A BOOK OF THE BEGINNINGS
NOTES TO SECTION 16
[1] [Ch.78. 'It is perceived by Horus: he says to his father Osiris at times or days: Thou receivest the headdress of the Lion-Gods; thou walkest in the roads of heaven, beheld by those attached to the limits of the horizon of heaven. Thou hast frightened the Gods of the Gate.' Birch's tr.]
[2] [Source.]
[3] [Ch. 145. 'The Lion-Gods equip the Osiris among the servants of him who dwells in the West at the end of every day daily. His fields are in the fields of Hetp.' Birch's tr.]
[4] [Source.]
[5] [Job 39:13.]
[6] [Ch. 38. 'I am the two Lion- (or twin-) Gods, the second of the Sun, Tum in the Lower Country.' Birch's tr.]
[7] [Ch. 41. '[Oh] Osiris! the revealer of good, the justified, Tum who lights the two Lions.' Birch's tr.]
[8] [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.]
[9] [Brugsch, Dict. Geog.]
[10] [P.2, lines 3 and 4. RP.?]
[11] [Pl. 25.]
[12] [25A.]
[13] [Wisdom of Sol. 18.24.]
[14] [Phaenomena. From Drummond, p. 15. 'The progress of the Sun through the sign of Leo, which, according to Aratus, was represented as a couching lion, is here clearly typified.']
[15] [See hiero. text, Des. Egypte., 2. pl. 91.]
[16] [RP, 10. 137. Chabas.]
[17] [RP, 10. 131. 'Book of Hades,' Lefebure.]
[18] [Discuss - sphinx, etc.]
[19] [Warner, Mummies & Moslems, 371.]
[20] [P. 1. 11, 'Magic Papyrus'. RP, 10, 139]
[21] [Cited by Bartolocci, 2. 161; Bib. Rab. ]
[22] [Source.]
[23] [Source.]
[24] [Renouf, Egypt. Gram. 44.]
[25] ['He says, moreover, that when the Egyptians came up with them, and pursued them, the fire flashed on them from before, and the sea again inundated the path, and that all the Egyptians perished either by the fire or by the return of the waters.' Artabanus' Judaica. Extracted from Eusebius, Praeparatio Evangelica, bk. 10, in Cory, Ancient Fragments, p. 147. See The Phenix, p. 275.]
[26] [Ex. 12:41.]
[27] [Josh. 24.]
[28] [RP, 10, 137, 'Mag. Pap.' Chabas.]
[29] ['Magic Pap.' 8.8. and 9. RP, 10, p. 151-2. See also AE 2:634, 701, NG 2:232. Chabas.]
[30] [Ib. p. 2, 9, 10, 11. RP, 10, 140-1.Chabas.]
[31] [P.3, lines 5, 6, 7. Ib. RP, 10, p. 142. Chabas.]
[32] [Rit. 69. 'He is Osiris, the eldest of the five Gods begotten of Seb.' Birch's tr.]
[33] [Source.]
[34] [Source.]
[35] [Ch. 13:2, 3.]
[36] [Jud. 3:2, 3.]
[37] [Heb. und Chald.]
[38] [Ex. 2:10.]
[39] [Ch. 127. 'There has been made for him the head attire which belongs to him, as dwelling in the hidden place, as the image of the great Waters, true Soul of a created Spirit, prevailing with his hands and arms.' Birch's tr.]
[40] [Source.]
[41] [Strom. 1.]
[42] [2nd ser. pl. 41, line 20.]
[43] [Source.]
[44] [Source.]
[45] [Num. 12:2.]
[46] ['Mag. Pap.' p. 3.; RP, 10, 141. Chabas.]
[47] [Ib. 9. 10. RP, 10, p. 154, Chabas, 'Mag. Pap.']
[48] [Calmet, Dict., see under 'Moses.']
[49] [Hieroglyphica, bk. 1. 14. 'To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And they symbolise by it the habitable world, because they hold that there are seventy-two primitive countries of the world; and because these animals, when brought up in the temples, and attended with care, do not die like other creatures at once in the same day, but a portion of them dying daily is buried by the priests, while the rest of the body remains in its natural state, and so on till seventy-two days are completed, by which time it is all dead. They also symbolise letters by it, because there is an Egyptian race of cynocephali that is acquainted with letters; wherefore, when a cynocephalus is first brought into a temple, the priest places before him a tablet, and a reed, and ink, to ascertain whether it be of the tribe that is acquainted with letters, and whether it writes. The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.' See BB 1:431 for other refs to this verse.]
[50] [Source.]
[51] [Juynboll.]
[52] [Ewald, Hist. 2. 39-40. Martineau.]
[53] [Rit. 17. 'The Gate of the Taser, it is the Gate of the transit of Shu. There is the North Gate, it is the Gate of the doorway; or they are the doors through which his father Tum goes forth when he goes forth to the Eastern horizon of the heaven [saying] to those who belong to his race.' Birch's tr.]
[54] [2 Ch. 31:14.]
[55] ['Mag. Text.' RP, 6, 123. Birch.]
[56] [Birch, Gall. p. 22.]
[57] [Ib.]
[58] [3:4.]
[59] [Ch. 17. 'Says Osiris to the Sun: Come, behold me! The Sun stops himself in the West.' Birch's tr.]
[60] [Ch. 15. 'They say: Glory to thee! arresting thy person "coming, approaching in peace."' Birch's tr.]
[61] [Lepsius, Denk. Abth. 3. l. 31. 6. 32, B.]
[62] [Schoolcraft, Hist. Stat. Ind. Tribes, 5. 406.]
[63] [Ib. 4. 496. Pl. 41.]
[64] ['Mag. Text.' RP, 6, 119-20. Birch. Correct this q.]
[65] [Wilkinson, Mat. Hier. 60, A.]
[66] [RP, 6, 116. 'Mag. Text.' Birch.]
[67] [Num. 12.]
[68] [Num. 20.]
[69] [Juynboll.]
[70] [Source.]
[71] [Ex. 17:8.]
[72] [Deut. 33:?]
[73] [Ex. 17:7.]
[74] [Deut. 33:8.]
[75] ['Mag. Pap.' RP, 10. 149. Chabas.]
[76] [Rit. 32. 'Back, Crocodile of the West, living off those never at rest! What thou hatest is in my belly. I have eaten the limbs of Osiris. I am Set.—Back, Crocodile of the West!' Birch's tr.]
[77] [Birch, Dict. 424-5.]
[78] [Ch. 71. 'Oh seven Chief Powers at the arm of the Balance! the day of judgment, cutting off heads, breaking necks, taking hearts, destroying hearts, making blows in the Pool of Fire!' Birch's tr.]
[79] [Ch. 17. Cannot find.]
[80] [1 Sam. 15:2.]
[81] [Drummond, pl. 2.]
[82] [Hieroglyphica, bk. 2. 81. 'When they would denote a rapacious and inactive man, they portray a CROCODILE WITH THE WING OF AN IBIS ON HIS HEAD; for if you touch him with the wing of an Ibis you will find him motionless.']
[83] [RP, 6. 120. Birch.]
[84] [RP, 10, 141. Chabas, 'Mag. Pap.']
[85] [Ex. 2:5.]
[86] ['Mag. Pap.' p. 2. 4. RP, 10, 140, Chabas.]
[87] [Jud. 5:20.]
[88] [Source.]
[89] [Rit. 149 Vig. Cannot find.]
[90] ['Book of Hades.' RP]
[91] [Pirke R. Eliezer. c. 45.]
[92] [Deut. 33:20.]
[93] [Num. 21:18.]
[94] [Gen. 49:10.]
[96] [Oed. Jud., p.15. 'The constellation of Cepheus, King of Ethiopia, is still represented as a man with a crown on his head, and with a sceptre in his hand. This constellation rises, according to Columella, on th 7th of the Ides of July. Thus Cepheus in the course of some days comes to rise under Leo, of which it continues to be the paratanellon until the Sun enters into the sign of Scorpius.']
[97] [From Drummond, p.15. See note above. Drummond gives no reference for Columella.]
[98] [Ibid., p.16. 'It has been said that the Egyptians were not acquainted with the constellation of Cepheus; but is it probable, that they did not recognise under that name. The Arabians call it Keiphus and Cheic. The former of these names is evidently a corruption from the Greek, but the latter seems to be derived from Hyk, which should be pronounced chyk, with a strong guttural.']
[99] [Drummond, pl. 3.]
[100] [Ch. 17. 'He who has been steeped in resin in the place of Preservation is Osiris; or, it is the Heaven and Earth; or, it is Shu the conqueror of the world in Suten-khen [Bubastis].' Birch's tr.]
[101] [Source.]
[102] [Num. 21:17.]
[103] [Rit. 78. 'For I tell the great whole of Shu [?], they stop a moment for me, Horus takes the things of Osiris to the Gate.' Birch's tr.]
[104] [Of I and O.]
[105] [Source.]
[106] [Drummond. pl. 3 and 16.]
[107] [Conway, Demon, 2. 245.]
[108] [Mishna, tr. 14. ch. 4. 2.]
[109] [Deut. 33:2.]
[110] [Hab. 3:3.]
[111] [Chron. pp. 345 and 347.]
[112] [63:11.]
[113] [Source.]
[114] [Num. 33:2.]
[115] ['Further, he divided the state into 36 nomes and appointed for each of the nomes a god to be worshipped, and for the priests the sacred letters, and that they should be cats and dogs and ibises.' Artabanus, Judaica, from Eusebius, Praeparatio Evangelica, 9. 27. Not in Cory or The Phenix. See Charlesworth, Old Testament Pseudepigrapha, II, 899.]
[116] [Ex. 34:33.]
[117] [Ex. 34:35.]
[118] [Deut. 33:34.]
[119] [Num. 32:3.]
[120] [Deut. 33:21.]
[121] [See pl.]
[122] [Jude, ver. 9.]
[123] [Needs sourcing.]
[124] [Fornander, Poly. Race, 1. 100.]
[125] ['Obelisk of Hatasu,' RP, 12, 134. Renouf.]
[126] [Knorr von Rosenroth, 2, 305.]
[127] [Ch. 17. 'I am the Great Cat which is in the Pool of Persea, which is at Annu [Heliopolis], the night of the battle made to bind the wicked, the day of strangling the enemies of the Universal Lord there.' Birch's tr.]
[128] [Ex. 34:33, 34, 35.]
[129] [Heb. Lex. to O.T.]
[130] [Ch. 17. 'For he has been called cat [by name] Ra, for it is like what he has done, he has made his transformation into a cat; or it is Shu making the likeness [?] of Seb and Osiris.' Birch's tr.]
[131] [Needs sourcing.]
[132] [Ex. 34:30.]
[133] [Tr. Succah, ch.1.]
[134] [Rit. 17. 'The Osiris has seen the Sun who is born in the star [morn] at the thigh of the Great Water [Cow].' Birch's tr.]
[135] [Ch. 89. 'Oh Conductors of the bark of millions of years! led through the Gateway, clearing the paths of heaven and earth! accompany ye the Souls to the mummies. Your hands are full, bearing your ropes; your fists holding your coils!' Birch's tr.]
[136] [Ch. 39. 'I act peaceably, [oh] Sun! I make the haul of thy rope, oh Sun!' Birch's tr.]
[137] [Ch. 102. 'I have come, I have divided the bladebone, I have twisted the shoulder, I have approached Men. I do not fall at the towing of the Sun.' Birch's tr.]
[138] [Ch. 17. 'The Sun in his egg, gleaming in orb, shining from his horizon, floating in his clouds, who hates sins, forced along by the conducting of Shu, without an equal among the Gods, who gives blasts of flame from his mouth, illuminating the world with his splendour.' Birch's tr.]
[139] [Gill, Myths. 61-2.]
[140] [Walpole, Four Years, 2. 375.]
[141] [Schoolcraft, Oneota, 75.]
[142] [Powell, Nat, 29/1/80.]
[143] [Rit. 132. 'I am the Lion-God coming forth with a bow. What I have shot at is the Eye of Horus. It is at the time when the Osiris sought the well, going in peace.' Birch's tr.]
[144] [McLennan]
[145] [RP, 6, 108-9. 'Dest. Man.' Naville.]
[146] [Not. Ext.]
[147] [Chr. Sam. 52.]
[148] [Josh. 1:2.]
[149] [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.]
[150] [Ch. 69. 'The Osiris does not arrive deceived, or proud (?); Osiris has gone well and proud. Osiris, the revealer of good, the justified, has been at peace; he rules Tattu, he is in its teeth [corner]; the East wind blows on his head, the North wind rustles in [his] hair, the West wind on [his] shoulders, when he has gone round the heaven at its Southern shoulder saying that to the Osiris are given the winds of the West, to eat and drink the food of those belonging to the Sun.' Birch's tr.]
[151] [Ch. 24. 'When I have got the charm from each place in which I have been, of that person who has been to me, swifter than the Dogs following the Shu or the Shade.' Birch's tr.]
[152] [Deut. 1:35, 36.]
[153] [Drummond, Oed, Jud. pl. 3.]
[154] [Num. 13:32, 33.]
[155] [Ch. 150. 'Oh Greatest of possessions in the Fields of the Aahenru [Elysium]! Its wall is of earth. The height of its corn is seven cubits, the ears are two, its stalks are three cubits [said] by the Spirits seven (cubits) in length.' Birch's tr.]
[156] [1 Sam.17:4.]
[157] [Needs sourcing.]
[158] [Deut. 2:11.]
[159] [Gen. 14:10.]
[160] [Ch. 99. Cannot find.]
[161] [Gen. 14:3.]
[162] [Needs sourcing.]
[163] [Diodorus, Bk. 1.]
[164] [Geog.]
[165] [Needs sourcing.]
[166] [RP, 6, 116. Birch.]
[167] [Josh. 3:16.]
[168] [Hipparchus, discuss. Drummond, pl. 3.]
[169] [Josh. 24:32.]
[170] [Diodorus, 20:68.]
[171] [Ps. 81:5.]
[172] [Ch. 90. 'The Punishers of Shu, who come behind thee to cut off thy head, to chop off thy hand, do not see thee, performing the robbery of his Lord ... Come to me, not come to me. I listen, speak thou; the Punishers of Shu have turned away.' Birch's tr.]
[173] [See above note.]
[174] [Jud. 1.]
[175] [Ch. 24. 'When I have got the charm from each place in which I have been, of that person who has been to me, swifter than the Dogs following the Shu or the Shade ... The Osiris shoots through every place in which he has been, through a person who has been to him swifter than the Dogs following after Shade. As the Gods create in silence, giving a delivery like the Sun to him, burning the mouths of the Gods. The Osiris has made there his charms to the person who has been to him swifter than the Dogs following Shade, or the Person of Shu.' Birch's tr.]
[176] [Jud. 1:10.]
[177] [Windischmann, Zor. Stud. 138.]
[178] [Bancroft, Native Races, 3. 365. 'To the eastern part of the House of the Sun, as the ancients said, were taken up all the soldiers that died in war. When the sun rose in the morning these brave men decorated themselves in their panoply of war, and accompanied him toward the mid-heaven, shouting and fighting, apparently in a sham or review battle, until they reached the point of noon-day, which was called nepantlatonatiuh. At this point the heroines whose home was in the west of heaven, the mocioaquezque, the valiant women, dead in childbed, who ranked as equal with the heroes fallen in war, met these heroes and relieved them of their duty as guards of honor of the sun. From noon till night, down the western slope of light, while the forenoon escort of warriors were scattered through all the fields and gardens of heaven, sucking flowers till another day should call them anew to their duty, the women, in panoply of war, just as the men had been, and fighting like them with clashing shields and shouts of joy, bore the sun to his setting; carrying him on a litter of quetzales, or rich feathers, called the quetzal-apanecaiutl. At this setting-place of the sun the women were, in their turn, relieved by those of the under-world, who here came out to receive him. For it was reported of old by the ancients that when night began in the upper world the sun began to shine through hades, and that thereupon the dead rose up from their sleep and bore his shining litter through their domain. At this hour too the celestial women, released from their duty in heaven, scattered and poured down through the air upon the earth, where, with a touch of the dear nature that makes the world kin, they are described as looking for spindles to spin with, and shuttles to weave with, and all the old furniture and implements of their housewifely pride.']
[179] [Ch. 119. 'Depart, oh Osiris! Go round the heaven with the Sun; see the Spirits; thou art the only one going with the Sun; I have said to thee, oh Osiris! I am the divine ancestor, I have spoken, I have transformed, I do not stop it [the Rusta] daily.' Birch's tr.]
[180] [Ch. 130. 'He has prepared millions, he has passed his billions. They have allowed the Osiris to go. The circle of the ministers of the Sun is before him, his blessings are after him. Come. Truth exclaims, she approaches her Lord; glory is given to the Universal Lord. The Osiris has taken a stick, he has struck Nuher [Firmament] with it. It has given glorious light, as if he had never been at rest. He has announced to the Sun what be has done; he has dissipated the injury; he has seen his blessings, he has set in order his boatmen, he has gone round, he has gone forth to the boat in the heaven. He has risen from An tu. The Osiris his eye reposes, his legs sit in the great boat of Khepra, he is made; his words are made. He then goes round the heaven to the West. The Shades [stars] stand without joy for him. They receive the tow-line of the Sun from his ministers. The Sun goes round, he has seen Osiris, he has ordered Osiris in peace, he is neither stopped nor turned away, he has not been taken; [is said] by the fire of thy orb. Nothing comes out of thy mouth to him by which he has been turned away. The Osiris does not walk among the crocodiles, what he hates is the fishers. They have not pursued him. The Osiris comes to thy boat, he takes thy seat. He has taken thy body. He goes along the path of the Sun. He prays to stop that noose coming out of the fire to thy boat. That great leg, the Osiris knows it; it does not follow thy boat when the Osiris is in it. He has made the divine food of the Gods, the meals of the Spirits.' Birch's tr.]
[181] [Rit. 39. '[Is said] by Athor, the Sun he comes forth, receive your weapons.—Oh! [is said] by Nupe, Come ye [we come]. The wicked who comes against "Him, who is in his Chest," has been stopped; he is the one, or he alone, takes the hands of the Universal Lord. He is not stopped by the Gods.' Birch's tr.]
[182] [Ch. 17. 'For those who are in the Pool of the Persea, which is in Annu [Heliopolis], are those born wicked justifying what they do. For the night of the battle their march is from the East of the heaven. The battle is made in heaven and on the whole earth.' Birch's tr.]
[183] [Ch. 17. 'The Sun is in his rising when the rule which he has made begins, the Sun begins, rising in Suten Khen [Bubastis]; being in existence, Nu elevates the firmament; he is on the floor which is in Sesennu [Hermopolis]. He has strangled the children of wickedness on the floor of those in Sesen [Hermopolis].' Birch's tr.]
[184] [Ch. 133. 'THE Sun rises from his horizon, his Gods are behind him. When he comes forth from the Amenti, the despisers [?] fall down in the eastern horizon of the heaven at the words of Isis. She has prepared the path of the Sun, the great chief.' Birch's tr.]
[185] [Ch. 49. 'I am the Sun coming forth from the horizon against my enemies. He does [or is] not taken by me. I have adjusted my hand by [as] the Lord of the Crown, raising the legs as the Leg-raiser. My enemies have not made me to fall.' Birch's tr.]
[186] [Ch. 89. 'Oh Conductors of the bark of millions of years! led through the Gateway, clearing the paths of heaven and earth! accompany ye the Souls to the mummies. Your hands are full, bearing your ropes; your fists holding your coils! Ye bruise the accusers, the boat rejoices, forth comes the good God in peace; then ye make my Soul, at your thigh, in the East of the heaven.' Birch's tr.]
[187] [Ch. 127. 'Hail, ye Gods of the Orbit, dwelling in the West! Hail, ye Lords, keepers of the Gate! Come along, appear before Osiris, get ready, worship, arrange ye the enemies of the Sun? Shine ye, dissipate ye your darkness! Behold ye your chief! live ye as he lives. Hail ye him who is in his disk! pass ye me to your road. My Soul enters your recesses, I am one of ye. I put forth blows against the pep [Apophis], strangle ye the wicked in the West.' Birch's tr.]
[188] [Ch. 134. 'Hail, oh thou Sun in his ark shining with his light, gleaming with his gleam! detaining millions at his wish, placed in the face of those who see; the Creator in the midst of his boat, who smiteth the Apophis daily, say for the children of Seb, who smiteth the enemies of Osiris, they are crushed by the boat. Horus smites off their heads to the heaven (as) for the fowls, their thighs to the earth for wild beasts, to the waters for the fishes. The Osiris crushes all evil Spirits, male or female, whether they go from heaven or earth, come out of the waters or cross from the tips of the stars. Thoth cuts them up, a stone out of the buildings of those who possess the ark of Osiris [?]. 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. For the Osiris crushes them in the boat of his father the Sun. Horus is the Osiris. His mother Isis produced him, Nephthys nursed him, likewise they made the conspirators of Set to turn back for Horus. When they see the crown placed before him they fall down an their faces. Osiris Onnophris has made his justification against his enemies in heaven, on earth, amongst the chief of the Gods and Goddesses.' Birch's tr.]
[189] [Bancroft, Native Races, 3. 274. 'Huemac, or Huematziri, conducted the civil government as the companion of Quetzalcoatl, and wrote the code of the nation. Quetzalcoatl is said to have been a white man (some gave him a bright red face), with a strong formation of body, broad forehead, large eyes, black hair, and a heavy beard. He always wore a long white robe; which, according to Gomara, was decorated with crosses; he had a mitre on his head and a sickle in his hand. At the volcano of Cotcitepec, or Tzatzitepec, near Tulla, he practised long and numerous penances, giving thereby an example to his priests and successors. The name of this volcano means the mountain of outcry; and when Quetzalcoatl gave laws, he sent a crier to the top of it, whose voice could be heard three hundred miles off. He did what the founders of religions and cults have done in other countries: he taught the people agriculture, metallurgy, stone-cutting, and the art of government.']
[190] [Josh. 6:16-20]
[191] [Bancroft, Native Races, 3. 284. 'The Toltecs, a traditional prehistoric people, after leaving their original northern home Huehuetlapallan (that is, Old-red-land) chose Tulla, north of Ariahuac as the first capital of their newly founded kingdom. Quetzalcoatl was their high-priest and religious chief at this place. Huemac, or Huematziri, conducted the civil government as the companion of Quetzalcoatl, and wrote the code of the nation.']
[192] [Schoolcraft, 1. 467, pl. 58.]
[193] [Discuss.]
[194] [Stephens, Travels in Yucatan?]
[195] [Needs sourcing.]
[196] [Ex. 9:35.]
[197] [P. 136. A New Pantheon, etc.]
[198] [Ch. 46. 'Oh youthful Gods! or two youths of Shu, or from his way in the Gate, prevailing by his papyrus, prevailing those who see the light, I allow my arm to be ...' Birch's tr.]
[199] [Needs sourcing.]
[200] ['Mag. Pap.' 2. 7-8. RP, 10. 140, Chabas.]
[201] [Ibid?]
[202] ['Mag. Pap.' 8, 9, 8. 11, RP, 10, 152. Chabas]
[203] [Hist. bk. 5.2.]
[204] ['Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph.' From Josephus, Against Apion, bk. 1, ch. 32. In Cory, Ancient Fragments, p. 143. See also Van der Horst, Egyptian Priest, p. 9; Budge, The Mummy, pp. 113-8.]
[205] [Ib. bk. 5.]
[206] [Mor. Symp. bk. 4. Quaest. 5.]
[207] [Diodorus, bk. 34, in Photius. Booth.]
[208] [Is. 65:4.]
[209] [Needs sourcing.]
[210] [Ps. 132:17, 18.]
[211] [49:10, 11.]
[212] [Needs sourcing.]
[213] ['Book of Hades,' RP, 10, 130. Lefebure—see also NG 2:452, AE 2:647 and NG 1:365.]
[214] [Num. 24:17-19.]
[215] [Zech. 9:9.]
[216] [Massey's own words.]
[217] [Moures.]
[218] [Needs sourcing.]
[219] [Bk. 4, Quaest. 5.]
[220] [Albiruni, 200, 202.]
[221] [Ant. 2.10.]
[222] [Hist. Nat. 10, 28.]
[223] [Ant. bk. 2. 10, 2.]
[224] [Num. 12:1.]
[225] [Of I and O.]
[226] [Needs sourcing.]
[227] [Needs sourcing.]
[228] ['Hymn to Amen-Ra,' in RP, 2, Goodwin.]
[229] [Granite Altar, Turin. List of Gods, no. 18. Birch, T or P SBA.]
[230] [Egyptian Saloon, 6689. Brit. Mus.]
[231] [Arcad. c. 37.]
[232] [ARSB, 5. 306.]
[233] ['Mag. Pap.' 5. 3, 4. RP, 10. 145, Chabas]
[234] [Birch, Egypt.. Gal. 6.]
[235] [Sale, The Koran, 'Prel. Disc.' 'From the identity of names it has been generally imagined by Christian writers that the Korân here confounds Mary the mother of Jesus, with Mary or Miriam the sister of Moses and Aaron.' This may not be correct ref. but there is no other poss.]
[236] [Weil, Legends, 101.]
[237] [Is. 1:11. Amos, 5:22.]
[238] [2 Sam. 6:13.]
[239] [Needs sourcing.]
[240] [2:12.]
[241] ['In passages where the Bible itself gives no reason for the choice or origin of a name, the Agada quite independently gives its own etymological reason: this peculiarity occurs excessively often (e.g. in the etymology of the name Miriam in the Midrash to the Song of Songs, II. 12, that of the names of the two midwives Shiphrah and Puah, who in addition are identified with Jochebed and Miriam, in the Talmud Bab. tr. Sota, fol. 11. b, etc.).']
[242] [Cited in Goldziher, Mythology Among the Hebrews, p. 337. See note 241 above.]
[243] [Talmud,
cited by Polano, p. 126. 'And the day was hot and sultry, and the air
oppressive, and many of the people came to find relief from the exhausting heat
in the cooling waters of the Nile. Bathia, the daughter of Pharaoh, came with
this purpose attended by her maidens, and entering the water she chanced to see
the box of bulrushes, and pitying the infant she rescued him from death.
Many were the names given to the infant thus miraculously preserved. Bathia
called him "Moses," saying, "I have drawn him from out the water," his father
called him "Heber," because he was reunited to his family; his mother called him
"Yekuthiel," "for," said she, "I hoped in God," his sister called him "Yarad,"
saying, "I went down to the river to watch him;" Aaron, his brother, called him
"Abigedore," for God had repaired the breach in the house of Jacob, and the
Egyptians ceased from that time to cast the infants into the water; his
grandfather called him "Abi Socho," saying, "for three months he was hidden,"
and the children of Israel called him, "Shemaiah Ben Nethand," because in his
day God heard their groaning and delivered them from their oppressors.']
[244] [Needs sourcing.]
[245] [Needs sourcing.]
[246] [Needs sourcing.]
[247] [Needs sourcing.]
[248] ['Mag. Pap.' RP, 10, 138. Chabas.]
[249] [Ex. 9:35.]
[250] [Needs sourcing.]
[251] [Needs sourcing.]
[252] [Needs sourcing.]
[253] [Is. 55:3, 4.]
[254] [Lev. 20:17.]
[255] [Jer. 30:9.]
[256] [Zech. 12:8.]
[257] [Hos. 3:5.]
[258] [Ez. 37:24.]
[259] [Ez. 34:23.]
[260] [Is. 9:7.]
[261] [Ch. 18. 'The setting up the Tat in Tattu means the shoulder of Horus who dwells in Skhem.' Birch's tr.]
[262] [Is. 16:5.]
[263] [11:3, 4.]