A BOOK OF THE BEGINNINGS

NOTES TO SECTION 16

[1] [Rit. 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. Cf. Renouf.]

[2] [Source.]

[3] [Rit. 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. Cf. Renouf.]

[4] [Rit. ch. 78. Cf. Renouf.]

[5] [Job 39:13. 'Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?']

[6] [Rit. ch. 38. 'I am the two Lion- (or twin-) Gods, the second of the Sun, Tum in the Lower Country.' Birch's tr. Cf. Renouf.]

[7] [Rit. ch. 41. '[Oh] Osiris! the revealer of good, the justified, Tum who lights the two Lions.' Birch's tr. Cf. Renouf.]

[8] [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.]

[9] [Brugsch, Dictionary of Geography.]

[10] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 139.]

[11] [Pl. 25.]

[12] [25A.]

[13] [Wis. of Sol. 18:24-25. 'When the dead had already fallen in heaps one on another, he interposed himself and beat back the divine wrath, barring its 24 line of attack upon the living. On his long-skirted robe the whole world was represented; the glories of the fathers were engraved on his four rows 25 of precious stones.' NEB version.]

[14] [Phaenomena. 'The progress of the Sun through the sign of Leo, which, according to Aratus, was represented as a couching lion, is here clearly typified.' From Drummond,  Œdipus Judaicus, p. 15.]

[15] [See text in Description de l'Egypte, vol. 2, pl. 91.]

[16] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 137.]

[17] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 131.]

[18] [The enigma of the sphinx is one of the questions that were posed to the candidate in the Mysteries: What crawls in the morning, has two legs at midday, and three in the evening? The answer is man, and the three stages of life he passes through; the child, the adult, the old man, before entering the grave, only to be born again as a new babe.]

[19] [Warner, Mummies & Moslems, p. 345-6. 'Take the elongated figures on the ceiling, stretching fifty feet across, the less bent down on one side and the head the other; or such a picture as this:—a sacred boat having a crocodile on the deck, on the back of the crocodile a human head, out of the head a long stick protruding which bears on its end the crown of Lower Egypt; or this conceit:—a small boat ascending a cataract. bearing a huge beetle (scarabaeus) having a ram's head, and sitting on each side of it a bird with a human head. I think much of this work is pure fancy.']

[20] [Chabas, 'Magic Papyrus'. RP, 10, 135. See p. 139, P. 1, 11,]

[21] [Cited by Bartolocci, Bibliotheca Magna Rabbinica, vol. 2, p. 161.]

[22] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 148.]

[23] [Ibid., RP, 10, 135. See p. 148.]

[24] [Renouf, Egyptian Grammar, p. 44.]

[25] [Artabanus, Judaica. '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.' Extracted from Eusebius, Praeparatio Evangelica, bk. 10, in Cory, Ancient Fragments, p. 147. See also The Phenix, p. 275.]

[26] [Ex. 12:41. 'And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.']

[27] [Josh. 24:6-7. 'And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea.
    And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season.']

[28] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 137.]

[29] [Ibid., RP, 10, 135. See pp. 151-2. See also AE 2:634, 701, NG 2:232.]

[30] [Ibid., RP, 10, 135. See p. 140-1]

[31] [Ibid., RP, 10, 135. See p. 142.]

[32] [Rit. ch. 69. 'He is Osiris, the eldest of the five Gods begotten of Seb.' Birch's tr. Cf. Renouf.]

[33] [Book of Jasher, 30:4. 'Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, gathered themselves together, and went up, they, and all their hosts: and they encamped before Gibeon, and they made war against it.' Note, this work is considered a forgery by most authorities.]

[34] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 142.]

[35] [Josh. ch. 13:2-3. 'This is the land that yet remaineth: all the borders of the Philistines, and all Geshuri,
    From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites.']

[36] [Jud. 3:2-3. 'Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;
    Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baalhermon unto the entering in of Hamath.']

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

[38] [Ex. 2:10. 'And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.']

[39] [Rit. 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. Cf. Renouf.]

[40] [The Antiquities of the Jews, bk. 1, 9, 5-6. 'Thermuthis was the king's daughter. She was now diverting herself by the banks of the river; and seeing a cradle borne along by the current, she sent some that could swim, and bid them bring the cradle to her. When those that were sent on this errand came to her with the cradle, and she saw the little child, she was greatly in love with it, on account of its largeness and beauty; for God had taken such great care in the formation of Moses, that he caused him to be thought worthy of bringing up, and providing for, by all those that had taken the most fatal resolutions, on account of the dread of his nativity, for the destruction of the rest of the Hebrew nation. Thermuthis bid them bring her a woman that might afford her breast to the child; yet would not the child admit of her breast, but turned away from it, and did the like to many other women. Now Miriam was by when this happened, not to appear to be there on purpose, but only as staying to see the child; and she said, "It is in vain that thou, O queen, callest for these women for the nourishing of the child, who are no way of kin to it; but still, if thou wilt order one of the Hebrew women to be brought, perhaps it may admit the breast of one of its own nation." Now since she seemed to speak well, Thermuthis bid her procure such a one, and to bring one of those Hebrew women that gave suck. So when she had such authority given her, she came back and brought the mother, who was known to nobody there. And now the child gladly admitted the breast, and seemed to stick close to it; and so it was, that, at the queen's desire, the nursing of the child was entirely intrusted to the mother.
    Hereupon it was that Thermuthis imposed this name Mouses upon him, from what had happened when he was put into the river; for the Egyptians call water by the name of Mo, and such as are saved out of it, by the name of Uses: so by putting these two words together, they imposed this name upon him. And he was, by the confession of all, according to God's prediction, as well for his greatness of mind as for his contempt of difficulties, the best of all the Hebrews, for Abraham was his ancestor of the seventh generation. For Moses was the son of Amram, who was the son of Caath, whose father Levi was the son of Jacob, who was the son of Isaac, who was the son of Abraham. Now Moses's understanding became superior to his age, nay, far beyond that standard; and when he was taught, he discovered greater quickness of apprehension than was usual at his age, and his actions at that time promised greater, when he should come to the age of a man. God did also give him that tallness, when he was but three years old, as was wonderful. And as for his beauty, there was nobody so unpolite as, when they saw Moses, they were not greatly surprised at the beauty of his countenance; nay, it happened frequently, that those that met him as he was carried along the road, were obliged to turn again upon seeing the child; that they left what they were about, and stood still a great while to look on him; for the beauty of the child was so remarkable and natural to him on many accounts, that it detained the spectators, and made them stay longer to look upon him.' Whiston's tr.]

[41] [Stromata, bk. 1.23. 'Thereupon the queen gave the babe the name of Moses, with etymological propriety, from his being drawn out of "the water,"—for the Egyptians call water "mou,"—in which he had been exposed to die. For they call Moses one who "who breathed [on being taken] from the water." It is clear that previously the parents gave a name to the child on his circumcision; and he was called Joachim. And he had a third name in heaven, after his ascension, as the mystics say— Melchi.' ANCL, 4, 451.]

[42] [Egyptian Inscriptions from the British Museum and other Sources, 2nd ser., pl. 41, line 20.]

[43] [Suidæ Lexicon.]

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

[45] [Num. 12:2. 'And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.']

[46] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 141.]

[47] [Ibid., RP, 10, 135. See p. 154.]

[48] [Calmet's Great Dictionary of the Holy Bible, see under 'Moses,' p. 684. 'The rabbins do not content themselves with the miracles that Scripture relates of Moses, but add many particulars of a spurious description; as, for example, that he was born circumcised; that the daughter of Pharaoh, who found him on the banks of the Nile, was leprous, and that as soon as she touched the ark in which the infant lay, she was immediately cured; that when it was known to Pharaoh that Moses had killed an Egyptian, he condemned him to lose his head; but God permitted that his neck should become as hard as a pillar of marble, and the rebound of the sword killed the executioner.']

[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] [Gen. 49:9. 'Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?']

[51] [Juynboll, Chronicon Samaritanum.]

[52] [Ewald, The History of Israel, (1883 ed.), vol. 2, pp. 267-8. 'Thus he never, like Moses, became in the time of the nation's decadence a favourite subject for new literary activity: only a few minor regulations for the administration of the land, and a prayer against the Heathen, are ascribed to him by the later Jews; and indeed only by the Talmudists. But the Samaritans, in the centuries immediately preceding and succeeding the birth of Christ, having fallen into a state of ever-deepening hostility to the Jews, naturally seized with eagerness upon the memory of Joshua, the great successor of Moses, who had given glory to the old central region which they themselves in habited. The Samaritan Book of Joshua is the product of this deplorable enmity and prejudice; it is nothing but a general history of the Postmosaic period, composed late in the middle age, from the narrow Samaritan point of view; in which the life of Joshua and the last days of Moses! are de scribed very fully, but quite unhistorically, and a wild imagination unites with the least possible comprehension of the Biblical books to produce a most unpleasing whole, which in tone and temper more resembles an Islamite story-book of the degenerate period after the Crusades, than a Biblical narrative.']

[53] [Rit. ch. 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. Cf. Renouf.]

[54] [2 Ch. 31:14. 'And Kore the son of Imnah the Levite, the porter toward the east, was over the freewill offerings of God, to distribute the oblations of the LORD, and the most holy things.']

[55] [Birch, 'Egyptian Magical Text,' RP, 6, 113. See p. 123.]

[56] [Birch, Gallery of Antiquities, p. 22. 'The deity named in the hieroglyphical texts Meui or Moui, light and reason, personified the intellectual power of the sun, and frequently appeared under the name of Emphe, i.e. the leader of the heaven, apparently the Emeph of Iamblichus. The form of Moui is comparatively of rare appearance in the temple, and he was depicted wearing on his head a feather, the determinative of his name, or a feather and solar disk; his limbs coloured red to indicate his earthly function, or green, his infernal.']

[57] [Ibid., p. 22. 'The hieroglyphic legend of this chapter records that Moui, the abime of the heaven on the steps of the inhabitants of Eshmoun (Hermopolis), afflicts (?) the race of the wicked on the steps of the residents in Eshmoun. In the same text he is identified with Re and Athom. Figures of this deity are seldom, if ever, met with in metal, but excessively common in porcelain. Sometimes he elevates merely his hands, the modeller having omitted the disk. Other figures coarsely delineate his form in profile; but the present' (fig. 39) and another of the same collection are distinguished for an elaborate finish of details and excellence of work, rarely met with in works of this material.']

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

[59] [Rit. ch. 17. 'Says Osiris to the Sun: Come, behold me! The Sun stops himself in the West.' Birch's tr. Cf. Renouf.]

[60] [Rit. ch. 15. 'They say: Glory to thee! arresting thy person "coming, approaching in peace."' Birch's tr. Cf. Renouf.]

[61] [Lepsius, Denkmäler aus Aegypten und Aethiopien, vol. 3, p. l. 31. 6. 32, B.]

[62] [Schoolcraft, Historical and Statistical Information Respecting the History, Condition, and Prospects of the Indian Tribes of the Untied States, vol. 5, p. 406. 'The origin of man is variously related. By the Iroquois traditions, Atahensic, the mother of mankind, was cast out of heaven, and received on the ocean of chaos, on the back of a turtle, where she was delivered of twin sons. Areasko is the Iroquois God of war. In Algonquin mythology, the mother of Manabozho fell through the moon into a lake. He became the killer of monsters, and survived a deluge. His brother, Chebiabo, is the keeper of the land of the dead. Pauguk is a skeleton, who hunts men with a bow and arrows. Weeng is the spirit of somnolency. He has myriads of tiny invisible aids, resembling gnomes, who, armed with war-clubs, creep up to the foreheads of men, and by their blows compel sleep. Iagoo represents the class of Munchausen story-tellers. Each of the cardinal points is presided over by a mythological personage. Kabaun governs the West; Waban, the East; Shawano, the South, &c. Many of the planets are transformed adventurers. An animal of the mustela family in the north, sprang from a high mountain into heaven, and let out the genial summer atmosphere. The Thunderers are a reverend body of warriors, armed with long spears, arrows, and shields. Winter, Spring, Summer, and Autumn, are personified. Transformations are the poetic machinery of the wigwam stories.' (Or Archives of Aboriginal Knowledge, vol. 5, p. 409.)]

[63] [Ibid., vol. 4, p. 496, pl. 41. (Or Archive of Aboriginal Knowledge, vol. 4, p. 496, pl. 41.)]

[64] [Birch, 'Egyptian Magical Text,' RP, 6, 113. See pp. 119-20.]

[65] [Wilkinson, Materia Hieroglyphica, pl. 40, A. 'The first figure represents the goddess Selk, with her emblem, the scorpion, on her head. She was one of the deities of Ament, but I am not acquainted with her peculiar office. She also bears instead of a head, a half circle, resembling the hieroglyphic which signifies wife.']

[66] [Birch, 'Egyptian Magical Text,' RP, 6, 113. See p. 116.]

[67] [Num. 12:10. 'And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.']

[68] [Num. 20:1. 'Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.']

[69] [Juynboll, Chronicon Samaritanum.]

[70] [Rit. ch. 33. Cf. Renouf.]

[71] [Ex. 17:8. 'Then came Amalek, and fought with Israel in Rephidim.']

[72] [Deut. 33:8. 'And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.']

[73] [Ex. 17:7. 'And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?']

[74] [Deut. 33:8. 'And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.']

[75] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 149.]

[76] [Rit. ch. 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. Cf. Renouf.]

[77] [Birch, Dictionary of Hieroglyphics, pp. 424 & 425.]

[78] [Rit. 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. Cf. Renouf.]

[79] [Rit. ch. 17. The name is Beba, not Baba. See p. 177 of Rit. Cf. Renouf.]

[80] [1 Sam. 15:2. 'Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt.']

[81] [Drummond, Œdipus Judaicus, Allegory in the Old Testament, 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] [Birch, 'Egyptian Magical Text,' RP, 6, 113. See p. 120.]

[84] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 141.]

[85] [Ex. 2:5. 'And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it.']

[86] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 140.]

[87] [Jud. 5:20. 'They fought from heaven; the stars in their courses fought against Sisera.']

[88] [The Library, bk. 1. See p. 27.]

[89] [Rit. ch. 149. See vignette at bottom of this ch. Cf. Renouf.]

[90] [Lefebure, 'Book of Hades.' RP, 10, 79. See p. 134.]

[91] [Pirke R. Eliezer. c. 45.]

[92] [Deut. 33:20. 'And of Gad he said, Blessed be he that enlargeth Gad; he dwelleth as a lion, and teareth the arm with the crown of the head.']

[93] [Num. 21:18. '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.']

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

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

[96] [Œdipus Judaicus, Allegory in the Old Testament, 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 the 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.' See full text here.]

[97] [From Drummond, ibid., p. 15. See note above. Drummond gives no ref. 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, ibid., pl. 3.]

[100] [Rit. 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. Cf. Renouf.]

[101] [Deut. 33:20-21. 'And of Gad he said, Blessed be he that enlargeth Gad; he dwelleth as a lion, and teareth the arm with the crown of the head.
    And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.'
See Rashi's Commentary.]

[102] [Num. 21:17. 'Then Israel sang this song, Spring up, O well; sing ye unto it.']

[103] [Rit. ch. 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. Cf. Renouf.]

[104] [Of Isis and Osiris, ch. 65.]

[105] [Gen. 49:11. 'Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.']

[106] [Drummond. Œdipus Judaicus, pls. 3 and 16.]

[107] [Conway, Demonology and Devil Lore, vol. 2, p. 245. '"But," says Professor King (Gnostics, p. 52), "a dispassionate examiner will discover that these two zealous Fathers somewhat beg the question in assuming that the Mithraic rites were invented as counterfeits of the Christian Sacraments; the former having really been in existence long before the promulgation of Christianity." Whatever may have been the incidents in the life of Christ connected with such things, it is certainly true, as Professor King says, that these "were afterwards invested with the mystic and supernatural virtues, in a later age insisted upon as articles of faith, by succeeding and unscrupulous missionaries, eager to outbid the attractions of more ancient ceremonies of a cognate character."' In the porch of the Church Bocca della Verita at Rome, there is, or was, a fresco of Ceres shelling corn and Bacchus pressing grapes, from them falling the elements of the Eucharist to a table below. This was described to me by a friend, but when I went to see it in 1872, it had just been whitewashed over. I called the attention of Signor Rosa to this shameful proceeding, and he had then some hope that this very interesting relic might be recovered.']

[108] [Mishna, tr. 14, ch. 4. 2.]

[109] [Deut. 33:2. 'And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.']

[110] [Hab. 3:3. 'God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.']

[111] [Chronology of the Ancient Nations, p. 345. 'According to astronomers, they stand on the mane of Leo. The most southern star of them they call the Heart of the Royal Lion; it rises when Suhail rises in Alhijaz. Suhail is the 44th star of Argo Navis, standing over its oar.']

[112] [Is. 63:11. 'Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?']

[113] [Sumer ou Accad.?]

[114] [Num. 33:2. 'And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.']

[115] [Artabanus, Judaica. '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.' From Eusebius, Praeparatio Evangelica, 9. 27. Not in Cory or The Phenix. See Charlesworth, Old Testament Pseudepigrapha, vol. 2, p. 899.]

[116] [Ex. 34:33. 'And till Moses had done speaking with them, he put a veil on his face.']

[117] [Ex. 34:35. 'And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the veil upon his face again, until he went in to speak with him.']

[118] [Deut. 32:49. 'Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession.']

[119] [Num. 32:3. 'Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon.']

[120] [Deut. 33:21. 'And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.']

[121] [See plate.]

[122] [Jude 1:9. 'Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.']

[123] [Goodwin, Upon an Inscription in the Reign of Shabaka.]

[124] [Fornander, Polynesian Race, vol. 1, p. 100. 'In the famous Hawaiian legend of Hiaka-i-ka-poli-o-Pele, it is said that when "Hiaka" went to the island of Kauai to recover and restore to life the body of Lohiau, the lover of her sister "Pele," she arrived at the foot of the Kalalau mountain shortly before sunset, and being told by her friends at Haena that there would not be daylight sufficient to climb the Pali (mountain) and get the body out of the cave in which it was hidden, she prayed to her gods to keep the sun stationary, i ka muli o Hea, "over the brook, pool, or estuary of Hea," until she had accomplished her object. The prayer was heard, the sun stood still, the mountain was climbed, the guardians of the cave vanquished, and the body recovered. What previous legend, if any, had been culled and applied to furnish this episode of the Hiaka legend, I cannot say. If the Hebrew legend of Joshua, or a Cushite version, gave rise to it, it only brings down the community of legends a little later in time. And so would the allusion in the legend of Naula-a-Maihea, the Oahu prophet who left Oahu for Kauai, was upset in his canoe, was swallowed by a whale, and thrown up alive on the beach of Wailua, Kanai, unless the legend of Jonah, with which it corresponds in a measure, as well as the previous legend of Joshua and the sun, were Hebrew anachronisms, compiled and adapted in later times from long antecedent materials, of which the Polynesian references are but broken and distorted echoes, bits of legendary mosaic, displaced from their original surroundings, and made to fit with later associations.']

[125] [Renouf, 'Obelisk of Hatasu,' RP, 12, 127. See p. 134.]

[126] [Knorr von Rosenroth, Kabbala Denudata, vol. 2, p. 305.]

[127] [Rit. 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. Cf. Renouf.]

[128] [Ex. 34:33-35. 'And till Moses had done speaking with them, he put a veil on his face.
    But when Moses went in before the LORD to speak with him, he took the veil off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.
    And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the veil upon his face again, until he went in to speak with him.']

[129] [A Hebrew Lexicon to the Books of the Old Testament.]

[130] [Rit. 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. Cf. Renouf.]

[131] [Avesta, yasna, 4.45. 'Then we make them known: to the mountain Ushidarena, created by Mazda, possessed of pure brightness, to all mountains which are endued with pure brightness, endued with much brightness, created by Mazda, to the kingly majesty created by Ahura-Mazda, the imperishable majesty created by Mazda, for praise, for adoration, satisfaction, and laud.' Tr., Bleeck, vol. 2, p. 42.]

[132] [Ex. 34:30. 'And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.']

[133] [Treatise Succah, ch.1.]

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

[135] [Rit. 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. Cf. Renouf.]

[136] [Rit. ch. 39. 'I act peaceably, [oh] Sun! I make the haul of thy rope, oh Sun!' Birch's tr. Cf. Renouf.]

[137] [Rit. 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. Cf. Renouf.]

[138] [Rit. 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. Cf. Renouf.]

[139] [Gill, Myths and Songs from the South Pacific, pp. 61-2. 'Maui had secured fire for the advantage of mortals, had elevated the sky; but there remained one great evil to be remedied the sun had a trick of setting every now and then, so that it was impossible to get through any work. Even an oven of food could not be prepared and cooked before the sun had set. Nor could a "karakia," or incantation to the gods, be chanted through ere they were overtaken by darkness. Maui resolved to remove this great evil.
    Now Ra, or the Sun, is a living creature and divine; in form resembling a man, and possessed of fearful energy. His golden locks are displayed morning and evening to mankind. Buataranga advised her son not to have anything to do with Ra, or the Sun, as many had at different times endeavoured to regulate his movements, and had all signally failed. But the redoubtable Maui was not to be discouraged. He resolved to capture the Sun-god Ra, and compel him to obey the dictates of his conqueror.
    Maui now carefully plaited six great ropes of strong cocoa-nut fibre, each composed of four strands, and of a great length. These wonderful cords of his were named by the inventor Aei-ariki, i.e. royal nooses. Maui started off with his ropes to the distant aperture through which the Sun climbs up from Avaiki, or the land of ghosts, into the heavens, and there laid a slip-noose for him. Further on in the Sun's path a second trap was laid. In fact, all the six ropes were placed at distant intervals along the accustomed route of Ra, or the Sun.
    Very early in the morning the unsuspecting Sun clambered up from Avaiki to perform his usual journey through the heavens. Maui was lying in wait near the first "royal noose," and exultingly pulled it; but it slipped down the Sun's body, and only caught his feet. Maui ran forward to look after the second noose, but that likewise slipped. Luckily, however, it closed round the Sun's knees. The third caught him round the hips; the fourth, round the waist; the fifth, under the arms. Still the Sun went tearing on his path, scarcely heeding the contrivances of Maui. But happily for Maui's designs, the sixth and last of the "royal nooses" caught the Sun round the neck. Ra, or the Sun, now terribly frightened, struggled hard for his liberty, but to no purpose. For Maui pulled the rope so tight as almost to strangle the Sun, and then fastened the end of his rope to a point of rock.
    Ra, or the Sun, now nearly dead, confessed himself to be vanquished, and fearing for his life, gladly agreed to the demand of Maui, that in future he should be a little more reasonable and deliberate in his movements through the heavens, so as to enable the inhabitants of this world to get through their employments with ease.
    The Sun-god Ra was now allowed to proceed on his way; but Maui wisely declined to take off these ropes, wishing to keep Ra in constant fear. These ropes may still be seen hanging from the Sun at dawn, and when he descends into the ocean at night. By the assistance of these ropes he is gently let down into Avaiki, and in the morning is raised up out of the shades.' See full text here.]

[140] [Walpole, Four Years in the Pacific Years, vol. 2, p. 375. 'Another version of the story was taken down in the Samoan Islands. There was once a man who, like the white people, though it was years before pipes, muskets, or priests were heard of, never could be contented with what he had; pudding was not good enough for him, and he worried his family out of all heart with his new ways and ideas. At last he set to build himself a house of great stones, to last for ever; so he rose early and toiled late, but the stones were so heavy and so far off, and the sun went round so quickly, that he could get on but very slowly. One evening he lay awake, and thought and thought, and it struck him that as the sun had but one road to come by, he might stop him and keep him till the work was done. So he rose before the dawn, and pulling out in his canoe as the sun rose, he threw a rope round his neck; but no, the sun marched on and went his course unchecked. He put nets over the place where the sun rose, he used up all his mats to stop him, but in vain; the sun went on, and laughed in hot winds at all his efforts. Meanwhile the house stood still, and the builder fairly despaired. At last the great Itu, who generally lies on his mats, and cares not at all for those he has made, turned round and heard his cry, and, because he was a good warrior, sent him help. He made the facehere creeper grow, and again the poor man sprang up from the ground near his house, where he had lain down in despair. He took his canoe and made a noose of the creeper. It was the had season, when the sun is dull and heavy; so up he came, half asleep and tired, nor looked about him, but put his head into the noose. He pull and jerked, but Itu had made it too strong. The man built his house the sun cried and cried, till the island of Savai was nearly drowned; but not till the last stone was laid, was he suffered to resume his career. None can break the facchere. It is the Itu's cord.' From Tylor, Researches into the Early History of Mankind, p. 348.]

[141] [Schoolcraft, Oneota, pp. 75-7. 'THE BOY WHO SET A SNARE FOR THE SUN; THE ORIGIN OF THE KUG-E-BEENG-WA-KWA, OR DORMOUSE. (FROM THE ODJIBWA ALGONQUIN.)
At the time when the animals reigned in the earth, they had killed all but a girl, and her little brother, and these two were living in fear and seclusion. The boy was a perfect pigmy, and never grew beyond the stature of a small infant; but the girl increased with her years, so that the labor of providing food and lodging devolved wholly on her. She went out daily to get wood for their lodge-fire, and took her little brother along that no accident might happen to him; for he was too little to leave alone. A big bird might have flown away with him. She made him a bow and arrows, and said to him one day, "I will leave you behind where I have been chopping you must hide yourself, and you will soon see the Gitshee-gitshee-gaun, ai see-ug or snow birds, come and pick the worms out of the wood, where I have been chopping," (for it was in the winter.) "Shoot one of them and bring it home." He obeyed her, and tried his best to kill one, but came home unsuccessful. She told him he must not despair, but try again the next day. She accordingly left him at the place she got wood, and returned. Towards nightfall, she heard his little footsteps on the snow, and he came in exultingly, and threw down one of the birds, which he had killed. "My sister," said he, "I wish you to skin it and stretch the skin, and when I have killed more, I will have a coat made out of them." "But what shall we do with the body?" said she: for as yet men had not begun to eat animal food, but lived on vegetables alone. "Cut it in two," he answered, "and season our pottage with one half of it at a time." She did so. The boy, who was of a very small stature, continued his efforts, and succeeded in killing ten birds, out of the skins of which his sister made him a little coat.
    "Sister," said he one day, "are we all alone in the world? Is there nobody else living?" She told him that those they feared and who had destroyed their relatives lived in a certain quarter, and that he must by no means go in that direction. This only served to inflame his curiosity and raise his ambition, and he soon after took his bow and arrows and went in that direction. After walking a long time and meeting nothing, he became tired, and lay down on a knoll, where the sun had melted the snow. He fell fast asleep; and while sleeping, the sun beat so hot upon him, that it singed and drew up his bird-skin coat, so that when he awoke and stretched himself, he felt bound in it, as it were. He looked down and saw the damage done to his coat. He flew into a passion and upbraided the sun, and vowed vengeance against it. "Do not think you are too high," said he, "I shall revenge myself."
    On coming home he related his disaster to his sister, and lamented bitterly the spoiling of his coat. He would not eat. He lay down as one that fasts, and did not stir, or move his position for ten days, though she tried all she could to arouse him. At the end of ten days, he turned over, and then lay ten days on the other side. When he got up, he told his sister to make him a snare, for he meant to catch the sun. She said she had nothing; but finally recollected a little piece of dried deer's sinew, that her father had left, which she soon made into a string suitable for a noose. But the moment she showed it to him, he told her it would not do, and bid her get something else. She said she had nothing nothing at all. At last she thought of her hair, and pulling some of it out of her head, made a string. But he instantly said it would not answer, and bid her, pettishly, and with authority, make him a noose. She told him there was nothing to make it of, and went out of the lodge. She said to her self, when she had got without the lodge, and while she was all alone, "neow obevvy indapin." This she did, and twisting them into a tiny cord she handed it to her brother. The moment he saw this curious braid he was delighted. "This will do," he said, and immediately put it to his mouth, and began pulling it through his lips; and as fast as he drew it changed it into a red metal cord, which he wound around his body and shoulders, till he had a large quantity. He then prepared himself, and set out a little after midnight, that he might catch the sun before it rose. He fixed his snare on a spot just where the sun would strike the land, as it rose above the earth's disc; and sure enough, he caught the sun, so that it was held fast in the cord, and did not rise.
    The animals who ruled the earth were immediately put into a great commotion. They had no light. They called a council to debate upon the matter, and to appoint some one to go and cut the cord for this was a very hazardous enterprize, as the rays of the sun would burn who ever came so near to them. At last the dormouse undertook it for at this time the dormouse was the largest animal in the world. When it stood up it looked like a mountain. When it got to the place where the sun was snared, its back began to smoke and burn, with the intensity of the heat, and the top of its carcass was reduced to enormous heaps of ashes. It succeeded, however, in cutting the cord with its teeth, and freeing the sun, but it was reduced to a very small size, and has remained so ever since. Men call it the Kug-e-been-gwa-kwa.']

[142] [Powell, Nat, 29/1/80.]

[143] [Rit. ch. 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. Cf. Renouf.]

[144] [McLennan, Primitive Marriage. For example, see chap. 3: 'THE ORIGIN OF THE FORM OF CAPTURE.
The question now arises, what is the meaning and what the origin of a ceremony so widely spread, that already on the threshold of our inquiry the reader must be prepared to find it connected with some universal tendency of mankind?
    Those who approach the subject with minds undisturbed by the views of Festus and Muller will most naturally think, in the first instance, of an early period of lawlessness, in which it was with women as with other kinds of property, that he should take who had the power, and he should keep who could. And it is a trite fact, that women captured in war have universally, in barbarous times and countries, been appropriated as wives, or as worse. But little consideration is needed to see that the symbol implies much more than this; for it is impossible to believe that the mere lawlessness of savages should be consecrated into a legal symbol, or to assign a reason could this be believed why a similar symbol should not appear in transferences of other kinds of property. To a certain extent, indeed, the first impression must be held to be a correct one. We cannot escape the conclusion that there was a stage in the history of tribes observing this custom when wives were usually obtained by theft or force. And unless the practice of getting wives by theft or force was so general where it prevailed that we may say it was almost invariable, it is incredible that such an association should be established in the popular mind between marriage and the act of rapine, as would afterwards require the pretence of rapine to give validity to the ceremony of marriage. It must have been the system of certain tribes to capture women necessarily the women of other tribes for wives. But we may be sure that such a system could not have sprung out of the mere instinctive desire of savages to possess objects cherished by a foreign tribe; it must have had a deeper source to be sought for in their circumstances, their ideas of kinship, their tribal arrangements.
    The fact that among savage tribes whose normal relations with each other are those of war a man could get a woman of a foreign tribe for his wife only by carrying her off, cannot, by itself, explain a symbolism which is so well established, so invariable, where it occurs at all. Where savages had women of their own whom they might marry, captive women would naturally become slaves or concubines rather than wives; the men would find their wives, or their chief wives, within the tribe; and the capture of women could never become so important in connection with marriage as to furnish a symbolism for all marriages to a later time. It may be doubted whether, in the circumstances supposed, the form of capture would, in a great number of cases, be bequeathed to more peaceful and friendly generations, even in the case of intertribal marriages in which only the form could be expected to appear; and at any rate these, when first made subjects of friendly compact, would be too infrequent for their ceremonies to override those which were indigenous, and to be transferred into the general marriage law. Much more likely is it that indigenous marriage forms should be employed in the celebration of intertribal marriages when they occurred. It is a fortiori, that in the circumstances which we have been considering those of tribes among which, as among civilised peoples, the law of marriage is matrimonium liberum no system of capturing women for wives could have arisen.
    What circumstances then, what social idea, existing among rude tribes, could produce a system of capturing the women of foreign tribes for wives? It will be convenient that, before we make the answer we have to offer to this question, we should consider the condition, in respect of marriage, of a class of tribes with which we believe this system did not originate.
    It is clear that, if members of a family or tribe are forbidden to intermarry with members of other families or tribes, and free to marry among themselves, there is not room for fraud or force in the constitution of marriage. The bridegroom and bride will live together in amity among their common relatives. With the consent of her relations, a woman will become the wife of a suitor peaceably. If a suitor forces her, or carries her off against her will or that of her friends, he must separate from these to escape their vengeance. It follows that, among tribes of this class, which we shall call endogamous tribes, betrothal followed by cohabitation at first, and, at a more advanced stage, betrothal and a religious or other formal ceremony of appropriation of the spouses to one another, are the natural modes of marriage. To the practice of such tribes are to be referred the two modes of constituting marriage of which the Roman Usus and Confarreatio may be taken as the types. These are at any rate the forms appropriate to marriages between members of the same family-group or tribe; and, so far as appears at present, they could only have originated among endogamous tribes, or in the case of marriage within the tribe among tribes which allowed their members to marry among themselves or into other groups indifferently.
    The form of marriage by gift, or that by sale and purchase, could never have originated with purely endogamous tribes. A tribe, in a primitive age, is just a group of kindred more or less numerous, with common interests and possessions, where they have any other property besides their women; living together as an ungoverned fraternity, or under the headship of a paterfamilias. Obviously within such a group there can be neither barter nor sale neither the selling nor the buying of wives. On a marriage between two of its members, there is no foreign interest to be consulted or satisfied. It is different if we conceive a number of such tribes aggregated in a political union to which the caste principle of its parts is extended; so that, while formerly the members of each could only marry among themselves, the members of all have acquired the right of intermarrying with one another. In forming this conception, we pass from marriages within the tribe to intertribal marriages. In an intertribal marriage one tribe loses a woman, the other acquires one; or, as sometimes happens, one loses a man, the other acquires one. In either case there is room and a necessity for compensation. Such a marriage must be a subject of bargain, a matter of sale and purchase. And we may now perceive that the marriages of which coemptio may be taken as the civilised type, have their origin in intermarriages between distinct family-groups or tribes.
    But it is not in a primitive age, not until after a very considerable advance has been made in civilisation, that tribes are ever found joined in a political union. Such union indicates a state of friendliness between the tribes. And should intertribal marriages come to be permitted among endogamous tribes, they could from the first be carried through by friendly negotiation. On the other hand, the degree of political union presupposed to explain the intermarriages must be such as to exclude the idea of the members of any tribe resorting to violence to obtain wives from any other. We conclude that, among this class of tribes, marriage by capture could have had no place. Still more certain is it that they could never come to form such an association between marriage and the act of rapine as would lead them to adopt the symbol of capture in marriage ceremonies; on the contrary, we should expect to find that they would, out of respect to immemorial usage in the case of marriages within the tribe, celebrate even their intertribal marriages though really brought about by sale and purchase by such ceremonies as had been customary among them in marriages between members of the tribe. And if the symbol of capture be ever found in the marriage ceremonies of an endogamous tribe, we may be sure that it is a relic of an early time at which the tribe was organised on another principle than that of endogamy.
    And now let us postulate the existence of tribes, organised on what we shall call, for the want of a better name, the principle of exogamy that is, which prohibited marriage within the tribe and whose tribesmen were thus dependent on other tribes for their wives. It is obvious that intertribal marriages could only be peaceably arranged between tribes whose relations were friendly. But peace and friendship were unknown between separate groups or tribes in early times, except when they were forced to unite against common enemies. The sections of the same family when it fell into sections became enemies by the mere fact of separation. And while this state of enmity lasted, exogamous tribes never could get wives except by theft or force.
    If it can be shown, firstly, that exogamous tribes exist, or have existed; and secondly, that in rude times the relations of separate tribes are uniformly, or almost uniformly, hostile, we have found a set of circumstances in which men could get wives only by capturing them a social condition in which capture would be the necessary preliminary to marriage. And if it be shown in a reasonable number of well-authenticated cases that these conditions Exogamy as tribal law, and hostility as the prevailing relation of separate tribes towards each other exist or have existed, accompanied, as might have been expected, by a system of capturing wives, we shall be justified in concluding failing the appearance of any phenomena inconsistent with such an explanation that the same conditions have existed in every case where the system of capture prevailed, or where the form of capture has been observed as a ceremony of marriage. Nothing more than this is necessary to satisfy the conditions of a sound hypothesis.
    We are in a position to do this and more. We shall be able to point to many tribes which habitually capture or captured their wives from foreign tribes; to show that exogamy is or was the law of these tribes; also, that there are cases of exogamous tribes whose tribesmen, marrying women by compact, always go through the form of capturing such women; that in all the modern instances where the symbol of capture is best marked, marriage within the tribe is prohibited as incestuous. We shall also find various circumstances common to exogamous tribes, and traceable in their case to the principle of exogamy, appearing more or less marked in the case of historical tribes which have used the form of capture, supporting the conclusion that such tribes had once been exogamous.
    It may easily be conceived how, among exogamous tribes, out of respect to immemorial usage, when friendly relations came to be established between tribes and families, and their members intermarried by purchase instead of capture, the form of invasion and capture should become an essential ceremony at weddings. It was unheard of from the remotest times that a woman became a man's wife except through being made his captive, forced or stolen away from her friends by him or for him. Surely something shall be wanting if there is not at least the appearance of a capture. So the Roman youths rush in with drawn swords, and feign to enact a tragedy; so the Kalmuck girl rides, as if for life, from her lord and master by pre-arrangement!
    We now proceed to treat of the matter, in order, under the three following heads: Firstly, The prevalence of capturing wives de facto; secondly, Whether, where that practice prevails, marriage between members of the same family-group, clan, or tribe, is forbidden, and the prevalence of that limitation of the right of marriage; and, thirdly, How far the state of war prevails among primitive groups.' Extracted from the reprint, Studies in Ancient History, pp. 22-30.]

[145] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103. See pp. 108-9.]

[146] [Notices et extraits des manuscrits de la Bibliothèque du Roi.]

[147] [Chronicon Samaritanum, p. 52.]

[148] [Josh. 1:2. 'Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.']

[149] [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.]

[150] [Rit. 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. Cf. Renouf.]

[151] [Rit. 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. Cf. Renouf.]

[152] [Deut. 1:35-36. 'Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
    Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.']

[153] [Drummond, Œdipus Judaicus. pl. 3.]

[154] [Num. 13:32-33. 'Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;
    Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred.']

[155] [Rit. 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. Cf. Renouf.]

[156] [1 Sam. 17:4. 'And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.']

[157] [Rit. ch. 109. Cf. Renouf.]

[158] [Deut. 2:11. 'Which also were accounted giants, as the Anakims; but the Moabites call them Emims.']

[159] [Gen. 14:10. 'And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.']

[160] [Rit. ch. 99. See the additional notes, p. 329. Cf. Renouf.]

[161] [Gen. 14:3. 'All these were joined together in the vale of Siddim, which is the salt sea.']

[162] [Rit. ch. 125. Cf. Renouf.]

[163] [Diodorus, The Library, bk. 1.]

[164] [Geography.]

[165] [The Library, bk. 1. See p. 27. See also note 88 above.]

[166] [Birch, 'Egyptian Magical Text,' RP, 6, 113. See p. 116.]

[167] [Josh. 3:16. 'That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.']

[168] [Drummond, Œdipus Judaicus, pl. 3.]

[169] [Josh. 24:32. 'And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.']

[170] [Diodorus, The Library, bk. 20:68.]

[171] [Ps. 81:5. 'This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.']

[172] [Rit. 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. Cf. Renouf.]

[173] [See above note.]

[174] [Jud. 1:4. 'And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men.
    And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.
    But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.']

[175] [Rit. 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. Cf. Renouf.]

[176] [Jud. 1:10. 'And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before was Kirjatharba:) and they slew Sheshai, and Ahiman, and Talmai.']

[177] [Windischmann, Zoroastriche Studien, p. 138.]

[178] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 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] [Rit. 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. Cf. Renouf.]

[180] [Rit. 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. Cf. Renouf.]

[181] [Rit. ch. 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. Cf. Renouf.]

[182] [Rit. 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. Cf. Renouf.]

[183] [Rit. 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. Cf. Renouf.]

[184] [Rit. 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. Cf. Renouf.]

[185] [Rit. 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. Cf. Renouf.]

[186] [Rit. 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. Cf. Renouf.]

[187] [Rit. 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. Cf. Renouf.]

[188] [Rit. 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. Cf. Renouf.]

[189] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 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. 'And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.
    And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.
    And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
    But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.
    So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.']

[191] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 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, Archives of Aboriginal Knowledge, vol. 1, p. 406, pl. 57. 'Number 5 is the Misshibezhieu, or fabulous panther. The drawing shows a human head crowned with horns, the usual symbol of power, with the body and claws of a panther, and a mane. The name of the panther, Misshibezhieu, is a great lynx. The crosses upon the body denote night, and are supposed to indicate the time proper for the exercise of the powers it conveys.']

[193] [See note below.]

[194] [Stephens, Travels in central America, Chiapas, and Yucatan, vol. 2, pp. 172-3. 'According to the manuscript of Don Juan Torres, the grandson of the last king of the Quiches, which was in the possession of the lieutenant-general appointed by Pedro de Alvarado, and which Fuentes says he obtained by means of Father Francis Vasques, the historian of the order of San Francis, the Toltecas themselves descended from the house of Israel, who were released by Moses from the tyranny of Pharaoh, and after crossing the Red Sea, fell into idolatry. To avoid the reproofs of Moses, or from fear of his inflicting upon them some chastisement, they separated from him and his brethren, and under the guidance of Tanub, their chief, passed from one continent to the other, to a place which they called the seven caverns, a part of the kingdom of Mexico, where they founded the celebrated city of Tula. From Tanub sprang the families of the kings of Tula and Quiche, and the first monarch of the Toltecas. Nimaquiche, the fifth king of that line, and more beloved than any of his predecessors, was directed by an oracle to leave Tula, with his people, who had by this time multiplied greatly, and conduct them from the kingdom of Mexico to that of Guatimala. In performing this journey they consumed many years, suffered extraordinary hardships, and wandered over an immense tract of country, until they discovered the Lake of Atitan, and resolved to settle near it in a country which they called Quiche.
    Nimaquiche was accompanied by his three brothers, and it was agreed to divide the new country between them. Nimaquiche died; his son Axcopil became chief of the Quiches, Kachiquels, and Zutugiles, and was at the head of his nation when they settled in Quiche, and the first monarch who reigned in Utatlan. Under him the monarchy rose to a high degree of splendour. To relieve himself from some of the fatigues of administration, he appointed thirteen captains or governors, and at a very advanced age divided his empire into three kingdoms, viz., the Quiche, the Kachiquel, and the Zutugil, retaining the first for himself, and giving the second to his eldest son Jintemal, and the third to his youngest son Acxigual. This division was made on a day when three suns were visible at the same time, which extraordinary circumstance, says the manuscript, has induced some persons to believe that it was made on the day of our Saviour's birth. There were seventeen Toltecan kings who reigned in Utatlan, the capital of Quiche, whose names have come down to posterity, but they are so hard to write out that I will take it for granted the reader is familiar with them.']

[195] [Odyssey, bk. 7, 50-52. 'And the goddess, grey-eyed Athene, answered him, saying: "O father, our father Cronides, throned in the highest; that man assuredly lies in a death that is his due; so perish likewise all who work such deeds." But my heart is rent for wise Odysseus, the hapless one, who far from his friends this long while suffereth affliction in a seagirt isle, where is the navel of the sea, a woodland isle, and therein a goddess hath her habitation, the daughter of the wizard Atlas, who knows the depths of every sea, and himself upholds the tall pillars which keep earth and sky asunder.' Lang and Butcher's tr.]

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

[197] [A New Pantheon, p. 136. Massey errs here. There is no mention of Jehovah-Nissi on this page.]

[198] [Rit. 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. Cf. Renouf.]

[199] [Ex. 17:15. 'And Moses built an altar, and called the name of it Jehovahnissi.']

[200] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 140.]

[201] [Ibid. See p. 140.]

[202] [Ibid. See p. 152.]

[203] [Histories, bk. 5.2. 'Some say that the Jews were fugitives from the island of Crete, who settled on the nearest coast of Africa about the time when Saturn was driven from his throne by the power of Jupiter. Evidence of this is sought in the name. There is a famous mountain in Crete called Ida; the neighbouring tribe, the Idæi, came to be called Judæi by a barbarous lengthening of the national name. Others assert that in the reign of Isis the overflowing population of Egypt, led by Hierosolymus and Judas, discharged itself into the neighbouring countries. Many, again, say that they were a race of Ethiopian origin, who in the time of king Cepheus were driven by fear and hatred of their neighbours to seek a new dwelling-place. Others describe them as an Assyrian horde who, not having sufficient territory, took possession of part of Egypt, and founded cities of their own in what is called the Hebrew country, lying on the borders of Syria. Others, again, assign a very distinguished origin to the Jews, alleging that they were the Solymi, a nation celebrated in the poems of Homer, who called the city which they founded Hierosolyma after their own name.']

[204] [Josephus, Against Apion, bk. 1, ch. 32. '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.' In Cory, Ancient Fragments, p. 143.
See also Van der Horst, Chaeremon, Egyptian Priest, p. 9.
Budge, The Mummy, pp. 113-8. 'Chaeremon of Naucratis, who lived in the first half of the first century after Christ, and who must be an entirely different person from Chaeremon the companion of Aelius Gallus (B.C. 25), derided by Strabo, and charged with lying by Josephus, Greek wrote a work on Egyptian hieroglyphics, which has been lost. He appears to have been Egyptian attached to the great library of Alexandria, and as he was a "sacred scribe," it may therefore be assumed that he had access to many important works on hieroglyphics, and that he understood them. He is mentioned by Eusebius as [Greek], and by Suidas, but neither of these writers gives any information as to the contents of his work on hieroglyphics, and we should have no idea of the manner of work it was but for the extract preserved by John Tzetzes, (born about A.D. 1110, died after A.D. 1180). Tzetzes was a man of considerable learning and literary activity, and his works have value on account of the lost books which are quoted in them. In his Chiliades (Bk. V., line 395) he speaks of [Greek], and refers to Chaeremon's [Greek]. In his Exegesis of Homer's Iliad he gives an extract from the work itself, and we are able to see at once that it was written by one who was able to give his information at first hand. This interesting extract was first brought to the notice of the world by the late Dr. Birch, who published a paper on it in the Transactions of the Royal Society of Literature, Vol. III., second series, 1850, pp. 385-396. In it he quoted the Greek text of the extract, from the edition of Tzetzes' Exegesis, first published by Hermann, and added remarks and hieroglyphic characters illustrative of it, together with the scholia of Tzetzes, the text of which he emended in places.']

[205] [Histories, bk. 5. Unable to trace.]

[206] [Symposiacs, bk. 4, qu. 5. 'Whether the Jews Abstained from Swine's Flesh because they Worshipped that Creature, or because they had an Antipathy against it.
    1. After these things were spoken, and some in the company were minded to say something in defence of the contrary opinion, Callistratus interrupted their discourse and said: Sirs, what do you think of that which was spoken against the Jews, that they abstain from the most lawful flesh? Very well said, quoth Polycrates, for that is a thing I very much question, whether it was that the Jews abstained from swine's flesh because they conferred divine honour upon that creature, or because they had a natural aversion to it. For whatever we find in their own writings seems to be altogether fabulous, except they have some more solid reasons which they have no mind to discover.
    2. Hence it is, says Callistratus, that I am of an opinion that this nation has that creature in some veneration; and though it be granted that the hog is an ugly and filthy creature, yet it is not quite so vile nor naturally stupid as a beetle, griffin, crocodile, or cat, most of which are worshipped as the most sacred things by some priests amongst the Egyptians. But the reason why the hog is had in so much honour and veneration amongst them is, because, as the report goes, that creature breaking up the earth with its snout showed the way to tillage, and taught them how to use the ploughshare, which instrument for that very reason, as some say, was called hynis from vg, a swine. Now the Egyptians inhabiting a country situated low, and whose soil is naturally soft, have no need of the plough; but after the river Nile hath retired from the grounds it overflowed, they presently let all their hogs into the fields. and they with their feet and snouts break up the ground, and cover the sown seed. Nor ought this to seem strange to any one, that there are in the world those who abstain from swine's flesh upon such an account as this; when it is evident that among barbarous nations there are other animals had in greater honour and veneration for lesser, if not altogether ridiculous, reasons. For the field-mouse only for its blindness was worshipped as a God among the Egyptians, because they were of an opinion that darkness was before light, and that the latter had its birth from mice about the fifth generation at the new moon; and moreover that the liver of this creature diminishes in the wane of the moon. But they consecrate the lion to the sun, because the lioness alone, of all clawed quadrupeds, brings forth her young with their eyesight; for they sleep a moment, and when they are asleep their eyes sparkle. Besides, they place gaping lions' heads for the spouts of their fountains, because Nilus overflows the Egyptian fields when the sign is Leo: they give it out that their bird ibis, as soon as hatched, weighs two drachms, which are of the same weight with the heart of a new-born infant; and that its legs being spread with the bill make an exact equilateral triangle. And yet who can find fault with the Egyptians for these trifles, when it is left upon record that the Pythagoreans worshipped a white cock, and of sea creatures abstained especially from the mullet and urtic. The Magi that descended from Zoroaster adored the land hedgehog above other creatures, but had a deadly spite against water-rats, and thought that man was dear in the eyes of the Gods who destroyed most of them. But I should think that if the Jews had such an antipathy against a hog, they would kill it as the magicians do mice; when, on the contrary, they are by their religion as much prohibited to kill as to eat it. And perhaps there may be some reason given for this; for as the ass is worshipped by them as the first discoverer of fountains, so perhaps the hog may be had in like veneration, which first taught them to sow and plough. Nay, some say that the Jews also abstain from hares, as abominable and unclean.
    3. They have reason for that, said Lamprias, because a hare is so like an ass which they detest; for in its colour, ears, and the sparkling of its eyes, it is so like an ass, that I do not know any little creature that represents a great one so much as a hare doth an ass; unless in this likewise they imitate the Egyptians, and suppose that there is something of divinity in the swiftness of this creature, as also in its quickness of sense; for the eyes of hares are so unwearied that they sleep with them open. Besides they seem to excel all other creatures in quickness of hearing; whence it was that the Egyptians painted the ear of a hare amongst their other hieroglyphics, as an emblem of hearing. But the Jews do hate swine's flesh, because all the barbarians are naturally fearful of a scab and leprosy, which they presume comes by eating such kind of flesh. For we may observe that all pigs under the belly are overspread with a leprosy and scab; which may be supposed to proceed from an ill disposition of body and corruption within, which breaks out through the skin. Besides, swine's feeding is commonly so nasty and filthy, that it must of necessity cause corruptions and vicious humours; for, setting aside those creatures that are bred from and live upon dung, there is no other creature that takes so much delight to wallow in the mire, and in other unclean and stinking places. Hogs' eyes are said to be so flattened and fixed upon the ground, that they see nothing above them, nor ever look up to the sky, except when forced upon their back they turn their eyes to the sun against nature. Therefore this creature, at other times most clamorous, when laid upon his back, is still, as astonished at the unusual sight of the heavens; while the greatness of the fear he is in (as it is supposed) is the cause of his silence. And if it be lawful to intermix our discourse with fables, it is said that Adonis was slain by a boar. Now Adonis is supposed to be the same with Bacchus; and there are a great many rites in both their sacrifices which confirm this opinion. Others will have Adonis to be Bacchus's paramour; and Phanocles an amorous love-poet writes thus,
    Bacchus on hills the fair Adonis saw,
    And ravished him, and reaped a wondrous joy.' Essays, ed., Goodwin, et al, vol. 3, pp. 307-10.]

[207] [Diodorus, The Library, bk. 34, preserved in Photius' Bibliotheca, in Booth's ed. of Diodorus.]

[208] [Is. 65:4. 'Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels.']

[209] [Oedipus Ægyptiacus.]

[210] [Ps. 132:17-18. 'There will I make the horn of David to bud: I have ordained a lamp for mine anointed.
    His enemies will I clothe with shame: but upon himself shall his crown flourish.']

[211] [Gen. 49:10-11. 'The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.
    Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.']

[212] [Poss. in Materia Hieroglyphica, pp. 57-8. 'The two figures contained in .this plate are generally supposed to represent Typhon. The first of these is a male, the second a female figure. Typhon was known, according to Plutarch, by the name of Seth, which signified a "tyrannical and overbearing power," of Bebo, which implied "restraint or hindrance" and of Smy, which had a similar import. He was represented under the form of a hippopotamus, an ass, or a crocodile. None of these names can be traced in the hieroglyphics above this figure; but those over the other appear to present the name of Typho or Typo. This figure frequently occurs in astrological subjects of the tombs and temples attended by crocodiles. Both of these are from Dendera, where they stand on either side of Harpocrates, who is seated on a lotus as in plate XVII.'
Note: I can find no ref. to Bes in this work or others.]

[213] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 130. See also NG 2:452, AE 2:647 and NG 1:365.]

[214] [Num. 24:17-19. 'I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.
    And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.
    Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.']

[215] [Zech. 9:9. 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.']

[216] [Massey's own words.]

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

[218] [See note 115 to BB 2:47.]

[219] [As above note.]

[220] [Albiruni, Chronology of the Ancient Nations, pp. 200-3. 'One Persian scholar adduces as the reason why this day was called Nauroz, the following: viz. that the Sabians arose during the reign of Tahmurath. When, then, Jamshid succeeded, he renovated the religion, and his work, the date of which was a Nauroz, was called New-Day. Then it was made a feast day, having already before been held in great veneration.
    Another account of the reason why it was made a feast day is this, that Jamshid, on having obtained the carriage, ascended it on this day, and the Jinns and Dews carried him in one day through the air from Dabawand to Babel. Now people made this day a feast day on account of the wonder which they had seen during it, and they amused themselves with swinging in order to imitate Jamshid.
    Another report says that Jam was going about in the country,—that he, when wishing to enter Adharbaij, sat on a golden throne and was thus carried away by the men on their necks. When, then, the rays of the sun fell on him and people saw him, they did homage to him and were full of joy and made that day a feast day.
    On Nauroz it was the custom for people to present each other sugar. According to Adharbadh, the Mauladh of Baghdadh, the reason is this, that the sugar-cane was first discovered during the reign of Jam on the day of Nauroz, having before been unknown. For Jam on seeing a juicy cane which dropped some of its juice, tasted it, and found that it had an agreeable sweetness. Then he ordered the juice of the sugar-cane to be pressed out and sugar to be made thereof. It was ready on the fifth day, and then they made each other presents of sugar. The same was also the custom on Mihrjan.
    They have adopted the time of the summer-solstice as the beginning of the year for this reason in particular, that the two solstitial-points are easier to be ascertained by the help of instruments and by observation than the equinoctial points, for the former are the beginning of the advance of the sun towards one of the two poles of the universe and of his turning away from the same pole. And if the perpendicular shadow at the summer-solstice is observed, and the level shadow at the winter-solstice, in whatsoever place of the earth the observation be made, the observer cannot possibly mistake the day of the solstice, though he may be entirely ignorant in geometry and astronomy, because a variation of the level shadow takes place notwithstanding the small amount of declination, if the Height is considerable. On the other hand the two equinoctial days cannot be ascertained, unless you have found beforehand the latitude of the place and the General Declination. And this nobody will find out unless he studies astronomy and has profited something thereby, and knows how to place and how to use the instruments of observation.
    Therefore the solstitial points are better adapted for marking the beginning of the year than the equinoctial points. And as the summer-solstice is nearer to the zenith of the northern countries, people preferred it to the winter-solstice; for this reason, moreover, that it is the time of the ripening of the corn. Therefore it is more proper to gather the taxes at this time than at any other.
    Many of the scholars and sages of the Greeks observed the horoscope at the time of the rising of Sirius and commenced the year at that time, not with the vernal equinox, because the rising of Sirius coincided in bygone times with this solstice, or occurred very near it.
    This day, I mean Mauroz, has receded from its original proper place, so that in our time it coincides with the sun's entering the sign of Aries, which is the beginning of spring. Whence it has become the custom of the princes of Khurtisim on this day to dress their warriors in spring—and summer—dresses.
    On the 6th of Farwardin, the day Khurdadh, is the Grreat Nauroz, for the Persians a feast of great importance. On this day—they say—God finished the creation, for it is the last of the six days, mentioned before. On this God created Saturn, therefore its most lucky hours are those of Saturn. On the same day—they say—the Sors Zarathustrus came to hold communion with God, and Kaikhusrau ascended into the air. On the same day the happy lots are distributed among the people of the earth. Therefore the Persians call it "the day of hope."
    The charm-mongers say: He who tastes sugar on the morning of this day before speaking, and anoints himself with oil, will keep off all sorts of mishap during the greater part of this same year.
    On the morning of this day, a silent person with a bundle of fragrant flowers in his hand is seen on the mountain Bushanj; he is visible for one hour and then disappears, and does not reappear until the same time of the next year.
    Zadawaihi says that the cause of this was the rising of the sun from the southern region, i.e. Afâthar. For the cursed 'Iblis had deprived eating and drinking of their beneficial effect, so that people could not satisfy their hunger nor quench their thirst; and he had prevented the wind from blowing. So the trees withered up and the world was near to utter decay. Then came—by the command and under the guidance of God—Jam to the southern region. He marched towards the residence of 'Iblis and of his followers, and remained there for some time until he had extinguished that plague. Then people returned into a state of justice and prosperity and were freed from that trial. Under such circumstances Jam returned to the world (i.e. Eran) and rose on that day like the sun, the light beaming forth from him, as though he shone like the sun. Now people were astonished at the rising of two suns, and all dried-up wood became green. So people said roz-i-nau, i.e. a new day. And everybody planted barley in a vessel or somewhere else, considering it as a good omen. Ever since, it has been the custom on this day to sow around a plate seven kinds of grain on seven columns, and from their growth they drew conclusions regarding the corn of that year, whether it would be good or bad.
    On the same day Jamshid issued a proclamation to those who were present, and wrote to those who were absent, ordering them to destroy the old temples and not to build a new one on that day.
    His behaviour towards the people was such as pleased God, who rewarded him by delivering his people from diseases and decrepitude, from envy and frailty, and sorrows and disasters. No being was sick or died, as long as he ruled—until the time when Bewarasp, his sister's son, appeared, who killed Jam and subdued his realm. In the time of Jam the population increased at such a rate that the earth could no longer contain them; therefore God made the earth thrice as large as it had been before. He (Jam) ordered people to wash themselves with water in order to clean themselves of their sins, and to do so every year that God might keep them aloof from the calamities of the year. Some people maintain that Jam ordered channels to be dug, and that the water was led into them on this day. Therefore people rejoiced at their prosperity, and washed themselves in the water that was sent them (by the channels), and in this respect the later generations have considered it a good omen to imitate the former ones.
    Others, again, maintain that he who let the water into the channels was Zu, after Afrasiab had ruined all the dwellings of Eranshahr.
    According to another view, the cause of the washing is this—that this day is sacred to Harudha, the angel of the water, who stands in relation to the water. Therefore people rose on this day early, at the rising of dawn, and went to the water of the aqueducts and wells. Frequently, too, they drew running water in a vase, and poured it over themselves, considering this a good omen and a means to keeping off hurt.
    On the same day people sprinkle water over each other, of which the cause is said to be the same as that of the washing. According to another report, the reason was this—that during a long time the rain was withheld from Eranshahr, but that they got copious rain, when Jamshid, having ascended the throne, brought them the good news of which we have spoken. Therefore they considered the rain a good omen, and poured it over each other, which has remained among them as a custom.']

[221] [The Antiquities of the Jews, bk. 2.10. 'Moses, therefore, when he was born, and brought up in the foregoing manner, and came to the age of maturity, made his virtue manifest to the Egyptians; and showed that he was born for the bringing them down, and raising the Israelites. And the occasion he laid hold of was this: The Ethiopians, who are next neighbours to the Egyptians, made an inroad into their country, which they seized upon, and carried off the effects of the Egyptians, who, in their rage, fought against them, and revenged the affronts they had received from them; but being overcome in battle, some of them were slain, and the rest ran away in a shameful manner, and by that means saved themselves; whereupon the Ethiopians followed after them in the pursuit, and thinking that it would be a mark of cowardice if they did not subdue all Egypt, they went on to subdue the rest with greater vehemence; and when they had tasted the sweets of the country, they never left off the prosecution of the war: and as the nearest parts had not courage enough at first to fight with them, they proceeded as far as Memphis, and the sea itself, while not one of the cities was able to oppose them. The Egyptians, under this sad oppression, betook themselves to their oracles and prophecies; and when God had given them this counsel, to make use of Moses the Hebrew, and take his assistance, the king commanded his daughter to produce him, that he might be the general of their army. Upon which, when she had made him swear he would do him no harm, she delivered him to the king, and supposed his assistance would be of great advantage to them. She withal reproached the priest, who, when they had before admonished the Egyptians to kill him, was not ashamed now to own their want of his help.
    So Moses, at the persuasion both of Thermuthis and the king himself, cheerfully undertook the business: and the sacred scribes of both nations were glad; those of the Egyptians, that they should at once overcome their enemies by his valour, and that by the same piece of management Moses would be slain; but those of the Hebrews, that they should escape from the Egyptians, because Moses was to be their general. But Moses prevented the enemies, and took and led his army before those enemies were apprized of his attacking them; for he did not march by the river, but by land, where he gave a wonderful demonstration of his sagacity; for when the ground was difficult to be passed over, because of the multitude of serpents, (which it produces in vast numbers, and, indeed, is singular in some of those productions, which other countries do not breed, and yet such as are worse than others in power and mischief, and an unusual fierceness of sight, some of which ascend out of the ground unseen, and also fly in the air, and so come upon men at unawares, and do them a mischief,) Moses invented a wonderful stratagem to preserve the army safe, and without hurt; for he made baskets, like unto arks, of sedge, and filled them with ibes, and carried them along with them; which animal is the greatest enemy to serpents imaginable, for they fly from them when they come near them; and as they fly they are caught and devoured by them, as if it were done by the harts; but the ibes are tame creatures, and only enemies to the serpentine kind: but about these ibes I say no more at present, since the Greeks themselves are not unacquainted with this sort of bird. As soon, therefore, as Moses was come to the land which was the breeder of these serpents, he let loose the ibes, and by their means repelled the serpentine kind, and used them for his assistants before the army came upon that ground. When he had therefore proceeded thus on his journey, he came upon the Ethiopians before they expected him; and, joining battle with them, he beat them, and deprived them of the hopes they had of success against the Egyptians, and went on in overthrowing their cities, and indeed made a great slaughter of these Ethiopians. Now when the Egyptian army had once tasted of this prosperous success, by the means of Moses, they did not slacken their diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of destruction; and at length they retired to Saba, which was a royal city of Ethiopia, which Cambyses afterwards named Mero, after the name of his own sister. The place was to be besieged with very great difficulty, since it was both encompassed by the Nile quite round, and the other rivers, Astapus and Astaboras, made it a very difficult thing for such as attempted to pass over them; for the city was situate in a retired place, and was inhabited after the manner of an island, being encompassed with a strong wall, and having the rivers to guard them from their enemies, and having great ramparts between the wall and the rivers, insomuch, that when the waters come with the greatest violence, it can never be drowned; which ramparts make it next to impossible for even such as are gotten over the rivers to take the city. However, while Moses was uneasy at the army's lying idle, (for the enemies durst not come to a battle,) this accident happened: Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the army near the walls, and fought with great courage; and admiring the subtility of his undertakings, and believing him to be the author of the Egyptians' success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalency of that passion, sent to him the most faithful of all her servants to discourse with him about their marriage. He thereupon accepted the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land.' Whiston's tr.]

[222] [Natural History, bk. 10, 28.]

[223] [The Antiquities of the Jews, bk. 2. 10, 2. See note 221 above.]

[224] [Num. 12:1. 'And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.']

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

[226] [Gemara.]

[227] [The Antiquities of the Jews, bk. 2. 10, 2. See note 221 above.]

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

[229] [Birch, 'Translation of the Hieroglyphic Inscription on the Granite Altar of Turin,' TSBA, 3, no. 18 in list. See full text here.]

[230] [Egyptian Saloon, 6689. British Museum.]

[231] [Arcadia, in Description of Greece, bk. 8.37. 'Those who live about the temple say, that Despoina was educated by Anytus, and that he was one of the Titans. Homer indeed was the first poet that introduced the Titans, into his verses, and according to him they are subterranean gods. The verses about them are in the oath of Juno. But Onomacritus, receiving the name of the Titans from Homer, instituted the orgies of Bacchus, and makes the Titans to be the authors of the sufferings of Bacchus. And such as the particulars about about Anytus which are circulated by the Arcadians. But Aeschylus the son of Euphorion taught the Greeks, from the traditions of the Egyptians, that Diana is the daughter of Ceres, and not of Latona. With respect to the Curetes (for these are carved under the statues), and the Corybantes who are carved under the basis, I shall designedly omit all the particulars belonging to them. The Arcadians bring into this temple, the fruit of all mild trees except the pomegranate. On departing from the temple, through the passage on the right hand, there is a mirror fitted into the wall. Whoever looks into this mirror will at first either perceive himself but very obscurely, or behold nothing at all; but he will very clearly behold the statues of the goddesses, and the throne. Near the temple of Despoina, on ascending a little, you will perceive, on the right hand, that which is called the Megaron, or the magnificent abode. They celebrate the mysteries here; and the Arcadians sacrifice in it to Despoina many victims in a very unsparing manner. Every one, too, sacrifices according to his possessions. But they do not cut the throats of the victims, as in other sacrifices, but every one cuts off the limb which he first happens to meet with.
    The Arcadians, too, venerate Despoina above all the divinities, and assert that she is the daughter of Neptune and Ceres, and is called Despoina by the multitude, just as the offspring of Jupiter and Ceres is generally called Core, though her proper name is Persephone, which is usurped by Homer, and prior to him by Pamphus. But I am afraid of disclosing the name of Despoina to the uninitiated.' Taylor's tr., which differs from the ref. Massey gives. See The Thomas Taylor Series, vol. 32, p. 378. I give also the tr. by Frazer which also does not tally with Massey's interpretation:
    'Beside the image of the Mistress stands Anytus in the likeness of an armed man. The attendants of the sanctuary say that the Mistress was reared by Anytus, and that he was one of the so-called Titans. Homer was the first who introduced the Titans into poetry, representing them as gods in what is called Tartarus: the verses occur in the oath of Hera. Onomacritus borrowed the name of the Titans from Homer, and in the orgies which he composed for Dionysus he represented the Titans as the authors of Dionysus' sufferings.
    That is what the Arcadians say about Anytus. It was Aeschylus, son of Euphorion, who taught the Greeks the Egyptian legend that Artemis is a daughter of Demeter and not of Latona. The Curetes are represented under the images, and the Corybantes (a different race from the Curetes) are sculptured in relief on the pedestal: I know the stories told about both of them, but I pass them over.
    The Arcadians bring into the sanctuary the fruits of all cultivated trees except the pomegranate. On the right as you leave the temple there is a mirror fitted into the wall. Any one who looks into this mirror will see himself either very dimly or not at all, but the images of the gods and the throne are clearly visible.
    Beside the temple of the Mistress a little higher up on the right is what is called the Hall. Here the Arcadians perform mysteries, and sacrifice victims to the Mistress in great abundance. Each man sacrifices what he has got. They do not cut the throats of the victims as in the other sacrifices, but each man lops off a limb of the victim, it matters not which.
    This Mistress is worshipped by the Arcadians above all the gods, and they say she is a daughter of Poseidon and Demeter. Mistress is her popular surname, just as the daughter of Demeter by Zeus is surnamed the Maid. The real name of the Maid is Proserpine, as it occurs in the poetry of Homer and of Pamphos before him; but the true name of the Mistress I fear to communicate to the uninitiated.' Frazer, vol. 1, p. 442. See also NG 1:180.]

[232] ['Account of a Pagoda at Perwultum,' ARSB, 5, 306-8. 'I agreed to wait till that hour, being particularly, desirous of feeing, by what means, the light was reflected into the temple, which the unskilfulness of my interpreter could not explain intelligibly to my comprehension. Notice being at last given, at about half past eight, that the fun was high enough, the doors on the east side the gilt Pagoda were thrown open, and a mirror, or reflecting speculum, was brought from the Rajpoot amuldar's house. It was round, about two feet in diameter, and fixed to a brass handle, ornamented with figures of cows; the polished side was convex, but so foul that it could not reflect the fun beams; another was therefore brought, rather smaller and concave, surrounded by a narrow rim and without a handle. Directly opposite to the gate of the Pagoda is a stone buildings raised on pillars, enclosing a well, and ending in a point; and, being at the distance of twelve or fourteen feet, darkens the gateway by its shadow, until the fun rises above it: this, no doubt, has been contrived on purpose to raise the expectation of the people, and by rendering the fight of the idol more rare, to favour the imposition of the Brahmens. The moment being come, I was permitted to stand on the steps in front of the threshold without, (having put off my shoes, to please the directors of the ceremony, though it would not have been insisted on,) while a crowd surrounded me, impatient to obtain a glimpse of the aweful figure within. A boy, being placed near the door-way, waved and played the concave mirror, in such a manner, as to throw gleams of light into the Pagoda, in the deepest recess whereof was discovered, by means of these coruscations, a small, oblong, roundish white stone, with dark rings, fixed in a silver case. I was permitted to go no farther, but my curiosity was now sufficiently satisfied. It appears, that this god Mallicarjee is no other than the Lingam, to which such reverence is paid by certain casts of the Gentoos; and the reason why he is here represented by stones unwrought, may be understood from the Brahmens' account of the origin of this place of worship.']

[233] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 145.]

[234] [Birch, Gallery of Antiquities, p. 6. 'Fig. 4. The god Amoun-ra (Harsaphes) standing under his usual type of Amoun, but the whole of his body enveloped in bandages; in his right hand he elevates a whip, and tramples under foot the nine bows, emblems of the Libyans and Ethiopians. Before his feet are the name and titles of Onkhsen-re Nofre Heth, queen of the monarch Amasis Neithsi, of the XXVIth or Saite dynasty. In front of the pedestal before him is his name, Amoun-ra the husband of his mother, placed in a cartouche like that of kings, to indicate his mythic reign, surmounted by a disk and plumes, and protected by two snakes, winged, and wearing otfs, with their names Soaven, the Egyptian Eilythyia, and Victory. At the sides of this pedestal are the hawk and jackal-headed spirits of the regions of Nontehir, kneeling and adoring phoenixes, and emblems of life and power. Behind is Horus (a lower form of Harsaphes), holding a crook and symbols, implying "the support of the upper and lower world," saluted by the female deities, entitled, "Attached to the North and South." Underneath are two figures, probably the Hapimoou, drawing up the cords. On the upper side of the lower pedestal are four lines of hieroglyphics, containing the dedication of the possessor of the bronze: "May Amoun-ra, the husband of his mother, presiding over the heart of Thebes, giver of health, (give) always a good embalmment in the land of Sat (?) of the pure land of truth, to Ilarge, scribe attached to the cattle (?) of the queen, son of Obai, a similar functionary, and Obeith." In front is the god Meui, or reason, the Egyptian Atlas, having on his head the bark of the sun, whose rising is adored by two cynocephali, "the bards of the sun;" "and saluted by the female deities, Mermehi and Merras," attached to the north and south: the whole surmounted by the heaven upon koucoupha sceptres. At each side is a procession of the Niles of Upper and Lower Egypt, alluding to the fertilising power of the god. They offer vases, flowers, life, and power, and exclaim, "We give thee life and power, offering, incense (or kufi), and flowers." At the back is the emblem support of the upper and lower worlds, corded up by the lord of Shmoun, the second Thoth, and Har-Hat, the celestial Hermes. The minuter details of this bronze, which is executed with considerable merit, are inlaid with gold, or electrum; and for the prevalence of his worship at this period, the tablets of the Cosseir road may be cited, and many of the monuments at Thebes. The plumes on the head are wanting, and the whole decorations offer, without doubt, a copy of some celebrated statue of the god on a larger scale. It was purchased at Mr. Salt's sale, 1835 (lot 816), and was found at Thebes.'
There is a discrepancy here. Massey refers to this figure as Shu, whereas Birch identifies him as Amon-Ra. I believe Birch is right. See Fig. 4.]

[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, The Bible, The Koran, and The Talmud, p. 124. 'On the following morning the queen made known that any woman, who would engage to nurse a strange child for a handsome remuneration, should repair to the royal palace. After this the entire court of the castle was filled with women and maidens, many of whom had come from curiosity only. Among the latter was Kolthum (Miriam), the sister of Moses. When she heard that the child had been found in an ark floating on the water, and that it still refused to take nourishment, she ran quickly and told her mother. Johabed hastened to the palace, and was announced to Asia as a nurse, for the severe regulations against the Israelitish women were now removed. Moses scarcely beheld his mother, when he stretched out his arms toward her, and as he embraced her immediately, she was engaged as a nurse for the space of two years. After the expiration of that time, Asia sent her away with many rich presents, but kept Moses with her, intending to adopt him as her son, since she had no male descendants.']

[237] [Is. 1:11. 'To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.'
Amos, 5:22. 'Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.']

[238] [2 Sam. 6:13. 'And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings.']

[239] [Not in Weil. Source.]

[240] [Song of Songs, 2:12. See note below.]

[241] [Talmud. '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] [Polano, Talmud, 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] [Zech. 3:2. 'And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?']

[245] [Zech. 3:9. 'For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.']

[246] [Book of Enoch, bk. 88, ch. 111.]

[247] [As above, note 121.]

[248] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 138.]

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

[250] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103. See p. 110.]

[251] [Ibid., RP, 6, 103. See p. 111.]

[252] [Ibid., RP, 6, 103. See p. 111.]

[253] [Is. 55:3-4. 'Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.
    Behold, I have given him for a witness to the people, a leader and commander to the people.']

[254] [Lev. 20:17. 'And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity.']

[255] [Jer. 30:9. 'But they shall serve the LORD their God, and David their king, whom I will raise up unto them.']

[256] [Zech. 12:8. 'In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.']

[257] [Hos. 3:5. 'Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.']

[258] [Ez. 37:24. 'And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.']

[259] [Ez. 34:23. 'And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.']

[260] [Is. 9:7. 'Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.']

[261] [Rit. ch. 18. 'The setting up the Tat in Tattu means the shoulder of Horus who dwells in Skhem.' Birch's tr. Cf. Renouf.]

[262] [Is. 16:5. 'And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.']

[263] [Rev. 11:3-4. 'And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
    These are the two olive trees, and the two candlesticks standing before the God of the earth.']