Egypt he finished a great wall, commenced by his father Seti, from Pelusium to Heliopolis, as a bulwark against the Asiatics. It was on this line that it is supposed the king constructed the fortresses Pa-khatem-en-Tsaru, or the citadel of Tanis, and Paramessu or Ramses, the two cities on which the Hebrews were employed, as mentioned in the book of Exodus: "And they built for Pharaoh treasure cities Pithom and Raamses I." Raamses was also the name of the land of Goshen, assigned to Jacob and his sons, and from this fact it has been generally supposed that the Exodus took place after the reign of Rameses, as the fort and land must have borne his name; and the political condition of Egypt with the conquests of Seti I in Palestine, are adverse to the idea that it could have happened at a time when the arms of Egypt were triumphant in Syria and Palestine. In this case Rameses would be the monarch mentioned in Exodus i. 8: "Now there arose up a new king over Egypt who knew not Joseph, and he said unto his people, Behold the children of the people of Israel are more and mightier than we. Come on, let us deal wisely with them, lest they multiply and it come to pass that when there falleth out any war they join also unto our enemies, and fight against us, and get them up out of the land." This agrees with the great wall of Sesostris or Rameses, evidently made at a time when Egypt was not too able to resist the attacks on her Eastern frontier, and when a revolt of the Babylonian captives had resulted in Sesostris or Rameses conceding to them a city which they called Babylon, now the site of the modern Cairo.']

[130] ['Moses,' in Smith, A Dictionary of the Bible, vol. 2, p. 429. 'Of the three first of these incidents, traditional sites, bearing his name, are shown in the desert at the present day, though most of them are rejected by modem travellers. One is Ayun Musa, ''the wells of Moses," immediately south of Suez, which the tradition (probably from a confusion with Marah) ascribes to the rod of Moses. Of the water at Horeb, two memorials are shown. One is the Shuk Musa, or "cleft of Moses," in the side of Mount St. Catherine, and the other is the remarkable stone, first mentioned expressly in the Koran (ii. 57), which exhibits the 12 marks or mouths out of which the water is supposed to have issued for the 12 tribes.* The fourth is the celebrated "Sik," or ravine, by which Petra is approached from the East, and which, from the story of its being torn open by the rod of Moses, has given his name (the Wady Musa) to the whole valley. The quails and the manna are less directly ascribed to the intercession of Moses. The brazen serpent that was lifted up as a sign of the Divine protection against the snakes of the desert (Num. xxi. 8, 9), was directly connected with his name, down to the latest times of the nation (2 K. xviii. 4; John iii. 14). Of all the relics of his time, with the exception of the Ark, it was the one longest preserved.
    * An illustration of these passages is to be funnel in are of the representations of Rameses II. (contemporary with Moses), in like manner calling out water from the desert-rock!']

[131] [Macgregor of the "Rob Roy"—Visit to Palestine. Cited in note below.]

[132] [Taylor, Te Ika a Maui, (2nd ed.), p. 369. 'It is deeply interesting to find that the name by which that spot is still known in Palestine is Mohrakaha, the place of the burnings and it is still more so to find that it has precisely the same meaning in Maoris Mo ra ka ha, being literally in that language, for the sun to consume with his breath; another word used in scripture seems to bear on the above, Baca, which our Saviour says it is wicked to use is in fact a great heathen curse, Raka being in Maori, ''may the sun smite thee, or may Baal burn thee up or consume thee." A curse which, in New Zealand, would once have endangered the life of the person who uttered it.']

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

[134] [Herbert, Nimrod, vol. 1, p. 169.]

[135] [Potter, Archælogia Græca, vol. 1, p. 391. 'About a Year after, having sacrificed a Sow to Ceres, they were admitted to the greater Mysteries, the secret Rites of which (some few excepted, to which none but Priests were conscious) were frankly reveal'd to them; whence they were call'd [Greek] and [Greek], i.e. Inspectors. The Manner of Initiation was thus: The Candidates, being crown'd with Myrtle, had Admittance by Night into a Place call'd [Greek] i.e. the Mystical Temple, which was an Edifice so vast and capacious, that the most ample theatre did scarce exceed it. At their Entrance, they purify'd themselves by washing their Hands in Holy-water, and at the same Time were admonished, to present themselves with Minds pure and undefiled, without which the external Cleanness of the Body would by no Means be accepted. After this the Holy Mysteries were read to them out of a Book, call'd [Gr. Petroma], which Word is deriv'd from [Greek], i.e. a Stone, because the Book was nothing else but two Stones fitly cemented together.']

[136] [Ex. 19:14. 'And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.']

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

[138] [Potter, Archælogia Græca, vol. 1, p. 391. 'The Garments in which they were initiated were accounted sacred, and of no less Efficacy to avert Evils than Charms and Incantations: And therefore were never call off, till they were torn and tatter'd; nor was it then usual to throw them away, but they made Swadling-clothes of them for their Children, or consecrated them to Ceres and Proserpina.']

[139] [Fornander, An Account of the Polynesian Race, vol. 1, p. 99. See note below.]

[140] [Ibid., vol. 1, p. 99. 'S. M. Kamakau, the Hawaiian archaeologist, to whom we are indebted for the preservation of so many of the ancient legends, relates the following as part of an ancient legend: "Kealii-Wahanui, king of the country called Honua-i-lalo, oppressed the Lahui-Menehune (the Menehune people). Their God, Kane, sent Kane-Apua and Kanaloa, the elder brother, to bring the people away, and take them to the land which Kane had given them, and which was called Ka aina Momona-a-Kane, or, with another name, Ka One Lauena a Kane, and also Ka Aina i Ka Haupo a Kane. The people were then told to observe the four Ku days in the beginning of the month as Kapu Hoano (sacred or holy days), in remembrance of this event, because they thus 'arose' Ku to depart from that land. Their offerings on the occasion were swine and goats. The narrator of the legend explains that formerly there were goats without horns, called Malailua, on the slopes of the Mauna-loa mountain in Hawaii, and that they were found there up to the time of Kamehameha I. The legend further relates that, after leaving the land of Honua-i-lalo, the people came to the Kai-ula-a-Kane(tlie Red Sea of Kane); that they were pursued by Ke Alii Wahanui; that Kane-Apua and Kanaloa prayed to Lono, and that they then waded across the sea, travelled through desert lands, and finally reached the Aina-Lauena-a-Kane."']

[141] [Bleek. Reynard the Fox in South Africa; or, Hottentot Fables and Tales, p. 75.]

[142] [Ibid., p. 64.]

[143] [Sketches of Ancient History of the Six Nations. See full text here.]

[144] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 5, p. 636, app., pt. 3. See above note.]

[145] [Lewis & Clarke, History of the Expedition Thence under the Command of the Captains Lewis and Clark to the Source of the Missouri, vol. 1, p. 139. 'In another American tradition, found current among the Mandans, the ascent is not from the earth to the sky, but from the regions underground to the surface. It is thus related in the account of Lewis and Clarke's expedition. "Their belief in a future state is connected with this tradition of their origin: the whole nation resided in one large village underground near a subterraneous lake: a grape-vine extended its roots down to their habitation and gave them a view of the light: some of the most adventurous climbed up the vine and were delighted with the sight of the earth, which they found covered with buffalo and rich with every kind of fruits: returning with the grapes they had gathered, their countrymen were so pleased with the taste of them that the whole nation resolved to leave their dull residence for the charms of the upper region; men, women, and children ascended by means of the vine; but when about half the nation had reached the surface of the earth, a corpulent woman who was clambering up the vine broke it with her weight, and closed upon herself and the rest of the nation the light of the sun. Those who were left on earth made a village below where we saw the nine villages; and when the Mandans die they expect to return to the original seats of their forefathers; the good reaching the ancient village by means of the lake, which the burden of the sins of the wicked will not enable them to cross."' From Tylor, Researches into the Early History of Mankind, pp. 353-4.]

[146] [Brett, The Indian Tribes of Guiana, pp. 389-93. 'The following wild legend contains their ancient belief respecting their own origin and that of the Caribs. It was told me by a Warau from the remote Aruca, a man very small in stature, but great as an authority in the legends of his people. His countrymen had referred me to him for an answer to the question "whether it were true, as I had been told, that their nation had formerly inhabited the banks of the Essequibo, and been driven thence to the swamps by the fortune of war?"
    In reply to this question he, with grave earnestness and certainly to my surprise, told me that, according to their ancient belief, "the original abode of the Waraus was not on this lower earth at all, but in a pleasant region above the shy. In that region they were happy, there being neither wicked men nor noxious animals to make them afraid. Beautiful birds abounded, and were the game of their young hunters. One of these, named Okonorote, having wandered far in pursuit of a choice bird, discharged an arrow at it, which missed its mark and disappeared. While searching for the arrow he found a hole through which it had fallen, and on looking through it he saw this lower world stretched out beneath, with herds of bush-hogs, numerous deer, and other animals, feeding and roaming undisturbed through its green forests and savannahs. Finding that the aperture would allow him to pass through, he resolved to make a rope or ladder of cotton," of which there seems to have been abundance above, "and descend. Assisted by his friends, he at length completed the rope,—descended by it, and again with infinite labour returned to the upper regions;—to report the wondrous things he had seen (and eaten) below, and to counsel a migration thither.
    "The Warau race listened to his tale of unlimited animal food till their desires and appetites could no longer be controlled, and without regarding, as it seems, the will of the Great Spirit, they unanimously resolved on a descent to the terrestrial hunting-grounds. They accordingly descended by the same means, followed by their children and their wives, all except the last,—an unfortunate person who, being too stout to squeeze through, remained fixed in the narrow aperture, completely filling it. No effectual assistance could be given from below; and as none were left above to render aid, all communication with the regions above the sky was closed by her sad mishap, and return rendered impossible. The Waraus were thus of necessity confined to this earth, without even a glimpse of their former abode!
    "They found the lower world abundantly supplied with game, but water was scarce. The Great Spirit, in reply to their supplications, created the Essequibo and other streams. Moreover, he formed for the Waraus, his dear though erring children, a small lake of delicious water, charging them 'only to drink of it, but not to loathe therein, or evil would ensue.' This was the test of obedience, and all the men religiously observed it, "Near that pleasant spot there dwelt a family of note among the Waraus, consisting of four brothers, named respectively, Kororoma, Kororomana, Kororomatu, and Kororomatitu, with their sisters Korobona and Korobonako, The latter, two beautiful but wilful maidens, disregarded the injunction, and in an evil hour ventured into the forbidden water. In the centre there was planted a pole, which, while it remained untouched, was their safeguard. This excited their curiosity. There was a secret which they must find out. The boldest of the two at last ventured to shake it, and thereby broke the charm which had bound the spirit of the pool" (who seems to have been in nature and propensities very like a river-god of ancient Greece), "and he immediately took possession of the maiden as his lawful prize.
    "Great was the indignation of her brothers when, after a time, their sister became a mother. But as the babe was in all respects like one of their own children, they, after long consultation, allowed it to live and grow up with them, and the mother's offence was forgiven.
    "She could not, however, forget the pleasant pool and its mysterious inhabitant, and after a while repeated her transgression. Then came the threatened woe! The offspring of the second offence only resembled the human race in the head and upper parts, which were those of a beautiful boy." Like Milton's Sin, though of the opposite sex, this child, according to the Warau legend—"ended foul in many a snaky fold," the other extremity resembling that of the variegated python or camudi of the rivers and swamps of Guiana. "Though terrified at the appearance of her offspring, Korobona yet cherished it secretly in the depth of the forest where she had brought it forth. Her brothers at length discovered her secret, and transfixed the serpent-child with their arrows, leaving; it for dead. But under the mother's nursing; it revived, and soon grew to a formidable size. The suspicions of her brothers having been again aroused by her frequent visits to the forest, they followed her, and from a distance beheld her conversing with it, themselves remaining unseen.
    "Fearing that they would themselves he eventually overpowered by a creature so terrible, which, after what had happened, must naturally look on them as foes, they resolved on an onslaught with all the power at their command. Accordingly, they made many arrows and put their other weapons in order. Their sister, asking the purpose of those preparations, received an evasive answer. On this she fled to give warning, and they pursued. Attacking the mysterious being, which sought refuge in its mother's embrace, they disabled it from a distance with showers of arrows, and, to make all sure, cut it in pieces before her eyes.
    "The unhappy Korobona carefully collected the remains into a heap, which she kept continually covered with fresh leaves and guarded with tender assiduity.—After long watching, her patience was rewarded. The vegetable covering began to heave, and show signs of life. From it there slowly arose an Indian warrior of majestic and terrible appearance. His brow was of a brilliant red, he held bow and arrows in his hand, and was otherwise equipped for instant battle.
    "That warrior was the first Carib—the great father of a powerful race.
    "He forthwith commenced the task of revenge for the wrongs suffered in his former existence. Neither his uncles, nor the whole Warau race whom they summoned, could stand before him. He drave them hither and thither like deer—took possession of such of their women as pleased him, and by them became the father of brave and terrible warriors like himself. From their presence the unhappy Waraus retired, till they reached the swampy shores of the Atlantic, forsaking those pleasant hunting-grounds which they had occupied on their first descent from heaven."
    Such is the Warau account of the early history of their race. I was amazed to hear so romantic a legend in such an unexpected quarter. It certainly does credit to their inventive powers. They cover the disgrace of defeat most adroitly, by making their conquerors to be of their own race as far as they were human, and on the other side of supernatural descent, and consequently invincible.—Their high pretensions to a celestial origin are also most amusing when viewed in connexion with their very low condition and general squalid appearance.']

[147] [Brasseur de Bourbourg, Popul Vuh. Le livre sacré et les myths de l'antiquité américaine. See note below.]

[148] ['Among the mass of Central American traditions which have become known through the labours of the Abbé Brasseur, there occur certain passages in the story of an early migration of the Quiche race, which have much the appearance of vague and broken stories derived in some way from high northern latitudes. The Quiche manuscript describes the ancestors of the race as travelling away from the rising of the sun, and goes on thus: "But it is not clear how they crossed the sea, they passed as though there had been no sea, for they passed over scattered rocks, and these rocks were rolled on the sands. This is why they called the place 'ranged stones and torn up sands,' the name which they gave it on their passage within the sea, the water being divided when they passed." Then the people collected on a mountain called Chi Pixab, and there they fasted in darkness and night. Afterwards it is related that they removed, and waited for the dawn which was approaching, and the manuscript says: "Now, behold, our ancients and our fathers were made lords and had their dawn; behold, we will relate also the rising of the dawn and the apparition of the sun, the moon, and the stars." Great was their joy when they saw the morning star, which came out first with its resplendent face before the sun. At last the sun itself began to come forth; the animals, small and great, were in joy; they rose from the watercourses and ravines, and stood on the mountain tops with their heads towards where the sun was coming. An innumerable crowd of people were there, and the dawn cast light on all these nations at once." At last the face of the ground was dried by the sun: like a man the sun showed himself, and his presence warmed and dried the surface of the ground. Before the sun appeared, muddy and wet was the surface of the ground, and it was before the sun appeared, and then only the sun rose like a man. But his heat had no strength, and he did but show himself when he rose, he only remained like (an image in) a mirror, and it is not indeed the same sun that appears now, they say in the stories."' Quoted in Tylor, Researches into the Early History of Mankind, p. 308.]

[149] [Josh. 5:1-3. 'And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.
    At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.
    And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.']

[150] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 51. 'At last they came to a mountain that they named Hacavitz, after one of their gods, and here they rested for here they were by some means given to understand that they should see the sun. Then, indeed, was filled with an exceeding joy the heart of Balam-Quitze, of Balam-Agab, of Mahucutah, and of Iqi-Balam. It seemed to them that even the face of the morning star caught a new and more resplendent brightness. They shook their incense pans and danced for very gladness: sweet were their tears in dancing, very hot their incense their precious incense. At last the sun commenced to advance: the animals, small and great, were full of delight; they raised themselves to the surface of the water; they fluttered in the ravines; they gathered at the edge of the mountains, turning their heads together toward that part from which the sun came. And the lion and the tiger roared. And the first bird that sang was that called the Queletzu. All the animals were beside themselves at the sight; the eagle and the kite beat their wings, and every bird, both small and great. The men prostrated themselves on the ground, for their hearts were full to the brim.']

[151] [Ex. 15:15. 'Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.']

[152] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 51. 'Another wonder when the sun rose! The three tribal gods, Tohil, Avilix, and Hacavitz, were turned into stone, as were also the gods connected with the lion, the tiger, the viper, and other fierce and dangerous animals. Perhaps we should not be alive at this moment continues the chronicle because of the voracity of these fierce animals, of these lions and tigers and vipers; perhaps to-day our glory would not be in existence, had not the sun caused this petrification.']

[153] [Ex.15:1. 'Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.']

[154] [See note 156 below.]

[155] [Deut. 33:26. 'There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.']

[156] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 52. 'And the people multiplied on this Mount Hacavdtz, and here they built their city. It is here also that they began to sing that song called Kamucu, we see! They sang it, though it made their hearts ache, for this is what they said in singing: Alas! We ruined ourselves in Tulan, there lost we many of our kith and kin, they still remain there, left behind! We indeed have seen the sun, but they now that his golden light begins to appear, where are they?']

[157] [Ibid., vol. 3, p. 53. 'And these three gods petrified, as we have told, could nevertheless resume a movable shape when they pleased; which indeed they often did, as will be seen hereafter. At last the war was finished. By the miraculous aid of a horde of wasps and hornets, the Quiches utterly defeated and put to the rout in a general battle all their enemies.']

[158] [Deut. 7:20. 'Moreover the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed.']

[159] [Josh. 24:12. 'And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.']

[160] [Acosta, Natural & Moral History of the Indies, pp. 352-56. 'The chiefest idoll of Utxic was, as I have sayde, Vitziliputzi. It was an image of wood like to a man, set upon a stoole of the colour of azure, in a brankard or litter, at every corner was a piece of wood in forme of a Serpents head. The stoole signified that he was set in heaven: this idoll hadde all the Forehead azure, and had a band of azure under the nose from one eare to another: upon his head he had a rich plume of feathers, like to the beake of a small bird, the which was covered on the toppe with golde burnished very browne: hee had in his left hand a white target, with the figures of five pine apples, made of white feathers, set in a croiser and from above issued forth a crest of gold, and at his sides hee hadde foure dartes, which (the Mexicaines say) had beene sent from heaven to do those actes and prowesses which shall be spoken of: In his right hand he had an azured staffe, cutte in fashion of a waving snake. All these ornaments with the rest hee had, carried his fence as the Mexicaines doe shew; the name of Vitzliputzli signifies the left hand of a flailing feather.
    I will speake heereafter of the prowde Temple, the sacrifices, feasts and ceremonies of this great idoll, being very notable things. But at this present we will only shew, that this idoll thus richly appareled and deckt, was set upon an high Akare, in a small peece or boxe, well covered with linnen clothes, jewells, feathers and ornaments of golde, with many rundles of feathers, the fairest and most exquisite that could be found: hee had alwaies a curtine before him for the greater veneration, joyning to the chamber or chappell of this idoll, there was a peece of lesse worke, and not so well beautified, where there was another idoll they called Tlaloc. These two idolls were alwaies together, for that they held them as companions, and of equall power. There was another idoll in Mexico much esteemed, which was the god of repentance, and of jubilies and pardons for their sinnes. They called this idoll Tezcatlipuca was made of a blacke shining stone like to jazel, being attired with some Gentile devises after their manner; it had earerings of golde and silver, and through the nether lippe a small canon of cristall, in length halfe a foote: in the which they sometimes put a greene feather, and some times an azured, which made it resemble sometimes an Emerald, and sometimes a Turquois: it had the haire braided and bound up with a haire-lace of golde burnished, at the end whereof did hang an eare of golde, with two firebrands of smoake painted therein, which did signifie the prayers of the afflicted and sinners that he heard, when they recommended themselves unto him. Betwixt the two eares hanged a number of small herons. He had a jewell hanging at his necke, so great that it covered all his stomacke: upon his armes bracelets of golde at his navilla rich greene stone and in his left hand a sanne of pretious feathers, of greene, azure and yellow, which came forth of a looking glasse of golde, shining and well burnished, and that signifed, that within this looking glasse hee sawe whatsoever was doone in the world. They called this glasse or chaston of golde Irlacheaya, which signifies his glasse for to looke in. In his right hand he held foure dartes, which signified the chasticement hee gave unto the wicked for their sinnes. And therefore they feared this idoll most, left he should discover their faults and offences. At his feast they had pardon of their sinnes, which was made every foure yeares, as shall be declared heereafter. They held held this idoll Tescatlipuca for the god of drought, of famine, barrennesse and pestilence: And therefore they paynted him in another forme, being set in great majesty uppon a stoole compassed in with a red curtin, painted & wrought with the heads and bones of dead men. In the left hand it had a target with five pines, like unto pine apples of cotton: and in the right a little dart with a threatning countenaunce, and the arme stretcht out, as if he would call it; and from the target came foure dartes. It had the countenance of an angry man, and incholer, the body all painted blacke, and the head full of Quailes feathers. They used great superstition to this idoll, for the feare they had of it. In which is a commonwealth of Mexico, they worshipt a famous idoll which was the god of merchandise, being to this day greatly given to trafficke. They called it Quettzaalcoatl.
    This idoll was in a great place in a temple very hie: it had about it, golde, silver, jewells, very rich feathers, and habites of divers colours. It had the forme of a man, but the visage of a little bird, with a red bill, and above a combefull of wartes, having ranckes of teeth, and the tongue hanging out. It carried upon the head, a pointed myter of painted paper, a tithe in the hand, and many toyes of golde on the legges; with a thousand other foolish inventions, whereof all had their significations, and they worshipt it, for that hee enriched whome hee pleased, as Memmon and Plutus. In trueth this name which the Choluanos gave to their God, was very fitte, although they understoode it not: they called it Quetzaalcoatl, signifying colour of a rich feather, for such is the divell of covetoutnesse. These barbarous people contented not themselves to have gods onely, but they had goddesses also, as the Fables of Poets have brought in, and the blind gentility of the Greekes and Romans worshipt them. The chiefe goddesse they worshipt was called Tozi which is to say, our granmother, who as the Histories of Mexico report, was daughter to the king of Culhuacan who was the first they fleaed by the commaundement of Vitzliputzli whom they sacrificed in this sort, being his sister, and then they beganne to flea men in their sacrifices, and to clothe the living with the skinnes of the sacrificed, having learned that their gods were pleased therewith, as also to pull the hearts out of them they sacrificed, which they learned of their god, who pulled out the hearts of such as he punished in Tulla, as shall be seyd in his place. One of these goddesses they worshipt had a sonne, who was a great hunter, whome they of Tlascalla afterwardes tooke for a god, and those were ennemies to the Mexicaines by whose ayde the Spanniardes wonne Mexico. The province of Tlascalla is very fit for hunting, and the people are much given thereunto. They therefore made great feast unto this idoll, whom they painted of such a forme, as it is not now needefull to loose any time in the description thereof. The feast they made was pleasant, and in this sort: They founded a Trumpet at the breake of day, at the sound whereof they all assembled with their bowes & arrows, netts, and other instruments for hunting: then they went in procession with theyr idoll, being followed by a great number of people to a high mountayne, upon the toppe whereof they had made a bower of leaves, and in the middle thereof an Altare richly deckt, whereupon they placed the idoll. They marched with a great bruit of Trumpettes, Cornets, Flutes and Drummes, and being come unto the place place, they invironed this mountaine on all sides, putting fire to it on all partes: by meanes whereof manie beasts flew foorth, as stagges, connies, hares, foxes, and woolves, which went to the toppe flying from the fire. These hunters followed after with great cries and noyse of diverse instruments, hunting them to the top before the idoll, whither fled such a number of beastes, in so great a prease, that they leaped one upon another, upon the people, and uppon the Altare, wherein they tooke great delight. Then tooke they a great number of these beasts and sacrificed them before the idoll, as stagges and other great beasts, pulling out their hearts, as they fein the sacrifice of men, and with the like ceremony: which done, they tooke all their prey uppon their shoulders, and retired with their idoll in the same manner as they came and entered the citty laden with all theft things, very joyfull, with great store of musicke, trumpets, and drummes, untill they came to the Temple, where they placed their idoll with great reverence and solemnitie. They presently went to prepare their venison, wherewith they made a banquet to all the people and after dinner they made their playes, representations, and daunces before the idoll. They had a great number of other idolles, of gods and goddesses but the chiefe were of the Mexicaine Nation, and the neighbour people as is saide.']

[161] [Buchanan, 'On the Religion and Literature of the Burmas,' ARSB, 6, 246. 'It farther remains to be explained, how the inhabitants of a new world are produced. The Burmas conceive, that on the surface of the newly-regenerated world a crust arises, having the taste and smell of butter. This smell reaching the nostrils of the Rupa and Zian, excites in these beings a desire to eat the crust. The end of their lives as superior beings having now arrived, they assume human bodies, but such as are shining and agile, and descend to occupy our earth, and the other 1,010,000, which are adjacent. These human beings for some time live on this preternatural food in tranquillity and happiness. But being afterwards seized with a desire and love for property, the nectarious crust disappears as a punishment for their crime; and their bodies being deprived of transparency and splendour, become dark and opaque.
    From this loss of light, dark night commences, and mankind are in the utmost perturbation: for as yet there is neither fun nor moon. Immediately however the fun begins to appear in the east, dissipates the fears of man, and fills him with delight. Hence is the fun called Suria. But this joy is soon followed by new distress: for the fun performing round Mienmo his daily revolution, is soon hid by that mountain, and darkness again commences. Men are again afflicted by this new deprivation of light, and in perturbation exclaim, 'O that light, which came to illuminate the world, how quickly hath it vanished!' While they are with ardent vows desiring another light, behold in the same eastern region, and in the beginning of night, the moon appears accompanied by all the stars, and all mankind are wonderfully delighted. Now they fay to one another, 'How timely is this appearance! This luminary has appeared as if it had known our necessity; let us therefore call it Zanta.' This appearance of the sun, moon, and stars, happened on a Sunday, at the full moon of the month Taboun, which corresponds partly with our March: and at this very instant of the fun's appearance, every thing on the earth became such as it has ever since continued to be. As when rice is boiled, some of its particle will remain crude and undressed, while the remainder is sufficiently boiled; so likewise say the Burma doctors, by the power of Damata, or fate, part of the earth remains plain, part rises into mountains, and part sinks into vallies."']

[162] [Ex. 16:27. 'And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.']

[163] [Buchanan, 'On the Religion and Literature of the Burmas,' ARSB, 6, 247-8. '"In the foregoing paragraph it has been mentioned, that on the surface of the earth there had been generated a certain crust like butter, which had disappeared, as soon as avarice, and the desire of property, began among men. This crust penetrating the interior parts of the earth, and reaching the great rock Sila-pathavy, converted its upper parts into mud, earth, and dust. When the butyraceous crust descended into the earth, in its stead sprung forth a certain climbing plant, which also had the taste of butter. This plant continued to be the common food of men till avarice again prevailed; then it disappeared. In its place, from the merit of certain good men, there came out of the earth's bowels a kind of excellent rice already cleared of its husk. Pots also filled with this rice grew of their own accord; and men had only to place them on a stone then common, which spontaneously emitted fire sufficient to boil the rice. Every where also were to be found meats various according to each person's desire.
    "In the beginning, when men fed on the crust, and on the climbing plant, the whole of this food was changed into flesh and blood: but when they began to eat rice, the grosser parts of that diet required after digestion to be evacuated. In consequence, the different canals, and organs, necessary in the human body for evacuation, were of their own accord generated. After having eaten rice, men began to have luxurious desires, and the different organs of sex appeared; for before that time mankind were neither male nor female. Those who in a former life had been males, now obtained the male organs of sex; and those who had been women, obtained female organs. When the difference of sex first appeared, men contented themselves with mutual lascivious glances: but afterwards they married. Nevertheless there remained many virgins of great virtue, and many holy men, who were called Manujfa Biamma. These neither practised agriculture, nor any mechanical art; but only underwent the great labour of making offerings and bestowing alms. These men long observed inviolate chastity: but when in the progress of time they perceived their numbers daily lessening, many of them, in order to raise up an offspring, contracted marriages; and those who are now called Brahmens, are descended from these last alliances. The Manujffa Biamma, who had retained their chastity, were very indignant on hearing of this conduct in their companions; and loathing much their depravity, ever after held them in the utmost contempt, spit in their faces, and abhorred to have any community with them in eating, cloathing, or dwelling. From this, say the Burma doctors, has arisen among the Brahmens the custom of not eating or washing with the rest of mankind. But although the law of GODAMA permits marriages; yet as, without the strict observance of celibacy, no person can arrive at Niehan, so therefore all wife men have considered marriage as a deed not of a perfect nature."']

[164] [Num. 20:2. 'And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.']

[165] [Is. 7:15. 'Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.']

[166] [See note 163 above.]

[167] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 61-2. 'The sun had risen indeed, and with a glory of the cruel fire about him that not even the eyes of the gods could endure; but he moved not. There he lay on the horizon; and when the deities sent Tlotli, their messenger, to him, with orders that he should go on upon his way, his ominous answer was, that he would never leave that place till he had destroyed and put an end to them all. Then a great fear fell upon some, while others were moved only to anger; and among the latter was one Citli, who immediately strung his bow and advanced against the glittering enemy. By quickly lowering his head the Sun avoided the first arrow shot at him; but the second and third had attained his body in quick succession, when, filled with fury, he seized the last and launched it back upon his assailant. And the brave Citli laid shaft to string nevermore, for the arrow of the sun pierced his forehead. Then all was dismay in the assembly of the gods, and despair filled their heart, for they saw that they could not prevail against the shining one; and they agreed to die, and to cut themselves open through the breast. Xolotl was appointed minister, and he killed his companions one by one, and last of all he slew himself also. So they died like gods; and each left to the sad and wondering men who were his servants his garments for a memorial. And these servants made up, each party, a bundle of the raiment that had been left to them, binding it about a stick into which they had bedded a small green stone to serve as a heart. These bundles were called tlaquimilloli, and each bore the name of that god whose memorial it was; and these things were more reverenced than the ordinary gods of stone and wood of the country.']

[168] [2 Kin. 2:1-15. 'And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.
    And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel.
    And the sons of the prophets that were at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace.
    And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho.
    And the sons of the prophets that were at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know it; hold ye your peace.
    And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on.
    And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.
    And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
    And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
    And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.
    And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
    And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
    He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan;
    And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over.
    And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.
    And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.
    And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not.
    And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not?
    And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is nought, and the ground barren.' Etc.]

[169] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 62. 'Now, the name of one of these deceased deities was Tezcatlipoca, and his servant, having arrived at the sea-coast, was favored with an apparition of his master in three different shapes. And Tezcatlipoca spake to his servant saying: Come hither, thou that lovest me so well, that I may tell thee what thou hast to do. Go now to the House of the Sun and fetch thence singers and instruments so that thou mayest make me a festival; but first call upon the whale, and upon the siren, and upon the tortoise, and they shall make thee a bridge to the sun.']

[170] [Rit. ch. 20. 'This contains the fourteen chapters tabulated, or the justification before the fourteen Judgment Seats.' Birch's note to ch. 20. Cf. Renouf.
Rit. ch. 150. Cf. Renouf.]

[171] [Rit. chs. 19, 78, 150. 'Tum also transforms himself into the anbu, "germ" or "thorn," apparently the eyelashes, certainly not the brow or pupil,' Birch's notes to these chapters. Cf. Renouf, etc.]

[172] [Moures, Old Egyptian Calendar of Astronomical Observations.]

[173] [Unable to trace in any of his works.]

[174] [Creation of the World, par. 45, in Works, vol. 1, pp. 38-9. 'Then, preserving the natural order of things, and having a regard to the connection between what comes afterwards and what has gone before, he says next, "And a fountain went up from the earth and watered the whole face of the earth." For other philosophers affirm that all water is one of the four elements of which the world was composed. But Moses, who was accustomed to contemplate and comprehend matters with a more acute and far-sighted vision, considers thus: the vast sea is an element, being a fourth part of the entire universe, which the men after him denominated the ocean, while they look upon the smaller seas which we sail over in the light of harbours. And he drew a distinction between the sweet and drinkable water and that of the sea, attributing the former to the earth, and considering it a portion of the earth, rather than of the ocean, on account of the reason which I have already mentioned, that is to say, that the earth may be held together by the sweet qualities of the water as by a chain; the water acting in the manner of glue. For if the earth were left entirely dry, so that no moisture arose and penetrated through its holes rising to the surface in various directions, it would split. But now it is held together, and remains lasting, partly by the force of the wind which unites it, and partly because the moisture does not allow it to become dry, and so to be broken up into larger and smaller fragments.
    This is one reason, and we must also mention another, which is aimed at the truth like an arrow at a mark. It is not the nature of anything upon the earth to exist without a moist essence. And this is indicated by the throwing of seed, which is either moist, as the seed of animals, or else does not shoot up without moisture, such as the seeds of plants; from which it is evident that it follows that the aforesaid moist essence must be a portion of the earth which produces everything, just as the flux of the catamenia is a part of women. For by men who are learned in natural philosophy, this also is said to be the corporeal essence of children. Nor is what we are about to say inconsistent with what has been said; for nature has bestowed upon every mother, as a most indispensable part of her conformation, breasts gushing forth like fountains, having in this manner provided abundant food for the child that is to be born. And the earth also, as it seems, is a mother, from which consideration it occurred to the early ages to call her Demetra, combining the names of mother ([Greek]), and earth ([Greek]). For it is not the earth which imitates the woman, as Plato has said, but the woman who has imitated the earth which the race of poets has been accustomed with truth to call the mother of all things, and the fruit-bearer, and the giver of all things, since she is at the same time the cause of the generation and durability of all things, to the animals and plants. Rightly, therefore, did nature bestow on the earth as the eldest and most fertile of mothers, streams of rivers, and fountains like breasts, in order that the plants might be watered, and that all living things might have abundant supplies of drink.' Yonge's tr.]

[175] [The Koran, ch. 20. 'And we spake by revelation unto Moses, saying, Go forth with my servants out of Egypt by night; and smite the waters with thy rod, and make them a dry path through the sea: be not apprehensive of Pharaoh's overtaking thee; neither be thou afraid.
    Note: The expositors add, that the sea was divided into twelve separate paths, one for each tribe: a fable borrowed from the Jews.' Sale's tr.
Josh. 4:9. 'And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day.']

[176] [Ez. 10:13. 'As for the wheels, it was cried unto them in my hearing, O wheel.']

[177] [Rit. ch. 17. 'He has strangled the children of wickedness on the floor of those in Sesen [Hermopolis].' Birch's tr. Cf. Renouf.]

[178] [Conway, Demonology and Devil Lore, vol. 1, p. 46, fig. 3.]

[179] [NG 1:371]

[180] [Ex. 13:4. 'O Israel, thy prophets are like the foxes in the deserts.']

[181] [Deut. 16:1. 'Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.']

[182] [Ex. 12:2. 'This month shall be unto you the beginning of months: it shall be the first month of the year to you.']

[183] ['Tammuz,' in Smith, A Dictionary of the Bible, vol. 3, p. 1434. 'At the close of this century we meet for the first time with an entirely new tradition repeated by R. David Kimchi, both in his Lexicon and in his Commentary, from the Moreh Nebuchim of Maimonides. "In the month Tammuz they made a feast of an idol, and the women came to gladden him; and some say that by crafty means they caused the water to come into the eyes of the idol which is called Tammuz, and it wept, as if it asked them to worship it. And some interpret Tammuz 'the burnt one,' as if from Dan. iii. 19 (see above), i.e. they wept over him because he was burnt; for they used to burn their sons and their daughters in the fire, and the women used to weep over them. ... But the Kab, the wise, the great, our Rabbi Moshe bar Maimon, of blessed memory, has written, that it is found written in one of the ancient idolatrous books, that there was a man of the idolatrous prophets, and his name was Tammuz. And he called to a certain king and commanded him to serve the seven planets and the twelve signs. And that king put him to a violent death, and on the night of his death there were gathered together all the images from the ends of the earth to the temple of Babel, to the golden image which was the image of the sun. Now this image was suspended between heaven and earth, and it fell down in the midst of the temple, and the images likewise (fell down) round about it, and it told them what had befallen Tammuz the prophet. And the images all of them wept and lamented all the night; and, as it came to pass, in the morning all the images flew away to their own temples in the ends of the earth. And this was to them for an everlasting statute; at the beginning of the first day of the month Tammuz each year they lamented and wept over Tammuz.']

[184] [Ex. 12:2. 'This month shall be unto you the beginning of months: it shall be the first month of the year to you.']

[185] [Deut. 16:1. 'Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.']

[186] [Castell, Lexicon Heptaglotton. 'In the Targum of Jonathan on Gen. viii. 5, "the tenth month" is translated "the month Tammuz." According to Castell (Lex. Hept.), tamuz is used in Arabic to denote "the heat of summer;" and Tamuzi is the name given to the Pharaoh who cruelly treated the Israelites.' Quoted in Smith, A Dictionary of the Bible, vol. 3, p. 1436.]

[187] [Mishna.]

[188] [Ex. 12:3. 'Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.']

[189] [Mishna, tr. 4. ch. 9, 5.]

[190] [Ex. 12:6. 'And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.']

[191] [Of Isis and Osiris, ch. 31.]

[192] [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.]

[193] [Source.]

[194] [Deut. 5:15. 'And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.']

[195] [Ex. 31:17. 'It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.']

[196] [Ex. 12:37. 'And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.']

[197] [Num. 11:21. 'And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.']

[198] [Nishmath Adam, f. 6, c. 1; f. 7, c. i.]

[199] [Juynboll, Chronicon Samaritanum.]

[200] [Ps. 105:12. 'When they were but a few men in number; yea, very few, and strangers in it.']

[201] [Deut. 7:7. 'The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.']

[202] [Book of Enoch, ch. 71.]

[203] [Ibid., ch. 86.]

[204] [Ibid., ch. 87.]

[205] [Ibid., ch. 88.]

[206] [Ibid., ch. 89.]

[207] [Rit. ch, 135. 'He is the Four superior Gods of the Upper place.' Birch's tr. Cf. Renouf.]

[208] [Rit. ch. 90.]

[209] [There is another version of the Book of Enoch which is known as the Slavonic, and was translated and edited by Charles and Morfill as The Book of the Secrets of Enoch in 1896. Massey makes use of this version as well in AE.]

[210] [Book of Enoch, ch. 61:9.]

[211] [Natural Questions, bk. 3, 29. 'Berosus, who thus interprets the Babylonian tradition, says that these events take place according to the course of the stars; and he affirms it so positively as to fix the time for the (general) conflagration of the world and the Deluge. He maintains that all terrestrial things will be consumed when the planets, which are now traversing their different course, shall all coincide in the sign of Cancer, and be so placed, that a straight line could pass through all their orbs. But the Flood will take place (he says) when the same conjunction of the planets shall take place in the constellation of Capricorn. The summer is in the former constellation, the winter in the latter.' From Cory's Ancient Fragments, p. 70.
See also NG 2:258, 340.
Solinus, Polyhistor, ch. 56. 'On y voit un temple de Jupiter Belus, inventeur de l'astrologie, comme l'atteste le culte qui en fait un dieu. Les Parthes ont fondé Ctésiphon, pour rivaliser avec cette ville.' French.
'Beli ibi Jovis templum, quem inventorem coelestis disciplinae tradidit etiam ipsa religio, quae deum credit. In aemulationem urbis hujus Ctesiphontem Parthi condiderunt.' Latin. (Both in the 1847 ed., pp. 348 & 349.)
Pliny, Natural History, bk. 6.26.]

[212] [From Cory's Ancient Fragments, p. 151.]

[213] [Book of Enoch, ch. 67.]

[214] [Ibid., ch. 70.]

[215] [Bartolocci, Bibliotheca Magna Rabbinica, vol. 1, pp. 228-9.]

[216] [Book of Enoch, ch. 88:94.]

[217] [Ibid., ch. 89:7, 89:25.]

[218] [Ibid., ch. 89:1.]

[219] [Ibid., ch. 89:1, note.]

[220] ['Hieratic Papyri,' in CE, 1857, 3, 275. See full text here.]

[221] [Gladstone, Juventus Mundi, pub. London, 1869.]