A BOOK OF THE BEGINNINGS
NOTES TO SECTION 17
[1] [Egyptian Chronicle. In Cory, Ancient Fragments, p. 137. This states 36,525 years, not 36,000.]
[2] [Egypt's Place in Universal History,
vol. 1, p. 229. 'Within a century after his time we find in John Malalas (about
900) the complete extinction of all Egyptian tradition, although in the midst of
continual appeals to the much calumniated name of Manetho.
From this author, followed by Cedrenus, about 1050, and by a subsequent
continuator of the "Chronicon Paschale," we learn how "the giant Nabrod
(Nimrod), the son of Chus (Kush), the Ethiopian, of the race of Ham, built
Babylon. Chronus ruled over Syria and Persia, the son of a certain Uranus, who
reigned 66 years. His wife's name was Semiramis. He was succeeded by Ninus, the
father of Zoroaster; after whom came Thuras, then Ares and Baal, to whom the
first Stelae were dedicated; then Lamis; then Sardanapalus, slain by a Persian.
Picus, who is also Zeus, the brother of Ninus, reigned over Italy. After the
death of Picus, his son Faunus reigned—also
called Hermes. He visited Egypt, where Mestraim reigned, of the posterity of
Ham. After his death the Egyptians made Hermes their king, who reigned over them
39 years."']
[3] [Chronica, book I, end. See above note.]
[4] [Compendium Historiarum. See above note.]
[5] [Chronicon Paschal, p.106. See above note.]
[6] [The Antiquities of the Jews, bk. 1. c. 2. In Cory, Ancient Fragments, p. 151. See also The Phenix, p. 269.]
[7] [The Characters of Theophrastus. Unable to trace.]
[8] [Rit. ch. 42. Cf. Renouf.]
[9] [Histories, bk. 7, 61. 'Now those who served were as follows: The Persians with this equipment: about their heads they had soft felt caps called "tiaras", and about their body tunics of various colours with sleeves, presenting the appearance of iron scales like those of a fish, and about the legs trousers; and instead of the ordinary shields they had shields of wicker-work, under which hung quivers; and they had short spears and large bows and arrows of reed, and moreover daggers hanging by the right thigh from the girdle: and they acknowledged as their commander Otanes the father of Amestris the wife of Xerxes. Now these were called by the Hellenes in ancient time Kephenes; by themselves however and by their neighbours they were called Artaians: but when Perseus, the son of Danae and Zeus, came to Kepheus the son of Belos and took to wife his daughter Andromeda, there was born to them a son to whom he gave the name Perses, and this son he left behind there, for it chanced that Kepheus had no male offspring: after him therefore this race was named.' Tr., Macauley.]
[10] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 138.]
[11] [Gen. 5:2. 'Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.']
[12] [Rit. ch. 165. 'Atem is the name of the mother Goddess of Time.' Birch's tr. Cf. Renouf.]
[13] [Rit. ch. 17. 'Tum has built thy house, the two Lion-Gods have founded thy abode. Ptah going round thee, divine Horus purifies thee, the God Set does so in turn. The Osiris has come from the earth. He has taken his legs; he is Tum.' Birch's tr. Cf. Renouf.]
[15] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 139.]
[17] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 137.]
[18] [Ex. 3:2. 'And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.']
[19] [Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 138.]
[20] [Ex. 34:28. 'And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.']
[21] [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.']
[22] [Ex. 17:16. 'For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.']
[23] [Num. 15:23. 'Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations.']
[24] [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. All the Gods to the utmost are humiliated at the words of the Lord of the Chest. A Lord taller than [crying from] his place, who makes his head attire in it. The Lion-Gods supply his headdress.' Birch's tr. Cf. Renouf.]
[25] [Josh. 24:26. 'And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.']
[26] [Deut. 31:24. 'And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished.']
[27] [Numb. 13:16. 'These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.']
[28] Chabas, 'Magic Papyrus,' RP, 10, 135. See p. 138.]
[29] [Ibid. See p. 137.]
[30] [Eusebius, Chronicon, 6 & Syncellus, Chronology, 40. 'These according to his own account, he copied from the inscriptions which were engraved, in the sacred dialect and hierographic characters, upon the columns set up in the Seriadic land by Thoth, the first Hermes, (Mercury): and after the Flood, were translated from the sacred dialect into the Greek tongue, in hieroglyphic characters, and committed to writing in books, and deposited by Agathodaemon, the son of the second Hermes, the father of Tat, (Taut of the Phoenician mythology), in the penetralia of the temples of Egypt.' In Cory's Ancient Fragments, p. 109. See also The Phenix, pp. 255-6 and BB 1:31.]
[31] [Menard, Hermes Trismegisté, bk. 3, 177. See also Divine Pymander.]
[32] [Poss. in the above.]
[33] [Nishmath Chajim, f. 159, c. 2.]
[34] [Gen.
41:45-46. 'And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to
wife Asenath the daughter of Potipherah priest of On. And Joseph went out over
all the land of Egypt.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And
Joseph went out from the presence of Pharaoh, and went throughout all the land
of Egypt.']
[35] [History of Egypt Under the Pharaohs, vol. 1, p. 128.]
[36] [Rit. ch. 17. Cf. Renouf.]
[37] [Maspero, 'Stele of the Excommunication,' RP, 4, 93. See p. 95. See also BB 1:327, 2:290, 347, AE 1:511.]
[38] [Rit. ch. 15. 'In thy following is the reserved Soul, the engendered of the Gods who provided him with his shapes. Inexplicable is the semsem [genesis], it is the greatest of secrets. Thou art the good Peace of the Osiris. Oh Creator, Father of the Gods, incorruptible! What is in this book is eternal. I establish myself through it, I have said what has been disposed in it, at peace through the abundance.' Birch's tr. Cf. Renouf.]
[39] [See note above.]
[40] [Rit. ch. 17. Cf. Renouf.]
[41] [Rit. ch. 79. 'In thy following is the reserved Soul, the engendered of the Gods who provided him with his shapes. Inexplicable is the semsem [genesis], it is the greatest of secrets. Thou art the good Peace of the Osiris. Oh Creator, Father of the Gods, incorruptible! What is in this book is eternal. I establish myself through it, I have said what has been disposed in it, at peace through the abundance.' Birch's tr. Cf. Renouf.]
[42] ['Ethiopian Inscription of King Nastosenen,' in TSBA, 4, 218. See full text here.]
[43] [Ibid. See also version in RP, 10, 55-66. No 'rutem' is mentioned.]
[44] [Rit. ch. 115. Not in Birch, but compare: 'I have shewn [my] face to the Eye of the Only One, opening the Form of Darkness. I am one of ye. I knew the Spirits of An [Heliopolis]. The Greatly glorious does not pass over it, either opening or escaping the hand, unless the Gods give me the word; [Said] by the strangler of the race in Annu. I knew that eye, the hair of the man is on it, says the sun at the words of the king to him who was before him. Let him stand unchanged for a month. [Said] by the Sun to him who is before him. Receive the weapon for the issue of men. The weapon it is made; [is said] by him who is before him; the two brethren make it, they make the festival of the Sun. It is causing Ans to hear. His arm does not rest from making his transformations by it [into her], the Lady with the long hair, which is in An [Heliopolis], chasing those who belong to the race of this country.' Birch's tr. Cf. Renouf.]
[45] [The Book of Jasher is mentioned in 2 Sam. 1:18. 'Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher,' and Josh. 10:13. 'And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.' Published copies are considered to be forgeries.]
[46] [The Book of the Wars of the Lord is mentioned in Num. 21:14. 'Wherefore it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon.']
[47] [Ps. 78:2. 'I will open my mouth in a parable: I will utter dark sayings of old.']
[48] [Bartolocci, Bibliotheca Magna Rabbinica, p. 350.]
[49] [Source.]
[50] [Rit. ch. 3. 'Oh Tum! oh Tum! coming forth from the great place within the celestial abyss, lighted by the Lion-Gods. The words of the Lion or those who belong to the Phallus. The blessed Osiris has come from their corner doing all thy work ordered. Oh Workmen of the Sun, by day and by night! the Osiris lives after he dies like the Sun daily; for [as] the Sun died, and was born yesterday, [so] the Osiris is born. Every God rejoices with life; the Osiris rejoices, as they rejoice, with life. I am Thoth, who comes out of the temple of Annu [Heliopolis].' Birch's tr. Cf. Renouf.]
[51] [Rit. ch. 17. 'Tum has built thy house, the two Lion-Gods have founded thy abode. Ptah going round thee, divine Horus purifies thee, the God Set does so in turn. The Osiris has come from the earth. He has taken his legs; he is Tum.' Birch's tr. Cf. Renouf.]
[52] [Hieroglyphica, bk. 2.4. 'The HEART OF A MAN SUSPENDED BY THE WINDPIPE signifies the mouth of a good man.']
[53] [John 20:26. 'And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.']
[54] [Rit. ch. 54. 'Oh Tum! give me the delicious breath of thy nostril. I am the Egg of the Great Cackler [Seb]. I have watched this great egg which Seb prepared for the earth. I grow, it grows in turn; I live, it lives in turn, stimulating the breath.' Birch's tr. Cf. Renouf.]
[55] [Rit. ch. 72. 'My father Tum did it for me, he placed my house above the earth; there are corn and barley in it, unknown is their quantity. I made in it the Festival of passing the Soul to my body. I made in it the Festival of Tum for [is said by] my Soul, for [to] my body. Give ye to me meals of food and drink, oxen, geese, clothes, incense, and all good and pure things in which the life of a God consists.' Birch's tr. Cf. Renouf.]
[56] [Maspero, 'Stele of the Excommunication,' RP, 4, 93. See p. 95.]
[57] [Gen. 2:7. 'And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.']
[58] [Lefebure, 'The Book of Hades,' RP, 10, 79. See p. 91.]
[59] [Renouf, HL, 114. 'He is introduced in the royal Ritual at Abydos, saying, "I am Horns, and I come to search for mine eyes." According to the 64th chapter of the Book of the Dead, "his eye is restored to him at the dawn of day." A legend contained in the 112th chapter of the same Book describes Horus as wounded in the eye by Set in the form of a black boar. Anubis fomented the wound, of which Horus appears at first to have thought him the author, and according to another legend, Isis stanched the blood which flowed from the wound.']
[60] [Rit. ch. 3. 'Oh Tum! oh Tum! coming forth from the great place within the celestial abyss, lighted by the Lion-Gods. The words of the Lion or those who belong to the Phallus. The blessed Osiris has come from their corner doing all thy work ordered. Oh Workmen of the Sun, by day and by night! the Osiris lives after he dies like the Sun daily; for [as] the Sun died, and was born yesterday, [so] the Osiris is born. Every God rejoices with life; the Osiris rejoices, as they rejoice, with life. I am Thoth, who comes out of the temple of Annu [Heliopolis].' Birch's tr. Cf. Renouf.]
[61] [Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.]
[62] [A Hebrew Lexicon to the Books of the Old Testament.]
[63] [Ex. 15:2. 'The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.']
[64] [Ex. 17:16. 'For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.']
[65] [Jer. 2:31. 'O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?']
[66] [Ps. 18:11. 'He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.']
[67] [Geographica, bk. 16.2.35. 'An Egyptian priest named Moses, who possessed a portion of the country called the Lower [Egypt], being dissatisfied with the established institutions there, left it and came to Judea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. Who then of any understanding would venture to form an image of this Deity, resembling anything with which we are conversant? on the contrary, we ought not to carve any images, but to set apart some sacred ground and a shrine worthy of the Deity, and to worship Him without any similitude. He taught that those who made fortunate dreams were to be permitted to sleep in the temple, where they might dream both for themselves and others; that those who practised temperance and justice, and none else, might expect good, or some gift or sign from the God, from time to time.' Hamilton & Falconer's ed.]
[68] [See above note.]
[69] [Hos. 2:16. 'And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.']
[70] [Gen. 17:1. 'And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.']
[71] [Jud. 8:33. 'And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.']
[72] [Jud. 9:46. 'And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the god Berith.']
[73] [1 Chr. 12:5. 'Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite.']
[74] [Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.]
[75] [Faber, The Origin of Pagan Idolatry, vol. 2, p. 250-1. 'The Mysteries of Typhon or Baal-Peor, like all the phallic Orgies of antiquity, originated from the idea, that the transmigrating Noah and the mundane Ark were the two great parents of the Universe. Philo Judaeus, accordingly, in a very curious passage, immediately refers the Mysteries of Baal-Peor to the deluge. He tells us, that in the celebration of them all his votaries opened their mouths to receive the water that was poured into them from without; and that by this figurative action they represented the plunging of Nous the governor beneath the waters of the flood and the impelling of him to the lowest abyss of Chaos. That Philo here refers the Mysteries of Baal-Peor to the deluge, is, I think, sufficiently plain: but I do not say that he did it consciously. He himself probably might not fully understand the term which he was using; but might imagine, that Nous meant nothing more than Mind or Intelligence, and that the whole related to some mystical act of mental abstraction and meditation.']
[76] [Chabas, The Magic Papyrus,' RP, 10, 135. See p. 142.]
[77] [Strabo, Geographica, bk. 16:1. Unable to trace.]
[78] [Jud.
2:3. 'Wherefore I also said, I will not drive them out from before you; but they
shall be as thorns in your sides, and their gods shall be a snare unto you.'
Jud. 3:7. 'And the children of Israel did evil in the sight of the LORD,
and forgat the LORD their God, and served Baalim and the groves.']
[79] [Rit. ch. 142. Cf. Renouf.]
[80] [Ezr. 10:25. 'Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.']
[81] [See note 10 and 28.]
[83] [History of Egypt Under the Pharaohs, vol. 2, p. 346.]
[84] [Lefebure, 'The Book of Hades,' RP, 10, 79. See p. 91.]
[85] [Neh. 10:9. 'And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel.']
[86] [History of Egypt Under the Pharaohs, vol.
2, p. 374.
Compare Num. 21:9. 'And his host, and those that were numbered of them,
were forty thousand and five hundred.'
2 Kin. 18:4. 'He removed the high places, and brake the images, and cut
down the groves, and brake in pieces the brazen serpent that Moses had made: for
unto those days the children of Israel did burn incense to it: and he called it
Nehushtan.']
[87] [Job 36:10. 'He openeth also their ear to discipline, and commandeth that they return from iniquity.']
[88] [Petite Manual de Mythologie, p. 119.]
[89] [Rev. 1:8. 'I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.']
[90] [Kircher, Œdipus Ægyptiacus, vol. 1, p. 197.]
[91] [A Voyage to Abyssinia and Travels, p. 395. 'The Abyssinians, in their pictures, always strangely exaggerate the dimensions of the eye, and invariably draw their figures with full faces, except when they wish to represent a Jew, to whom they uniformly give a side face; but the reason for this singular distinction I could never justly ascertain. The colours of the original painting are of the most gaudy description; unbroken greens, reds, and yellows preponderating, and being most inharmoniously distributed throughout the composition. The materials employed by this artist were of the most common description, and had been brought by a Greek from Cairo.' Or p. 305 of 1816 ed.]
[92] [Eboracum: or, The History and Antiquities of the City of York, p. 217.]
[93] [Ibid.]
[94] [Didron, Iconographie Chrétienne, fig. 50.]
[95] [Wisdom of Sol. 18:24. 'When the dead had already fallen in heaps one on another, he interposed himself and beat back the divine wrath, barring its 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 of precious stones.' NEB Version.]
[96] [Eccles., prol. '... my grandfather Jesus, who had applied himself industriously to the study of the law, the prophets, and the other writings of our ancestors, and had gained a considerable proficiency in them, was moved to compile a book of his own on the themes of discipline and wisdom.' NEB Version.]
[97] [Description de l'Egypt, vol. 2, pl. 90.]
[98] [Manners and Customs of the Ancient Egyptians. The Second Series, vol. 2, p. 79. 'Ao. The bull-headed Deity appears to have the name Ao; which probably signifies a "bull," since it frequently occurs over oxen, as the word Ehe over cows. I do not, however, suppose him to be connected with the God Ao, previously mentioned.' Plate 65.]
[99] [Hieroglyphica, bk. 1:47. 'To denote hearing, they delineate the EAR OF THE BULL, for when the cow is desirous of conception, (and she continues so for not longer than three hours together,) she vehemently lows, and if during this time the bull should not approach her, she reserves herself till another meeting. This however rarely happens; for the bull hears her from a great distance, and knowing that she is inflamed, he hastens to the meeting, and is the only animal that does so.']
[100] [Hieroglyphica, bk. 2:23. 'An EAR when delineated symbolizes a future act.']
[101] [Pantheon Ægyptiorum, vol. 1, p. 236. 'Aegypto periti, ex conspedis Dei illius peregrioi symbolis, judicauerint, esse cum Plutonem, adeoque Aegyptiorum Serapim. Ita rem narrat Tacitus, loco saepius allato. Deum ipsum multi Aesculapium—quodam Ofirin—plurimi Ditem patrem insignibus, quae in ipso manifesta, aut per ambages manifestant.']
[102] [Roman History, 22:14.7 'After his death another Apis is sought amid public mourning, and if it has been possible to find one, complete with all its marks, it is taken to Memphis, famed for the frequent presence of the god Aesculapius.' Loeb library ed., vol. 2. Rolfe's tr.]
[103] [Egyptian Gallery, 578, b. shelf 3.]
[104] [Manners and Customs of the Ancient Egyptians.
The Second Series, vol. 2, p. 53. 'ASCLEPIUS, ÆSCULAPIUS.
The name and form of this Deity were first ascertained by Mr. Salt, at Philae;
where a small sanctuary, with a Greek inscription, is dedicated to him. His
dress is always very simple, though not one of the great Gods of Egypt; agreeing
with the description given of him by Synesius. He is bald, or wears a small cap
fitting closely to his head, without any feathers or other ornament; and in his
hands he holds the sceptre and crux ansata, or sign of life, common to
all the Deities. His name reads Emoph, or Emeph; but he cannot
bear any relationship to the "leader of the heavenly deities" mentioned by
Iamblichus, who w^as second only to Eicton, the great ineffable God, and "primum
exemplar."']
[105] [1 Cor.
15:45-9. 'And so it is written, The first man Adam was made a living soul; the
last Adam was made a quickening spirit.
Howbeit that was not first which is spiritual, but that which is natural; and
afterward that which is spiritual.
The first man is of the earth, earthy: the second man is the Lord from heaven.
As is the earthy, such are they also that are earthy: and as is the heavenly,
such are they also that are heavenly.
And as we have borne the image of the earthy, we shall also bear the image of
the heavenly.']
[106] [1 Cor. 15:22. 'For as in Adam all die, even so in Christ shall all be made alive.']
[107] [Refutation of all Heresies, bk. 5, ch. 2. 'The Chaldaeans, however, say that this Adam is the man whom alone earth brought forth. And that he lay inanimate, unmoved, [and] still as a statue; being an image of him who is above, who is celebrated as the man Adam, having been begotten by many powers, concerning whom individually is an enlarged discussion.' ANCL, 6, 130.]
[108] [Eph. 1:13. 'In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise.']
[109] [2 Tim. 4:8. 'Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.']
[110] [Birch, Book of the Dead, i.e., the Ritual.]
[111] [Rit. ch. 19.
Cf. Renouf.
Renouf, HL, p. 185.
'In the next chapter, which is another recension of the eighteenth, and is
entitled the "Crown of Triumph," the deceased is declared triumphant for ever
and ever, and all the gods in heaven and earth repeat this "in presence of
Osiris, presiding in Amenti, Unnefer, the son of Nut, on the day that he
triumphed over Set and his associates, before the great gods of Heliopolis on
the night of the battle in which the rebels were overthrown, before the great
gods of Abydos on the night wherein Osiris triumphed over his opponents, before
the great gods of the western horizon on the day of the festival of "Come thou
to me." It ends: "Horus has repeated this declaration four times, and all his
enemies fall prostrate before him annihilated. Horus, the son of Isis, repeats
it millions of times, and all his enemies fall annihilated. They are carried off
to the place of execution in the East; their heads are cut off, their necks are
broken, their thighs are severed, and delivered up to the great destroyer who
dwells in Aati; they shall not come forth from the custody of Seb for ever."']
[112] [Matt. 25:34. 'Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.']
[113] [Justin, Philippine History. 'And nothing, indeed, of divine, or human law seems to have been unknown to him; so that he foretold a famine of dearth in the land (of Egypt), some years before it happened, and all Egypt would have perished by famine, had not the king, by his advice, ordered the corn to be laid up for several years: such being the proofs of his knowledge, that his admonitions seemed to proceed, not from a mortal, but a god. His son was Moses, whom, besides the inheritance of his father's knowledge, the comeliness of his person also recommended. But the Egyptians, being troubled with scabies and leprosy, and moved by some oracular prediction, expelled him, with those who had the disease, out of Egypt, that the distemper might not spread among a greater number.' In Cory's Ancient Fragments, p. 80.]
[114] [Abhod Zarah.]
[115] [Deut. 33:17. 'His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.']
[116] [Lev. 22:28. 'And whether it be cow or ewe, ye shall not kill it and her young both in one day.']
[117] [Gen. 30:24. 'And she called his name Joseph; and said, The LORD shall add to me another son.']
[118] [Gen. 48:14. 'And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.']
[119] [Ps. 80:17. 'Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.']
[120] [Mic. 5:2. 'But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.']
[121] [Gen. 41:45. 'And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.']
[122] [The Antiquities of the Jews, bk. 2, 6, 1. 'Joseph was now grown up to thirty years of age, and enjoyed great honours from the king, who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of secrets. He also married a wife of very high quality; for he married the daughter of Petephres, one of the priests of Heliopolis; she was a virgin, and her name was Asenath. By her he had children before the scarcity came on; Manasseh, the elder, which signifies forgetful, because his present happiness made him forget his former misfortunes; and Ephraim, the younger, which signifies restored, because he was restored to the freedom of his forefathers. Now after Egypt had happily passed over seven years, according to Joseph's interpretation of the dreams, the famine came upon them in the eighth year; and because this misfortune fell upon them when they had no sense of it beforehand, they were all sorely afflicted by it, and came running to the king's gates; and he called upon Joseph, who sold the corn to them, being become confessedly a saviour to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness.' Whiston's tr.]
[123] [Flavi Josephi antiquatatum Judaicarum libri quator prieres et pars magna quinti.]
[124] [Letter to Michaelis.]
[125] [I.e. Johann David Michaelis, his publisher.]
[126] [Works of Josephus.]
[127] [Works of Josephus.]
[128] [The Famous and Memorable Workes of Iosephus.]
[129] [The Antiquities of the Jew. See note 122 above.]
[130] [Rit. ch. 80. 'I have united Sut in the upper houses, through the old man with him. I am the Woman, the orb in the darkness. I have brought my orb to the darkness; it is changed into light.' Birch's tr. Cf. Renouf.]
[131] [Renouf, 'Tale of the Two Brothers,' RP, 2, 137. See p. 151.]
[132] [Gen. 38:5. 'And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.']
[133] [Ps.
81:5-6. '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.
I removed his shoulder from the burden: his hands were delivered from the pots.']
[134] [Ps. 81:5. As above note.]
[135] [Gen.
49:23-4. 'The archers have sorely grieved him, and shot at him, and hated him:
But his bow abode in strength, and the arms of his hands were made strong by the
hands of the mighty God of Jacob; (from thence is the shepherd, the stone of
Israel).']
[136] [Gen. 49:23. 'The archers have sorely grieved him, and shot at him, and hated him.']
[137] [Gen. 49:24. 'But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:).']
[138] [Rit. ch. 15. 'Unknown is thy gold, indescribable is thy colour, in the Region of the Gods [say] we are beholding all the colours of Pant. It has been examined hidden on their faces. Thou hast been made the one alone in his being, in thy transformation in the ether.' Birch's tr. Cf. Renouf.]
[139] [Rit. ch. 153. 'The Osiris says: Great One who journeys to the Production of Colours, ye are at the nostril [pool which] I, the Osiris, drink. I drop the water.' Birch's tr. Cf. Renouf.]
[140] [Josephus, Against Apion, bk. 1, ch. 32. '"The goddess Isis appeared to Amenophis in his sleep, and blamed him that her temple had been demolished in the war. But that Phritiphantes, the sacred scribe, said to him, that in case he would purge Egypt of the men that had pollutions upon them, he should be no longer troubled. with such frightful apparitions. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that 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: that these two came to Pelusium, and lighted upon three hundred and eighty thousand that had been left there by Amenophis, he not being willing to carry them into Egypt; that these scribes made a league of friendship with them, and made with them an expedition against Egypt: that Amenophis could not sustain their attacks, but fled into Ethiopia, and left his wife with child behind him, who lay concealed in certain caverns, and there brought forth a son, whose name was Messene, and who, when he was grown up to man's estate, pursued the Jews into Syria, being about two hundred thousand, and then received his father Amenophis out of Ethiopia."' In Cory, Ancient Fragments, pp. 142-3.]
[142] [Stromata, bk. 1. 'And on her consenting and desiring her to do so, she brought the child's mother to be nurse for a stipulated fee, as if she had been some other person. 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.' ANCL, 5, 451.]
[143] [PTRS, 1772. From Drummond, Œdipus Judaicus, pl. 9.]
[144] [This is typical of Massey and the mistreatment of his sources. This failure on his part pervades his works, and has already been discussed in my introduction and my essay.]
[145] [Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.]
[146] [Ex.
6:24. 'And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the
families of the Korhites.'
1 Chr. 6:8. 'And Ahitub begat Zadok, and Zadok begat Ahimaaz.']
[147] [2 Sam. 6:3. 'And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.']
[148] [1 Chr. 4:36. 'And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah.']
[149] [Gen. 3:21. 'Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.']
[150] [Jer. 10:11. 'Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.']
[151] [Ps. 114:7. 'Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob.']
[152] [Dan. 11:38. 'But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.']
[153] [Eisenlohr, 'The Great Harris Papyrus, Part I,' RP, 6, 21. See pp. 57-9.]
[154] [Jerome, Letter 48, to Paulinus. 'Even my own Bethlehem, as it now is, that most venerable spot in the whole world of which the psalmist sings: "the truth hath sprung out of the earth," was overshadowed by a grove of Tammuz, that is of Adonis; and in the very cave where the infant Christ had uttered His earliest cry lamentation was made for the paramour of Venus.' Nicene & Post-Nicene Fathers, 2nd ser., 6, 120.]
[155] [Ps.
78:67-68. 'Moreover he refused the tabernacle of Joseph, and chose not the tribe
of Ephraim:
But chose the tribe of Judah, the mount Zion which he loved.']
[156] [2 Kin. 19:15. 'And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.']
[157] [1 Sam. 4:4. 'So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.']
[158] [Stromata, bk. 5. 'And those golden figures, each
of them with six wings, signify either the two bears, as some will have it, or
rather the two hemispheres. And the name cherubim meant "much knowledge." But
both together have twelve wings, and by the zodiac and time, which moves on it,
point out the world of sense. It is of them, I think, that Tragedy, discoursing
of Nature, says:
"Unwearied Time circles full in perennial flow, Producing itself. And the
twin-bears On the swift wandering motions of their wings, Keep the Atlantean
pole."' ANCL, 12, 242.]
[159] [Copied by Rosellini, Monumenti del Culto.]
[160] [The Antiquities of the Jews, bk. 3, 6. 5. 'There was also an ark made, sacred to God, of wood that was naturally strong, and could not be corrupted. This was called Eron in our own language. Its construction was thus: its length was five spans, but its breadth and height was each of them three spans. It was covered all over with gold, both within and without, so that the wooden part was not seen. It had also a cover united to it, by golden hinges, after a wonderful manner; which cover was every way evenly fitted to it, and had no eminences to hinder its exact conjunction. There were also two golden rings belonging to each of the longer boards, and passing through the entire wood, and through them gilt bars passed along each board, that it might thereby be moved and carried about, as occasion should require; for it was not drawn in a cart by beasts of burden, but borne on the shoulders of the priests. Upon this its cover were two images, which the Hebrews call Cherubims; they are flying creatures, but their form is not like to that of any of the creatures which men have seen, though Moses said he had seen such beings near the throne of God. In this ark he put the two tables whereon the ten commandments were written, five upon each table, and two and a half upon each side of them; and this ark he placed in the most holy place.' Whiston's tr.]
[161] [Ez. 7:2. 'Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.']
[162] [Deut. 22:12. 'Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.']
[163] [Is. 18:1. 'Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia.']
[164] [Fuerst, in Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament, has ףנפ.]
[165] [Compare Deut. 22:12. 'Thou shalt make thee
fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.'
See also margin.]
[166] [Zech. 9:1. 'The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD.']
[167] [Champollion, Dictionnaire Égyptien en Écriture Hieroglyphique, p. 98.]
[168] [Obad. 9. 'And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.']
[169] [2 Sam. 21:20. 'And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.']
[170] [1 Chr. 20:6. 'And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant.']
[171] [Ex. 26:9. 'And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle.']
[172] [Josh. 19:13. 'And from thence passeth on along on the east to Gittahhepher, to Ittahkazin, and goeth out to Remmonmethoar to Neah.']
[173] [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.']
[174] [Ps. 80:1. 'To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.']
[175] [Gen. 49:24. 'But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel).']
[176] [Ex. 3:1. 'Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.']
[177] [Albiruni, Chronology of the Ancient Nations, p. 55. 'Others say, that Cancer was called the horoscope of the world, because of all the zodiacal signs, it stands nearest to the zenith of the inhabitable world, and because in the same sign is the ΰψωμα of Jupiter, which is a star of moderate nature; and as no growth is possible, except when moderate heat acts upon moist substances, it (i.e. Cancer) is fit to be the horoscope of the growth of the world.']
[178] [Deut. 33:16. 'And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.']
[179] [Daily Life and Origin of the Tasmanians, p. 198. 'In association with this subject a reference has been made to eggs. Without doubt the presence of these at ancient mysteries was esteemed as belonging to the new-birth idea. The egg festival of Easter is well known on the continent of Europe, and has but of late become obsolete in Britain. The Cyprus Venus was associated with an egg, and so was the Babylonian Astarte. The festivals were at Easter or spring. The eggs of Green Thursday were formerly devoted to Thor. Pope Paul the Fifth's prayer over Easter eggs runs thus: "Bless, Lord, this Thy creature of eggs." The spring, likewise, was the festival of eggs with the Tasmanian, though, being on the other side of the Line, it was held in November. Mr. Oldfield has given remarkable particulars about such a festival on the Murchison River of Western Australia. It was called the Caa-ro. Strange to say, it was attended with a great gathering of eggs, and it was held in the spring. Women were not present at the ceremonies. The men prepared a large elongated pit of a suggestive shape, and surrounded it with bushes. Round this they danced by night, and feasted on the eggs by day. The phallic character of the festival may be gathered from Mr. Oldfield's words. "Every figure of their dances," he says, "every gesture, the burden of all their songs, is calculated to inflame their passions. ... As they dance they carry the spear before them to simulate Priapus." The South Australian dance about the Palyertatta reminds one of the Bacchanals. It was a spear upholding a framework of cross sticks, with bunches of feathers at their ends. Sometimes the spear was decorated with shavings of wood as well as bunches of feathers, with human hair wound round the whole length of the spear. It is certainly remarkable that the Lingam worship should have been known in India before the conquest of that country by the Aryans.']
[180] [Albiruni, Chronology of the Ancient Nations, p. 346. 'Alsarfa (β Leonis), a bright star near to some very dim ones, called the Claw of the Lion. It stands on the end of the Lion's tail, and is called so because the heat turns away when it rises, and the cold turns away when it disappears.']
[181] [Houghton, 'On the Mammalia of the Assyrian Sculptures,' TSBA, 5, 325. 'Mr. Layard has drawn attention to the fact that the claw or spine-like body at the end of the lion's tail has not escaped the notice of the sculptor. It certainly is represented in a few instances, though the size of the claw is much exaggerated. Some of the ancient classical writers describe the lion as lashing himself with his tail when angry, and it has been supposed that the claw at the end was the instrument which goaded him to rage; the classical writers, however, mention no such claw. Didymus Alexandrinus, a commentator on the Iliad, I believe, was the first to notice this little claw, and drew the conclusion that it was a stimulating organ.']
[182] [Rit. ch. 36. '[Oh thou who] hast come against me, the lips closed! I am Chnum, the Lord of Shennu. The Passer by of the words of the Gods to Ra. My tongue is at the order [the messenger] of its Lord.' Birch's tr. Cf. Renouf.]
[183] [Ps. 68:17. 'The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.']
[184] [Drummond, Œdipus Judaicus, pl. 16.]
[185] [Ibid., pl. 3.]
[186] [Source.]
[187] [Lam. 3:16. 'He hath also broken my teeth with gravel stones, he hath covered me with ashes.']
[188] [Deut. 29:17. 'And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them.']
[189] [Ez.
20:7-8. 'Then said I unto them, Cast ye away every man the abominations of his
eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.
But they rebelled against me, and would not hearken unto me: they did not every
man cast away the abominations of their eyes, neither did they forsake the idols
of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger
against them in the midst of the land of Egypt.']
[190] [Horapollo, Hieroglyphica, bk. 1:10. 'To denote an only begotten, or generation, or a father, or the world, or a man, they delineate a SCARABÆUS. And they symbolise by this an only begotten, because the scarabæus is a creature self-produced, being unconceived by a female; for the propagation of it is unique after this manner:—when the male is desirous of procreating, he takes dung of an ox, and shapes it into a spherical form like the world; he then rolls it from the hinder parts from east to west, looking himself towards the east, that he may impart to it the figure of the world, (for that is borne from east to west, while the course of the stars is from west to east): then, having dug a hole, the scarabæus deposits this ball in the earth for the space of twenty-eight days, (for in so many days the moon passes through the twelve signs of the zodiac). By thus remaining under the moon, the race of scarabæi is endued with life; and upon the nine and twentieth day after having opened the ball, it casts it into water, for it is aware that upon that day the conjunction of the moon and sun takes place, as well as the generation of the world. From the ball thus opened in the water, the animals, that is the scarabæi, issue forth. The scarabæus also symbolizes generation, for the reason before mentioned—and a father, because the scarabæus is engendered by a father only—and the world, because in its generation it is fashioned in the form of the world—and a man, because there is no female race among them. Moreover there are three species of scarabæi, the first like a cat, and irradiated, which species they have consecrated to the sun from this similarity: for they say that the male cat changes the shape of the pupils of his eyes according to the course of the sun: for in the morning at the rising of the god, they are dilated, and in the middle of the day become round, and about sunset appear less brilliant: whence, also, the statue of the god in the city of the sun is of the form of a cat. Every scarabæus also has thirty toes, corresponding with the thirty days duration of the month, during which the rising sun [moon?] performs his course. The second species is the two horned and bull formed, which is consecrated to the moon; whence the children of the Egyptians say, that the bull in the heavens is the exaltation of this goddess. The third species is the one horned and Ibis formed, which they regard as consecrated to Hermes [Thoth], in like manner as the bird Ibis.' See also BB 1:6 for other refs to this verse.]
[191] [Gen. 31:35. 'And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.']
[192] [1 Sam. 15:23. 'For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.']
[193] [Zech. 10:2. 'For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd.']
[194] [Ez. 21:21. 'For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.']
[195] [Works, Paris, 1686, vol. 1, col. 1528. 'After the Christian era the influence of the scarab was still felt. St Ambrose, Archbishop of Milan, calls Jesus: "The good Scarabaeus, who rolled up before him the hitherto unshapen mud of our bodies."' See Myers, Scarabs, p. 63. See also BB 1:223, NG 2:408 & AE 2:732.]
[196] [Ez. 47:12. 'And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.']
[197] [Lenormant, 'On the Reading and Signification of the Akkadian Ideogram SA, and incidentally on certain names of Diseases in Akkadian and Assyrian, condensed report,' TSBA, 6:2, 588. 'But perhaps most strange of all is the fact that we find LABAN to be a god presiding over certain diseases, and worshipped as a secondary deity in the temple of ANU and YUL, or BIN, in Assur, the ancient metropolis of the Assyrian empire.']
[198] [Hieroglyphica, bk. 1:16. 'Again, to signify the two Equinoxes they depict a sitting CYNOCEPHALUS, for at the two equinoxes of the year it makes water twelve times in the day, once in each hour, and it does the same also during the two nights; wherefore not without reason do the Egyptians sculpture a sitting Cynocephalus on their Hydrologia (or waterclocks); and they cause the water to run from its member, because, as I said before, the animal thus indicates the twelve hours of the equinox. And lest the contrivance, by which the water is discharged into the Horologium, should be too wide, or on the other hand too narrow, (for against both these caution must be taken, for the one that is too wide, by discharging the water quickly, does not accurately fulfil the measurement of the hour, neither the one that is too narrow, since it lets forth the water little by little, and too slowly,) they perforate an aperture to the extremity of the member, and according to its thickness insert in it an iron tube adapted to the circumstances required. And this they are pleased to do, not without sufficient reason, more than in other cases. They also use this symbol, because it is the only animal that at the equinoxes utters its cries twelve times in the day, once in each hour.']
[199] [Josh. 24:2. 'And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.']
[200] [Wilkinson, Materia Hieroglyphica, p. 28, pl. 20. 'The second part of this plate presents the figure of Pthah, the creator, with a frog's head, surmounted by a scarab. A deity bearing two arms on this head, like the small figure in the hieroglyphics, is a common representation of Pthah himself, and the line behind it seems to contain the title, of Father of the Gods.']
[201] [Talbot, 'Senkereh Inscription of Nebuchadnezzar,' RP, 7, 69. See p. 71.]
[202] [Jellinek, Bet Ha-Midrasch, vol. ?, p. 27.]
[203] [Baba Bathra, fol. 91, a. Poss. in the above.]
[204] [De Mysteriis Liber. Unable to trace in the Eng. tr.]
[205] [Sale,
The Koran, ch. 6, note l, 'This is the name which the Mohammedans give
to Abraham's father, named in scripture Terah. However, some of their writers
pretend that Azer was the son of Terah, and D'Herbelot says that the Arabs
always distinguish them in their genealogies as different persons; but that
because Abraham was the son of Terah according to Moses, it is therefore
supposed (by European writers) that Terah is the same with the Azer of the
Arabs. How true this observation may be in relation to some authors, I cannot
say, but I am sure it cannot be true of all; for several Arab and Turkish
writers expressly make Azer and Terah the same person. Azer, in ancient times,
was the name of the planet Mars, and the month of March was so called by the
most ancient Persians; for the word originally signifying fire (as it still
does,) it was therefore given by them and the Chaldeans to that planet, which
partaking, as was supposed, of a fiery nature, was acknowledged by the Chaldeans
and Assyrians as a god or planetary deity, whom in old times they worshipped
under the form of a pillar: whence Azer became a name among the nobility, who
esteemed it honourable to be denominated from their gods, and is found in the
composition of several Babylonish names. For these reasons a learned author
supposes Azer to have been the heathen name of Terah, and that the other was
given him on his conversion. Al Beidâwi confirms this conjecture, saying that
Azer was the name of the idol which he worshipped. It may be observed that
Abraham's father is also called Zarah in the Talmud and Athar by Eusebius.'
'Note: That Azer, or Terah, was an idolater is allowed on all hands; nor can
it be denied, since he is expressly said in scripture to have served strange
gods. The eastern authors unanimously agree that he was a statuary, or carver of
idols; and he is represented as the first who made images of clay, pictures only
having been in use before, and taught that they were to be adored as gods.
However, we are told his employment was a very honourable one, and that he was a
great lord, and in high favour with Nimrod, whose son-in-law he was, because he
made his idols for him, and was excellent in his art. Some of the Rabbins say
Terah was a priest, and chief of the order.']
[206] [Rit. ch. 19. 'Mayest thou beseech with justification Horus the son of Isis, the son of Osiris, on the throne of thy father the Sun, to overthrow all thy enemies! Tum has ordered to thee the earth [twice]. The Gods have repeated the good fact [hand] of the justification of Horus the son of Isis, son of Osiris, for ever and ever, of the Osiris for ever and ever.' Birch's tr. Cf. Renouf.]
[207] [Rit. ch. 19. 'Thy father Tum has bound thee with this good crown of justification, with that living forepart [frontlet]; beloved of the Gods, thou livest for ever. Osiris, who dwells in the West, has justified thy word against thy enemies. Thy father Seb has ordered to thee all his issue. Mayest thou beseech with justification Horus the son of Isis, the son of Osiris, on the throne of thy father the Sun, to overthrow all thy enemies!' Birch's tr. Cf. Renouf.]
[208] [Birch, Gallery of Antiquities, p. 14. Although this page discusses Ptah, there is no mention of him as the 'god under the Tamarisk.' Unable to trace elsewhere.]
[209] [Gen. 21:33. 'And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.']
[210] [Lepsius, Denkmäler
aus Aegypten und Aethiopien, vol. 3, p. 13, & p. 18.
Aelteste Texte des Todenbuchs, 15. 30.]
[211] [Kimchi's Commentary on the Pentateuch.]
[212] [Rit. ch. 43. 'The chapter of Turning away all Evil [Injury], and turning back the Blows made in Hades.' 'I am the Babe [said four times]. Oh Abaur [Great Thirst], thou hast spoken like the Sun! who preparest the block by the knowledge of thy name, for thou hast come from it for the great sinner. I am the Sun preparing the obedient. I am the Great God betwixt the tamarisks; finished (is) Ans-Ra, or the Pied, at dawn. I am the Creator of the obedient, the God embowered betwixt the tamarisks. I go out, the Sun goes out in his turn.' Birch's tr. Cf. Renouf.]
[213] [Rit. ch. 42. Cf. Renouf.]
[214] [Tylor, Primitive Culture, vol. 2, p. 404. 'Among the Khonds of Orissa, when Colonel Macpherson was engaged in putting down the sacrifice of human victims by the sect of the Earth-goddess, they at once began to discuss the plan of sacrificing cattle by way of substitutes. Now there is some reason to think that this same course of ceremonial change may account for the following sacrificial practice in the other Khond sect. It appears that those who worship the Light-god hold a festival in his honour, when they slaughter a buffalo in commemoration of the time when, as they say, the Earth-goddess was prevailing on men to offer human sacrifices to her, but the Light-god sent a tribe-deity who crushed the bloody-minded Earth-goddess under a mountain, and dragged a buffalo out of the jungle, saying, 'Liberate the man, and sacrifice the buffalo!']
[215] [Macpherson, Memorials of Service in India, pp. 108-87. See above note.]
[216] [Fornander, An Account of the Polynesian Race, vol. 1, p. 98. 'Here again the Marquesan legends come to the support of the Hawaiian traditions. They tell us that Toho the Take, the first of that national name, was the grandson of Apana, to whom the introduction of circumcision is ascribed; that "Toho" was the younger of the twins born to I-aaka, the son of "Apana;" and the Marquesan account of the children of "Toho" is even more conformable to the Hebrew legend than the Hawaiian account of the children of "Kini-lau-a-mano," inasmuch as the latter enumerates only the twelve sons, whereas the former mentions not only the twelve sons, but also the thirteenth child, the daughter.']
[217] [Champollion, Nubian Dictionary, p. 207. Unable to trace title.]
[218] [Gen. 13:11. 'Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.']
[219] [The Antiquities of the Jews, bk. 1. 7. 'Now Abram, having no son of his own, adopted Lot, his brother Haran's son, and his wife Sarai's brother; and he left the land of Chaldea when he was seventy-five years old, and at the command of God went into Canaan, and therein he dwelt himself, and left it to his posterity. He was a person of great sagacity, both for understanding all things and persuading his hearers, and not mistaken in his opinions; for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion. That there was but one God, the Creator of the universe; and that, as to other [gods], if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus: "If [said he] these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving." For which doctrines, when the Chaldeans, and other people of Mesopotamia, raised a tumult against him, he thought fit to leave that country; and at the command and by the assistance of God, he came and lived in the land of Canaan. And when he was there settled, he built an altar, and performed a sacrifice to God.' Whiston's tr.]
[220] ['Of him they relate that he was the inventor of astrology and the Chaldean magic, and that on account of his eminent piety he was esteemed by God.' See also note below. These fragments are attributed to Pseudo-Eupolemus by Charlesworth, et al. See Pseudepigraphia of the Old Testament, vol. 2, p. 880.]
[221] [Eusebius, Praeparatio Evangelica, bk. 9. 'He says, moreover, that in the tenth generation, in the City of Babylonia, called Camarina (which, by some, is called the city Urie, and which signifies a city of the Chaldeans), there lived, the thirteenth in descent, (a man named), Abraham, a man of noble race and superior to all others in wisdom.' In Cory's Ancient Fragments, p. 77.]
[222] [Rom.
4:5-13. 'But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness.
Even as David also describeth the blessedness of the man, unto whom God imputeth
righteousness without works,
Saying, Blessed are they whose iniquities are forgiven, and whose sins are
covered.
Blessed is the man to whom the Lord will not impute sin.
Cometh this blessedness then upon the circumcision only, or upon the
uncircumcision also? for we say that faith was reckoned to Abraham for
righteousness.
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not
in circumcision, but in uncircumcision.
And he received the sign of circumcision, a seal of the righteousness of the
faith which he had yet being uncircumcised: that he might be the father of all
them that believe, though they be not circumcised; that righteousness might be
imputed unto them also:
And the father of circumcision to them who are not of the circumcision only, but
who also walk in the steps of that faith of our father Abraham, which he had
being yet uncircumcised.
For the promise, that he should be the heir of the world, was not to Abraham, or
to his seed, through the law, but through the righteousness of faith.']
[223] [Nedarim, f. 31, 2.]
[224] [Ibid., f. 32, 1.]
[225] [Ibid.. f. 32.]
[226] [Norberg, Codex Nasaraeus, vol. 1, p. 47.]
[227] [Primitive Culture, vol. 1, p. 334. 'Among the natives of Brazil, it is related by a Portuguese writer of about 1600, after a couple have been married, the father or father-in-law cuts a wooden stick with a sharp flint, imagining that by this ceremony he cuts off the tails of any future grandchildren, so they will be born tailless.']
[228] [Deveria, Catalogue des manuscrits Égyptiens écrits sur papyrus, p. 171. 'He is like Set, the asp, the malevolent serpent whose venom burns. He who comes to enjoy the light, may he be hidden! He who dwells in Thebes approaches the, yield, remain in his home! I am Isis, the widow broken with sorrow. Thou wilt rise against Osiris; he is lying down in the midst of the waters where the fish eat, where the birds drink, where the nets take their prize, while Osiris is lying down in pain.' From Lenormant's Chaldean Magic, p. 95. See also AE 2:769.]
[229] [Rit. ch. 15. 'In thy following is the reserved Soul, the engendered of the Gods who provided him with his shapes. Inexplicable is the semsem [genesis], it is the greatest of secrets. Thou art the good Peace of the Osiris. Oh Creator, Father of the Gods, incorruptible!' Birch's tr. Cf. Renouf.]
[230] [John 7:22. 'Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.']
[231] [Rit. ch. 15. 'Glory to thee, oh Tum, setting from the Land of Life, in the colours of the Gate! Hail, thou, setting from the Land of Life, Father of the Gods! Thy mother accompanies thee from Ma nu, her arms receive thee daily. Thy person is typified [?] in Socharis, having rejoiced as thou wishest.' Birch's tr. Cf. Renouf.]
[232] [Rit. ch. 79. 'I am Tum, maker of the Heaven, creator of beings, coming forth from the world, making all the generations of existences, giving birth to the Gods, creating himself, Lord of Life supplying the Gods.' Birch's tr. Cf. Renouf.]
[233] [Gen. 5:1. 'This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him.']
[234] [Knorr von Rosenroth, Kabbala Denudata, vol. 2, p. 303.]
[235] [Bereshith Rabba, sect. 68. In the above?]
[236] [Rev. 7:1. 'And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.']
[237] [Book of Enoch, ch. 88.]
[238] [Of Isis and Osiris, ch. 12.]
[239] [Œdipus Judaicus.]
[240] [Gen.
14:1-10. 'And it came to pass in the days of Amraphel king of Shinar, Arioch
king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;
That these made war with Bera king of Sodom, and with Birsha king of Gomorrah,
Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which
is Zoar.
All these were joined together in the vale of Siddim, which is the salt sea.
Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
And in the fourteenth year came Chedorlaomer, and the kings that were with him,
and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the
Emims in Shaveh Kiriathaim,
And the Horites in their mount Seir, unto Elparan, which is by the wilderness.
And they returned, and came to Enmishpat, which is Kadesh, and smote all the
country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.
And there went out the king of Sodom, and the king of Gomorrah, and the king of
Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and
they joined battle with them in the vale of Siddim;
With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel
king of Shinar, and Arioch king of Ellasar; four kings with five.
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.']
[241] [Sayce, 'Assyrian Astronomical Tablets,' RP, 1, 150. See p. 162.]
[242] [Targum of Jonathan.
Gen. 14:17. 'And the king of Sodom went out to meet him after his return
from the slaughter of Chedorlaomer, and of the kings that were with him, at the
valley of Shaveh, which is the king's dale.']
[243] [Birch, Select Papyri in the Hieratic
Character,
15. 3.
Birch, Dictionary of Hieroglyphics, p.
562.]
[244] ['Of the Chaldean Kings,' extracted from the Chronicon of Syncellus, 39, and Eusebius' Chronicon, 5, in Cory's Ancient Fragments, pp. 51-2. See note below for full quote. Compare also quote in Temple's Sirius Mystery, p. 248.]
[245] ['He tells us that the first king was Alorus of Babylon, a Chaldean; he reigned ten sari; and afterwards Alaparus and Amelon, who came from Pantibiblon; then Ammenon the Chaldean, in whose time appeared the Musarus Oannes, the Annedotus, from the Erythraean sea. Then succeeded Megalarus, from the city of Pantibiblon, and he reigned eighteen sari; and after him Daonus, the shepherd, from Pantibiblon, reigned ten sari; in his time (he says), appeared again from the Erythraean sea a fourth Annedotus, having the same form with those above, the shape of a fish blended with that of a man. Then Euedoreschus reigned from the city of Pantibiblon for the period of eighteen sari. In his days there appeared another personage, whose name was Odacon, from the Erythraean sea, like the former, having the same complicated form, between a fish and a man. (all these, says Apollodorus, related particularly and circumstantially whatever Oannes had informed them of.)']
[246] [Eusebius, Chronicon,
5. 'In his days there appeared another personage, whose
name was Odacon, from the Erythrean (or Red sea, like the former, having the
same complicated form, between a fish and a man. (All these, says Apollodorus,
related particularly and circumstantially whatever Oannes had informed them of.).'
In Cory's Ancient Fragments, p. 52.
Gen.
14:1-10. 'And it came to pass in the days of Amraphel king of Shinar, Arioch
king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;
That these made war with Bera king of Sodom, and with Birsha king of Gomorrah,
Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which
is Zoar.
All these were joined together in the vale of Siddim, which is the salt sea.
Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
And in the fourteenth year came Chedorlaomer, and the kings that were with him,
and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the
Emims in Shaveh Kiriathaim,
And the Horites in their mount Seir, unto Elparan, which is by the wilderness.
And they returned, and came to Enmishpat, which is Kadesh, and smote all the
country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.
And there went out the king of Sodom, and the king of Gomorrah, and the king of
Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and
they joined battle with them in the vale of Siddim;
With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel
king of Shinar, and Arioch king of Ellasar; four kings with five.
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.']
[247] [Hieroglyphica, bk. 1:13. 'When they would symbolise the Mundane God, or fate, or the number 5, they depict a STAR. And they use it to denote God, because the providence of God maintains the order by which the motion of the stars and the whole universe is subjected to his government, for it appears to them that without a god nothing whatsoever could endure. And they symbolise by it fate, because even this is regulated by the dispositions of the stars:—and also the number 5, because, though there are multitudes of stars in the heavens, five of them only by their motion perfect the natural order of the world.']
[248] [Brugsch, Histoire d'Égypt des les premiers
temps, pl. 8, 158.
Bunsen, Egypt's Place in Universal History, vol. 2, p. 624.
Scutcheon.]
[249] [Rit. ch. 17. 'The Clean Crosser over the place of birth is Anup [Anubis]. He is behind the bier which holds the bowels of Osiris. 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.]
[250] [Rit. ch. 82. 'I have flown as a hawk, I have cackled like a goose, I have alighted on the road of the West of the horizon as Heb-ur [the great festival]. What is abominable, what is abominable, I do not eat it; the abomination of my existence, it does not enter my belly. What I live off is the food of the Gods and Spirits. I live, I prevail against the food ... I eat of it off their spiritual food. I prevail, and I eat it. I rub the curled locks of the trees of Athor for my food. I make feasts; I make the bread and drink in Tattu [This]; I take drink in Annu [Heliopolis].' Birch's tr. Cf. Renouf.]
[251] [Rit. ch. 17. Cf. Renouf.]
[252] [Rit. ch. 41. '[Oh] Osiris! the revealer of good, the justified, Tum who lights the two Lions. He has opened the Gates of the Heaven, his breath passes. Oh Opener of the Gate of the West, who exists and lives on the minds! divine passenger of the boat of Khepra, [speaking] words to the Gods in Asherru!' Birch's tr. Cf. Renouf.]
[253] [2 Kin. 5:18. 'In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.']
[254] [Zech. 12:11. 'In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.']
[255] [Gesenius, Scripturæ linguæque Phœniciæ Monumenta, p. 435. Wrong p. no. Unable to trace.]
[256] [Ησυχιου Λεξικον.]
[257] [From Josephus. Unable to trace.]
[258] [Movers, (Researches into the Religion and Gods of the Phoenicians?), p. 86.]
[259] [Coriolanus, act 2, sc. 3. 'We have been called so of many; not that our heads are some brown, some black, some auburn, some bald, but that our wits are so diversely coloured: and truly I think if all our wits were to issue out of one skull, they would fly east, west, north, south, and their consent of one direct way should be at once to all the points o’ the compass.']
[260] [1 Kin. 4:6. 'And Ahishar was over the household: and Adoniram the son of Abda was over the tribute.']
[261] [Ezra 10:25. 'Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.']
[262] [Nicholas of Damascus, extracted from Eusebius, Praeparatio Evangelica,
9. 'Abram was king of Damascus, and came thither as a
stranger, with an army, from the part of the country which is situated above
Babylon of the Chaldeans. But after a short time he again emigrated from this
region with his people, and transferred his dwelling to the land which was at
that time called Canaaea, but is now called Judea; together with all the
multitude which had increased with him, of whose history I shall give an account
in another book. The name of Abram is well known to this day in Damascus, and a
village is pointed out which is still called the House of Abraham.' In Cory's Ancient
Fragments, p. 78.
Justin, out of Trogus Pompeius, 18. 3,3,5.
'The origin of the Jews was from Damascus, a most famous city of Syria, whence
also the Assyrian kings and queen Semiramis sprang. The name of the city was
given it from king Damascus, in honour of whom the Syrians consecrated the
sepulchre of his wife Arathis as a temple, and regard her as a goddess of the
most sacred worship. After Damascus, Azelus, and then Adores, Abraham, and
Israhel were their kings. But a prosperous family of ten sons made Israhel more
famous than any of his ancestors. Having divided his kingdom in consequence,
into ten governments, he committed them to his sons, and called the whole people
Jews.' In Cory's Ancient
Fragments, pp. 78-9. See also BB 2:435.]
[263] [Zech. 9:1. 'The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD.']
[264] [Apokryphon of the Alexandrian version.]
[265] [Gen. 36:33. 'And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.']
[266] [Vulgate and LXX.]
[267] [Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.]
[268] [Job 13:27. 'Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.']
[269] [Rit. ch. 17. Cf. Renouf.]
[270] [Job 3:24. 'For my sighing cometh before I eat, and my roarings are poured out like the waters.']
[271] [Job 30:28-30. 'I went mourning without the sun:
I stood up, and I cried in the congregation.
I am a brother to dragons, and a companion to owls.
My skin is black upon me, and my bones are burned with heat.']
[272] [Job 4:12. 'So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.']
[273] [Job 14:15. 'Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.']
[274] [Job 19:25. 'For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth.']
[275] [Pierret, Essai sur la Mythologie Égyptienne, pp. 72-3.]
[276] [Talmud, Ezekielos.]
[277] [Job 29:18. 'Then I said, I shall die in my nest, and I shall multiply my days as the sand.']
[278] [Lev. 11:22. 'Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.']
[279] [Ruth 3:13. 'Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning.']
[280] [Is. 2:20. 'In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats.']
[281] [Hab. 2:11. Massey errs here. Unable to trace.]
[282] [Hieroglyphica, bk. 2.53. 'When they would represent a woman suckling and bringing up her children well, they again portray a BAT WITH TEETH AND BREASTS; for this is the only winged creature which has teeth and breasts.']
[283] [Compare Gen. 17:11 ('And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you'), and Ex. 28:42 ('And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach').]
[284] [Job 14:13. 'O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!']
[285] [Birch, 'Egyptian Calendar,' RP, 2, 161.]
[286] [Lane, An Account of the Manners and Customs
of the Modern Egyptians, vol. 2, p. 222. 'The Wednesday next before
this period is called Ar'ba'a Eiyoo'b, or Job's Wednesday. Many persons,
on this day, wash themselves with cold water, and rub themselves with the
creeping plant called raara'a Ei-yoo'b, or ghoobey'ra (inula
Arabica, and inula undulata), on account of a tradition which relates
that Job did so to obtain restoration to health. This and other customs about to
be mentioned were peculiar to the Copts; but are now observed by many Moos'lims
in the towns, and by more in the villages.' Or vol. 2, p. 252, of the 1836 ed.
Moures, Old Egyptian Calendar of Astronomical Observations,
pp. 21, 24, 70.]
[287]
[Lam. 3:1-54. 'I am the man that hath seen affliction by the rod of his
wrath.
He hath led me, and brought me into darkness, but not into light.
Surely against me is he turned; he turneth his hand against me all the day.
My flesh and my skin hath he made old: he hath broken my bones.
He hath builded against me, and compassed me with gall and travail.
He hath set me in dark places, as they that be dead of old.
He hath hedged me about, that I cannot get out: he hath made my chain heavy.
Also when I cry and shout, he shutteth out my prayer.
He hath enclosed my ways with hewn stone, he hath made my paths crooked.
He was unto me as a bear lying in wait, and as a lion in secret places.
He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.
He hath bent his bow, and set me as a mark for the arrow.
He hath caused the arrows of his quiver to enter into my reins.
I was a derision to all my people; and their song all the day.
He hath filled me with bitterness, he hath made me drunken with wormwood.
He hath also broken my teeth with gravel stones, he hath covered me with ashes.
And thou hast removed my soul far off from peace: I forgat prosperity.
And I said, My strength and my hope is perished from the LORD:
Remembering mine affliction and my misery, the wormwood and the gall.
My soul hath them still in remembrance, and is humbled in me.
This I recall to my mind, therefore have I hope.
It is of the LORD'S mercies that we are not consumed, because his compassions
fail not.
They are new every morning: great is thy faithfulness.
The LORD is my portion, saith my soul; therefore will I hope in him.
The LORD is good unto them that wait for him, to the soul that seeketh him.
It is good that a man should both hope and quietly wait for the salvation of the
LORD.
It is good for a man that he bear the yoke in his youth.
He sitteth alone and keepeth silence, because he hath borne it upon him.
He putteth his mouth in the dust; if so be there may be hope.
He giveth his cheek to him that smiteth him: he is filled full with reproach.
For the Lord will not cast off for ever:
But though he cause grief, yet will he have compassion according to the
multitude of his mercies.
For he doth not afflict willingly nor grieve the children of men.
To crush under his feet all the prisoners of the earth,
To turn aside the right of a man before the face of the most High,
To subvert a man in his cause, the Lord approveth not.
Who is he that saith, and it cometh to pass, when the Lord commandeth it not?
Out of the mouth of the most High proceedeth not evil and good?
Wherefore doth a living man complain, a man for the punishment of his sins?
Let us search and try our ways, and turn again to the LORD.
Let us lift up our heart with our hands unto God in the heavens.
We have transgressed and have rebelled: thou hast not pardoned.
Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not
pitied.
Thou hast covered thyself with a cloud, that our prayer should not pass through.
Thou hast made us as the offscouring and refuse in the midst of the people.
All our enemies have opened their mouths against us.
Fear and a snare is come upon us, desolation and destruction.
Mine eye runneth down with rivers of water for the destruction of the daughter
of my people.
Mine eye trickleth down, and ceaseth not, without any intermission,
Till the LORD look down, and behold from heaven.
Mine eye affecteth mine heart because of all the daughters of my city.
Mine enemies chased me sore, like a bird, without cause.
They have cut off my life in the dungeon, and cast a stone upon me.
Waters flowed over mine head; then I said, I am cut off.']
[288] [Jer. 27:1. 'In the beginning of the reign of
Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the
LORD, saying.'
Dan. 9:2. 'In the first year of his reign I Daniel understood by books the
number of the years, whereof the word of the LORD came to Jeremiah the prophet,
that he would accomplish seventy years in the desolations of Jerusalem.']
[289] [Movers, (Researches into the Religion and Gods of the Phoenicians?), p. 128.]
[290] [Ps. 6:6-7. 'I am weary
with my groaning; all the night make I my bed to swim; I water my couch with my
tears.
Mine eye is consumed because of grief; it waxeth old because of all mine
enemies.']
[291] [Ps. 22:6. 'But I am a worm, and no man; a reproach of men, and despised of the people.']
[292] [Gen. 15:12. 'And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.']
[293] [Heb. רזג; Gen.
15:12-17. 'And when the sun was going down, a deep sleep fell upon Abram; and,
lo, an horror of great darkness fell upon him.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a
land that is not theirs, and shall serve them; and they shall afflict them four
hundred years;
And also that nation, whom they shall serve, will I judge: and afterward shall
they come out with great substance.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old
age.
But in the fourth generation they shall come hither again: for the iniquity of
the Amorites is not yet full.
And it came to pass, that, when the sun went down, and it was dark, behold a
smoking furnace, and a burning lamp that passed between those pieces.']
[294] [Rit. ch. 15. 'They say: Glory to thee! arresting thy person "coming, approaching in peace." Thou hast been addressed as the Lord of Heaven, Ruler of Hades, clasped [by] thy mother Nu. Seeing in thee her son the Lord of Terror, greatest of the terrible, setting from the Land of Life, she became obscure. Thy father Tann, the Lord of the Earth, has been transported, his arms have been whirled behind thee: transformed and made a God upon earth, he has placed thee among the blessed. For the Osiris justified in peace is the Sun himself.' Birch's tr. Cf. Renouf.]
[295] [Drummond, Œdipus Judaicus, pl. 2.]
[296] [Herodotus, Histories, bk. 7.114. 'Having done this and many other things in addition to this, as charms for the river, at the Nine Ways in the land of the Edonians, they proceeded by the bridges, for they had found the Strymon already yoked with bridges; and being informed that this place was called the Nine Ways, they buried alive in it that number of boys and maidens, children of the natives of the place. Now burying alive is a Persian custom; for I am informed that Amestris also, the wife of Xerxes, when she had grown old, made return for her own life to the god who is said to be beneath the earth by burying twice seven children of Persians who were men of renown.' Tr., Macauley.]
[297] [Rev. 5:6. 'And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.']
[298] [Drummond, Œdipus Judaicus, pl. 10.]
[299] [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.']
[300] [Is. 53:7. 'He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.']
[301] [Gen. 17:5. 'Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.']
[302] [Gen.
21:28-33. 'And Abraham set seven ewe lambs of the flock by themselves.
And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast
set by themselves?
And he said, For these seven ewe lambs shalt thou take of my hand, that they may
be a witness unto me, that I have digged this well.
Wherefore he called that place Beersheba; because there they sware both of them.
Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the
chief captain of his host, and they returned into the land of the Philistines.
And Abraham planted a grove in Beersheba, and called there on the name of the
LORD, the everlasting God.']
[303] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103. See p. 109.]
[304] [Gen. 15:5. 'And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.']
[305] [Gen. 15:18. 'In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.']
[306] [Gal.
4:24-25. 'Which things are an allegory: for these are the two covenants; the one
from the mount Sinai, which gendereth to bondage, which is Agar.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is,
and is in bondage with her children.']
[307] [Diodorus, The Library, bk. 1.]
[308] [Ps. 110:4. 'The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.']
[309] [Sisto, Jud. Quid, [in Bibliotheca Sancta, a Sixto Senensi]?, bk. 5, Annot, 90.]
[310] [Heresies, bk. 55-67.]
[311] [Calmet's Great Dictionary of the Holy Bible,
p. 768, 'Psalms.' 'According to the titles of the Psalms—which, however, are
not to be implicitly relied upon, several of them having been added by
transcribers and others—seventy-two bear the name of David; fifty are without
the name of their authors.
Psalms inscribed to the sons of Korah, are from xlii. to xlix. also lxxxiv. to
lxxxviii.
Inscribed to Solomon, lxxii. and cxxvil.
Imputed to Ethan, lxxxix.
To Jeduthun, lxxvii.
To Moses, xc.
To Asaph, I. and lxxiii. to lxxxiii.
Ascribed in the Septuagint and Vulgate to Adam, xci.
To Melchizedec, cix.
To Jeremiah and Ezekiel, lxiv.
To Jeremiah, cxxxvi. which is also ascribed to David.
To Haggai and Zechariah, cxi. and cxlv.']
[312] [Ps. 109:6. 'Set thou a wicked man over him: and let Satan stand at his right hand.']
[313] [Ezra 3:2. 'Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God.']
[314] [Amos 5:25. 'Have ye offered unto me sacrifices
and offerings in the wilderness forty years, O house of Israel?
But ye have borne the tabernacle of your Moloch and Chiun your images, the star
of your god, which ye made to yourselves.']
[315] [Lev. 18:21. 'And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.']
[316] [Amos 5:26. 'But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.']
[317] [Sharpe, Texts from the Holy Bible Explained by the Help of the Ancient Monuments, p. 47.]
[318] [Targum of Onkelos.]
[319] [Wilkinson, Materia Hieroglyphica,
p. 41, pl. 32, pt. 2. 'The snake-headed goddess, in the second part of this
plate, is copied from the temple of Dendera; her name appears to be Hoh or Hih,
but the Coptic word signifying snake, or, as I have been assured, the viper, is
Hof; the Hi, Heie, or Hye of the Arabic. There is again the asp-headed goddess,
whose name is written with a twisted rope H, and a square, P or Ph, followed by
a half circle, T, the female sign, which read Hoph. She has some office in Ament.'
Lepsius, Denkmäler aus Aegypten und Aethiopien,
K. no. 2. Gods of the four elements.]
[320] [Gen. 35:8. 'But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.']
[321] [Rosellini, Monumenti del Culto, p. 58.]
[322] [Rit. ch. 80. 'I have deprived the darkness of its power. I am the Woman, the orb [hour] of darkness. I have brought my orb to the darkness; it is changed to light.' Birch's tr. Cf. Renouf.]
[323] [Chaldean Magic, p. 188. 'Sargon calls the month of Ab "the month of the descent of the Fire chasing humid clouds" ... But although the old Accadian god Fire lost his place in the Pantheon, he was frequently mentioned in epic poetry. Assuming a solar character, he became, under the name of Izdhubar, or rather Dhubar (dhu-bar, mass of fire), the hero of one of the principal epic histories, the one containing the narrative of the deluge. No one who is endowed with a critical mind can doubt that Izdhubar or Dhubar is a god transformed in epic poetry into a terrestrial hero, and not an historical king, as Mr. Smith would have considered. His solar nature comes out clearly in his exploits in epic poetry, in twelve great enterprises corresponding to the signs of the zodiac, as also in his position as son of Samas. At the same time his primeval character of an elementary god, in his identity with the Fire, Bar or Bilgi of the Accadian magic books, seems to me strongly marked in an invocation in the Assyrian tongue against the spells of sorcerers, which is addressed to him in conjunction with the earth.']
[324] [See note above.]
[325] [Source.]
[326] [Maspero, 'Stele of Excommunication,' RP, 4, 93. See p. 95.]
[327] [Compare Is. 57:8. 'Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it.']
[328] [Hos. 12:5. 'Even the LORD God of hosts; the LORD is his memorial.']
[329] [Hos. 9:3-6. 'They shall
not dwell in the LORD'S land; but Ephraim shall return to Egypt, and they shall
eat unclean things in Assyria.
They shall not offer wine offerings to the LORD, neither shall they be pleasing
unto him: their sacrifices shall be unto them as the bread of mourners; all that
eat thereof shall be polluted: for their bread for their soul shall not come
into the house of the LORD.
What will ye do in the solemn day, and in the day of the feast of the LORD?
For, lo, they are gone because of destruction: Egypt shall gather them up,
Memphis shall bury them: the pleasant places for their silver, nettles shall
possess them: thorns shall be in their tabernacles.']
[330] [Against Apion, bk. 2.7. 'However, I cannot but admire those other authors who furnished this man with such his materials; I mean Possidonius and Apollonius [the son of] Molo, who, while they accuse us for not worshipping the same gods whom others worship, they think themselves not guilty of impiety when they tell lies of us, and frame absurd and reproachful stories about our temple; whereas it is a most shameful thing for freemen to forge lies on any occasion, and much more so to forge them about our temple, which was so famous over all the world, and was preserved so sacred by us; for Apion hath the impudence to pretend that "the Jews placed an ass's head in their holy place;" and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass's head there made of gold, and worth a great deal of money. To this my first answer shall be this, that had there been any such thing among us, an Egyptian ought by no means to have thrown it in our teeth, since an ass is not a more contemptible animal than goats, and other such creatures, which among them are gods. But besides this answer, I say further, how comes it about that Apion does not understand this to be no other than a palpable lie, and to be confuted by the thing itself as utterly incredible? For we Jews are always governed by the same laws, in which we constantly persevere; and although many misfortunes have befallen our city, as the like have befallen others, and although Theos [Epiphanes], and Pompey the Great, and Licinius Crassus, and last of all Titus Caesar, have conquered us in war, and gotten possession of our temple; yet have they none of them found any such thing there, nor indeed any thing but what was agreeable to the strictest piety; although what they found we are not at liberty to reveal to other nations. But for Antiochus [Epiphanes], he had no just cause for that ravage in our temple that he made; he only came to it when he wanted money, without declaring himself our enemy, and attacked us while we were his associates and his friends; nor did he find any thing there that was ridiculous. This is attested by many worthy writers; Polybius of Megalopolis, Strabo of Cappadocia, Nicolaus of Damascus, Timagenes, Castor the chronologer, and Apollodorus; who all say that it was out of Antiochus's want of money that he broke his league with the Jews, and despoiled their temple when it was full of gold and silver. Apion ought to have had a regard to these facts, unless he had himself had either an ass's heart or a dog's impudence; of such a dog I mean as they worship; for he had no other external reason for the lies he tells of us. As for us Jews, we ascribe no honour or power to asses, as do the Egyptians to crocodiles and asps, when they esteem such as are seized upon by the former, or bitten by the latter, to be happy persons, and persons worthy of God. Asses are the same with us which they are with other wise men, viz. creatures that bear the burdens that we lay upon them; but if they come to our thrashing-floors and eat our corn, or do not perform what we impose upon them, we beat them with a great many stripes, because it is their business to minister to us in our husbandry affairs. But this Apion of ours was either perfectly unskilful in the composition of such fallacious discourses, or however, when he begun [somewhat better], he was not able to persevere in what he had undertaken, since he hath no manner of success in those reproaches he casts upon us.' Whiston's tr. See also Diodorus, The Library, bk. 34.]
[331] [On
the Jews. 'But Molon, the author of the collection Against the
Jews, says that at the time of the Deluge the man who survived departed from
Armenia with his sons, being driven out of his home by the people of the land;
and after crossing the intermediate country came into the mountain-district of
Syria which was uninhabited.
After three generations Abraham was born, whose name is by interpretation
"Father's friend," and that he became a wise man, and travelled through the
desert. And having taken two wives, the one of his own country and kindred, and
the other an Egyptian handmaiden, he begat by the Egyptian twelve sons, who went
off into Arabia and divided the land among them, and were the first who reigned
over the people of the country: from which circumstance there are even in our
own day twelve kings of the Arabians, bearing the same names as the first.
But by his lawful wife he had one son, whose name in Greek is
[Greek], "laughter." Abraham died of old age, but
Gelos and a wife of his own country had eleven sons, and a twelfth, Joseph, and
Moses was in the third generation from him.'
So much says Polyhistor; and to this he adds, after some sentences, what
follows:
But not long after God commanded Abraham to offer his son Isaac as a whole
burnt-offering to Him. And he led his son up to the mountain, and heaped up a
pyre, and set Isaac thereon; but when about to slay him he was forbidden by an
Angel, who provided him with a ram for the offering: and Abraham took down his
son from the pyre, and offered the ram.'
In Eusebius, Praeparatio Evangelica. bk. 9.19. Gifford's tr.]
[332] [See above note.]
[333] [Gen. 10:32. 'These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.']
[334] [Job 37:9. 'Out of the south cometh the whirlwind: and cold out of the north.']
[335] [Cory, Ancient Fragments, p. 76.]
[336] [Gen. 46:27. 'And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.']
[337] [Gen. 46:26. 'All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons' wives, all the souls were threescore and six.']
[338] [Deut. 32:8. 'When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.']
[339] [Deut. 33:1. 'And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.']
[340] [2 Es. 13:42. 'But then they resolved to leave the country populated by the Gentiles and go to a distant land never yet inhabited by man, and there at last to be obedient to their laws, which in their own country they had failed to keep.' NEB Version.]
[341] [Cory, Ancient Fragments, pp. 78-9. See also note 262 above.]
[342] [Deut. 33:5. 'And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.']
[343] [Deut. 33:1. 'And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.']
[344] [Ps. 68:4. 'Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.']
[345] [Rit. ch. 125. 'Before Thoth registering. Says Thoth, Lord of Sesennu [Esmun], "Lord of divine words, Great God, resident in Heshar, he has given the Osiris his heart in its place."' Birch's tr. Cf. Renouf.]
[346] [Birch, 'Obelisk of the Lateran.' RP, 4, 9. See p. 11.]
[347] [Josh. 13:13. 'Nevertheless the children of Israel expelled not the Geshurites, nor the Maachathites: but the Geshurites and the Maachathites dwell among the Israelites until this day.']
[348] [2 Sam. 3:3. 'And his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur.']
[349] [Lushington, 'The Victories of Seti I recorded in the Great Temple at Karnak,' TSBA, 6, 534. See full text here.]
[350] [Rit. ch. 131. Cf. Renouf.]
[351] [Bleeck, Avesta, Vendidad, Fargard 2.97. 'Then made Yima the enclosure the length of a riding-ground to all four comers.' Vol. 1, p. 17.]
[352] [Ibid., 3.2. 'Satisfaction to the great lord, the
Navel of the Waters, and the water created by Mazda, etc. As it is, etc.'
'With the time Uzayeireina are associated: the Navel of the Waters, Apanmnapat,
Fradat-Vira, the preserver of mankind, and Baqyoma, the protector
of the district.' Bleeck's note, vol. 3, p. 18.]
[353] [Bayer, History of Bactria, vol. 2, p. 3.]
[354] [Austin, 'On a Fragmentary Inscription of Psametik I, in the Museum of Palermo,' TSBA, 6, 287. See full text here.]
[355] [Gen. 32:28. 'And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.']
[356] [(Gen.?) 5:32. Massey errs here. Unable to trace.]
[357] [Source below.]
[358] [Dan.
9:21-25. 'Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had
seen in the vision at the beginning, being caused to fly swiftly, touched me
about the time of the evening oblation.
And he informed me, and talked with me, and said, O Daniel, I am now come forth
to give thee skill and understanding.
At the beginning of thy supplications the commandment came forth, and I am come
to show thee; for thou art greatly beloved: therefore understand the matter, and
consider the vision.
Seventy weeks are determined upon thy people and upon thy holy city, to finish
the transgression, and to make an end of sins, and to make reconciliation for
iniquity, and to bring in everlasting righteousness, and to seal up the vision
and prophecy, and to anoint the most Holy.
Know therefore and understand, that from the going forth of the commandment to
restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks,
and threescore and two weeks: the street shall be built again, and the wall,
even in troublous times.']
[359] [Mackenzie, 'Account of the Jains, collected from a Priest of this Sect; at Mugeri,' ARSB, 9, 257-8. 'Among the ages abovenamed, the revolution of four Crors of Crors of Sagaropanas was assigned to the first, or Suc'kama. During that age, men subsisted on the produce of ten different Calpavricshas, or celestial trees, called Bhojahanga, Vastranga, Bhushananga, Malanga, Grihanga, Racshananga. Jyotiihanga, Turyanga, and Bhojananga. Thus men used to subsist on the spontaneous produce of the trees; And kings ruled not the earth; all were abundantly happy; and the people of that age were distinguished by the name Uttama-bhoga-bhumi-pravartacas, supremely happy inhabitants of the earth.']
[361] [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?']
[362] [Book of Jasher. The bow is mentioned a few times in this work, but not in relation to David. See for example, ch. 56.9. 'Only teach thy sons the bow and all the weapons of war, in order that they may fight the battles of their brother who will rule over his enemies.']
[363] [Rit. ch. 125. 'I will not let you go over me, says the Sill, unless you tell me my name. The weight [?] in the right Place is thy name. I will not let you go by me, says the Left lintel of the Door, unless you tell me my name. The Returner of the True is thy name. I will not let you go by, says the Right lintel of the Door, unless you tell me my name. {258} The Returner of judged Hearts is thy name. I do not let you cross over me, says the Floor of the Door unless you tell me my name. The Bow of Seb is thy name. I do not open to you, says the Key, unless you tell me my name. Produced or Born of Mut is thy name,' etc. Birch's tr. Cf. Renouf.]
[364] [Rit. ch. 17. 'The meek man injured does not escape from their custody. Those attached to Osiris do not prevail over me, I do not proceed to their braziers, because I know them, I know the name of Maget, who belongs to them in the House of Osiris. His bow is in his hand; he is invisible, going round in that region, with flame in his mouth, to Hapi he gives orders.' Birch's tr. Cf. Renouf.]
[365] [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.' Cf. Renouf.]
[366] [Gen. 49:24. 'But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel.)']
[367] [Ps. 80:1. 'To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.']
[368] [2 Sam. 1:18. 'Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.']
[369] [Hos. 1:5. 'And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.']
[370] [Antiquities of the Jews, bk. 5. 1, 17. 'But the king of Jerusalem took it to heart that the Gibeonites had gone over to Joshua; so he called upon the kings of the neighbouring nations to join together, and make war against them. Now when the Gibeonites saw these kings, which were four, besides the king of Jerusalem, and perceived that they had pitched their camp at a certain fountain not far from their city, and were getting ready for the siege of it, they called upon Joshua to assist them; for such was their case, as to expect to be destroyed by these Canaanites, but to suppose they should be saved by those that came for the destruction of the Canaanites, because of the league of friendship that was between them. Accordingly, Joshua made haste with his whole army to assist them, and marching day and night, in the morning he fell upon the enemies as they were going up to the siege; and when he had discomfited them, he followed them, and pursued them down the descent of the hills. The place is called Bethhoron; where he also understood that God assisted him, which he declared by thunder and thunderbolts, as also by the falling of hail larger than usual. Moreover, it happened that the day was lengthened that the night might not come on too soon, and be an obstruction to the zeal of the Hebrews in pursuing their enemies; insomuch that Joshua took the kings, who were hidden in a certain cave at Makkedah, and put them to death. Now, that the day was lengthened at this thee, and was longer than ordinary, is expressed in the books laid up in the temple.' Whiston's tr.]
[371] [Cited in Numbers 21:14. 'Wherefore it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon.']
[372] [Rit. ch. 17. 'The Osiris has seen the Sun who is born in the star [morn] at the thigh of the Great Water [Cow]. The Osiris goes forth, he goes forth in turn.' Birch's tr. Cf. Renouf.]
[373] [Commentary on the Pentateuch.]
[374] [Brugsch, Ægyptus Antiqua, map.]
[375] [Commentary on the Pentateuch.]
[376] [Joel 2:20. 'But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.']
[377] [Targum of Jerusalem.]
[378] [Theophilus, Antiocheni ad Autolycum, bk. 2, ch. 6. 'Besides, he is found in every way to talk nonsense, and to contradict himself. For when he mentions earth, and sky, and sea, he gives us to understand that from these the gods were produced; and from these again [the gods] he declares that certain very dreadful men were sprung,—the race of the Titans and the Cyclopes, and a crowd of giants, and of the Egyptian gods,—or, rather, vain men, as Apollonides, surnamed Horapius, mentions in the book entitled Semenouthi, and in his other histories concerning the worship of the Egyptians and their kings, and the vain labours in which they engaged.' ANCL, 3, 70.]
[379] [Syncellus, Chronicon. 'The 26th of the Theban kings, Semphrucrates, who is Hercules Harpocrates, reigned 18 years.' In Cory, Ancient Fragments, p. 140.]
[380] [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.' Birch's tr. Cf. Renouf.]
[381] [Job 37:9. 'Out of the south cometh the whirlwind: and cold out of the north.']
[382] [The Voiage and Travaile of Sir J. Maundevile, ch. 36, lines 319-324. 'Betwene tho Mountaynes, the Jewes of 10 Lynages ben enclosed, that men clepen Gothe and Magothe: and thei mowe not gon out on no syde.' Or the 1883, ed., by Halliwell, p. 265.]
[383] [History of Egypt Under the Pharaohs, vol. 1, p. 10. See p. 15]
[384] [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.']
[385] [Jud. 12:14. 'And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years.']
[386] [Cosmos, vol. 3, p. 61. 'The little star, Alcor, which, according to Triesnecker, is situated in the tail of the Great Bear, at a distance of 11' 48" from Mizar, is, according to Argelander, of the 5th magnitude, but overpowered by the rays of Mizar. It was called by the Arabs, Saidak, "the Test," because, as the Persian astronomer Kazwini remarks, "It was employed as a test of that Attalus, in his description of the Pleiades, should have neglected to notice this oversight on the part of Aratus, as though he regarded the statement as correct."']
[387] [Ps. 42:6. 'O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.']
[388] [Job 37:9. 'Out of the south cometh the whirlwind: and cold out of the north.']
[389] [Gen. 10:13-14. 'And Mizraim begat Ludim, and
Anamim, and Lehabim, and Naphtuhim,
And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.']
[390] [Rev. 12:3. 'And there appeared another wonder in
heaven; and behold a great red dragon, having seven heads and ten horns, and
seven crowns upon his heads.
And his tail drew the third part of the stars of heaven, and did cast them to
the earth: and the dragon stood before the woman which was ready to be
delivered, for to devour her child as soon as it was born.']
[392] [Renouf, HL, 243-4. 'Influence of Egyptian
upon Foreign Thought.
The short time which is now left will not allow me to enter at length into a
discussion of certain questions which have naturally arisen as to the influence
of Egyptian upon foreign thought, as, for instance, on the Hebrew or Greek
religions and philosophies. It may be confidently asserted that neither Hebrews
nor Greeks borrowed any of their ideas from Egypt. It ought, I think, to be a
matter of wonder that, after a long time of bondage, the Israelites left Egypt
without having even learnt the length of the year. The Hebrew year consisted of
twelve lunar months, each of them empirically determined by actual inspection of
the new moon, and an entire month was intercalated whenever it was found that
the year ended before the natural season. The most remarkable point of contact
between Hebrew and Egyptian religion is the identity of meaning between "El
Shaddai" and nutar nutra; but the notion which is expressed by these
words is common to all religion, and is only alluded to as characterizing the
religion of the patriarchs in contrast to the new revelation made to Moses. But
even this revelation is said to have been borrowed from Egypt. I have repeatedly
seen it asserted that Moses borrowed his concept of God, and the sublime words,
ehyeh asher ehyeh ("I am that I am," in the Authorized Version), from the
Egyptian nuk pu nuk. I am afraid that some Egyptologist has to bear the
responsibility of this illusion. It is quite true that in several places of the
Book of the Dead the three words nuk pu nuk are to be found; it is true
that nuk is the pronoun I, and that the demonstrative pu often
serves to connect the subject and predicate of a sentence.']