THE NATURAL GENESIS
NOTES TO SECTION 10
[1] [RP, 3, 143. Talbot. 'Akkadian talismans & exorcisms.']
[2] [Fabricius, Cod. Pseud. Vet. test.1.18. Bartolocci, Bib Rab. vol. 1. p. 15.]
[3] [Pierret, Pantheon. p. 18.]
[4] [RP, 6, 110. Naville, 'Destruction Man.']
[5] [Source.]
[6] [Birch, 'Inscription Darius,' RP, 8, 137.]
[7] [Bk. 3, 9. Divine Pymander.]
[8] [Rit. ch. 160. 'Oh coming out like the Sun from the Gate, Great One of words, going round in the Gate of the Gateway, who has taken the Spirits to her father! He is figured [the mummy] as the bull [or husband] of Renen [the Goddess of harvest]. She receives the breaths [?] of those belonging to her. She has made each time of the breath, the time of the ...' Birch's tr.]
[9] [Ch. 92. 'My Soul is from the beginning, from the reckoning of years.' Birch's tr.]
[10] [Ch. 84. 'Beings prevailing by the hardness (?) which brings to their head, the hair which is in their hands. Chiefs, Spirits preparing moments, I am of heaven, I strike on earth again by my power.' Birch's tr.]
[11] [Ch. 68:22-25.]
[12] [Pierret, Pantheon, p. 19.]
[13] [Rit. ch. 18. Not in Birch.]
[14] [Pierret, ibid. p. 11.]
[15] [Source.]
[16] [Bundahish, ch. 1; West.]
[17] [Selections of Zad-Sparam; West.]
[18] [Bund. ch. 3, 11.]
[19] [Rev. 12:3.]
[20] [Bundahish, 3:12.]
[21] [Ibid. 25:7.]
[22] [Ibid. 3.]
[23] [Vendidad, Fargard, 1:71.]
[24] [Ch.2.]
[25] [Source.]
[26] [Bundahish, 4:1-4.]
[27] [Ibid, 3:19, 20.]
[28] ['Dream of Tahtmes,' 4.4. Birch, RP, 12, 47]
[29] [Tishtar Yasht, 8:36.]
[30] [Fargard, 19:126.]
[31] [Tishtar yasht, 6:12.]
[32] [Zad-Sparam, 4:7-10.]
[33] ['Astronomical Tablets,' RP, 1, 164. Sayce.]
[34] [Selections of Zad Sparam, 2:10.]
[35] [Zad-Sparam, 5:1, 3, 5.]
[36] [Ibid., 5:4.]
[37] [Source.]
[38] [Ch. 5:1.]
[39] [Bundahish, 5:1, 2.]
[40] [Source.]
[41] [Of I and O.]
[42] [Hib. Lects. p.112.]
[43] [Rit. ch. 99 and 17. See Ritual.]
[44] [Book of Enoch, ch. 19:2.]
[45] [Ch. 18, p. 238 of 1891 ed. 'Dost thou consider that the companions of the cave, and Al Rakim, were one of our signs, and a great miracle?']
[46] [Koran, ch. 18. p. 240. 'Some say, The sleepers were three; and their dog was the fourth.' Note x: 'This was the opinion of al Seyid, a Jacobite Christian of Najrân.' 'And others say, They were seven; and their dog was the eighth.' According to Al Beidawi, 'And this is the true opinion.']
[47] [Ibid., note z, Al Beidawi. See above note.]
[48] [Rev. ]
[50] [Ch. 6:4.]
[51] [Gen. 6:2.]
[52] [Ch. 16:3, 4.]
[53] [Ch. 12.]
[54] [8:18.]
[55] [Book of Enoch, ch. 9.]
[56] [Ch. 68.]
[57] [Source.]
[58] [Enoch, 18:15.]
[59] [Ch. 21:1, 2.]
[60] [Cod. Naz. vol. 3, pp. 60, 61. Norberg.]
[61] [Ch. 7:7.]
[62] [Quoted by Farrer, Primitive Manners, p. 14.]
[63] [Prose Edda, Mallet.]
[64] [Ch. 58:7, 8.]
[65] [Job. 40:19.
[66] [Source.]
[67] [Pap. 3148. Louvre, Pierret.]
[68] [Ch. 17. 'Let me come to you without fault. I do as ye do to the Seven Great Spirits in the service of their Lord, the Creator [or Judgment]. Anup made their places on that day [they answer] of our coming to you.' Birch's tr.]
[69] [Source.]
[70] [RP, 11, 111-113. 'Bab. Leg. Creat.,' Sayce]
[71] [Talbot, RP, 7, 127.]
[72] [Ch. 43. 'The time when he made the heaven, creating the earth, creating all the cursed generation, cannot be found out; they do not combine, letting all evil things pass to him, who is at rest through his words.' Birch's tr.]
[73] [Source.]
[74] [RP, 7, 127.]
[75] [Naville, 'Destruction Man.,' RP, 6, 110.]
[76] ['Destruction of Man.' pl. b. 57-70. RP, 6, 105. Naville.]
[77] [Ch. 28:43, 44.]
[78] [West, note, p. 113.]
[79] [Bundahish, ch, 30:18.
[80] [Ibid. ch. 30:31.]
[81] [Source.]
[82] [Rev. 17:12.]
[83] [Of I and O.]
[84] [Rev. 12:1-5.]
[85] [Bund. ch. 5:1.]
[86] [Rev.]
[87] [Enoch.]
[88] [Dan. 7.]
[89] [Haug, Essays, p. 271. West. Weber, White Yajurveda, vol. 1. p. 60.]
[90] [Irenaeus, bk. 1. ch. 20. 5, 8, 9.]
[91] [Irenaeus, b. 1. ch. 14:7, 8. ]
[92] [Source.]
[93] [Fornander, Account of the Polynesian Race, vol. 1. p. 84.]
[94] [Ralston, Russian Folk Tales, p. 326.]
[95] [Ibid. p. 328.]
[96] [Bk. 1:14.]
[97] [Schoolcraft, vol. 1. 16, 17.]
[98] [Lafitau, Moeurs des Sauv. vol. 1. p. 93. Q. in Schoolcraft?]
[99] [Brett, Guiana, pp. 390-2. Plutarch, Of I and O.]
[100] [Bundahish, ch. 15:6-22.]
[101] [Yasna, 32:8.]
[102] [Heres. 26:3. See Layton, 205, Doresse, 42, Mead Fragments, 439.]
[103] [Source.]
[104] [Source.]
[105] [Epiphanius, Heres. 26, 2, 3, 5. See also Grant.]
[106] [Gen. 4:18-24.]
[107] [Source.]
[108] [Book of Enoch, ch. 68:18.]
[109] [Allegories, par. 27.]
[110] [Halhed, Gentoo Code.]
[111] [John 9:1-3.]
[112] [Prov. 23:27-31.]
[113] [Chin. Classics, vol. 4, pp. 1, 83.]
[114] [Source.]
[115] [Tsuni-Goam, p. 74. 'My grandfather also called the rainbow "|Aib" (i.e., fire). He said that ||Gaunab deceives the people, and leads them into that fire, and there they die. And my grandfather said that then people are called ||Gauna-||ō-khoin (i.e., devil-dying people).']
[116] [Callaway, Zulu Tales, vol. 1. p. 294. Tylor, Prim. Cult., 1, 294]
[117] [Taylor, New Zealand, p. 265. Tylor, Prim. Cult., 1, 293]
[118] [Fargard, 4.]
[119] [Essays, p. 322. West.]
[120] [Vendidad, 18.]
[121] [Smith, Chaldean Gen. p. 102. RP, 2, 109.]
[122] [Ovid. Fasti. Bk. 4. P. 205. Check.]
[123] [Bartolocci, vol. 1. pp. 69-72. Buxtorf, Syn. Jud. c. 4. p. 81.]
[124] [Source.]
[125] [Davies, Mythology and Rites of the British Druids, pp. 155-6.]
[126] [8, 9.15.]
[127] [Yasna, 49. Bleeck, 2, p. 113.]
[128] [Yasna, 32. Bleeck, 2, p. 90.]
[129] [Spiegal and Bleeck, 1, p. 8.]
[130] [Hieroglyphica, bk. 2:7. 'PENIS MANU COMPRESSA denotes continence in a man.' Trans.; 'A penis restrained by a hand.']
[131] [Source.]
[132] [This phrase does not appear in any trans. of Herodotus' work. I suspect it is Plutarch. However, the main ref. for Pan in Herodotus is the following passage: 'Now the reason why those of the Egyptians whom I have mentioned do not sacrifice goats, female or male, is this: the Mendesians count Pan to be one of the eight gods (now these eight gods they say came into being before the twelve gods), and the painters and image-makers represent in painting and in sculpture the figure of Pan, just as the Hellenes do, with goat's face and legs, not supposing him to be really like this but to resemble the other gods; the cause however why they represent him in this form I prefer not to say. The Mendesians then reverence all goats and the males more than the females (and the goatherds too have greater honour than other herdsmen), but of the goats one especially is reverenced, and when he dies there is great mourning in all the Mendesian district: and both the goat and Pan are called in the Egyptian tongue "Mendes". Moreover in my lifetime there happened in that district this marvel, that is to say a he-goat had intercourse with a woman publicly, and this was so done that all men might have evidence of it.' Macauley's trans.]
[133] [Ecclesiasticus, 6:30.]
[134] [Source.]
[135] [Gen. 3:7]
[136] [Ch. 166. 'Thou makest to me a skin; thou wishest to say what is well known. Hidden is thy name, Ruta sa shaka. I make to thee a skin, my soul.' Birch's tr.]
[137] ['Insc. of El-Kharjeh,' lines 18-23. RP, 8, 139. Birch.]
[138] [Source.]
[139] [Ecclesiasticus, 6:30.]
[140] [Num. 15;38-9.]
[141] [Ch. 23:1, 2.]
[142] [Yasna, 9:27.]
[143] [Khordah-Avesta, 21:8, Spiegal and Bleeck.]
[144] [Source.]
[145] [Ch. 10:3-6.]
[146] [Callaway, Zulu Tales, 1, p. 177. Burton, Footsteps in East Africa, 274. Dos Santos, Aeth. Orient. pt. 1. ch. 9. Schoolcraft, pt. 1. Tylor, Prim. Cult., 1, 376-77 for all these refs.]
[147] [Tylor, Prim. Cult. 1, 377]
[148] [Oest. As. vol. 1. 128 Tylor, Prim. Cult. 1, 393.]
[149] [RP, 10, 153. Chabas]
[150] [Bartolocci, Bib Rab. vol. 1. pp. 66-69.]
[151] [Vendidad, Fargard, 2.18.]
[152] [Prov. 11:30.]
[153] [Ch. 9:11, 13, 14, 15.]
[154] [Turner, History of the Anglo-Saxons, vol. 3, p. 170.]
[155] [Source.]
[156] [Zamyad-Yasht, 7:8-10. Find!]
[157] [Bk. 2, 19:7.]
[158] [Rom. 6.4.]
[159] [2 Cor. 4:6.]
[160] [Chabas, quoting Renouf, Etudes, p. 34.]
[161] [Heb. 1:3.]
[162] [Irenaeus, bk. 1, ch. 30:6.]
[163] [Ibid. ch. 17. 4.]
[164] [Matt. 13:37.]
[165] [1 Tim. 2:15.]
[166] [Gen. 3:16]
[167] [Plate 2, fig. 3. Wright, Generative Powers.]
[168] [Khordah-Avesta, Zamyad-Yasht, 7:34. See SBE, 23. p. 294.]
[169] [Avesta, Fargard, 18.]
[170] [Source.]
[171] [See Grant.]
[172] [Bundahish, ch. 3:3-7.]
[173] [Shayast La-Shayast, 3:29-30.]
[174] [Wilson, Parsee, p. 224. Pahlavi MS, quoted by M. Muller, Ac. 6/2/75.]
[175] [Brand, Popular Antiquities, 'Witches'. 'The following very curious particulars are taken from a recent number of the Athenaeum 'Turning the Coal; a Countercharm to the Evil Eye.' It is necessary that persons with the power of an evil eye go through certain forms before they can effect their object ; and it is supposed that during these forms the evil they wish is seen by them, by some means, before it takes effect upon their victim. One of the simplest of these forms is looking steadfastly in the fire, so that a person seen sitting musing with his eyes fixed upon the fire is looked upon with great suspicion. But if he smokes, and in lighting the pipe puts the head into the fire, and takes a draw while it is there, it is an undeniable sign that there is evil brewing. Now, if any person observe this, and it being a common custom in the country to have a large piece of coal on the fire, the tongs be taken privately, and this coal be turned right over, with the exorcism uttered either privately or aloud, "Lord be wi' us," it throws the imagination of the evil-disposed person into confusion, dispels the vision, and thwarts for the time all evil intentions. Or if an individual who is suspected of having wished evil, or cast an "ill e'e," upon anything, enter the house upon which the evil is, and the coal be turned upon him, as it is termed, that person feels as if the coal was placed upon his heart, and has often been seen to put his hand to his breast, exclaiming, "Oh!" Nay, more; he is unable to move so long as the coal is held down with the tongs, and has no more power over that house.' Vol. 3, p. 45.
See also Shayast La-Shayast on 'Fire'.]
[176] [Fargard, 11. 44. Compare Gujarat version.]
[177] [West, SBE, 24, 71]
[178] [Matt. 12:31, 32.]
[179] [Matt. 1:18.]
[180] [Matt. 3:11.]
[181] [Gal. 5:21.]
[182] [Farvardin-Yasht, 24:88, 89.]
[183] [Yasna, 31:7.]
[184] [D'Orbigny, Americain, 2, p. 319. Tylor, Prim. Cult. 2, 72.]
[185] [Plutarch, Of I and O.]
[186] [Muir, vol. 5. p. 113.]
[187] [Ch. 133. 'Oh rejoicing in the horizon, hailing from thy ropes; oh Gods in the heaven, beholding the Osiris! give ye glory to him as to the Sun. He is the chief, requiring the crown the day of making its prayers [or wreaths]. He is the Osiris, the only one ever coming from the body, the head of those who belong to the race of the Sun.' Birch's tr.]
[188] [Montaigne, 'On Some Verses of Virgil.' Essais, 3, No. 5.]
[189] [Hieroglyphica, bk. 2:1. 'When a STAR is depicted by the Egyptians, it sometimes symbolizes God, sometimes evening, sometimes night, sometimes time, and sometimes the soul of a male man.']
[190] [57:18.]
[191] [Bancroft, Native Races,
3, p. 60. 'Now, there had been no sun in existence for many years; so the gods,
being assembled in a place called Teotihuacan, six leagues from Mexico, and
gathered at the time round a great fire, told their devotees that he of them who
should first cast himself into that fire should have the honor of being
transformed into a sun. So one of them, called Nanahuatzin either, as most say,
out of pure bravery, or, as Sahagun relates, because his life had become a
burden to him through a syphilitic disease flung himself into the fire. Then the
gods began to peer through the gloom in all directions for the expected light,
and to make bets
as to what part of heaven he should first appear in. And some said Here, and
some said There; but when the sun rose they were all proved wrong, for not one
of them had fixed upon the east.']
[192] [Josephus, Apion, 34.]
[193] [RP, 10, 92. Lefebure, 'Book of Hades.']
[194] [Lev. 22:6-7.]
[195] [Goldziher, Mythology Among the Hebrews, p. 89. 'Thus is explained the conception which forms the basis of the Story of the Fall, and at the same time everything else in the older strata of Hebrew mythology in which the sympathy of the myth-forming people is given to the shepherds, to the prejudice of personages introduced as agriculturists.' Martineau's trans.]
[196] [Ralston, Folk Tales, p. 329.]
[197] [Bk. 4:48.]
[198] [Shea and Troyer, Dabistan, 2, p. 338.]
[199] [Q. in Farrer, Primitive Manners, p. 12.]
[200] [Geographische und ethnologische Bilder, pp. 191-97. 'Moreover, the idea that the fall of the human race is connected with agriculture is found, besides the analogous cases commonly adduced by commentators, to be also often represented in the legends of the East African negroes, especially in the Calabar legend of the Creation communicated by Bastian, 2 which presents many interesting points of comparison with the Biblical story of the Fall. The first human pair is called by a bell at meal-times to Abasi (the Calabar God) in heaven; and in place of the forbidden tree of Genesis are put agriculture and propagation, which Abasi strictly denies to the first pair. The fall is denoted by the transgression of both these commands, especially through the use of implements of tillage, to which the woman is tempted by a female friend who is given to her. From that moment man fell and became mortal, so that, as the Bible story has it, he can eat bread only in the sweat of his face. There agriculture is a curse, a fall from a more perfect stage to a lower and imperfect one.' Cited by Goldziher, Mythology Among the Hebrews, p. 87. Martineau's trans.]
[201] [Fargard, 3, 105-110.]
[202] [Line 114.]
[203] [Hom. 19:22 ; compare Hom. 9:27.]
[204] [John 9:1-6.]
[205] [Source.]
[206] [Hermes Trismegistus, bk. 2:18-46.]
[207] [Ennead, 1. lib. 8. p. 80. Taylor's Works, 3, 97.]
[208] [Clement Alex. Strom. 3.]
[209] [Taylor, Eleusinian and Bacchic Myst. pp. 3, 4. Selected Works, 346.]
[210] [2 Esd. 7:11-14.]
[211] [Source.]
[212] [Job. 25:4-6.]
[213] [Bk. 1, ch. 24:2.]
[214] [Ibid. bk. 1, ch. 6:4.]
[215] [Clement Alex. Strom. 3:9.]
[216] [Avesta.]
[217] [Source.]
[218] [Source.]
[219] [AR, 6, 246.]
[220] [Upham, Sacred Books, 3, 156.]
[221] [Hodgson, Buddhism, p. 63.]
[222] [JAI, 1, 409.]
[223] [Barddas, 2. p. 263.]
[224] [Ibid. 1. p. 189.]
[225] [I. Cor. 15:46.]
[226] [Matt. 12:45; Luke 8:2.]
[227] [RP, 3, 143. 'Assr. tal and Exorc.' Talbot]
[228] [RP, 3, 143. Ibid.]
[229] [Rit. ch. 71. 'Oh seven Chief Powers at the arm of the Balance! the day of judgment, cutting off heads, breaking necks, taking hearts, destroying hearts, making blows in the Pool of Fire! I knew ye, I knew your name—as I have known ye, each of ye: I approach to ye, approach ye to me.' Birch's tr.]
[230] [Book of Enoch, 89:32, 33. See BB 2:224.]
[232] [Eph. 2:2.]
[233] [Thorpe, Northern Mythology, vol. 2, p. 211. 'Near Skovby on the isle of Falster there are many Jack 'o lanterns. The peasants say they are the souls of land-measurers who in their lifetime had perpetrated in justice in their measurements, and therefore run up Skovby bakke at midnight, which they measure with red hot iron rods, crying, "Here is the clear and right boundary! from here to there!"']
[234] [See Light, or The Theosophist. Blavatsky.]
[235] [Eccl. 11:16, 17.]
[236] [Wisdom of Solomon, 9:17, 18: 10:1, 2.]
[237] [Prov. 3:18.]
[238] [Wisdom of Solomon. 8:13-17.]
[239] [Ecc. 24.]
[240] [Wisdom of Solomon. 8:4.]
[241] [Prov. 7:4.]
[242] [Boeot. 16.]
[243] [Yasna, 46.]
[244] [Ibid. 44, 1, 2, 3.]
[245] [RP, 11, 156. Sayce, 'Acc Prov.']
[246] [No. Should be Mathetes. See ANC 1, 25.]
[247] [People's Catechism of the Roman Catholic Church, p. 213.]
[248] [Arts. 9 and 10, Church of England. Cranmer, Book Comm. Pray.]
[249] [Homily on the Nativity; Church of England. Severian.]
[250] [The Confession of Faith, pp. 136-38; Scottish Church.]
[251] [Gen. 3:14, 15.]
[252] [See the Vulgate.]
[253] [Source.]
[254] [Wilkinson, pl.]
[255] [Ch. 108. 'There is a snake on the brow of that hill almost 30 cubits long, 10 cubits broad; 3 cubits in front of him are of stone? [hard]. I know the name of that snake on his hill. Eater of Fire is his name; and when the time comes that the Sun is inclined to him, he looks to the Sun. During [the time of the boat, should he look within the boat, he swallows one cubit of the great waters], standing on the boat as a great object of regard in its passage. His belly has the waters under 7 cubits in depth, he has been made like Set in his construction, he has his spine of iron [earth] placed in his neck. He has his wound given him, he has eaten [his] Lord.' Birch's tr.]
[256] [Sharpe and Bonomi, Sarcophagus of Seti I.]
[257] [Source.]
[258] [Massey, own words?]
[259] [Cited in Missions, their Place and Work, from the Danish of H. Kalkar.]
[260] [Massey, Tale of Eternity.]
[261] ['Let us leave these things,
however, to their natural course, to continue as they are and have been from the
beginning. With regard to the sources of the Nile, I have found no one among all
those with whom I have conversed, whether Egyptians, Libyans, or Greeks, who
professed to have any knowledge, except a single person. He was the scribe who
kept the register of the sacred treasures of Minerva in the city of Sais, and he
did not seem to me to be in earnest when he said that he knew them perfectly
well. His story was as follows: "Between Syêné, a city of the Thebais, and
Elephantiné, there are" (he said) "two hills with sharp conical tops; the name
of the one is Crophi, of the other, Mophi. Midway between them are the fountains
of the Nile, fountains which it is impossible to fathom. Half the water runs
northward into Egypt, half to the south towards Ethiopia." The fountains were
known to be unfathomable, he declared, because Psammetichus, an Egyptian king,
had made trial of them. He had caused a rope to be made, many thousand fathoms
in length, and had sounded the fountain with it, but could find no bottom. By
this the scribe gave me to understand, if there was any truth at all in what he
said, that in this fountain there are certain strong eddies, and a
regurgitation, owing to the force wherewith the water dashes against the
mountains, and hence a sounding-line cannot be got to reach the bottom of the
spring.' Tr. Rawlinson.
'Let these matters then be as they are and as they were at the first: but
as to the sources of the Nile, not one either of the Egyptians or of the Libyans
or of the Hellenes, who came to speech with me, professed to know anything,
except the scribe of the sacred treasury of Athene at the city of Saïs in Egypt.
To me however this man seemed not to be speaking seriously when he said that he
had certain knowledge of it; and he said as follows, namely that there were two
mountains of which the tops ran up to a sharp point, situated between the city
of Syene, which is in the district of Thebes, and Elephantine, and the names of
the mountains were, of the one Crophi and of the other Mophi. From the middle
between these two mountains flowed (he said) the sources of the Nile, which were
fathomless in depth, and half of the water flowed to Egypt and towards the North
Wind, the other half to Ethiopia and the South Wind. As for the fathomless depth
of the source, he said that Psammetichos king of Egypt came to a trial of this
matter; for he had a rope twisted of many thousands of fathoms and let it down
in this place, and it found no bottom. By this the scribe (if this which he told
me was really as he said) gave me to understand that there were certain strong
eddies there and a backward flow, and that since the water dashed against the
mountains, therefore the sounding-line could not come to any bottom when it was
let down.' Tr. Macauley. Bk. 2.28. See also NG 2:193.]
[262] [RP, 3, 135. 'Assyrian Sacred Poetry,' Sayce.]
[263] [Koelle, Polyglotta Africana, intro. p. 6.]
[264] [St. John, Forests. 1. p. 278.]
[265] [Source.]
[266] [Source.]
[267] [Sepher Hamunoth, f. 65. c. 1. Stehelin]
[268] [Paradise Lost, b. 4, v. 281.]
[269] [Georg. 4, 288.]
[270] [Source.]
[271] [Source.]
[272] [Source.]
[273] [Koelle, intro. p. 10.]
[274] [Burton, Camoens, Geog. Com. Lusiads, vol. 4 [2?], p. 518.]
[275] [Commentary on Lusiads. 2, p. 518.]
[276] [Source.]
[277] [Source.]
[278] [Rowley, Religion of Africa. Compare Hos. 5:1.]
[279] [Rig-Veda, L. 6.]
[280] [Source.]
[281] [Is. 11:15.]
[282] [Tsuni-Goam, p. 83. 'Throughout the Khoikhoi territory, as far as I could ascertain, the northerly breezes are called |tu‡oab—i.e., rain-wind—showing that in the remotest ages the observation was made that the northerly wind was the bearer of rain.' This brief quotation is a classic example of Massey's inability to give a correct verbatim quote. And there are hundreds more that can be added to this one to prove his carelessness and his lackadaisical attitude towards his source material.]
[283] [ARSB, 6, 247.]
[284] [RP, 10, 145. Chabas.]
[285] [Rit. ch. 17. 'The Osiris has seen the Sun who is born in the star [morn] at the thigh of the Great Water [Cow].' Birch's tr.]
[286] [Source.]