THE NATURAL GENESIS
NOTES TO SECTION 10
[1] [Talbot, 'AssyrianTalismans and Exorcisms,' RP, 3, 139. See p. 143.]
[2] [Fabricius,
Codex Pseudepigraphus Veteris Testamenti, vol.1, p. 18.
Bartolocci,
Bibliotheca Magna
Rabbinica de scriptoribus, vol. 1, p. 15.]
[3] [Pierret, Le Pantheon Égyptien, p. 18. 'Qu'est-ce que Horus-tma? Par substitution d'un impulsif à un autre, tma égale sma dans le sens de faire la vérité. Horus repoussant de sa lance les animaux malfaisants qui symbolisent les ennemis de la création (de méme qu'il les foule aux pieds sous forme de crocodiles, ou les étouffe contre sa poitrine sous forme de serpents comme Ptah et Noum), est appelé Horus-tma parce qu'en agissant ainsi fait la vérité.']
[4] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103. See p. 110.]
[5] [Book of Enoch, ch.
46.
Dan. 7:22. 'Until the Ancient of days came, and judgment was given to the
saints of the most High; and the time came that the saints possessed the
kingdom.']
[6] [Birch, 'Inscription of Darius at El-Khargeh,' RP, 8, 135. See p. 137.]
[7] [Divine Pymander, bk. 3:9.]
[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. Cf. Renouf's.]
[9] [Rit. ch. 92. 'My Soul is from the beginning, from the reckoning of years.' Birch's tr. Cf. Renouf's.]
[10] [Rit. 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. Cf. Renouf's.]
[11] [Book of Enoch, ch. 68:22-5.]
[12] [Pierret, Le Pantheon Égyptien, p. 19. 'M. Grébaut a démontré en effet que le rôle solaire de la divinité consiste à entretenir la vie des étres et à maintenir rharmonie du monde par son lever quotidien qui est un triomphe perpétuel sur les perturbateurs de l'ordre cosmique. Dès que l'astre surgit à l'orient, dit ce savant, le régne de la vérité commence; "la vérité s'unit à ses splendeurs; il établit la vérité dans sa barque, il enfante la vérité, devient un producteur de vérité. Il fait la vérité et déteste le mal," ennemi de son oeuvre. Nous avons vu plus haut que la vérité ne fait qu'un avec Dieu; comme lui, elle s'incarne dans le soleil; cela est aussi clairement que possible exprimé par cette phrase: "la vérité dans le ciel illumine la terre de sa splendeur; les étres, les animaux vivent de son rayonnement." C'est parce qu'elle s'épanche sur les deux terres qu'elle est double, Ma du sud et Ma du nord, comme tant d'autres déesses assimilées aux yeux du soleil. La déesse vérité est représentée debout ou accroupie, le corps serré dans une robe étroite; elle est coiffée du Klaft que surmontent l'uroeus et la plume qui sert à écrire son nom; joint parfois le disque solaire.']
[13] [Rit. ch. 18. Not in Birch. Cf. Renouf's.]
[14] [Pierret, Le Pantheon Égyptien, p. 11. '... s'attribue quelques-unes des qualifications de Ptah: "siége, origine du soleil, formateur de lui-méme que nul n'a enfanté, dieu unique. Maitre de la vérité, il fait la vérité, il est le fécondateur de la vérité" puisqu'il "constitue le mondée."']
[15] [Bundahish. Unable to trace in West's tr.]
[17] [Selections of Zad-Sparam; ch.1:27.]
[19] [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.']
[23] [Vendidad, Fargard, 1:71-3.
'Wicked signs [menstruation] and un-Arian plagues of the region.
The fifteenth and best of place I created, I who and Ahura-Mazda.
Hapta Hendu.' Bleeck's tr.]
[24] [Selections of Zad-Sparam, ch. 2.]
[25] [Of Isis and Osiris, ch. 21.]
[28] [Birch, 'Dream of Thothmes IV,' RP, 12, 43. See p. 47, 4.4.]
[29] [Tishtar Yasht, 8:36. 'The Star Tistrya, the shining, majestic, we praise, who brings hither the circling years: of men, reckoned (?) after the will of Ahura, and brilliant, supporting themselves on the mountains, and the strong far-stepping (beasts); and seeks to watch, who comes to the fruitful regions as well as to the unfruitful (saying), "When will the Arian regions be fruitful?" Bleeck's tr.]
[30] [Vendidad, fargard, 19:126. 'I praise the star Tistar, the shining, brilliant, who has the body of a bull and golden hoofs.' Bleeck's tr.]
[31] [Tishtar yasht, 6:12. 'Tistrya praise we. The female-companions of Tistrya praise we. The first (Star) praise we. The female-companions of the first Star praise we. I praise the Stars Hapta-iringa for resisting the sorcerers and Pairikas. The Star Vanaiit, created by Masda, praise we. For strength, well-made, for victory created by Anura, for the blow which comes from above, for that which drives away sins, and that which [drives away] sorrow, we nraise Tistrya, who has healthful eyes.' Bleeck's tr.]
[32] [Selections of Zad-Sparam, ch. 4:7-10.]
[33] [Sayce, 'Assyrian Astronomical Tablets,' RP, 1, 151. See p. 164.]
[34] [Selections of Zad Sparam, ch. 2:10.]
[36] [As above note.]
[37] [Khordah Avesta, ch. 24. 'I
confess, etc., for the Star Tistrya, the brilliant, majestic, for Catavaica, the
distributor of water, the strong, created by Mazda, for the Stars which contain
the seed of the water, contain the seed of the earth, contain the seed of the
trees, created by Mazda, for Vanant, the Star created by Mazda; for the Stars
which are the Hapto-iringa, the brilliant, healthful, Ehshnaothra, etc. Yatha
ahu vairyo.' Bleeck's tr.
Bleeck's footnote: 'The Stars mentioned in this yasna are the watchers in the
four quarters of the heavens: Tistrya in the East, Cataveca in the West, Vanant
in the Sooth, and Hapto-iringa in the North.']
[39] [As above note.]
[40] [Ibid. West's footnote to this verse: 'As this name stands in the MSS. it may be read Gurgdar, Gurkihar, or Durkihar, the reading is very uncertain, and Windschmann suggests Gurg-kihar, "wolf-progeny" ... A shooting star or meteor is probably meant.']
[41] [Of Isis and Osiris, ch. 44.]
[42] [HL, p. 112. 'There are the traces of a legend according to which Osiris mistook Nephthys for his wife Isis. Nephthys, who loved him, encouraged the illusion, and from their embraces Anpu (Anubis) was born. Anubis, like his mother, is a deity of a mixed character, partly belonging to the diurnal, partly to the nocturnal powers. It is said of him that "he swallowed his father Osiris." I believe that he represents the Twilight or Dusk immediately following the disappearance of the sun.']
[43] [Rit. chs. 17, 99. Cf. Renouf's, ch. 17 & 99.]
[44] [Book of Enoch, ch. 19:2.]
[45] [The Koran, ch. 18, (1891 ed.), p. 238. 'Dost thou consider that the companions of the cave, and Al Rakim, were one of our signs, and a great miracle?' Sale's tr.]
[46] [Ibid., ch. 18. p. 240.
'Some say, The sleepers were three; and their dog was the fourth.' Sale's tr.
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. 1:4. 'John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne.']
[49] [Rit. ch. 17. Cf. Renouf's.]
[50] [Gen. 6:4. 'There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.']
[51] [Gen. 6:2. 'That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.']
[52] [Book of Enoch, ch. 16:3-4.]
[54] [Clementine Homilies, bk. 8:18. 'The law to the survivors, "Since, therefore, the souls of the deceased giants were greater than human souls, inasmuch as they also excelled their bodies, they, as being a new race, were called also by a new name. And to those who survived in the world a law was prescribed of God through an angel, how they should live. For being bastards in race, of the fire of angels and the blood of women, and therefore liable to desire a certain race of their own, they were anticipated by a certain righteous law% For a certain angel was sent to them by God, declaring to them His wall, ...' ANCL, 17, 145.]
[57] [2 Esd. 5:9. 'Chasms will open in many places and spurt out flames incessantly. Wild beasts will range far afield, women will give birth to monsters, fresh springs will run with salt water, and everywhere friends will become enemies.' NEB version.]
[58] [Book of Enoch, ch. 18:15.]
[60] [Norberg, Codex Nasaraeus. vol. 3, pp. 60-1.]
[61] [Ibid., ch. 7:7.]
[62] [Farrer, Primitive Manners, p. 14. 'A similar idea is contained in one of the Tongan traditions of creation; for when the islands were made, but before they were inhabited by reasonable beings, some two hundred of the lower gods, male and female alike, took a great boat to go to see the new land fished up by Tangaloa. So delighted were they with it that they immediately broke up their big boat, intending to make some smaller ones out of it. But after a few days some of them died; and one of them, inspired by God, told them that since they had come to Tonga, and breathed its air and eaten its fruits, they should be mortal and fill the world with mortals. Then were they sorry that they had broken their big boat, and they set to work to make another, and went to sea, hoping again to reach Bolotu, the heaven they had left; but being unable to find it, they returned regretfully to Tonga.']
[63] [Prose Edda, ch. 6.14. 'Then said Ganglere: What did Alfather do when Asgard had been built? Said Har: In the beginning he appointed rulers in a place in the middle of the burg which is called Idavold, who were to judge with him the disputes of men and decide the affairs of the burg. Their first work was to erect a court, where there were seats for all the twelve, and, besides, a high-seat for Alfather. That is the best and largest house ever built on earth, and is within and without like solid gold. This place is called Gladsheim. Then they built another hall as a home for the goddesses, which also is a very beautiful mansion, and is called Vingolf. Thereupon they built a forge; made hammer, tongs, anvil, and with these all other tools. Afterward they worked in iron, stone and wood, and especially in that metal which is called gold. All their household wares were of gold. That age was called the golden age, until it was lost by the coming of those women from Jotunheim. Then the gods set themselves in their high-seats and held counsel. They remembered how the dwarfs had quickened in the mould of the earth like maggots in flesh. The dwarfs had first been created and had quickened in Ymer's flesh, and were then maggots; but now, by the decision of the gods, they got the understanding and likeness of men, but still had to dwell in the earth and in rocks. Modsogner was one dwarf and Durin another.' Anderson's tr.]
[64] [Book of Enoch, ch. 58:7-8.]
[65] [Job 40:19. 'He is the chief of the ways of God: he that made him can make his sword to approach unto him.']
[66] [Historia Scholastica?]
[67] [Pierret, papyrus 3148 in the Louvre.]
[68] [Rit. 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. Cf. Renouf's.]
[69] [Book of Enoch, ch. 18:16.]
[70] [Sayce, 'Ancient Babylonian Legend of the Creation,' RP, 11, 107. See pp. 111-3.]
[71] [Talbot, 'The Revolt in Heaven,' RP, 7, 123. See p. 127.]
[72] [Rit. 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. Cf. Renouf's.]
[73] [Talbot, 'The Revolt in Heaven,' RP, 7, 123. See p. 127.]
[74] [As above note, footnote.]
[75] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 6, 103. See p. 110.]
[76] [Ibid., see p. 105.]
[77] [Bundahish, ch. 28:43-4.]
[78] [Ibid., note 4, to above verse. 'TD has got Gok-kihar and Mus-parik here, .... where these beings are included among the seven planetary leaders, and not counted in addition to them. This is another inconsistency which leads to the suspicion that this continuation of the chapter may have been written by a later hand. According to this view, the sun and moon must be included among those malevolent orbs, the planets.']
[81] [According to Massey this is West's footnote to 28:43, as note 77 above, yet 'planets rendered doubtfully,' does not appear here.]
[82] [Rev. 17:12. 'And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.']
[83] [Of Isis and Osiris, ch. 55.]
[84] [Rev. 12:1-5. 'And there
appeared a great wonder in heaven; a woman clothed with the sun, and the moon
under her feet, and upon her head a crown of twelve stars:
And she being with child cried, travailing in birth, and pained to be delivered.
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.
And she brought forth a man child, who was to rule all nations with a rod of
iron: and her child was caught up unto God, and to his throne.']
[86] [Rev. 17:9. 'And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.']
[87] [Book of Enoch, ch. 7:7.]
[88] [Dan. 7:7. 'After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.']
[89] [Haug,
Essays on the Sacred Language of the Parsis, p. 271.
'That the Asuras of the Brahmanical literaturee are the supreme beings of the
Parsis (Ahuramazda with his arch-angels) is, according to these statements,
hardly to be doubted. But there exists, perhaps, a still more convincing proof.
Among the metres, used in the Yajurveda, we find seven which are marked
by the epithet asuri, such as Gayatri asuri, Ushnih asuri,
Pankti asuri. These Asura metres, which are foreign to the whole
Rigveda, are actually to be found in the Gatha literature of the
Zend-Avesta, which professedly exhibits the doctrines of the Ahura (Asura)
religion.'
Haug's footnote: 'See White Yajurveda, edited by Weber, vol. 1. p. 60.']
[90] [Irenaeus, Against Heresies, bk. 1. ch.
30.
5-9. 'They have also given names to [the several persons] in their system of
falsehood, such as the following: he who was the first descendant of the mother
is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this
one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the
sixth, Oreus; and the seventh and last of all, Astanphseus. Moreover, they
represent these heavens, potentates, powers, angels, and creators, as sitting in
their proper order in heaven, according to their generation, and as invisibly
ruling over things celestial and terrestrial. The first of them, namely
Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and
grandsons without the permission of any one, yea, even angels, archangels,
powders, potentates, and dominions. After these things had been done, his sons
turned to strive and quarrel with him about the supreme power,—conduct which
deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he
cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it,
to which they declare his son owes his origin. This son is Nous himself, twisted
into the form of a serpent; and hence were derived the spirit, the soul, and all
mundane things: from this too were generated all oblivion, wickedness,
emulation, envy, and death. They declare that the father imparted still greater
crookedness to this serpent-like and contorted Nous of theirs, when he was with
their father in heaven and Paradise.
On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over
all those things that were below him, and exclaimed, "I am father, and God, and
above me there is no one." But his mother, hearing him speak thus, cried out
against him, "Do not lie, Ialdabaoth: for the father of all, the first Anthropos
(man), is above thee; and so is Anthropos the son of Anthropos." Then, as all
were disturbed by this new voice, and by the unexpected proclamation, and as
they were inquiring whence the noise proceeded, in order to lead them away and
attract them to himself, they affirm that Ialdabaoth exclaimed, "Come, let us
make man after our image." The six powers, on hearing this, and their mother
furnishing them with the idea of a man (in order that by means of him she might
empty them of their original power), jointly formed a man of immense size, both
in regard to breadth and length. But as he could merely writhe along the ground,
they carried him to their father; Sophia so labouring in this matter, that she
might empty him (Ialdabaoth) of the light with which he had been sprinkled, so
that he might no longer, though still powerful, be able to lift up himself
against the powers above. They declare, then, that by breathing into man the
spirit of life, he was secretly emptied of his power; that hence man became a
possessor of nous (intelligence) and enthymesis (thought); and they affirm that
these are the faculties which partake in salvation. He [they further assert] at
once gave thanks to the first Anthropos (man), forsaking those who had created
him.
But Ialdabaoth, feeling envious at this, was pleased to form the design of again
emptying man by means of woman, and produced a woman from his own enthymesis,
whom that Prunicus [above mentioned] laying hold of, imperceptibly emptied her
of power. But the others coming and admiring her beauty, named her Eve, and
falling in love with her, begat sons by her, whom they also declare to be the
angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and
Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve
listened to this as if it had proceeded from a son of God, and yielded an easy
belief. She also persuaded Adam to eat of the tree regarding which God had said
that they should not eat of it. They then declare that, on their thus eating,
they attained to the knowledge of that power which is above all, and departed
from those who had created them. When Prunicus perceived that the powers were
thus baffled by their own creature, she greatly rejoiced, and again cried out,
that since the father was incorruptible, he (Ialdabaoth) who formerly called
himself the father w^as a liar; and that, while Anthropos and the first woman
(the Spirit) existed previously, this one (Eve) sinned by committing adultery.
Ialdabaoth, however, through that oblivion in which he was involved, and not
paying any regard to these things, cast Adam and Eve out of Paradise, because
they had transgressed his commandment. For he had a desire to beget sons by Eve,
but did not accomplish his wish, because his mother opposed him in every point,
and secretly emptied Adam and Eve of the light with which they had been
sprinkled, in order that that spirit which proceeded from the supreme power
might participate neither in the curse nor opprobrium [caused by transgression].
They also teach that, thus being emptied of the divine substance, they were
cursed by him, and cast down from heaven to this world. But the serpent also,
who was acting against the father, was cast down by him into this lower world;
he reduced, however, under his power the angels here, and begat six sons, he
himself forming the seventh person, after the example of that Hebdomad which
surrounds the father. They further declare that these are the seven mundane
demons, who always oppose and resist the human race, because it was on their
account that their father was cast down to this lower world.
Adam and Eve previously had light, and clear, and as it were spiritual bodies,
such as they were at their creation; but when they came to this world, these
changed into bodies more opaque, and gross, and sluggish. Their soul also was
feeble and languid, inasmuch as they had received from their creator a merely
mundane inspiration. This continued until Prunicus, moved with compassion
towards them, restored to them the sweet savour of the besprinkling of light, by
means of which they came to a remembrance of themselves, and knew that they were
naked, as well as that the body was a material substance, and thus recognised
that they bore death about with them. They thereupon became patient, knowing
that only for a time they would be enveloped in the body. They also found out
food, through the guidance of Sophia: and when they were satisfied, they had
carnal knowledge of each other, and begat Cain, whom the serpent, that had been
cast down along with his sons, immediately laid hold of and destroyed by filling
him with mundane oblivion, and urging into folly and audacity, so that, by
slaying his brother Abel, he was the first to bring to light envy and death.
After these, they affirm that, by the forethought of Prunicus, Seth was
begotten, and then Norea, from whom they represent all the rest of mankind as
being descended. They w^ere urged on to all kinds of wickedness by the inferior
Hebdomad, and to apostasy, idolatry, and a general contempt for everything by
the superior holy Hebdomad, since the mother was always secretly opposed to
them, and carefully preserved what was peculiarly her own, that is, the besprinkling
of light. They maintain, moreover, that the holy Hebdomad is the seven stars
which they call planets; and they affirm that the serpent cast down has two
names, Michael and Samael.' ANCL, 5, 106-9.]
[91] [Ibid., bk. 1. ch.
14:7-8. 'He employed as his instrument, as the Sige of Marcus declares, "the
power of seven letters," in order that the fruit of the independent will [of Achamoth] might be revealed. "Consider this present Episemon" she says—"Him who
was formed after the [original] Episemon as being, as it were, divided or cut
into two parts, and remaining outside; who, by His own power and wisdom, through
means of that which had been produced by Himself, gave life to this world,
consisting of seven powers, after the likeness of the power of the Hebdomad, and
so formed it, that it is the soul of everything visible. And He indeed uses this
work Himself as if it had been formed by His own free will; but the rest, as
being images of what cannot be [fully] imitated, are subservient to the
Enthymesis of the mother. And the first heaven indeed pronounces Alpha, the next
to this Epsilon, the third Eta, the fourth, which is also in the midst of the
seven, utters the sound of Iota, the fifth Omicron, the sixth Upsilon, the
seventh, which is also the fourth from the middle, utters the element Omega,—as
the Sige of Marcus, talking a deal of nonsense, but uttering no word of truth,
confidently asserts. "And these powers," she adds, "being all simultaneously
clasped in each other's embrace, do sound out the glory of Him by whom they were
produced; and the glory of that sound is transmitted upwards to the Propator."
She asserts, moreover, that "the sound of this uttering of praise, having been
wafted to the earth, has become the Framer and the Parent of those things which
are on the earth."
He instances, in proof of this, the case of infants who have just been born, the
cry of whom, as soon as they have issued from the womb, is in accordance with
the sound of every one of these elements. As, then, he says, the seven powers
glorify the Word, so also does the complaining soul of
infants. For this reason, too, David said: "Out of the mouth of babes and
sucklings Thou hast perfected praise;" and again: "The heavens declare the glory
of God." Hence also it comes to pass, that when the soul is involved in
difficulties and distresses, for its own relief it calls out, "Oh", in honour of
the letter in question, so that its cognate soul above may recognise [its
distress], and send down to it relief.
Thus it is, that in regard to the whole name, which consists of thirty letters,
and Bythus, who receives his increase from the letters of this [name], and,
moreover, the body of Aletheia, which is composed of twelve members, each of
which consists of two letters, and the voice which she uttered without having
spoken at all, and in regard to the analysis of that name which cannot be
expressed in words, and the soul of the world and of man, according as they
possess that arrangement, which is after the image [of things above], he has
uttered his nonsensical opinions. It remains that I relate how the Tetrad showed
him from the names a power equal in number; so that nothing, my friend, which I
have received as spoken by him, may remain unknown to thee; and thus thy
request, often proposed to me, may be fulfilled.' ANCL, 5, 62-3.]
[92] [Popul Vuh.]
[93] [Fornander, An Account of the Polynesian Race, vol. 1, p. 84. 'With the Hawaiians "Kanaloa" is the same idea in the concrete, a personified spirit of evil, the origin of death, the prince of "Po," the Hawaiian chaos, and yet a revolted, disobedient spirit, who was conquered and punished by Kane. In most of the southern groups of Polynesia, though nearly defaced and greatly distorted, the original idea still shines out in the fact that they consider Tangaloa, or, contracted, Taaroa, as the demiurgos of the world, and the father of gods and men, and is there worshipped as the supreme God, taking precedence of Tane, Tu, Oro, Roo, or Lono, and others.']
[94] [Ralston, Russian Folk-Tales, p. 326. 'Among the legends borrowed from the apocryphal books and
similar writings, many of which are said to be still carefully preserved among
the 'Schismatics,' concealed in hiding-places of which the secret is handed down
from father to son as was once the case with the Hussite books among the
Bohemians there are many which relate to the creation of the world and the early
history of man. One of these states that when the Lord had created Adam and Eve,
he stationed at the gates of Paradise the dog, then a clean beast, giving it
strict orders not to give admittance to the Evil One. But the Evil One came to
the gates of Paradise, and threw the dog a piece of bread, and the dog went and
let the Evil One into Paradise. Then the Evil One set to work and spat over Adam
and 'Eve covered them all over with spittle, from the head to the little toe of
the left foot.' Thence is it that spittle is impure (pogana). So Adam and Eve
were turned out of Paradise, and the Lord said to the dog:
'Listen, O Dog! thou wert a Dog (Sobaka), a clean beast; through all Paradise
the most holy didst thou roam. Henceforward shalt thou be a Hound (Pes, or Pyos)
an unclean beast. Into a dwelling it shall be a sin to admit thee; into a church
if thou dost run, the church must be consecrated anew.'
And so the story concludes 'ever since that time it has been called not a dog
but a hound skin-deep it is unclean (pogana), but clean within.'']
[95] [Ibid., p. 328. 'A Little-Russian variant of this story says that Ilya (Elijah), was so angry at seeing the base uses to which a woman turned 'God's corn, that he began to destroy all the corn in the world. But a dog begged for, and received a few ears. From these, after Ilya's wrath was spent, mankind obtained seed, and corn began to grow again on the face of the earth, but not in its pristine bulk and beauty. It is on account of the good service thus rendered to our race that we ought to cherish and feed the dog.']
[96] [The Library, bk. 1:1. 'Osiris
moreover built Thebes, in Egypt, who an hundred gates, and called it after his
mother's name: but in following times, it was called Diospolis, and Thebes; of
whose first founder not only historians, but the priests of Egypt themselves,
are much in doubt. For some say that it was not built by Osiris, but many years
after, by a king of Egypt, whose history we shall treat of hereafter, in its
proper They report, likewise that he built two magnificent temples, and
dedicated them to his parents, Jupiter and Juno; and likewise two golden altars,
the greater to the great god Jupiter; the other to his father Jupiter, who bad
formerly reigned there whom they call Ammon. That he also erected golden altars
to other gods and instituted their several rites of worship, and appointed
priests to have the oversight and care of the holy things. In the time of Osiris
and Isis, projectors and ingenious artists were in great honour and esteem; and
therefore in Thebes there were then goldsmiths and braziers who made arms and
weapons for the killing of wild beasts, and other instruments for the husbanding
of the ground, and improvement of tillage; besides images of the gods, and
altars in gold. They say that Osiris was much given to husbandry, that he was
the son of Jupiter, brought op in Nysa, a town of Arabia the happy, near to
Egypt, called by the Greeks Dionysius, from his father, and the place of his
education. The poet in his hymns makes mention of Nysa, as bordering upon Egypt,
where he says:
Far off from Phenice stands the sacred Nyse,
Where streams of Egypt's Nile begin to rise.
On mountain high with pleasant woods adorn'd.
Here near unto Nysa, they say he found out the use of the vine, and there
planting it, was the first that drank wine; and taught others how to plant it
and use it, and to gather in their vintage and to keep and preserve it. Above
all others he most honoured Hermes, one of an admirable ingenuity, and quick
invention, in finding out what might be useful to mankind. This Hermes was the
first (as they report) that taught how to speak distinctly and articulately, and
gave names to many things that had none before. He found out letters, and
instituted the worship of the gods; and was the first that observed the motion
of the stars, and invented music; and taught the manner of wrestling; and
invented arithmetic, and the art of curious graving and cutting of statues. He
first found out the harp with three strings, in resemblance of the three seasons
of the year causing three several sounds, the treble, base, and mean. The treble
to represent the summer; the base, the winter; and the mean, the spring. He was
the first that taught the Greeks eloquence; thence he is called Hermes, a
speaker or interpreter. To conclude, he was Osiris's sacred scribe, to whom he
communicated all his secrets, and was chiefly steered by his advice in every
thing. He (not Minerva, as the Greeks affirm) found out the use of the
olive-tree, for the making of oil. It is moreover reported, that Osiris being a
prince of a public spirit, and very ambitious of glory, raised a great army,
with which he resolved to go through all parts of the world that were inhabited
and to teach men how to plant vines and to sow wheat and barley. For he hoped
that if he could civilize men and take them off from their rude and beast-like
course of lives, by such a public good and advantage he should raise a
foundation amongst all mankind, for his immortal praise and honour, which
happened accordingly. For not only that age, but posterity ever after honoured
those among the chiefest of their gods, that first found out their proper and
ordinary food. Having therefore settled his affairs in Egypt, and committed the
government of his whole kingdom to his wife Isis, he joined with her Mercury, as
her chief counsellor of state, because he far excelled all others in wisdom and
prudence. But Hercules, his near kinsman, he left general of all his forces
within his dominions, a man admired by all for his valour and strength of body.
As to those parts which lay near Phoenicia, and upon the sea-coasts of them, he
made Busiris lord lieutenant, and of Ethiopia and Lybia, Anteus.' Booth's
tr., vol. 1, pp. 22-4.]
[97] [Schoolcraft, vol. 1, pp. 16-7. Unable to trace.]
[98] [Lafitau, Moeurs des sauvages Ameriquains comparées aux moeurs des premiers temps, vol. 1, pp. 93-4. 'Voici comment les Iroquois racontent l'origine del Terre & la leur. Dans le commencement il y avoit, difent-ils, hommes les Peuples du Pérou & du Bràsil conviennent d'un pareil nombre. D'où étoient venus ces hommes? C'est ce qu'ils ne savent pas. Il n'y avoit point encore de terre, ils erroient au gré du vent, ils n'avoienc point non plus de femmes, & ils fentoient bien que leur race alloit périr avec eux. Enfin ils apprirent, je ne fais où qu'il y en avec une dans le Ciel. Ayant tenu confeil ensemble, il fut résolu' que l'un d'eux, nommé Hogouaho oue Loup, s'y transporteroit. L'entreprife paroiflbit impoffible, mais les oifeaux du Ciel de concert enfemble, Yy levérent en lui faisant un siége de leur corps, & se soùtenant les uns les autres. Lorfqu'il y fut arrivé, il attendit au pied d'un arbre que cette femme fortit à fon ordinaire pour aller puifer de l'eau à une fontaine voifine du lieu où il s'étoit arrété. La femme ne manqua point de venir félon sa coutume. L'homme qui l'attendoit, lia conversation avec elle, & il lui fit un présent de graiflc d'ours, dont il lui donna à manger: Femme curieuse qui aime à causer, de qui recoit des présens, ne dispute pas long-temps la victoire. Celle-ci étoit foible dans le Ciel même, elle se laiffa fàduire. Le mastre du Ciel s'en appercut, & dans sa colére il la chassa à la précipita: mais dans sa chute la Tortue la recout sur son dos, sur lequel la Loutre de les poissons puisant de l'argile au fonds des eaux , formérent une petite Isle qui s'accrut peu à peu, & s'étendit dans la forme où nous voyons la terre aujourd'hui. Cette femme eut deux enfans qui se battirent ensemble; ils avoient des armes inégales dont ils ne connoilloient point la force, celles de l'un étoient offensives, & celles de l'autre n'étoient point capables de nuire, de forte que celui-lé fut tué sans peine.']
[99] [Brett,
The Indian Tribes of Guiana, pp.
390-2. '"They found the lower world abundantly supplied with game, but water was
scarce. The Great Spirit, in reply to their supplications, created the Essequibo
and other streams. Moreover, he formed for the Waraus, his dear though erring
children, a small lake of delicious water, charging them 'only to drink of it,
but not to loathe therein, or evil would ensue.'
This was the test of obedience, and all the men religiously
observed it, "Near that pleasant spot there dwelt a family of note among the
Waraus, consisting of four brothers, named respectively, Kororoma, Kororomana,
Kororomatu, and Kororomatitu, with their sisters Korobona and Korobonako, The
latter, two beautiful but wilful maidens, disregarded the injunction, and in an
evil hour ventured into the forbidden water. In the centre there was planted a
pole, which, while it remained untouched, was their safeguard. This excited
their curiosity. There was a secret which they must find out. The boldest of the
two at last ventured to shake it, and thereby broke the charm which had the
spirit of the pool" (who seems to have been in nature and propensities very like
a river-god of ancient Greece), "and he immediately took possession of the
maiden as his lawful prize. "Great was the indignation of her brothers when,
after a time, their sister became a mother. But as the babe was in all respects
like one of their own children, they, after long consultation, allowed it to
live and grow up with them, and the mother's offence was forgiven.
"She could not, however, forget the pleasant pool and its
mysterious inhabitant, and after a while repeated her transgression. Then came
the threatened woe! The offspring of the second offence only resembled the human
race in the head and upper parts, which were those of a beautiful boy." Like
Milton's Sin, though of the opposite sex, this child, according to the Warau
legend—
"ended foul in many a snaky fold,"
the other extremity resembling that of the variegated python or camudi of
the rivers and swamps of Guiana. "Though terrified at the appearance of her
offspring, Korobona yet cherished it secretly in the depth of the forest where
she had brought it forth. Her brothers at length discovered her secret, and
transfixed the serpent-child with their arrows, leaving it for dead. But under
the mother's nursing it revived, and soon grew to a formidable size. The
suspicions of her brothers having been again aroused by her frequent visits to
the forest, they followed her, and from a distance beheld her conversing with
it, themselves remaining unseen." Fearing that they would themselves he
eventually overpowered by a creature so terrible, which, after what had
happened, must naturally look on them as foes, they resolved on an onslaught
with all the power at their command. Accordingly, they made many arrows and put
their other weapons in order. Their sister, asking the purpose of those
preparations, received an evasive answer. On this she fled to give warning, and
they pursued. Attacking the mysterious being, which sought refuge in its
mother's embrace, they disabled it from a distance with showers of arrows, and,
to make all sure, cut it in pieces before her eyes.
"The unhappy Korobona carefully collected the remains into a
heap, which she kept continually covered with fresh leaves and guarded with
tender assiduity.—After long watching, her patience was rewarded. The vegetable
covering began to heave, and show signs of life. From it there slowly arose an
Indian warrior of majestic and terrible appearance. His brow was of a brilliant
red, he held bow and arrows in his hand, and was otherwise equipped for instant
battle.
"That warrior was the first Carib—the great father of a
powerful race.
"He forthwith commenced the task of revenge for the wrongs
suffered in his former existence. Neither his uncles, nor the whole Warau race
whom they summoned, could stand before him. He drave them hither and thither
like deer — took possession of such of their women as pleased him, and hy them
became the father of brave and terrible warriors like himself. From their
presence the unhappy Waraus retired, till they reached the swampy shores of the
Atlantic, forsaking those pleasant hunting-grounds which they had occupied on
their first descent from heaven."'
Plutarch, Of Isis and Osiris.
]
[100] [Bundahish, ch. 15:6-22.]
[101] [Yasna, 32:8. 'To these bad spake Yima the son of Vivahhad, "Who has taught us men to eat flesh in morsels." From these will I be distinguished by Thee, Mazda.' Bleeck's tr.]
[102] [Hereses. 26:3.1.
See also Layton, The Gnostic Scriptures, p. 205, who quotes Epiphanius:
'And yet others shamelessly speak of a Gospel of Eve. Indeed they
clandestinely sow (this weed) in her name, on the grounds that she discovered
the food of acquaintance through a revelation spoken to her by the snake.* And
as though in the unstable frame of mind of a drunkard and of one who randomly
utters statements that are not compatible, but rather are partly the result of
laughter and partly full of weeping—such was the
rogues utterly evil, clandestine sowing. And they start out from foolish visions
and testimonies in the Gospel that they profess. Indeed, they say the
following:
"I stood upon a high mountain. And I saw a tall person and another who was
short. And I heard as it were a voice of thunder, and I drew near to listen. And
it spoke to me and said: It is I who am you: and it is you who are me. And
wherever you are, I am there. And I am sown in all: and you collect me from
wherever you wish. But when you collect me, it is your own self that you
collect."'
*This suggests, to me, oracular utterance through the use of the serpent, the
ophidian application being something the Ophites would be fully familiar with.
Indeed, the whole passage can be seen as a veiled allusion to trance induced by
use of the serpent, with the drunkenness look that usually accompanies such
trance, and speaking in tongues.
See also Doresse, The Secret Books of the Egyptian Gnostics, p. 42, who
also quotes the same passage but differs in his tr. Thus: 'I was standing upon a
high mountain, when lo! I saw one person of tall stature and another who was
lame. Then I heard a voice like thunder ... I drew near ... and the vision
addressed me in these words: "I am identical with thee, and thou art identical
with me; wherever thou art, there am I, for I am sown in all things; wherever
thou wilt thou reapest me; but in reaping me it is thyself that thou reapest."'
Doresse goes on to suggest that the lame one would symbolize the supreme power
by whose mistake the material world was engendered.
See also Mead,
Fragments of a Faith Forgotten, p. 439. 'Of the idea of the Little and
Great Man, the lower and higher selves, in such circles of initiation we hear
elsewhere from The Gospel of Eve (Epiph., xxvi. 3), describing one of
these visions on the Mount.
"I stood on a lofty mountain and saw a mighty Man, and another, a dwarf, and
heard as it were a voice of thunder, and drew nigh for to hear; and it spake
unto me and said: I am thou and thou art I; and wheresoever thou art I am there,
and I am sown (or scattered) in all; from whencesoever thou willest thou
gatherest Me, and gathering Me thou gatherest Thyself."
The "dwarf" presumably corresponds to the "man of the size of a thumb in the
aether of the heart" of the Upanishads; as yet he is smaller than the
small, but as the spiritual nature develops he will become greater than the
great, and grow into the stature of the Heavenly Man—the
Supreme Self.' Mead is possibly correct, but as his background was Theosophy, I
think he may have over-simplified the significance of the identities of these
two selves.]
[103] [Hereses.]
[104] [Refutation of Heresies. Massey errs here as Ephraem rails against the Manicheans and Marcion, not the Ophites who allegedly possessed this gospel. It also seems strange that both Epiphanius and Ephraem should refer to the heretics as 'shamelessly boasting' of such a gospel. See note 102 above.]
[105] [Epiphanius, Hereses, 26:2, 3, 5.
As note 102 above.
See also the works by Kenneth Grant who demonstrates the
principles of the ophidian current and its connection with the physiological
process of the human body, more particularly the sexual mode.]
[106] [Gen. 4:18-24. 'And unto
Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and
Methusael begat Lamech.
And Lamech took unto him two wives: the name of the one was Adah, and the name
of the other Zillah.
And Adah bare Jabal: he was the father of such as dwell in tents, and of such as
have cattle.
And his brother's name was Jubal: he was the father of all such as handle the
harp and organ.
And Zillah, she also bare Tubalcain, an instructor of every artificer in brass
and iron: and the sister of Tubalcain was Naamah.
And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of
Lamech, hearken unto my speech: for I have slain a man to my wounding, and a
young man to my hurt.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.']
[107] [Book of Jasher. Unable to trace. The authenticity of any such work by this name is debatable.]
[108] [Book of Enoch, ch. 68:18.]
[109] [Allegories of the Sacred Laws, par. 27. 'And it is worth while to raise the question why the two rivers the Pheison and the Gihon encircle certain countries, the one surrounding Evilat, and the other Ethiopia, while neither of the other rivers is represented as encompassing any country. The Tigris is indeed said to flow in front of the land of the Assyrians, but the Euphrates is not mentioned in connection with any country whatever. And yet in real truth the Euphrates does both encircle some countries, and has several also in front of it. But the truth is that the sacred writer is here speaking not of the river, but of the correction of manners. It is necessary therefore to say that prudence and courage are able to raise a wall and a circle of fortification against the opposite evils, folly, and cowardice ; and to take them captives: for both of them are powerless and easy to be taken. For the foolish man is easily to be defeated by the prudent one ; and the coward falls before the valiant man.' Yonge's tr.]
[110] [Halhed, Gentoo Code, p. 41. 'For some Period after the Creation of the World, there was neither Magistrate nor Punishment, and no Man committed Crimes, or exercised Injustice and Oppression upon his Fellow Creatures; and the Reyots were nourished with Piety and Morality; but, in process of Time, Lust and Anger, and Avarice, and Folly, and Arrogance, and Drunkenness, became so predominant over the several Members of Men, that with-holding them from Actions of Piety, they became the Guides to all Wickedness; and Men employed themselves in all Occupations of Debauchery and Iniquity, and assumed the Licentiousness of eating Things forbidden them to eat, and of uttering Words forbidden them to utter; no Man regulated his Actions in conformity to the Beids; nor walked in any Path but that of Sin. When such Iniquities first began in the World, Burmka having reflected within himself, and having written in the Shafter the Means for the improvement of Mankind, and the Business of the Magistrate, and the several Duties of the Bramin, the Chehteree, the Bice, and the Sooder, and the Proportions of Punishment to be inflicted on Offenders by the Magistrate, and all other Affairs and Concerns, issued his Command to a Man named Reiroojd, a Chehteree, to assume the Magistracy, and to protect the Reyots, and to punish the Guilty, according to the Ordinations of the Shafter, to the end that Men might not have the Power of committing Injustice and Violence upon each other.']
[111] [John 9:1-3. 'And as
Jesus passed by, he saw a man which was blind from his birth.
And his disciples asked him, saying, Master, who did sin, this man, or his
parents, that he was born blind?
Jesus answered, Neither hath this man sinned, nor his parents: but that the
works of God should be made manifest in him.']
[112] [Prov. 23:27-31. 'For a
whore is a deep ditch; and a strange woman is a narrow pit.
She also lieth in wait as for a prey, and increaseth the transgressors among
men.
Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath
wounds without cause? who hath redness of eyes?
They that tarry long at the wine; they that go to seek mixed wine.
Look not thou upon the wine when it is red, when it giveth his colour in the
cup, when it moveth itself aright.']
[113] [Chinese Classics, vol. 4, pp. 1, 83.]
[114] [In the above?]
[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, Nursery Tales, Traditions, and Histories of the Zulus, vol. 1. p. 294. 'I had been watching in the garden when it was raining. When it cleared up, there descended into the river a rainbow. It went out of the river, and came into the garden. I, Utshintsha, the owner of the garden, ran away when I saw the rainbow now coming near me, and dazzling in my eyes; it struck me in the eyes with a red colour. I ran away out of the garden. I ran away because I was afraid, and said, "This is disease, why does it come to me?" Men say, "The rainbow is disease. If it rests on a man, something will happen to him." So, then, after the rainbow drove me from the garden, my body became as it is now, that is, it was affected with swellings.' From Tylor, Primitive Culture, vol. 1.]
[117] [Taylor, Te Ika a Maui, or, New Zealand and its Inhabitants, p. 265. 'Rude and distant tribes agree in the conception of the Rainbow as a living monster. New Zealand myth, describing the battle of the Tempest against the Forest, tells how the Rainbow arose and placed his mouth close to Tane-mahuta, the Father of Trees, and continued to assault him till his trunk was snapt in two, and his broken branches strewed the ground.' From Tylor, Primitive Culture, vol. 1, p. 293.]
[118] [Vendidad, fargard,
4:156-7. 'Creator I He who knowingly approaches the hot golden boiling
water, as if speaking truth, but lying to Mithra;
What is the punishment for it?' Bleeck's tr.]
[119] [Essays on the Sacred Language of the Parsis, p. 322. 'This refers to an ordeal in which a cup of water is drunk after solemnly invoking curses upon one's head if one has not told the truth. The water is prepared with great solemnity, and contains various sacred substances, among them some Homa juice, which is referred to in the Pahlavi version by the epithet gokard-homand for saokentavaiitm, "beneficial;" and a little gold is added, which accounts for the second epithet in the text. See the Saugandnamali.']
[120] [Vendidad, fargard, 18. Unable to trace in Bleeck.]
[121] [Smith, Chaldean Account of Genesis, p.
102. 'Lord of ....
his lord the strength of the gods ....
... his host .... host ....
lord of the upper region and the lower region lord of angels ....
who drank turbid waters and pure water did not drink,
with his flame, his weapon, that man he enclosed,
he took, he destroyed,
on a tablet nothing was then written, and
there were not left the carcasses and waste.' Quoting the Cutha Tablet of
Creation.]
[122] [Ovid, Fasti, bk. 4,
April 4, 'The Megalesian Festival of Cybele.' 'The goddess ceased. I began: 'Why
do fierce lions
Yield untamed necks to the curving yoke for her?’
I ceased. The goddess began: ‘It’s thought their ferocity
Was first tamed by her: the testament to it’s her chariot.’
‘But why is her head weighed down by a turreted crown?
Is it because she granted towers to the first cities?’
She nodded. I said ‘Where did this urge to cut off
Their members come from?’ As I ended, the Muse spoke:
‘In the woods, a Phrygian boy, Attis, of handsome face,
Won the tower-bearing goddess with his chaste passion.
She desired him to serve her, and protect her temple,
And said: “Wish, you might be a boy for ever.”
He promised to be true, and said: “If I’m lying
May the love I fail in be my last love.”
He did fail, and in meeting the nymph Sagaritis,
Abandoned what he was: the goddess, angered, avenged it.
She destroyed the Naiad, by wounding a tree,
Since the tree contained the Naiad’s fate.
Attis was maddened, and thinking his chamber’s roof
Was falling, fled for the summit of Mount Dindymus.
Now he cried: “Remove the torches”, now he cried:
“Take the whips away”: often swearing he saw the Furies.
He tore at his body too with a sharp stone,
And dragged his long hair in the filthy dust,
Shouting: “I deserved this! I pay the due penalty
In blood! Ah! Let the parts that harmed me, perish!
Let them perish!” cutting away the burden of his groin,
And suddenly bereft of every mark of manhood.
His madness set a precedent, and his unmanly servants
Toss their hair, and cut off their members as if worthless.’
So the Aonian Muse, eloquently answering the question
I’d asked her, regarding the causes of their madness.
‘Guide of my work, I beg you, teach me also, where She
Was brought from. Was she always resident in our City?
‘The Mother Goddess always loved Dindymus, Cybele,
And Ida, with its pleasant streams, and the Trojan realm:
And when Aeneas brought Troy to Italian fields, the goddess
Almost followed those ships that carried the sacred relics.
But she felt that fate didn’t require her powers in Latium.' Kline's tr.]
[123] [Bartolocci,
Bibliotheca Magna
Rabbinica de scriptoribus, vol. 1, pp.
69-72.
Buxtorf,
Synagoga Ivdaica c. 4. p. 81.]
[124] [Mabinogion. See note below.]
[125] [Davies,
The Mythology and Rites of the British Druids, pp. 155-7. 'In the
mountains near Brecknock, there is a small lake, to which tradition assigns some
of the properties of the fabulous Avernus. I recollect a Mabinogi, or
mythological tale, respecting this piece of water, which seems to imply, that it
had once a floating raft, for here is no island.
"In ancient times, it is said, a door in a rock near this lake, was found open
upon a certain day every year. I think it was May day. Those who had the
curiosity and resolution to enter, were conducted by a secret passage, which
terminated in a small island, in the centre of the lake. Here the visitors were
surprised with the prospect of a most enchanting garden, stored with the
choicest fruits and flowers, and inhabited by the Tylwyth Teg, or fair family y
a kind of fairies, whose beauty could be equalled only by the courtesy and
affability which they exhibited to those who pleased them. They gathered fruit
and flowers for each of their guests, entertained them with the most exquisite
music, disclosed to them many events of futurity, and invited them to stay, as
long as they should find their situation agreeable. But the island was sacred,
and nothing of its produce must be carried away."
"The whole of this scene was invisible to those who stood without the margin of
the lake. Only an indistinct mass was seen in the middle; and it was observed,
that no bird would fly over the water, and that a soft strain of music, at
times, breathed with rapturous sweetness in the breeze of the mountain.
"It happened upon one of these annual visits, that a sacrilegious wretch,
when he was about to leave the garden, put a flower, with which he had been
presented, into his pocket; but the theft boded him no good. As soon as he had
touched unhallowed ground, the flour vanished, and he lost his senses.
"Of this injury, the fair family took no notice at the time. They
dismissed their guests with their accustomed courtesy, and the door was closed
as usual. But their resentment ran high. For though, as the tale goes, the
Tylwyth Teg and their garden undoubtedly occupy the spot to this day though the
birds still keep at a respectful distance from the lake, and some broken strains
of music are still heard at times, yet the door which led to the island has
never re-appeared; and, from the date of this sacrilegious act, the Cymry have
been unfortunate."
It is added, that "Some time after this, an adventurous person attempted to draw
off the water, in order to discover its contents, when a terrific form arose
from the midst of the lake, commanding him to desist, or otherwise he would
drown the country."']
[126] [Rig-Veda, 8, 9.15.]
[127] [Yasna, 49.2. 'How
shall he, Mazda, desire the helpful cow
Who wishes her active for this world
To live well during many years
Give me in the world manifest dwellings as a gift.' Bleeck, Avesta, pt. 2, p.
113.]
[128] [Yasna, 32.12. 'The
men who by their teaching hinder from good deeds.
To these has Mazda announced evil, to them who slay the
Soul of the Cow with friendly speech.
To whom morsels are dearer than purity, the Karapas
among those who wish dominion in evil way.' Ibid., p.
90.]
[129] [Ibid., pt. 1, p. 8. 'It cannot be exactly ascertained from the Avesta what the Yatu sins are. Apparently they implied murder, but the later Parsees understand by Yatu-sin the infliction of a wound which cannot be healed in five days.']
[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] [Eccles./Sirach 6:30.
'An ornament of gold is her yoke
And her fetters a cord of blue.' Charles' tr.]
[134] [The Targum of Palestine, section 1, Berachith. 'And the woman beheld Sammael, the angel of death, and was afraid; yet she knew that the tree was good to eat, and that it was medicine for the enlightenment of the eyes, and desirable tree by means of which to understand. And she took of its fruit, and did eat; and she gave to her husband with her, and he did eat. And the eyes of both were enlightened, and they knew that they were naked, divested of the purple robe in which they had been created. And they saw the sight of their shame, and sewed to themselves the leaves of figs, and made to them cinctures.']
[135] [Gen. 3:7. 'And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.']
[136] [Rit. 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. Cf. Renouf's.]
[137] [Birch, 'Inscription of Darius at El-Khargeh,' RP, 8, 135. See p. 139, lines 18-23.]
[138] [[The Targum of Palestine, section 1, Berachith. 'And Adam called the name of his wife Hava, because she is the mother of all the children of men. And the Lord God made to Adam and to his wife vestures of honour from the skin of the serpent, which he had cast from him, upon the skin of their flesh, instead of that adornment which had been cast away; and He clothed them.']
[139]
[Eccles./Sirach 6:30. 'An ornament of gold is her yoke
And her fetters a cord of blue.' Charles' tr.]
[140]
[Num. 15:38-39. 'Speak unto the children of Israel, and bid them that
they make them fringes in the borders of their garments throughout their
generations, and that they put upon the fringe of the borders a ribband of blue:
And it shall be unto you for a fringe, that ye may look upon it, and remember
all the commandments of the LORD, and do them; and that ye seek not after your
own heart and your own eyes, after which ye use to go a whoring.']
[141] [Bundahish, ch. 23:1-2.]
[142] [Yasna, 9:27. 'Which Anra-mainyus brought forth as the mightiest Druj in the corporeal world, for the destruction of purity in the world—.' Bleeck's tr.]
[143] [Khordah-Avesta, 21:8, '"Who will praise me, who will offer to me with offerings of Haoma and flesh, with offerings which are purified and strictly sought out, to whom shall I attach myself, to the faithful, likeminded, offering, well-intentioned?"' Bleeck's tr.]
[145] [Selections of Zad-Sparam, ch. 10:3-6.]
[146] [Callaway,
Nursery Tales, Traditions, and Histories of the Zulus, vol. 1,
p. 177.
Burton, First Footsteps in East Africa, p. 274.
Dos Santos, Aethiopia Oriental, pt. 1. ch. 9.
Schoolcraft, pt. 1.
All the above are from Tylor, Primitive Culture, vol. 1, pp. 376-7. See
note below.]
[147] [Tylor, Primitive Culture, vol. 1, p. 377. 'Among more civilized nations these fancies have graphic representatives in Moslem legends, of which one is as follows: There was a Jewish city which stood by a river full of fish, but the cunning creatures, noticing the habits of the citizens, ventured freely in sight on the Sabbath, though they carefully kept away on working-days. At last the temptation was too strong for the Jewish fishermen, but they paid dearly for a few days' fine sport by being miraculously turned into apes as a punishment for Sabbath-breaking. In after times, when Solomon passed through the Valley of Apes, between Jerusalem and Mareb, he received from their descendants, monkeys living in houses and dressed like men, an account of their strange history.' Citing Weil's Bibl. Leg. der Muselmanner, p. 267]
[148] [Die Voelker des Oestlichen Asien, vol. 1, p. 128. 'But the mutilating tribes themselves have local legends to account for local customs; thus the Penongs of Burmah and the Batoka of East Africa both break their front teeth, but the one tribe says its reason is not to look like apes, the other that it is to be like oxen and not like zebras.' From Tylor, Primitive Culture, vol. 1, p. 393.]
[149] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 153.]
[150] [Bartolocci, Bibliotheca Magna Rabbinica de scriptoribus, vol. 1, pp. 66-9.]
[151] [Vendidad, fargard, 2.18. 'A golden plough and a spear made of gold.' Bleeck's tr.]
[152] [Prov. 11:30. 'The fruit of the righteous is a tree of life; and he that winneth souls is wise.']
[153] [Hos. 9:11-15. 'As for
Ephraim, their glory shall fly away like a bird, from the birth, and from the
womb, and from the conception.
Though they bring up their children, yet will I bereave them, that
there shall not be a man left: yea, woe also to them when I depart from them!
Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring
forth his children to the murderer.
Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry
breasts.
All their wickedness is in Gilgal: for there I hated them: for the wickedness of
their doings I will drive them out of mine house, I will love them no more: all
their princes are revolters.']
[154] [Turner, History of the Anglo-Saxons, vol. 3, p. 149. 'The epithets given by the pope to the first Christian king of the Anglo-Saxons were, "the glorious," and "the most glorious." In several of their letters, the phrase "your glory" is used as synonymous with our expression of "your majesty." The same epithet of "most glorious" is applied by Aldhem to the king of Cornwall, and, by an abbot, to the Frankish king.']
[155] [Rig-Veda. Unable to trace.]
[156] [Zamyad-Yasht, 7:8-10. Unable to trace in Bleeck.]
[157] [Against Heresies, bk. 2, 19:7. 'Still more manifestly is that talk of theirs concerning their seed proved to be false, and that in a way which must be evident to every one, by the fact that they declare those souls which have received seed from the Mother to be superior to all others; wherefore also they have been honoured by the Demiurge, and constituted princes, and kings, and priests. For if this were true, the high priest Caiaphas, and Annas, and the rest of the chief priests, and doctors of the law, and rulers of the people, would have been the first to believe in the Lord, agreeing as they did with respect to that relationship; and even before them should have been Herod the king. But since neither he, nor the chief priests, nor the rulers, nor the eminent of the people, turned to Him [in faith], but, on the contrary, those who sat begging by the highway, the deaf, and the blind, while He was rejected and despised by others, according to what Paul declares, "For ye see your calling, brethren, that there are not many wise men among you, not many noble, not many mighty; but those things of the world which were despised hath God chosen." Such souls, therefore, were not superior to others on account of the seed deposited in them, nor on this account were they honoured by the Demiurge.' ANCL, 5, 188-9.]
[158] [Rom. 6:4. 'Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.']
[159] [2 Cor. 4:6. 'For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.']
[160] [Chabas, Études sur l'Antiqité Historique d'après les Sources Égyptiennes et les Monuments Reputés Prehistoriques, p. 34, quoting Renouf.]
[161] [Heb. 1:3. 'Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.']
[162] [Irenaeus, Against Heresies, bk. 1, ch. 30:6. See note 90 above.]
[163] [Ibid., bk. 1, ch. 12:4. 'They have much contention also among themselves respecting the Saviour. For some maintain that he was formed out of all; wherefore also he was called Eudocetos, because the whole Pleroma was well pleased through him to glorify the Father. But others assert that he was produced from those ten Æons alone who sprung from Logos and Zoe, and that on this account he was called Logos and Zoe, thus preserving the ancestral names. Others, again, affirm that he had his being from those twelve Æons who were the offspring of Anthropos and Ecclesia; and on this account he acknowledges himself the Son of man, as being a descendant of Anthropos. Others still, assert that he was produced by Christ and the Holy Spirit, who were brought forth for the security of the Pleroma; and that on this account he was called Christ, thus preserving the appellation of the Father, by whom he was produced. And there are yet others among them who declare that the Propator of the whole, Proarche, and Proanennoetos is called Anthropos; and that this is the great and abstruse mystery, namely, that the Power which is above all others, and contains all in his embrace, is termed Anthropos; hence does the Saviour style himself the "Son of man."' ANCL, 5, 51.]
[164] [Matt. 13:37. 'He answered and said unto them, He that soweth the good seed is the Son of man.']
[165] [1 Tim. 2:15. 'Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.']
[166] [Gen. 3:16. 'Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.']
[167] [A Discourse on the Worship of Priapus, and its Connection with the Mystic Theology of the Ancients, pl. 2, fig. 3.]
[168] [Khordah-Avesta, Zamyad-Yasht, 7:34. Not in Bleeck. See SBE, 23, 294.]
[169] [Vendidad, fargard, 18.70-121.
'The holy Craosha asked the Drukhs,
With club uplifted (i.e., threatening her with his club):
"Drukhs, thou who eatest not and workest not,"'
"Art thou it alone in the corporeal world, which becomes pregnant without
cohabitation?"
To him answered this Drukhs: Craosha, Holy, Beautiful
I do not in the whole corporeal world become pregnant without cohabitation.
There are four men like me;
These cover fit me as other men cover women by lying with (them).
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eatest
not and labourest not, who is the first of these men?
Then answered him the Daevi Drukhs: Craosha, Holy, Beautiful.
This is the first of these men:
If a man does not give the worthless garments, when he is begged for them, to a
pure man in purity and goodness; This (man) covers me as other men cover women
by lying with (them).
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eatest
not and labourest not, what is the atonement?
Him answered the Daevi Drukhs: Craosha, Holy, Beautiful.
This is the atonement for it:
That a man gives of the meaner garments to a holy man without being asked for
them, in purity and goodness;
This man destroys my pregnancy, like as a four-footed wolf: tears the child from
the mother.
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eatest
not and labourest not, who is the second of the men?
Then answered him the Daevp Drukhs: Craosha, Holy, Beautiful.
This is the second of these my men:
If a man with the foot placed forwards makes water on the foot;
This covers me as other men by lying with them cover women.
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eatest
not and labourest not, what is the atonement for him?
Him answered the Drukhs: Craosha, Holy, Beautiful.
This is the atonement for him:
If a man after ho has stood up (within) three stops,
Recites Ashem-vohu three times, humatananm twice, hukhshathratem three times,
speaks ahuna-vairy a four limes, and prays the yenhi-hatanm.
This man destroys my pregnancy like as a four-footed wolf tears a child from the
mother.
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eatest
not and labourest not, who is the third of these men?
Then answered him the Daevi Drukhs: Craosha, Holy, Beautiful t this is the third
of these my men:
If any one in his sleep emits his seed,
This man covers me as other men cover women by lying with (them).
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eateet
not and labourest not what is the atonement for him?
Then answered him the Daevi Drukhs: Craoaha, Holy, Beautiful!
This is the atonement for him:
If a man after he is awaked from sleep prays the ashem-vohu three times,
Recites humatanahm twice, hukhshathratem three times, ahuna-yairya four times,
and prays the yenhi-hatanm, this one destroys my pregnancy like as a four-footed
wolf tears a child from the mother.
Then will he speak to Cpenta-armaiti: "Cpenta-armaiti,"
"This man I give to thee; give me this one back again,"
"At the time of the resurrection.''
"Acquainted with the Gathas, knowing the Yasnas, the traditions with virtue,
having the Manthra as a body."
"Then give him a name: 'Fire-given,' 'Fire-originated,' 'Citadel of Fire,'
'Region of Fire,' or any other name, one given by the fire."
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eatest
not and labourest not, who is the fourth of these men?
Then answered him the Daevi Drukhs: Craosha, Holy, Beautiful! this is the fourth
of these men.
If a man who is above fifteen years practises unchastity without Kosti and band:
Immediately after the fourth pace we do occupy him, his tongue and his feet,
(such men) are afterwards able to go along in the world of purity as sorcerers,
and to kill the corporeal world of purity."
The holy Craosha asked the Drukhs, with club uplifted: Drukhs, thou who eatest
not and labourest not, what is the atonement for him?
Hereupon answered him the Daiyi Drukhs: Craosha, Holy, Beautiful
There is not an atonement for him.
If a man after his fifteenth year rushes forward as a paramour without Kosti and
band: when he has made four steps immediately we do occupy him, his tongue and
his feet;
He is afterwards able to go along in the corporeal world as a slayer and a
sorcerer, he slays the corporeal world of purity.' Bleeck's tr.]
[171] [Grant, in his works, makes much use of this analogy as suggesting physiological phenomena related to the cycle of menstruation. Géh is the goddess of menstruation, and her brood, the Azi Damp, are the menses themselves, representing symbolically the threat of darkness, or the flood that will engulf the world. Hence, the Parsees forever hold vigil by keeping alight a sacred flame in their temples to ward off such an impending threat.]
[173] [Shayast La-Shayast, ch. 3:29-30.]
[174] [Wilson,
The Parsi Religion, p. 224. '"In this manner, at the beginning
of my first third [i.e. watch] of the night, the fire of Hormazd thus requests
the master of a house: O master of the house, quickly arise; put on fine clothes
[the sacred dress], thoroughly wash your hands, seek for me the wood, bring it
to me, make me brilliant, with pure wood, with thoroughly washed hands, because
A'zis [Dew], the production of the devil from the beginning, wishes to put me
out of the world.'*—In this manner, at the second third [watch] of the night,
the fire of Hormazd thus requests the cultivator, the benefactor:—'O cultivator,
quickly arise, put on fine clothes, thoroughly wash your hands, seek for me the
wood, bring it to me, make me brilliant with pure wood, with thoroughly washed
hands, because A'zis, the production of the devil from the beginning, wishes to
put me out of the world'.—At the third third [watch] of the night, the fire of
Hormazd thus desires the assistance of the pure Sarosh: 'O pure and beautiful
Sarosh, let some one bring to me some kind or other of my wood produced in the
world, with clean washed hands, because A'zis, the production of the devil,
wishes to put me out of the world.' The fire thus blesses him [who carries wood
to it with pure hands.] 'Be thou happy, free from disease, and filled with good,
&c."
* Or, as the dastura explain it, "to
extinguish me by damp."'
Pahlavi MS, quoted by M. Muller, Ac. 6/2/1875.]
[175] [Brand, Observations on Popular Antiquities,
vol. 3, p. 45, '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.'
See
also Shayast La-Shayast on 'Fire'.]
[176] [Vendidad, fargard, 1.44. 'Wicked inexpiable deeds, paederastism.' Cf. Gujarat version, not in Bleeck to this verse.]
[177] [West, Dina Mainog-i Khirad, ch. 36.3. 'The Spirit of wisdom answered thus: 'Of the sin which commit unnatural intercourse is the more heinous. The second is he who has suffered or performed intercourse with men.' SBE, 24, 71.]
[177a] [As note above.]
[178] [Matt. 12:31-32.
'Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven
unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto
men.
And whosoever speaketh a word against the Son of man, it shall be forgiven him:
but whosoever speaketh against the Holy Ghost, it shall not be forgiven him,
neither in this world, neither in the world to come.']
[179] [Matt. 1:18. 'Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.']
[180] [Matt. 3:11. 'I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.']
[181] [Gal. 5:21. 'Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.']
[182] [Farvardin-Yasht, 24:88-9.
'The Fravashi and the holiness of the holy Zarathustra, the pure here,
praise we. Who first thought the good, spoke the good, performed the good, to
the first priest, to the first warrior, to the first husbandman, to the first
announcer to whom it was first announced, to the first vouchsafed, who has first
vouchsafed: Cow, purity, word, hearing the word, rule, and all good things
created by Mazda, which have a pure origin.
Who is the first priest, the first warrior, the first husbandman, who is active,
who first made the wheel run forwards from the Daeva and the cold man, who first
of the corporeal world praised purity annihilating the Daevas, as a believing
Mazda-yacnian, a Zarathustrian, given to the belief in Ahura-Mazda.'
Bleeck's tr.]
[183] [Yasna, 31:7. 'He
came as the first fashioner, (when) brightness mingled their with the lights;
He (fashioned) the pure creation, He upholds the best soul with His
understanding;
Thou causest both to increase in heavenly way, Mazda-Ahura, Thou who art also
now the Lord.' Bleeck's tr.]
[184] [D'Orbigny, L'Homme Américain, vol. 2, p. 319. 'In South America the Guarayos, representatives in some sort of the past condition of the Guarani race, worship Tamoi the Grandfather, the Ancient of Heaven; he was their first ancestor, who lived among them in old days and taught them to till the ground; then rising to heaven in the East he disappeared, having promised to be the helper of his people on earth, and to transport them, when they died, from the top of a sacred tree into another life, where they shall find their kindred and have hunting in plenty, and possess all that they possessed on earth; therefore it is that the Guarayos adorn their dead, and burn their weapons for them, and bury them with their faces to the East, whither they are to go,' From Tylor, Primitive Culture, vol. 2, p. 72.]
[185] [Plutarch, Of Isis and Osiris, ch. 13.]
[186] [Muir, Original Sanskrit Texts, vol. 5, p. 113. '"Those (gods) who, fire-tongued, and frequenting religious rites, have made Manu's race (or the Aryan man) superior to the Dasa."']
[187] [Rit. 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. Cf. Renouf's.]
[188] [Montaigne, 'On Some Verses of
Virgil,' in Essays, 15, no. 5. '.... that upon the dispute which happened
in Cataluna, wherein a wife complaining of her husband's too frequent addresses
to her, not so much, as I conceive, that she was incommodated by it (for I
believe no miracles out of religion) as under this pretence, to curtail and curb
in this, which is the fundamental act of marriage, the authority of husbands
over their wives, and to shew that their frowardness and malignity go beyond the
nuptial bed, and spurn under foot even the graces and sweets of Venus; the
husband, a man truly brutish and unnatural, replied, that even on fasting days
he could not subsist with less than ten courses: whereupon came out that notable
sentence of the Queen of Arragon, by which, after mature deliberation of her
council, this good queen, to give a rule and example to all succeeding ages of
the moderation required in a just marriage, set down six times a day as a
legitimate and necessary stint; surrendering and quitting a great deal of the
needs and desires of her sex, that she might, she said, establish an easy, and
consequently, a permanent and immutable rule. Hereupon the doctors cry out: what
must the female appetite and concupiscence be, when their reason, their
reformation and virtue, are taxed at such a rate, considering the divers
judgments of our appetites? for Solon, master of the law school, taxes us but at
three a month,--that men may not fail in point of conjugal frequentation: after
having, I say, believed and preached all this, we go and enjoin them continency
for their particular share, and upon the last and extreme penalties.'
I assume
this is the passage Massey is referring to as there is no ref. to a Peguan queen at
all in this work.]
[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] [Yasna 57:18. 'All the creatures of the Creator would we, together with the created lights of Ahura-Mazda keep.' Bleeck's tr.]
[191] [Bancroft, The Native Races of the Pacific States of North America, vol. 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, Against Apion,
bk. 35. 'Now this man did not discover and mention the same king with the
others, but feigned a newer name, and passing by the dream and the Egyptian
prophet, he brings him to [Jupiter] Hammon, in order to gain oracles about the
scabby and leprous people; for he says that the multitude of Jews were gathered
together at the temples. Now it is uncertain whether he ascribes this name to
these lepers, or to those that were subject to such diseases among the Jews
only; for he describes them as a people of the Jews. What people does he mean?
foreigners, or those of that country? Why then dost thou call them Jews, if they
were Egyptians? But if they were foreigners, why dost thou not tell us whence
they came? And how could it be that, after the king had drowned many of them in
the sea, and ejected the rest into desert places, there should be still so great
a multitude remaining? Or after what manner did they pass over the desert, and
get the land which we now dwell in, and build our city, and that temple which
hath been so famous among all mankind? And besides, he ought to have spoken more
about our legislator than by giving us his bare name; and to have informed us of
what nation he was, and what parents he was derived from; and to have assigned
the reasons why he undertook to make such laws concerning the gods, and
concerning matters of injustice with regard to men during that journey.'
Whiston's tr.
See also my essay.]
[193] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 92.]
[194] [Lev. 22:6-7. 'The soul
which hath touched any such shall be unclean until even, and shall not eat of
the holy things, unless he wash his flesh with water.
And when the sun is down, he shall be clean, and shall afterward eat of the holy
things; because it is his food.']
[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,
Russian Folktales, p.
329. 'Another story, from the Archangel Government, tells how a certain King, as
he roamed afield with his princes and boyars, found a grain of corn as large as
a sparrow's egg. Marvelling greatly at its size, he tried in vain to obtain from
his followers some explanation thereof. Then they bethought them of a certain
man from among the old people, who might be able to tell them something about
it. But when the old man came, scarcely able to crawl along on a pair of
crutches, he said he knew nothing; about it, but perhaps his father might
remember something. So they sent for his father, who came limping along with the
help of one crutch, and who said:
'I have a father living, in whose granary I have seen just such a seed.'
So they sent for his father, a man a hundred and seventy years old. And the
patriarch came, walking nimbly, needing neither guide nor crutch. Then the King
began to question him, saying:
'Who sowed this sort of corn?'
'I sowed it, and reaped it,' answered the old man, 'and now I have some of it in
my granary. I keep it as a memorial. When I was young, the grain was large and
plentiful, but after a time it began to grow smaller and smaller.'
'Now tell me,' asked the King, 'how comes it, old man, that thou goest more
nimbly than thy son and thy grandson?'
'Because I lived according to the law of the Lord,' answered the old man. 'I
held mine own, I grasped not at what was another's.'']
[197] [Divine Pymander, bk. 4:48.]
[198] [Shea and Troyer, The Dabistan, or School of Manners, vol. 2, p. 338.]
[199] [Farrer, Primitive
Manners, p. 12. 'According to the saga of the Dog-rib Indians the first man
who lived upon the earth, when food and other good things abounded, was Chapewee,
who afterwards, giving his children two kinds of food, black and white, forbade
them to eat of the former. When he went away for a long journey to bring the sun
into the world, his children were obedient and ate only of the white fruit, but
ate it all. But when he went away a second time to bring the moon into the
world, in their hunger his children forgot his prohibition and ate of the black
fruit. So when Chapewee returned he was very wroth, and declared that
thenceforth the earth should only produce bad fruit and that men should be
subject to sickness and death. Afterwards, indeed, when his family lamented that
men should have been made mortal for eating the black fruit, Chapewee granted
that those who dreamt certain dreams should have the power of curing sickness
and so of prolonging human life; but that was the extent to which Chapewee
relented.' Citing Klemm, Cultur-Geschichte, vol. 2, pp. 155-7, where the beliefs
are referred to.
Franklin's Second Journey, p. 308. 'They are so
remarkable as to arouse suspicion that European influence has affected the
native imagination; but the influence, if any, seems beyond the reach of
criticism in this as in other striking cases of analogy.']
[200] [Geographische und ethnologische Bilder, pp. 191-7. '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] [Vendidad, fargard, 3:105-10.
'When there are crops then the Daevas hiss,
When there are shoots then the Daevas cough,
When there are stalks then the Daevas weep,
When there are thick ears of com then the Daevas fly.
There are the Daevas most smitten in the dwelling-places where the ears of corn
are found.
To hell they go, melting like glowing ice.' Bleeck's tr.]
[202] [Gujarat version, line 114: 'Not able to beget children.' Bleeck, ibid., p. 25.]
[203] [Clementine Homilies, 19:22.
'And Simon: "Why is it, then, that some die prematurely, and periodical diseases
arise; and that there are, moreover, attacks of demons, and of madness, and all
other kinds of afflictions which can greatly punish?" And Peter said: "Because
men, following their own pleasure in all things, cohabit without observing the
proper times; and thus the deposition of seed, taking place unseasonably,
naturally produces a multitude of evils. For they ought to reflect, that as a
season has been fixed suitable for planting and sowing, so days have been
appointed as appropriate for cohabitation, which are carefully to be observed.
Accordingly some one well instructed in the doctrines taught by Moses, finding
fault with the people for their sins, called them sons of the new moons and the
sabbaths. Yet in the beginning of the world men lived long, and had no diseases.
But when through carelessness they neglected the observation of the proper
times, then the sons in succession cohabiting through ignorance at times when
they ought not, place their children under innumerable afflictions. Whence our
Teacher, when we inquired of Him in regard to the man who was blind from his
birth, and recovered his sight, if this man sinned, or his parents, that he
should be born blind, answered, "Neither did he sin at all, nor his parents, but
that the power of God might be made manifest through him in healing the sins of
ignorance." And, in truth, such afflictions arise because of ignorance; as, for
instance, by not knowing when one ought to cohabit with his wife, as if she be
pure from her discharge. Now the afflictions which you mentioned before are the
result of ignorance, and not, assuredly, of any wickedness that has been
perpetrated. Moreover, give me the man who sins not, and I will show you the man
who suffers not ; and you will find that he not only does not suffer himself,
but that he is able to heal others. For instance, Moses, on account of his
piety, continued free from suffering all his life, and by his prayers he healed
the Egyptians when they suffered on account of their sins."' ANCL, 17,
308.
Cf. ibid.,
9:27. Massey errs here as this book only has 23 chapters, not 27.]
[204] [John 9:1-6. 'And as
Jesus passed by, he saw a man which was blind from his birth.
And his disciples asked him, saying, Master, who did sin, this man, or his
parents, that he was born blind?
Jesus answered, Neither hath this man sinned, nor his parents: but that the
works of God should be made manifest in him.
I must work the works of him that sent me, while it is day: the night cometh,
when no man can work.
As long as I am in the world, I am the light of the world.
When he had thus spoken, he spat on the ground, and made clay of the spittle,
and he anointed the eyes of the blind man with the clay,']
[205] [Divine Pymander, bk. 2:18-46.]
[206] [As above note.]
[207] [The Enneads, Ennead 1, bk. 8, 'On the Nature and Origin of Evil,' p. 80. 'Lastly, when it has accomplished its descent, it becomes invested with evil, and profoundly rushes into the region of dissimilitude, in which, being totally emerged, it is said to have fallen into dark mire and filth. Hence, when the soul sinks into universal depravity she is no longer depraved, but acquire a different nature and a worse condition; for depravity is as yet something human mingled with some portion of a contrary nature. The vicious man, therefore, dies, so far as the soul can die, and the death of the soul is both while merged in body, to descend into matter and be filled with darkness and deformity, and after it lays aside its body, to return into it again, till after proper purgation it rises to things superior.' Taylor's tr. The Thomas Taylor Series, vol. 3, p. 97.]
[208] [Clement Alexander, Stromateis, bk. 3.]
[209] [Taylor, Eleusinian and Bacchic Mysteries, p. 34. 'The other of these is from Proclus in his Commentary on Plato's Politicals, who, speaking concerning the sacerdotal and symbolical mythology, observes, that from this mythology Plato himself establishes many of his own peculiar doctrines, "since in the Phaedo he venerates, with a becoming silence, the assertion delivered in the arcane discourses, that men are placed in the body as in a prison, secured by a guard, and testifies, according to the mystic ceremonies, the different allotments of purified and unpurified souls in Hades, their several conditions, and the three-forked path from the peculiar places where they were; and this was shown according to traditionary institutions; every part of which is full of a symbolical representation, as in a dream, and of a description which treated of the ascending and descending ways, of the tragedies of Dionysus (Bacchus or Zagreus), the crimes of the Titans, the three ways in Hades, and the wandering of everything of a similar kind."']
[210] [2 Esd. 7:11-14. 'He said to me: 'Such is the lot of Israel. It was for Israel that I made the world, and when Adam transgressed my decrees the creation came under judgement. The entrances to this world were made narrow, painful, and arduous, few and evil, full of perils and grinding hardship. But the entrances to the greater world are broad and safe, and lead to immortality. All men must therefore enter this narrow and futile existence; otherwise they can never attain the blessings in store.' NEB version.]
[211] [Source.]
[212] [Job 25:4-6. 'How then
can man be justified with God? or how can he be clean that is born of a woman?
Behold even to the moon, and it shineth not; yea, the stars are not pure in his
sight.
How much less man, that is a worm? and the son of man, which is a worm?']
[213] [Against Heresies, bk. 1, ch. 24:2. 'He has also laid it down as a truth, that the Saviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels,—the one wicked, and the other good. And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a feigned temperance of this kind. They hold, moreover, that some of the prophecies were uttered by those angels who made the world, and some by Satan; whom Saturninus represents as being himself an angel, the enemy of the creators of the world, but especially of the God of the Jews.' ANCL, 5, 190.]
[214] [Ibid., bk. 1, ch. 6:4. 'And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, "Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of this world has intercourse with woman, shall not attain to the truth, because he has so acted under the power of concupiscence." On this account, they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection.' ANCL, 5, 27.]
[215] [Clement Alexander, Stromateis, bk. 3:9, quoting the Gospel According to the Egyptians.]
[216] [Avesta. Poss. Zamyad
Yasht, 35.10-11. 'Which belongs to Ahura-Mazda. Ahura-Mazda created
the creatures very good, very fair, very high, very furthering, very lofty.
That they might make the world progressive, not growing old, not dying, not
becoming corrupt and stinking, but ever-living, ever-profiting,—a
kingdom as one wishes it; that the dead may arise, and there may come
Immortality for the living, which furthers the world at will.' Bleeck's tr.]
[217] ['A College Breakfast Party,' in
The Legend of Jubal, and Other Poems, p. 232. 'Science, whose soul is
explanation, halts
With hostile front at mystery. The Church
Takes mystery as her empires, brings its wealth
Of possibility to fill the void.']
[218] [Source.]
[219] [AR, 6, 246. As there were only 4 vols. to this periodical, it therefore follows that it cannot be this title, nor CR.]
[220] [Upham,
The Mahavansi; The Rájá-Ratnácari, and the Rájá-Vali, Forming the Sacred
and Historical Books of Ceylon, vol. 3,
pp. 355-8. 'In the book, called Sumangala Wilasina Atuwawa, and in
Tikawa, or explanation of the said book, it is written, that in the
aforesaid manner, one Brahma, and then another, from time to time descended and
dwelt in the heavens, and from the self-inherent virtue of the said Brahmas,
this world below became sweet as the honey of the honey-bee.
It having so happened, it came then to pass, that one of the Brahmas, beholding
the earth, said to himself, what thing is this? and with one of his fingers
having touched the earth, put it to the tip of his tongue, and perceived the
same to be deliciously sweet; from which time all the Brahmas ate of the sweet
earth for the space of 60,000 years. In the meantime, having coveted in their
hearts the enjoyment of this world, they began to say one to another, this part
is mine and that is thine; and so fixing boundaries to their respective shares,
divided the earth between them. On account of the Brahmas having been guilty of
this covetousness, the earth lost its sweetness, and then it came to pass that
the earth brought forth a production called Parpataka, a kind of mushroom; and
these mushrooms the Brahmas ate for the space of 15,000 years; and having again
coveted distinct shares of the earth so producing mushrooms, and having, as in
the former case, appointed limits to their respective shares, the earth ceased
to yield any more mushrooms.
After this the earth produced a kind of creeping plant called Badralataw, and
this plant the Brahmas enjoyed for the space of 35,000 years, and then, in the
same manner as before, the earth ceased to produce the said plant.
The earth next produced a kind of tree called Calpa Warkshia, which trees the
Brahmas enjoyed for 2,200,000 years, and then, in the same manner as before, the
earth ceased to produce calpa-trees.
The earth then produced a kind of grain-rice which was void of all husk ; and
this grain the Brahmas enjoyed for the space of 35,000 years, and then, as
before, the earth ceased to yield the said grain.
The earth then produced another kind of rice-grain, also without any husk; and
this the Brahmas enjoyed for 60,000 years, and then, in consequence of the
covetousness of the Brahmas, the earth ceased to yield the said grain again. It
is written in the above said books, and in the books of ancients, called Janamansa and Soottoottara,
&c., that because of the sons of the Brahmas having
greatly increased, and because of their having used substantial food, the light
which once shone in their bodies was extinguished, and also the different
qualities of matter began to grow in them, and their lustful desires began
likewise to increase, and then there began to appear a race of women, men, and
hermaphrodites, and lusting the one after the other prevailed.
It then came to pass, that some Brahmas who were more virtuously inclined,
disapproved of the sexual depravity, and separating themselves from the rest,
repaired into the wilderness, and from them proceeded what is now called the
Brahma or Bramin caste, which caste was, in process of time, divided again into
three castes; and on account of their having originally descended from the
heaven called Brahma-Loka, and having preserved their purity, they are still
called the Brahma, or Bramin cast.']
[221] [Hodgson, 'Sketch of Buddhism,
derived from the Buddha Scriptures in Nipál,'
TRAS,
2, 234-5. 'Question:
What was the origin of mankind?
Answer:
It is written in the narrative portion of our Tantras, that originally the earth
was uninhabited. In those times the inhabitants of Abhaswara Bhuvana (which is
one of the Bhuvanas of Brahma) used frequently to visit the earth, and thence
speedily to return to Abhasurard. It happened at length, that, when one of these
beings, who, though half males and half females, had never yet, from the purity
of their minds, conceived the sexual desire, or even noticed their distinction
of sex, came, as usual, to the earth, A'di-Buddha suddenly created in them so
violent a longing to eat, that they ate some of the earth, which had the taste
of almonds, and by eating it they lost their power of flying back to their
Bhuvana, and so they remained on the earth. They were now constrained to eat the
fruits of the earth for sustenance; and from eating these fruits they conceived
the sexual desire, and began to associate together: and from that time, and in
that manner, the origin of mankind commenced from the union of the sexes.']
[222] [Liadov, 'The Kalmucks,' JAI, 1, 407-9.
'The first inhabitants of this world were divine beings, called Tingheris.
These Tingheris primarily inhabited the seventh heaven, but at one time they
lapsed into quarrel and into war one against the other. The good conquered; and
the wicked Apouris were forced to quit heaven, and they installed themselves
upon the summit of Summer. Nevertheless, the contest begun in heaven always
continued, and the number of fugitive Tingheris increased so that they occupied
all the islands which surrounded the mountain Summer. At the commencement of
their terrestrial life, the Tingheris preserved their divine qualities. Thus,
for instance, they each lived eighty thousand years, their faces were luminous,
they possessed wings wherewith to fly, they went without food, etc. But one day
there appeared upon the earth a certain fruit named "shime", which was as sweet
and as white as sugar. As soon as men tasted it, they lost all their qualities
of perfection; the brilliancy of their faces disappeared, their wings fell off,
they felt the need of nourishment, and the duration of their lives sank to
10,000 years only.
As long as men had luminous faces, there was no reason or necessity for the
existence of the sun and moon. But, as soon as the shining of their faces was
extinguished, obscurity spread over all the earth. Then four benevolent
Tingheris, named Wishna, Mandi, Oubba, and Lukan, having taken pity on the human
race, and having seized the Mount Summer in their arms, shook it so violently
that the ocean of the universe was agitated, in consequence of which there
appeared the sun, the moon, and the stars.
The sun, according to the doctrine of the Buddhists, is a globe of crystal,
being more than 1000 kilometres in circumference. In its interior there is
lodged a luminous Tingheri, whose radiant face spreads light and heat over all
the earth. The sun is placed in an enormous plain, all covered with the most
splendid flowers. Every twenty-four hours seven aerial horses draw it round
Mount Summer. In the morning the rays of the sun fall upon the silver side of
Summer, before noon upon the blue side, at noon upon the golden side, and
lastly, in the evening its red side is illumined. Afterwards the sun hides
himself entirely behind the mountain, in consequence of which darkness and night
ensue.
The moon, according to the ideas of the Buddhists, is also a globe of crystal,
but filled with water, and it also is inhabited by a luminous Tingheri. The
phases of the moon depend on its more or less remoteness from the sun; and the
spots which are perceived on its surface are the shadows of the different marine
animals which live in the universal ocean. After having created the sun and the
moon, the creative gods held a council, during which "Arakho", the wicked
spirit, glided in unperceived, and drank up all the sacred water of the vase
which stood before the gods. Indignant at this audacity, they decided to punish
Arakho, but for a long time they could not discover where he was. They then
interrogated the sun, and the sun gave them an unsatisfactory reply. They then
addressed themselves to the moon, and she indicated to them the place in which
Arakho was hidden. In revenge for this Arakho had frequent quarrels both with
the sun and the moon, and sometimes he fought with them. During these duels
there was an eclipse upon the earth.
The stars, likewise, are equally great globes of crystal, inhabited by Tingheris.
One only among all the stars—it is the pole
star, called the "pile of gold"—is fixed.
All the others, to the number of two hundred and twenty-five millions, are
transposed by aerial horses from one place to another. The fall of a star
signifies the death of a Tingheri, whose soul then descends into the abyss to
animate another body.
The change of seasons is produced by a winged dragon. During the whole of winter
it is in repose, lying upon the seven seas. In summer it rises up with the
vapours, and ascends towards the upper strata of the atmosphere. The Tingheri
which rides this dragon excites it from time to time to thunder and to vomit
flames. From time to time also this Tingheri himself shoots from heaven fiery
and deadly arrows.
As to the past destinies of the human race, the Buddhists teach thus. Men,
having tasted the fruit "shime", could not any longer do without nutriment; and,
since the shime could not suffice for them all, they began to feed upon
terrestrial honey and some vegetables.
The fear of the want of food has forced every one to think only of himself, and
to seek to provide for the future. Indigent people began to envy those who were
richer. The discord which arose among men forced them to choose chiefs charged
with their well-being. These chiefs abused the confidence placed in them, and,
supporting themselves upon their power, changed into despots.
In proportion as iniquities multiplied among men, their longevity decreased more
and more, and at length arrived at its present degree.
During this period of continual calamities, many bourkhans, clothed in human
form, descended from time to time upon the earth, and preached penitence and
correction. There were four of them; and the last of them, named Shakiamouni, is
recognised as the founder of Buddhism. He taught his doctrine to sixty nations,
each one of which understood it differently, which has occasioned the origin of
so many different religions that prevail upon the earth.
As to what concerns the future destinies of the human race, they teach that the
stature and the age of men will sink by degrees, and that there will come a time
at which human stature will not exceed one "arskine", which is about
twenty-eight inches and a half. Then each child will speak immediately after its
birth, and the next day it will be capable of undertaking its own management.
They will marry at five years of age, and will not live longer than ten years.
The human race having arrived at such a state will be the sign that the moment
of universal destruction is at hand. Seven years before this cataclysm, the
earth will become completely sterile, and the greater part of mankind will die.
Afterwards a great number of swords will be cast down from heaven, which will
put to death the rest of the survivors, excepting a single just family, which
will be hidden in a ravine. After which the earth will be covered with dead
bodies and gorged with blood. It will rain a purifying rain, afterwards a
fecundating rain; lastly, a third rain will bring all that is indispensable to
man. The family which was hidden will then come out from its refuge, and many
other virtuous men will be resuscitated to recommence their new life, which will
endure eighty thousand years, and to enjoy all the blessings of the earth.
But shortly men, forgetting past misfortunes, will begin again to do evil, and
consequently their longevity will be gradually decreased. When human life will
not endure more than two thousand years, there will appear upon the earth the
bourkhan Maidari. He will be of high stature, and of dazzling beauty. Men,
surprised with his exterior, will ask him by what means he had arrived at such
perfection. To which Maidari will reply, that all this came to him in
consequence of his good works, by which they also are capable of gaining the
same perfection. The example and the instruction of God reacting upon men, they
will be corrected, and they will live anew eighty thousand years. This second
change will be followed by fifty-four new ones; and each eighth change will be
accompanied by a deluge, all the others by a fire.'
Note, Massey uses the term
Lamaic Apocalypse which does not appear in this text. The Kalmucks,
however, are of a Lamaic-Buddhistic religion.]
[223] [Barddas, vol. 1, p. 263.]
[224] [Ibid., vol. 1, p. 181. See p. 189.]
[225] [1 Cor. 15:46. 'Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.']
[226] [Matt. 12:45. 'Then
goeth he, and taketh with himself seven other spirits more wicked than himself,
and they enter in and dwell there: and the last state of that man is worse than
the first. Even so shall it be also unto this wicked generation.'
Luke 8:2. 'And certain women, which had been healed of evil spirits and
infirmities, Mary called Magdalene, out of whom went seven devils.']
[227] [Talbot, 'Assyrian Talismans and Exorcisms,' RP, 3, 139. See p. 143.]
[228] [Ibid. See note 1 above.]
[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. Cf. Renouf's.]
[230] [Book of Enoch,
89:32-33.
See also BB 2:224.]
[232] [Eph. 2:2. 'Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.']
[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 the journal Light, or another theosophical magazine, The Theosophist, by Blavatsky.]
[235] [Eccles/Sirach 11:16-17.
'Folly and darkness have been formed for sinners;
And as for evil-doers—evil abideth with them.
The gift of Jahveh abideth for the righteous,
And his good pleasure is ever successful.' Charles' tr.]
[236] [Wis. 9:17-18. 'And they
too were stricken with loss of sight (Even as those others at the righteous
man's doors). When, being compassed about with yawning darkness. They sought
every one the passage through his own door.
For the elements changed their order one with another, Just as the notes of
a psaltery vary the character of the rhythm, Continuing always the same, each in
its several sound; As may clearly be divined from the sight of what came to
pass.' Charles' tr.
Wis.
10:1-2. 'She guarded to the end the first formed father of the world, that was
created alone, And delivered him out of his transgression,
And gave him strength to get dominion over all things.' Charles' tr.]
[237] [Prov. 3:18. 'She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.']
[238] [Wis. 8:13-17. 'Because
of her I shall have immortality.
And leave behind an eternal memory to them that come after me.
I shall govern peoples,
And nations shall be subjected to me.
Dread princes shall fear me when they hear of me:
Among my people! shall show myself a good ruler, and in war courageous.
When I come into my house, I shall find rest with her;
For converse with her hath no bitterness.
And to live with her hath no pain, but gladness and joy.
When I considered these things in myself,
And took thought in my heart how that in kinship unto wisdom is immortality.'
Charles' tr.]
[239] [Eccles/Sirach 24:7-12.
'I as a vine put forth grace
And my flowers are the fruit of glory and wealth'.
Come unto me, ye that desire me,
And be ye filled with my produce;
For my memorial is sweeter than honey,
And the possession of me than the honey-comb.
They that eat shall still hunger ''for me'',
And they that drink me shall still thirst ''for me'';
He that obeyeth me will 'not be ashamed',
And "they that serve me will not' commit sin".' Charles' tr.]
[240] [Wis. 8:4-5. 'For she is
initiated into the knowledge of God,
And she chooseth out for him his works.' Charles' tr.]
[241] [Prov. 7:4. 'Say unto wisdom, Thou art my sister; and call understanding thy kinswoman.']
[242] [Description of Greece, bk. 9.16. 'At Thebes are three wooden images of Aphrodite, so very ancient that they are actually said to be votive offerings of Harmonia, and the story is that they were made out of the wooden figure-heads on the ships of Cadmus. They call the first Heavenly, the second Common, and the third Rejecter. Harmoina gave to Aphrodite the surname of Heavenly to signify a love pure and free from bodily lust; that of Common, to denote sexual intercourse; the third, that of Rejecter, that mankind might reject unlawful passion and sinful acts. For Harmonia knew of many crimes already perpetrated not only among foreigners but even by Greeks, similar to those attributed later by legend to the mother of Adonis, to Phaedra, the daughter of Minos, and to the Thracian Tereus.' Frazer's tr.]
[243] [Yasna, 49. 'According to the tradition: "Through perfect wisdom every one possesses the knowledge of purity; all these make the kingdom, Ahura I."' Bleeck's footnote, Avesta, pt. 2, p. 113.]
[244] [Ibid., 44:1-3. 'Now
will I say to you, now give ear unto me, now hear.
Ye who are near, ye who are afar, that which is desired:
It is now manifest, the Wise have created all.
Evil doctrine shall not for the second time destroy the world,
Evil choice has the bad lighted on with the tongue.
Now will I announce: the two heavenly Ones at the beginning of the world,
These Two thus spake the Holpr to the Evil:
"Not do our souls, not our doctrines, not our understanding.
Not our wishes, not our saying, not our works.
Not the laws, not the souls unite themselves."
Now will I say to you what as the first in the world
The Wise Ahura-Mazda has said to me:
"He among you who will not act according to this Mailthra
Namely, according to the spirit as well as the word.
To him will the end of the world turn to downfall."' Bleeck's tr.]
[245] [Sayce, 'Accadian Proverbs and Songs,' RP, 11, 151. See p. 156.]
[246] [The Epistle of Mathetes to Diognetus, ch. 12. '"When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys—it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life, and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the serpent, stripped naked. For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together.' ANCL, 1, 315-6.]
[247] [People's Catechism of the Roman Catholic Church, p. 213.]
[248] ['Articles of Religion,' nos.
9 and 10, Church of England, in
Cranmer, Book of Common
Prayer. 'Original Sin standeth not in the following of Adam (as the
Pelagians do vainly talk) but it is the fault and corruption of the nature of
every man, that naturally is ingendred of the offspring of Adam, whereby man is
very far gone from original righteousness, and is of his own nature inclined to
evil, so that the flesh lusteth always contrary to the Spirit; and therefore in
every person born into this world, it deserveth God's wrath and damnation. And
this infection of nature doth remain, yea, in them that are regenerated, whereby
the lust of the flesh, called in Greek, [Greek] which some do expound the
wisdom, some sensuality, some the affection, some the desire of the flesh, is
not subject to the Law of God. And although there is no condemnation for them
that believe and are baptized, yet the Apostle doth confers that concupiscence
and lust hath of itself the nature of sin.
The condition of man after the Fall of Adam, is such, that he cannot turn and
prepare himself by his own natural strength and good works to Faith and calling
upon God: Wherefore we have no power to do good works pleasant and acceptable to
God, without the grace of God by Christ preventing us, that we may have a
good-will, and working with us when we have that good-will.' ]
[249] [Homily on the Nativity; Church of England. Severian.]
[250] [The Confession of Faith, pp. 136-8.
'Q. 21. Did man continue in that estate wherein God at first created him?
A. Our first parents being left to the freedom of their own will, through the
temptation of Satan, transgressed the commandment of God in eating the forbidden
fruit; and thereby fell from the estate of innocency wherein they were created.
Q. 22. Did all mankind fall in that first transgression?
A. The covenant being made with Adam as a publick person, not for himself only,
but for his posterity, all mankind descending from him by ordinary generation,
sinned in him, and fell with him in that first transgression.
Q. 23. Into what estate did the fall bring mankind?
A. The fall brought mankind into an estate of sin and misery.
Q. 24. What is sin?
A. Sin is any want of conformity unto, or transgression of, any law of God,
given as a rule to the reasonable creature.
Q. 25. Wherein consisteth the sinfulness of that estate whereinto man fell?
A. The sinfulness of that estate whereinto man fell, consisteth in the guilt of
Adam's first sin, the want of that righteousness wherein he was created, and the
corruption of his nature, whereby he is utterly indisposed, disabled, and made
opposite unto all that is spiritually good, and wholly inclined to all evil, and
that continually; which is commonly called Original Sin, and from which do
proceed all actual transgressions.
Q. 26. How is original sin conveyed from our first parents unto their posterity?
A. Original sin is conveyed from our first parents unto their posterity by
natural generation, so as all that proceed from them in that way are conceived
and born in sin.
Q. 27. What misery did the fall bring upon mankind?
A. The fall brought upon mankind the loss of communion with God, his displeasure
and curse; so as we are by nature children of wrath, bond slaves to Satan, and
justly liable to all punishments in this world, and that which is to come.']
[251] [Gen. 3:14-15. 'And the
LORD God said unto the serpent, Because thou hast done this, thou art cursed
above all cattle, and above every beast of the field; upon thy belly shalt thou
go, and dust shalt thou eat all the days of thy life:
And I will put enmity between thee and the woman, and between thy seed and her
seed; it shall bruise thy head, and thou shalt bruise his heel.']
[252] [The Vulgate version reads: 'et ait Dominus Deus ad serpentem quia fecisti hoc maledictus es inter omnia animantia et bestias terrae super pectus tuum gradieris et terram comedes cunctis diebus vitae tuae inimicitias ponam inter te et mulierem et semen tuum et semen illius ipsa conteret caput tuum et tu insidiaberis calcaneo eius.']
[253] [The Library, bk. 2, ch. 1. 'That the work might be the more speedily despatched, to each of her friends was allotted a furlong, with an allowance of all expenses necessary for their several parts, and commanded all should be finished in a year's time; which being diligently perfected with the queen's approbation, she then made a bridge over the narrowest part of the river, five furlongs in length, laying the supports and pillars of the arches with great art and skill at the bottom of the water, twelve feet distance from each other. That the stones might be the more firmly joined, they were bound together with hooks of iron, and the joints filled up with melted lead. And before the pillars she made and placed defences, with sharp pointed angles, to receive the water before it beat upon the flat sides of the pillars, which caused the course of the water to run round by degrees gently and moderately, as far as to the broad sides of the pillars, so that the sharp points of the angles cut the stream, and gave a check to its violence, and the roundness of them by little and little giving way, abated the force of the current. This bridge was floored with great joists and planks of cedar, cypress, and palm trees, and was thirty feet in breadth, and for art and curiosity, yielded to none of the works of Semiramis. On either side of the river she raised a bank, as broad as the wall, and with great cost drew it out in length an hundred furlongs. She built likewise two palaces at each end of the bridge upon the bank of the river, whence she might have a prospect over the whole city, and make her passage as by theirs to the most convenient places in it, as she had occasion. And whereas the Euphrates runs through the middle of Babylon, making its course to the south, the palaces lie the one on the east, and the other on the west side of the river; both built at exceeding costs and expense. For that on the west had an high and stately wall, made of well burnt bricks, sixty furlongs in compass; within this was drawn another of a round circumference, upon which were pourtrayed in the bricks before they were burnt, all sorts of living creatures, as if it were to the life, laid with great art of curious colours. This wall was in circuit forty furlongs, three hundred bricks thick, and in height (as Ctesias says) a hundred yards, upon which were turrets a hundred and forty yards long. The third and most inward wall, immediately surrounded the palace thirty furlongs in compass, and far surmounted the middle wall, both in height and thickness; and on the wall and the towers were represented the shapes of all sorts of living creatures, artificially expressed in most lively colours. Especially was represented a general bunting of all sorts of wild beasts, each four cubits high and upwards; amongst these was to be seen Semiramis on horseback striking a leopard through with a dart, and next to her, her husband Ninus in close fight with a lion, piercing him with his lance. To this palace she built likewise three gates, under which were apartments of brass for entertainments, into which passages were opened by a certain engine. This palace far excelled that on the other side of the river, both in greatness and adornments. For the outermost wall of that (made of well burnt brick) was but thirty furlongs in compass. Instead of the curious portraiture of beasts, there were the brazen statues of Ninus and Semiramis, the great officers, and of Jupiter whom the Babylonians call Belus; and likewise armies drawn up in battalion and divers sorts of hunting were there represented, to the great diversion and pleasure of the beholders. After all these in a low ground in Babylon, she sunk a place for a pond, four-square, every square being three hundred furlongs in length, lined with brick, and cemented with brimstone, and the whole five-and-thirty feet in depth: into this having first turned the river, she then made a passage in form of a vault, from one palace to another, whose arches were built of firm and strong brick, and plaistered all over on both sides with bitumen, four cubits thick. The walls of this vault were twenty bricks in thickness, and twelve feet high, beside and above the arches; and the breadth was fifteen feet. This piece of work being finished in two hundred and sixty days, the river was turned into its antient channel again, so that the river flowing over the whole work, Semiramis could go from one palace to the other, without passing over the river. She made likewise two brazen gates at either end of the vault, which continued to the time of the Persian empire. In the middle of the city, she built a temple to Jupiter, whom the Babylonians call Belus, (as we have before said), of which since writers differ amongst themselves, and the work is now wholly decayed through length of time, there is nothing; that can with certainty be related concerning it: yet it is apparent, it was of an exceeding great height, and that by the advantage of it, the Chaldean astrologers exactly observed the setting and rising of the stars. The whole was built of brick, cemented with brimstone, with great art and cost. Upon the top she placed three statues of beaten gold of Jupiter, Juno, and Rhea. That of Jupiter stood upright in the posture as if he were walking; he was forty feet in height, and weighed a thousand Babylonish talents. The statue of Rhea was of the same weighty sitting on a golden throne, having two lions standing on either side, one at her knees; and near to them two exceeding great serpents of silver, weighing thirty talents each. Here likewise the image of Juno stood upright, and weighed eight hundred talents, grasping a serpent by the head in her right hand, and holding a sceptre adorned with precious stones in her left. For all these deities there was placed a common table made of beaten gold, forty feet long, and fifteen broad, weighing five hundred talents; upon which stood two cups, weighing thirty talents, and near to them as many censers, weighing three hundred talents: there were there likewise placed three drinking bowls of gold, one of which, dedicated to Jupiter, weighed twelve hundred Babylonish talents, but the other two six hundred each; but all those the Persian kings sacrilegiously carried away. And length of time has either altogether consumed, or much defaced the palaces and the other structures; so that at this day but a small part of this Babylon is inhabited, and the greatest part which lay within the walls, is turned into tillage and pasture.' Booth's tr., vol. 1, pp. 106-8.]
[254] [Wilkinson, pl.]
[255] [Rit. 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. Cf. Renouf's.]
[256] [Sharpe, The Alabaster Sarcophagus of Oimenepthah I. Unable to trace any such illustration in this work.]
[257] ['Palmer on Faith and Unity,' in Essays Critical and Historical, vol., 1, p. 190. 'On the other hand, Mr. Palmer (without of course infringing upon his reverence for the Bible, as God's gracious gift to us, as inspired, and as the record of the whole revealed faith), maintains that not the Bible, but the Church is, in matter of fact, our great divinely-appointed guide into saving truth under divine grace, whatever be the abstract power or sufficiency of the Bible.' Orig. pub. as an article in The British Critic, Oct., 1838.]
[258] [Massey's own words.]
[259] [Cited in Missions, their Place and Work, from the Danish of H. Kalkar.]
[260] [Massey, A Tale of
Eternity, p. 74. 'Man hath not fall'n from Heaven, nor been cast
Out from some Golden Age lived in the Past!
His fall is from the possible Life before him:
His fall is from the Crown of Life held o'er him.
Ye stoop by Corpse-light, groping on the ground,
And lo! the living God, a-shine all round!
Even while I speak there is a quickening,
The unrest of a world that feels the spring;
The crust o' the Letter cracks; new life takes wing;
A strong ground-swell will heave, a wave will break,
The Eternal grows more visibly awake.']
[261] [Histories, bk. 2.28. '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.
See also NG 2:193.]
[262] [Sayce, 'Assyrian Sacred Poetry,' RP, 3, 131. See p. 135.]
[263] [Koelle, Polyglotta Africana, intro., p. 6.]
[264] [St. John, Life in the Forests of the Far East, vol. 1, p. 278. Unable to trace.]
[265] [A Voyage to the Pacific Ocean, (1784 ed.), vol. 1, p. 403-4. 'They believe, however, that they are justly punished upon earth; and, consequently, use every method to render their divinities propitious. The Supreme Author of most things they call Kallafootonga; who, they say, is a female, residing in the sky, and directing the thunder, wind, rain; and, in general, all the changes of weather. They believe, that when she is angry with them, the productions of the earth are blasted; that many things are destroyed by lightning; and that they themselves are afflicted with sickness and death, as well as their hogs and other animals. When this anger abates, they suppose that every thing is restored to its natural order; and it should seem, that they have a great reliance on the efficacy of their endeavours to appease their offended divinity.']
[266] [Livingstone, in his works, gives no
explanation for the derivation of the lake's name, nor does he mention a
mountain from which it is possibly derived. However, the few instances of the
lake he does give, rests purely on it geographic location, as, for example, in
Travels and Researches in South Africa: 'From information derived from
Arabs of Zanzibar, whom I met at Naliele in the middle of the country, the
region to the east of the parts of Londa over which we have travelled resembles
them in its conformation. They report swampy steppes, some of which have no
trees, where the inhabitants use grass, and stalks of native corn, for fuel. A
large shallow lake is also pointed out in that direction, named Tanganyenka,
which requires three days for crossing in canoes. It is connected with another
named Kalagwe (Garague?), farther north, and may be the Nyanja of the Maravim.
From this lake is derived, by numerous small streams, the River Loapula, the
eastern branch of the Zambesi, which, coming from the N.E., flows past the town
of Cazembe.
The southern end of this lake is ten days northeast of the
town of Cazembe; and as that is probably more than five days from Shinte, we can
not have been nearer to it than 150 miles. Probably this lake is the watershed
between the Zambesi and the Nile, as Lake Dilolo is that between the Leeba and
Kasai. But, however this may be, the phenomena of the rainy season show that it
is not necessary to assume the existence of high snowy mountains until we get
reliable information. This, it is to be hoped, will be one of the results of the
researches of Captain Burton in his present journey.']
[267] [Stehelin, Rabbinical Literature. Sepher Hamunoth, f. 65. c. 1.]
[268] [Paradise Lost, bk. 4, v. 281. See AE 1:444.]
[269] [Georgics, bk. 4. 'For
where thy happy folk,
Canopus, city of Pellaean fame,
Dwell by the Nile's lagoon-like overflow,
And high o'er furrows they have called their own
Skim in their painted wherries; where, hard by,
The quivered Persian presses, and that flood
Which from the swart-skinned Aethiop bears him down,
Swift-parted into sevenfold branching mouths
With black mud fattens and makes Aegypt green,
That whole domain its welfare's hope secure
Rests on this art alone.' Tr., Greenough.
There is no mention of India in this book.]
[270] [Os Lusiads. Not in Burton's tr.]
[271] [Paradise Lost, bk. 11, lines
399-400, in Poetical Works, (1857 ed.), p. 382. 'Mombaza, and Quiloa, and
Melind,
And Sofala, thought Ophir, to the realm.'
See also Burton, Camoens: His Life and His Lusiads, vol. 2, p. 512. 'At
Mozambique Camoens would find trusty details concerning Sofalah and the stout
Castilian, Pero de Naya (Nhaia, x. 94). This navigator was sent out in A.D. 1505
(May 18) by D. Manoel, to open communication with the "Quitiva" (King) of
Sofalah. He built a fort, and his garrison of thirty-five to forty men repelled
an attack of 6,000 Caffres (Barros, i. 10, 3), an exploit worthy of Camoens'
song. Sofalah is the Arabic Safia, low (ground, &c.): Milton accentuated
it "Sofala thought Ophir"; Fanshaw and Mickle have "Sofala's battered fort": the
former being wrong and the latter nearly but not quite right.'
Ibid., vol. 2, p. 538. 'About thirty miles inland rises some 5,700 feet
high the conical "Mount Ophir," which still yields gold. The native name is
Gounong-api, which Europeans, says Marsden,* converted in modern times to the
Biblical term.
* This estimable writer ("History of Sumatra,"
p. 3) would place Ophir with Milton at Sofalah. The Encycl. Brit. (xx. p.
viii.), quoted by Musgrave (p. 580), tells us that "Ophir is a Malay
substantive, signifying a mountain containing gold."']
[272] [As above note.
Marsden, History of Sumatra, p. 3. 'The idea of Sumatra being the country
of Ophir, whither Solomon sent his fleets for cargoes of gold and ivory, rather
than to the coast of Sofala, or other part of Africa, is too vague, and the
subject wrapped in a veil of too remote antiquity, to allow of satisfactory
discussion; and I shall only observe that no inference can be drawn from the
name of Ophir found in maps as belonging to a mountain in this island and to
another in the peninsula; these having been applied to them by European
navigators, and the word being unknown to the natives.
Until the discovery of the passage to India by the Cape of
Good Hope the identity of this island as described or alluded to by writers is
often equivocal, or to be inferred only from corresponding circumstances.']
[273] [Koelle, Polyglotta Africana, intro., p. 10.]
[274]
[Burton, Camoens: His Life and His Lusiads, vol. 2, p. 518.
'I may be excused in here introducing a short notice of how Ptolemy has been
vindicated by myself. His Lunas Montes are evidently the Highlands of "
Unyamwezi," abbreviated on the coast to "Mwezi," meaning the moon.* The plateau,
which will some day be colonised by Europeans, rises 3,000-5,000 feet above
sea-level; and its central dome discharges Northwards the first feeders of the
Nile.
* It is possible that an early confusion of
the Zambeze and the Rufiji derived the former from the birthplace of the Nile
and the Congo.']
[275] [As above note.]
[276] [As note 274 above.]
[278] [Rowley, Religion of Africa.
There is no mention of a 'Tabora' in this work, and, unsurprisingly, there is
mention of cow-worship and a sacrifice of a red and white heifer in several
places.
Cf. Hos. 5:1. 'Hear ye this, O priests; and hearken, ye house of
Israel; and give ye ear, O house of the king; for judgment is toward you,
because ye have been a snare on Mizpah, and a net spread upon Tabor.']
[279] [Rig-Veda, L. 6.]
[280] [Geography. There is no mention of Sabaki or Mount Kenya in this work, nor in Burton's commentary on Camoens.]
[281] [Is. 11:15. 'And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.']
[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] [Buchanan, 'On the Religion and Literature of the Burmas,' ARSB, 6, 246-7. '"But this joy is soon followed by new distress: for the sun performing round Mienmo his daily revolution, is soon hid by that mountain, and darkness again commences. Men are again afflicted by this new deprivation of light, and in perturbation exclaim, 'O that light, which came to illuminate the world, how quickly hath it vanished!' While they are with ardent vows desiring another light, behold in the same eastern region, and in the beginning of night, the moon appears accompanied by all the stars, and all mankind are wonderfully delighted. Now they say to one another, 'How timely is this appearance! This luminary has appeared as if it had known our necessity; let us therefore call it Zanta.' This appearance of the sun, moon, and stars, happened on a Sunday, at the full moon of the month Taboun, which corresponds partly with our March: and at this very instant of the sun's appearance, every thing on the earth became such as it has ever since continued to be. As when rice is boiled, some of its particle will remain crude and undressed, while the remainder is sufficiently boiled; so likewise, say the Burma doctors, by the power of Damata, or fate, part of the earth remains plain, part rises into mountains, and part sinks into vallies."']
[284] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 145.]
[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. Cf. Renouf's.]
[286] [Source.]