A BOOK OF THE BEGINNINGS

NOTES TO SECTION 22

[1] [Lubbock, Or. Civ. 404. or 519]

[2] [Source.]

[3] [Source.]

[4] [Source.]

[5] [Source.]

[6] [1869.]

[7] [TES., vol. 56.]

[8] [Source.]

[9] [Source.]

[10] [Source.]

[11] [Source.]

[12] [Source.]

[13] [Source.]

[14] [Dalton. Eth. Bengal.]

[15] [Williams, Fiji, 1. 229.]

[16] [Gill, 317.]

[17] [Fornander, Races, 1.17.]

[18] [Horapollo, Hieroglyphica, bk. 1. 68. 'To express sunrise they depict the TWO EYES OF A CROCODILE, because of the whole body of the animal its eyes glare conspicuously from the deep.']

[19] [Tylor, Early Hist. 179]

[20] [Source.]

[21] [Smith, P.H., Birch, Dict. 416.]

[22] [Ch. 42. 'The spine of the Osiris is in shape of that of Pasht.' Birch's tr.]

[23] [Ch. 30. 'Mi heart was my mother—my heart was my mother—my heart was my being on earth, placed within me, returned to me by the Chief Gods, placing me before the Gods, nor did it make [show] weakness to me before the Great God, Lord of the West, Hail, this heart of the Osiris, Lord of the West! hail, the lungs! Hail, ye Chief Gods dwelling in the locks placed on their sceptre! Say ye, Excellent is the Osiris, give him to Nahab. When I have been assembled in the region of the Great Quarter, the greatest of the heaven. I flourish on earth, I never die in the West, I flourish as a Spirit there for ever.
Said over a scarabaeus of hard stone. Cause it to be washed with gold, and placed within the heart of a person. Make a phylactery anointed with oil, say over it with magic: My heart is my mother, my heart in my transformations.' Birch's tr.]

[24] [Source.]

[25] [Rubric to Rit. 129. 'Said over the figure painted in the picture on a slip of clean papyrus, by the point of a felspar polisher, on a yellow ground [scented water], and placed on a person's knees: "He is not detained, he goes to the boat of the Sun at sunset daily. Thoth clothes him when he comes out in fine linen." Paint him in good style in the boat of the Sun, also by the point of a felspar polisher; tell him to wrap up the slip having sealed the book in it[?] "The Osiris having set up the tat and prepared the buckle, proceeds wherever he likes. The mouth is welcome, says Thoth to the Sun, the ... has been welcome to its master Ra." Replies Thoth: "Clothed is his soul when it comes forth, going to the boat of the Sun. The body is to remain in its place."' Birch's tr.]

[26] [Gill, 326.]

[27] [Tylor, Early Hist. 234.]

[28] [Source.]

[29] [Source.]

[30] [Bleek, Reynard, 90.]

[31] [See Tylor, Early Hist. 202.]

[32] [Bonwick, 193.]

[33] [Taylor, Te Ika a Maui, 31-2.]

[34] [Te Ika a Maui, ib.]

[35] [Rit. 142. 'Sole type (?) in the roofed House.' Birch's tr.]

[36] [Source.]

[37] [Votive mummy case in bronze. Leemans.]

[38] [Gill, 77.]

[39] [p. 205.]

[40] [p. 202]

[41] [p. 122.]

[42] [Taylor, Te Ika a Maui, 346.]

[43] [McLennan, FR, 1870, 216.]

[44] [Williams, Fiji, 1. 219.]

[45] [Te Ika a Maui, 363.]

[46] [Source.]

[47] [Collins, New South Wales, 364.]

[48] [Source.]

[49] [Taylor, Te Ika a Maui, 347.]

[50] [Shortt, Tribes, q. by Marshall, Todas, 47.]

[51] [TES, new series, vol. 3, p. 203, 1865—q. in Scott, Phallic Worship, p. 99.]

[52] [Source.]

[53] [Source.]

[54] [Bonwick, Tasmanians, 201.]

[55] [Angas, Sav. Life, 2. 216-224.]

[56] [Angas, Sav. Life, 1. 98.]

[57] [Angas, Savage Life, 1. 98, 99.]

[58] [Angas, Sav. Life, 1. 113.]

[59] [Source.]

[60] [See Robley, Moko.]

[61] [See Lubbock, Or. Civ. 55 or 68, 'Head of a New Zealander.']

[62] [Gill., 95.]

[63] [Source.]

[64] [Source.]

[65] [Taylor, New Zealand, 147.]

[66] [Trads & Sups of New Zealanders, p. 232.]

[67] [Dieffenbach, Travels in New Zealand, 1. 361.]

[68] [Leslie, Early Races, pl. 57.]

[69] [Mitchell, Past in the Present, 239.]

[70] [Source.]

[71] [Gill, Life, 289.]

[72] [I can find no ref. to this war-canoe in Herodotus, who does not even mention Ptah.]

[73] [Gill, 118.]

[74] [Myths, 221.]

[75] [Khordah-Avesta, 26. 10, 45.]

[76] [Gill, Myths, 8.]

[77] [Source.]

[78] [Acc. Poly Race, vol. 1, 14, 15.]

[79] [Gill, 51.]

[80] [Source.]

[81] [Tylor, Prim. Cult. 2, 254.]

[82] [Fornander, Poly Race, 1.73.]

[83] [Backhouse, Visit, 55. From Tylor, Early Hist., 6]

[84] [Source.]

[85] [Gill, 71.]

[86] [Rit. 88. 'I am the Crocodile who dwells in victories. I am the Crocodile whose soul comes from men. I am the Crocodile whose soul comes from men, I am the Crocodile leading away by stealth, I am the great fish of Horus, the great one in Kam-ur. I am the person dancing in S'Khem [or Kam, the shrine].' Birch's tr. Massey has erred here. quoting wrong ch. no.]

[87] [Gill. 59.]

[88] [Gill, Myths, 60.]

[89] [Turner, Polynesia, 245.]

[90] [Ch. 154. 'The blows are where the bodies of Horus are, I knew the name of the box—Utensu is the name, or ... offerings—the foot and the sole of the foot of the Lion-Gods.' Birch's tr. See also BB 1:96.]

[91] [Ch. 130. 'Hail to ye, Feet! The God has grown hard with the mysteries of his hand, the God dissipates the extremities [?] of Seb by light.' Birch's tr.]

[92] [Ch. 125. 'I have crossed by the Northern fields of the palm tree. Explain what thou hast seen there. It is the footstep and the sole.' Birch's tr.]

[93] [Burgess, 14.8.]

[94] [Gill, 63; Grey, Polynesia, 35, Tylor, Early Hist., 352.]

[95] [Schoolcraft, 3. 318, Tylor, Prim. Cult. 1, 338; Algic. Res. 1. 135-144.]

[96] [Grey, 38.]

[97] [Turner, Polynesia. 470.]

[98] [Pap. Mag. 2, 5. RP, 10, 140, Chabas; Pierret, Essai, 31.]

[99] [Gill, Myths, 66.]

[100] [In Gill?]

[101] [Ib. 68-9.]

[102] [Grey, Poly Myth., 88-89.]

[103] [Gill, 63.]

[104] [Source.]

[105] [Source.]

[106] [Hieroglyphica, bk. 1.58. 'To signify an impossibility, they represent A MAN'S FEET WALKING ON THE WATER; or when they would signify the same thing differently, they delineate A HEADLESS MAN WALKING. And since these are both impossibilities, they have with good reason selected them for this purpose.']

[107] [Source.]

[108] [Gill, 135.]

[109] ['The pig is regarded among them as an unclean animal, so much so that if a man in passing accidentally touch a pig, he instantly hurries to the river, and plunges in with all his clothes on. Hence, too, the swineherds, notwithstanding that they are of pure Egyptian blood, are forbidden to enter into any of the temples, which are open to all other Egyptians; and further, no one will give his daughter in marriage to a swineherd, or take a wife from among them, so that the swineherds are forced to intermarry among themselves. They do not offer swine in sacrifice to any of their gods, excepting Bacchus and the Moon, whom they honour in this way at the same time, sacrificing pigs to both of them at the same full moon, and afterwards eating of the flesh. There is a reason alleged by them for their detestation of swine at all other seasons, and their use of them at this festival, with which I am well acquainted, but which I do not think it proper to mention. The following is the mode in which they sacrifice the swine to the Moon: As soon as the victim is slain, the tip of the tail, the spleen, and the caul are put together, and having been covered with all the fat that has been found in the animal's belly, are straightway burnt. The remainder of the flesh is eaten on the same day that the sacrifice is offered, which is the day of the full moon: at any other time they would not so much as taste it. The poorer sort, who cannot afford live pigs, form pigs of dough, which they bake and offer in sacrifice.' Tr. Rawlinson.
'The pig is accounted by the Egyptians an abominable animal; and first, if any of them in passing by touch a pig, he goes into the river and dips himself forthwith in the water together with his garments; and then too swineherds, though they be native Egyptians, unlike all others do not enter any of the temples in Egypt, nor is anyone willing to give his daughter in marriage to one of them or to take a wife from among them; but the swineherds both give in marriage to one another and take from one another. Now to the other gods the Egyptians do not think it right to sacrifice swine; but to the Moon and to Dionysos alone at the same time and on the same full-moon they sacrifice swine, and then eat their flesh: and as to the reason why, when they abominate swine at all their other feasts, they sacrifice them at this, there is a story told by the Egyptians; and this story I know, but it is not a seemly one for me to tell. Now the sacrifice of the swine to the Moon is performed as follows: when the priest has slain the victim, he puts together the end of the tail and the spleen and the caul, and covers them up with the whole of the fat of the animal which is about the paunch, and then he offers them with fire; and the rest of the flesh they eat on that day of full moon upon which they have held the sacrifice, but on any day after this they will not taste of it: the poor however among them by reason of the scantiness of their means shape pigs of dough and having baked them they offer these as a sacrifice.' Tr. Macauley. Bk. 2.47.]

[110] [Icon. Chr. 546.]

[111] [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.]

[112] [Fornander, 1. 45.]

[113] [Gill, 100.]

[114] ['This, as I have said, was what astonished me the most, of all the things that were actually to be seen about the temple. The next greatest marvel was the island called Chemmis. This island lies in the middle of a broad and deep lake close by the temple, and the natives declare that it floats. For my own part I did not see it float, or even move; and I wondered greatly, when they told me concerning it, whether there be really such a thing as a floating island. It has a grand temple of Apollo built upon it, in which are three distinct altars. Palm-trees grow on it in great abundance, and many other trees, some of which bear fruit, while others are barren. The Egyptians tell the following story in connection with this island, to explain the way in which it first came to float: "In former times, when the isle was still fixed and motionless, Latona, one of the eight gods of the first order, who dwelt in the city of Buto, where now she has her oracle, received Apollo as a sacred charge from Isis, and saved him by hiding him in what is now called the floating island. Typhon meanwhile was searching everywhere in hopes of finding the child of Osiris." (According to the Egyptians, Apollo and Diana are the children of Bacchus and Isis; while Latona is their nurse and their preserver. They call Apollo, in their language, Horus; Ceres they call Isis; Diana, Bubastis. From this Egyptian tradition, and from no other, it must have been that Æschylus, the son of Euphorion, took the idea, which is found in none of the earlier poets, of making Diana the daughter of Ceres.) The island, therefore, in consequence of this event, was first made to float. Such at least is the account which the Egyptians give.' Tr. Rawlinson.
'This house then of all the things that were to be seen by me in that temple is the most marvellous, and among those which come next is the island called Chemmis. This is situated in a deep and broad lake by the side of the temple at Buto, and it is said by the Egyptians that this island is a floating island. I myself did not see it either floating about or moved from its place, and I feel surprise at hearing of it, wondering if it be indeed a floating island. In this island of which I speak there is a great temple-house of Apollo, and three several altars are set up within, and there are planted in the island many palm-trees and other trees, both bearing fruit and not bearing fruit. And the Egyptians, when they say that it is floating, add this story, namely that in this island, which formerly was not floating, Leto, being one of the eight gods who came into existence first, and dwelling in the city of Buto where she has this Oracle, received Apollo from Isis as a charge and preserved him, concealing him in the island which is said now to be a floating island, at that time when Typhon came after him seeking everywhere and desiring to find the son of Osiris. Now they say that Apollo and Artemis are children of Dionysos and of Isis, and that Leto became their nurse and preserver; and in the Egyptian tongue Apollo is Oros, Demeter is Isis, and Artemis is Bubastis. From this story and from no other Æschylus the son of Euphorion took this which I shall say, wherein he differs from all the preceding poets; he represented namely that Artemis was the daughter of Demeter. For this reason then, they say, it became a floating island. Such is the story which they tell.' Tr. Macauley. Bk.2.156.]

[115] [Gill, 256.]

 [116] [Gill, 101.]

 [117] [Gill, Life, 278.]

[118] [Dea Syria]

[119] [Ridley, Nat., 29/10/74, 521, remarking on Lubbock, Origin Civ. 205.]

[120] [Ch. 87. 'I am the Serpent [Ba-ta], Sou1 of the earth, whose length is years, laid out and born daily. I am the Soul of the earth in the parts of the earth. I am laid out and born, decay and become young daily.' Birch's tr.]

[121] [Gill, Life, 95.]

[122] [Taylor, New Zealand. 131.]

[123] [Gill, 132, 133.]

[124] [Taylor, Te Ika a Maui, 24.]

[125] [Gill, 161.]

[126] [Ch. 155.]

[127] [Gill, 157-8.]

[128] [Ch.131. 'The Sun is shining on that night. Every one of his servants is living [among] the servants of Thoth. He gives a crown to Horus on that night. The Osiris delights while he is one of the same. His enemies have been corrected with the arrows of the Osiris, the servant of the Sun, receiving his sustenance. He has come to thee, big father, oh Sun! He has followed Shu, he has saluted the crown, he has taken the place of the Bull enveloped in the plait which belongs to the road of the Sun, when [in] his splendour. He has chased that chief everywhere in the horizon. The Crowns stop him. Thy soul, oh the Osiris, is carried after thee: thy soul is supported by ... thy victory and thy terrors.
The Sun has issued his commands in heaven. Oh thou Great God in the East of the heaven! thou proceedest to the bark of the Sun as a divine hawk of time. He has issued his commands, he strikes with his sceptre in his boat or bark. The Osiris goes to thy boat. He is towed in pace to the happy West. Tum speaks to him.
Say thou who hast gone, oh Serpent of millions of years!—millions of years in length, in the quarter of the region of the great winds, the pool of millions of years. All the other Gods return to all places—stretching to where is the road belonging to him—millions of years are following to him. The road is of fire, they whirl in fire behind him.' Birch's tr.]

[129] [Gill, 167.]

[130] [Ch. 146. 'I have anointed myself with red wax. I have provided myself with the leg-bone of a red bird, and a dog's head.' Birch's tr.]

[131] [Ib.]

[132] [Gill, 156.]

[133] [Gill, 169.]

[134] [Ch. 125. 'I have crossed by the Northern fields of the palm tree.' Birch's tr.]

[135] [Source.]

[136] [Ch. 130. 'The Osiris does not walk in the Valley of Darkness, he does not go in the Pool of the Damned. He is not in the fissure [trap] a moment.' Birch's tr.]

[137] [Ch. 17. 'Oh, Lord of the Great Abode, Chief of the Gods! save thou the Osiris from the God whose face is in the [shape of] a dog, with the eyebrows of men; he lives off the fallen at the angle of the Pool of Fire, eating the body and digesting the heart, spitting out the bodies.' Birch's tr.]

[138] [Ch. 78. '[They say to me,] Do not thou come cutting down his cap in the house, [within] the darkness, pursuing the Great Squatter who hides to do like the Gods have done to them; listening to words, the words of the types and beings in the service of Osiris.' Birch's tr.]

[139] [Ch. 149. 'Oh Father of the Gods, Mother of the Gods in Hades! save ye the Osiris from every thing, from all evil deriders, or pollution, from all evil liers in wait, from the wicked netting of the dead [deficient] Gods, Spirits, quick or dead! on that day announce the words on that night, on that fifteenth-day festival, on that year when it occurs.' Birch's tr.]

[140] [Ch. 17. 'I do not sit in fear [the nets] of them.' Birch's tr.]

[141] [Ch. 154. 'Oh! seeing with his face, the prevailers, chief of the born that is, fathers or their fathers, catching the birds flying on the waters! Do not catch your equals or fellows with your nets, [nor] catch in them, walking away from earth. They reach to heaven, they stretch to earth. The Osiris comes forth and breaks them [when they are stretched]. I have come forth from Tattu, the Osiris there; the hawk laments my name. Make ye the poles, [?] placed to net. He says to the God Ameni, [Hidden] or I have made men to fly with wings. Ameni says to him, I know the ... the chief belonging to thee, or I tie him belonging to the South, the chief, to thee. [?] It is the stick which is in the hand of Isis, cutting that which is in it; it is the knife [?] of Osiris or the name of their catcher is Harana kaf shat, [over the pursuit of blows]. The blows are where the bodies of Horus are, I knew the name of the box—Utensu is the name, or ... offerings—the foot and the sole of the foot of the Lion-Gods. I know the [name of the] rope of the fowlers; which {313} is in it the work of Tum. I knew the name of their fish over the vipers or the hands of its monster stopping the ... of ... am. I knew the names of your arms. The arms are those of Bent-arm, those of the Great God listening to words in Annu [Heliopolis] the night of the Festival of the 15th of the month.' Birch's tr.]

[142] ['Vignette. [Pap. 9900.]—Deceased walking away from a Net.']

[143] [Williams, Fiji, 1. 205.]

[144] [Pref. Gill, Myths. See Muller, Religion.]

[145] [Gill, 16.]

[146] ['That such and so great an island formerly existed, is recorded by some of the historians who have treated of the concerns of the outward sea. For they say, that in their times there were seven islands situated in that sea, which were sacred to Proserpine (Persephone), and three others of an immense magnitude, one of which was consecrated to Pluto, another to Ammon, and the one that was situated between them to Poseidon.'  Aethiopian History, extracted from Proclus, on Plato's Timaeus, in Cory, Ancient Fragments, p.171.]

[147] [Gill, 4.]

[148] [Gill, Myths. 125.]

[149] [Fornander, 1. 78.]

[150] [Hieroglyphica, bk. 1. 21. 'To signify the rising of the Nile, which they call in the Egyptian language NOUN, and which, when interpreted, signifies New, they sometimes pourtray a LION, and sometimes THREE LARGE WATERPOTS, and at other times HEAVEN AND EARTH GUSHING FORTH WITH WATER. And they depict a LION, because when the sun is in Leo it augments the rising of the Nile, so that oftentimes while the sun remains in that sign of the zodiac, half of the new water [Noun, the entire inundation?] is supplied; and hence it is, that those who anciently presided over the sacred works, have made the spouts [?] and passages of the sacred fountains in the form of lions. Wherefore, even to this day in prayer for an abundant inundation - - - - - - - - - And they depict THREE WATERPOTS, or HEAVEN AND EARTH GUSHING FORTH WITH WATER, because they make a waterpot like a heart having a tongue,—like a heart, because in their opinion the heart is the ruling member of the body, as the Nile is the ruler of Egypt, and like [a heart with?] a tongue, because it is always in a state of humidity, and they call it the producer of existence. And they depict three waterpots, and neither more nor less, because according to them there is a triple cause of the inundation. And they depict one for the Egyptian soil, as being of itself productive of water; and another for the ocean, for at the period of the inundation, water flows up from it into Egypt; and the third to symbolise the rains which prevail in the southern parts of Ethiopia at the time of the rising of the Nile. Now that Egypt generates the water, we may deduce from this, that in the rest of the earth the inundations of the rivers take place in the winter, and are caused by frequent rains; but the country of the Egyptians alone, inasmuch as it is situated in the middle of the habitable world, like that part of the eye, which is called the pupil, of itself causes the rising of the Nile in summer.' See also BB 1:32 for other refs to this verse.]

[151] [Fornander, 1. 78.]

[152] [Gill, Life, 27.]

[153] [Ib.]

[154] [Vol. 1. 25.]

[155] [Rienzi, L'Univers, etc. 2. 230.]

[156] [Source.]

[157] ['Among the Egyptians there is a certain tablet called the Old Chronicle, containing thirty dynasties in 113 descents, during the long period of 36,525 years. The first series of princes was that of the Auritae; the second was that of the Mestraeans; the third of the Egyptians.' In Cory, Ancient Fragments, p.136.]

[158] [Shortland, 290.]

[159] [TSBA, 4, pt.1, 175; 5, pt. 1, 127, 128.]

[160] [Baldwin, Anc. Am. 290.]

[161] [Taylor, p. 702.-2nd ed.]

[162] [Source.]

[163] [Horapollo, Hieroglyphica, bk. 1.3. 'When they would represent a year, they delineate ISIS, i. e. a woman. By the same symbol they also represent the goddess. Now Isis is with them a star, called in Egyptian, Sothis, but in Greek Astrocyon, [the Dog' star]; which seems also to preside over the other stars, inasmuch as it sometimes rises greater, and at other times less; sometimes brighter, and at other times not so; and moreover, because according to the rising of this star we shew all the events of the ensuing year: therefore not without reason do they call the year Isis. When they would represent the year otherwise, they delineate a PALM TREE [BRANCH], because of all others this tree alone at each renovation of the moon produces one additional branch, so that in twelve branches the year is completed.']

[164] [Ch. 80. 'I have made the Eye of Horus when it was not coming on the festival of the 15th day. I am the Woman, an orb of light in the darkness. I have brought my orb to darkness; it is changed into light.' Birch's tr.]

[165] [Source.]

[166] [Desc. Vocab. of Lang. Aust.?]