THE NATURAL GENESIS

NOTES TO SECTION 12

[1] [Potter, Ant. vol. 1, 382 or 441].

[2] [Hahn, Tsuni-Goam, p. 43. '"At the return of the Pleiades," says Schmidt, "these natives celebrate an anniversary; as soon as these stars appear above the eastern horizon mothers will lift their little ones on their arms, and running up to elevated spots, will show to them those friendly stars, and teach them to stretch their little hands towards them. The people of a kraal will assemble to dance and sing according to the old custom of their ancestors.
The chorus always sings: 'O Tiqua! our Father above our heads, give rain to us, that the fruits (bulbs, etc.), uientjes, may ripen, and that we may have plenty of food, send us a good year.'" Baseler Magazin, 1831, p.12.']

[3] [Kaffir Folk-Tales., p. 20.]

[4] [Hahn, Tsuni-Goam, p. 13. 'Hence it is that |gõa, to count, is also used in the meaning, to honour, to respect; and |goab means not only the number, but also the honour, the respect, the regard. "!Gõahe tamata hā," will a Khoikhoi indignantly say, "I am not counted," that is, "I am not looked at," if he thinks that he is unfairly treated.']

[5] [Davis.]

[6] [Sepher Gigulim, c. i. f. 40.]

[7] [Kaffir, p. 20.]

[8] [Num. 25:3, 5; Ps. 106:28.]

[9] ['This at once proves they intercalated the quarter day, making their year to consist of 365¼ days, without which the seasons could not return to the same periods. The fact of Herodotus not understanding their method of intercalation does not argue that the Egyptians were ignorant of it.' Notes to bk.2.5. Wilkinson. Rawlinson, Herodotus, vol. 2, p. 283.]

[10] [Reade, Savage Afr. pp. 245-8.]

[11] [Source.]

[12] [Source.]

[13] [Hazlewood, Feejeean and English Dictionary.]

[14] [Vendidad, 16:5.]

[15] [Shayast La-Shayast, ch. 3:10.]

[16] [Ibid, 3:9.]

[17] [Ibid, 3:14.]

[18] [Dugmore, Kaffir Laws, Brownlee's notes, p. 125.]

[19] [Source.]

[20] [Wilkinson, Handbook, p. 142.]

[21] [Prescott, History of the Conquest of Mexico, vol. 1. pp. 126-7. 'I shall conclude the account of Mexican science with that of a remarkable festival, celebrated by the natives at the termination of the great cycle of fifty-two years. We have seen, in the preceding chapter, their tradition of the destruction of the world at four successive epochs. They looked forward confidently to another such catastrophe, to take place, like the preceding, at the close of a cycle, when the sun was to be effaced from the heavens, the human race from the earth, and when the darkness of chaos was to settle on the habitable globe. The cycle would end in the latter part of December, and as the dreary season of the winter solstice approached, and the diminished light of day gave melancholy presage of its speedy extinction, their apprehensions increased; and on the arrival of the five "unlucky" days which closed the year they abandoned themselves to despair. They broke in pieces the little images of their household gods, in whom they no longer trusted. The holy fires were suffered to go out in the temples, and none were lighted in their own dwellings. Their furniture and domestic utensils were destroyed; their garments torn in pieces; and every thing was thrown into disorder, for the coming of the evil genii who were to descend on the desolate earth.
On the evening of the last day, a procession of priests, assuming the dress and ornaments of their gods, moved from the capital towards a lofty mountain, about two leagues distant. They carried with them a noble victim, the flower of their captives, and an apparatus for kindling the new fire, the success of which was an augury of the renewal of the cycle. On reaching the summit of the mountain, the procession paused till midnight; when, as the constellation of the Pleiades approached the zenith, the new fire was kindled by the friction of the sticks placed on the wounded breast of the victim.' Vol. 1, pp. 128-9, New York, 1871 ed.]

[22] [Surya-Siddhanta, ch. 1, 10-12.]

[23] [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 other refs.]

[24] [Ibid., bk. 1:16. 'Again, to signify the two Equinoxes they depict a sitting CYNOCEPHALUS, for at the two equinoxes of the year it makes water twelve times in the day, once in each hour, and it does the same also during the two nights; wherefore not without reason do the Egyptians sculpture a sitting Cynocephalus on their Hydrologia (or waterclocks); and they cause the water to run from its member, because, as I said before, the animal thus indicates the twelve hours of the equinox. And lest the contrivance, by which the water is discharged into the Horologium, should be too wide, or on the other hand too narrow, (for against both these caution must be taken, for the one that is too wide, by discharging the water quickly, does not accurately fulfil the measurement of the hour, neither the one that is too narrow, since it lets forth the water little by little, and too slowly,) they perforate an aperture to the extremity of the member, and according to its thickness insert in it an iron tube adapted to the circumstances required. And this they are pleased to do, not without sufficient reason, more than in other cases. They also use this symbol, because it is the only animal that at the equinoxes utters its cries twelve times in the day, once in each hour.']

[25] [Source.]

[26] [Surya-Siddhanta, bk. 13. 16, 21.]

[27] [Ibid., bk. 13, 23.]

[28] [Didron, fig. 99.]

[29] [Surya Sidd. bk. 1. 10-12.]

[30] [Source.]

[31] [Sayce, 'Ass. Cal.' RP, 1, 164-5; TSBA, 3. 520-9; Hist. Assurbanipal, 235, 251, 254, 365-7, 381. Smith]

[32] [Stanley, Pythagoras, ch. x, p. 9.]

[33] [Proclus, on Timaeus, bk. 3.]

[34] [Source.]

[35] [Sale, The Koran, ch. 19, note g. 'For Gabriel blew into the bosom of her shift, which he opened with his fingers, and his breath reaching her womb, caused the conception. The age of the Virgin Mary at the time of her conception was thirteen, or, as others say, ten; and she went six, seven, eight, or nine months with him, according to different traditions; though some say the child was conceived at its full growth of nine months, and that she was delivered of him within an hour after.']

[36] [Bancroft, Native Races, 3. 272; 'Spanish Explanation of the Codices or Mexican Paintings'. 'Quetzalcoatl was he who they say created the world, and they bestowed on him the appellation of lord of the wind, because they said that Tonacatecotli, when it appeared good to him, breathed and begat Quetzalcoatl. They erected round temples to him, without any corners. They said that it was he (who was also the lord of the thirteen signs which are here represented) who formed the first man who alone had a human body like that of men, the other gods were of an incorporeal nature."
"They declare that their supreme deity, or more properly speaking, demon Tonacatecotle, whom we have just mentioned, who by another name was called Citinatonali, .... begot Quetzalcoatl, not by connection with a woman, but by his breath alone, as we have observed above, when he sent his ambassador, as they say, to the virgin of Tulla. They believed him to be the god of the air, and he was the first to whom they built temples and churches, which they formed perfectly round, without any angles. (Explication del Codex Telleriano-Remensis, parte ii., lam. ii., in Kingsborough, Mex. Antiq., vol. v., pp. 135-6.)']

[37] [Shea and Troyer, Dabistan, vol. 2, pp. 149-151.]

[38] [Source.]

[39] [Kidd, China, p. 292.]

[40] [Conciliator Trans, 222.]

[41] [Shayast La-Shayast, ch. 2. 97.]

[42] [Vendidad, fargard, ch. 7:36.]

[43] [Source.]

[44] [RP, 2, 122. 'Lam. of Is. & Neph.' Horrack]

[45] [Ibid. p. 123.]

[46] [Ibid, p. 122-3.]

[47] [Brugsch, Hist. Egypt, vol. 1, p. 11.]

[48] [Rit. 136, title. 'Another chapter, made on the sixth Day of the Month, the Day of being conducted in the Boat of the Sun.']

[49] [RP, 2, 121. Ibid]

[50] [Peterman?]

[51] [ARSB, 3, p. 284.]

[52] [Calendar, p. 25. Moures]

[53] [Calendar, Bashans 30, or June 6, 1878.]

[54] [Irenaeus, bk. 1, ch. 2. 4.]

[55] [Didron, fig. 125.]

[56] [Mariette, Denderah, 2, pl. 45.]

[57] [RP, 7, 164. Sayce, 'Bab. Saints. Cal.']

[58] [Par. 30.]

[59] [Allegories. par. 6.]

[60] [Rabbi Chijah, Israelite Indeed, vol. 1, 223.]

[61] [Mishna, Sanhedrin, f. 65, c. 2.]

[62] [Hebrew Prayers, p. 81.]

[63] [Ex. 16:15, 26, 27.]

[64] [Josh. 5:12.]

[65] [Ps. 78:25.]

[66] [Cited by Soames, Anglo-Saxon Church, p. 255.]

[67] [Buxtorf, Syn. Jud. pp. 301, 302; Levi, pp. 8-9.]

[68] [RP, 9, 117. 'Creat. Tablet.' Talbot]

[69] [Hist. Rom. 38.18, 19.]

[70] [Source.]

[71] [Source.]

[72] [Egypt. Cal. pp. 19, 20; 1878. Moures]

[73] [Thorpe, Northern Mythology, vol. 3, p. 99. 'According to another German tradition, no flax should remain on the distaff during the twelve days of Christmas, lest Frau Holla should come. This is akin to the Danish superstition, that, from Yule-day to New year's day, no thing that runs round may be put in motion, consequently neither reel nor spindle.']

[74] [2 Esd. 7:30.]

[75] [Fornander, Account of the Polynesian Race, vol. 1, p. 121.]

[76] [RP, 1, 164-5. Sayce]

[77] [Sproat, Savage Life, p. 94.]

[78] [Lewin, Hill tracts, p. 51.]

[79] [Allegories, par. 7.]

[80] [Ibid.]

[81] [Ibid.]

[82] [Mishna, tr. 'Sabbath.' ch. 2.]

[83] [Josephus, Against Apion. bk. 2.2.]

[84] [Kidd, China, p. 271.]

[85] [Lajard, Mithra, pl. 16, fig. 4.]

[86] [2 Kin. 23:7; Ez. 16:18.]

[87] [Lajard, op. cit. pl. 27, fig. 7.]

[88] [Inman, Anc. Faiths, figs. 64-6, vol. 2, p. 650.]

[89] [Ralston, Tales, p. 67.]

[90] [Pliny, Hist. Nat. bk. 34. c. 8.]

[91] [Matt. 12:8.]

[92] [Wilson, Works, 3, p. 70.]

[93] [Sidonius Apollinaris, 1. 2.]

[94] [Lev. 23:32.]

[95] [Creation of World, pars. 30, 31.]

[96] [Mon. Christ. fig. 192.]

[97] [P. 419.]

[98] [Anc. Myth. vol. 2, p. 385.]

[99] [Yalkut Chodash, f. 115, c. 2; f. 20, c. 4.]

[100] [Ibid. f. 154, c. 1; f. 165,c. 3.]

[101] [Venus, p. 53.]

[102] [FR, Sept. '81.]

[103] [CN, p. 188.]

[104] [Morrison, Dict. vol. 1. pt. 1, p. 579.]

[105] [Mishna, tr. 'Kilaim,' ch. 2.]

[106] [Tr. 'Sabbath,' ch. x.]

[107] [Ez. 46:4, 6.]

[108] [Ch. 15:38, 39.]

[109] [Pirke Avoth.]

[110] [Buxtorf, Syn. Jud. c. 9, pp. 161-2; Bartolocci, Bib. Rab. vol. 1, p. 577.]

[111] [Source.]

[112] [Ex. 8:19.]

[113] [Luke, 11:20.]

[114] [Chaldean Magic, pp. 25-6. 'The only faint ray upon this subject comes from the following fact, that speculations upon the value of numbers held a very important place in the Chaldaic ideas of religious philosophy. In consequence of these speculations, each god was designated by a whole number of the series between one and sixty, corresponding to his rank in the celestial hierarchy ... Now it seems that in connection with this scale of fractional numbers applied to the demons, corresponding in the same way to their reciprocal ranks.
The Utuq, the Gigim, and the Maskim, were all three designated in writing by a complex group of ideographic signs, in which only the first element effects a distinction, the others remaining the same; this variable element is always one of those signs which serve to note one of the most important divisions of unity in the sexagesimal system of numerations of fractions, one of the essential bases of Chaldean arithmetic. For the Utuq it is 1/2 or 30/60, for the Gigim 2/3 or 40/60, and lastly, for the Maskim 5/6 or 50/60.' And on p. 40, quoting from a magical text: '... barrier immoveable, which is opposed to malevolence! Whether it be a wicked Utuq, a wicked Alal, a wicked Gigim, a wicked god, a wicked Maskim.']

[115] [Of I and O.]

[116] [Shayast La-Shayast, ch. 2:118.]

[117] [Hieroglyphica, bk. 1. 7. 'When they would symbolise the Mundane God, or fate, or the number 5, they depict a STAR. And they use it to denote God, because the providence of God maintains the order by which the motion of the stars and the whole universe is subjected to his government, for it appears to them that without a god nothing whatsoever could endure. And they symbolise by it fate, because even this is regulated by the dispositions of the stars:—and also the number 5, because, though there are multitudes of stars in the heavens, five of them only by their motion perfect the natural order of the world.'.]

[118] [See BB 2:593.]

[119] [Ath. Sept, '82.]

[120] [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.'

Also Brugsch, Egypt, vol. 2. p. 155.]

[121] [RP, 7, 167. Sayce, 'Bab. Saints Cal.']

[122] [Hieroglyphica, bk. 1:66. 'To represent a month, they depict as before explained the figure of the MOON when it has attained the age of eight and twenty days of equal lengths, each day containing twenty-four hours, for during these it is apparent, and in the remaining two it is in a state of evanescence.']

[123] [Cowan, Curious Facts, p. 31.]

[124] [Rit. ch. 17, 18, 20. See Ritual.]

[125] [Source.]

[126] [Solinus, 34; Augustin, Civ. Dei, 15:2.]

[127] [Schoolcraft, vol.2, p. 177.]

[128] [Sproat, p. 123.]

[129] [Gill, Myths, p. 317.]

[130] [Prescott, History of the Conquest of Mexico, ch. 4, Bk. I. p. 38. 'This second calendar rouses a holy indignation in the early Spanish missionaries, and Father Sahagun loudly condemns it, as "most unhallowed, since it is founded neither on natural reason, nor on the influence of the planets, nor on the true course of the year; but is plainly the work of necromancy, and the fruit of a compact with the Devil!"'—Historia de Nueva-España, lib. 4, intro. Quoted in vol. 1, p. 122, New York, 1871, ed.]

[131] [Bancroft, Native Races, vol. 2, p. 516. 'The Mexican calendar contains the following divisions of time: The 'age' consisting of two periods of fifty-two cycles each, was called huehuetilitzli; the 'cycle' consists of four periods of thirteen years each, was named xiuhmolpilli, xiuhmolpia, or xiuhtlalpilli, meaning the 'binding up of the years.' Each period of thirteen years ... was known as a tlalpilli or 'knot,' and, as stated above, each single year was named xihuitl, or 'new grass.' See illustration (from p. 518).]

[132] [Source.]

[133] [Kidd, China, p. 101.]

[134] [ARSB, 8, p. 366.]

[135] [Ch. 81.]

[136] [Source.]

[137] [C. 20.]

[138] [Hieroglyphica, bk. 1:14. See note 23 above.]

[139] [Sur les Fonctions, vol. 4, p. 355.]

[140] [Tr. 'Youma Yom Hakipourim.' Mishna.]

[141] [Ralston, Tales.]

[142] [Sarcophagus of Seti, Soane Museum. Sharpe & Bonomi.]

[143] [CN, p. 239.]

[144] [Gen. Powers, pl. 9, p. 29. Fig. 2]

[145] [Waldron, Works, p. 104.]

[146] [Brand, Popular Antiquities. 'Cock-Crowing.' 'The day, civil and political, has been divided into thirteen parts. 1. After midnight. 2. Cock-crow. 3. The space between the first cock-crow and break of day. 4. The dawn of the morning. 5. Morning. 6. Noon. 7. Afternoon. 8. Sunset. 9. Twilight. 10. Evening. 11. Candle-time. 12. Bed-time. 13. The dead of the night. The Church of Rome made four nocturnal vigils: the conticinium, gallicinium or cock-crow, intempestum, and antelucinum. Durand. de Nocturnis. There is a curious discourse on the ancient divisions of the night and the day in Peck's Desiderata Curiosa, i. 223 et seq.' Vol. 2, p. 55.]

[147] [Tod, Annals, vol. 2, p. 80.]

[148] [Knight, Worship, pl. 10.]

[149] [See NG 1:385.]

[150] [Source.]

[151] [Of I and O.]

[152] [Source.]

[153] [Einleitung, pp. 91, 92.]

[154] [Rit. 80. 'I have made the Eye of Horus when it was not coming on the festival of the 15th day. I am the Woman, an orb of light in the darkness. I have brought my orb to darkness; it is changed into light.
I have united Sut in the upper houses, through the old man with him. I am the Woman, the orb in the darkness. I have brought my orb to the darkness; it is changed into light.' Birch's tr.]

[155] [Lepsius, Todt. p. 112.]

[156] [Brown, The Unicorn, p. 20.]

[157] [Ch. 42. See Ritual.]

[158] [Hieroglyphica, bk. 1:39. 'And again when they would denote a sacred scribe, or a prophet, or an embalmer, or the spleen, or smelling, or laughter, or sneezing, [or government, or a judge,] they depict a DOG. And by this they denote a sacred scribe, because it is necessary for one who is desirous of becoming a perfect sacred scribe to be extremely careful, and to bark perpetually, and to be fierce, fawning upon no one, like dogs. And they symbolise by it a prophet, because the dog gazes intently upon the images of the gods more than all other animals, as does a prophet. And an embalmer of the sacred animals, because he also surveys the naked and dissected forms which are preserved by him. And the spleen, because this animal alone of all other creatures has this organ very light: and whether death or madness seizes him it arises from his spleen. And those who attend this animal in his exequies, when about themselves to die, generally become splenetic; for smelling the exhalations from the dog, when dissecting him, they are affected by them. And it denotes smelling, and laughter, and sneezing, because the thoroughly splenetic are neither able to smell, nor laugh, nor sneeze.']

[159] [Gen. 4:26.]

[160] [Bartolocci, vol. 1. pp. 229-67.]

[161] [Egyptian Cal. pp. 58, 59. (1878) Moures.]

[162] [Mommsen, Hist., vol. 1, p. 230. or 211?]

[163] [Post. of Cain, par. 50.]

[164] [BB 2:433.]

[165] ['SIR THOMAS BROWNE tells us, "that fluctus decumanus, or the tenth wave, is greater or more dangerous than any other, some no doubt will be offended if we deny; and hereby we shall seem to contradict antiquity : for, answerable unto the literal and common acceptation, the same is averred by many writers, and plainly described by Ovid:
'Qui venit hie fiuctus, fluctus supereminet omnes
Posterior nono est, undecimoque prior.'
Which, notwithstanding, is evidently false; nor can it be made out by observation either upon the shore or the ocean, as we have with diligence explored in both. And surely in vain we expect a regularity in the waves of the sea, or in the particular motions thereof, as we may in its general reciprocations, whose causes are constant and effects therefore correspondent. Whereas its fluctuations are but motions subservient, which winds, storms, shores, shelves, and every interjacency irregulates. Of affinity hereto is that conceit of ovum decumanum, so called because the tenth egg is bigger than any other, according to the reason alledged by Festus,  decumana ova dicuntur, quiaovum decimum majus nascitur.' For the honour we bear unto the clergy, we cannot but wish this true; but herein will be found no more verity than the other." He adds, "the conceit is numeral."' From Brand, Popular Antiquities, vol. 3, p. 373.]

[166] [Tr. 'Kilaim,' ch. 2.]

[167] [Brand, Popular Antiquities. 'Yule log.' 'The following is from Christmas, a Poem, by Eomaine Joseph Thorn, 1795:
"Thy welcome Eve, lov'd Christmas, now arrived,
The parish bells their tunefull peals resound,
And mirth and gladness every breast pervade.
The pondrous ashen faggot, from the yard,
The jolly farmer to his crowded hall
Conveys, with speed; where, on the rising flame
(Already fed with store of massy brands)
It blazes soon; nine bandages it bears,
And as they each disjoin (so custom wills),
A mighty jug of sparkling cyder's brought,
With brandy mixt, to elevate the guests."' Vol. 1, p.470.]

[168] ['This would make the date of Mæris about 1355 B.C.; but it neither agrees with the age of Amun-m-he III. of the Labyrinth, nor of Thothmes III. The Mæris, however, from whom these dates are calculated, appears
to have been Menophres, whose era was so remarkable, and was fixed as the Sothic period, B.C. 1322, which happened about 900 years before Herodotus' visit, only falling short of that sum by 33 years. It is reasonable to suppose that by Mæris he would refer to that king who was so remarkable for his attention to the levels of the Nile, shown by his making the lake called after him.' Rawlinson's notes to bk.2.13.]

[169] ['Thus far I have spoken on the authority of the Egyptians and their priests. They declare that from their first king to this last-mentioned monarch, the priest of Vulcan, was a period of three hundred and forty-one generations; such, at least, they say, was the number both of their kings, and of their high-priests, during this interval. Now three hundred generations of men make ten thousand years, three generations filling up the century; and the remaining forty-one generations make thirteen hundred and forty years. Thus the whole number of years is eleven thousand, three hundred and forty; in which entire space, they said, no god had ever appeared in a human form; nothing of this kind had happened either under the former or under the later Egyptian kings. The sun, however, had within this period of time, on four several occasions, moved from his wonted course, twice rising where he now sets, and twice setting where he now rises. Egypt was in no degree affected by these changes; the productions of the land, and of the river, remained the same; nor was there anything unusual either in the diseases or the deaths.' Tr. Rawlinson.
'So far in the story the Egyptians and the priests were they who made the report, declaring that from the first king down to this priest of Hephaistos who reigned last, there had been three hundred and forty-one generations of men, and that in them there had been the same number of chief-priests and of kings: but three hundred generations of men are equal to ten thousand years, for a hundred years is three generations of men; and in the one-and-forty generations which remain, those I mean which were added to the three hundred, there are one thousand three hundred and forty years. Thus in the period of eleven thousand three hundred and forty years they said that there had arisen no god in human form; nor even before that time or afterwards among the remaining kings who arose in Egypt, did they report that anything of that kind had come to pass. In this time they said that the sun had moved four times from his accustomed place of rising, and where he now sets he had thence twice had his rising, and in the place from whence he now rises he had twice had his setting; and in the meantime nothing in Egypt had been changed from its usual state, neither that which comes from the earth nor that which comes to them from the river nor that which concerns diseases or deaths.' Tr. Macauley. Bk. 2.142.]

[170] [Source.]

[171] [Source.]

[172] [Diog. Laertius. Proem 2.]

[173] [Bk. 1:81.]

[174] [Cited, Lewis, Astronomy, p. 264.]

[175] [Source.]

[176] [Eisenmendger, Ent. Jud. vol. 1, p. 51.]

[177] ['The Greeks regard Hercules, Bacchus, and Pan as the youngest of the gods. With the Egyptians, contrariwise, Pan is exceedingly ancient, and belongs to those whom they call "the eight gods," who existed before the rest. Hercules is one of the gods of the second order, who are known as "the twelve; " and Bacchus belongs to the gods of the third order, whom the twelve produced. I have already mentioned how many years intervened according to the Egyptians between the birth of Hercules and the reign of Amasis. From Pan to this period they count a still longer time; and even from Bacchus, who is the youngest of the three, they reckon fifteen thousand years to the reign of that king. In these matters they say they cannot be mistaken, as they have always kept count of the years, and noted them in their registers. But from the present day to the time of Bacchus, the reputed son of Semelé, daughter of Cadmus, is a period of not more than sixteen hundred years; to that of Hercules, son of Alcmêna, is about nine hundred; while to the time of Pan, son of Penelopé (Pan, according to the Greeks, was her child by Mercury), is a shorter space than to the Trojan war, eight hundred years or thereabouts.' Tr. Rawlinson.
'Among the Hellenes Heracles and Dionysos and Pan are accounted the latest-born of the gods; but with the Egyptians Pan is a very ancient god, and he is one of those which are called the eight gods, while Heracles is of the second rank, who are called the twelve gods, and Dionysos is of the third rank, namely of those who were born of the twelve gods. Now as to Heracles I have shown already how many years old he is according to the Egyptians themselves, reckoning down to the reign of Amasis, and Pan is said to have existed for yet more years than these, and Dionysos for the smallest number of years as compared with the others; and even for this last they reckon down to the reign of Amasis fifteen thousand years. This the Egyptians say that they know for a certainty, since they always kept a reckoning and wrote down the years as they came. Now the Dionysos who is said to have been born of Semele the daughter of Cadmos, was born about sixteen hundred years before my time, and Heracles who was the son of Alcmene, about nine hundred years, and that Pan who was born of Penelope, for of her and of Hermes Pan is said by the Hellenes to have been born, came into being later than the wars of Troy, about eight hundred years before my time.' Tr. Macauley. Bk. 2:145.]

[178] [Source.]

[179] [Life of Sulla.]

[180] [Discuss.]

[181] [Weil, Legends, p. 7.]

[182] [Mishna, tr. 'Chagiga,' 2, p. 13. Bartolocci, vol. 1, p. 256.]

[183] [Source.]

[184] [Ch. 58, 1, 2.]

[185] [Ch. 64:1-4; 66:1.]

[186] [Proclus on Timaeus, bk. 1.]

[187] [Wilson, Vis. Pur. p. 24; Surya-Sid., 1:18.]

[188] [Ch.92:4.]

[189] [Source.]

[190] [Source.]

[191] [Essays, vol.2, p. 362.]

[192] [Sri Bhagavata, b. 12, c. 2.]

[193] [Source.]

[194] [Wilson, Vishnu Purana, p. 24.]

[195] [RP, 6, 90. 'Stele.' Maspero]

[196] ['When Hecatæus the historian 1 was at Thebes, and, discoursing of his genealogy, traced his descent to a god in the person of his sixteenth ancestor, the priests of Jupiter did to him exactly as they afterwards did to me, though I made no boast of my family. They led me into the inner sanctuary, which is a spacious chamber, and showed me a multitude of colossal statues, in wood, which they counted up, and found to amount to the exact number they had said; the custom being for every high-priest during his lifetime to set up his statue in the temple. As they showed me the figures and reckoned them up, they assured me that each was the son of the one preceding him; and this they repeated throughout the whole line, beginning with the representation of the priest last deceased, and continuing till they had completed the series. When Hecatæus, in giving his genealogy, mentioned a god as his sixteenth ancestor, the priests opposed their genealogy to his, going through this list, and refusing to allow that any man was ever born of a god. Their colossal figures were each, they said a Pirômis, born of a Pirômis, and the number of them was three hundred and forty-five; through the whole series Pirômis followed Pirômis, and the line did not run up either to a god or a hero. The word Pirômis may be rendered" gentleman."' Tr. Rawlinson.
'And formerly when Hecataios the historian was in Thebes, and had traced his descent and connected his family with a god in the sixteenth generation before, the priests of Zeus did for him much the same as they did for me (though I had not traced my descent). They led me into the sanctuary of the temple, which is of great size, and they counted up the number, showing colossal wooden statues in number the same as they said; for each chief-priest there sets up in his lifetime an image of himself: accordingly the priests, counting and showing me these, declared to me that each one of them was a son succeeding his own father, and they went up through the series of images from the image of the one who had died last, until they had declared this of the whole number. And when Hecataios had traced his descent and connected his family with a god in the sixteenth generation, they traced a descent in opposition to this, besides their numbering, not accepting it from him that a man had been born from a god; and they traced their counter-descent thus, saying that each one of the statues had been "piromis" son of "piromis", until they had declared this of the whole three hundred and forty-five statues, each one being surnamed "piromis"; and neither with a god nor a hero did they connect their descent. Now "piromis" means in the tongue of Hellas "honourable and good man."' Tr. Macauley. Bk. 2.143.]

[197] [See notes 169, 177 and 196 above.]

[198] [Moor, Hindu Pantheon, pl. 88.]

[199] [See NG 1:417.]

[200] [Shea & Troyer, Dabistan; Humboldt, Vues; King, Mexican Antiquities, vol. 6, p. 172; Vetia, Hist. vol. 1, c. 4; Ternaux-Compans, Coll., vol. 12, p. 2; Bailly, Traite, p. 77.]

[201] [Assy. Disc. p. 405. Smith.]

[202] [Source.]

[203] [Lipsius [Lepsius?], vol.2, p. 71.]

[204] [Ref mislaid. De Dea Syria?]

[205] [Ch. 39:1.]

[206] [See Philo, and Josephus.]

[207] [ARSB, vol. 10, p. 27.]

[208] [Source.]

[209] [Drummond, pl. 2. Oed. Jud.]

[210] [Lundy, fig. 60.]

[211] [Vishnu Purana, bk. 1,ch. 1, p. 493; Wilson.]

[212] [Source.]

[213] [Bancroft, Native Races, vol. 3, pp.172, 393. 'The most solemn and important of all the Mexican festivals w^as that called Toxilmolpilia, or Xiuhmolpilli, the binding up of the years. Every fifty-two years was called a sheaf of years; and it was held for certain that at the end of some sheaf of fifty-two years the motion of the heavenly bodies should cease and the world itself come to an end. As the possible day of destruction drew near, all the people cast their household gods of wood and stone into the water, as also the stones used on the hearth for cooking and bruising pepper. They washed thoroughly their houses, and last of all, put out all fires. For the lighting of the new fire there was a place set apart, the summit of a mountain called Vixachtlan, or Huixachtla, on the boundary line between the cities of Itztapalapa and Colhuacan, about six miles from the city of Mexico. In the production of this new fire none but priests had any part, and the task fell specially upon those of the ward Copolco. On the last day of the fifty-two years, after the sun had set, all the priests clothed themselves with the dress and insignia of their gods, so as to them selves appear like very gods, and set out in procession for the mountain, walking very slowly, with much gravity and silence, as befitted the occasion and the garb they wore; "walking," as they phrased it, "like gods."']

[214] [Schoolcraft, vol. 4, p. 240.]

[215] [Source.]

[216] [Adv. Her. 30:3.]

[217] [Bibliotheca, Cod. 177.]

[218] ['Idra Rabba,' 3:41. Zohar]

[219] [Knorr von Rosenroth, Kabb. Den. vol.2, 230; Book of Bab. Comp. p. 35; Zohar Ex. p. 11; Midrash Hashirim; Rabbi Akaba; Midrash Koheleth, vol. 2, p. 45.]

[220] [Kabbala Denudata. vol. 2, p. 303-5.]

[221] [Acts 1:3-11.]

[222] [Ch. 84:32-9.]

[223] [Gill, Myths, p. 128.]

[224] [Vol. 2, p. 57.]

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

[226] [Ch. 30:7.]

[227] [Ch. 89:46-48.]

[228] [Sale, The Koran, intro. p 57. 'The appearance of the beast, which shall rise out of the earth, in the temple of Mecca, or on Mount Safâ, or in the territory of Tâyef, or some other place. This beast they say is to be sixty cubits high: though others, not satisfied with so small a size, will have her reach to the clouds and to heaven when her head only is out; and that she will appear for three days, but show only a third part of her body. They describe this monster, as to her form, to be a compound of various species, having the head of a bull, the eyes of a hog, the ears of an elephant, the horns of a stag, the neck of an ostrich, the breast of a lion, the colour of a tiger, the back of a cat, the tail of a ram, the legs of a camel, and the voice of an ass. Some say this beast is to appear three times in several places, and that she will bring with her the rod of Moses and the seal of Solomon; and being so swift that none can overtake or escape her, will with the first strike all the believers on the face and mark them with the word Mûmen, i.e., believer; and with the latter will mark the unbelievers, on the face likewise, with the word Câfer, i.e., infidel, that every person may be known for what he really is. They add that the same beast is to demonstrate the vanity of all religions except Islâm, and to speak Arabic. All this stuff seems to be the result of a confused idea of the beast in the Revelations.']

[229] [Shep. Hermas, vision 2:4. Wake]

[230] [Ibid.]

[231] [Rev. 17:1-8]

[232] [Rev. 12:1-2]

[233] [2 Esd. 2:17-23.]

[234] [Rev. 22:2.]

[235] [I Pet. 1:23.]

[236] [Eph. 1:5.]

[237] [Rev. 13:8.]

[238] [Rev. 21:22.]

[239] [Rev. 17:11.]

[240] [Talbot, RP, 9, 136. 'Bel & Dragon.']

[241] [Pliny, 10:2.]

[242] [Source.]

[243] [JS, 1840 and 1845.]

[244] [Source.]

[245] [Enoch, 18:16.]

[246] [Myths of Astronomy.]

[247] [Surya-Sid., Burgess.]

[248] [Ibid., p. 18.]

[249] [Ibid., p. 199.]

[250] [Ibid., pp. 14, 324.]

[251] [Hyde, De Rel. Vet. Pers. 385.]

[252] [Sinai and Pal.?]

[253] [Source.]

[254] [Source.]

[255] [Knowledge, 10/3/82.]

[256] [Source.]

[257] [Rev. 16:19.]

[258] [Op. Tom. 2, p. 417. Hom. 2, 'De Cruce,' etc.]

[259] [Ch. 125. 'Come, come in peace, say those who see them, because the Osiris has heard the great words said by the Ass and the Cat in the house of Pet, whose mouth is twisted when he looks, because his face is behind him.' Birch's tr.]

[260] [Of I and O. Plutarch]

[261] [Source.]

[262] [Source.]

[263] [Ch. 19:16.]

[264] [Rit. ch. 81. 'I am the pure Lily coming forth from the luminous one. I guard the nostril of the Sun, and the nose of Athor. I give messages. Horus follows them. I am the pure Lily which comes out of the fields of the Sun.' Birch's tr.]

[265] [Source.]

[266] [Solini Polyhistor, c. 36; ed. Salmasius. Pliny, 10:2.]

[267] [Source.]

[268] [Ap. Tacitus Caus. Corr. El. 16.]

[269] [Source.]

[270] [Source.]

[271] ['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.' Nat. Quest. 3, 29. From Cory's Ancient Fragments, p. 70. See also NG 2:193, 258.]

[272] [Source.]

[273] [Minokhird, 62:37-9. West, SBE. 24. 112. See also NG 1:43.]

[274] [Ch. 31:4.]

[275] [Source.]

[276] [Source.]

[277] [Brett, Guiana, p. 401.]

[278] [Horapollo, Hieroglyphica, bk. 2:20. 'A RIVER HORSE when delineated, denotes an hour.']

[279] [Source.]

[280] [Lect. sc. Lang. vol. 2.]

[281] ['Lit of Ra,' line 67, RP, 8, 111, Naville.]

[282] [Source.]

[283] [Source.]

[284] [ANF. 7, 131]

[285] [Source.]

[286] [Bundahish, 14:28.]

[287] [Ibid., West.]

[288] [Siebold, Nippon, pt. 5, p. 9. Tylor, Prim. Cult. 2, 301.]

[289] [Of I and O]

[290] [Sharpe, Eg. Insc. 73.7.]

[291] [Bund., 19:10.]

[292] [Source.]

[293] [Bundahish, 7:2.]

[294] [See ibid., 19:1-11, West, note.]

[295] [Drummond, pl. 16.]

[296] [Bund. 7:1.]

[297] [Bleeck and Spiegel, Khordah-Avesta, Tishtar-Yasht, 24:6-8.]

[298] [Tisht. Yash. 6:13-18.]

[299] [Ch. 7:4.]

[300] [Pp. 148-151.]

[301] [Brown.]

[302] [Purs. of Arms, pp. 143-4.]

[303] [Taliesin, Marwnad Aeddon o Von.]

[304] [Comm. bk. 6:17.]

[305] [Cormac, Gloss.; Guest, Mabinogion, p. 411.]

[306] [Mycen. Tiryn. p. 257, fig. 376.]

[307] [Wade, TES, 7.]

[308] [Sayce, TSBA, 3, 147.]

[309] [Vol. 2, tav. 82.]

[310] [Source.]

[311] [Rit. 17. 'The Gods, Guardians, Judges, are the Apes, Isis and Nephthys. Things of a nature hateful to the Gods are trick and craft. The Clean Crosser over the place of birth is Anup [Anubis]. He is behind the bier which holds the bowels of Osiris.' Birch's tr.]

[312] [Bosio, Roma Sott. p. 257.]

[313] [Ch. 80. 'I am the Tongue or the writer. I have taken the Perceptions in the land, where I found them. I have deprived the darkness of its power. I am the Woman, the orb [hour] of darkness. I have brought my orb to the darkness; it is changed to light.' Birch's tr.]

[314] [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 other refs to this chapter.]

[315] [Bancroft, Native Races, 3, 251-73. 'Quetzalcoatl is further reported by Mendieta to have assisted in drawing up and arranging the Mexican Calendar, a sacred book of thirteen tables, in which the religious rites and ceremonies proper to each day were set forth, in connection with the appropriate signs. It is said that the gods, having created mankind, bethought themselves that it would be well if the people they had made had some writings by which they might direct themselves. Now there were, in a certain cave at Cuernavaca, two personages of the number of the gods, and they were man and wife, he Oxomoco, and she Cipactonal; and they were consulting together. It appeared good to the old woman that her descendant Quetzalcoatl should be consulted. The Cholulan god thought the thing of the calendar to be good and reasonable; so the three set to work. To the old woman was respect fully allotted the privilege of choosing and writing the first sign; she painted a kind of water-serpent called cipactli, and called the sign Ce Cipactli, that is, a serpent. Oxomoco in his turn wrote two canes and then Quetzalcoatl wrote three houses; and so they went on till the whole thirteen signs of each table were written out in their order.
Let us now take up again the narrative of Sahagun, at the point where Quetzalcoatl, after drinking the potion prepared by Tezcatlipoca, prepares to set off upon his journey. Quetzalcoatl, very heavy in heart for all the misfortunes that this rival god was bringing upon the Toltecs, burned his beautiful houses of silver and of shell, and ordered other precious things to be buried in the mountains and ravines. He turned the cocoa-nut trees into a kind of trees that are called mizquitl; he commanded all the birds of rich plumage, the quetzal tototl, and the xiuhtotl, and the tlauquechol, to fly away and go into Andhuac, a hundred leagues distant. Then he himself set out upon his road from Tulla; he travelled on till he came to a place called Quauhtitlan, where was a great tree, high and very thick. Here the exile rested, and he asked his servants for a mirror, and looked at his own face. What thoughts soever were working in his heart, he only said, I am already old. Then he named that place Vevequauhtitlan, and he took up stones and stoned the great tree; and all the stones he threw sank into it, and were for a long time to be seen sticking there, from the ground even up to the topmost branches.
Continuing his journey, having flute-players playing before him, he came to a place on the road where he was weary, and sat down on a stone to rest. And looking toward Tulla, he wept bitterly. His tears marked and ate into the stone on which he sat, and the print of his hands, and of his back parts, was also found therein when he resumed his journey. He called that place Temacpalco. After that he reached a very great and wide river, and he commanded a stone bridge to be thrown across it; on that bridge he crossed the river, and he named the place Tepanoaya. Going on upon his way, Quetzalcoatl came to another place, where certain sorcerers met and tried to stop him, saying, Whither goest thou? why dost thou leave thy city? to whose care wilt thou commend it? who will do penance? Quetzalcoatl replied to the said sorcerers, Ye can in no wise hinder my going, for I must go. They asked him further, Whither goest thou? He said, To Tlapalla, They continued, But to what end goest thou? He said, I am called, and the sun calls me. So the sorcerers said, Go, then, but leave behind all the mechanical arts, the melting of silver, the working of precious stones and of masonry, the painting, feather- working, and other crafts. And of all these the sorcerers despoiled Quetzalcoatl. As for him, he cast into a fountain all the rich jewels that he had with him; and that fountain was called Cohcaapa, and it is so named to this day.
Quetzalcoatl continued his journey; and there came another sorcerer to meet him, saying, Whither goest thou? Quetzalcoatl said, To Tlapalla. The wizard said, Very well; but drink this wine that I have. The traveller answered, No: I cannot drink it; I cannot so much as taste it. Thou must drink, said the grim magician, were it but a drop; for to none of the living can I give it; it intoxicates all, so drink. Then Quetzalcoatl took the wine and drank it through a cane. Drinking, he made himself drunk; he slept upon the road; he began to snore; and when he awoke, he looked on one side and on the other, and tore his hair with his hands. And that place was called Cochtoca.
Quetzalcoatl going on upon his way and passing between the sierra of the volcano and the snowy sierra, all his servants, being hump-backed and dwarfs, died of cold in the pass between the said mountains. And Quetzalcoatl bewailed their death bitterly, and sang with weeping and sighing. Then he saw the other snowy sierra, which is called Poyauhtecatl and is near Tecamachalco; and so he passed by all the cities and places, leaving many signs, it is said, in all the mountains and roads. It is said further that he had a way of crossing the sierras whereby he amused and rested himself at the same time: when he came to the top of a mountain he used to sit down, and so seated, let himself slide down the mountain-side to the bottom. In one place he built a court for ball-play, all of squared stone, and here he used to play the game called tlachtli.
Through the midst of this court he drew a line called the telcotl; and where that line was made the mountain is now opened with a deep gash. In another place he cast a dart at a great tree called a pochutl, piercing it through with the dart in such wise that the tree looked like a cross; for the dart he threw was itself a tree of the same kind. Some say that Quetzalcoatl built certain subterranean houses, called micllancalco; and further, that he set up and balanced a great stone, so that one could move it with one s little finger, yet a multitude could not displace it. Many other notable things remain that Quetzalcoatl did among many peoples; he it was that named all the places and woods and mountains. Travelling ever onward, he came at last to the sea-shore, and there commanded a raft to be made of the snakes called coatlapechtli. Having seated himself on this raft as in a canoe, he put out to sea, and no man knows how he got to Tlapallan.
Torquemada gives a long and valuable account of Quetzalcoatl, gathered from many sources, which can not be overlooked. It runs much as follows: The name Quetzalcoatl means Snake-plumage, or Snake that has plumage and the kind of snake referred to in this name is found in the province of Xicalanco, which is on the frontier of the kingdom of Yucatan as one goes thence to Tabasco. This god Quetzalcoatl was very celebrated among the people of the city of Cholula, and held in that place for the greatest of all.
He was, according to credible histories, high-priest in the city of Tulla. From that place he went to Cholula, and not, as Bishop Bartolome de las Casas says in his Apologia, to Yucatan; though he went to Yucatan afterward, as we shall see. It is said of Quetzalcoatl that he was a white man, large-bodied, broad-browed, great-eyed, with long black hair, and a beard heavy and rounded. He was a great artificer, and very ingenious. He taught many mechanical arts, especially the art of working the precious stones called chalchiuites, which are a kind of green stone highly valued, and the art of casting silver and gold. The people, seeing him so inventive, held him in great estimation, and reverenced him as king in that city; and so it came about that though in temporal things the ruler of Tulla was a lord named Huemac, yet in all spiritual and ecclesiastical matters Quetzalcoatl was supreme, and as it were chief pontiff.
It is feigned by those that seek to make much of their god that he had certain palaces made of green stone like emeralds, others made of silver, others of shells, red and white, others of all kinds of wood, others of turquoise, and others of precious feathers. He is said to have been very rich, and in need of nothing. His vassals were very obedient to him, and very light of foot; they were called tlanquacemilhuique. When they wished to publish any command of Quetzalcoatl, they sent a crier up upon a high mountain called Tzatzitepec, where with a loud voice he proclaimed the order; and the voice of this crier was heard for a hundred leagues distance, and farther, even to the coasts of the sea : all this is affirmed for true. The fruits of the earth and the trees flourished there in an extraordinary degree, and sweet-singing birds were abundant. The great pontiff inaugurated a system of penance, pricking his legs, and drawing blood, and staining therewith maguey thorns. He washed also at midnight in a fountain called Xiuhpacoya. From all this, it is said, the idolatrous priests of
Mexico adopted their similar custom.
While Quetzalcoatl was enjoying this good fortune with pomp and majesty, we are told that a great magician called Titlacahua (Tezcatlipoca), another of the gods, arrived at Tulla. He took the form of an old man, and went in to see Quetzalcoatl, saying to him, My lord, inasmuch as I know thine intent, and how much thou desirest to set out for certain distant lands; also, because I know from thy servants that thou art unwell, I have brought thee a certain beverage, by drinking which thou shalt attain thine end. Thou shalt so make thy way to the country thou desirest, having perfect health to make the journey; neither shalt thou remember at all the fatigues and toils of life, nor how thou art mortal. Seeing all his projects thus discovered by the pretended old man, Quetzalcoatl questioned him, Where have I to go? Tezcatlipoca answered, That it was already determined with the supreme gods that he had to go to Tlapalla, and that the thing was inevitable, because there was another old man waiting for him at his destination. As Quetzalcoatl heard this, he said that it was true, and that he desired it much; and he took the vessel and drank the liquor it contained. Quetzalcoatl was thus easily persuaded to what Tezcatlipoca desired, because he wished to make himself immortal and to enjoy perpetual life. Having swallowed the draught, he became beside himself, and out of his mind, weeping sadly and bitterly. He determined to go to Tlapalla. He destroyed or buried all his plate and other property, and set out. First he arrived at the place Quauhtitlan, where the great tree was, and where he, borrowing a mirror from his servants, found himself "already old." The name of this place was changed by him to Huehuequauhtitlan, that is to say, "near the old tree, or the tree of the old man;" and the trunk of the tree was filled with stones that he cast at it. After that he journeyed on, his people playing flutes and other instruments, till he came to a mountain near the city of Tlalnepantla, two leagues from the city of Mexico, where he sat down on a stone and put his hands on it, leaving marks embedded therein that may be seen to this day. The truth of this thing is strongly corroborated by the inhabitants of that district; I myself have questioned them upon the subject, and it has been certified to me. Further more, we have it written down accurately by many worthy authors; and the name of the locality is now Temacpalco, that is to say, in the palm of the hand. Journeying on to the coast and to the kingdom of Tlapalla, Quetzalcoatl Avas met by the three sorcerers, Tezcatlipoca and other two with him, who had already brought so much destruction upon Tulla. These tried to stop or hinder him in his journey, questioning him, Whither goest thou? He answered, To Tlapalla. To whom, they inquired, hast thou given the charge of thy kingdom of Tulla, and who will do penance there? But he said that that was no longer any affair of his, and that he must pursue his road. And being further questioned as to the object of his journey, he said that he was called by the lord of the land to which he was going, who was the sun. The three wizards, seeing then the determination of Quetzalcoatl, made no further attempt to dissuade him from his purpose, but contented themselves with taking from him all his instruments and his mechanical arts, so that though he departed, those things should not be wanting to the state. It was here that Quetzalcoatl threw into a fountain all the rich jewels that he carried with him; for which thing the fountain was called from that time Cozcaapan, that is to say, the water of the strings or chains of jewels/ The same place is now called Coaapan, that is to say, in the snake- water, and very properly, because the word Quetzalcoatl means feathered snake. In this way he journeyed on, suffering various molestations from those sorcerers, his enemies, till he arrived at Cholula, where he was received (as we in another part say), and afterward adored as god. Having lived twenty years in that city, he was expelled by Tezcatlipoca. He set out for the kingdom of Tlapalla, accompanied by four virtuous disciples of noble birth, and in Goatzacoalco, a province distant from Cholula toward the sea a hundred and fifty leagues, he embarked for his destination. Parting with his disciples, he told them that there should surely come to them in after times, by way of the sea where the sun rises, certain white men with white beards like him, and that these would be his brothers and would rule that land.
After that the four disciples returned to Cholula, and told all that their master and god had prophesied when departing. Then the Cholulans divided their province into four principalities, and gave the government to those four, and some four of their descendants always ruled in like manner over these tetrarchies till the Spaniard came; being, however, subordinate to a central power.
This Quetzalcoatl w r as god of the air, and as such had his temple, of a round shape and very magnificent. He was made god of the air for the mildness and gentleness of all his ways, not liking the sharp and harsh measures to which the other gods were so strongly inclined. It is to be said further that his life on earth was marked by intensely religious characteristics; not only was he devoted to the careful observance of all the old customary forms of worship, but he himself ordained and appointed many new rites, ceremonies, and festivals for the adoration of the gods; and it is held for certain that he made the calendar. He had priests who were called quequetzalcohua, that is to say, priests of the order of Quetzalcoatl. The memory of him was engraved deeply upon the minds of the people, and it is said that when barren women prayed and made sacrifices to him, children were given them. He was, as we have said, god of the winds, and the power of causing them to blow was attributed to him as well as the power of calming or causing their fury to cease. It was said further that he swept the road, so that the gods called Tlaloques could rain; this the people imagined because ordinarily a month or more before the rains began there blew strong winds throughout all New Spain. Quetzalcoatl is described as having worn during life, for the sake of modesty, garments that reached down to the feet, with a blanket over all, sown with red crosses. The Cholulans preserved certain green stones that had belonged to him, regarding them with great veneration and esteeming them as relics. Upon one of these was carved a monkey's head, very natural. In the city of Cholula, there was to be found dedicated to him a great and magnificent temple, with many steps, but each step so narrow that there was not room for a foot on it. His image had a very ugly face, with a large and heavily bearded head. It was not set on its feet, but lying down, and covered with blankets. This, it is said, was done as a memorial that he would one day return to reign. For
reverence of his great majesty, his image was kept covered, and to signify his absence it was kept lying down, as one that sleeps, as one that lies down to sleep. In awaking from that sleep, he was to rise up and reign. The people also of Yucatan reverenced this god Quetzalcoatl, calling him Kukulcan, and saying that he came to them from the west, that is, from New Spain, for Yucatan is eastward therefrom. From him it is said the kings of Yucatan are descended, who call themselves Cocomes, that is to say, judges or hearers.
Clavigero's account is characteristically clear and comprehensible. It may be summed up as follows: Among the Mexicans and other nations of Anahuac, Quetzalcoatl was accounted god of the air. He is said to have been some time high-priest of Tulla. He is described as having been white a large, broad-browed, great-eyed man, with long black hair and thick beard. His life was rigidly temperate and exemplary, and his industry was directed by the profoundest wisdom. He amassed great treasure, and his was the invention of gem-cutting and of metal-casting. All things prospered in his time. One ear of corn was a man's load; and the gourds, or pump kins, of the day were as tall as one's body. No one dyed cotton then, for it grew of all colors; and all other things in like manner were perfect and abundant. The very birds in the trees sang such songs as have never since been heard, and. flashed such marvellous beauties in the sun as no plumage of later times could rival. Quetzalcoatl had his laws proclaimed from the top of the hill Tzatzitepec (mountain of outcry), near Tulla, by a crier whose voice was audible for three hundred miles.
All this, however, was put an end to, as far as Tulla was concerned, by Tezcatlipoca, who, moved perhaps by jealousy, determined to remove Quetzalcoatl. So the god appeared to the great teacher in the guise of an old man, telling him it was the will of the gods that he betake himself to Tlapalla, and administering at the same time a potion, the effect of which was to cause an intense longing for the said journey. Quetzalcoatl set out, and having performed many marvels on the way, arrived in Cholula. Here the inhabitants would not suffer him to go farther, but persuaded him to accept the government of their city; and he remained with them, teaching many
useful arts, customs, and ceremonies, and preaching against war and all other forms of cruelty. According to some, he at this time arranged the divisions of the seasons and the calendar.
Having lived twenty years in Cholula, lie left, still impelled by the subtle draught, to seek this imaginary city of Tlapalla. He was no more seen of men, some said one thing and some another; but, however he might have disappeared, he was apotheosized by the Toltecs of Cholula, who raised him a great mound and built a sanctuary upon it. A similar structure was erected to his honor at Tulla. From Cholula his worship as god of the air spread over all the country; in Yucatan the nobles claimed descent from him.
The ideas of Brasseur with regard to Quetzalcoatl have their roots in and must be traced back to the very first appearing of the Mexican religion, or of the religion or religions by which it was preceded; so that to arrive at those ideas I must give a summary of the abbe's whole theory of the origin of that creed. He believes that in the seething and thundering of volcanoes a conception of divinity and of supernatural powers first sprang up in the mind of the ancestors of the Mexicans. The volcanoes were afterwards identified with the stars, and the most terrific of all, Nanahuatl, or Nanahuatzin, received the honors of apotheosis in the sun. Issued from the earth of the Crescent (Brasseur's sunken island or continent in the Atlantic), personified in the antique Quetzalcoatl, prototype of priests and of sacerdotal continence, he is thus his son and identifies himself with him; he (the divinity, Tylor s Great Somebody ) is the model of sages under the name of Hueman, and the prototype of kings under that of Topiltzin. Strange thing to find united in one being personalities so diverse! King, philosopher, priest par excellence, whose virtues serve as a rule to all the priests of the pagan antiquity, and side by side with all that, incontinence and passion deified in this invalid, whose name even, the syphilitic, is the expression of the abuse he has made of the sex, appear to have sprung up, or rather two manners of judging the same events. There was first a struggle, and then a separation; under the banner-names of Quetzalcoatl and Tezcatlipoca the rival schools fought for the most part of course there were divers minor factions; but the foregoing were the principal and most important. There is every reason to believe that the religion that took Quetzalcoatl for symbol was but a reformation upon another more ancient, that had the moon for its object. It is the moon, male and female, Luna, Lunus, personified in the earth of the Crescent, ingulfed in the abyss, that I believe (it is always the abbe that speaks) I see at the commencement of the amalgam of rites and symbols of every kind, religion of enjoyments and material pleasures, born of the promiscuity of the men and women, taken refuge in the lesser Antilles after the cataclysm.
The religion that had taken the moon for point of departure, and in which women seem to have played the principal role, as priestesses, attacked formally, by this very fact, a more antique religion, a pre-diluvian religion that appears to have been Sabaism, entirely exempt from idolatry, and in which the sun received the chief homage. In the new religion, on the contrary, it was not the moon as a star, which was the real object of worship, it was the moon-land (lune-terre), it was the region of the Crescent, shrouded under the waves, whose death was wept and whose resurrection was afterward celebrated in the appearance of the isles refuge of the shipwrecked of the grand catastrophe of the Lesser Antilles; to the number of seven principal islands, sung, in all American legends, as the Seven Grottos, cradle of nations.
This is the myth of Quetzalcoatl, who dies or disappears, and whose personality is represented at the outset in the isles, then successively, in all the countries whither the civilization was carried of which he was the flag. So far as I can judge at present, the priest who placed himself under the aegis of this grand name labored solely to reform what there was of odious and barbarous in the cult of which the women had the chief direction, and under whose regime human blood flowed in waves. After the triumph of Quetzalcoatl, the men who bore his name took the direction of religion and society, which then made considerable progress in their hands.
But if we are to believe the same traditions, their A preponderance had not a very long duration. The most restless and the most audacious among the partisans of the ancient order of things raised the flag of revolt: they became the chiefs of a warlike faction, rival of the sacerdotal a conquering faction, source of veritable royal dynasties and of the religion of the sun living and victorious, in opposition to the god entombed in the abyss. Quetzalcoatl, vanquished by Tezcatlipoca, then retired before a too powerful enemy, and the Toltecs were dispersed among all nations. Those of them that remained coalesced with the victors, and from the accord of the aforementioned three cults, there sprang that monstrous amalgam of so many different ideas and symbols, such as is found to-day in what remains to us of the Mexican religion, For me (and it is always the abbe that speaks), I believe I perceive the origin of the struggle, not alone in the diversity of races, but principally in the existence of two currents of contrary ideas, having had the same point of departure in the events of the great cataclysm of the Crescent Land, above referred to. Different manners of looking at these events, and of commemorating them, seem to me to have marked from the beginning the starting-point of two religions that lived, perhaps, side by side for centuries without the explosion of their disagreements, other wise than by insignificant agitations. Before these two could take, with regard to each other, the proportions of a schism or a heresy, it was necessary that all the materials of which these religions are constituted had had time to elaborate themselves, and that the hieroglyphics which represented their origin had become sufficiently obscure for the priesthood to keep the vulgar from understanding them. For if schism has brought on the struggle between, and afterward the violent separation of families, this separation cannot have taken place till after the entire creation of myths, the entire construction of these divine genealogies, of these poetic traditions, that are found scattered among all the peoples of the earth, but of which the complete whole does not exist, save in the history and religion of Mexico.
Two orders of gods the one order fallen from heaven into the abyss, becoming there the judges of the dead, and being personified in one of their number, who came to life again, symbolizing thus life and death; the other order surviving the cataclysm and symbolizing thus an imperishable life; such, at its origin, is the double character of the myth of Quetzal-coatl. But in reality, this god he is the earth, he is the region swallowed up by the waters, he is the vanquished stifled under the weight of his adversary, under the force of the victorious wave; which adversary, which power in opposition to the first, joining itself to the fire on the blazing pile of Nanahuatl, is Tezcatlipoca, is Hercules, conqueror of enemies, is the foci whose struggle is eternal as that of the ocean eating the shore, is he in whom the light becomes afterward personified, and who becomes thus the battle-flag of the opponents of Quetzalcoatl. To the dead god a victim is necessary, one that like him descends into the abyss. This victim was a young girl, chosen among those that were consecrated at the foot of the pyramid, and drowned a custom long found as well in Egypt as at Chichen-Itza, and in many other countries of the world. But to the god come to life again, to the god in whom fire was personified, and immortal life, to Quetzalcoatl when he became Huitzilopochtli, victims were sacrificed by tearing out the heart, symbol of the jet of flame issuing from the volcano, to offer it to the conquering sun, symbol of Tezcatlipoca, who first demanded holocausts of human blood. Mr Tylor declares Quetzalcoatl to have been the Sun. "We may even find him identified with the Sun by name, and his history is perhaps a more compact and perfect series of solar myths that hangs to the name of any single personage in our own Aryan mythology. His mother, the Dawn or the Night, gives birth to him, and dies. His father, Camaxtli, is the sun, and was worshipped with solar rites in Mexico, but he is the old Sun of yesterday. The clouds personified in the mythic race of the Mixcohuas, or Cloud-Snakes (the Nibelungs of the western hemisphere), bear down the old Sun and choke him, and bury him in their mountain. But the young Quetzalcoatl, the Sun of to-day, rushes up into the midst of them from below, and some he slays at the first onset, and some he leaves, rift with red wounds to die. We have the Sun boat of Helios, of the Egyptian Ha, of the Polynesian Maui. Quetzalcoatl, his bright career drawing toward its close, is chased into far lands by his kinsman, Tezcatlipoca, the young Sun of to-morrow. He, too, is well known as a sun-god in the Mexican theology. Wonderfully fitting with all this, one incident after another in the life of Quetzalcoatl falls into its place. The guardians of the sacred fire tend him, his funeral pile is on the top of Orizaba, he is the helper of travellers, the maker of the calendar, the source of astrology, the beginner of his tory, the bringer of wealth and happiness. He is the patron of the craftsmen, whom he lights to his labor; as it is written in an ancient Sanskrit hymn, He steps forth, the splendor of the sky, the wide-seeing, the far-aiming, the shining wanderer; surely enlivened by the sun, do men go to their tasks and do their work. Even his people, the Toltecs, catch from him solar qualities. Will it be even possible to grant to this famous race, in whose story the legend of Quetzalcoatl is the leading incident, anything more than a mythic existence?"
Dr Brinton is of opinion that "there were in truth many Quetzalcoatls, for his high-priest always bore his name, but he himself is a pure creation of the fancy, and all his alleged history is nothing but a myth. His emblematic name, the Bird-Serpent, and his rebus and cross at Palenque, I have already explained. Others of his titles were, Ehecatl, the air; Yolcuat, the rattlesnake; Tohil, the nimbler; Huemac, the strong hand; Xanihehecatl, lord of the four winds. The same dualism reappears in him that has been noted in his analogues elsewhere. He is both lord of the eastern light and the wind.
"As the former, he was born of a virgin in the land of Tula, or Tlapallan, in the distant Orient, and was high-priest of that happy realm. The morning star was his symbol, and the temple of Cholula was dedicated to him expressly as the author of light. As by days we measure time, he was the alleged inventor of the calendar. Like all the dawn-heroes, he too was represented as of white complexion, clothed in long white robes, and, as most of the Aztec gods, with a full and flowing beard. When his earthly work was done, he too returned to the east, assigning as a reason that the sun, the ruler of Tlapallan, demanded his presence. But the real motive was that he had been overcome by Tezcatlipoca, otherwise called Yoalliehecatl, the wind or spirit of night, who had descended from heaven by a spider s web, and presented his rival with a draught pretended to confer immortality, but in fact, producing uncontrollable longing for home. For the wind and the light both depart when the gloaming draws near, or when the clouds spread their dark and shadowy webs along the mountains, and pour the vivifying rain upon the fields.
"In his other character, he was begot of the breath of Tonacateotl, god of our flesh or subsistence, or (according to Gomara) was the son of Iztac Mixcoatl, the white cloud-serpent, the spirit of the tornado. Messenger of Tlaloc, god of rain, he was figuratively said to sweep the road for him, since in that country violent winds are the precursors of the wet seasons. Wherever he went, all manner of singing birds bore him company, emblems of the whistling breezes. When he finally disappeared in the far east, he sent back four trusty youths who had ever shared his fortunes, in comparably swift and light of foot with directions to divide the earth between them and rule it till he should return and resume his power. When he would promulgate his decrees, his herald proclaimed them from Tzatzitepec, the hill of shouting, with such a mighty voice that it could be heard a hundred leagues around. The arrows which he shot transfixed great trees, the stones he threw levelled forests, and when he laid his hands on the rocks the mark was indelible. Yet, as thus emblematic of the thunder-storm, he possessed in full measure its better attributes. By shaking his sandals he gave fire to men; and peace, plenty, and riches blessed his subjects. Tradition says he built many temples to Mictlantecutli, the Aztec Pluto, and at the creation of the sun that he slew all the other gods, for the advancing dawn disperses the spectral shapes of night, and yet all its vivifying power does but result in increasing the number doomed to fall before the remorseless stroke of death.
"His symbols were the bird, the serpent, the cross, and the flint, representing the clouds, the lightning, the four winds, and the thunderbolt. Perhaps, as Huemac, the Strong Hand, he was god of the earth quakes. The Zapotecs worshipped such a deity under the image of this number carved from a precious stone, calling to mind the Kab ul, the Working Hand, adored by the Mayas, and said to be one of the images of Zammi, their hero-god. The human hand, that divine tool, as it has been called, might well be regarded by the reflective mind as the teacher of the arts and the amulet whose magic power has won for man what vantage he has gained in his long combat with nature and his fellows."
Mr Helps sees in Quetzalcoatl the closest analogies with certain other great civilizers and teachers that made their appearance in various parts of the American continent: "One peculiar circumstance, as Humboldt remarks, is very much to be noted in the ancient records and traditions of the Indian nations. In no less than three remarkable instances has superior civilization been attributed to the sudden presence among them of persons differing from themselves in appearance and descent.
Bohica, a white man with a beard, appeared to the Mozca Indians in the plains of Bogota, taught them how to build and to sow, formed them into communities, gave an outlet to the waters of the great lake, and having settled the government, civil and ecclesiastical, retired into a monastic state of penitence for two thousand years.
In like manner, Manco Capac, accompanied by his sister, Mama Oello, descended amongst the Peruvians, gave them a code of admirable laws, reduced them into communities, and then ascended to his father, the Sun.
Amongst the Mexicans there suddenly appeared Quetzalcoatl (green-feathered snake), a white and bearded man, of broad brow, dressed in a strange dress; a legislator, who recommended severe penances, lacerating his own body with the prickles of the agave and the thorns of the cactus, but who dissuaded his followers from human sacrifice. While he remained in Anahuac, it was a Saturnian reign; but this great legislator, after moving on to the plains of Cholula, and governing the Cholulans with wisdom, passed away to a distant country, and was never heard of more. It is said briefly of him that he ordained sacrifices of flowers and fruits, and stopped his ears when he was spoken to of war.
The Abbe Donienech considers the tradition of the lives of Quetzalcoatl and Tezcatlipoca to be a bit of simple and slightly veiled history, and also that there were several Quetzalcoatls. Let it be remembered in reading the abbe s version of this matter that the names of places, peoples, and the dates he gives are in great part mythical and conjectural. "After the enfranchise ment of the Olmecs, a man named Quetzalcoatl arrived in the country, whom Garcia, Torquemada, Sahagun, and other Spanish writers took to be Saint Thomas. It was also at that time that the third age ended, and that the fourth began, called Sun of the fire, because it was supposed that it was in this last stage that the world would be destroyed by fire. It is in this fourth period that the Mexican historian places the Toltecs arrival in New Spain, that is to say, about the third century before the Christian era. According to the Quiches traditions, the primitive portion of the Nahoas, or ancestors of the Toltecs, were in a distant East, beyond immense seas and lands. Amongst the families and tribes that bore with least patience this long repose and immobility, those of Canub and of Tlocab may be cited, for they were the first who determined to leave their country. The Nahoas sailed in seven barks or ships, which Sahagun calls Chicomoztoc, or the seven grottos. It is a fact worthy of note that in all ages the number seven was a sacred number among the American people, from one pole to the other. It was at Panuco, near Tampico, that those strangers disembarked; they established themselves at Paxil, with the Yotanites consent, and their state took the name of Huehue-Tlopallan. It is not stated whence they came, but merely that they came out of the regions where the sun rises. The supreme command was in the hand of a chieftain whom history calls Quetzalcohuatl, that is to say, Lord par excellence. To his care was confided the holy envelope, which concealed the divinity from the human gaze, and he alone received from it the necessary instructions to guide his people s march. These kinds of divinities, thus enveloped, passed for being sure talismans, and were looked upon with the greatest respect and veneration. They consisted generally of a bit of wood, in which was inserted a little idol of green stone; this was covered with the skin of a serpent or of a tiger, after which it was rolled in numerous little bands of stuff, wherein it would remain wrapped for centuries together. Such is, perhaps, the origin of the medicine-bags made use of, even in the present day, by the Indians of the Great Desert, and of which we shall speak in the second volume of this work."
Of apparently another Quetzalcoatl he writes: "The Toltecs became highly flourishing under the reign of Ceocatl Quetzalcohuatl, a Culhuacan prince, who preached a new religion, sanctioning auricular confession and the celibacy of the priests. He proscribed all kinds of warfare and human sacrifices. Tezcatlipoca put himself at the head of the dissatisfied party, and besieged Tollan, the residence of Ceocatl Quetzalcohuatl; but the latter refused to defend him self, in order to avoid the effusion of blood, which was prohibited by the laws of the religion he himself had established, and retired to Cholula, that had been constructed by his followers. From thence he went to Yucatan. Tezcatlipoca, his fortunate rival, after a long reign became in his turn the victim of the popular discontent, and fell in a battle that was given him by Ceocatl Quetzalcohuatl's relatives. Those two kings are elevated to the rank of gods, and their worship was a perpetual subject of discord and civil war in all Anahuac until the arrival of the Spaniards in the New World."
The interpreters of the different codices, or Mexican paintings represented in Kingsborough s great work, give, as is their wont in all matters, a confused, imperfect, and often erroneous account of Quetzalcoatl. "Quetzalcoatl is he who was born of the virgin called Chalchihuitztli, which means the precious stone of penance or of sacrifice. He was saved in the deluge, and was born in Zivenaritzcatl, where he resides. His fast was a kind of preparation for the arrival of the end of the world, which they said would happen on the day of Four Earthquakes, so that they were thus in daily expectation of that event. Quetzalcoatl was he who they say created the world, and they bestowed on him the appellation of lord of the wind, because they said that Tonacatecotli, when it appeared good to him, breathed and begat Quetzalcoatl. They erected round temples to him, without any corners. They said that it was he (who was also the lord of the .thirteen signs which are here represented) who formed the first number alone, had a human body like that of men, the other gods were of an incorporeal nature."
"They declare that their supreme deity, or more properly speaking, demon Tonacatecotle, whom we have just mentioned, who by another name was called Citinatonali, .... begot Quetzalcoatl, not by connection with a woman, but by his breath alone, as we have observed above, when he sent his ambassador, as they say, to the virgin of Tulla. They believed him to be the god of the air, and he was the first to whom they built temples and churches, which they formed perfectly round, without any angles. They say it was he who effected the reformation of the world by penance, as we have already said; since, according to their account, his father had created the world, and men had given themselves up to vice, on which account it had been so frequently destroyed. Citinatonali sent this his son into the world to reform it. We certainly must deplore the blindness of these miserable people, on whom Saint Paul says the wrath of God has to be revealed, inasmuch as his eternal truth was so long kept back by the injustice of attributing to this demon that which belonged to Him; for He being the sole creator of the universe, and He who made the division of the waters, which these poor people just now attributed to the Devil, when it appeared good to Him, despatched the heavenly ambassador to announce to the virgin that she should be the mother of his eternal word ; who, when He found the world corrupt, reformed it by doing penance and by dying upon the cross for our sins; and not the wretched Quetzalcoatl, to whom these miserable people attributed this work. They assigned to him the dominion over the other thirteen signs, which are here represented, in the same manner as they had assigned the preceding thirteen to his father. They celebrated a great festival on the arrival of his sign, as we shall see in the sign of Four Earthquakes, which is the fourth in order here, because they feared that the world would be destroyed in that sign, as he had foretold to them when he disappeared in the Red Sea; which event occurred on the same sign. As they considered him their advocate, they celebrated a solemn festival, and fasted during four signs."']

[316] ['The Sibyl having named Kronus, Titan, and Iapetus (Japheth) as the three sons of the patriarch (Noah), who governed the world in the tenth generation, after the Flood, and mentioned the division of the world into three parts.' The Sibylline Oracles, in Cory's Ancient Fragments, p. 76. See  O. T. Pseud., 1, pp., 336-53. Clement Alex. Strom. 1.]

[317] [James 1:18.]

[318] [Burton.]

[319] [Birch. Gallery, p. 12.]

[320] [Rit. 68. 'The Osiris is born like a word. He lives, then it is off the bread of Seb, what is abominable that he does not eat.' Birch's tr.]

[321] [Stele, c. 14, Louvre.]

[322] [On Timaeus, bk. 2.]

[323] [John. 1:1.]

[324] [Jowett, Epistle of St. Paul, 1, p. 414.]

[325] [Contra Celsus, bk. 3.]

[326] [Pymander, b. 2, 46. Everard]

[327] [Compare Sellon, Annotations, with Irenaeus, bk. 1, c. 13:1, 2.]

[328] [Ch. 15.]

[329] [Ch. 22-28.]

[330] [Ch. 22.]

[331] [Source.]

[332] [Of I and O. Plutarch.]

[333] [Shayast La-Shayast, 4:10.]

[334] [De Rossi, Rom. Sot., vol. 3, tav. 10.]

[335] [Source.]

[336] [See Pierret, Voc. Hier. for texts.]

[337] [Hahn, Tsuni-Goam, p. 60.
'‡Gorob khemi go |usense.
Thou who hast painted thy body red, like ‡Goro!
Som-|auba ‡naba tamase!
Thou who dost not drop the "menses."']

[338] [Ibid., p. 91. 'It was a custom that their wives spread on the head of this deity a red kind of earth, buchu, or other sweet-smelling herbs, this being not one of their offerings only, but one of many.']

[339] [Coh. 10:86, ANF, 2, 202.]

[340] [Source.]

[341] [Schoolcraft, pt. 2, p. 196; pt. 3, p. 229. ]

[342] ['"In a great channel, worked by the rain, we found a big granite block, about six feet in diameter and as round as a ball, which rested on a basis of a softer material. This stone the Basuto worship as their God. They dance round it on one leg, and at the same time spit at it. The place's name is Cha Ratau, close to Sekukuni's stronghold."—Wangemann, Ein Reisejahr in Süd-Afrika, Berlin, 1868, p.500.' From Hahn, Tsuni-Goam, p. 91.]

[343] [Ps. 118:22.]

[344] [De Verbo Mirifico.]

[345] [Augustine, Johan, 1, dis. 7.]

[346] [Rev. 2:17.]

[347] [Deut. 32:18; Num. 20:8: 2 Sam. 22:2; Ps. 18:2; 42:9.]

[348] [Is. 8:14; Rom. 9:32.]

[349] [Source.]

[350] [De Dea Syria]

[351] [''Moreover, the god Ouranos devised Baetulia, contriving stones that moved as having life.' Editor's note: 'Baetulia. Instead of λίθους εμψύχους i.e., animated stones, as Philo has rendered it, we may, I think, with Orelli, believe that Sanchoniathon had written AVANIM NESHAPHIM, anointed stones, from the root SHOOPH.' Preserved by Eusebius, from Cory, Ancient Fragments, p. 13. See also The Phenix, p. 192.]

[352] [Compare Augustine, Civ., 16:38 (vol. 2. 333); Arnobius, Adversus Gentes, bk. 1, 39: 'But lately, O blindness, I worshipped images produced from the furnace, gods made on anvils and by hammers, the bones of elephants, paintings, wreaths on aged trees; when ever I espied an anointed stone and one bedaubed with olive oil, as if some power resided in it I worshipped it, I addressed myself to it and begged blessings from a senseless stock. And these very gods of whose existence I had convinced my self, I treated with gross insults, when I believed them to be wood, stone, and bones, or imagined that they dwelt in the substance of such objects. Now, having been led into the paths of truth by so great a teacher, I know what all these things are, I entertain honourable thoughts concerning those which are worthy, I offer no insult to any divine name; and what is due to each, whether inferior or superior, I assign with clearly-defined gradations, and on distinct authority. Is Christ, then, not to be regarded by us as God? and is he, who in other respects may be deemed the very greatest, not to be honoured with divine worship, from whom we have already received while alive so great gifts, and from whom, when the day comes, we expect greater ones?' Trans., Campbell and Bryce. Clement Alex. bk. 7, 1:39; on anointed stone.]

[353] [Source.]

[354] [Recog. 1:45. Pseudo-Clement]

[355] [2 Esd. 2:12.]

[356] [Origen, Contra Celsus.]

[357] [Adv. Her. bk. 1, c. 46.]

[358] [Zohar, vol. 1.168A.]

[359] [Ped. bk. 2, c. 2.]

[360] [Ch. 47:2.]

[361] [Bk. 2, c. 19.]

[362] [Acts, 7:53.]

[363] [Philosophumena, p. 175, 24. Bunsen, Christy. vol. 1. p. 352. ANF 5, p. 80. Bk. 6. ch. 14.]

[364] [Col. 2:18, 19.]

[365] [I Cor. 6:3.]

[366] [I Cor. 1:6, 7.]

[367] [Col. 2:2.]

[368] [I Cor. 1:24.]

[369] [I Cor. 1:30.]

[370] [2 Cor. 5:16.]

[371] [Luke, 11:49; Matt. 23:3.]

[372] [Prov. 9:5.]

[373] [Didron, Icon. Chret. p.184, fig. 50.]

[374] [Irenaeus, b. 1c. 2.i.; ANCL.]

[375] [Ibid. b. 1.c. 30:5.]

[376] [Plutarch, Of I and O.]

[377] [John 1:3.]

[378] [Bk. 2:12-15.]

[379] [John 1:9.]

[380] [Bk. 2:84.]

[381] [Bk. 2:89.]

[382] [De Mund Opif.]

[383] [De Somn.]

[384] [Col. 1:15.]

[385] [Quis. Rer. Div.]

[386] [Col. 1:16.]

[387] [De Prof.]

[388] [I Cor. 1:22.]

[389] [De Ling. Conf.]

[390] [Col. 1:16.]

[391] [De Prof.]

[392] [Heb. 1:4.]

[393] [De Alleg. Ed. Mangey.]

[394] [Heb. 2:8. The writer is aware that some critics do not consider this to be one of Paul's epistles.]

[395] [Quis. Rer. Div.]

[396] [I Tim. 2:5 & Heb. 8:6.]

[397] [De Congr. Erudit.]

[398] [Rom. 8:21]

[399] [Source.]

[400] [Source.]

[401] [Quis. Rer. Div.]

[402] [John 5:37.]

[403] [Source.]

[404] [Source.]

[405] [De Somn.]

[406] [John 1:4, 9.]

[407] [Fragment.]

[408] [John 6:32, 35.]

[409] [De Agric.]

[410] [John 10:14.]

[411] [Source.]

[412] [Irenaeus, bk.1. ch. 7. 2.]

[413] [Irenaeus, b. 3, c. 11:3.]

[414] [Ibid., b. 1, c. 2:6.]

[415] [Ibid., b.1, c. 12:3.]

[416] [ibid. , b. 1. c. 2:6.]

[417] [Eph. 1:9-12.]

[418] [Irenaeus, b. 1. c. 9:2.]

[419] [John 3:13.]

[420] [Irenaeus, b. 1, c. 2:5.]

[421] [Ibid., lection according to Billius.]

[422] [John 1:18]

[423] [Matt. 11:27.]

[424] [John 3:35.]

[425] [Ibid., 5:19-38.]

[426] [Micah 5:2.]

[427] [Mahawanso, p. 56.]

[428] [Bunsen, Angel-Mes. p. 380.]

[429] [Rev.]

[430] [Source.]

[431] [Source.]

[432] [Ap. 6., or Ap. I, ch. 6, ANF, 1, 164.]

[433] [ANF, 1. 29. Marcion ]

[434] [Biot, JA, 4e serie, vol. 2, p. 351.]

[435] [Source.]

[436] [Plutarch, Of I and O.]

[437] [Davis, p. 220.]

[438] [Jam. 5:7, 8.]

[439] [2 Pet. 1:20.]

[440] [2 Pet. 3:5-7. '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.' Nat. Quest. 3, 29. From Cory's Ancient Fragments, p. 70. See also NG 2:258, 340.]

[441] [Luke 21:25-32.]

[442] [Mat. 24:36-39.]

[443] [2 Pet. 3:10.]