THE NATURAL GENESIS
NOTES TO SECTION 13
[1] ['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.]
[2] [Source.]
[3] [Wake, Genuine Epist. p. 198. Smith, Ep. of Ignatius. ANF 1, 84.]
[4] [Epistle of Paul, vol. 1. p. 102.]
[5] [Rev. 10:9-11.]
[6] [Avesta, ch. 12:4.]
[7] [Source.]
[8] [Source.]
[9] [Vendidad, Fargard, 19:18.]
[10] [Bundahish, 30:7.]
[11] [? Ch. 71:1.]
[12] [Ch. 56:5.]
[13] [Ch. 68:39. Ch.69:1-3.]
[14] [2 Esd. 7:26-33.]
[15] [Rev. 21:2, 9, 10.]
[16] [Both in Tischendorf.]
[17] [Tischendorf, Acta Apostolorum, and De Evang. 'Gospel of Nicodemus,' pt. 2, ch.2, 3, and 7; Latin 'Gospel of Nicodemus,' ch.3, 4, 8 and 12, Cowper. Bartolocci, Bib. Rab. vol. 1, pp. 228-9.]
[18] [Source.]
[19] [Eclogue. 4.]
[20] [Dabistan, vol. 1, p. 218. Shea & Troyer.]
[21] [Colebrooke, Essays, vol. 1, p. 190.]
[22] [Stanley, History Jew Church. app. 3, pt. 1.]
[23] [Didron, fig. 86.]
[24] [Lardner, Mus. of Science, p. 86, par. 27.]
[25] [Rit. 23. 'I am the great constellation Sah
[Orion], dwelling in the midst of the Spirits of Annu [Heliopolis]. All [ideas]
charms, all words, he has told them. I have made the Gods strong, bringing all
my charms to them.' Birch's tr.
Champollion, Gram. 95.]
[26] ['Ann. or Ram.' 3. RP, either 6 or 8, Eisenlohr.]
[27] ['Lit. of Ra,' 2:7-13. RP, 8, Naville.]
[28] [Didron, figs. 40 and 124.]
[29] [Rit. 64. 'Shu causes me to shine as a living Lord, true and good, and be made the seventh when he comes forth. I make for the animation of his Spirits the blood poured forth by the Deluder to supply the embalmments. I have made Abu [Horns] unite. I return from the mysteries of creation. I am not turned back by those who go on their bellies. I have come, led by the Lords of things, to save the things of the Osiris. The Eye does not swallow its grief.' Birch's tr.]
[30] [Bk. 1, c. 14:1.]
[31] [See 'Typology of Numbers,' NG 1:206-214.]
[32] [Source.]
[33] [Source.]
[34] [Hippolytus, vol. 4, pp. 13-14, pref. Wake, par. 19.]
[35] [Ch. 64. 'Rising from the Great Water is name. My transformations are made of Tum or Kheper. Tum has deferred to me. I have departed from the shrine. I have come out as a Spirit. I am the Osiris. I behold the forms of men for ever.' Birch's tr.]
[36] [2 Esd. 13:25, 26.]
[37] ['In the first year there made its appearance, from a part
of the Erythraean sea which bordered upon Babylonia, an animal endowed with
reason, who was called Oannes. (According to the account of Apollodorus) the
whole body of the animal was like that of a fish; and had under a fish's head
another head, and also feet below, similar to those of a man, subjoined to the
fish's tail. His voice, too, and language was articulate and human; and a
representation of him is preserved even to this day.
This Being, in the day-time, used to converse with men; but took no food at that
season; and he gave them an insight into letters, and sciences, and every kind
of art. He taught them to construct houses, to found temples, to compile laws,
and explained to them the principles of geometrical knowledge. He made them
distinguish the seeds of the earth, and showed them how to collect fruits. In
short, he instructed them in everything, which could tend to soften manners and
humanise mankind. From that time, so universal were his instructions, nothing
material has been added by way of improvement. When the sun set it was the
custom of the Being to plunge again into the sea, and abide all night in the
deep, for he was amphibious.' From Alexander Polyhistor, preserved by Syncellus
in his Chronology, and Eusebius in his Chronicon, from Cory's
Ancient Fragments, p. 57. See also AE 1:277.]
[38] [2 Esd. 13:52.]
[39] [Matt. 8:23.]
[40] [2 Esd. 13:52.]
[41] [Matt. 14:25; Mark 6:48: John 12:36.]
[42] [Proclus, on Timaeus, bk. 4.]
[43] [John 4:32-34.]
[44] [Matt. 16:4.]
[45] [Luke 11.30.]
[46] [Irenaeus, b. 3, c. 16. 1.]
[47] [See the fig. in Kircher, vol. 1, Oed. Aeg.]
[48] [Garrucci, Storia della, etc. pl. 105. Didron, Icon. Chret. p. 353.]
[49] [Rom. Sot. pl. 16.]
[50] [Mon. Christ. p. 369, fig. 169.]
[51] [Keane, Towers.]
[52] [De Rossi, Rom. Sot. vol. 1, p. 348. Lundy, p. 139.]
[53] [Vossius, De Idol. bk. 1, c. 23.]
[54] [Source.]
[55] [Source.]
[56] [Hist Eg. 2, p. 299.]
[57] [Munter, Sinnb. Lundy, Mon. Xst. p. 132.]
[58] ['Insc. of Khnum, etc.,' RP, 12, 69, lines 2-3, Birch]
[59] ['Insc. of Hatasu,' RP, 12, 133, lines 3-4, Renouf]
[60] [Mic. 5:2; Matt. 2:4-6.]
[61] [Is. 28:28.]
[62] [I Chron. 2:19 and 50.]
[63] [See Northcote, p. 217]
[64] [Source.]
[65] [On Ex. 12:42.]
[66] ['Great Mendes Stele,' etc, RP, 8, 92. Brugsch]
[67] [Mishna, tr. 'Sanhedrin,' 98a.]
[68] [Source.]
[69] [Rev. 11:8.]
[70] [Jones, Finger Ring Lore, p. 199.]
[71] [Or Roma in Cambodia, compare vol. 1. p. 167.]
[72] [Pseudo-Clement.]
[73] [In Cowper.]
[74] [Cowper, Apoc. Gospels, ch. 18. ]
[75] [Source.]
[76] [Sel. Pap. 4:3. Birch, Dict. p. 347.]
[77] [Movers, p. 120. Die Phon.?]
[78] [P. 366.]
[79] [Sinai and Palestine, p. 467. ]
[80] [Strom. 1.]
[81] [TSBA, 4, pt. 2, p. 234. Les Zodiaques, etc.]
[82] [Of I and O.]
[83] [Eg. Cal. p. 62, 1878. Moures.]
[84] [Ibid.]
[85] [Ch. 1:3.]
[86] [Luke, 2:1, 2.]
[87] [Source.]
[88] [Josephus, Ant. b. 18, c. 1, 2.]
[89] [Bunsen, Egypt's Place, 3. 77.]
[90] [Source.]
[91] [De Trin, bk. 4, c. 5.]
[92] [Source.]
[93] [Source.]
[94] [Ch. 18.]
[95] [Ch. 13 and 14.]
[96] [Ch. 7.]
[97] [Ch. 2.]
[98] [Justin, Dial cum Trypho, pp. 240 and 304.]
[99] [Source.]
[100] [Monitum in Hom, etc. Gieseler, vol. 1, p. 54.]
[101] [Neander, Church Hist. vol. 3, p. 437; Bingham, b. 20, c. 4. N & PNF. 12, 131]
[102] [Vishnu Purana, c. 3, p. 503; Wilson.]
[103] [Luke 21:27.]
[104] [Rit. 145. 'The Osiris makes [may] he sends Truth to the Sun, he corrects the Apophis. The Osiris passes through the clouds, turns back the opposers, gives life to the ministers of the Sun. The Osiris sends peace to the place which holds him. The Osiris has made a good passage in the boat. A good passage is given to the Osiris for him to come out. The face of the Osiris is rendered great by his crown. Lord of the Oar, the Osiris places himself knowing the address from the horizon to the chief. Raise your heads, pay ye attention, make way for your Lord.' Birch's tr.]
[105] [Line 2. RP, 8, 105, Naville; see NG 1:118.]
[106] [John 10:30; 14:7.]
[107] [Line 5. RP, 8, 105-6, Naville.]
[108] [Lines 3 and 6. Ibid, 105-6.]
[109] [Lines 6 and 7. Ib.]
[110] [Line 17 & 18. Ib. 108.]
[111] [Line 20. Ib.]
[112] [Line 75. Ib.]
[113] [Line 36. Ib.]
[114] [Line 36. Ib.]
[115] [Mark, 16:18.]
[116] [Fresco, 2nd & 3rd century. Aringhi, vol. 1, p. 332. Bosio, p. 257.]
[117] [John 12:7.]
[118] [Line 62. RP, 8, 108, Naville.]
[119] [Line 73. Ib. 112.]
[120] [Line 74. Ib.]
[121] [Source.]
[122] [Rit. 64. 'I find no escape from weeping, when I see the conductors on the week of Abydos.' Birch's tr.]
[123] [Ibid., 75. 'I have desolated the place of Rem-rem [weeping].' Birch's tr.]
[124] [Line 29. Ib. 108.]
[125] [Luke 24:46.]
[126] [Line 24. ib, 107.]
[127] [Mark 1:12.]
[128] [Lines, 39, 40. Ib. 108-9.]
[129] [Line 40. RP, 8, 109.]
[130] [Line 59. Ib, 111.]
[131] [Line 65. Ib.]
[132] [Mat. 3:11.]
[133] [Luke 12:49.]
[134] [Mat. 3:11, 12.]
[135] [Ch. 13:42.]
[136] [Ch. 25:41.]
[137] [Line 41. Ib. 109.]
[138] [Line 54. Ib.110.]
[139] [Line 42. Ib.109.]
[140] [Acts 1:9.]
[141] [John 1:18.]
[142] [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 for other refs to this chapter.]
[143] [Cited by Renouf, Hib. Lect. p. 252.]
[144] [Source, and see NG for other refs.]
[145] [Source.]
[146] [Rit. 68. 'The Gates of earth open to me. He has opened the bolts, he has opened the chief or the lower abode wide. The Osiris comes. I am the one taking him [said] by him who loves his arms by which he shoots at the earth. The Osiris opens the turning door, he has opened the turning-door. The Osiris comes forth wherever he wishes. He prevails over his heart, he prevails over his hand, he prevails over the meals, he prevails over the waters, he prevails over the streams, he prevails over the pools, he prevails over every thing done against him in Hades, he prevails over what he has been ordered to do upon earth.' Birch's tr.]
[147] [Rit. 31. 'My father is Seb, my mother is Nu. I am Horus the preferred, the day of the rising. I am Anup in the day of judgment.' Birch's tr.]
[148] [Source.]
[149] [See Bosio, Rom. Sot.; or Didron, fig. 18 and 66.]
[150] [Compare Rit. 68 and 69 for Seb and Aseb. See Ritual.]
[151] [Rit. 142. 'The Four Places of New Birth in
Abydos.
The great Place of Birth.
The Typical Place of New Birth.
The creative Place of New Birth.
The good Place of New Birth.
Amset, Hapi, Tuautmutf, Khabhsenuf.' Birch's tr.]
[152] [With reference to Micah, 5:2]
[153] ['Tale of Setnau,' RP, 4, 137. Renouf.]
[154] [John 14:27; 20:21.]
[155] [Matt. 10:34.]
[156] [Rit. 63. 'I am the first child, the great disturber, the great tranquiliser, whose name is the Root of Osiris, by which he takes [spares] thy life; or I am the boat-hook or the [water opposing] the boat of the Sun, in which he carries the elders, and is transported against the evil of Osiris.' Birch's tr.]
[157] [Rit. 14. 'The God Contention is then as the God Peace, with the great hold he has in his hand. I have brought it to thee.' Birch's tr.]
[158] [Clement Alex, Strom. 3. 9. Clement of Rome, 2 Ep. c. 12.]
[159] [Rit. 17. 'The Egyptian Faith ... The chapter of Conducting the Spirit [Dead], of coming in and going from the Hades and being among the Servants of the Osiris fed with the Food of Osiris, the good being, the justified, coming forth from the Day, making all the transformations he has wished to transform himself into, ploughing with a Plough [?], being [seated] in the Hall a living Soul, is the blessed by the Great Gods of the West, after he has been laid to rest. The glory of doing it on earth is for mortals to declare.']
[160] [John 16:25.]
[161] [Ibid., 16:13.]
[162] [John 16:8.]
[163] [1 John 1:6.]
[164] [Ch. 3:21.]
[165] [Ecclus, 42:15.]
[166] [Source.]
[167] [Luke 2:42-25.]
[168] [Matt. 3:17.]
[169] [Source.]
[170] [Pierret, Pan. Eg. fig. p. 77.]
[171] [Lepsius, Denkmaler, 3, 243, 250.; 4, 11.]
[172] [Eph. 2:14.]
[173] [Denkmaler, 4.11.]
[174] [McGavin. Protestant, vol. 2, p. 79.]
[175] [RP, 4, 55. Birch]
[176] [Luke, 4:32.]
[177] [RP, 4, 53-60. Birch.]
[178] [Source.]
[179] [Lines 19-22.]
[180] ['The pig is regarded among them as an unclean animal,
so much so that if a man in passing accidentally touch a pig, he instantly
hurries to the river, and plunges in with all his clothes on. Hence, too, the
swineherds, notwithstanding that they are of pure Egyptian blood, are forbidden
to enter into any of the temples, which are open to all other Egyptians; and
further, no one will give his daughter in marriage to a swineherd, or take a
wife from among them, so that the swineherds are forced to intermarry among
themselves. They do not offer swine in sacrifice to any of their gods, excepting
Bacchus and the Moon, whom they honour in this way at the same time, sacrificing
pigs to both of them at the same full moon, and afterwards eating of the flesh.
There is a reason alleged by them for their detestation of swine at all other
seasons, and their use of them at this festival, with which I am well
acquainted, but which I do not think it proper to mention. The following is the
mode in which they sacrifice the swine to the Moon: As soon as the victim is
slain, the tip of the tail, the spleen, and the caul are put together, and
having been covered with all the fat that has been found in the animal's belly,
are straightway burnt. The remainder of the flesh is eaten on the same day that
the sacrifice is offered, which is the day of the full moon: at any other time
they would not so much as taste it. The poorer sort, who cannot afford live
pigs, form pigs of dough, which they bake and offer in sacrifice.' Tr.
Rawlinson.
'The pig is accounted by the Egyptians an abominable animal; and first,
if any of them in passing by touch a pig, he goes into the river and dips
himself forthwith in the water together with his garments; and then too
swineherds, though they be native Egyptians, unlike all others do not enter any
of the temples in Egypt, nor is anyone willing to give his daughter in marriage
to one of them or to take a wife from among them; but the swineherds both give
in marriage to one another and take from one another. Now to the other gods the
Egyptians do not think it right to sacrifice swine; but to the Moon and to
Dionysos alone at the same time and on the same full-moon they sacrifice swine,
and then eat their flesh: and as to the reason why, when they abominate swine at
all their other feasts, they sacrifice them at this, there is a story told by
the Egyptians; and this story I know, but it is not a seemly one for me to tell.
Now the sacrifice of the swine to the Moon is performed as follows: when the
priest has slain the victim, he puts together the end of the tail and the spleen
and the caul, and covers them up with the whole of the fat of the animal which
is about the paunch, and then he offers them with fire; and the rest of the
flesh they eat on that day of full moon upon which they have held the sacrifice,
but on any day after this they will not taste of it: the poor however among them
by reason of the scantiness of their means shape pigs of dough and having baked
them they offer these as a sacrifice.' Tr. Macauley. Bk. 2.47.]
[181] [Brand, Popular Antiquities. 'Good Friday'. 'It is stated in a curious Sermon, preached at Blandford Forum, in Dorsetshire, January 17th, 1570, by William Kethe, minister, and dedicated to Ambrose, Earl of Warwick, p. 18, that on Good Friday the Roman Catholics "offered unto Christe egges and bacon, to be in his favour till Easter Day was past;" from which we may at least gather with certainty that eggs and bacon composed a usual dish on that day.' Vol. 1, p. 152.]
[182] [RP, 10, 112-114 'Book of
Hades,' Lefebure. Rit. 112. 'Horus to Ra: Let me see the same as thou
seest with thy Eye. Thus he sees it. Says Ra to Horus: Look with this eye at the
black Boar; he is regarding him. There stands a second without [hurt in] his
eye, very hostile. Says Horus to Ra: Make my Eye as the scratch made by Anubis
to my Eye when he ate his heart. Ra says to the Gods who follow after him:
Hateful is the pig of Horus turning his shape [?], transforming into the
abomination of a great pig.' Birch's tr.
Herodotus: see note180 above, plus: 'To Bacchus, on the eve of his feast, every
Egyptian sacrifices a hog before the door of his house, which is then given back
to the swineherd by whom it was furnished, and by him carried away. In other
respects the festival is celebrated almost exactly as Bacchic festivals are in
Greece, excepting that the Egyptians have no choral dances. They also use
instead of phalli another invention, consisting of images a cubit high, pulled
by strings, which the women carry round to the villages. A piper goes in front,
and the women fellow, singing hymns in honour of Bacchus. They give a religious
reason for the peculiarities of the image.' Tr. Rawlinson.
'Then for Dionysos on the eve of the festival each one kills a pig by
cutting its throat before his own doors, and after that he gives the pig to the
swineherd who sold it to him, to carry away again; and the rest of the feast of
Dionysos is celebrated by the Egyptians in the same way as by the Hellenes in
almost all things except choral dances, but instead of the "phallos" they have
invented another contrivance, namely figures of about a cubit in height worked
by strings, which women carry about the villages, with the privy member made to
move and not much less in size than the rest of the body: and a flute goes
before and they follow singing the praises of Dionysos. As to the reason why the
figure has this member larger than is natural and moves it, though it moves no
other part of the body, about this there is a sacred story told.' Tr.
Macauley. Bk. 2.48.
Plutarch, Of I and O. All
refs. borrowed.]
[183] [Luke, 8:29-33.]
[184] [Rit. Ch. 112. 'Says Horus to the Gods who follow after him: When [I placed him in his place, he went, and he has been transformed into a black pig (Rit. Cadet)].' Birch's tr. And note 182 above.]
[185] [Ch. 88. There is no mention of Khunsu in this or any any other chapter of the ritual.]
[186] [Luke 8:27.]
[187] [Ib., 9:38.]
[188] [Matt. 12:22.]
[189] [Luke 8:43.]
[190] [Ch. 113. 'I knew the secret of An, it is Horus, it is how his mother made him [in the water].' Birch's tr.]
[191] [I.32.]
[192] [Jacobus Voragine, Leg. Aur. 'De Ass. Beatae Virginis Mariae.']
[193] [Matt. 3:11, 12. Luke 3:16, 17.]
[194] [Rendered by Goodwin.]
[195] [Cambridge Essays, p. 275.]
[196] [Rit. 146; Fourth Gate. 'Smiter of Bulls is the name of the God guarding thee, I am washed with the same water in which Onnophris washes when he disputes with Seth, that justification should be made to Onnophris the justified. I have anointed myself with liquid san. I have clad myself with ... linen.' Birch's tr.]
[197] ['CXV. The chapter of Coming out to the Heaven, of passing the Court, and of knowing the Spirit of An [Heliopolis].']
[198] ['I knew that eye, the hair of the man is on it, says the sun at the words of the king to him who was before him. Let him stand unchanged for a month. [Said] by the Sun to him who is before him. Receive the weapon for the issue of men. The weapon it is made; [is said] by him who is before him; the two brethren make it, they make the festival of the Sun.' Birch's tr.]
[199] [Ibid. 'His arm does not rest from making his transformations by it [into her], the Lady with the long hair, which is in An [Heliopolis], chasing those who belong to the race of this country.' Birch's tr.]
[200] [Ch. 115. 'The chase made in An [Heliopolis] is after the race of this country. The greatest of the spectacles is when a chase is made by him to the Greatly glorious as [a] son does his father, made are his properties by the glory of An [Heliopolis]. I know the Spirits of An [Heliopolis], they are Ra, Shu, Tefnu.' Birch's tr.]
[201] [Another version, Pap. 9900, Brit. Mus. '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.]
[202] [Ch. 117 and 118. See Ritual.]
[203] [John 4:14; 7:37-8.]
[204] [Ch. 78. 'He is thine, oh Osiris! A well or flow comes out of thy mouth to him: behold thy own form, and the form of thy Spirits.' Birch's tr.]
[205] [Ch. 97. 'The well has come through me. I wash in the Pool of Peace. I draw waters from the divine Pool under the two Sycamores of heaven and earth. Your divine offerings are of the heaven. Then all justification is redoubled on my behalf.' Birch's tr.]
[206] [Rit. 125. 'The Gods of the Pure waters, who are there on the fifth hour of the night and the eighth hour of the day, with the representation of [to record] the hearts of the Gods after they cross from night to day, the Gods say to them, Let him go to the Osiris. "How so?" say his Opponents. "Show thy name to them." I am the Osiris. Growing under the Flowers which belong to the Palm Tree is the name of the Osiris.—"Pass away hence," they say to him.' Birch's tr.]
[207] [Bk. 2, c. 17 Hist. Ec., ANF & PNF. I, 118.]
[208] [Ch. 115. 'The chapter of Coming out to the Heaven, of passing the Court, and of knowing the Spirit of An [Heliopolis].']
[209] [Ibid. '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.' Birch's tr.]
[210] [See note above.]
[211] [Rit. 47. 'Ye Gods come to me to be my servants, I am the son of your Lord: ye are mine through my father, who gave you to me. I have been among the servants of Athor, I have been washed [by thee, oh] attendant: I have been among the attendants of Athor.' Birch's tr.]
[212] [Matt. 9:37-8.]
[213] [Source.]
[214] [Ibid., 13:36-43.]
[215] [Rit. 17. 'The Aahenru is the producer of grain for the Gods behind the chest.' ]
[216] [RP, 10, 116-9. Lefebure.]
[217] [Ch. 52. 'Thoth hast placed, thou hast eaten rations: let him call to the Gods for them, or the Gods come with them to him.' Birch's tr.]
[218] [Ch. 53. 'I am the Lord of Bread in Annu [Heliopolis]. My bread at the heaven is that of Ra, my bread on earth that of Seb.' Birch's tr.]
[219] [Rit. ch. 140. Rub. 'Besides saying this chapter likewise there are the offerings at the filling of the (two) eyes; four altars to the Sun and Tum, four altars to the Eye, four altars to the said Gods; there being on each of them of bread five loaves, conserve five halves, five bites of meat, one ounce of frankincense, one ounce of flour, and one slice of flesh.' Birch's tr.]
[220] [RP, 10, 116. Lefebure.]
[221] [Rit. ch. 52. 'Thou hast brought these seven loaves for me to live by, bringing the bread Horus makes. His bread is like that of Thoth.' And see note 219 above. Matt. 15:34.]
[222] [John 6:9.]
[223] [Matt. 15:34.]
[224] [Bosio, Rom. Sot. Lundy, fig. 171.]
[225] [Mark 6:44. John 6:10.]
[226] ['Revolt in Heaven,' RP, 7, 128. Talbot.]
[227] [John 6:15-21.]
[228] [Rit. 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. They pass the Osiris; his nose is opened in Tattu, or the mouth of the Osiris is preserved to him; his nostril is opened in Tattu, he is at rest in Annu [Heliopolis]. Sefkhabu built his house for him. Num has set up his wall for him. When the North wind comes to the heaven [roof], he sits in the South; when the South wind comes to the heaven [roof], he sits in the North; when the West wind, he sits in the East; when the East wind, he sits in the West, the eyebrows drawn down to his nose. The Osiris passes through wherever he wishes, and sits there.' Birch's tr.]
[229] [Ibid.]
[230] [John 8:59.]
[231] [John 10:39.]
[232] [Ch. 145. 'CXLV. Things to be done on the Daylight of a Festival.']
[233] [Ibid. 'Thoth hath written the directions for the making of the food. Anup ordered those who belong to the food of the Osiris to [attend to] him. Do not take it from him [is said] by those who watch to capture. The Osiris is sound, like the rock of the horizon of the heaven. The Osiris is placed in the Halls of the horizon. The Gods holloa to him to stop the Osiris. The God threw dirt at him, the snare does not catch him, the Guardians of the Halls do not injure him for he is Hidden-face, within the palace and in the midst of the shrine of the God who is Lord of the Gate, at [as] the place of the gates.' Birch's tr.]
[234] [John 10:22-40.]
[235] [Luke 4:29.]
[236] [John 7:8.]
[237] [Source.]
[238] [Irenaeus, bk. 1, c. 7, p. 2.]
[239] [Rit. 21. And ch. 23.'Tum has made for me my
hands to put forth. My mouth has been given to me, my mouth is ready, says
Ptah.) Let me come. Tum hinders his coming out. Let me come out. Open my mouth,
says Ptah, with his book, [brick?] made of mud, fashioning the mouths of the
Gods by it. I am Pasht and Uat, seated in the Great Quarter, the greatest of the
heaven; my mouth is that of Osiris, Lord of the West.'
Birch's tr.
'Litany
of Ra,' ch. 2, 4. RP, 8, 116, Naville]
[240] [Matt. 14:23.]
[241] [Ib. 15:29-30.]
[242] [Ib. 17:1, 2, 5.]
[243] [Ib. 24:3.]
[244] [Acts 1:9.]
[245] [Vol. 1, p. 165, ?]
[246] [Plutarch, Of I and O.]
[247] [Matt. 17:1, 2.]
[248] [Matt. 16:1-13.]
[249] [Source.]
[250] [Source.]
[251] [Pymander, bk.7.]
[252] [Eusebius, 3.3. Hist. Eccl. vol. 1. p. 135.]
[253] [Source.]
[254] [Source.]
[255] [Source.]
[256] [John 8:56-8.]
[257] [Ch. 136. 'His actions are the actions of the Sun in Heaven. Let him cross in thy boat, oh Sun! in peace. He makes way, he tows thy boat, his actions are thy actions.' Birch's tr.]
[258] [Matt. 12:34.]
[259] [Ver. 44.]
[260] [John 8:23.]
[261] [Irenaeus, bk. 1. c. 8:4.]
[262] [Luke 15:4, 6.]
[263] [Matt. 10:6, 7: 15:24.]
[264] [Luke 9:1.]
[265] [Irenaeus, b.1. c. 23. 1-3.]
[266] [Irenaeus, bk. 1,c.2. 2-4; c. 3. 3-5.; c. 4. 1.]
[267] ['Story of Veronica,' Apoc. Gosp. Cowper, p. 223.]
[268] [Luke 8:41.]
[269] [John 9:1.]
[270] [Irenaeus, bk. 2, c.17. 9.]
[271] [Of I and O.]
[272] [Hieroglyphica, bk. 1:6. 'When they would signify God, or height, or lowness, or excellence, or blood, or victory, (or Ares, or Aphrodite,) [Hor or Hathor], they delineate a HAWK. They symbolize by it God, because the bird is prolific and long-lived, or perhaps rather because it seems to be an image of the sun, being capable of looking more intently towards his rays than all other winged creatures: and hence physicians for the cure of the eyes use the herb hawkweed: hence also it is, that under the form of a HAWK, they sometimes depict the sun as lord of vision. And they use it to denote height, because other birds, when they would soar on high, move themselves from side to side, being incapable of ascending vertically; but the hawk alone soars directly upwards. And they use it as a symbol of lowness, because other animals move not in a vertical line, but descend obliquely; the hawk, however, stoops directly down upon any thing beneath it. And they use it to denote excellence, because it appears to excel all birds—and for blood, because they say that this animal does not drink water, but blood—and for victory, because it shews itself capable of overcoming every winged creature; for when pressed by some more powerful bird, it directly turns itself in the air upon its back, and fights with its claws extended upwards, and its wings and back below; and its opponent being unable to do the. like, is overcome.']
[273] [Eph. 5:32.]
[274] [Irenaeus, bk. 1, c. 1.2.]
[275] [John 14:26.]
[276] [Bk. 1, c. 3. 6. Irenaeus.]
[277] [RP, 10, 91, 96, 100, 106, 115, 128. Lefebure, 'Book of Hades': Sort out]
[278] [RP, 10, 91. Ib. Lefebure]
[279] [Ibid, p. 100.]
[280] [Ibid. p. 95.]
[281] [Book of Underworld, var. of Hades.]
[282] [Matt. 27:45.]
[283] [Matt. 27:52.]
[284] [Ib. 34.]
[285] [Rit. 147. 'I have made my way. I am
{297} Horus, the defender of his father. I have
come, I have chased away evil from my father Osiris, I have slashed his accusers
in the bend of the great Void. I have come like the Sun through the Gate of
Confusion ... I have passed through the darkness to have come like the Sun
through the Gate of ... in ... I have made my way. I am he who wounds in the
forepart of the boat of the Sun. I have come for protection to Osiris. I have
come like the Sun in the Gate of the Hailers.
Oh Hailers! I have made my way. I am Horus, his beloved son. 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. I have attacked him who is in its place. I
have made way. I have come like the Sun through the Gate of the One who likes to
deceive and destroy, otherwise called Viper, dwelling in the place of the
Figure. I have been protected when thou hast gone to embrace the Eye of Horus,
and those over the district of reptiles ... I have made my way, I have bruised,
and have passed pure.'
Birch's tr.]
[286] ['"In the solemn celebration of the Mysteries," says Julius Firmicus, "all things in order had to be done, which the youth either did or suffered at his death"' De Errore, p. 18. Quoted in Hislop's Two Babylons, p. 152. And: 'In the sacred rite of the Babylonian god, both the exposure and the clothing that were represented as having taken place, in his own history, were repeated on all his worshippers, in accordance with the statement of Firmicus, that the initiated underwent what their god had undergone.' De Errore, p. 18. Cited in Hislop's Two Babylons, p. 183. See my essay on this.]
[287] [Bk. 1:58.]
[288] ['"In a manifestation which one must not reveal ... there is seen on a wall of the temple a mass of light, which appears at first at a very great distance. It is transformed, while unfolding itself, into a visage evidently divine and supernatural, of an aspect severe, but with a touch of sweetness. Following the teachings of a mysterious religion, the Alexandrians honour it as Osiris or Adonis."' After Photius; Bib. Cod. 242, p. 343. From Hislop's Two Babylons, p. 68. See my essay on this. I give here another relevant passage: 'This highest God is seen afar off as it were obscurely; and if you approach nearer, he is beheld still more obscurely; and lastly, he takes away the ability of perceiving other objects. He is, therefore, truly an incomprehensible and inaccessible light, and is profoundly compared to the sun: upon which the more attentively you look, the more you will be darkened and blinded; and will only bring back with you eyes stupefied with excess of light.' From Thomas Taylor's intro to Plato's Parmenides. See the Thomas Taylor Series, vol. 11, p. 26. I should point out that Damascius here is referring to two divine lights, the inner light of pure spirit, and the external (symbolically spiritual) light of the sun, the both of which will have a profound affect on one's vision; the physical eyes, staring boldly at the bright glare of the sun, will produce blindness. The inner eye, seeing intently pure consciousness, devoid of form, will bring blindness to the mind of the spiritually impure. I here also give a quote from Damascius' Philosophical History: 'Heraiscus had the natural gift of distinguishing between animate and inanimate sacred statues. He had but to look at one of them and immediately his heart was afflicted by divine frenzy while both his body and soul leapt up as if possessed by the god. But if he was not moved in such a way, the statue was inanimate and devoid of divine inspiration. It was in this way that he recognised that the ineffable statue of Aion was possessed by the god who was worshipped by the Alexandrians, being the same time Osiris and Adonis as a result of a truly mystical union.' Translated by Polymnia Athanassiadi, Greece, 1999, who adds that Osiris symbolises death and Adonis rebirth.]
[289] [Luke 22:44. Matt. 26:36.]
[290] [Bib. Sacra, no. 6328, cited by Didron.]
[291] [Of I and O.]
[292] [Ch. 15. 'Said when the Sun sets from the Land of Life, his hands drooping.' Birch's tr.]
[293] [Ibid. 'Glory to thee, oh Tum, in thy course perfected, crowned, prevailing! Thou hast traversed the heaven, thou hast perambulated the earth, thou hast followed above in yellow, thou hast lodged dancing. The Gods of the West give thee glory, they rejoice at thy perfections. Adored are [thy] secret places. Thou hast purified the Chiefs, thou hast created the life of the earth for them, conducted by those in the horizon, towed by those belonging to the cabin. They say: Glory to thee! arresting thy person "coming, approaching in peace." Thou hast been addressed as the Lord of Heaven, Ruler of Hades, clasped [by] thy mother Nu. Seeing in thee her son the Lord of Terror, greatest of the terrible, setting from the Land of Life, she became obscure.' Birch's tr.]
[294] [Bancroft, Native Races, 3, 271-2. 'It was at
Panuco, near Tarnpico, 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."]
[295] [Matt. 27:51.; 28:2.]
[296] [2 Esd. 10:1, 2.]
[297] [Sophocles, Oed. Col. 1049.]
[298] [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. They pass the Osiris; his nose is opened in Tattu, or the mouth of the Osiris is preserved to him; his nostril is opened in Tattu, he is at rest in Annu [Heliopolis]. Sefkhabu built his house for him. Num has set up his wall for him. When the North wind comes to the heaven [roof], he sits in the South; when the South wind comes to the heaven [roof], he sits in the North; when the West wind, he sits in the East; when the East wind, he sits in the West, the eyebrows drawn down to his nose. The Osiris passes through wherever he wishes, and sits there.' Birch's tr.]
[299] [Ch. 35. 'Oh Shu, looking from Tattu, coiled under the head-covering of Athor! They smell Osiris by the eating of his bread, transporting the evil of the Osiris. Let him pass their Gate. Thou hast let him pass waylaid by the conspirators, who have watched very much. Osiris was the same, beseeching a burial. Great-Eyes has overthrown thee by the opposition he has given to thee: he stretches a feather in the weighing faults.' Birch's tr.]
[300] [John 18:2.]
[301] [John 13:26-7.]
[302] [Ch. 35. See note 299 above.]
[303] [Ch. 64. 'Who art thou then? Lord of the Silent Body! I have come to see him who is in the serpent, face to face, eye to eye. The winds fall when he comes forth, blowing also in my face. Oh Afki! [Caps] where ye are. Give me your arms, oh ye children emanating from the mouth! who are arisen from the Eye of the Sun [Horus]. I have stood, I have to fly to heaven, to alight on earth daily. I have joined the Eye of Horus to thy footsteps.' Birch's tr.]
[304] [Matt. 26:62-3; 27:12.]
[305] [Luke 23:9.]
[306] [Ch. 18. 'Before the Great Chiefs who belong to Anrutf, the night of the great Mystery of the Shapes. The Great Chiefs who are in Anrutf are Ra, Osiris, Shu, and Aat. The night of the Mystery of the great Shapes is when has been made the embalming of the thigh, leg, and foot [?] of Osiris, the good being, justified for ever.' Birch's tr.]
[307] [Ch. 18. 'Before the Great Chiefs who are in ... the night of the Laying out by Isis, who rises to lament over her brother Osiris. The Great Chiefs in ... are Isis, Horus, and Amset.' Birch's tr.]
[308] [Ch. 19. 'The night of the laying out [the dead Osiris] by Isis, arisen to make a wail for his brother.' Birch's tr.]
[309] [Ch. 19. 'Before the Great Chiefs of Anrutf in his place, the night when Horus receives the birthplace of the Gods.' Birch's tr.]
[310] [Ch. 28. 'He tramples on the bandages for they make for their burial.' Birch's tr.]
[311] [John 19:40; 20:7.]
[312] [Ch. 19. 'The Gods have repeated the good fact [hand] of the justification of Horus the son of Isis, son of Osiris, for ever and ever, of the Osiris for ever and ever.' Birch's tr.]
[313] [John 20:1.]
[314] [John 20:11-12.]
[315] [Ch. 46. 'The chapter of How a living Being is not destroyed in Hell, or [how] the Hour of Life is not destroyed in Hades.']
[316] [Ch. 28:2.]
[317] ['Litany of Ra,' line 42. RP, 8, 109, Naville.]
[318] [Irenaeus, bk. 1, c. 4. 1.]
[319] [Ch. 42. 'Men, Gods, Spirits, the dead, mortals, beatified spirits, Illuminated, do not make any attack upon him. He it is who comes out sound, Immortal is his name.' Birch's tr.]
[320] [Luke 24.]
[321] ['Book of Sen-Sen,' 1. RP, 4, 121. Horrack]
[322] [Brugsch, Histoire, pl. 4, fig. 31. Bunsen, 2, p. 618.]
[323] [In the tomb of Rameses, 4. Biban el Muluk.]
[324] [Rit. 162. 'For all the dead should have passages made to him through his embalmment. He has been passed through [turned], passing [towards] the four quarters of the heaven.' Birch's tr.]
[325] [Bosio, Rom. Sot. p. 579. Lundy, fig. 88.]
[326] [Plutarch, Of I and O.
And Herodotus:
'In social meetings among the rich, when the banquet is ended, a servant carries
round to the several guests a coffin, in which there is a wooden image of a
corpse,3 carved and painted to resemble nature as nearly as possible, about a
cubit or two cubits in length. As he shows it to each guest in turn, the servant
says, "Gaze here, and drink and be merry; for when you die, such will you be."'
Tr. Rawlinson.
'In the entertainments of the rich among them, when they have finished
eating, a man bears round a wooden figure of a dead body in a coffin, made as
like the reality as may be both by painting and carving, and measuring about a
cubit or two cubits each way;[68] and this he shows to each of those who are
drinking together, saying: "When thou lookest upon this, drink and be merry, for
thou shalt be such as this when thou art dead." Thus they do at their carousals.'
Tr. Macauley. Herodotus, bk.2.78.]
[328] [Lepsius, Todt. 15. 28; 20:42; 26:71-6.]
[329] [ARSB, vol. 10, p. 124.]
[330] [John 20:19]
[331] [Rit. 58. 'I am one of ye being with you. What my eyes desire is that thou lettest him draw near [in peace], head to head, accompanying him to the birthplace of the heaven.' Birch's tr.]
[332] [Source.]
[333] [Verse 14.]
[334] [Ch. 17. 'Give me your arm, I am made as ye. Let him explain it. The blood is that which proceeds from the member of the Sun, after he goes along cutting himself. Those Gods who are made attached to the generation of the Sun are Hu [taste], Ka [touch]: they are followers of their father Tum daily.' Birch's tr.]
[335] [Luke 24:39-40.]
[336] [Rit. 17. 'Anup places them for the protection of the coffin of Osiris, behind the wash-house of Osiris; or, these Seven Spirits are Het-het, Ket-ket.' Birch's tr.]
[337] [Source.]
[338] [Cited Bingham, Christ. Ant. vol. 1, p. 517.]
[339] [Rit. 44. 'I am thy son, very glorious, seeing thy mysteries. I am crowned as a king, I do not die again in Hades, hating him who dwells in the West, telling his name.' Birch's tr.]
[340] [BB 2.]
[341] [Ps. 22:21.]
[342] [Matt. 22:43, 46.]
[343] [Luke 1:69, 70.]
[344] [Zech. 13:1.]
[345] [Micah, 5:2.]
[346] [Vishnu Purana, bk. 5,ch. 23, p. 567, Wilson.]
[347] [Isa. 7:14. Confer Matt. 1:23.]
[348] [Matt. 2:15. Confer Hos. 11:1.]
[349] [Ps. 2:7. Confer Matt. 3:17.]
[350] [Ps. 41:9. Confer John 13:18.]
[351] [Zech. 11:12, 13. Confer Matt. 27:9.]
[352] [Gill, Myths, pp. 68, 70.]
[353] [Of I and O. Plutarch.]
[354] [Ch. 6:1, 2.]
[355] [Matt. 12:40.]
[356] [Rit. 26. 'I have passed Seb the Lord of the Gods. I fly. He has opened my eyes wide, he raises my arms wide. Anup has fashioned my heel.' Birch's tr.]
[357] [Ch. 13:18.]
[358] [Ver. 19.]
[359] [John 17:12.]
[360] [Ch. 19. 'They do not escape the custody of Seb for ever.' Birch's tr.]
[361] [Ch. 17. 'I am the Great Cat which is in the Pool of Persea, which is at Annu [Heliopolis], the night of the battle made to bind the wicked, the day of strangling the enemies of the Universal Lord there.' Birch's tr.]
[362] [Ibid.]
[363] [John 13:27.]
[364] [John 17:12.]
[365] [Ps. 78. See BB 2.]
[366] [40:6-8.]
[367] [Heb. 10:5-7.]
[368] [Ch. 11:26.]
[369] [Acts 13:33.]
[370] [Heb. 7:3.]
[371] [Ps. 22:1, 16-18. See BB 2:35.]
[372] [69.]
[373] [Luke 24:34. Ps. 22:1-18.]
[374] [John 19:24.]
[375] [Ch. 27:34.]
[376] [See BB 2, 'Egyptian Origins, etc.']
[377] [Eusebius, Hist. Eccl. 4. 14-26; 5. 23, 24.]
[378] [No. 836, Har. Mss, BM. See also Bede, 2, c. 19, p. 104, Penguin ed.]
[379] [Rit. ch. 145. See Ritual.]
[380] [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.' Birch's tr.]
[383] [Source.]
[384] [Of I and O.]
[385] [Matt. 3:1-3.]
[386] [Salverte, Des Sciences, p. 47.]
[387] [Rit. 31. 'I am Anup in the day of judgment. I am the [one or he] who is Osiris, the going chief. The word [saying] to Abuskhau [to the palette and paper], the doorkeeper of Osiris, because I myself have come, I perceive, I judge, I prevail, I have come, I have defended myself, I have sat in the birthplace of Osiris, born with him, I renew myself like him. I have introduced the leg into the place where Osiris is: I open the Gate of the Gods who are there. I have sat at his place, having my tongue and mouth satisfied with [writing].' Birch's tr.]
[388] [John 3:29-32.]
[389] [Ibid.]
[390] [Source.]
[391] [49:10, 11.]
[392] [Drummond, pl. 16.]
[393] [Eisenmenger, vol. 2, p. 697.]
[394] [Ch. 12:14, 15.]
[395] [Apol. 32. ANF. 1, p. 173]
[396] [RP, 10, 130. Lefebure, 'Bk Hades'.]
[397] [Bk. 1:20.]
[398] [John 2:11.]
[399] [Eg. Cal. p. 19. Moures.]
[400] [Fabricius, Cod. Pseud. 1, 139 and fol.]
[401] [Norberg.]
[402] [Cod. Naz. Osm. p. 74.]
[403] [Cod. Naz. Lib. Ad. Ap. , Norberg, vol. 1, pp. 55-57.]
[404] [Source.]
[405] [Rit 3. 'Oh Tum! oh Tum! coming forth from the great place within the celestial abyss, lighted by the Lion-Gods.' Birch's tr.]
[406] [Ibid., 78. 'I go to him who dwells in the fields, traversing the darkness, avoiding the Spirits of the West, of Osiris. I have come like the Sun from the house of the Lions.' Birch's tr.]
[407] [Lundy, fig. 130.]
[408] [Ciampini, Vet. Mon. vol. 1, ch. 3, p. 35.]
[409] [Adv. Heres. 26.]
[410] [Tertullian, Apol. 16. ANF, 1, 219]
[411] [Source.]
[412] [Matt. 11:14.]
[413] [Luke 1:17.]
[414] [Evang. Johan. vol. 2, p. 180.]
[415] [Bk. 10, ch. 33.]
[416] [Ch. 61:9.]
[417] [Matt. 11:11]
[418] [Matt. 9:37. Luke 10:1-20.]
[419] [Menachem Recanatens, in Legem, f. 26, c. 3. Stehelin, 2, pp. 94-5; Kad Hakkemach, f. 42, c. 1. Stehelin, 1, p. 182. Bartolocci, 1, pp. 335-6. Bechai, in Legem, f. 9, c. 3. Nachman, in Legem, f. 59, c. 3. Shepha Tal, f. 23, c. 3. Stehelin, 1, p. 185.]
[420] [Book of Enoch, ch. 69:1-3.]
[421] [Luke 10:17-19.]
[422] [Source.]
[423] [Cowper, Apoc. Gosp. p. 24. See M. R. James, p. 38 and ANF 8, 366]
[424] [Vishnu Purana, bk. 5,ch. 3, p. 503. Wilson.]
[425] [Ibid, bk. 5, ch. 6, p. 506.]
[426] [Ibid.]
[427] [John 19:26-7.]
[428] [Ch. 115. 'I knew that eye, the hair of the man is on it, says the sun at the words of the king to him who was before him. Let him stand unchanged for a month.' Birch's tr.]
[429] [John 21:21-23.]
[430] [Source. Augustine. See vol.7, 448.]
[431] [See Fabrici, Cod. Apoc. vol. 2, p. 590.]
[432] [Source.]
[433] [Source.]
[434] [RP, 8, Birch.]
[435] [Ch. 153. 'Anup addresses the Osiris, he is building his house on earth, it is founded in Annu [Heliopolis], it is girdled by Karu.' Birch's tr.]
[436] [Ch. 52. 'The Osiris eats under the sycamore of Athor, the ruler [of the heaven]. I have made my time of rest there. I have dug [or arranged] the fields in Tattu, I have planted in Annu [Heliopolis].' Birch's tr.]
[437] [Ch. 153. 'The Sycamore Lady of the food of Osiris, says: I have come, I have brought thee food. The reply is, oh Sycamore of Nuhar, refresher of the dweller in the West, placing thy arms to his arms, place him away from the heat, giving refreshing waters to the Osiris under the boughs, give the North wind to the Meek-hearted in his place for ever!' Birch's tr.]
[438] [Rit. 17. 'Millions of arms touch me, pure Spirits approach me, evildoers and all enemies avoid me, the arms of the Reckoners come after me. I place the two dear sisters. I have made those belonging to Kar and Annu [Heliopolis].' Birch's tr.]
[439] [Rit. 115. 'His arm does not rest from making his transformations by it [into her], the Lady with the long hair, which is in An [Heliopolis], chasing those who belong to the race of this country.' Birch's tr.]
[440] [RP, 2, 124. Horrack.]
[441] [Source.]
[442] [Rit. 17. 'The plumes on his head are Isis and Nephthys, walking to place themselves behind him, when they are mourners [birds], then they are placed on his head; or the plumes are the great asps before his father Tum, or his eyes are the plumes on his head.' Birch's tr.]
[443] [Sect. 9.]
[444] [Ch. 149. 'The Gods, they approach him, they touch him, for he is like one of them; he lets [them] know what he has done in [the beginning of] this secret book of truth. There is not known any such anywhere or ever; no men have spoken it, no eye has perceived it, no ear has heard it, not any other face has looked in it to learn it.' Birch's tr.]
[445] [Rit. ch. 149. 'Give ye food and drink to the Osiris, feed him. Give ye things to him; the Osiris he pursues ye; he ewes ye at your side. Give ye food and drink to the Spirit of the Osiris. He is a Spirit in Hades.' Birch's tr..]
[446] [Luke 8:3.]
[447] [Loher, Cyprus, p. 105.]
[448] [Beausobre, Histoire Critique de Manichée, vol. 1, p. 418.]
[449] [Golden Manual, also Garden of the Soul. Challoner.]
[450] [Mark 15:40. See also Eusebius, H. E. 2. 1.]
[451] [John 19:25.]
[452] [Candy?]
[453] [Epiphanius, c. 99.]
[454] [Rit. 17. 'These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven. The Givers of blows for sins, the Followers of Heptskhes, are crocodiles in the water. Heptskhes is the Eye of the Sun or Fire, the Followers of Osiris burning the wicked souls of his enemies. For if there is evil I guard his Eye from the Lords of the Age, whilst he proceeds from the belly of his mother. These Seven Spirits are Amset, Hapi, Tuautmutf, and Kabhsenuf, Maaentefef, Karbukef, Harkhent S'Khem. Anup places them for the protection of the coffin of Osiris, behind the wash-house of Osiris; or, these Seven Spirits are Het-het, Ket-ket.' Birch's tr.]
[455] [Ch. 99. 'Planks in
its body.—Tell us our names.
Answer.—Amset, Hapi, Tuautmutf,
Kabhsenuf, Hak, Tiemua, Mantefef, Arnafgesf, is your name.' Birch's tr.]
[456] [Rit. 104. 'I have sat where the great ministers are. I have come out of the place of the ark. During the passage, Horus, son of Isis, has brought me. I carried by the guidance of the Sun supplies to the places where the Great Gods are supplied with kuphi. Rubi (or Babi) brings it them[?].' Another version: 'I have sat where the Great Gods are. I have come along out of the place of the ark, and passed through. I have been brought to see the Great Gods in the Hades. I am justified before them. 1 am pure.' (Pap. 9,900 Brit. Mus.) Birch's tr.]
[457] [Matt. 4:19.]
[458] [Source.]
[459] [John 21:1-3.]
[460] [ib. 7.]
[461] [Ch. 162. 'The Second Gate is of the North wind. It is Osiris. The Sun lives, the Tortoise [Evil one] dies. Kebhsnauf wets his limbs in the streams for them to guard Osiris.' Birch's tr.]
[462] [Matt. 16:16. Luke 9:20.]
[463] [De Tillemont, Hist. Eccl. vol. 2. 5.]
[464] [John 21:15-17.]
[465] [Matt.16:18.]
[466] [Bancroft, Native Races, 3. 252-9.
'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 cannot 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.
19 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,
lie 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 descend ants always ruled in like manner over these
tetrarchies till the Spaniard came; being, however, subordinate to a central
power.']
[467] [Pierret, Pan. p. 98. Cooper, Archaic Dict.]
[468] [B. 8, ch. 35; ANCL. vol. 17 or ANF, 7, p. 496.]
[469] [De viris ill. c. 2. N & PNF. 3, 2nd ser. p. 362. Abdias, Hist.]
[470] [Ch. 69. 'Osiris the revealer of good is Asb my brother; Asb, he is Osiris brother of Isis. The supporter is the son of Isis, who with his mother Isis keeps off his opponents, doing all things hateful and evil against him. He is Osiris, the eldest of the five Gods begotten of Seb.' Birch's tr.]
[471] [Matt. 4:18,19.]
[472] [Ib.21.]
[473] [Gill. Myths. p. 100.]
[474] [Source.]
[475] [Dial. ch. 88.]
[476] [Λογίων κυριακων έξηγήσει. Exposition of the Oracles of the Lord(?)—see Papias, ANF, 1, 153. & Eusebius, 39. 1 & Irenaeus, v, 33.4.]
[477] [Source.]
[478] [Source.]
[479] [Trans.]
[480] [Source.]
[481] [Eccl. 28:2.]
[482] [Ib. 29:11]
[483] [Matt. 6:14.]
[484] [Ib. 19.]
[485] [Eccl. 1:25.]
[486] [Version from A Critical Exam. of Gosp. Hist. p. 109. Hayes? Confer Basnage, Hist ds Juifs, p. 374.]
[487] [Recog. 2:33. Pseudo-Clement.]
[488] [Matt. 7:28]
[489] [Matt 13:53]
[490] [Matt. 19:1]
[491] [Matt. 26:1]
[492] [John 8:51]
[493] [Ch. 7. 'I am the one who knows.' Birch's tr.]
[494] [Ch. 18. 'This chapter being said, a person comes forth pure from [as] the day after he has been laid out, making all the transmigrations to place his heart. Should this chapter have been attended to by him, he precedes from the earth; he comes forth from all flame; no evil thing approaches him in pure clothes for millions of ages.' Birch's tr.]
[495] [Matt. 10:30.]
[496] [Rit. 19. 'Before the Great Chiefs of the great festival of sacrifice in Tattu or in Abydos, the night of weighing words, or of weighing a hair.' Birch's tr.]
[497] [Rit. 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.' Birch's tr.]
[498] [Matt. 25:35.]
[499] [Rit. 18. See Ritual. Renouf, Hib. Lect. p. 185. ]
[500] [21:27.]
[501] [Chabas, BA, p. 44. Juin 1855. Sharpe, Egyptian Insc. pls. 9-12, fol. 1837. Wilkinson, pl. 88.]
[502] [Rit. 18. 'The catching the scorners; and the strangling of the conspirators of Set there, is perceiving the wickedness they do.' Birch's tr.]
[503] [Rit. 1. 'I am with Horus the day of clothing Tesh-tesh [the Nile], to open the door to wash the heart of the meek one, keeping secret the secret places in Rusta. I am with Horus supporting the right shoulder of Osiris in Skhem. I come and go from the Realms of Fire [the Phlegethon]. I expel the wicked [or the opposers] from Skhem. I am with Horus the day of the Festival of Osiris Onnophris, justified, making the sacrifice of the Sun the day of the Festival of the 6th and 10th in Annu [Heliopolis]. I am the priest in Tattu, the spondist of Abydos, growing tall among the tall. I am the priest in Abydos, the day of calling the world. I see the hidden places of the Rusta. I am the maker of the Festivals of the Spirit Lord of Tattu. I am the blessed (?) of his keeping. I am the great workman who made the Ark of Socharis on the stocks. I am the receiver of the Festival of ploughing the Earth [khebsta] in the land of Suten-Khen [Bubastis].' Birch's tr.]
[504] [Matt. 3:1, 3.]
[505] ['Insc. of Ameni,' RP, 6, 3. Birch]
[506] [See note above.]
[507] ['If this chapter be known, he has been justified upon earth in Hades, he does all the living do [or all the Lord of the Living]. It is the composition of a Great God. This chapter was found at Sesennu [Hermopolis], on brick of burnt [?] clay, painted with lapis lazuli, under the feet of that God: it was found in the days of King Ramenkar [Menkheres], the justified. The royal son Hartetaf gave it him when he went round to make a visitation of Egypt. He was coming with it at the request of the king when prayed. He brought it in the king's sledge, when he saw what was upon it. The mystery is great. Neither drink nor eat ... wash often; do not go near women, nor eat flesh or fish. Then make a scarabaeus of carved stone, washed with gold, placed in the heart of a person. Having made a phylactery dipped in oil, say over it magically: "My heart to my mother, my heart in all my shapes, whether the Gods stop me in perverseness, or oppose me before the keeper of the balance. Thou art the being in my belly, Chnum, keeping my limbs well. Thou comest forth to the proper place. We return it to thee, carping at the name of millions [making] men to stand, or at its time, in a good place. Listening joyfully at the judgment of words against any one, Saying what is greatly untrue is my name; where is the Great God [the Lord of the West]? Thy judgment is made, thou art [justified, or as I am]."]
[508] [Strom. 1:9.]
[509] [Hom. 1, in Lucan.]
[510] [Hippolytus, Ad. Her. 7:20.]
[511] [Ib. 27.]
[512] [Bk. 1, ch. 20:1.]
[513] [Ib. bk. 3, ch. 11. 9.]
[514] [De Preasc. 49.]
[515] ['Suum praeter hoec nostra.'—Tertullian, ibid.]
[516] [Bunsen, Hippolytus, vol. 1. p. 35.]
[517] [Source.]
[518] [RP, 6, 122. Birch.]
[519] [John 14:2.]
[520] [Source.]
[521] [Source.]
[522] [Ib. 17:8.]
[523] [RP, 10, 157-8. Chabas.]
[524] [Matt. 5:22.]
[525] [Ib.]
[526] [John 9:7.]
[527] [Matt. 27:46.]
[528] [Source]
[529] [Cited by Didron.]
[530] [Discuss.]
[531] [Source.]
[532] [Rit. 109. 'The chapter of Knowing the Spirits of the East.']
[533] [Matt. 27:52, 53.]
[534] [King, Gnostics, pp. 103-28, 534.]
[535] [Ibid. p. 104.]
[536] [Ibid. p. 71.]
[537] [Bk. 3, ch. 14. 3.]
[538] [Hippolytus, ANCL, 6, 389.]
[539] [Source]
[540] [Discuss.]
[541] [Source.]
[542] [Much Ado, act.3, sc. 3.]
[543] [Source.]
[544] [Gnostic Her. p. 98.]
[545] [Discuss.]
[546] [Source.]
[547] [Source.]
[548] [Source.]
[549] [Source.]
[550] [Origen, Contra Celsus, bk. 6, ch. 42.]
[551] [Acts 4:13.]
[552] [Compare Volney's Ruins.]
[553] [Les Ap. ch. 3.]
[554] [Source.]
[555] [Zacuto, in Juchasin. p. 16, c. 2. Wagenseil, Sota, pp. 1057-8.]
[556] [Mishna, Tr. 12. ch. 1.6.]
[557] [Fol. 67.]
[558] [Josephus, Ant. bk. 13. ch. 12. 1.; ch. 13.5.; ch. 14. 2.]
[559] [Wagenseil, Hoc est liber Mischnicus de uxore adulterii suspecta una, Altdorf, 1681. Huldricus, Toledoth Jehoshua, Leyden, 1705.]
[560] [Source.]
[561] [Eisenmenger, End. Jud. vol. 1. pp. 231-7.]
[562] [Dialogue, ch. 17. ANF, 1, 203.]
[563] [Source.]
[564] [Rec. ch. 1, 42. Pseudo-Clement.]
[565] [Adv. Her. bk. 3; Her. 68.7.]
[566] [Ch. 5:30:10:30.]
[567] [Bk.. 2, ch. 22, 5.]
[568] [Tacitus, Annal. 15:44.]
[569] [Josephus, Ant. bk. 18. c. 3. 3. Discuss.]
[570] [Photius, Bib. cod. 33.]
[571] [Source.]
[572] [Discuss.]
[573] [Discuss.]
[574] [Acts, 11:30; 12:35. Gal. 1:2.]
[575] [In Cyprian, De Rebapt.]
[576] [I John 2:22; 4:3.]
[577] [Epiphanius, Her, 29:9.]
[578] [Source.]
[579] [Irenaeus, bk. 1 ch. 27.2.]
[580] [I Tim. 1:4.]
[581] [Titus 3:9. 'Without Genealogy,' Heb. 7:3.]
[582] [Source.]
[583] [See 2 Tim. 2:18.]
[584] [Ibid.]
[585] [Philip. 3:11,12.]
[586] [Source.]
[587] [I Cor. 2:6, 7.]
[588] [Eph. 3:3.]
[589] [Ib. 5.]
[590] [Col. 1:26.]
[591] [Strom. 7.]
[592] [2 Thes. 2:3-10.]
[593] [Source.]
[594] [Source.]
[595] [Source.]
[596] [Source.]
[597] [Brett, Guiana, p. 109.]
[598] [Te Ika a Maui, pp. 101,102. Taylor.]
[599] [Source.]
[600] [Source.]
[601] [Apol. 1:66. ANF, I, 185. Dial., 70-8. ANF, I, 237-4.]
[602] [Source.]
[603] [Strom. 6:7.]
[604] [Ibid., 5.]
[605] [Ib. 6:17.]
[606] [Irenaeus, bk. 1, ch. 25. 5.]
[607] [Matt. 13:11.]
[608] [Credner, Geschichte, c. 111. 279.]
[609] [Hom. 3:19.]
[610] [Rom. 16:25.]
[611] [Hom. 2:17.]
[612] [Ch. 9:11.]
[613] [Source.]
[614] [Source.]
[615] [Source.]
[616] [Massey's own words.]
[617] [Ibid.]
[618] [Ibid.]