THE NATURAL GENESIS

NOTES TO SECTION 11

[1] [In other words, Massey endorses the theory of Darwin as opposed to the biblical account of creation, as believed in by this Lord. It has to be remembered that this was at the height of Darwinian controversy where belief in the bible held out strong against the theory of natural selection, and where in a climate based on biblical education, ridicule of Darwin's theories were rife.]

[2] [Or Hasisadra. See Smith, Chaldean Account of Genesis, p. 168. 'The principal incidents represented on these seals are the struggles of Izdubar and his companion Heabani with the lion and the bull, the journey of Izdubar in search of Hasisadra, Noah or Hasisadra in his ark, and the war between Tiamat the sea-dragon and the god Merodach.'
Smith, Chaldean Account of Genesis, pp. 263-74. Tablet XI.]

[3] [Eisenlohr, 'Annals of Rameses III, The Great Harris Papyrus,' RP, 8, 5. See p. 12, line 11.]

[3a] [See  note 2 above.]

[4] [Chronology of the Ancient Nations, pp. 27-8. The Persians, and the great mass of the Magians, deny the Deluge altogether; they believe that the rule (of the world) has remained with them without any interruption ever since Gayomarth Gilshah, who was, according to them, the first man. In denying the Deluge, the Indians, Chinese, and the various nations of the east, concur with them. Some, however, of the Persians admit the fact of the Deluge, but they describe it in a different way from what it is described in the books of the prophets. They say, a partial deluge occurred in Syria and the west at the time of Tahmurath, but it did not extend over the whole of the then civilized world, and only few nations were drowned in it; it did not extend beyond the peak of Hulwan, and did not reach the empires of the east. Further, they relate, that the inhabitants of the west, when they were warned by their sages, constructed buildings of the kind of the two pyramids which have been built in Egypt, saying: "If the disaster comes from heaven, we shall go into them; if it comes from the earth, we shall ascend above them." People are of opinion, that the traces of the water of the Deluge, and the effects of the waves are still visible on these two pyramids half-way up, above which the water did not rise.' Sachau's tr.]

[5] [Prolegoménes Historiques d'Ibn Khaldoun?]

[6] [This quote is assigned to Alexander Polyhistor, not Berosus. 'The Sibyl says, that when all men formerly spoke the same language, some among them undertook to erect a large and lofty tower, in order to climb into heaven. But God, (or the gods), sending forth a whirlwind, frustrated their design and gave to each tribe a particular language of its won, which (confusion of tongues) is the reason that the name of the city is called Babylon. After the flood, Titan and Prometheus lived, and Titan undertook a war against Kronus.' Extracted from Syncellus, Chronology, 44. Eusebius, Praeparatio Evangelica, 9. Josephus, Antiquities of the Jews, b. 1, ch. 4. In Cory, Ancient Fragments, p. 75.]

[7] [Origen, Against Celsus, bk. 4:41. 'After this he continues as follows: "They speak, in the next place, of a deluge, and of a monstrous ark, having within it all things, and of a dove and a crow as messengers, falsifying and recklessly altering the story of Deucalion; not expecting, I suppose, that these things would come to light, but imagining that they were inventing stories merely for young children." Now in these remarks observe the hostility—so unbecoming a philosopher—displayed by this man towards this very ancient Jewish narrative. For, not being able to say anything against the history of the deluge, and not perceiving what he might have urged against the ark and its dimensions,—viz. that, according to the general opinion, which accepted the statements that it was three hundred cubits in length, and fifty in breadth, and thirty in height, it was impossible to maintain that it contained [all] the animals that were upon the earth, fourteen specimens of every clean and four of every unclean beast,—he merely termed it "monstrous, containing all things within it." Now wherein was its "monstrous" character, seeing it is related to have been a hundred years in building, and to have had the three hundred cubits of its length and the fifty of its breadth contracted, until the thirty cubits of its height terminated in a top one cubit long and one cubit broad? Why should we not rather admire a structure which resembled an extensive city, if its measurements be taken to mean what they are capable of meaning, so that it was nine myriads of cubits long in the base, and two thousand five hundred in breadth. And why should we not admire the design evinced in having it so compactly built, and rendered capable of sustaining a tempest which caused a deluge? For it was not daubed with pitch, or any material of that kind, but was securely coated with bitumen. And is it not a subject of admiration, that by the providential arrangement of God, the elements of all the races were brought into it, that the earth might receive again the seeds of all living things, while God made use of a most righteous man to be the progenitor of those who were to be born after the delude?' ANCL, 23, 206-7.]

[8] [Cory, Ancient Fragments, p. 43.]

[9] [Source.]

[10] [Source.]

[11] [Al-Biruni, Chronology of the Ancient Nations, p. 29. 'This was the era which 'Abu-Ma' shar Albalkhi wanted, upon which to base his statements regarding the mean places of the stars in his Canon. Now he supposed that the Deluge had taken place at the conjunction of the stars in the last part of Pisces, and the first part of Aries, and he tried to compute their places for that time. Then he found, that they—all of them—stood in conjunction in the space between the twenty-seventh degree of Pisces, and the end of the first degree of Aries. Further, he supposed that between that time and the epoch of the Era Alexandri, there is an interval of 2,790 intercalated years 7 months and 26 days. This computation comes near to that of the Christians, being 249 years and 3 months less than the estimate of the astronomers. Now, when he thought that he had well established the computation of this sum according to the method, which he has explained, and when he had arrived at the result, that the duration of those periods, which astronomers call "star-cycles," was 360,000 years, the beginning of which was to precede the time of the Deluge by 180,000 years, he drew the inconsiderate conclusion, that the Deluge had occurred once in every 180,000 years, and that it would again occur in future at similar intervals.' Sachau's tr.]

[12] [Graphic, January, 1873.]

[13] [Vendidad, fargard, 2:49-51. 'Upon the corporeal world will the evil of winter come:
    Wherefore snow will fall in great abundance,
    On the summits of the mountains, on the breadth of the heights.' Bleeck's tr.]

[14] [As above note.]

[15] [Ibid., fargard 2:129-48. 'Creator of the corporeal world, Pure One!
    Of what kind are the [lights, holy Ahura-Mazda, which give light] in the circle which Yima has made?
    Then answered Ahura-Mazda: Self-created lights and created in rows (order).
    Of a single kind and course are seen the stars, the moon, and the sun.
    These have for one day what is a year.
    Every forty years two human beings are born of every two human beings, a pair, one male and one female child.
    In like manner of the kinds of beasts.
    These men lead the most delightful life in the circle which Yima made.
    Creator of the corporeal world, Pure One!
    Who has spread abroad the Mazdayanian law in this circle which Yima has made?
    Then answered Ahnra-Mazda: The bird Karshipta, holy Zarathnstra.
    Creator of the corporeal worlds Pure One!
    Who is their master and overseer?
    Then answered Abura-Mazda:
    Urvatat-naraf and thou Zarathustra.' Bleeck's tr.]

[16] [Bundahish, ch. 14:23; 19:16; 24:11.]

[17] [Ibid., ch. 20:13.
Selections of Zad-Sparam, ch. 2:6.]

[18] [Vendidad, 1:6.3. 'The first of places and districts produced perfect by me, me who am Auharmazd, was Airan-vej, where the good Daitih ("organisation") is; (a) and its good Daitih is this, that the place sends out even our Dait while they perform work (agriculture) with the avaepaem ("stream"); some say that it comes out in a stream unless they perform the work of the place. And in opposition to that were formed by the evil spirit, who is deadly, both the Rudik ("river"?) serpent (which) becomes numerous, and the winter, produced by the demons, (which) becomes more severe.' Haug's tr., in his Essays on the Sacred Language of the Parsis, pp. 356-7.]

[19] [Herrera, Histoire générale des voyages et conquestes des Castillans, vol. 18, p. 590.]

[20] [Burgess, Sûrya-Siddhânta, p.11, ch. 1.18. 'One and seventy ages are styled here a Patraarchate (manvantara); at  its end is said to be a twilight which has the number of years of a Golden Age, and which is a deluge.']

[21] [Zech. 13:1. 'In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.'
Zech. 14:6-7. 'And it shall come to pass in that day, that the light shall not be clear, nor dark:
    But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.']

[22] [Dan. 9:26. 'And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.']

[23] [2 Esd. 7:28-36. 'My son the Messiah shall appear with his companions and bring four hundred years of happiness to all who survive. At the end of that time, my son the Messiah shall die, and so shall all mankind who draw breath. Then the world shall return to its original silence for seven days as at the beginning of creation, and no one shall be left alive. After seven days the age which is not yet awake shall be roused and the age which is corruptible shall die. The earth shall give up those who sleep in it, and the dust those who rest there in silence; and the storehouses shall give back the souls entrusted to them. Then the Most High shall be seen on the judgement-seat, and there shall be an end of all pity and patience. Judgement alone shall remain; truth shall stand firm and faithfulness be strong; requitals shall at once begin and open payment be made; good deeds shall awake and wicked deeds shall not be allowed to sleep. Then the place of torment shall appear and over against it the place of rest; the furnace of hell shall be displayed, and on the opposite side the paradise of delight.' NEB version.]

[24] [Legge, Chinese Classics, vol. 3, pt. 1, p. 129.]

[25] [Ibid., p. 34.]

[26] [Book of Enoch, ch. 92:4-7.]

[27] [2 Esd. 6:51. 'You put them in separate places, for the seventh part where the water was collected was not big enough to hold them both. A part of the land which was made dry on the third day you gave to Behemoth as his territory, a country of a thousand hills. To Leviathan you gave the seventh part, the water.' NEB version.]

[28] [Legge, Chinese Classics, vol. 3, pt. 1, p. 109, note. Also, p. 117.]

[29] [Hieroglyphica, bk. 1. 34. 'When they would denote a soul continuing a long time here, or an inundation, they depict the PHŒNIX the bird: and they denote the soul by it, because this is the longest lived of all creatures in the world; and an inundation, because the Phœnix is a symbol of the sun, than which nothing is greater in the universe. For the sun passes over all and scrutinises all, hence he is called ... Polys (much).']

[30] [Book of Enoch, ch. 42:1-2.]

[31] [Lawson, A New Voyage to Carolina, p. 39. 'At these Festivals it is, that they give a Traditional Relation of what hath pass'd amongst them, to the younger Fry. These verbal Deliveries being always publish'd in their most Publick Assemblies, serve instead of our Traditional Notes, by the use of Letters. Some Indians, that I have met withal, have given me a very curious Description of the great Deluge, the Immortality of the Soul, with a pithy Account of the Reward of good and wicked Deeds in the Life to come; having found, amongst some of them, great Observers of Moral Rules, and the Law of Nature; indeed, a worthy Foundation to build Christianity upon, were a true Method found out, and practis'd, for the Performance thereof.'
Fornander, Polynesian Researches, vol. 1, pp. 90 and 225. 'The chant opens by saying that the Lord Ocean, Fatu-Moana, was going to overflow and pass over the dry earth, but that a respite of seven days was granted. It then speaks of the animals who were to be reserved from the Flood. Then speaks of a house to be built high above the waters; a house with stories, with chambers, with openings for light, stored with provisions for the preservation of the various animals. The animals then are fastened with ropes, tied up in couples, and, with one man before and one behind, marched off to this big, deep house of wood. Then the family enter, consisting of four women and four men. The men's names are given "Fetu-moana" apparently the father and master of the family, Fetu-tau-ani, Fetu-amo-amo, and la-fetu-tini. A turtle is then sacrificed; the family retires to rest amidst the din, confusion, and crowding of the confined animals. Then the storm bursts over them; the rain is pouring fearfully, and gloom prevails; all on earth is displaced and mixed up by the waters.
    The second part opens with a description of the waters retreating, and mountain summits and ridges reappearing, the grounding of the house, and the command of the Lord Ocean for the dry land to appear. The head of the family, encouraged by the sight, promises to sacrifice to the Lord Ocean seven holy and precious things and seven sucklings. Then a bird, called te teetina o Tanaoa from its name apparently of a dark colour is sent out over the sea of Hawaii, but after a while returns to the vessel. The wind sets in from the north. On a second attempt the same bird alights on the sand of the shore, but is recalled to the vessel. Then another bird, called te Teetina o Moepo, is sent out over the sea of Hawaii. It lands on the dry land, and returns with young shoots or branches it had gathered. The land is now dry, and the great ridges of Haivaii and of Matahou are fit to dwell on. In the third part reference is made to the debarkation of men and animals.'
See full text here.]

[32] [Fornander, ibid., vol. 1, p. 94-5. 'The above text may be rendered in English as follows:
    "Here is the food, O God,
    O Kahuli,
    Kahela, the woman sleeping face upward,
    O Manuu, the mischievous,
    O the great supporter, awaken the world.
    O wake up.
    O wake up, here is the rain,
    Here is daylight,
    Here the mists driving inland,
    Here the mists driving seaward,
    The swelling sea, the rising sea,
    The boisterous sea of Iku.
    It has enclosed (us).
    O the foaming sea,
    O the rising billows, the falling billows,
    O the overwhelming billows,
    In Kahiki.
    Salvation comes
    From this death by you, Lono.
    An altar for you, Lono.
    O Lono of the night,
    O Lono of the thunder,
    Lono of the lightning,
    Lono of the heavy rain,
    O Lono of the terrible, divine face,
    O Lono. Lono with the restless eyes,
    Ah, fly to the northern sea,
    Ah, fly to the southern sea,
    To the eastern sea,
    To the dark shore, to the white shore,
    To the dark moon, to the bright moon.
    Pipipi, Unauna,
    O Alealea; O glide away;
    O Naka, Kualakai,
    O Kama, Opihi, sticking to the rocks,
    O fly beneath the sand,
    The leaves are falling.
    Where were deposited the words of Pii,
    Kama-a-Poepoe, the woman of the water-bowl."']

[33] [Beach, Indian Miscellany, pp. 25-6.
    '1. Long ago came the powerful serpent (Mcukanako), when men had become evil.
    2. The strong serpent was the foe of the beings, and they became embroiled, hating each other.
    3. Then they fought and despoiled each other, and were not peaceful.
    4. And the small men (Mattapewi) fought with the keeper of the dead (Nihanlowii).
    5. Then the strong serpent resolved all men and beings to destroy immediately.
    6. The black serpent, monster, brought the snake-water rushing,
    7. The wide waters rushing, wide to the hills, everywhere spreading, everywhere destroying.
    8. At the island of the turtle (Tula) was Manabozho, of men and beings the grandfather,
    9. Being born creeping, at turtle land he is ready to move and dwell.
    10. Men and beings all go forth on the flood of waters, moving afloat, every way seeking the back of the turtle (Tulapiti).
    11. The monsters of the sea were many, and destroyed some of them.
    12. Then the daughter of a spirit helped them in a boat, and all joined, saying, Come help!
    13. Manabozho, of all beings, of men and turtles, the grandfather!
    14. All together, on the turtle then, the men then, were all together.
    15. Much frightened, Manabozho prayed to the turtle that he would make all well again.
    16. Then the waters ran off, it was dry on mountain and plain, and the great evil went elsewhere by the path of the cave.']

[34] [Kohl, Kitchi-Gami, p. 386. 'It was, I soon saw, very nearly the story of Menaboju's deluge. I had heard it several times before, but now there were some variations. My painter had also episodically introduced other anecdotes about Menaboju. It will be seen that he arranged his pictorial stories much like Tupfer has done his about "Monsieur Jauniase," "M. Sabot," &c.
    I have numbered the separate pictures, and will now give my Indian ''Tupfer" explanations as accurately as possible.
    "No. 1," he said, "was the earth, called 'Aki' by the Ojibbeways. It was painted there in order to have a proper foundation for our entire story, for it was the scene of all the events. The perpendicular undulating line over it is a great river. It is really not necessary there, my artist remarked," for it is not alluded to in my story till later. But I have drawn it on the Aki figure, because the rivers flow on the earth. When we come to the .point in the story where the river is needed, thou wilt be good enough to remember this stroke.
    "No. 2 is Menaboju, in all his military splendour. He was a great brave and chief. Hence he has the flag-staff at his side, the feathers on his head, his sword, and the pipe of peace. (I suspect that Ojibiwas placed him here in the same way as we give in our biographies the portrait of the hero, adorned with all his orders.)
    "No. 3 is Menaboju's wigwam, in which he lived, sometimes with one squaw, sometimes with two. In this lodge many events occurred to him, such as the following: Once Menaboju's two squaws quarrelled. This quarrel between the squaws, which I have represented at No. 4, is very celebrated among us. They wished to get to blows, but Menaboju said, 'Stop!' and commanded peace. I have shown this order of Menaboju's by a mountain or rock between the two squaws. Dost thou see it? This rock is a word signifying so much as 'stop!'
    "No. 5 relates to another little anecdote about Menaboju. It represents him as he was once caught between two trees. It often happens in our forests that two trees, with their great thick branches, are driven so close against each other that they continually rub, as the wind shakes them. Hence a jarring sound is produced through the entire forest. At times, too, such rubbing of two trees produces heat and a fire. Menaboju, either because he wished to put an end to the noise, or feared a fire in the forest, climbed up the tree to break the branches asunder. But they flew back again and squeezed him, as the figure shows. He remained between the trees for three whole days, without eating or drinking, and in vain begged all the animals that passed to liberate him. First came the wolves, but they said, 'Oh, Menaboju! thou art well taken care of there !' and even ate up his breakfast, which he had left in a cloth under the tree. Next came the squirrels. Although these began, on Menaboju's entreaties, to gnaw the trees a little, they said at last that they would get toothache by it; they were not used to such hard woodcutter's work, but only to crack sweet nuts. Similar excuses were made by other animals to whom Menaboju applied. At length the bear came, and he helped the poor man out of his fix. When Menaboju reached home he scolded and beat his wives, because, as he said, they were entirely to blame for the whole unlucky event. His squaws said truly that they knew nothing about it. But what injustice will not a man commit when he is in a bad temper!
    "Menaboju had a little grandson, who one day, in hunting, came to a river. (That is the river, "Ojibiwas said," which I drew at No. 1.) The king of the turtles (No. 6.) sat on the bank of this river, and Menaboju's grandison begged him to help him over. But, instead of doing so, the king of the turtles was so malicious as to make the river broader, so that the little one, when he at last ventured to leap across, fell in and was drowned. The king devoured him, but was caught in the act by Menaboju, and killed. Thou seest in my picture that he already has Menaboju's arrow in his back.
    "When the turtles on this declared war against Menaboju, and produced the great deluge, Menaboju first carried his grandmother on to a lofty mountain (No. 7). He, himself, mounted to the top of the tallest pine, on the tallest mountain in the world, and waited there till the deluge was over. Thou probably knowest how the loon and the musk-rat came to him there? I have drawn them on either side of Menaboju.
    "At No. 9, two islands are represented which Menaboju made: a little one, which did not bear his weight; and then a large one, which supported him, and afterwards became the new world.
    "After Menaboju had thus restored the world, he called all the birds, animals, and men together, displayed himself to them in his full war-paint, with the lance in his hand and the horns of his strength on his head, and made a speech: 'Our children the savages will be constantly warring, and at times they will sign a peace. Hence, the laws of peace and war must be settled.'"
    On this Ojibiwas produced a long series of small pictures, representing the calumet-dance, the war-dance, the medicine-dance, and the other Indian dances and ceremonies, which he stated Menaboju ordered. But I have omitted these, as rather too long-winded.']

[35] [Hieroglyphica, bk. 1. 14. 'To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And they symbolise by it the habitable world, because they hold that there are seventy-two primitive countries of the world; and because these animals, when brought up in the temples, and attended with care, do not die like other creatures at once in the same day, but a portion of them dying daily is buried by the priests, while the rest of the body remains in its natural state, and so on till seventy-two days are completed, by which time it is all dead. They also symbolise letters by it, because there is an Egyptian race of cynocephali that is acquainted with letters; wherefore, when a cynocephalus is first brought into a temple, the priest places before him a tablet, and a reed, and ink, to ascertain whether it be of the tribe that is acquainted with letters, and whether it writes. The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.'
See also BB 1:431 for another ref, to this chapter.]

[36] [Brett, The Indian Tribes of Guiana, pp. 380-1. '"The stump of the wondrous tree was found to be hollow, and the cavity filled with water, containing the fry of every variety of fresh-water fish, (Up to that period fishes had only existed in the great salt sea.) Sigu determined to stock with them all the streams and lakes upon earth, in so just a manner that every variety of choice fish should be found in each." But this intention,—so equitable and benevolent to future generations,—was unexpectedly frustrated. "The water in the cavity, being connected with a subterraneous fountain or reservoir, began to overflow. To stop its increase, he hastily constructed a closely-woven basket of the kind called 'wallamba' (or warrampa), with which he covered the stump, and this, by some magical power, restrained the swelling fountain within.
    "Iwarrika, the mischievous monkey, tired of his profitless task, stealthily returned. Seeing the inverted wallamba, he imagined that it covered the choicest fruit, specially reserved for his master's refreshment when the labour of planting should be over. To monkey-nature the temptation thus offered was irresistible. There were the finest delicacies, and no one near! Such a chance might never happen again. So he hastily forced up the magic cover, and the next instant was gasping and struggling in abject terror and astonishment, being overturned and nearly drowned by a mighty torrent which burst forth, and from a rapidly enlarging aperture overspread the earth around.
    "Gathering his little flock together to save them from the rising waters, Sigu led them to the highest spot of land, on which grew some enormous cocorite palms. Selecting the tallest of these, he made the birds and climbing animals ascend. The animals which could not climb, and were not amphibious, he placed in a cave with a very narrow entrance. This he carefully closed, and sealed with wax, after giving the inmates a long thorn with which to pierce the wax, and ascertain whether the waters were above their level or no." What they did for air we are not informed.
    "Sigu, having thus done his best for the safety of all, climbed the cocorite; being driven by the rising water to the topmost branches. A terrible night, or rather period of darkness and storm equal in length to many days and nights, then ensued, during which all suffered intensely from cold and hunger.
    "Arowta" (the large red monkey, erroneously called the baboon, an animal of no great beauty, but, as it seems, of sensitive nature) "acutely felt that painful state of things, and being at length quite overpowered by his feelings, gave vent to his own misery, and increased that of all around, by yelling in the most dismal manner. His horrible cries,—issuing from distended throat, and increasing with his terror—became deafening, when at length he found his feet and tail, and the branch to which they tightly clung, immersed in the swelling waters.
    "The good Sigu, anxious for the safety of all, patiently endured this and every other discomfort, and from time to time dropped the seeds of the cocorite into the water, that he might judge by the sound of its elevation. At length the periods which elapsed before the splash was heard became longer and longer. Then at last was heard the dull sound of the seeds striking the soft earth, and at the same time the birds, each with its own peculiar note, began joyfully to hail the approach of day."']

[37] [Irving, A History of the Life and Voyages of Christopher Columbus, vol. 2, p. 120, bk. 6, ch. 10. 'Like most savage nations, they had also a tradition concerning the universal deluge, equally fanciful with most of the preceding; for it is singular how the human mind, in its natural state, is apt to account, by trivial and familiar causes, for great events. They said that there once lived in the island a mighty cacique, whose only son conspiring against him, he slew him. He afterwards collected and picked his bones, and preserved them in a gourd, as was the custom of the natives with the relics of their friends. On a subsequent day, the cacique and his wife opened the gourd to contemplate the bones of their son, when, to their astonishment, several fish, great and small, leaped out. Upon this the cacique closed the gourd, and placed it on the top of his house, boasting that he had the sea shut up within it, and could have fish whenever he pleased. Four brothers, however, born at the same birth, and curious intermeddlers, hearing of this gourd, came during the absence of the cacique to peep into it. In their carelessness they suffered it to fall upon the ground, when it was dashed to pieces, and there issued forth a mighty flood, with dolphins, and sharks, and great tumbling whales; and the water spread, until it overflowed the earth, and formed the ocean, leaving only the tops of the mountains uncovered, which are the present islands.']

[38] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 79. 'The Pimas, a neighboring and closely allied people to the Papagos, say that the earth was made by a certain Chiowotmahke, that is to say, Earth-prophet. It appeared in the beginning like a spider's web, stretching far and fragile across the nothingness that was. Then the Earth-prophet flew over all lands in the form of a butterfly, till he came to the place he judged fit for his purpose, and there he made man. And the thing was after this wise: The Creator took clay in his hands, and mixing it with the sweat of his own body, kneaded the whole into a lump. Then he blew upon the lump till it was filled with life and began to move; and it became man and woman. This Creator had a son called Szeukha, who, when the world was beginning to be tolerably peopled, lived in the Gila valley, where lived also at the same time a great prophet, whose name has been forgotten. Upon a certain night when the prophet slept, he was wakened by a noise at the door of his house, and when he looked, a great Eagle stood before him. And the Eagle spake: Arise, thou that healest the sick, thou that shouldest know what is to come, for behold a deluge is at hand. But the prophet laughed the bird to scorn and gathered his robes about him and slept. Afterward the Eagle came again and warned him of the waters near at hand; but he gave no ear to the bird at all. Perhaps he would not listen be cause this Eagle had an exceedingly bad reputation among men, being reported to take at times the form of an old woman that lured away girls and children to a certain cliff so that they were never seen again; of this, however, more anon. A third time, the Eagle came to warn the prophet, and to say that all the valley of the Gila should be laid waste with water; but the prophet gave no heed. Then, in the twinkling of an eye, and even as the flapping of the Eagle s wings died away into the night, there came a peal of thunder and an awful crash; and a green mound of water reared itself over the plain. It seemed to stand up right for a second, then, cut incessantly by the lightning, goaded on like a great beast, it flung itself upon the prophet's hut. When the morning broke, there was nothing to be seen alive but one man if indeed he were a man; Szeukha, the son of the Creator, had saved himself by floating on a ball of gum or resin.']

[38a] [Rit. ch. 17. Cf. Renouf's.]

[39] [Muller, p. 133. Unable to trace.]

[40] [Jones, Traditions of North American Indians, vol. 2, pp. 21-33. 'A Caddoque tradition is, that Sakechah was a great hunter. One night he saw in vision the Master of Life, who spoke to the dreamer these words:
    "The world is getting very wicked, Sakechah."
    "I know it," answered the hunter.
    "I hear no longer the voices of men supplicating me for favours; they no longer thank me for what I send them. I must sweep, wash, and purify the earth; I must destroy all living creatures from off the face of it."
    Then Sakechah said, "What have I done, Master of Life, that I should be involved in this general destruction?"
    The Master answered, "No, Sakechah, thou hast been a good servant; I will except thee from the general doom. Go now, cut thee a hemlock, knock off the cones, and bring them, together with the trunk and leaves, to the bottom of the hill Wecheganawan. Burn them in a fire made of the dry branches of the oak, kindled with the straw of wild rice. When the heap is reduced to ashes, take the ashes and strew them in a circle round the hill. Nothing need be gathered within the circle, for the living creatures will of themselves retreat to it for safety; but when this is done, take the trunk of the hem-lock, and strike it into the earth at the spot where the large tuft of grass is growing on the barren hill. There lies the great fountain of waters; and when the staff is struck into the earth the fountain shall burst forth, and the earth be swept and washed and purified by the great deluge that shall overwhelm it. Sakechah and his family shall alone, of all the inhabitants of the earth, be saved; and the creatures he assembles around him on the hill Wecheganawan be alone those exempted from the all-sweeping destruction."
    The hunter obeyed. He took the staff and stuck it deep into the earth at the place indicated, and the great fountain was broken up, and the waters burst forth in a mighty volume. Slowly the element began to cover the earth, while the hunter and his family looked on. Now the low grounds appeared but as they appear in the season of showers; here a little water, and there a little water; soon they became one vast sheet. Now a little hill sank from view, then the tops of the trees disappeared; again a tall hill hid its head. At length the waves rose so high that Sakechah could see nothing more; he stood as it were in a well. The waters were piled up on every side of him, restrained from harming him, or his, or the beasts that had clustered around him, by the magic belt of hemlock ashes.
    "Sakechah!" said the Master of Life, "when the moon is exactly over thy head, she will draw the waters on to the hill. She is angry with me because I scourged a comet. I cannot prevent her revenge unless I destroy her, and that I may not do, as she is my wife. Therefore bid every living creature that is on the hill take off the nail from the little finger of his right hand, if a man; if a bird, or beast, of the right foot or claw. When each has done this, bid him blow in the hollow of the nail with the right eye shut, saying these words, 'Nail become a canoe, and save me from the wrath of the moon.' The nail will become a large canoe, and in this canoe will its owner be safe."
    The Great Spirit was obeyed, and shortly every creature was floating in a boat on the surface of the water. And, lest they should be dispersed, Sakechah bound them together by thongs of buffalo-hide.
    They continued floating for a long time, till at last Sakechah said, "This will not do we must have land. Go," said he to a raven that sat in his canoe near him, "fetch me a little earth from the bottom of the abyss. I will send a female, because women are quicker and more searching than men."
    The raven, proud of the praise bestowed on her sex, left her tail feathers at home, and dived into the abyss. She was gone a long time, but, notwithstanding her being a woman, she returned baffled of her object. Whereupon Sakechah said to the otter, "My little man, I will send you to the bottom, and see if your industry and perseverance will enable you to accomplish what has been left undone by the wit and cunning of the raven." So the otter departed upon his dangerous expedition. He accomplished his object. When he again appeared on the earth, he held in his paw a lump of black mud. This he gave into the hands of Sakechah; and the Great Master bade him divide the lump into five portions; that which came out of the middle of the lump he was commanded to mould into a cake and to cast into the water: he did so, and it became dry land, on which he could disembark; and the earth thus formed was repeopled from his time. No matter whether the men of the earth are red or white, all are descended from Sakechah.' Quoted in Baring-Gould, Legends of the Old Testament Characters, vol. 1, pp. 102-4.]

[41] [Burton. Source.]

[42] [Either In Darkest Africa, vol. 1, p. 359. 'The two first routes lead up those plateau walls that you see close by. The third and last skirts for a day's march the base, and then proceeds south to Ruanda, and through it to Uzige and the Tangauika, whence we could send messengers to Ujiji, or to Kavala, to bring canoes or boats to us. We could then proceed homeward from Ujiji via Unyanyembe' to Zanzibar, or to the south end of the Lake Tanganika, and thence to Nyassa, and so down the Shire and Zambezi to Quilimane. But long before we could reach the Tanganika every art that we know will have been well tested.'
Or in Through the Dark Continent, vol. 1, p. 479. 'During the second day of our courteous intercourse with Kakoko, I ascended a mount some 600 feet high about three miles from camp, to take bearings of the several features which Kananga was requested to show me. Five countries were exposed to view, Karagwe', with Usui was pointed out King Khanza's Ufilia; Ulirch, beyond Ubha we were told was Urundi; beyond Urundi, west, the Tanganika and Uzige, and then nobody knew what lands lay beyond Uzigo. Akanyaru stretched south of west, between Ruanda, Uliha, and Urundi; in a south-west direction was said to be Kivu; in a west by north Mkinyaga, and in the west Unyambungn. Ugufu was separated from Kisbakka by fheNawarongo or Ruvuvu, and from Uhha and Usui by the Alexandra Nile which came from between Ubha and Urundi. A river of some size was also said to flow from the direction of Unyambmigu into the Akanyam.']

[43] [Kaempfer, The History of Japan, appendix, p. 13.]

[44] ['In the second book was the history of the ten kings of the Chaldeans, and the periods of each reign, which consisted collectively of one hundred and twenty sari, or 432,000 years, reaching to the time of the Flood.' From Syncellus, Chronology, Eusebius, Chronicon, in Cory's Ancient Fragments, p. 60.]

[45] [Egypt's Place in Universal History, vol. 4, p. 435. 'The Egyptians, having emigrated before the catastrophe which overwhelmed Northern Asia, had no knowledge of any great interruption of human life in the primeval land. It is clear, therefore, that what the Greeks knew of it cannot have come from Egypt.
    Our previous researches will not permit us to doubt that the oldest Hellenic tradition about the flood of Deukalion was a legendary reminiscence of that great historical deluge. It was neither an originally ideal myth, nor the offshoot of some event in the history of the Thracian Greeks. The coins of Apamea with the ark on them, of the genuineness of which there is no question, and the stories about Annakos, king of Iconium, who foretold the deluge, prove the Noachian story to have been in circulation not only in Syria but Asia Minor. In the latter also we have the oldest Olympus and Parnassus, on which the Thessalian legend of Deukalion makes the ark to rest, after being tossed about for nine days. The Mysian Olympus is the highest peak in Western Asia, as Parnassus is the most considerable mountain in Thessaly. Deukalion, son of Prometheus, king of Phthia, following his father's advice, built the ark, when Jupiter had resolved to destroy the human race. After leaving the ship he offered up sacrifice with his wife Pyrrha (the red, like Adam), and became the ancestor of the new race, and that an agricultural race. By command of the oracle, they threw behind them "the bones of the earth," or stones; that is, Deukalion cultivated the land in the valleys to which he descended.']

[46] [Timaeus. 'Hither came Solon, and was received with honour; and here he first learnt, by conversing with the Egyptian priests, how ignorant he and his countrymen were of antiquity. Perceiving this, and with the view of eliciting information from them, he told them the tales of Phoroneus and Niobe, and also of Deucalion and Pyrrha, and he endeavoured to count the generations which had since passed. Thereupon an aged priest said to him: 'O Solon, Solon, you Hellenes are ever young, and there is no old man who is a Hellene.' 'What do you mean?' he asked. 'In mind,' replied the priest, 'I mean to say that you are children; there is no opinion or tradition of knowledge among you which is white with age; and I will tell you why. Like the rest of mankind you have suffered from convulsions of nature, which are chiefly brought about by the two great agencies of fire and water. The former is symbolized in the Hellenic tale of young Phaethon who drove his father's horses the wrong way, and having burnt up the earth was himself burnt up by a thunderbolt. For there occurs at long intervals a derangement of the heavenly bodies, and then the earth is destroyed by fire. At such times, and when fire is the agent, those who dwell by rivers or on the seashore are safer than those who dwell upon high and dry places, who in their turn are safer when the danger is from water. Now the Nile is our saviour from fire, and as there is little rain in Egypt, we are not harmed by water; whereas in other countries, when a deluge comes, the inhabitants are swept by the rivers into the sea. The memorials which your own and other nations have once had of the famous actions of mankind perish in the waters at certain periods; and the rude survivors in the mountains begin again, knowing nothing of the world before the flood. But in Egypt the traditions of our own and other lands are by us registered for ever in our temples. The genealogies which you have recited to us out of your own annals, Solon, are a mere children's story. For in the first place, you remember one deluge only, and there were many of them, and you know nothing of that fairest and noblest race of which you are a seed or remnant. The memory of them was lost, because there was no written voice among you. For in the times before the great flood Athens was the greatest and best of cities and did the noblest deeds and had the best constitution of any under the face of heaven.' Solon marvelled, and desired to be informed of the particulars. 'You are welcome to hear them,' said the priest, 'both for your own sake and for that of the city, and above all for the sake of the goddess who is the common foundress of both our cities. Nine thousand years have elapsed since she founded yours, and eight thousand since she founded ours, as our annals record. Many laws exist among us which are the counterpart of yours as they were in the olden time. I will briefly describe them to you, and you shall read the account of them at your leisure in the sacred registers. In the first place, there was a caste of priests among the ancient Athenians, and another of artisans; also castes of shepherds, hunters, and husbandmen, and lastly of warriors, who, like the warriors of Egypt, were separated from the rest, and carried shields and spears, a custom which the goddess first taught you, and then the Asiatics, and we among Asiatics first received from her. Observe again, what care the law took in the pursuit of wisdom, searching out the deep things of the world, and applying them to the use of man. The spot of earth which the goddess chose had the best of climates, and produced the wisest men; in no other was she herself, the philosopher and warrior goddess, so likely to have votaries. And there you dwelt as became the children of the gods, excelling all men in virtue, and many famous actions are recorded of you. The most famous of them all was the overthrow of the island of Atlantis. This great island lay over against the Pillars of Heracles, in extent greater than Libya and Asia put together, and was the passage to other islands and to a great ocean of which the Mediterranean sea was only the harbour; and within the Pillars the empire of Atlantis reached in Europe to Tyrrhenia and in Libya to Egypt. This mighty power was arrayed against Egypt and Hellas and all the countries bordering on the Mediterranean. Then your city did bravely, and won renown over the whole earth. For at the peril of her own existence, and when the other Hellenes had deserted her, she repelled the invader, and of her own accord gave liberty to all the nations within the Pillars. A little while afterwards there were great earthquakes and floods, and your warrior race all sank into the earth; and the great island of Atlantis also disappeared in the sea. This is the explanation of the shallows which are found in that part of the Atlantic ocean.' Jowett's tr.]

[47] [Book of Enoch, ch. 68:10-13.]

[48] [The Library, bk. 1. 'Who were the first kings we ourselves can neither assert nor agree with those historians who affirm they know; for it is not possible that the account given of affairs should be so antient as to be contemporary with the first kings; and if any should admit any such thing, yet it is apparent, that all the historians extant lived long after those times. For the Greeks themselves are not only in the dark concerning the antiquity of nations but many of the barbarians also, who call themselves natural inhabitants, and boast themselves to be the first of all other men who he found out things beneficial to mankind, and to have committed to writing, things done among them many ages before. And as for us, we determine nothing certainly of the antiquity of particular nations, nor which nation is antienter than another, or how many years one was before another. But, that we may attain the scope and end we have before designed, we shall distinctly set forth in these chapters, what is reported concerning things done in the several nations, and the antiquity of them.
    We shall first speak of the barbarians; not that we judge them more antient than the Grecians, (as Ephorus affirms), but that we are willing, in the first place, to relate many considerable things of them; that, when we come afterwards to the history of the Greeks, we may not confound their antiquity with the other, which are of a foreign nature to them. And because the gods are fabulously reported to be born in Egypt; and the first observation of the motion of the stars being attributed to them, and that there are many remarkable and famous actions of renowned men recorded to be done amongst them, we shall begin with the affairs of Egypt.' Booth's tr., vol. 1, p. 18.]

[49] [Proclus, Commentary on the Timaeus, bk. 1. 'Before, however, souls descend into solid bodies, those theologists and Plato, deliver the war of them with material daemons who are adapted to the west, since the west, as the Egyptians say, is the place of noxious daemons. Of this opinion is the philosopher Porphyry, respecting whom, it would be wonderful, if he asserted anything different from the doctrine of Numenius.' Taylor's tr. See The Thomas Taylor Series, vol. 15, p. 79.]

[50] ['The Deity, Kronus, appeared to him in a vision, and gave him notice, that upon the fifteenth day of the month Daesia (the fifth month of the Macedonian year, answering to May and June) there would be a flood, by which mankind would be destroyed. He therefore enjoined him to commit to writing a history of the beginning , progress, and final conclusion of all things, down to the present term; and to bury these accounts securely in the city of the Sun at Sippara.' From Syncellus, Chronology, Eusebius, Chronicon, in Cory, Ancient Fragments, pp. 60-1.]

[51] [Rit. ch. 116. 'I am he who is in the midst of the Eye. I have come. I have given truth to the Sun, welcome to Set. By the brood of the red asps [?] by the blessing of Seb in the ark, by the sceptre of Anup, I have welcomed the chief dead in the service of the Lord of Things. I am the Lord of the Fields when they are white. I drink out of the pools to take away my thirst. I look to him, oh ye Gods! &c.' Birch's tr. Cf. Renouf's.]

[52] [Rit. ch. 136. 'The Osiris penetrates in the boat, he has ... his chiefs when he came out of it to the heaven. They tow him along with the Sun; the Osiris is towed in it by the ropemen, stopping the dissolution of the leg of the Firmament at the growth of the weak. (?) Seb and Nu are delighted in their hearts, repeating the name; Growing light, the beauty of the Sun in its light, is, in its being an image, as it is said, for the Great Inundater, the father of the Gods, the suppliers of delicious taste in the heart.' Birch's tr. Cf. Renouf's.]

[53] [See note above.]

[54] ['Thus the first dynasty of Berosus consists of ten kings who reigned before the flood, answering to the ten antediluvian patriarchs of the Old Testament. The first name in the list of Berosus is Alorus, answering to Adi-ur of the cuneiform, which signifies "devoted to the god Ur"... The last two names of this dynasty are Otiartes and Xisuthrus answering to the cuneiform Ubara-Tutu and Sisit.' Cory's introduction to the Berosian fragments, in Cory, Ancient Fragments, p. 49.]

[55] [Rit. ch. 15. 'I do not dance like thy form, oh Sun! not being the Great Ruler borne along in the river of millions and billions of moments.' Birch's tr. Cf. Renouf's.]

[56] [Rit. ch. 72. 'Oh ye Lords of Truth without fault, who are for ever, cycling for eternity! Let me pass to the earth. I am a Spirit in your changes, I prevail through your magic spells, I judge through your judgment; save me from the annihilation of this region of the Two Truths.' Birch's tr. Cf. Renouf's.]

[57] [Rit. ch. 57. 'Oh Hapi, Chief of the heaven in thy name of Conductor of the Heaven, let the Osiris prevail over the waters, like as the Osiris prevailed against the taking by stealth, the night of the great struggle. Let the Osiris pass by the great one who dwells in the Place of the Inundation, while they conduct that Great God they know not his name.' Birch's tr. Cf. Renouf's.]

[58] [Rit. ch. 99. 'Hail, ye good beings, Lords of Truth, who are living for ever! circling for ever? passing me though the waters. Give ye to me [peaceful prayers] to eat the food, let my mouth have words in it and cooked or baked cakes [to eat], a place in the Hall of Truth before the Great God.' Birch's tr. Cf. Renouf's.]

[59] [Rit. ch. 125. 'He has given food to [my] the hungry, drink to [my] the thirsty, clothes to [my] the naked [ness], he has made a boat for me to go by. He has made the sacred food of the Gods, the meals of the Spirits.' Birch's tr. Cf. Renouf's.]

[60] [Rit. ch. 58. 'The name of the ferry-boat is the Boat of plaited white Corn [barley]. The name of the paddles is Straws. There is an Associate [Maget] centred in the midst. The name of the rudder is like a figure [?].' Birch's tr. Cf. Renouf's.]

[61] [The Funereal Ritual or Book of the Dead, intro., p. 141. 'He also escapes from the inundation or deluge in his ark or makhen, made of plaited corn, the paddles of which are of straw, perhaps symbolizing the support of men by corn during the inundation (c. 58).']

[62] [Rit. ch. 64. 'I see the repose of the mild one [Osiris], when he makes his stay under the pools; for I have come forth.' Birch's tr. Cf. Renouf's.]

[63] [Rit. ch. 130. 'The heaven is open, the earth opens, the South opens, the North opens, the West opens, the East opens, the Southern zenith opens, the Northern nadir opens, the valves of the door open, the gateway of the Sun opens. He proceeds from the horizon. He has unclosed the doors of the ark. He has opened the doors of the cabin. Shu has given him breath, Tefnu.t created him; they serve in his service.' Birch's tr. Cf. Renouf's.]

[64] [Ibid.]

[65] [Ps. 29:10. 'The LORD sitteth upon the flood; yea, the LORD sitteth King for ever.']

[66] [The Present State of the Cape of Good Hope. See also AE 2:564. This is also quoted by Grant. See Nightside of Eden.]

[67] [Casalis, The Basutos, intro., p. 7.
Hahn, Tsuni-Goam. Unable to trace.
Rowley, Religion of Africa, p. 51. 'The Hottentots used to say that their first parents came into the country through a window, or door; that the name of the man was Noh, and the name of the woman Hingnoh; that they were sent into their country by God Himself; and that they taught their descendants to keep cattle, and to do a great many things. Kolben thinks that this tradition looks extremely like a fragment of the story of Noah. It may be so, but, nevertheless, I fear he has been led to see a connection where none exists.']

[68] [Through the Dark Continent, vol. 2, p. 12. 'The Wajiji lake-traders and fishermen have two interesting legends respecting the origin of the Tanganika. Ruango, the veteran guide, who showed Livingstone and myself the Rusizi liver in 1871, and whose version is confirmed by Para, the other guide, related the first as follows:
    "Years and years ago, where you see this great lake, was a wide plain, inhabited by many tribes and nations, who owned large herds of cattle and flocks of goats, just as you see Uhha to-day.
    "On this plain there was a very large town, fenced round with poles strong and high. As was the custom in those days, the people of the town surrounded their houses with tall hedges of cane, enclosing courts, where their cattle and goats were herded at night from the wild beasts and from thieves. In one of these enclosures lived a man and his wife, who possessed a deep well, from which water bubbled up and supplied a beautiful little stream, at which the cattle of their neighbours slaked their thirst.
    "Strange to say, this well contained countless fish, which supplied both the man and his wife with an abundant supply for their wants; but as their possession of these treasures depended upon the secrecy which they preserved respecting them, no one outside their family circle knew anything of them. A tradition was handed down for ages, through the family, from father to son, that on the day they showed the well to strangers, they would be mined and destroyed.
    "It happened, however, that the wife, unknown to her husband, loved another man in the town, and by and by, her passion increasing, she conveyed to by stealth some of the delicious fish from the well. The meat was so good, and had a novel flavour, that the lover urged her to inform him whence and by what means she obtained it; but the fear of dreadful consequences, should she betray the secret of the well, constrained her to evade for a long time his eager inquiries. But she could not retain the secret long, and so, in spite of all her awe for the Muzimu of the well, and her dread of her husband's wrath, she at last promised to disclose the mystery.
    "Now one day the husband had to undertake a journey to Uvinza, but before departure he strictly enjoined his wife to look after his house and effects, and to remember to be silent about the fountain, and by no means to admit strangers, or to go a-gadding with her neighbours, while he was absent. The wife of course promised to obey, but her husband had been gone only a few hours when she went to her lover and said, 'My husband is gone away to Uvinza, and will not be back for many days. You have often asked me whence I obtained that delicious meat we ate together. Come with me, and I will show you.'
    "Her lover gladly accompanied her, and they went into the house, and the wife fed him with Zogga (palm wine) and Maramba (plantain wine), Ugali porridge made of Indian corn, and palm-oil, seasoned with pepper—and an abundance offish meat.
    "Then when they had eaten the man said, 'We have eaten and drunk, and we are now full. Now pray show me whence you obtain this wondrous white meat that I have eaten, and which is far sweeter than the flesh of kid or lamb or fowl.'
    '"I will,' said she, 'because I have promised to you to do so, and I love you dearly; but it is a great secret, and my husband has strictly warned me not to show it to any human being not related to the family. Therefore you, my love, must not divulge the secret, or betray me, lest some great evil happen to me and to us all.'
    "'Nay, have no fear of me; my mouth shall be closed, and my tongue tied, lest danger should happen to the mistress of my heart.'
    "So they arose, and she took him to the enclosure, jealously surrounded by a tall thick fence of matet cane, and taking hold of his hand she led the impatient lover within, and showed him what appeared to be a circular pool of deep clear water, which bubbled upward from the depths, and she said:
    "'Behold! This is our wondrous fountain—is it not beautiful?—and in this fountain are the fish.
    "The man had never seen such things in his life, for there were no rivers in the neighbourhood except that which was made by this fountain. His delight was very great, and he sat for some time watching the fish leaping and chasing each other, showing their white bellies and beautiful bright sides, and coming up to the surface and diving swiftly down to the bottom. He had never enjoyed such pleasure; but when one of the boldest of the fish came near to where he was sitting be suddenly put forth his hand to catch it. Ah, that was the end of all—for the Mazirau, the spirit, was angry. And the world cracked asunder, the plain sank down, and down and down—the bottom cannot now be reached by our longest lines—and the fountain overflowed and filled the great gap that was made by the earthquake, and now what do you see? The Tanganika! All the people of that great plain perished, and all the houses and fields and gardens, the herds of cattle and flocks of goats and sheep, were swallowed in the waters.
    "That is what our oldest men have told us about the Tanganika. Whether it is true or not 1 cannot say."
    "And what became of the husband?" I asked.
    "Oh, after he had finished his business in Uvinza, be began his return journey, and suddenly he came to some mountains he had never seen before, and from the top of the mountains he looked down upon a great lake! So then he knew that his wife had disclosed the secret fountain, and that all bad perished because of her sin."
    The other tradition imparted to me by the ancients of Wajiji relates that many years ago—how long no one can tell—the Luwegeri, a river flowing from the east to the lake near Urimba, was met by the Lukuga flowing from the westward, and the united waters filled the deep valley now occupied by the Tanganika. Hence the Luwegeri is termed "the mother of the Lukuga."']

[69] [Powell, 'On the Evolution of Language,' ARBAE, 1, 23.]

[70] [Source.]

[71] [See 'Two Truths,' section 3.]

[72] [Monuments of Upper Egypt, p. 73. 'The latter most frequently take the form of the mastaba, a sort of truncated pyramid built of enormous stones and covering, as with a massive lid, the well at the bottom of which reposed the mummy.']

[73] [Sinai and Palestine, p. 310. 'Ablutions, in the East, have always been more or less a part of religious worship—easily performed, and always welcome. Every synagogue, if possible, was by the side of a stream or spring; every mosque, still, requires a fountain or basin for lustrations in its court. But John needed more than this. He taught, not under roof or shelter of sacred buildings, but far from the natural haunts of men.']

[74] [Talbot, 'Birs-Nimrud Inscription of Nebuchadnezzar,' RP, 7, 73. See p. 76.]

[75] [Shepherd of Hermas, vision 3, 1-3.]

[76] [Williams, Fiji and the Fijians, vol. 1, p. 199. 'Every canoe arriving at a place for the first time after the death of a great Chief, must show the loloku of the sail. A long mast, fixed to the mast-head or yard, is sometimes the loloku, or a whalers tooth is thrown from the mast-head so as to fall into the water, when it is scrambled for by people from the shore. When the canoe gets nearer in, the sail and mad are both thrown into the water.']

[77] [Villemarque, Barzaz-Briez chants populaires de la Bretagne, vol. 1, p. 136. Unable to trace.]

[78] [Bundahish, ch. 7.]

[79] [On the Cave of the Nymphs, (1917 ed.), p. 29. 'But with the Egyptians, the beginning of the year is not Aquarius, as with the Romans, but Cancer. For the star Sothis, which the Greeks call the Dog, is near to Cancer. And the rising of Sothis is the new moon with them, this being the principle of generation to the world. On this account, the Homeric cavern are not Dedicated to the east and west, nor to the equinoctial signs, Aries and Libra, but to the north and south, and to those celestial signs which towards the south are most southerly, and, north are most northerly; because this cave was sacred to souls and aquatic nymphs.' Taylor's tr.]

[80] [Natural Questions, 3:29. 'He maintains that all terrestrial things will be consumed when the planets, which are now traversing their different course, shall all coincide in the sign of Cancer, and be so placed, that a straight line could pass through all their orbs. But the Flood will take place (he says) when the same conjunction of the planets shall take place in the constellation of Capricorn. The summer is in the former constellation, the winter in the latter.' From Cory's Ancient Fragments, p. 70.
See also NG 2:258, 340.]

[81] [Vyse, Operations Carried on at the Pyramids of Gizeh in 1837, vol. 2, pp. 330-2. 'It is said, that in a tomb at the monastery of Abou Hormeis, a body was found wrapped round with a cloth, and bearing upon the breast a papyrus, inscribed with antient Coptic characters, which could not be deciphered until, a monk, from the monastery of Al Kalmun in the Faioum, explained it as follows: "In the first year of King Diocletian, an account was taken from a book, copied in the first year of King Philippus—from an inscription of great antiquity written upon a tablet of gold, which tablet was translated by two brothers—Ilwa, and Yercha—at the request of Philippus, who asked them, how it happened that they could understand an inscription, which was unintelligible to the learned men in his capital? They answered, because they were descended from one of the antient inhabitants of Egypt, who was preserved with Noah in the ark, and who, after the flood had subsided, went into Egypt with the sons of Ham, and dying in that country left to his descendants, (from whom the two brothers received them), the books of the antient Egyptians, which had been written one thousand seven hundred and eighty-five years before the time of Philippus, nine hundred and forty-six years before the arrival of the sons of Ham in Egypt, and contained the history of two thousand three hundred and seventy-two years; and that it was from these books that the tablet was formed. The contents of the book were: 'We have seen what the stars foretold; we saw the calamity descending from the heavens, and going out from the earth, and we were convinced that the waters would destroy the earth, with the inhabitants and plants. We told this to the King Surid Ben Shaluk: he built the Pyramids for the safety of us, and also as tombs for himself and for his household. When Surid died, he was buried in the eastern Pyramid; his brother Haukith, in the western; and his nephew Karwars, in the smaller—the lower part of which is built with granite, but the upper with a stone called Kedan. The Pyramids are described to have had doors with subterraneous porticoes or passages one hundred and fifty cubits in length. The entrance into the eastern Pyramid is said to be on the side next the sea, and that of the strong Pyramid towards the Kiblah; and vast treasures and innumerable precious things are mentioned to have been enclosed in these buildings. Then the two brothers calculated what time had elapsed from the flood to the day when the translation was made by them for King Philip; and it appeared to be one thousand seven hundred and forty-one years, fifty-nine days, and twenty-three hours."'
Also, ibid., vol. 2, p. 323. 'According to Makrizi, fire was to proceed from the sign Leo, and to consume the world. A further continuation of this story is also given, on the authority of Ustad Ibrahim, whose detail was derived from a papyrus found in the monastery of Abou Hormeis, a document, which will be afterwards alluded to.'
See also Makrizi, in Collins, Gods of Eden, p. 33. The papyrus is in Mas'udi's Kitab, etc.]

[82] [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.]

[83] [Maqrizi, 1:59. This note is borrowed from Stern's 'The Ancient Festivals of the Nile,' RP, 10, 37. See p. 43.]

[84] [Rit. ch. 17. 'The Pool of Natron and the Pool of Salt [?], or Generator of Years is one name, Ocean is another name. For there is a Great God in it. It is the Sun himself.' Birch's tr. Cf. Renouf's.
There are several mentions of the Sun in this chapter, but none directly connected with Khepra.]

[85] [Horapollo, Hieroglyphica, bk. 1.10. 'To denote an only begotten, or generation, or a father, or the world, or a man, they delineate a SCARABÆUS. And they symbolise by this an only begotten, because the scarabæus is a creature self-produced, being unconceived by a female; for the propagation of it is unique after this manner:—when the male is desirous of procreating, he takes dung of an ox, and shapes it into a spherical form like the world; he then rolls it from the hinder parts from east to west, looking himself towards the east, that he may impart to it the figure of the world, (for that is borne from east to west, while the course of the stars is from west to east): then, having dug a hole, the scarabæus deposits this ball in the earth for the space of twenty-eight days, (for in so many days the moon passes through the twelve signs of the zodiac). By thus remaining under the moon, the race of scarabæi is endued with life; and upon the nine and twentieth day after having opened the ball, it casts it into water, for it is aware that upon that day the conjunction of the moon and sun takes place, as well as the generation of the world. From the ball thus opened in the water, the animals, that is the scarabæi, issue forth. The scarabæus also symbolizes generation, for the reason before mentioned—and a father, because the scarabæus is engendered by a father only—and the world, because in its generation it is fashioned in the form of the world—and a man, because there is no female race among them. Moreover there are three species of scarabæi, the first like a cat, and irradiated, which species they have consecrated to the sun from this similarity: for they say that the male cat changes the shape of the pupils of his eyes according to the course of the sun: for in the morning at the rising of the god, they are dilated, and in the middle of the day become round, and about sunset appear less brilliant: whence, also, the statue of the god in the city of the sun is of the form of a cat. Every scarabæus also has thirty toes, corresponding with the thirty days duration of the month, during which the rising sun [moon?] performs his course. The second species is the two horned and bull formed, which is consecrated to the moon; whence the children of the Egyptians say, that the bull in the heavens is the exaltation of this goddess. The third species is the one horned and Ibis formed, which they regard as consecrated to Hermes [Thoth], in like manner as the bird Ibis.'
See also BB 1:6 and elsewhere for other refs. to this verse.]

[86] [Recherches su le Culte Public et les Mystères de Mithras en Orient et en Occident, plate 53, 3.]

[87] [Brown, The Law of Kosmic Order, p. 46.]

[88] [Hieroglyphica, bk. 1:21. 'To signify the rising of the Nile, which they call in the Egyptian language NOUN, and which, when interpreted, signifies New, they sometimes pourtray a LION, and sometimes THREE LARGE WATERPOTS, and at other times HEAVEN AND EARTH GUSHING FORTH WITH WATER. And they depict a LION, because when the sun is in Leo it augments the rising of the Nile, so that oftentimes while the sun remains in that sign of the zodiac, half of the new water [Noun, the entire inundation?] is supplied; and hence it is, that those who anciently presided over the sacred works, have made the spouts [?] and passages of the sacred fountains in the form of lions. Wherefore, even to this day in prayer for an abundant inundation .... And they depict THREE WATERPOTS, or HEAVEN AND EARTH GUSHING FORTH WITH WATER, because they make a waterpot like a heart having a tongue,—like a heart, because in their opinion the heart is the ruling member of the body, as the Nile is the ruler of Egypt, and like [a heart with?] a tongue, because it is always in a state of humidity, and they call it the producer of existence. And they depict three waterpots, and neither more nor less, because according to them there is a triple cause of the inundation. And they depict one for the Egyptian soil, as being of itself productive of water; and another for the ocean, for at the period of the inundation, water flows up from it into Egypt; and the third to symbolise the rains which prevail in the southern parts of Ethiopia at the time of the rising of the Nile. Now that Egypt generates the water, we may deduce from this, that in the rest of the earth the inundations of the rivers take place in the winter, and are caused by frequent rains; but the country of the Egyptians alone, inasmuch as it is situated in the middle of the habitable world, like that part of the eye, which is called the pupil, of itself causes the rising of the Nile in summer.'
See also BB 1:103.]

[89] [Drummond, Œdipus Judaicus, pl. 13, after Hyde.]

[90] [Catlin, Letters and Notes on the Manners, Customs and Condition of the North American Indians, vol. 1, p. 181. 'One of the Mandan doctors told me very gravely a few days since, that the earth was a large tortoise, that it carried the dirt on its back—that a tribe of people, who are now dead, and whose faces were white, used to dig down very deep in this ground to catch badgers; and that one day they stuck a knife through the tortoise-shell, and it sunk down so that the water ran over its back, and drowned all but one man. And on the next day while I was painting his portrait, he told me there were four tortoises,—one in the North—one in the East—one in the South—and one in the West; that each one of these rained ten days, and the water covered over the earth.' See full text here.
See also Tylor, Researches into the Early History of Mankind, p. 344, and NG 1:411.]

[91] [Unable to find in any of his works the tortoise as symbolising mother earth. It is, however, a symbol of floods, catastrophes, by the Creeks and Mandans.]

[92] [Gill, Life in the Southern Isles, p. 84.]

[93] [Poole, Horæ Ægypticæ, p. 39. 'Next to the last representation of Horus, beneath the same month, we find a constellation represented by two tortoises, and called Shetu, the situation of which, with respect to Sirius, seems to show that it is the zodiacal constellation Libra, which would rise at this period in the same manner as Sothis rose in Thoth. That the two tortoises were a constellation in the astronomy of the ancient Egyptians is proved by our finding them represented as such in an astronomical representation on a mummy-case, copied in plate c. of the Bishop of Gibraltar's valuable paper on this subject.'
See also pl. 2.]

[94] [Unable to trace. Tennyson also mentions a kraken.]

[95] [Catlin, Letters and Notes on the Manners, Customs and Condition of the North American Indians, p. 163. 'There were also four articles of great veneration and importance lying on the floor of the lodge, which were sacks, containing in each some three or four gallons of water. These also were objects of superstitious regard, and made with great labour and much ingenuity; each one of them being constructed of the skin of the buffalo's neck, and most elaborately sewed together in the form of a large tortoise lying on its back, with a bunch of eagle's quills appended to it as a tail; and each of them having a stick, shaped like a drum-stick, lying on them, with which, in a subsequent stage of these ceremonies, as will be seen, they are beaten upon by several of their mystery-men, as a part of the music for their strange dances and mysteries. By the side of these sacks which they call Eeh-teeh-ka, are two other articles of equal importance, which they call Eeh-na-dee (rattles), in the form of a gourd-shell made also of dried skins, and used at the same time as the others, in the music (or rather noise and din) for their dances, &c.
    These four sacks of water have the appearance of very great antiquity; and by enquiring of my very ingenious friend and patron, the medicine-man, after the ceremonies were over, he very gravely told me, that "those four tortoises contained the waters from the four quarters of the world—that these waters had been contained therein ever since the settling down of the waters!" I did not think it best to advance any argument against so ridiculous a theory, and therefore could not even enquire or learn, at what period they had been instituted, or how often, or on what occasions, the water in them had been changed or replenished.'
See full text here.]

[96] [Gen. 8:14. 'And in the second month, on the seven and twentieth day of the month, was the earth dried.']

[97] [C. Julii Hygini Augusti liberti Fabularum liber, ad omnium poetarum lectionem mire necessarius & antehac numquam excusus, in the 1535 ed. In the 1517 ed. the symbols of Scorpio and Libra appear on the same page, see here.]

[98] [Isagogue, cited in Sayce, 'Astronomy and Astrology of the Babylonians,' TSBA, 3, 149. 'And the names given to the constellations by the Chaldaeans differed from the Greek according to Akhilles Tatius who also says that the substitution of Libra for the Claw of the Scorpion was imported from Egypt.']

[99] [Zodiac of Denderah. Drummond, Œdipus Judaicus, pl. 7.]

[100] [Rit. ch. 148. 'I have come like the Sun journeying from the great land. I am like the Sun in the Gate I give the breath of life to Osiris. I have come like the Sun through the Gate of the Sun-goers, otherwise called the Scorpion. I know the time the day I came like the Sun through the Gate of the Lords of Kal, with the chiefs of the Universal Lord. I have made my way, like the Sun, through the Gate of Fire, lighting the Hapi or Nile born in darkness. I have made a road. I have come like the Sun through the Gate of the Magician' Birch's tr. Cf. Renouf's.]

[101] [Astronomicon, lines 268-9: 'aequato tum Libra die cum tempore noctis
    attrahit ardenti fulgentem Scorpion astro.']

[102] [Yate, An Account of New Zealand, pp. 142-4. 'Their ideas of Mawe, the being who, they tell us, fished-up the island from the bottom of the sea, are truly ridiculous. Most of the old men tell the same tale respecting him; though of course, as it goes by tradition, it is added to or diminished according to the fancy of the narrator. The principal features of the tale are these: Mawe dwelt upon a barren rock in the middle of the sea, supposed to exist somewhere northward of the "Three Kings": his wife Hina, and his brother Taki, were his only companions. He had two sons; both of whom he slew when they were young men, that he might make fish-hooks of their jaw-bones. The right-eye of each he afterwards placed in the heavens; making one the morning, and the other the evening, star. So great was the strength of Mawe, that he could draw up the largest whales, and take them with ease on shore. While fishing one day, with the jaw-bone of his eldest son for a hook, and a piece of his own ear for the bait, he fastened on something exceedingly heavy, which he found to be land. He was three months in hauling it up above the water; and would not then have succeeded, had he not caught a dove, put his spirit into it, tied the line to which the land was fastened to its beak, and then caused the dove to fly to the clouds, and draw up the islands above the surface of the water. This sacred dove, at times, appears, endowed with Mawe's spirit; and coos in the night, presaging a storm, or some terrible calamity to those who hear it. When New Zealand was raised from the depths of the ocean, Mawe went on shore; where he found many things to astonish him—men and fire; neither of which he had ever seen before. He took some fire in his hands, not knowing the torture it would create; but when he felt the pain, he ran with the fire in his hands, and jumped into the sea: he came up, bearing Sulphur or White Island (a burning island, called Puhiawakari, in the Bay of Plenty) on his shoulders; to which he set fire, and which has continued ever since to burn. When he sank in the waters, the^un for the first time set, and darkness covered the earth. When he found that all was night, he immediately pursued the sun, and brought him back again in the morning; but had no power to keep him from running away again, and causing night: he, however, tied a string to the sun, and fastened it to the moon, that, as the former went down, the other, being pulled after it by the superior power of the sun, may rise and give Mawe light during his absence. As the men of New Zealand offended him, and he could not darken the sun to punish them, nor hide the moon for ever, he places his hand between it and the earth, at stated seasons, that they may not enjoy the light which it was intended to give. Mawe also holds all the winds, except the west wind, in his hands; or places them in caves, that they may not blow. He could not catch the west wind; nor discover its cave, to roll a stone against it: consequently, he has no power over that wind, to prevent it from almost constantly exerting itself. When the westerly breeze dies away, it is supposed that Mawe has nearly overtaken it, and that it has hid itself in its cave till he has passed by, or given up the chase. And when the north, south, or east wind blows, it is supposed that the enemies of Mawe have rolled away the stone from the mouth of the cave, where these winds are confined; or that he himself has let them loose, to punish the world, or to ride upon their wings in search of the westerly breeze. This latter is only supposed to be the case when the storm arises in the east, and veers about from south-east to north-east. The form of Mawe is that of a man, except the eyes; one of which is an eel, and the other a piece of the green talc found in Te-wai-ponamu, or the Southward Island.']

[103] [Phenomena of Aratus, lines 316-20. 'Hoc signum veniens poterunt praenoscere nautae:
    nam prope praecipitante licebit visere nocte,
    ut sese ostendens emergit Scorpius alte,
    posteriore trahens flexum vi corporis Arcum.
    [Sed Nepa non multum prior, at prior exit ab undis.]']

[104] [Smyth, The Aborigines of Victoria, vol. 1, p. 430. 'The following is the tradition of the Aborigines of one part of the River Murray. Before the earth was inhabited by the existing race of black men, birds had possession of it. These birds had as much intelligence and wisdom as the blacks— nay, some say that they were altogether wiser and more skilful in all things. The Eaglehawk seems to have been a ruler—the chief amongst the birds—and next in authority was the Crow. On one occasion the Eaglehawk left his son in charge of the Crow. The young one became thirsty, and asked the Crow where he could get a drink. He was told to go to the river (Warndnan), and the Crow went with him. The Crow made the young one drink until he was swollen to an immense size. The Crow then threw something at him, and caused him to burst, and the waters that flowed from him overspread the country.']

[105] [Schoolcraft, Historical and Statistical Information Respecting the History, Condition, and Prospects of the Indian Tribes of the Untied States, vol. 1, p. 311. 'They say they got the first corn just after the flood; that a raven flew over them and dropped a part of an ear of corn, and they were told to plant it by the Great Spirit, and it grew up; that they worked in the soil around it with their fingers. They never had any kind of metallic tools; that when they wanted logs or poles a certain length, they had to burn them; that they made heads for their arrows out of a white kind of flint-rock. They say that it has not been more than a hundred years since they saw cattle, horses, and hogs.']

[106] [Drummond, Œdipus Judaicus, pl. 2, after Kircher.]

[107] [Yate, An Account of New Zealand, pp. 142-3. See note 102 above.]

[108] [De Dea Syria, 14.]

[108a] [Rev. 12:5. '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.']

[109] [WAI, 3, 53, 25.]

[110] [Gill, Myths and Songs from the South Pacific, p. 167. 'Tonga continually recurs. A double canoe of "Tongans-sailing-through-the skies" landing on the south of Mangaia, founded the warlike Tongan tribe, now almost extinct.'
See full text.]

[111] [Bonwick, Egyptian Belief and Modern Thought, p. 99, who cites no authority. 'On a zodiac of B.C. 1322, or B.C. 2782, we see eight persons in an egg (or boat); and when they issued forth, they went to build an altar. There were seven Rishis, or holy ones, with Manu, when he was saved by Vishnu in an ark. There were eight in Noah's ark, being four pairs. Zechariah 'speaks of the creature with seven eyes. One refers that to God, and seven masks or planetary representatives.']

[112] [Legge, Chinese Classics, vol. 3, p. 116, prologue.]

[113] [Source. As below?]

[114] [Brown, The Law of Kosmic Order, p. 54.]

[115] [Drummond, Œdipus Judaicus, pl. 2.]

[116] [Moures, Old Egyptian Calendar of Astronomical Observations, p. 24. See also planisphere.]

[117] [Drummond, Œdipus Judaicus, pl. 2, after Kircher.]

[118] [Rit. ch. 12. 'Thou hast turned back [Hail to thee], oh Sun! the holder of the secrets of the Gate in the abode of Seb at the balance of the Sun, who places the feather in it daily. May I have trampled the earth, may I go as a powerful one.' Birch's tr. Cf. Renouf's.]

[119] [Rit. ch. 85. 'I am the Lord of the Floor [or steps]. I make my nest in the upper regions. I stand at the earth as Seb. I probe my sins as the Lord of the Evening: the Osiris breathes, his body is in Annu [Heliopolis]. I return as the Ibis among the Spirits to the Western place,' etc. Birch's tr. Cf. Renouf's.]

[120] [Plutarch, Of Isis and Osiris, ch. 39.]

[121] [Rit. ch. 17. 'The day of establishing the earth and completing the earth is the burial of Osiris, the soul created in Suten-khen [Bubastis], giver of food [or existence], obliterater of sins, who has traversed the eternal path.' Birch's tr. Cf. Renouf's.]

[122] [Compare BB 2:270-2.]

[123] [Catlin, Letters and Notes on the Manners, Customs and Condition of the North American Indians, letter 22.]

[124] [De Dea Syria, 28.]

[125] [Sayce, 'Babylonian Saints Calendar,' RP, 7, 159-169.]

[126] [Sayce, 'Two Accadian Hymns,' RP, 11, 129. See p. 131.]

[127] [Champollion, Grammaire Égyptienne, p. 111. Wrong p. no. Unable to trace.]

[128] [Rit. ch. 146, 2nd and 3rd gates. 'Hail, says Horus, to the Second Gate of the Meek-hearted! I have made a path, I know thee. I know thy name, I know the name of the God who guards thee. Mistress of the Heaven, regent of the world, vanquishing the world by thy body, is thy name. The name of thy guardian is Born of Ptah. I have washed myself in the water in which Osiris washes. He made the ark and its barge in his coming forth out of the quarter, the Bull coming out of the Gates. I have anointed myself with perfume. I have wrapped myself in fine linen. I hold a stick of palm wood.—Thou mayest go, thou art purified.
    Hail, says Horus, to the Third Gate! I have made way. I know thee. I know thy name. I know the name of the God who guards thee. Mistress of Altars, great one of sacrifices, mistress of what is given to the Gods, letting the offerings pass, rejoicing the Gods the day the funeral boat departs to Abydos, is thy name. The Palm tree is the name of the God who guards thee, I have washed myself in the water in which Ptah washes when he returns to bed, turning back, the day of showing the faces [?] I am anointed in essence of the extract of ... I am clad in linen. I hold a stick to handle.—Thou mayest go, thou art justified.' Birch's tr. Cf. Renouf's.]

[129] [Manilius, Astronomicon, bk. 1, lines 421-3: 'Ara nitet sacris, vastos cum terra gigantes
    in caelum furibunda tulit. tum di quoque magnos
    quaesivere deos.'
Ibid., bk. 1, lines 430-1: 'tunc Iuppiter Arae
    sidera constituit, quae nunc quoque maxima fulgent.'
Ibid., bk. 1, lines 420-1: 'mundo templum est, victrixque solutis
    Ara nitet sacris.'
See also AE 1:270.]

[130] [Valerius, Orphic Argonautica, v. 11.]

[131] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 323-4. 'Of this festival of the winter solstice, the date and further particulars are given by the Vatican Codex as follows: The name Panquetzaliztli, of the Mexican month that began on the first of December, means, being interpreted, the elevation of banners. For, on the first day of December every person raised over his house a small paper flag in honor of this god of battle; and the captains and soldiers sacrificed those that they had taken prisoners in war, who, before they were sacrificed, being set at liberty, and presented with arms equal to their adversaries, were allowed to defend themselves till they were either vanquished or killed, and thus sacrificed. The Mexicans celebrated in this month the festival of their first captain, Vichilopuchitl. They celebrated at this time the festival of the wafer or cake. They made a cake of the meal of bledos, which is called tzoalli, and having made it, they spoke over it in their manner, and broke it into pieces. These the high priest put into certain very clean vessels, and with a thorn of maguey, which resembles a thick needle, he took up with the utmost reverence single morsels, and put them into the mouth of each individual, in the manner of a communion and I am willing to believe that these poor people have had the knowledge of our mode of communion or of the preaching of the gospel; or perhaps the devil, most envious of the honor of God, may have led them into this superstition in order that by this ceremony he might be adored and served as Christ our Lord. On the twenty-first of December they celebrated the festival of this god through whose instrumentality, they say, the earth became again visible after it had been drowned with the waters of the deluge: they therefore kept his festival during the twenty following days, in which they offered sacrifices to him.']

[132] [Gillespie, The Land of Sinim, p. 71. 'Of the prevalence of such weepings in China, thus speaks the Rev. W. Gillespie: "The dragon-boat festival happens in midsummer, and is a season of great excitement. About 2000 years ago there lived a young Chinese Mandarin, Wat-yune, highly respected and beloved by the people. To the grief of all, he was suddenly drowned in the river. Many boats immediately rushed out in search of him, but his body was never found. Ever since that time, on the same day of the month, the dragon-boats go out in search of him." "It is something," adds the author, "like the bewailing of Adonis, or the weeping for Tammuz mentioned in Scripture."' From Hislop, The Two Babylons, p. 57.]

[133] [Sayce, 'Astronomy and Astrology of the Babylonians,' TSBA, 3, 163. 'It has clearly nothing to do with the Zodiacal Scorpio; but M. Ernest de Bunsen has shown that Scorpio was taken as the starting-point of the primitive calendar, and it is this fact which seems to be referred to.']

[134] [Smith, 'Early History of Babylonia, Part II,' RP, 5, 53. See p. 66.]

[135] ['On the Musical Modes of the Hindus,' ARSB, 3, 72.]

[136] [Historical View of the Hindu Astronomy, p. 5. 'Bentley states ..... that Mula was originally reckoned as the first of the asterisms, and was therefore so named, as being their root or origin; also that at another time, or in a different system, the series was made to begin with Jyeshtha, which thence received its title of "eldest."' From Burgess, Sûrya Siddhanta, p. 224.]

[137] [Histories, bk. 2. 13. 'They said that when Mæris was king, the Nile overflowed all Egypt below Memphis, as soon as it rose so little as eight cubits. Now Mæris had not been dead 900 years at the time when I heard this of the priests; yet at the present day, unless the river rise sixteen, or, at the very least, fifteen cubits, it does not overflow the lands.' Tr., Rawlinson.
'Namely that in the reign of king Moiris, whenever the river reached a height of at least eight cubits it watered Egypt below Memphis; and not yet nine hundred years had gone by since the death of Moiris, when I heard these things from the priests: now however, unless the river rises to sixteen cubits, or fifteen at the least, it does not go over the land.' Tr., Macauley.]

[138] [See note below.]

[139] [Sharpe, History of Egypt, vol. 2, p. 186. 'The coins of MARCUS AURELIUS (see Fig. 96), the successor of Antoninus Pius, have a rich variety of subjects, falling not far short of those of the last reign. On those of the fifth year, the bountiful overflow of the Nile is gratefully acknowledged by the figure of the god holding a cornucopia, and a troop of sixteen children playing round him. It had been not unusual in hieroglyphical writing to express a thought by means of a figure which in the Coptic language had nearly the same sound; and we have seen this copied on the coins in the case of a Greek word, in the bird phoenix being used for the palm-branch phoanix, or the hieroglyphical word year; and here we seem to have the same done in the case of a Latin word, Pli as the sixteen children or cupids mean sixteen cubits, the wished-for height of the Nile's overflow. The statue of the Nile, which had been carried by Vespasian to Rome and placed in the temple of Peace, was surrounded by the same sixteen children (see Fig. 97).']

[140] [Bancroft, The Native Races of the Pacific States of North America, vol. 5, p. 20. 'It is found in the histories of the Toltecs that this age and first world, as they term it, lasted seven hundred and sixteen years; that man and all the earth were destroyed by great showers and by lightnings from heaven, so that nothing remained, and the most lofty mountains were covered up and submerged to the depth of caxtolmoletltli, or fifteen cubits; and here they add other fables of how men came to multiply again from the few who escaped the destruction in a topetlacali; which word very nearly signifies a closed chest; and how, after multiplying, the men built a zacuali of great height, and by this is meant a very high tower, in which to take refuge when the world should be a second time destroyed.']

[141] [Kiddushin, f. 40, 1.]

[142] [Thevenot, Relation d'un Voyage Fait au Levant, pt. 2, ch. 7, p. 514. 'In this character he is represented in Persian monuments as seated on the rainbow, the well-known symbol of the covenant.' From Hislop, The Two Babylons, p. 70.]

[143] [Moures, Old Egyptian Calendar of Astronomical Observations, p. 96.]

[144] [Sayce, 'Assyrian Calendar,' RP, 1, 164,  amd Birch, 'Egyptian Calendars,' RP, 2, 161.]

[145] [Moures, Old Egyptian Calendar of Astronomical Observations, p. 61. ]

[146] [Sanchoniathon. 'But Ouranos succeeding to the kingdom of his father, contracted marriage with his sister Gē (the Earth), and had by her four sons, Ilus who is called Kronus, and Betylus, and Dagon, which signifies Siton (corn), and Atlas.' Preserved by Eusebius, in Cory, Ancient Fragments, p. 11.
See also The Phenix, p. 190.]

[147] [Various History, ch. 27. 'It is said also that there is a Temple in Sicily dedicated to Gluttony, and an Image of Ceres the Corn-giver.' Stanley's tr. He notes: 'Ceres the Corn-giver: if we take σίτος in its narrowest meaning; here probably it should be given its broadest meaning, food (as opposed to drink: Ceres (or Demeter) the goddess of food.']

[148] [Exod. 12:2. 'This month shall be unto you the beginning of months: it shall be the first month of the year to you.'
Exod.  13:4. 'This day came ye out in the month Abib.'
Deut. 16:1. 'Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.']

[149] [Histories, bk. 2:47. 'The pig is regarded among them as an unclean animal, so much so that if a man in passing accidentally touch a pig, he instantly hurries to the river, and plunges in with all his clothes on. Hence, too, the swineherds, notwithstanding that they are of pure Egyptian blood, are forbidden to enter into any of the temples, which are open to all other Egyptians; and further, no one will give his daughter in marriage to a swineherd, or take a wife from among them, so that the swineherds are forced to intermarry among themselves. They do not offer swine in sacrifice to any of their gods, excepting Bacchus and the Moon, whom they honour in this way at the same time, sacrificing pigs to both of them at the same full moon, and afterwards eating of the flesh. There is a reason alleged by them for their detestation of swine at all other seasons, and their use of them at this festival, with which I am well acquainted, but which I do not think it proper to mention. The following is the mode in which they sacrifice the swine to the Moon: As soon as the victim is slain, the tip of the tail, the spleen, and the caul are put together, and having been covered with all the fat that has been found in the animal's belly, are straightway burnt. The remainder of the flesh is eaten on the same day that the sacrifice is offered, which is the day of the full moon: at any other time they would not so much as taste it. The poorer sort, who cannot afford live pigs, form pigs of dough, which they bake and offer in sacrifice.' Tr., Rawlinson.
'The pig is accounted by the Egyptians an abominable animal; and first, if any of them in passing by touch a pig, he goes into the river and dips himself forthwith in the water together with his garments; and then too swineherds, though they be native Egyptians, unlike all others do not enter any of the temples in Egypt, nor is anyone willing to give his daughter in marriage to one of them or to take a wife from among them; but the swineherds both give in marriage to one another and take from one another. Now to the other gods the Egyptians do not think it right to sacrifice swine; but to the Moon and to Dionysos alone at the same time and on the same full-moon they sacrifice swine, and then eat their flesh: and as to the reason why, when they abominate swine at all their other feasts, they sacrifice them at this, there is a story told by the Egyptians; and this story I know, but it is not a seemly one for me to tell. Now the sacrifice of the swine to the Moon is performed as follows: when the priest has slain the victim, he puts together the end of the tail and the spleen and the caul, and covers them up with the whole of the fat of the animal which is about the paunch, and then he offers them with fire; and the rest of the flesh they eat on that day of full moon upon which they have held the sacrifice, but on any day after this they will not taste of it: the poor however among them by reason of the scantiness of their means shape pigs of dough and having baked them they offer these as a sacrifice.' Tr., Macauley.]

[150] [Lev. 23:42. 'Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths.']

[151] [Cf. Ex. 20:11 ('For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it,'), and Deut. 5:15 ('And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day,').]

[152] [The Library, bk. 1:57. 'Moreover, he also built a ship of cedar wood, which was two hundred and eighty cubits long and plated on the exterior with gold and on the interior with silver. This ship he presented as a votive offering to the god who is held in special reverence in Thebes, as well as two obelisks of hard stone one hundred and twenty cubits high.' Oldfather's tr.]

[153] [Natural History, bk. 7, ch. 2.]

[154] [Herschel, Treatise on Astronomy, p. 156. 'Of course we do not here speak of those uncouth figures and outlines of men and monsters, which are usually scribbled over celestial globes and maps, and serve, in a rude and barbarous way, to enable us to talk of groups of stars, or districts in the heavens, by names which, though absurd or puerile in their origin, have obtained a currency from which it would be difficult, and perhaps wrong, to dislodge them.'
See also NG 1:346.]

[155] [Colebrooke, 'Observations on the Sect of Jains,' ARSB, 9.
Burgess, Surya Siddhanta, bk. 13:9, note. '... those of the other fixed stars of which the positions were stated in the eighth chapter and also those of the Seven Sages, or the conspicuous stars in Ursa Major.']

[156] [Renouf, 'Calendar of Astronomical Observations,' TSBA, 3. See full text and diagram on p. 409.]

[157] [Horapollo, Hieroglyphica, bk. 1:21. 'To signify the rising of the Nile, which they call in the Egyptian language NOUN, and which, when interpreted, signifies New, they sometimes pourtray a LION, and sometimes THREE LARGE WATERPOTS, and at other times HEAVEN AND EARTH GUSHING FORTH WITH WATER. And they depict a LION, because when the sun is in Leo it augments the rising of the Nile, so that oftentimes while the sun remains in that sign of the zodiac, half of the new water [Noun, the entire inundation?] is supplied; and hence it is, that those who anciently presided over the sacred works, have made the spouts [?] and passages of the sacred fountains in the form of lions. Wherefore, even to this day in prayer for an abundant inundation ... And they depict THREE WATERPOTS, or HEAVEN AND EARTH GUSHING FORTH WITH WATER, because they make a waterpot like a heart having a tongue,—like a heart, because in their opinion the heart is the ruling member of the body, as the Nile is the ruler of Egypt, and like [a heart with?] a tongue, because it is always in a state of humidity, and they call it the producer of existence. And they depict three waterpots, and neither more nor less, because according to them there is a triple cause of the inundation. And they depict one for the Egyptian soil, as being of itself productive of water; and another for the ocean, for at the period of the inundation, water flows up from it into Egypt; and the third to symbolise the rains which prevail in the southern parts of Ethiopia at the time of the rising of the Nile. Now that Egypt generates the water, we may deduce from this, that in the rest of the earth the inundations of the rivers take place in the winter, and are caused by frequent rains; but the country of the Egyptians alone, inasmuch as it is situated in the middle of the habitable world, like that part of the eye, which is called the pupil, of itself causes the rising of the Nile in summer.'
See BB 1:103 for another ref. to this chapter.]

[158] [Source.]

[159] [Circa AD 1433. Sive tabulac long. ac lat. stellarum fixarcum ex observatione.]

[160] [Selections of Zad-Sparam, ch. 7. 8.]

[161] [Idea de una Nueva Historia General de la America Septentrional?]

[162] [Ad. L. bk. 2. ch. 5.]

[163] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 5, p. 637. 'Perhaps about 1250 years before Columbus discovered the America, about two hundred and fifty winters since the people left the mountain, the five families became numerous and extended their settlements, as the country had been exposed to the invasion of the monsters that the people could not enjoy but a short space of time without being molested. About this time a powerful tribe of the wilderness, called Otne-yar-hah, i.e., Stonish Giants overrun the country and the warriors were immediately collected from several towns and a severe combat took place, but the warriors were overpowered and the people fell at the mercy of the invaders, and the people were threatened with destruction, and the country was brought to subjection for many winters. As the people have been reduced so often they could not increase. The Stonish Giants were so ravenous that they devoured the people of almost every town in the country; but happily the Holder of the Heavens again visits the people and he observes that the people were in distressed condition on the account of the enemy. With a stratagem he proceeds to banish their invaders, and he changes himself into a Giant, and combines the Stonish Giants, he introduces them to take the lead to destroy the people of the country: but a day's march they did not reach the fort Onondaga, where they intended to invade, and he ordered them to lay in a deep hollow during the night and they would make attack on the following morning. At a dawn of the day, the Holder of the Heavens ascended upon the heights and he overwhelms them by a mass of rocks, and only one escaped to announce the dreadful fate; and since of the event the Stonish Giants left the country and seeks an asylum in the regions of the north. The families were now preserved from extinction. The Lake Serpent discovers the powerful operations of the Holder of the Heavens, instantly retreats into the deep places of the lakes. After the banishment of the monsters the Holder of the Heavens retires from the country. After a time the monster of the deep made its appearance in the country; a snake with the shape of human head opposed the passage between the Onondaga and Go-yo-gouh, now Gayuga, which prevented their intercourse, as the snake had seated near the principal path leads through the settlements of the Five Families. The people were troubled of their condition, and finally they determined to make resistance: They selected the best warriors at Onoidaga, and after they were organized and prepared proceeded to the place; after a severe conflict the snake was killed; the lake serpent was often seen by the people, but the thunder bolt destroyed the serpent or compelled them to retire into the deep. About this time there were various nations inhabited the southern countries, these nations descended from the families that were dispersed after the vine broke on Onauweyoka, [Mississippi.] The Holder of the Heavens visited the Five Families and instructed them in the arts of war, and favours them to gain the country beyond their limits, after which he disappeared.']

[164] [Letters and Notes on the Manners, Customs and Condition of the North American Indians, vol. 2, p. 168. 'Among the many traditions which I have drawn personally from the different tribes, and which go to support the opinion above advanced, is the following one, which was related to me by a distinguished Knisteneaux, on the Upper Missouri, four years since, on occasion of presenting to me a hand some red stone pipe. After telling me that he had been to this place and after describing it in all its features, he proceeded to say:
    "That in the time of a great freshet, which took place many centuries ago, and destroyed all the nations of the earth, all the tribes of the red men assembled on the Coteau du Prairie, to get out of the way of the waters. After they had all gathered here from all parts, the water continued to rise, until at length it covered them all in a mass, and their flesh was converted into red pipe stone. Therefore it has always been considered neutral ground it belonged to all tribes alike, and all were allowed to get it and smoke it together.
    "While they were all drowning in a mass, a young woman, K-wap-tah-w (a virgin), caught hold of the foot of a very large bird that was flying over, and was carried to the top of a high cliff, not far off that was above the water. Here she had twins, and their father was the war-eagle, and her children have since peopled the earth.
    "The pipe stone, which is the flesh of their ancestors, is smoked by them as the symbol of peace, and the eagle s quill decorates the head of the brave."']

[165] [Cranz, History of Greenland, vol. 1, p. 208. Wrong vol. and p. no. Unable to trace.]

[166] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 65, quoting Reid in LA Star. 'The nations of Los Angeles County, California, believe that their one god, Quaoar, came down from heaven; and, after reducing chaos to order, put the world on the back of seven giants. He then created the lower animals, and lastly a man and a woman. These were made separately out of earth, and called, the man Tobohar, and the woman Pabavit.']

[167] [Ibid., vol. 3, pp. 66-8. 'Connected with the great flood of water, there is a Mexican tradition presenting some analogies to the story of Noah and his ark. In most of the painted manuscripts supposed to relate to this event, a kind of boat is represented floating over the waste of water, and containing a man and a woman. Even the Tlascaltecs, the Zapotecs, the Miztecs, and the people of Michoacan are said to have had such pictures. The man is variously called Coxcox, Teocipactli, Tezpi, and Nata; the woman Xochiquetzal and Nena.
    The following has been usually accepted as the ordinary Mexican version of this myth: In Atonatiuh, the Age of Water, a great flood covered all the face of the earth, and the inhabitants thereof were turned into fishes. Only one man and one woman escaped, saving themselves in the hollow trunk of an ahahuete, or bald cypress; the name of the man being Coxcox, and that of his wife Xochiquetzal. On the waters abating a little, they grounded their ark on the Peak of Colhuacan, the Ararat of Mexico. Here they increased and multiplied, and children began to gather about them, children who were all born dumb. And a dove came and gave them tongues, innumerable languages. Only fifteen of the descendants of Coxcox, who afterward became heads of families, spake the same language or could at all understand each other; and from these fifteen are descended the Toltecs, the Aztecs, and the Acolhuas. This dove is not the only bird mentioned in these deluvial traditions, and must by no means be confounded with the birds of another palpably christianized story. For in Michoacan a tradition was preserved, following which the name of the Mexican Noah was Tezpi. With better fortune than that ascribed to Coxcox, he was able to save, in a spacious vessel, not only himself and his wife, but also his children, several animals, and a quantity of grain for the common use. When the waters began to subside, he sent out a vulture that it might go to and fro on the earth and bring him word again when the dry land began to appear. But the vulture fed upon the carcasses that were strewed in every part, and never returned. Then Tezpi sent out other birds, and among these was a humming-bird. And when the sun began to cover the earth with a new verdure, the humming bird returned to its old refuge bearing green leaves. And Tezpi saw that his vessel was aground near the mountain of Colhuacan, and he landed there.
    The Mexicans round Cholula had a special legend, connecting the escape of a remnant from the great deluge with the often-mentioned story of the origin of the people of Andhuac from Chicomoztoc, or the Seven Caves. At the time of the cataclysm, the country, according to Pedro de los Rios, was inhabited by giants. Some of these perished utterly; others were changed into fishes; while seven brothers of them found safety by closing themselves into certain caves in a mountain called Tlaloc. When the waters were assuaged, one of the giants, Xelhua, surnamed the Architect, went to Cholula and began to build an artificial mountain, as a monument and a memorial of the Tlaloc that had sheltered him and his when the angry waters swept through all the land. The bricks were made in Tlamanalco, at the foot of the Sierra de Cocotl, and passed to Cholula from hand to hand along a file of men whence these came is not said stretching between the two places. Then were the jealousy and the anger of the gods aroused, as the huge pyramid rose slowly up, threatening to reach the clouds and the great heaven itself; and the gods launched their fire upon the builders and slew many, so that the work was stopped. But the half-finished structure, afterward dedicated by the Cholultecs to Quetzalcoatl, still remains to show how well Xelhua, the giant, deserved his surname of the Architect.']

[168] [Ibid., vol. 3, p. 177. 'The coast people in northern California have a story about a mysterious people called Hohgates, to whom is ascribed an immense bed of mussel-shells and bones of animals still existing on the table-land of Point St George, near Crescent City. These Hohgates, seven in number, are said to have come to the place in a boat, to have built themselves "houses above ground, after the style of white men" all this about the time that the first natives came down the coast from the north. These Hohgates, living at the point mentioned, killed many elk on land, and many seals and sea-lions in fishing excursions from their boats; using for the latter purpose a kind of harpoon made of a knife attached to a stick, and the whole fastened to the boat with a long line. They also sailed frequently to certain rocks, and loaded their little vessels with mussels. By all this they secured plenty of food, and the refuse of it, the bones and shells, and so on, rapidly accumulated into the great madding still to be seen. One day, however, all the Hohgates being out at sea in their boat, they struck a huge sea-lion with their rude harpoon, and, unable or unwilling to cut or throw off their line, were dragged with fearful speed toward a great whirlpool, called Chareckquin, that lay far toward the north-west. It is the place where souls go, where in darkness and cold the spirits shiver for ever; living men suffer even from its winds from the north-west wind, the bleak and bitter Charreck-rawek. And just as the boat reached the edge of this fearful place, behold, a marvellous thing: the rope broke and the sea-monster was swept down alone into the whirl of wind and water, while the Hohgates were caught up into the air; swinging round and round, their boat floated steadily up into the vast of heaven. Never more on earth were the Hohgates seen; but there are seven stars in heaven that all men know of, and these stars are the seven Hohgates that once lived where the great shell-bed near Crescent City now is.']

[169] [Brett, The Indian Tribes of Guiana, p. 394. 'The "woibaka," or canoe, of which they are such experienced makers, is said to have been invented by a celebrated Warau named Abore—the first man who traversed the ocean. Their traditions respecting this personage can scarcely be surpassed by any in point of extravagance.']

[170] [Herodotus, Histories, bk. 4.36. 'Let this suffice which has been said of the Hyperboreans; for the tale of Abaris, who is reported to have been a Hyperborean, I do not tell, namely how he carried the arrow about all over the earth, eating no food. If however there are any Hyperboreans, it follows that there are also Hypernotians; and I laugh when I see that, though many before this have drawn maps of the Earth, yet no one has set the matter forth in an intelligent way; seeing that they draw Ocean flowing round the Earth, which is circular exactly as if drawn with compasses, and they make Asia equal in size to Europe. In a few words I shall declare the size of each division and of what nature it is as regards outline.' Tr., Macauley.]

[171] [Brett, The Indian Tribes of Guiana, pp. 434-5. 'On my return to the Cabacaburi Mission, in Pomeroon, Miss Reed, the schoolmistress there, seeing specimens of the shells which I had with me, pointed out a spot on the opposite side of the giant silk-cotton tree, which overshadows the Mission-house, and adorns the hill; and told me that similarly striped shells had been found there among the herbage. Search being made, it proved to be another shell-mound, which, resting against the side of the hill, and not upon it, and being thickly covered with coffee-bushes, had escaped my attention, though for several years I had lived almost over it. This heap contained relics similar to those found in the others.
    It was singular that we should, without its being known either to the Indians or ourselves, have erected our two Mission chapels, each within a stone's-throw of one of those memorials of barbarism. On the very spots where of late years have been offered the morning and evening oblation of prayer and praise, horrid banquets may have been held in days long past. God grant that the light there kindled may remain, and those days of thick darkness never return!'

[172] [Description of Greece, bk. 3, 20.9. 'Further on is what is called the Tomb of Horse. For Tyndareus, having sacrificed a horse here, administered an oath to the suitors of Helen, making them stand upon the pieces of the horse. The oath was to defend Helen and him who might be chosen to marry her if ever they should be wronged. When he had sworn the suitors he buried the horse here. Seven pillars, which are not far from this tomb ... in the ancient manner, I believe, which they say are images of the planets. On the road is a precinct of Cranius surnamed Stemmatias, and a sanctuary of Mysian Artemis.' Frazer's tr.]

[173] [Duke, The Druidical Temples of the County of Wilts, p. 182. 'My opinion that this majestic and stationary orrery (if I may thus express myself) was denotive of the cycle of cycles the Platonic year is borne out as to its correctness by reference to the temple of Saturn the modem Stonehenge. Here is in the very centre of the temple an area beautifully assimilating the form of an egg and caused by the elliptical location of the seven triathlons, the representatives of the planets. This I regard with Smith, as denotive of the celebrated Ovum Mundi of Universal Nature. Smith, however, but partially discovered the enigma thus couched beneath the geometrical lines of the temple; he viewed Stonehenge as an insulated structure, he knew nought of this magnificent planetarium, he recognized not the venerable works of Stonehenge, as the temple of Saturn; but, when thus considered, how does the mind expand! how wonderfully does the truth unfold! Here, within the only one in this series of temples in which it could with propriety be placed, the inmost recess of the temple of Saturn, whose orbit was held to include all time and space—in that inmost recess, which was typically considered as the womb of time, and surrounded by the representatives of the planets, was thus mystically placed the Mundane Egg, the germ of Universal Nature—receiving during the term of this cycle of cycles, (that of the years of the world,) the daily influence of the rays of the sun, until the lengthened period of incubation being passed—even that of thousands and thousands of years—the old world shall cease to exists the egg shall burst asunder and the new world shall spring into being! A more beautiful allegory, a more expressive emblem was never devised by the mind of man, or practically illustrated by the operation of his hand.']

[174] [As above note. Duke gives no source for Smith. I presume it is Choir Gaur: The Grand Orrery of the Ancient Druids.]

[175] [Source.]

[176] [The Library. Unable to trace.]

[176a] [Barddas, vol. 1, p. 403.]

[177] [Vazquez, The Journey of Coronado, (1904 ed.), p. 172. 'It now remains for me to tell about this city and kingdom and province, of which the Father Provincial gave Your Lordship an account. In brief, I can assure you that in reality he has not told the truth in a single thing that he said, but everything is the reverse of what he said, except the name of the city and the large stone houses. For, although they are not decorated with turquoises, nor made of lime nor of good bricks, nevertheless they are very good houses, with three and four and five stories, where there are very good apartments and good rooms with corridors, and some very good rooms under ground and paved, which are made for winter, and are something like a sort of hot baths. The ladders which they have for their houses are all movable and portable, which are taken up and placed wherever they please. They are made of two pieces of wood, with rounds like ours.
    The Seven Cities are seven little villages, all having the kind of houses I have described. They are all within a radius of 5 leagues. They are all called the kingdom of Cevola, and each has its own name and no single one is called Cevola, but all together are called Cevola.' Ed. & tr., G. P. Winship.
See Coronado's March in Search of the Seven Cities of Cibola, (1871), by J. H. Simpson, p. 329. 'In addition to the foregoing, Castaneda says that in about fifteen days from Chichilticale "they arrived within eight leagues of Cibola, upon the banks of a river they called the Vermejo, on account of its red color;" and Jaramillo remarks that in approaching Cibola "always in the same direction, that is to say, toward the northeast, they came to a river which they called the Vermejo; that here they met one or two Indians, who afterwards they recognized as belonging to the first village of Cibola; and that they reached this village in two days from when they had first met them."
    Now let any one consult the accompanying map, reduced from the latest map issued by the Engineer Bureau at Washington, and he will see that Coronado's march from Chichilticale, or Casa Grande, must have been very nearly coincident with the route there laid down, to wit: in a north-easterly direction for the first thirty leagues, over the rough Final and Mogollon Mountains; and then getting on the tributaries of the Rio del Lino, or Flax River, where he found "fresh water and grasses," he followed up the Verinejo, or Colorado River, to Cibola, or Zuni of the present day and its vicinity, where he found the other six cities. The distance by such route, between Chichilticale and Zuni, would be about 270 miles, or require a journey of 17 days, (about 10 miles a day,) the time it took Coronado to accomplish the distance; and this agrees quite exactly with the distance, 80 leagues, as given by Castaneda in another place.
    But there are other good reasons for this belief. At Zuni and its vicinity, within a distance of about 16 miles, and on the banks of the Vermejo, or Little Colorado River, there are the ruins of as many as six pueblos, all showing that they were once built of stone; and, with the present Zuni, doubtless they constituted the "seven cities" which, according to Coronado, were all built "within four leagues together," and according to Castaneda were "situated in a very narrow valley between des Montagues Escarpees," which may have been intended to mean escarped mesas, or table lands, just as close in the valley of the Little Colorado or Rio de Zuni.']

[178] [Quoted in Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 332-3. 'The sacrifices offered to him in times of drought were never without answer and result; for, as Camargo craftily insinuates, the priests took good care never to undertake them till they saw indications of coming rain; besides, he adds introducing, in defiance of nee deus intersit, a surely unneeded personage, if we suppose his last statement true the devil, to confirm these people in their errors, was always sure to send rain. Children were also sacrificed to Tlaloc. Says Motolinia, when four years came together in which there was no rain, and there remained as a consequence hardly any green thing in the fields, the people waited till the maize grew as high as the knee, and then made a general subscription with which four slave children of five or six years of age were purchased. These they sacrificed in a cruel manner by closing them up in a cave, which was never opened except on these occasions.
    According to Mendieta, again, children were some times offered to this god by drowning. The children were put into a canoe, which was carried to a certain part of the lake of Mexico where was a whirlpool, which is no longer visible. Here the boat was sunk with its living cargo. These gods had, according to the same author, altars in the neighborhood of pools, especially near springs; which altars were furnished with some kind of roof, and at the principal fountains were four in number, set over against each other in the shape of a cross the cross of the rain-god.
    The Vatican Codex says that in April a boy was sacrificed to Tlaloc, and his dead body put into the maize-granaries or maize-fields it is not clearly apparent which to preserve the food of the people from spoiling. It is to Sahagun, however, that we must turn for the most complete and authentic account of the festivals of Tlaloc, with their attendant sacrifices.
    In the first days of the first month of the year, which month is called in some parts of Mexico Quavitleloa, but generally Atlcaoalo, and begins on the second of our February, a great feast was made in honor of the Tlalocs, gods of rain and water. For this occasion many children at the breast were purchased from their mothers; those being chosen that had two whirls (remolinos) in their hair, and that had been born under a good sign; it being said that such were the most agreeable sacrifice to the storm gods, and most likely to induce them to send rain in due season. Some of these infants were butchered for this divine holiday on certain mountains, and some were drowned in the lake of Mexico. With the beginning of the festival, in every house, from the hut to the palace, certain poles were set up, and to these were attached strips of the paper of the country, daubed over with India-rubber gum, said strips being called amateteuitl; this was considered an honor to the water-gods. And the first place where children were killed was Quauhtepetl, a high mountain in the neighborhood of Tlatelulco; all infants, boys or girls, sacrificed there were called by the name of the place, Quauhtepetl, and were decorated with strips of paper dyed red. The second place where children were killed was Yoaltecatl, a high mountain near Guadalupe. The victims were decorated with pieces of black paper with red lines on it, and were named after the place, Yoaltecatl. The third death halt was made at Tepetzingo, a well-known hillock that rose up from the waters of the lake opposite Tlatelulco; there they killed a little girl, decking her with blue paper, and calling her Quetzalxoch, for so was this hillock called by another name. Poiauhtla, on the boundary of Tlascala, was the fourth hill of sacrifice. Here they killed children, named as usual after the locality, and decorated with paper on which were lines of India-rubber oil. The fifth place of sacrifice was the no longer visible whirlpool or sink of the lake of Mexico, Pantitlan. Those drowned here were called Epcoatl, and their adornment epuepaniuhqui. The sixth hill of death was Cocotl, near Chalcoatenco; the infant victims were named after it and decorated with strips of paper of which half the number were red and half a tawny color. The mount Yiauhqueme, near Atlacuioaia, was the seventh station; the victims being named after the place, and adorned with paper of a tawny color.']

[179] [Source.]

[180] [Porter, Travels in Georgia, Persia, Armenia, Ancient Babylonia, pl. 80.]

[181] [Humboldt, Vues, vol. 1, pp. 114-15, & vol. 2, pp. 175-8. 'The Mexicans round Cholula had a special legend, connecting the escape of a remnant from the great deluge with the often-mentioned story of the origin of the people of Andhuac from Chicomoztoc, or the Seven Caves. At the time of the cataclysm, the country, according to Pedro de los Rios, was inhabited by giants. Some of these perished utterly; others were changed into fishes; while seven brothers of them found safety by closing themselves into certain caves in a mountain called Tlaloc. When the waters were assuaged, one of the giants, Xelhua, surnamed the Architect, went to Cholula and began to build an artificial mountain, as a monument and a memorial of the Tlaloc that had sheltered him and his when the angry waters swept through all the land. The bricks were made in Tlamanalco, at the foot of the Sierra de Cocotl, and passed to Cholula from hand to hand along a file of men whence these came is not said stretching between the two places. Then were the jealousy and the anger of the gods aroused, as the huge pyramid rose slowly up, threatening to reach the clouds and the great heaven itself; and the gods launched their fire upon the builders and slew many, so that the work was stopped. But the half-finished structure, afterward dedicated by the Cholultecs to Quetzalcoatl, still remains to show how well Xelhua, the giant, deserved his surname of the Architect.' Quoted in Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 67.]

[182] [Polynesian Researches, vol. 2, p. 207.]

[183] [Source. See also note 179 above.]

[184] [Travels in Egypt and Nubia.]

[185] [A Relation of a Journey Begun in An. Dom. 1610, p. 130. 'This entry was of an exceeding height, yet no broder from side to side then a man may fathome; benched on each side, and closed above with admirable architecture, the marble so great, and so cunningly ioyned, as had it bene hewne through the living rocke. At the top we entred into a goodly chamber, twentie foote wide, and forty in length: the rooffe of a marvellous height; and the stones so great, that eight floores it, eight rooffes it, eight flagge the ends, and sixteene the sides; all of well wrought Theban marble.' See illustration.]

[186] [The Egyptian History.]

[187] [Histories, bk. 2.124. 'Till the death of Rhampsinitus, the priests said, Egypt was excellently governed, and flourished greatly; but after him Cheops succeeded to the throne, and plunged into all manner of wickedness. He closed the temples, and forbade the Egyptians to offer sacrifice, compelling them instead to labour, one and all, in his service. Some were required to drag blocks of stone down to the Nile from the quarries in the Arabian range of hills; others received the blocks after they had been conveyed in boats across the river, and drew them to the range of  hills called the Libyan. A hundred thousand men laboured constantly, and were relieved every three months by a fresh lot. It took ten years' oppression of the people to make the causeway for the conveyance of the stones, a work not much inferior, in my judgment, to the pyramid itself. This causeway is five furlongs in length, ten fathoms wide, and in height, at the highest part, eight fathoms. It is built of polished stone, and is covered with carvings of animals. To make it took ten years, as I said or rather to make the causeway, the works on the mound a where the pyramid stands, and the underground chambers, which Cheops intended as vaults for his own use: these last were built on a sort of island, surrounded by water introduced from the Nile by a canal. The Pyramid itself was twenty years in building. It is a square, eight hundred feet each way and the height the same, built entirely of polished stone, fitted together with the utmost care. The stones of which it is composed are none of them less than thirty feet in length.' Tr., Rawlinson.
'Down to the time when Rhampsinitos was king, they told me there was in Egypt nothing but orderly rule, and Egypt prospered greatly; but after him Cheops became king over them and brought them to every kind of evil: for he shut up all the temples, and having first kept them from sacrificing there, he then bade all the Egyptians work for him. So some were appointed to draw stones from the stone-quarries in the Arabian mountains to the Nile, and others he ordered to receive the stones after they had been carried over the river in boats, and to draw them to those which are called the Libyan mountains; and they worked by a hundred thousand men at a time, for each three months continually. Of this oppression there passed ten years while the causeway was made by which they drew the stones, which causeway they built, and it is a work not much less, as it appears to me, than the pyramid; for the length of it is five furlongs and the breadth ten fathoms and the height, where it is highest, eight fathoms, and it is made of stone smoothed and with figures carved upon it. For this, they said, the ten years were spent, and for the underground chambers on the hill upon which the pyramids stand, which he caused to be made as sepulchral chambers for himself in an island, having conducted thither a channel from the Nile. For the making of the pyramid itself there passed a period of twenty years; and the pyramid is square, each side measuring eight hundred feet, and the height of it is the same. It is built of stone smoothed and fitted together in the most perfect manner, not one of the stones being less than thirty feet in length.' Tr., Macauley.]

[188] [There is much debate regarding the quarry marks of Khufu found by Vyse in 1837, forever linking this pyramid with that pharaoh. The only other association we have of Khufu with the great pyramid is a small statue, which is surprising given the enormous enterprise shown by this pharaoh and the pyramid's designer. Some, like Colin Wilson, for example, are of the opinion that Vyse himself chiselled the marks in order to prove his own theory of its owner, as well as helping to establish his reputation for an otherwise ill-conceived and uneventful expedition. Either way, there is no certainty of ownership.]

[189] [Monuments of Upper Egypt, p. 120. 'The temple of Sethi, moreover, is one of the edifices of Egypt the purport and meaning of which are most difficult to grasp. Properly speaking, it is composed of seven naves or bays, leading into seven sanctuaries, as if dedicated to seven different deities. The southernmost aisle, which is joined on in such an irregular manner to the principal building, constitutes another problem difficult of solution. Then again, both its founders, the kings Sethi and Rameses, are represented in company, one with the other in such a fashion that we must inevitably conclude that these two kings reigned conjointly; or, in other terms, that the temple was in course of construction when the father associated his son with him on the throne.']

[190] [Ivanhoe, Waverley ed., ed. A. Lang, author's notes, p. 353. 'The most perfect specimen is that upon the island of Mousa, near to the mainland of Zetland, which is probably in the same state as when inhabited.
    It is a single round tower, the wall curving in slightly, and then turning outward again in the form of a dice-box, so that the defenders on the top might the better protect the base. It is formed of rough stones, selected with care, and laid in courses or circles, with much compactness, but without cement of any kind. The tower has never, to appearance, had roofing of any sort; a fire was made in the centre of the space which it encloses, and originally the building was probably little more than a wall drawn as a sort of screen around the great council fire of the tribe. But, although the means or ingenuity of the builders did not extend so far as to provide a roof, they supplied the want by constructing apartments in the interior of the walls of the tower itself. The circumvallation formed a double enclosure, the inner side of which was, in fact, two feet or three feet distant from the other, and connected by a concentric range of long flat stones, thus forming a series of concentric rings or stories of various heights, rising to the top of the tower. Each of these stories or galleries has four windows, facing directly to the points of the compass, and rising of course regularly above each other. These four perpendicular ranges of windows admitted air, and, the fire being kindled, heat, or smoke at least, to each of the galleries. The access from gallery to gallery is equally primitive. A path, on the principle of an inclined plane, turns round and round the building like a screw, and gives access to the different stories, intersecting each of them in its turn, and thus gradually rising to the top of the wall of the tower. On the outside there are no windows; and I may add, that an enclosure of a square, or sometimes a round form, gave the inhabitants of the Burgh an opportunity to secure any sheep or cattle which they might possess.']

[191] [Is. 63:15. 'Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?']

[192] [Hab. 3:11. 'The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.']

[193] [Bowring, The Kingdom and People of Siam, vol. 1, p. 425. 'At this moment the King enters the hall, gives new yellow robes to about a hundred of the bonzes, and places a lighted wax candle in the hands of the principal priest. An idol, called the Idol of Victory, is brought in, before which the King performs an act of homage; he then girds himself with a langouti of white silk, embroidered with gold, and ascends to a throne, where two princes scatter over him lustral water and the Brahmins present shells with lustral water, with which he washes himself, and changes his langouti for one of yellow silk with gold embroidery. Conchs are sounded, with other musical instruments, during the whole of these proceedings after which, the King walks into another hall, where he ascends an octagonal throne, surmounted by a seven-storied, pagoda-like umbrella. Eight Brahmins are seated at a distance, around the King, whose face is turned towards the east.']

[194] [First Footsteps in East Africa, vol. 2, p. 23. 'He rides to mosque escorted by a dozen horsemen, and a score of footmen with guns and whips precede him: by his side walks an officer shading him with a huge and heavily fringed red satin umbrella—from India to Abyssinia the sign of princely dignity.']

[195] [Boscawen, 'Legend of the Tower of Babel, RP, 7, 129. See p. 131.]

[196] [From Eupolemus. Extracted from Eusebius' Praeparatio Evangelica, 9, in Cory's Ancient Fragments, p. 77.]

[197] [Wilford, 'On Mount Caucasus,' ARSB 6, 470. 'In the prefatory discourses, prefixed to the Puranas, and which appear to have been added by a more modern hand, a general description of the whole world is inserted, which one would naturally suppose to be extracted from that Purana, to which it is annexed: but the reverse is actually the cafe: for it has no affinity whatever with such geographical notions as are to be found, occasionally, in that Purana, In these prefaces, if we may call them so; it is said, that SWAYAMBHUVA or ADAM lived in the dwip of PUSCARA, at the furthest extremities of the west. There seven sons were born unto him, who divided the world or seven islands among themselves.']

[198] [Gill, Myths and Songs from the South Pacific, p. 16, note 2.]

[198a] [Rev. 17:9. 'And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.']

[199] [Book of Enoch, ch. 76.]

[200] ['That such and so great an island formerly existed, is recorded by some of the historians who have treated of the concerns of the outward sea. For they say, that in their times there were seven islands situated in that sea, which were sacred to Proserpine (Persephone), and three others of an immense magnitude, one of which was consecrated to Pluto, another to Ammon, and the one that was situated between them to Poseidon; the size of this last island was no less than a thousand stadia. The inhabitants of this island preserved a tradition, handed down from their ancestors, concerning the existence of the  Atlantic island, of prodigious magnitude, which had really existed in those seas, and which, during a long period of time, governed all the islands inthe Atlantic Ocean. Such is the statement of Marcellus in his "Ethiopian History".' Extracted from Proclus, on Plato's Timaeus, in Cory, Ancient Fragments, p. 171.
See also Taylor, Proclus' Commentary on the Timaeus of Plato, vol. 1, pp. 166-7 in Thomas Taylor Series, vol. 15, and BB 2:585.]

[201] [See note below.]

[202] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 58-67. 'From the fragments of the Chimalpopoca manuscript given by the Abbe Brasseur de Bourbourg we learn that the Creator whoever he may have been produced his work in successive epochs. In the sign Tochtli, the earth was created; in the sign Acatl was made the firmament, and in the sign Tecpatl the animals. Man, it is added, was made and animated out of ashes or dust by God on the seventh day, Ehecatl, but finished and perfected by that mysterious personage Quetzalcoatl. However this account may be reconciled with itself or with others, it further appears that man was four times made and four times destroyed.
    This may perhaps be looked upon as proceeding from what I have called for convenience the Toltecan school, though this particular fragment shows traces of Christian influence. What follows seems, however, to belong to a distinctively Mexican and ruder vein of thought. It is gathered from Mendieta, who was indebted again to Fray Andres de Olmos, one of the earliest missionaries among the Mexicans of whom he treats; and it is decidedly one of the most authentic accounts of such matters extant.
    The Mexicans in most of the provinces were agreed that there was a god in heaven called Citlalatonac, and a goddess called Citlalicue; and that this god dess had given birth to a flint knife, Tecpatl. Now she had many sons living with her in heaven, who seeing this extraordinary thing were alarmed, and flung the flint down to the earth. It fell in a place called Chicomoztoc, that is to say, the Seven Caves, and there immediately sprang up from it one thousand six hundred gods. These gods being alone on the earth though, as will hereafter appear, there had been men in the world at a former period sent up their messenger Tlotli, the Hawk, to pray their mother to empower them to create men, so that they might have servants as became their lineage. Citlalicue seemed to be a little ashamed of these sons of hers, born in so strange a manner, and she twitted them cruelly enough on what they could hardly help; Had you been what you ought to have been, she exclaimed, you would still be in my company. Nevertheless she told them what to do in the matter of obtaining their desire: Go, beg of Mictlanteuctli, Lord of Hades, that he may give you a bone or some ashes of the dead that are with him; which having received, you shall sacrifice over it, sprinkling blood from your own bodies. And the fallen gods, having consulted together, sent one of their number, called Xolotl, down to hades as their mother had advised. He succeeded in getting a bone of six feet long from Mictlanteuctli; and then, wary of his grisly host, he took an abrupt departure, running at the top of his speed. Wroth at this, the infernal chief gave chase; not causing to Xolotl, however, any more serious inconvenience than a hasty fall in which the bone was broken in pieces. The messenger gathered up what he could in all haste, and despite his stumble, made his escape. Reaching the earth, he put the fragments of bone into a basin, and all the gods drew blood from their bodies and sprinkled it into the vessel.
    On the fourth day there was a movement among the wetted bones, and a boy lay there before all; and in four days more, the blood-letting and sprinkling being still kept up, a girl was lifted from the ghastly dish. The children were given to Xolotl to bring up; and he fed them on the juice of the maguey. Increasing in stature, they became man and woman; and from them are the people of the present day descended, who, even as the primordial bone was broken into unequal pieces, vary in size and shape. The name of this first man was Iztacmixcuatl, and the name of his wife Ilancueitl, and they had six sons born to them, whose descendants, with their god-masters, in process of time moved eastward from their original home, almost universally described as having been toward Jalisco.
    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. And in that same hour, though they knew it not, the decree went forth that they should all die by sacrifice.
    The sun had risen indeed, and with a glory of the cruel fire about him that not even the eyes of the gods could endure; but he moved not. There he lay on the horizon; and when the deities sent Tlotli, their messenger, to him, with orders that he should go on upon his way, his ominous answer was, that he would never leave that place till he had destroyed and put an end to them all. Then a great fear fell upon some, while others were moved only to anger; and among the latter was one Citli, who immediately strung his bow and advanced against the glittering enemy. By quickly lowering his head the Sun avoided the first arrow shot at him; but the second and third had attained his body in quick succession, when, filled with fury, he seized the last and launched it back upon his assailant. And the brave Citli laid shaft to string nevermore, for the arrow of the sun pierced his forehead.
    Then all was dismay in the assembly of the gods, and despair filled their heart, for they saw that they could not prevail against the shining one; and they agreed to die, and to cut themselves open through the breast. Xolotl was appointed minister, and he killed his companions one by one, and last of all he slew himself also. So they died like gods; and each left to the sad and wondering men who were his servants his garments for a memorial. And these servants made up, each party, a bundle of the raiment that had been left to them, binding it about a stick into which they had bedded a small green stone to serve as a heart. These bundles were called tlaquimilloli, and each bore the name of that god whose memorial it was; and these things were more reverenced than the ordinary gods of stone and wood of the country. Fray Andres de Olmos found one of these relics in Tlalmanalco, wrapped up in many cloths, and half rotten with being kept hid so long.
    Immediately on the death of the gods the sun began his motion in the heavens; and a man called Tecuzistecatl, or Tezcociztecatl, who, when Nanahuatzin leaped into the fire, had retired into a cave, now emerged from his concealment as the moon. Others say that instead of going into a cave, this Tecuzistecatl, had leaped into the fire after Nanahuatzin, but that, the heat of the fire being somewhat abated, he had come out less brilliant than the sun. Still another variation is, that the sun and moon came out equally bright, but this not seeming good to the gods, one of them took a rabbit by the heels and slung it into the face of the moon, dimming its lustre with a blotch whose mark may be seen to this day.
    After the gods had died in the way herein related, leaving their garments behind as relics, those servants went about everywhere, bearing these relics like bundles upon their shoulders, very sad and pensive, and wondering if ever again they would see their departed gods. Now, the name of one of these deceased deities was Tezcatlipoca, and his servant, having arrived at the sea-coast, was favored with an apparition of his master in three different shapes. And Tezcatlipoca spake to his servant saying: Come hither, thou that lovest me so well, that I may tell thee what thou hast to do. Go now to the House of the Sun and fetch thence singers and instruments so that thou mayest make me a festival; but first call upon the whale, and upon the siren, and upon the tortoise, and they shall make thee a bridge to the sun.
    Then was all this done; and the messenger went across the sea upon his living bridge, toward the House of the Sun, singing what he had to say. And the Sun heard the song, and he straitly charged his people and servants, saying: See now that ye make no response to this chant, for whoever replies to it must be taken away by the singer. But the song was so exceeding sweet that some of them could not but answer, and they were lured away, bearing with them the drum, teponazlli, and the kettle-drum, vevetl. Such was the origin of the festivals and the dances to the gods; and the songs sung during these dances they held as prayers, singing them always with great accuracy of intonation and time.
    In their oral traditions the Tezcucans agreed with the usual Mexican account of creation the falling of the flint from heaven to earth, and so on but what they afterward showed in a picture, and explained to Fray Andres de Olmos as the manner of the creation of mankind, was this: The event took place in the land of Aculma, on the Tezcucan boundary, at a distance of two leagues from Tezcuco and of five from Mexico. It is said that the sun, being at the hour of nine, cast a dart into the earth at the place we have mentioned and made a hole; from this hole a man came out, the first man, and somewhat imperfect withal, as there was no more of him than from the arm-pits up, much like the conventional European cherub, only without wings. After that the woman came up out of the hole. The rest of the story was not considered proper for printing by Mendieta; but at any rate, from these two are mankind descended. The name of the first man was Aculmaitl that is to say, aculli, shoulder, and maitl, hand or arm and from him the town of Aculma is said to take its name. And this etymology seems to make it probable that the details of this myth are derived, to some extent, from the name of the place in which it was located; or that the name of the first man belonging to an early phase of the language has been misunderstood, and that to the false etymology the details of the myth are owing.
    As already stated, there had been men on the earth previous to that final and perfect creation of man from the bone supplied by Mictlanteuctli, and wetted by the gods with their own blood at the place of the Seven Caves. These men had been swept away by a succession of great destructions. With regard to the number of these destructions it is hard to speak positively, as on no single point in the wide range of early American religion does there exist so much difference of opinion. All the way from twice to five times, following different accounts, has the world been desolated by tremendous convulsions of nature. I follow most closely the version of the Tezcucan historian Ixtlilxochitl, as being one of the earliest accounts, as prima facie, from its origin, one of the most authentic, and as being supported by a majority of respectable historians up to the time of Humboldt.
    Of the creation which ushered in the first age we know nothing; we are only told by Boturini that giants then began to appear on the earth. This First Age, or sun, was called the Sun of the Water, and it was ended by a tremendous flood, in which every living thing perished, or was transformed, except, following some accounts, one man and one woman of the giant race, of whose escape more hereafter. The Second Age, called the Sun of the Earth, was closed with earthquakes, yawnings of the earth, and the overthrow of the highest mountains. Giants, or Quinames, a powerful and haughty race, still appear to be the only inhabitants of the world. The Third Age was the Sun of the Air. It was ended by tempests and hurricanes, so destructive that few indeed of the inhabitants of the earth were left; and those that were saved lost, according to the Tlascaltec account, their reason and speech, becoming monkeys.
    The present is the Fourth Age. To it appear to be long the falling of the goddess-born flint from heaven, the birth of the sixteen hundred heroes from that flint, the birth of mankind from the bone brought from hades, the transformation of Nanahuatzin into the sun, the transformation of Tezcatecatl into the moon, and the death of the sixteen hundred heroes or gods. It is called the Sun of Fire, and is to be ended by a universal conflagration.
    Connected with the great flood of water, there is a Mexican tradition presenting some analogies to the story of Noah and his ark. In most of the painted manuscripts supposed to relate to this event, a kind of boat is represented floating over the waste of water, and containing a man and a woman. Even the Tlascaltecs, the Zapotecs, the Miztecs, and the people of Michoacan are said to have had such pictures. The man is variously called Coxcox, Teocipactli, Tezpi, and Nata; the woman Xochiquetzal and Nena.
    The following has been usually accepted as the ordinary Mexican version of this myth: In Atonatiuh, the Age of Water, a great flood covered all the face of the earth, and the inhabitants thereof were turned into fishes. Only one man and one woman escaped, saving themselves in the hollow trunk of an ahahuete, or bald cypress; the name of the man being Coxcox, and that of his wife Xochiquetzal. On the waters abating a little, they grounded their ark on the Peak of Colhuacan, the Ararat of Mexico. Here they increased and multiplied, and children began to gather about them, children who were all born dumb. And a dove came and gave them tongues, innumerable languages. Only fifteen of the descendants of Coxcox, who afterward became heads of families, spake the same language or could at all understand each other; and from these fifteen are descended the Toltecs, the Aztecs, and the Acolhuas. This dove is not the only bird mentioned in these deluvial traditions, and must by no means be confounded with the birds of another palpably christianized story. For in Michoacan a tradition was indeed, been all along appropriating, by whole chapters, the so long inedited work of Meiidieta, and that, if we believe Icazbalccta, preserved, following which the name of the Mexican Noah was Tezpi. With better fortune than that ascribed to Coxcox, he was able to save, in a spacious vessel, not only himself and his wife, but also his children, several animals, and a quantity of grain for the common use. When the waters began to subside, he sent out a vulture that it might go to and fro on the earth and bring him word again when the dry land began to appear. But the vulture fed upon the carcasses that were strewed in every part, and never returned. Then Tezpi sent out other birds, and among these was a humming-bird. And when the sun began to cover the earth with a new verdure, the humming bird returned to its old refuge bearing green leaves. And Tezpi saw that his vessel was aground near the mountain of Colhuacan, and he landed there. The Mexicans round Cholula had a special legend, connecting the escape of a remnant from the great deluge with the often-mentioned story of the origin of the people of Andhuac from Chicomoztoc, or the Seven Caves. At the time of the cataclysm, the country, according to Pedro de los Rios, was inhabited by giants. Some of these perished utterly others were changed into fishes; while seven brothers of them found safety by closing themselves into certain caves in a mountain called Tlaloc. When the waters were assuaged, one of the giants, Xelhua, surnamed the Architect, went to Cholula and began to build an artificial mountain, as a monument and a memorial of the Tlaloc that had sheltered him and his when the angry waters swept through all the land.' Extracted from the Codex Chimalpopoca. Bancroft has this to say regarding it: 'This Codex Chimalpopoca, so called by the Abbe Brasseur de Bourbourg, is an anonymous manuscript in the Mexican language. What we really know of this much-talked-of document is little, and will be best given in the original form. The following is the first notice I find of this manuscript, with its appurtenances, being Boturini's description of it as possessed at one time by him. Catalogo, pp. 17-18. Una historia de log Keynos de Culhuacan, y Mexico en lengua Nahuatl, y papel Europeo de Autor A:iony:no, y tiene anadida una Breve Relacioii de los Dioses, y Ititos do la Gentilidad en lengua Castellaiia que escribio el Bachiller Don Pedro Ponce, Indio Cazique Beneficiado, que fu6 del Partido de Tzumpahuacan. Esta todo copiado de letra de Don Fernando de Alba, y le falta la Drimera feja.']

[203] [Popol Vuh, pp. 91-2. See note below.]

[204] [Ibid., pp. 245-7. '"Alas," they said, "we were ruined in Tulan, we were separated, and our brothers still remain behind. Truly we have beheld the sun, but they, where are they now that the dawn has appeared? Truly Tohil is the name of the god of the Yaqui nation, who was called Yolcuat Quitzalcuat (Quetzalcoatl) when we parted yonder in Tulan. Behold whence we set out together, behold the common cradle of our race, whence we have come. Then they remembered their brothers far behind them, the nation of the Yaqui whom their dawn enlightened in the countries now called Mexico. There was also a part of the nation which they left in the east, and Tepeu and Oliman were the places where they remained."' From Bancroft, The Native Races of the Pacific States of North America, vol. 5, p. 182.]

[205] [Koelle, Polyglotta Africana, p. 2.]

[206] [Histories, bk. 4.184. 'From the Garmantians at a distance again of ten days' journey there is another hill of salt and spring of water, and men dwell round it called Atarantians, who alone of all men about whom we know are nameless; for while all taken together have the name Atarantians, each separate man of them has no name given to him. These utter curses against the Sun when he is at his height, and moreover revile him with all manner of foul terms, because he oppresses them by his burning heat, both themselves and their land. After this at a distance of ten days' journey there is another hill of salt and spring of water, and men dwell round it. Near this salt hill is a mountain named Atlas, which is small in circuit and rounded on every side; and so exceedingly lofty is it said to be, that it is not possible to see its summits, for clouds never leave them either in the summer or in the winter. This the natives say is the pillar of the heaven. After this mountain these men got their name, for they are called Atlantians; and it is said that they neither eat anything that has life nor have any dreams.' Tr., Macauley.]

[207] [Herbert, Nimrod, vol. 1, p. 259.]

[208] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 152.]

[209] [Ezek. 31:18. 'To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.']

[210] [Suidas, Lexicon, under the word 'Sibylla.']

[211] [Herrera, Histoire générale des voyages et conquestes des Castillans, vol. 18, p. 341.]

[212] [Holmberg, Ethnographie Sizzen über die Völker des Russischen Amerika. 'The Thlinkithians are one of the four principal races inhabiting Russian America. They are called Kaljush, Koljush, or Kolosh by the Russians, and inhabit the coast from about 00 to 45 N. Lat, reaching therefore across the Russian frontier as far as the Columbia River, and they likewise hold many of the neighboring islands. Weniaminow estimates their number, both in the Russian and English colonies, at 20,000 to 25,000. They are evidently a decreasing race, and their legends, which seem to be numerous and full of original ideas, would well deserve the careful attention of American ethnologists. Wrangel suspected a relationship between them and the Aztecs of Mexico. These Thlinkithians believe in a general flood or deluge, and that men saved themselves in a large floating building. When the waters fell, the building was wrecked on a rock, and by its own weight burst into two pieces. Hence arose the difference of languages. The Thlinkithians with their language remained on one side; on the other side were all the other races of the earth.' Quoted by Muller, Chips From A German Workshop, vol. 1, p. 384.]

[213] [Powell, 'On the Evolution of Language. Sketch of the Mythology of the North American Indians,' ARBAE, 1, 28.]

[214] [Fabulae, 143, (1872 ed.), p. 23. 'Inachus Oceani filius ex Argia sorore sua procreavit Phoroneum qui primus mortalium dicitur regnasse. Homines ante s|a|ecula multa sine oppidis legibusque vitam exegerunt una lingua loquentes 'sub Iovis imperio': sed postquam Mercurius sermones hominum interpretatus est (unde [Greek] dicitur esse interpres; Mercurius enim graece [Greek] vocatur) id est nationes distribuit, tum discordia inter mortales esse coepit, quod lovi placitum non est itaque exordium regnandi tradidit Phoroneo. ob id beneficium [quod] Iunoni sacra primus fecit.']

[215] [Rit. ch. 17. '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. Let him explain it. The Gods, Lords of Truth, I am Thoth and Astes Lord of the West; the Chiefs behind Osiris are Amset, Hapi, Tuautmutf, and Kabhsenuf. These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven.' Birch's tr. Cf. Renouf's.]

[216] [Pirke Eliezer, ch. 24.
Gen. 11:7-8. 'Go to, let us go down, and there confound their language, that they may not understand one another's speech.
    So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.']

[217] [Quoted by Cameron, 'Illustrations of Borneo of Passages in the Book of Genesis,' TSBA, 2:2, 264. See full text.]

[218] [Of the Names of Rivers and Mountains, 18.7. 'In this river grows an herb called selene, with the froth of which, being gathered in the spring, the shepherds anoint their feet, and keep them from being bit or stung by any creeping vermin.
    Mycenae was formerly called Argion, from the many-eyed Argos; but afterwards the name was changed upon this occasion.' Essays, vol. 5, p. 500.]

[219] [Odyssey. I am unable to source this identification. See also AE 1:386.]

[220] [Mycenæ: A Narrative of Researches and Discoveries at Mycenæ and Tiryns. Unable to trace.]

[221] [Sayce, 'The Astronomy and Astrology of the Babylonians, with Translations of the Tablets relating to these Subjects,' TSBA 3, 229. 'In this plainly appear the religious notions of a mountainous people, such as the Accadians originally were; and it is noticeable that the peak on which the ark of Tamzi is said to have rested is called the ziggarrat of the mountain of Nizir. Here was built the first altar of the regenerated world, and from this cradle of population and civilisation the first astronomer could watch the rising and the setting of the heavenly bodies.']

[222] [Drummond, Œdipus Judaicus, pl. 2.]

[223] [Source.]

[224] [The Koran, ch. 11. 'And it was said, O earth, swallow up thy waters, and thou, O heaven, withhold thy rain. And immediately the water abated, and the decree was fulfilled, and the ark rested on the mountain Al Judiae and it was said, Away with the ungodly people!' Sale's tr.
Note c: 'This mountain is one of those which divide Armenia, on the south, from Mesopotamia, and that part of Assyria which is inhabited by the Curds, from whom the mountains took the name of Cardu, or Gardu, by the Greeks turned into Gordyæi, and other names. Mount al Jûdi (which name seems to be a corruption, though it be constantly so written by the Arabs, for Jordi, or Giordi) is also called Thamanin, probably from a town at the foot of it, so named from the number of persons saved in the ark, the word thamanin signifying eighty, and overlooks the country of Diyâr Rabîah, near the cities of Mawsel, Forda, and Jazîrat Ebn Omar, which last place one affirms to be but four miles from the place of the ark, and says that a Mohammedan temple was built there with the remains of that vessel, by the Khalif Omar Ebn Abd'alaziz, whom he by mistake calls Omar Ebn al Khattâb.']

[225] [Du Nirvana Bouddhique?]

[226] ['There is above Minyas, in the land of Armenia, a very great mountain, which is called Baris (i.e., a ship); to which it is said that many persons retreated at the time of the Flood, and were saved.' From Josephus' Antiquities of the Jews, 1.3, Eusebius' Praeparatio Evangelica, 9, in Cory's Ancient Fragments, p. 74.]

[227] [Rit. ch. 99. 'Oh Bringer of the Bark [Makhen] in this dreadful shore! I bring the Bark. I have weighed anchor [unwound its rope] in peace. ... Planks in its body.—Tell us our names.
Answer.—Amset, Hapi, Tuautmutf, Kabhsenuf, Hak, Tiemua, Mantefef, Arnafgesf, is your name.' Birch's tr. Cf. Renouf's.]

[228] [Brett, The Indian Tribes of Guiana, p. 399. '"When the great waters were about to be sent, a chief of distinguished piety and wisdom, named Marérewâna, was informed of the coming flood, and saved himself and his family in a large canoe. Being desirous not to drift over the ocean, or far from the home of his fathers, he had prepared a cable of 'bush-rope' of great length, and with it he tied his bark to the trunk of a large tree. When the waters subsided, he found himself not far from his former abode."']

[229] [Brinton, Myths of New World, p. 212. '"Early in the morning they brought to Maim water to wash himself; when he had well washed, a fish came into his hands.
    "It said to him these words: Take care of me; I will save thee. What wilt thou save me from? A deluge will sweep away all creatures; I wish thee to escape. But how shall I take care of thee?
    "The fish said: While we are small there is more than one danger of death, for one fish swallows another. Thou must, in the first place, put me in a vase. Then, when I shall exceed it in size, thou must dig a deep ditch, and place me in it. When I grow too large for it, throw me in the sea, for I shall then be beyond the danger of death.
    "Soon it became a great fish; it grew, in fact, astonishingly. Then it said to Manu, In such a year the Deluge will come. Thou must build a vessel, and then pay me homage. When the waters of the Deluge mount up, enter the vessel. I will save thee.
    "When Manu had thus taken care of the fish, he put it in the sea. The same year that the fish had said, in this very year, having built the vessel, he paid the fish homage. Then the Deluge mounting, he entered the vessel. The fish swam near him. To its horn Manu fastened the ship's rope, with which the fish passed the Mountain of the North.
    "The fish said, See! I have saved thee. Fasten the vessel to a tree, so that the water does not float thee onward when thou art on the mountain top. As the water decreases, thou wilt descend little by little. Thus Manu descended gradually. Therefore to the mountain of the north, remains the name, Descent of Manu. The Deluge had destroyed all creatures; Manu survived alone."'—Professor Neve, ubi supra, from the Zatapatha Brahmana; see Gardner, 2. 690.']

[230] [Wilson, Vishnu Purana, vol. 1, p. 81, pref. 'This, of course, is consistent with the tradition that the Puranas were first composed by Vyasa. But there can be no doubt that the greater part of the Mahabharata is much older than any extant Purana, The present instance is, itself, a proof; for the primitive simplicity with which the story of the fish Avatara is told in the Mahabharata, is of a much more antique complexion than the mysticism and extravagance of the actual Matsya Purana. In the former, Manu collects the seeds of existing things in the ark; it is not said how: in the latter, he brings them all together by the power of Yoga. In the latter, the great serpents come to the king, to serve as cords wherewith to fasten the ark to the horn of the fish; in the former, a cable made of ropes is more intelligibly employed for the purpose.
    Whilst the ark floats, fastened to the fish, Manu enters into conversation with him; and his questions and the replies of Vishnu form the main substance of the compilation. The first subject is the creation, which is that of Brahma and the patriarchs.']

[231] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 153.]

[232] [Rit. ch. 99. See note 227 above.]

[233] [Rit., rubric to ch. 133. 'Said of a boat four cubits long, painted in green, with its accompaniments. Make the heaven below it with stars, wash and steep it in natron and incense.' Birch's tr. Cf. Renouf's.]

[234] [Plutarch, Of Isis and Osiris, ch. 76.]

[235] [Book of Enoch, ch. 86-7.]

[236] [Annals of Ireland, p. 3. 'It is said in fabulous histories, that Caesarea, a Niece of Noah, aware of the coming of the Flood, sailed for Ireland and was the first person who landed there; she was accompanied by three men only, and she hoped that this land alone, seeing it was uninhabited and waste, would be saved from the divine judgment which the sins of men were bringing on the rest of the world.']

[237] [Man, 'On the Aboriginal Inhabitants of the Andaman Islands,' JAI, 12, ?.]

[238] ['Discourse the Seventh; On the Chinese,' ARSB, 2, 376. 'Now, although I cannot insist with confidence that the rainbow in the Chinese fable alludes to the Mejhic narrative of the flood, nor build any solid argument on the divine personage Niu-va, of whose character, and even of whose sex, the historians of China speak very doubtfully, I may nevertheless, assure you, after full inquiry and consideration, that the Chinese, like the Himitis believe this earth to have been wholly covered with water, which, in works of undisputed authenticity, they describe as sloivingahun anthy the nubjufug cmi frparutittg the higher from the lower age of viayikifid that the division of time, from which their poetical history begins, just before the appearance of Fo-hion the mountains of Chin; but that the great inundation in the reign of Yao was either confined to the lowlands of his kingdom, if the whole account of it be not a fable, or, if it contain any allusion to the flood of Noah has been ignorantly misplaced by the Chinese annalists.']

[239] [Brett, The Indian Tribes of Guiana, p. 448. 'Other rocks however are found, chiefly on the banks of rivers, and near cataracts or rapids, which bear on their sides rude hieroglyphics graven by man's device,—relics of ancient days, when their meaning was probably well understood by passers-by, though none can now explain it. These Timehri, as they are called, are found on the banks of the Corentyn, Berbice, Essequibo, and other rivers, but by what race they were carved, or at what period, is not certainly known.']

[240] [Ibid., p. 447. 'One of those columns is an object of wonder to the Indians far and near. They call it Pure-piapa, "the felled tree." Schomburgk thus describes it:—"So complete was the illusion, that I almost doubted my guides when they told me that it was the work of nature, and composed of stone. The rock rises to a height of at least 50 feet; its sides are partly covered with a red lichen, and in some places it is more acted on by the weather than in others. The delusion being increased by the play of colours, the mind can scarcely divest itself of the belief that it is the gigantic trunk of a tree, the head of which, stricken by years and shivered by lightning, lies mouldering at its foot."']

[241] [Schoolcraft, vol. 1, pp. 319-20; vol. 2, pp. 175-224; vol. 3, pp. 232-315. 'The "Tom Thumb" of the Chippewas killed the giants and hacked them into little pieces, saying, "Henceforth let no man be larger than you are now," and so men became of their present size.' From Tylor, Researches into the Early History of Mankind, pp. 322-3, who gives no title.]

[242] [Eisenmenger, Entdecktes Judenthum, vol. 1, p. 408.]

[243] [Williams, Fiji and the Fijians, vol. 1, p. 253. 'The highest point of the island of Koro is associated with the history of the flood. Its name is Ngginggi-tangithi-Koro, which conveys the idea of a little bird sitting there and lamenting the drowned island. In this bird the Christians recognise Noah's dove on its second flight from the ark. I have heard a native, after listening to the incident as given by Moses, chant, "Na gigi sa tagici Koto ni yali:" "The Qiqi laments over Koro, because it is lost."']

[243a] [Bundahish, ch. 7.]

[244] [Talbot, 'Commentary on the Deluge Tablet,' TSBA, 4:1, 61. '''51. Of old, whenever this deity came
    52. to celebrate the great festivals of heaven with his companions,
    53. those gods I never rejected from my side at my table of alabaster (or lapis-lazuli).

 IV, 1. In those days I received them kindly. Never at any time did I reject them.
    2. The (other) gods may still come to my table.
    3. But Bel shall never more come to my table,
    4. because he fell in a rage, and made a deluge."']

[245] [Smyth, The Aborigines of Victoria, vol. 1, p. 432. 'The Aborigines are not without some knowledge of astronomy. Mr. W. E. Stanbridge, in his paper On the Aborigines of Victoria, states that "All the tribes have traditions, and particular families have the reputation in their respective tribes of possessing the most exact knowledge of them. A family having this character in the Boorong tribe, who inhabit the Mallee country in the neighbourhood of Lake Tyrril, and who take pride in saying that they know more of astronomy than any others, state that the earth is flat, and that it was in darkness until the Sun was made by Pupperimbul. This person was one of the race who then inhabited the earth, and who are now called Nurrumbung-uttias, or old spirits. They possessed fire, and also the same characteristics as the present race, but were translated in various forms to the heavens before the present race came into existence. All the celestial bodies, as well as all appearances in space (tgrille) are supposed to have been made by them. They exercise all spiritual influences, whether for good or evil, upon the earth, where they are represented in a material form amongst other creatures by the Pupperimbul (Estrelda-Temporalis), to kill one of which would be avenged by a deluge of rain.']

[246] [Ibid., vol. 1, pp. 431-2. 'The Moon, before he was set in the sky—(our Satellite is always regarded and spoken of as a male by the Aborigines of Victoria)—was very wicked, and went about doing as much harm as he could. The Gippsland blacks say that the first lot of men he met he turned into ducks, and left them in that condition. On one occasion he visited the Eagle. He set his home near that of the Eagle. The Eagle had been out in the forest catching kangaroos, when the Moon camped near his abode, and having come home with two of these animals, he offered the Moon some of the flesh. The Moon swallowed joint after joint. He left nothing. He devoured the two carcasses. He then killed the Eagle and swallowed him. After performing these feats he went upon a journey. In going through the forest he met the two wives of the Eagle. They were alarmed when they saw him, and guessed suddenly that he had swallowed their husband. The Moon asked for water, and they pointed to a well. He went there to drink, and, as he was drinking, the women struck him with the stone tomahawk (Wallung-gwi-an). They cut open the Moon, and extracted from his capacious stomach the body of the Eagle, who thereupon came to life again.']

[247] [Polynesian Researches, vol. 2, p. 58. 'The tradition, which prevails in the Leeward Islands, is intimately connected with the island of Raiatea. According to this, shortly after the first peopling of the world by the descendants of Taata, Ruahatu, the Neptune of the South Sea Islanders, was reposing among the coralline groves in the depths of the ocean, on a spot that, as his resort, was sacred. A fisherman, either through forgetfulness or disregard of the tabu, and sacredness of the place, paddled his canoe upon the forbidden waters, and lowered his hooks among the branching corals at the bottom. The hooks became entangled in the hair of the sleeping god. After remaining some time, the fisherman endeavoured to pull up his hooks, but was for a long period unable to move them. At length they were suddenly disentangled, and he began to draw them towards the surface. In an instant, however, the god, whom he had aroused from his slumbers, appeared at the surface of the water, and, after upbraiding him for his impiety, declared, that the land was criminal, or convicted of guilt, and should be destroyed.
    The affrighted fisherman prostrated himself before the god of the sea, confessed his sorrow for what he had done, and implored his forgiveness, beseeching him that the judgment denounced might be averted, or that he might escape. Ruahatu, moved by his penitence and importunity, directed him to return home for his wife and child, and then proceed to a small island called Toamarama, which is situated within the reefs on the eastern side of Raiatea. Here he was promised security, amid the destruction of the surrounding islands. The man hastened to his residence, and proceeded with his wife and child to the place appointed. Some say he took with him a friend who was residing under his roof, with a dog, a pig, and a pair of fowls, so that the party consisted of four individuals, besides the only domesticated animals known in the islands.
    They reached the refuge appointed, before the close of the day; and as the sun approached the horizon, the waters of the ocean began to rise, the inhabitants of the adjacent shore left their dwellings on the beach, and fled to the mountains. The waters continued to rise during the night, and the next morning the tops of the mountains only appeared, above the wide-spread sea. These were afterwards covered, and all the inhabitants of the land perished. The waters subsequently retired, the fisherman and his companions left their retreat, took up their abode on the main land, and became the progenitors of the present inhabitants.' Or vol. 1, pp. 390-1, of new ed.]

[248] [Fornander, An Account of the Polynesian Race, vol. 1, p. 42. 'I will refer again to this legend of "Aukele-nui-a-Iku" when treating of the so-called Hebrew affinities of the Polynesian race.
    Of ancient Zabaism, or rather solar worship, traces may be found in the legends and in expressions of the language. In the Hawaiian legend of "Kumuhonua," it is said "that when, after the flood ('Kai a Kahinalii'), Nun left his vessel in the evening of the day, he took with him a pig, cocoa-nuts, and awa (piper methyst) as an offering to his god Kane. As he looked up he saw the moon in the sky, and he thought that that was the god, saying to himself: 'You are Kane, no doubt, though you have transformed yourself to my sight. So he worshipped the moon, and offered his offerings. Then Kane descended on the rainbow and spoke reprovingly to Nnu, but on account of the mistake Nnu escaped punishment, having asked pardon of Kane. Then Kane ascended to heaven and left the rainbow as a token of his forgiveness."']

[249] [Bereshith Rabba, 33.
Comestor, Historia Scholastica, fol. 6, A.]

[250] [Kaempfer, The History of Japan, p. 542.]

[251] [Ibid., bk. 1. ch. 7, p. 2, etc.]

[252] [Wilson, Rig-Veda Sanhita, vol. 2, p. 131. 'Of those that are born together, sages have called the seventh the single-born; for six are twins, and are moveable, and born of the gods.']

[253] [Irenaeus, Against Heresies, bk. 1, ch. 5. 3. 'They go on to say that the Demiurge imagined that he created all these things of himself, while he in reality made them in conjunction with the productive power of Achamoth. He formed the heavens, yet was ignorant of the heavens; he fashioned man, yet knew not man; he brought to light the earth, yet had no acquaintance with the earth; and, in like manner, they declare that he was ignorant of the forms of all that he made, and knew not even of the existence of his own mother, but imagined that he himself was all things. They further affirm that his mother originated this opinion in his mind, because she desired to bring him forth possessed of such a character that he should be the head and source of his own essence, and the absolute ruler over every kind of operation [that was afterwards attempted]. This mother they also call Ogdoad, Sophia, Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord. Her place of habitation is an intermediate one, above the Demiurge indeed, but below and outside of the Pleroma, even to the end.' ANCL, 5, 22.]

[254] [Deut. 3:11. 'For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.']

[255] [Burgess, Surya Siddhanta, p. 218. '11, 12, Phalguni; or, as plural, phalgunas, the dual, phalgunyau is also found; this treatise presents the derivative form phalguni. ... This figure, in the case of the Phalgunis, is composed of δ, ∂, β and 93 Leonis, a very distinct and well-marked constellation, containing two stars, δ and β, of the second to third magnitude, one, θ, of the third, and one, 93, of the fourth.']

[255a] [Source.]

[256] [Herrera, Histoire générale des voyages et conquestes des Castillans, vol. 18, p. 597. Ed. Hol.]

[257] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 65. 'Giants, or Quinames, a powerful and haughty race, still appear to be the only inhabitants of the world. The Third Age was the Sun of the Air. It was ended by tempests and hurricanes, so destructive that few indeed of the inhabitants of the earth were left; and those that were saved lost, according to the Tlascaltec account, their reason and speech, becoming monkeys.']

[258] [Hieroglyphica, bk. 1. 14. 'To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And they symbolise by it the habitable world, because they hold that there are seventy-two primitive countries of the world; and because these animals, when brought up in the temples, and attended with care, do not die like other creatures at once in the same day, but a portion of them dying daily is buried by the priests, while the rest of the body remains in its natural state, and so on till seventy-two days are completed, by which time it is all dead. They also symbolise letters by it, because there is an Egyptian race of cynocephali that is acquainted with letters; wherefore, when a cynocephalus is first brought into a temple, the priest places before him a tablet, and a reed, and ink, to ascertain whether it be of the tribe that is acquainted with letters, and whether it writes. The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.'
See BB 1:431 for another ref. to this chapter.]

[258a] [Sale, The Koran, 'Preliminary Discourse,' p. 5. 'Before the Adites were thus severely punished, GOD, to humble them, and incline them to hearken to the preaching of his prophet, afflicted them with a drought for four years, so that all their cattle perished, and themselves were very near it; upon which they sent Lokmân (different from one of the same name who lived in David's time) with sixty others to Mecca to beg rain, which they not obtaining, Lokmân with some of his company stayed at Mecca, and thereby escaped destruction, giving rise to a tribe called the latter Ad, who were afterward changed into monkeys.'
See also AE 2:613.]

[259] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 76-9. 'A great flood destroyed all flesh wherein was the breath of life; Montezuma and his friend, the Coyote, alone escaping. For before the flood began, the Coyote prophesied its coming, and Montezuma took the warning and hollowed out a boat to himself, keeping it ready on the topmost summit of Santa Rosa. The Coyote also prepared an ark; gnawing down a great cane by the river bank, entering it, and stopping up the end with a certain gum. So when the waters rose these two saved themselves, and met again at last on dry land after the flood had passed away. Naturally enough Montezuma was now anxious to know how much dry land had been left, and he sent the Coyote off on four successive journeys, to find exactly where the sea lay toward each of the four winds. From the west and from the south, the answer swiftly came: The sea is at hand. A longer search was that made toward the east, but at last there too was the sea found. On the north only was no water found, though the faithful messenger almost wearied himself out with searching. In the mean time the Great Spirit, aided by Montezuma, had again repeopled the world, and animals and men began to increase and multiply. To Montezuma had been allotted the care and government of the new race; but puffed up with pride and self-importance, he neglected the most important duties of his onerous position, and suffered the most disgraceful wickedness to pass unnoticed among the people. In vain the Great Spirit came down to earth and remonstrated with his vice gerent, who only scorned his laws and advice, and ended at last by breaking out into open rebellion. Then, indeed, the Great Spirit was filled with anger, and he returned to heaven, pushing back the sun on his way, to that remote part of the sky he now occupies. But Montezuma hardened his heart, and collecting all the tribes to aid him, set about building a house that should reach up to heaven itself. Already it had attained a great height, and contained many apartments lined with gold, silver, and precious stones, the whole threatening soon to make good the boast of its architect, when the Great Spirit launched his thunder, and laid its glory in ruins. Still Montezuma hardened himself; proud and inflexible he answered the thunderer out of the haughty defiance of his heart; he ordered the temple-houses to be desecrated, and the holy images to be dragged in the dust, he made them a scoff and byword for the very children in the village streets. Then the Great Spirit prepared his supreme punishment. He sent an insect flying away toward the east, toward an unknown land, to bring the Spaniards. When these came, they made war upon Montezuma and destroyed him, and utterly dissipated the idea of his divinity.']

[260] [Purchas, Purchas His Pilgrimage, bk. 9, ch. 9, p. 723.]

[261] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 4, p. 224. 'The first Indians that lived were Coyotes. When one of their number died, the body became full of little animals, or spirits, as he thought them. After crawling over the body for a time, they took all manner of shapes; some that of the deer, others the elk, antelope, &c. It was discovered, however, that great numbers were taking wings, and for a while they sailed about in the air; but eventually they would fly off to the moon. The old Coyotes (or Indians), fearing the earth might become depopulated in this way, concluded to stop it at once; and ordered that when one of their people died, the body must be burnt. Ever after, they continued to burn the bodies of deceased persons. Then, said he, the Indians began to assume the shape of man; but at first they were very imperfect in all their parts. At first, they walked on all fours; then they began to have some members of the human frame—one finger, one toe, one eye, one ear, &c. After a time they had two fingers, two toes, two eyes, two ears, &c. In all their limbs and joints, they were yet very imperfect; but progressed from period to period, until they became perfect men and women. In the course of their transition from the Coyote to human beings, they got in the habit of sitting upright, and lost their tails. This is, with many of them, a source of regret to this day, as they consider a tail quite an ornament; and in decorating themselves for the dance, or other festive occasions, a portion of them always decorate themselves with tails.']

[262] [Letters and Notes on the Manners, Customs and Condition of the North American Indians, vol. 2, p. 168. 'Among the many traditions which I have drawn personally from the different tribes, and which go to support the opinion above advanced, is the following one, which was related to me by a distinguished Knisteneaux, on the Upper Missouri, four years since, on occasion of presenting to me a hand some red stone pipe. After telling me that he had been to this place and after describing it in all its features, he proceeded to say:
    "That in the time of a great freshet, which took place many centuries ago, and destroyed all the nations of the earth, all the tribes of the red men assembled on the Côteau du Prairie, to get out of the way of the waters. After they had all gathered here from all parts, the water continued to rise, until at length it covered them all in a mass, and their flesh was converted into red pipe stone. Therefore it has always been considered neutral ground it belonged to all tribes alike, and all were allowed to get it and smoke it together.
    "While they were all drowning in a mass, a young woman, K-wap-tah-w (a virgin), caught hold of the foot of a very large bird that was flying over, and was carried to the top of a high cliff, not far off. that was above the water. Here she had twins, and their father was the war-eagle, and her children have since peopled the earth.']

[263] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 79. 'The Creator took clay in his hands, and mixing it with the sweat of his own body, kneaded the whole into a lump. Then he blew upon the lump till it was filled with life and began to move; and it became man and woman. This Creator had a son called Szeukha, who, when the world was beginning to be tolerably peopled, lived in the Gila valley, where lived also at the same time a great prophet, whose name has been forgotten. Upon a certain night when the prophet slept, he was wakened by a noise at the door of his house, and when he looked, a great Eagle stood before him. And the Eagle spake: Arise, thou that healest the sick, thou that shouldest know what is to come, for behold a deluge is at hand. But the prophet laughed the bird to scorn and gathered his robes about him and slept. Afterward the Eagle came again and warned him of the waters near at hand; but he gave no ear to the bird at all. Perhaps he would not listen be cause this Eagle had an exceedingly bad reputation among men, being reported to take at times the form of an old woman that lured away girls and children to a certain cliff so that they were never seen again; of this, however, more anon. A third time, the Eagle came to warn the prophet, and to say that all the valley of the Gila should be laid waste with water; but the prophet gave no heed. Then, in the twinkling of an eye, and even as the flapping of the Eagle's wings died away into the night, there came a peal of thunder and an awful crash; and a green mound of water reared itself over the plain. It seemed to stand up right for a second, then, cut incessantly by the lightning, goaded on like a great beast, it flung itself upon the prophet's hut, When the morning broke, there was nothing to be seen alive but one man if indeed he were a man; Szeukha, the son of the Creator, had saved himself by floating on a ball of gum or resin. On the waters falling a little, he landed near the mouth of the Salt River, upon a mountain where there is a cave that can still be seen, together with the tools and utensils Szeukha used while he lived there. Szeukha was very angry with the Great Eagle, who he probably thought had had more to do with bringing on the flood than appears in the narrative. At any rate, the general reputation of the bird was sufficiently bad, and Szeukha prepared a kind of rope ladder from a very tough species of tree, much like woodbine, with the aid of which he climbed up to the cliff where the Eagle lived, and slew him.  Looking about here, he found the mutilated and decaying bodies of a great multitude of those that the Eagle had stolen and taken for a prey; and he raised them all to life again and sent them away to repeople the earth. In the house or den of the Eagle, he found a woman that the monster had taken to wife, and a child. These he sent also upon their way, and from these are descended that great people called Hohocam, ancients or grandfathers, who were led in all their wanderings by an eagle, and who eventually passed into Mexico.']

[264] [Hieroglyphica, bk. 1:11. 'To denote a mother, or vision, or boundary, or foreknowledge, or a year, or heaven, or one that is compassionate, or Athena [Neith], or Hera [Saté], or two drachmas, they delineate it a mother, because in this race of creatures there is no male. Gignuntur autem hunc in modum. Cum amore concipiendi vultur exarserit, vulvam ad Boream aperiens, ab eo velut comprimitur per dies quinque, during which time she partakes neither of food nor drink, being intent upon procreation. There are also other kinds of birds which conceive by the wind, but their eggs are of use only for food, and not for procreation; but the eggs of the vultures that are impregnated by the wind possess a vital principle. The vulture is used also as a symbol of vision, because it sees more keenly than all other creatures; and by looking towards the west when the sun is in the east, and towards the east when the god is in the west, it procures its necessary food from afar. And it signifies a boundary [landmark?] because, when a battle is to be fought, it points out the spot on which it will take place, by betaking itself thither seven days beforehand:—and foreknowledge, both from the circumstance last mentioned, and because it looks towards that army which is about to have the greater number killed, and be defeated, reckoning on its food from their slain: and on this account the ancient kings were accustomed to send forth observers to ascertain towards which part of the battle the vultures were looking, to be thereby apprized which army was to be overcome. And it symbolizes a year, because the 365 days of the year, in which the annual period is completed, are exactly apportioned by the habits of this creature; for it remains pregnant 120 days, and during an equal number it brings up its young, and during the remaining 120 it gives its attention to itself, neither conceiving nor bringing up its young, but preparing itself for another conception; and the remaining five days of the year, as I have said before, it devotes to another impregnation by the wind. It symbolises also a compassionate person, which appears to some to be the furthest from its nature, inasmuch as it is a creature that preys upon all things; but they were induced to use it as a symbol for this, because in the 120 days, during which it brings up its offspring, it flies to no great distance, but is solely engaged about its young and their sustenance; and if during this period it should be without food to give its young, it opens its own thigh, and suffers its offspring to partake of the blood, that they may not perish from want of nourishment:—and Athena [Neith], and Hera [Saté], because among the Egyptians Athena [Neith] is regarded as presiding over the upper hemisphere, and Hera [Saté] over the lower; whence also they think it absurd to designate the heaven in the masculine, τν ορανν, but represent it in the feminine, τν ορανν, inasmuch as the generation of the sun and moon and the rest of the stars, is perfected in it, which is the peculiar property of a female. And the race of vultures, as I said before, is a race of females alone, and on this account the Egyptians over any female hieroglyph place the vulture as a mark of royalty [maternity?]. And hence, not to prolong my discourse by mentioning each individually, when the Egyptians would designate any goddess who is a mother, they delineate a vulture, for it is the mother of a female progeny. And they denote by it (οραναν) heaven, (for it does not suit them to say τν ορανν, as I said before,) because its generation is from thence [by the wind]:—and two drachmas, because among the Egyptians the unit [of money] is the two drachmas, and the unit is the origin of every number, therefore when they would denote two drachmas, they with good reason depict a vulture, inasmuch as like unity it seems to be mother and generation.'
See also BB 1:142 for another ref. to this chapter.]

[265] [Poole, Horæ Ægypticæ, pl. 2. See note 93 above.]

[266] [Champollion, 26. c.]

[267] [2 Esd. 13. 'The seven days passed; and the next night I had a dream. In my dream, a wind came up out of the sea and set the waves in turmoil. And this wind brought a human figure rising from the depths, and as I watched this man came flying with the clouds of heaven. Wherever he turned his eyes, everything that they fell on was seized with terror; and wherever the sound of his voice reached, all who heard it melted like wax at the touch of fire. Next I saw an innumerable host of men gathering from the four winds of heaven to wage war on the man who had risen from the sea. I saw that the man hewed out a vast mountain for himself, and flew up on to it. I tried to see from what quarter or place the mountain had been taken, but I could not. Then I saw that all who had gathered to wage war against the man were filled with fear, and yet they dared to fight against him. When he saw the hordes advancing to attack, he did not so much as lift a finger against them. He had no spear in his hand, no weapon at all; only, as I watched, he poured what seemed like a stream of fire out of his mouth, a breath of flame from his lips, and a storm of sparks from his tongue. All of them combined into one mass—the stream of fire, the breath of flame, and the great storm. It fell on the host advancing to join battle, and burnt up every man of them; suddenly all that enormous multitude had disappeared, leaving nothing but dust and ashes and a reek of smoke. I was dumbfounded at the sight. After that, I saw the man coming down from the mountain and calling to himself a different company, a peaceful one. He was joined by great numbers of men, some with joy on their faces, others with sorrow. Some came from captivity; some brought others to him as an offering. I woke up in terror, and prayed to the Most High. I said, 'You have revealed these marvels to me, your servant, all the way through; you have judged me worthy to have my prayers answered. Now show me the meaning of this dream also. How terrible, to my thinking, it will be for all who survive to those days! But how much worse for those who do not survive! Those who do not survive will have the sorrow of knowing what is in store in the last days and yet missing it. Those who do survive are to be pitied for the terrible dangers and trials which, as these visions show, they will have to face. But perhaps after all it is better to endure the dangers and reach the goal than to vanish out of the world like a cloud and never see the events of the last days.' 'Yes,' he replied, 'I will explain the meaning of this vision, and tell you all that you ask. As for your question about those who survive, this is the answer: the very person from whom the danger will then come will protect in danger those who have works and fidelity laid up to their credit with the Most High. You may be assured that those who survive are more highly blessed than those who die. 'This is what the vision means: The man you saw rising from the depths of the sea is he whom the Most High has held in readiness through many ages; he will himself deliver the world he has made, and determine the lot of those who survive. As for the breath, fire, and storm which you saw pouring from the mouth of the man, so that without a spear or any weapon in his hand he destroyed the hordes advancing to wage war against him, this is the meaning: The day is near when the Most High will begin to bring deliverance to those on earth. Then men will all be filled with great alarm; they will plot to make war on one another, city on city, region on region, nation on nation, kingdom on kingdom. When this happens, and all the signs that I have shown you come to pass, then my son will be revealed, whom you saw as a man rising from the sea. On hearing his voice, all the nations will leave their own territories and their separate wars, and unite in a countless host, as you saw in your vision, with a common intent to go and wage war against him. He will take his stand on the summit of Mount Zion, and Zion will come into sight before all men, complete and fully built. This corresponds to the mountain which you saw hewn out, not by the hand of man. Then my son will convict of their godless deeds the nations that confront him. This will correspond to the storm you saw. 38 He will taunt them with their evil plottings and the tortures they are soon to endure. This corresponds to the flame. And he will destroy them without effort by means off the law—and that is like the fire. Then you saw him collecting a different company, a peaceful one. They are the ten tribes which were taken off into exile in the time of King Hoshea, whom Shalmaneser king of Assyria took prisoner. He deported them beyond the River, and they were taken away into a strange country. But then they resolved to leave the country populated by the Gentiles and go to a distant land never yet inhabited by man, and there at last to be obedient to their laws, which in their own country they had failed to keep. As they passed through the narrow passages of the Euphrates, the Most High performed miracles for them, stopping up the channels of the river until they had crossed over. Their journey through that region, which is called Arzareth, was long, and took a year and a half. They have lived there ever since, until this final age. Now they are on their way back, and once more the Most High will stop the channels of the river to let them cross. 'That is the meaning of the peaceful assembly that you saw. With them too are the survivors of your own people, all who are found inside my sacred boundary. So then, when the time comes for him to destroy the nations assembled against him, he will protect his people who are left, and show them many prodigies.' 'My lord, my master,' I asked, 'explain to me why the man that I saw rose up out of the depths of the sea.' He replied: 'It is beyond the power of any man to explore the deep sea and discover what is in it; in the same way no one on earth can see my son and his company until the appointed day. Such then is the meaning of your vision. The revelation has been given to you, and to you alone, because you have given up your own affairs, and devoted yourself entirely to mine, and to the study of my law. You have taken wisdom as your guide in everything, and called understanding your mother. That is why I have given this revelation to you; there is a reward in store for you with the Most High. In three days' time I will speak with you again, and tell you some momentous and wonderful things.' So I went away to the field, giving worship and praise to the Most High for the wonders he performed from time to time and for his providential control of the passing ages and what happens in them. There I remained for three days.' NEB version.]

[268] [Job 9:8. 'Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.']

[269] [Proclus, Commentary on the Timaeus, bk. 3. 'Farther still, the aquatic in divine natures, indicates a providential inspection and government, inseparable from water. Hence also the Oracle calls these Gods water-walkers.' See The Thomas Taylor Series, vol. 16, p. 822.
See also NG 2:391.]

[270] [Oliver, History of Initiation, p. 106. 'Young persons wore enchanted girdles to excite love towards them in the other sex. The garments which in emblematical knowledge; for the morality of the mysteries was involved in a series of visible symbols, for the purpose of directing the enquiries of the uninitiated into a mistaken channel, and leading them to conclusions widely distant from the truth. Thus the figure of a hawk was used to represent the Sun; a crescent typified the Moon; the omniscience of the deity was symbolized by an eye placed in the centre of an endless serpent; an obligated aspirant by a grasshopper; knowledge by an ant; impossibility by two naked feet walking on the sea.']

[271] [Hieroglyphica, bk. 1:58. 'To signify an impossibility, they represent A MAN'S FEET WALKING ON THE WATER; or when they would signify the same thing differently, they delineate A HEADLESS MAN WALKING. And since these are both impossibilities, they have with good reason selected them for this purpose.'
Ibid., bk. 2:3. 'Two FEET CONJOINED AND ADVANCING, symbolize the course of the sun in the winter solstice.']

[272] [Legge, Chinese Classics, vol. 3, pt. 1, prol., p. 108.]

[273] [Shu King, bk. 4, ch. 1, p. 57.]

[274] [Legge, Chinese Classics, vol. 3, pt. 1, p. 117.]

[275] [Legge, Councils, Shu-King, pt. 2, bk. 2, ch. 1. See SBE, 3, 48.]

[276] [Chalmers, Astronomy of the Ancient Chinese, p. 41. Quoted in Legge's Chinese Classics.]

[277] [Legge, Chinese Classics, vol. 3, pt. 1, prol., note, p. 67.]

[278] [Du Halde, The General History of China, vol. 1, p. 278. 'The Mandarins of Letters have Birds on their Habit embroidered in Gold, to distinguish their Rank; the Mandarins of the Army have Animals, as the Dragon, the Lion, the Tiger, &c. By these Marks of Honour the People know the Rank these Officers have in the nine Degrees of the State.']

[279] [Legge, Chinese Chinese, vol. 3, pt. 1, pp. 68-9.]

[280] [Rit. ch. 146, 2nd gate. 'Hail, says Horus, to the Second Gate of the Meek-hearted! I have made a path, I know thee. I know thy name, I know the name of the God who guards thee. Mistress of the Heaven, regent of the world, vanquishing the world by thy body, is thy name. The name of thy guardian is Born of Ptah. I have washed myself in the water in which Osiris washes. He made the ark and its barge in his coming forth out of the quarter, the Bull coming out of the Gates. I have anointed myself with perfume. I have wrapped myself in fine linen. I hold a stick of palm wood.—Thou mayest go, thou art purified.' Birch's tr. Cf. Renouf's.]

[281] [Commentary on the Second Iliad, p. 841.]

[282] ['The Chair of Ceridwen,' in Skene, Four Ancient Books of Wales, vol. 1, p. 297. 'They speak not falsely, the books of Beda
    The chair of the Preserver is here.
    And till doom, shall continue in Europa.
    May the Trinity grant us
    Mercy in the day of judgment.
    A fair alms from good men.']

[283] ['The Chair of the Sovereign,' ibid., vol. 1, p. 260. 'Let the billow cover over the shingle,
    That the land becomes ocean,
    So that it leaves not the cliffs,
    Nor hill nor dale,
    Nor the least of shelter,
    Against the wind when it shall rage.']

[284] ['Hostile Confederacy,' ibid., vol. 1. See p. 525.]

[285] [The Mythology and Rites of the British Druids, p. 96. 'To this I subjoined a tradition, taken from the same documents, of the Master-works, or great achievements of the Island of Britain. The first of these was, Building the ship of Nevydd Nav Neivion, which carried in it a male and a female of every animal species, when the Lake of Llion burst forth: and the second was, The drawing of the Avanc to land, out of the lake, by the oxen of Hu Gadam, so that the lake burst no more.
    These are evident traditions of the deluge; and their locality, as well as their other peculiarities, furnishes sufficient proof, that they must have been ancient national traditions. Such memorials as these cannot be supposed to have originated in the perversion of the sacred records, during any age subsequent to the introduction of Christianity. The contrary appears, from their whimsical discrepancy with historical fact.
    The Britons, then, had a tradition of a deluge, which had overwhelmed all lands; but this deluge, according to them, was occasioned by the sudden bursting of a lake. One vessel had escaped the catastrophe: in this a single man and woman were preserved; and as Britain and its inhabitants were, in their estimation, the most important objects in the world, so we are told, that this island, in an especial manner, was repeopled by the man and woman who had escaped. This has no appearance of having been drawn from the record of Moses: it is a mere mutilated tradition, such as was common to most heathen nations.']

[286] [Rit. ch. 110. 'I know the places where to plough and mow the corn, to collect the harvest in it daily. Horus in Manu is taken by Suti to build up the fields of Hetp. Oh Horus! Set catches thee. Open this road in the heaven, this is thy place in the boat of the Goddess Hetp.' Birch's tr. Cf. Renouf's.]

[287] [Taliesin, Gwad Lladd y Mawr. 'Without the ape, without the stall of the cow, without the mundane rampart, the world will become desolate, not requiring the cuckoos to convene the appointed dance over the green.' In Davies, The Mythology and Rites of the British Druids, appendix, p. 568.]

[288] [A View of the Bardic Sanctuary. 'A holy sanctuary there is, upon the ninth wave. Holy are its inhabitants, in preserving themselves. They will not associate in the bonds of pollution. It is not their established custom to act with severity. I will not abuse my privilege, in declaring a falsehood. The restrained man of Dyved is better than the shaved ones, of the two strands.' In Davies, The Mythology and Rites of the British Druids, appendix, p. 509.]

[289] [De sitv orbis libri tres.]

[290] [Davies, The Mythology and Rites of the British Druids, p. 260. 'I have been, for the space of nine months, in the belly of Ceridwen the Fury: I was formerly Gwion the Little; henceforth I am Taliesin.']

[291] [Olympic and Pythian Odes. 'ANTISTROPHE II.
    Babble no more of themes like these,
    Nor mix with fabled war the immortal Powers:
    Sing rather thou with blameless lays
    Protogeneia's ancient towers;
    Where by Jove's best in thunder heard
    Man's first abode Deucalion reared,
    When from Parnassus' glittering crown
    With Pyrrha paired the Seer came down.
    Behind them rose their unborn sons,
    The new-named laity of stones,
    A homogeneous mortal throng:
    For them thy sounding numbers raise,
    Nor, when old wine inflames thy praise,
    Forget the flowers of modern song.' Moore's tr., p. 72, of 1903 ed.]

[292] [Haug, Vendidad, 19. Unable to trace.
Also Bleeck, Khordah-Avesta, 33:20. 'He smites me with the Ahuna-vairya, with such a weapon as a stone the size of a Kata; he makes me hot by Ashavahista, like as a metal in furnace; he brings me best away from this earth, he alone makes me go, the holy Zarathustra.']

[293] [Mishna, Sanhedrin, 108:6.]

[294] [There is no stone of libation mentioned in any of Josephus' works.]

[295] [Skene, Four Ancient Books of Wales, vol. 1, pp. 278-9. 'I have been in Caer Vevenir,
    Thither hastened grass and trees,
    Minstrels were singing,
    Warrior-bands were wondering,
    At the exaltation of the Brython,
    That Gwydyon effected.
    There was a calling on the Creator,
    Upon Christ for causes,
    Until when the Eternal
    Should deliver those whom he had made.
    The Lord answered them,
    Through language and elements:
    Take the forms of the principal trees,
    Arranging yourselves in battle array,
    And restraining the public.
    Inexperienced in battle hand to hand.
    When the trees were enchanted,
    In the expectation of not being trees,
    The trees uttered their voices
    From strings of harmony,
    The disputes ceased.
    Let us cut short heavy days,
    A female restrained the din.
    She came forth altogether lovely.
    The head of the line, the head was a female.
    The advantage of a sleepless cow
    Would not make us give way.
    The blood of men up to our thighs,
    The greatest of importunate mental exertions
    Sported in the world.
    And one has ended
    From considering the deluge,
    And Christ crucified,
    And the day of judgment near at hand.
    The alder-trees, the head of the line,
    Formed the van.
    The willows and quicken-trees
    Came late to the army.
    Plum-trees, that are scarce,
    Unlonged for of men.
    The elaborate medlar-trees,
    The objects of contention.
    The prickly rose-bushes,
    Against a host of giants,
    The raspberry brake did
    What is better failed
    For the security of life.'
See also Davies, The Mythology and Rites of the British Druids, p. 398. 'Under this figure she claims another monument in Cardiganshire, called Llech y Gowres, the flat stone of the Giantess. "Being an exceeding vast stone, placed on four other very large pillars or supporters, about the height of five or six feet. Besides which four, there are two others pitched on end, under the top stone but much lower. There are also three stones, two large ones, and behind them a lesser, lying on the ground, at each end of this monument. This Llech y Gowres stands on such a small bank, or rising, in a plain open field, as the five stones, near the circular monument, called Rolrich stones, in Oxfordshire."
    Near this Llech y Gowres are several monuments, which have an evident relation to the same subject; as Meini Hirion, retaining the name and the form of Ceridwen's temple in the Gwylchi; Meini Kyvrivol the stones of the equalized computation, being nineteen in number, the cycle of the sun and moon, or Liber and Ceres; Hir vaen Gwyddog, the high stone of the Mystagogue; unless it be a corruption of Gwydion, Hermes, or Gwyddon, the Giantess; this is a pillar, about sixteen feet high, three feet broad, and two thick. Not far from it is a Maen y Prenvol, the stone of the wooden ark, or chest; this must have been the memorial, or the repository of an ark of wood: and Gwely Taliesin, the bed of Taliesin, which is also a kind of stone chest.']

[296] [Travels in Egypt and Nubia.]

[297] ['The Cromlech is distinguished in the Triads by another name, synonymous with Maenarch, and referable to the history of Ceridwen, considered as the genius' of the ark. The name I mean is Maen Ketti.
    We are told, that the three mighty labours of the island of Britain were, lifting the stone of Ketti; building the work of Emrys; and piling up the mount of the assembiies.' From Davies, The Mythology and Rites of the British Druids, p. 402.]

[298] [Avesta, fargard 5. Bleeck's tr. Unable to trace.]

[299] [Unable to trace.]

[300] [Massey errs here, or my copy is mistranslated. Geoffrey distinctly calls Exeter Kaer-Huelgoit. See p. 105 of the 1904 ed., Evans' tr.]

[300a] [BB 1:275.]

[301] [Etymological Dictionary, pp. 94-5, 3rd ed. 'CARFAX, a place where four ways meet. (F., L.) I enter this because of the well-known example of carfax at Oxford, which has puzzled many. M.E. carfoukes, a place where four streets met: it occurs in this sense in the Romance of Partenay, ed. Skeat, 1. 1819, where the French original has carrefourg. The form carfax occurs in the Prompt. Parv. p. 62, col. 2, 1. 1, as the Eng. of Lat. juadrivium.']

[302] [Stukeley, Duke, Hoare and others.]

[303] [Natural Questions, 7:3. 'DEMOCRITUS, the most acute of all the ancient philosophers, says he suspects there are several stars whose orbits are erratic. But he has given neither their number nor their names, as the motions of the five planets were not in his time understood. Eudoxus was, in fact, the first to import from Egypt into Greece the knowledge of these motions, though he says nothing about comets. From this it becomes plain that, even among the Egyptians, the people that bestowed most care on observation of the sky, the portion of astronomy that relates to comets had not been worked out. Subsequently Conon, who was himself a careful investigator, made a record of the sun's eclipses that had been observed by the Egyptians; but he made no mention of comets, though he would certainly not have omitted anything definite on the subject that he had learned in Egypt. So much is certain; two authors, Epigenes and Apollonius of Myndus, the latter highly skilled in casting horoscopes, who say that they studied among the Chaldaeans, are at variance in their accounts. The latter asserts that comets are placed by the Chaldaeans among the number of the wandering stars (i.e. planets), and that their orbits have been determined. Epigenes, on the contrary, asserts that the Chaldaeans have ascertained nothing regarding comets, which are thought by them to be fires produced by a kind of eddy of violently rotating air.' Clarke's tr., Physical Science in the Time of Nero, p. 274, of 1910.]

[304] [Pliny, Natural History, bk. 15. 95.]

[305] [Why the Oracles Cease to Give Answers, 18, in Essays and Miscellanies, (1909 ed.), vol. 4, p. 24. 'Demetrius then related, that about Britain there were many small and desolate islands, some of which were called the Isles of Daemons and Demi-gods; and that he himself, at the command of the Emperor, sailed to the nearest of those places for curiosity's sake, where he found few inhabitants; but that they were all esteemed by the Britains as sacred and divine. Not long after he was arrived there, he said, the air and the weather were very foul and tempestuous, and there followed a terrible storm of wind and thunder; which at length ceasing, he says, the inhabitants told him that one of the Daemons or Demigods was deceased. For as a lamp, said he, while it is lighted, offends nobody with its scent, but when it is extinguished, it sends out such a scent as is nauseous to everybody; so these great souls, whilst they shine, are mild and gracious, without being troublesome to anybody; but when they draw to an end, they cause great storms and tempests, and not seldom infect the air with contagious distempers. They say farther, that Saturn is detained prisoner in one of those islands, and guarded by Briareus, being in a sound sleep (for that is the device to hold him captive), and that he has several of those Daemons for his valets and attendants.']

[306] [Skene, Four Ancient Books of Wales, vol. 1, p. 260. 'That keeps not my word.
    With me is the splendid chair,
    The inspiration of fluent (and) urgent song.
    What the name of the three Caers,
    Between the flood and the ebb?
    No one knows who is not pressing
    The offspring of their president.
    Four Caers there are,
    In Prydain, stationary,
    Chiefs tumultuous.']

[307] [Hieroglyphica, bk. 1. 3. 'When they would represent a year, they delineate ISIS, i.e. a woman. By the same symbol they also represent the goddess. Now Isis is with them a star, called in Egyptian, Sothis, but in Greek Astrocyon, [the Dog star]; which seems also to preside over the other stars, inasmuch as it sometimes rises greater, and at other times less; sometimes brighter, and at other times not so; and moreover, because according to the rising of this star we shew all the events of the ensuing year: therefore not without reason do they call the year Isis. When they would represent the year otherwise, they delineate a PALM TREE [BRANCH], because of all others this tree alone at each renovation of the moon produces one additional branch, so that in twelve branches the year is completed.']

[308] [Muller, Chips From A German Workshop, vol. 1, p. 335. 'The analogies, therefore, as well as the discrepancies, between the ninth chapter of Genesis and the chapter here translated from the Quiche MS. require special attention:
    "All had but one language, and they did not invoke as yet either wood or stones; they only remembered the word of the Creator, the Heart of heaven and earth."']

[309] [Gill, Life in the Southern Isles, p. 81.]

[310] [Sale, The Koran, ch. 11, p. 178, footnote. 'This oven was, as some say, at Cûfa, in a spot whereon a mosque now stands; or, as others rather think, in a certain place in India, or else at Ain warda in Mesopotamia; and its exudation was the sign by which Noah knew the flood was coming. Some pretend that it was the same oven which Eve made use of to bake her bread in, being of a form different from those we use, having the mouth in the upper part, and that it descended from patriarch to patriarch, till it came to Noah.']

[311] [Book of Enoch, ch. 53:7-10.]

[312] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 1, p. 310. 'They say that they believe in a Great Spirit, that they were created by him, but they do not believe in any punishment after death; they believe that the spirit will leave the body as soon as they die, and that it will assume the shape of the body, and move about among the Chickasaws in great joy. When one of the Chickasaws dies, they put the finest clothing they have on him; also all their jewelry, beads, &c.: this, they say, is to make a good appearance so soon as they die. The sick are frequently dressed before they die. They believe that the spirits of all the Chickasaws will go back to Mississippi, and join the spirits of those that have died there: and then all the spirits will return to the west before the world is destroyed by fire. They say that the world was once destroyed by water; that the water covered all the earth; that some made rafts to save themselves; but something like large white beavers would cut the strings off the raft and drown them. They say that one family was saved, and two of all kinds of animals. They say when, (or before,) the world will be destroyed by fire, it will rain down blood and oil.']

[313] [Naville, 'Inscription of the Destruction of Mankind by Ra,' RP, 103. See p. 106.]

[314] [Rit. ch. 79. 'I rejoice at that Great God, Lord of the Palace; the Gods rejoice when they see him at his good coming forth from the belly, born of his mother the Firmament.' Birch's tr. Cf. Renouf's.]

[315] [Rit. ch. 150. 'Oh the Abode in Hades! It is the belly prevailing against Spirits. There is neither coming out of nor going into it, on account of the greatness of the terror of passing him who is in it; through the greatness of its terrors, the Gods look at his opposition the condemned in it look at his blows, except the Gods who are in it for ever, closed for the Spirits.' Birch's tr. Cf. Renouf's.]

[316] [Camden, Britannia, table I, no. 16. 'How shall we account for these similar inscriptions upon such a variety of devices, without referring to the national mythology, which ascribed these several symbols to one and the same mystical character? On Camden's coin, No. 16, we have the horse in his natural shape, and in good proportion, but without any peculiar attribute, excepting the inscription Orceti. This evidently consists of two British words: Or is a limit, circle, or sanctuary; and Ced, anciently written Cet, is one of the most familiar names of the British Ceres. It often occurs in the passages which I have quoted, and in the Appendix. This goddess was also called Ceti, or Cetti: thus I have shewn that the Cromlech, which covered her sacred cell, was called Maen Cetti, the stone of Cetti. The Roman engraver having, for the sake of neatness, omitted the studded circle, or temple of Ceres, which generally accompanies the mystical horse, thought proper to identify his subject by adding the legend, Or Ceti, the sanctuary of Ceti.' From Davies, The Mythology and Rites of the British Druids, p. 609.]

[317] [Coleman, The Mythology of the Hindus, p. 319. 'The dead are kept for four days; burnt on a pile of wood in a dingy or small boat, placed on top of the pile; and the ashes are put into a hole, dug exactly where the fire was, covered with a small thatch building, and surrounded with a railing. A lamp is burnt within the building every night for the space of a month or more. They burn their dead within six or eight yards of their chaungs, and the ceremony is performed exactly at twelve o'clock at night; the pile is lighted by the nearest relation: after this they feast, make merry, dance and sing and get drunk.' Coleman is quoting from Asiatic Researches and gives no reference.]

[318] [Rit. ch. 24. 'Oh, Leader of the Boat! thou goest in the waters, thou sailest through the Region of Fire in Hades, when thou hast got this charm. The Osiris shoots through every place in which he has been, through a person who has been to him swifter than the Dogs following after Shade.' Birch's tr. Cf. Renouf's.]

[319] [Branwen the Daughter of Llye.]

[320] [The Koran, ch. 2. 'After Adam's death, his son Seth built a house in the same form of stones and clay, which being destroyed by the Deluge, was rebuilt by Abraham and Ismael, at GOD'S command, in the place where the former had stood, and after the same model, they being directed therein by revelation.' Sale's tr.
Ibid., 'Preliminary Discourse,' sect. 4: 'The temple of Mecca was a place of worship, and in singular veneration with the Arabs from great antiquity, and many centuries before Mohammed. Though it was most probably dedicated at first to an idolatrous use, yet the Mohammedans are generally persuaded that the Caaba is almost coeval with the world: for they say that Adam, after his expulsion from paradise, begged of GOD that he might erect a building like that he had seen there, called Beit al Mámûr, or the frequented house, and al Dorâh, towards which he might direct his prayers, and which he might compass, as the angels do the celestial one.'
Note 3: 'Some say that the Beit al Mámûr itself was the Caaba of Adam, which, having been let down to him from heaven, was, at the Flood, taken up again into heaven, and is there kept.' Al Zamakhshari, on The Koran.]

[321] [Bundahish, ch. 3:26.]

[322] [Shea and Troyer, The Dabistan, vol. 2, p. 34. 'The Fakir Arzu says: "The above interpretation is confirmed by this tradition of the Hindus, that Agasti, a star, was formerly a holy man, who once collected all the waters in the palm of his hand, and swallowed the whole; which means that Agasti is the same as Sohail, a star adjacent to the south pole, on the rising of which all the water that has fallen from heaven is dried up, agreeably to the Arabic saying: When Suhail ascends, the torrents subside."' Or p. 189, 1901 ed.]

[323] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 62. 'Fray Andres de Olmos found one of these relics in Tlalmanalco, wrapped up in many cloths, and half rotten with being kept hid so long.
    Immediately on the death of the gods the sun began his motion in the heavens; and a man called Tecuzistecatl, or Tezcociztecatl, who, when Nanahuatzin leaped into the fire, had retired into a cave, now emerged from his concealment as the moon. Others say that instead of going into a cave, this Tecuzistecatl, had leaped into the fire after Nanahuatzin, but that, the heat of the fire being somewhat abated, he had come out less brilliant than the sun. Still another variation is, that the sun and moon came out equally bright, but this not seeming good to the gods, one of them took a rabbit by the heels and slung it into the face of the moon, dimming its lustre with a blotch whose mark may be seen to this day.
    After the gods had died in the way herein related, leaving their garments behind as relics, those servants went about everywhere, bearing these relics like bundles upon their shoulders, very sad and pensive, and wondering if ever again they would see their departed gods. Now, the name of one of these deceased deities was Tezcatlipoca, and his servant, having arrived at the sea-coast, was favored with an apparition of his master in three different shapes. And Tezcatlipoca spake to his servant saying: Come hither, thou that lovest me so well, that I may tell thee what thou hast to do. Go now to the House of the Sun and fetch thence singers and instruments so that thou mayest make me a festival; but first call upon the whale, and upon the siren, and upon the tortoise, and they shall make thee a bridge to the sun.
    Then was all this done; and the messenger went across the sea upon his living bridge, toward the House of the Sun, singing what he had to say. And the Sun heard the song, and he straitly charged his people and servants, saying: See now that ye make no response to this chant, for whoever replies to it must be taken away by the singer. But the song was so exceeding sweet that some of them could not but answer, and they were lured away, bearing with them the drum, teponazlli, and the kettle-drum, vevetl. Such was the origin of the festivals and the dances to the gods; and the songs sung during these dances they held as prayers, singing them always with great accuracy of intonation and time.']

[324] [Book of Enoch, ch. 76:4.]

[325] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 175. 'The Mojaves tell of a certain Matevil, creator of heaven and earth, who was wont in time past to remain among them in a certain grand casa. This habitation was, however, by some untoward event, broken down; the nations were destroyed; and Matevil departed eastward. Whence, in the latter days, he will again return to consolidate, prosper, and live with his people forever. This Matevil, or Mathowelia, has a son called Mastamho, who made the water and planted trees. There is also an Evil Spirit, Newathie.']

[326] [Divine Pymander, bk. 7. ]

[327] [2 Esd. 2:12-19. 'I will withdraw the splendour of my presence from Israel, and the home that was to be theirs for ever I will give to my own people. The tree of life shall spread its fragrance over them; they shall not toil or grow weary. Ask, and you shall receive; so pray that your short time of waiting may be made shorter still. The kingdom is ready for you now; be on the watch! Call heaven, call earth, to witness: I have cancelled the evil and brought the good into being; for I am the Living One, says the Lord. 'Mother, cherish your sons. Rear them joyfully as a dove rears her nestlings; teach them to walk without stumbling. You are my chosen one, says the Lord. I will raise up the dead from their resting-places, and bring them out of their tombs, for I have acknowledged that they bear my name. Have no fear, mother of many sons; I have chosen you, says the Lord. 'I will send my servants Isaiah and Jeremiah to help you. As they prophesied, I have set you apart to be my people. I have made ready for you twelve trees laden with different kinds of fruit, twelve fountains flowing with milk and honey, and seven great mountains covered with roses and lilies.' NEB version.]

[328] [Rev. 12:4. '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.']

[329] [Rev. 22:2. 'In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.']

[330] [Rev. 21:4-5. 'And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
    And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.']

[331] [Rev. 12:15. 'And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.'
Rev. 11:19. 'And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.']

[332] [Rev. 21:2-6. 'And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
    And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
    And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
    And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
    And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.']

[333] [See diagrams in Bunsen, Egypt's Place in Universal History, vol. 4, p. 352 (figs. 1 & 2) which prove it.]