THE NATURAL GENESIS
NOTES TO SECTION 3
[1] ['Comp. Myth.'; Chips, vol. 2, pp. 73-77.]
[3] [Rit. 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.]
[4] [Source.]
[5] [Matt. 15:12; 19:11. John. 6:60; 7:36; 8:51; 15:20; 18:9.]
[6] [Virgil.]
[7] [Selected Essays, 1, 604.]
[8] [Hahn, Tsuni-Goam, p. 72. 'Thou son of a red she-Bull (i.e., of a heroine)! /Thou who drankest my milk!']
[9] [Rit. ch. 110. 'I am the Bull painted [drawn] blue, the Lord of the Fields; the Bull called [by] Sothis at her time.' Birch's tr.]
[10] [BB 1:165. No, see BB 1:274; English Festival. See Brand.]
[11] [Hahn, Tsuni-Goam, p. 73. 'Thou son of the short-eared one, /Thou yellow child of the Liontail, /Why didst thou not listen to what thy mother told thee?']
[12] [Berachoth, f. 61; Bartolocci, Bib. Rabbin, 4, p. 66.]
[13] [Ps. 139:5. Talmud, Tract.]
[14] [Gallatin, Notes on Semi-Civilised Nations, 1, 28.]
[15] [ARAM, 2. p. 163.]
[16] [Ibid. p. 264.]
[17] [Smyth, Aborigines, ?]
[18] [Buschmann, AKA, 1869, 1, 103.]
[19] [Turner, Polynesia, p. 340.]
[20] [Religion of Africans, p. 24.]
[21] [Bancroft, Native Races, 3. 332. 'In the first days of the first month of the year, which month is called in some parts of Mexico Quavitleloa, but generally Atlcaoalo, and begins on the second of our February, a great feast was made in honor of the Tlalocs, gods of rain and water. For the text, without saying directly that these unfortunate children were closed there alive, appears to infer it: this occasion many children at the breast were purchased from their mothers; those being chosen that had two whirls (remolinos) in their hair, and that had been born under a good sign; it being said that such were the most agreeable sacrifice to the storm gods, and most likely to induce them to send rain in due season. Some of these infants were butchered for this divine holiday on certain mountains, and some were drowned in the lake of Mexico.']
[22] [Voyage, vol. 2, p. 152. Stanislas Julien.]
[23] [Horapollo, Hieroglyphica, bk. 1. 68. 'To express sunrise they depict the TWO EYES OF A CROCODILE, because of the whole body of the animal its eyes glare conspicuously from the deep.' And bk. 1. 69. 'To denote sunset, they represent A CROCODILE TENDING DOWNWARDS, for this animal is self productive [?] and inclining downwards.']
[24] [Ibid., bk. 2. 118. 'When they would symbolise a man who distributes justice impartially to all, they depict THE FEATHER OF AN OSTRICH; for this bird has the feathers of its wings equal on every side, beyond all other birds.' See also BB 2:484.]
[25] [Chalmers, Chinese, p. 14.]
[26] [Midrash, f. 97. c. 3; Buxtorf, Syn. Jud. c. 3, p. 54.]
[27] [Ch. 24:12.]
[28] [Ch. 1, 2, 3. Tr. West.]
[29] [Bleek, No. 31.]
[30] [Ibid. p. 7.]
[31] [See Cicero, Nat. Gods.]
[32] [Sale, The Koran, ch. 41: 'Then he set his mind to the creation of heaven, and it was smoke; and he said unto it, and to the earth, Come, either obediently, or against your will. They answered, We come, obedient to thy command.' Note p, p. 356: 'Or darkness. Al Zamakhshari says this smoke proceeded from the waters under the throne of GOD (which throne was one of the things created before the heavens and the earth), and rose above the water; that the water being dried up, the earth was formed out of it, and the heavens out of the smoke which had mounted aloft.']
[33] [Mahabharata, S'antip. 6812 ff. Muir, San. Texts, vol. 5, p. 357.]
[34] [Bk. 2:3.]
[35] [Rig. Veda, 129.]
[36] [Ch. 144. 'Oh the Being dormant within his body, making his burning in flame glowing within the sea, raising the sea by his vapour! Come, give the fire, transport the vapour to the Being who will raise his hand to set up the Osiris for ever!' Birch's tr.]
[37] [Source.]
[38] [Source.]
[39] ['On the Gods of Greece, Italy, etc.' in Works, vol. 1, p. 261-2. 'One of the most remarkable ceremonies, in the festival of the Indian Goddess, is that before-mentioned of casting her image into the river: the Pandits, of whom I inquired concerned its origin and import, answered, "that it was prescribed by the Veda, they knew not why;" but this custom has, I conceive, a relation to the doctrine, that water is a form of ISWARA, and consequently of ISA'NI, who is even represented by some as the patroness of that element, to which her figure is restored, after having received all due honours on earth, which is considered as of the God of Nature, though subsequent, in the order of Creation, to the primeval fluid.']
[40] [Fornander.]
[41] [Koelle, Grammar of Vei Lang. p. 161.]
[42] [Brasseur de Bourbourg,
Livre des Quiche, pp. 203-5. Note. 'Then the four men slept, and there
was counsel in heaven: and four women were made to Balam-Quitze was allotted
Caha-Paluma to wife; to Balam-Agab, Chomiha; to Mahucutah, Tzununiha; and to
Iqi-Balam, Cakixaha.
Caha-paluma, the falling water; Chomi-ha or CJwmih-a, the beautiful house or the
beautiful water; in the same way, Tzununiha may mean either the house or the
water of the humming-birds; and Cakixaha, either the house or the water of the
aras [which are a kind of parrot]. Brasseur de Bourbourg, Popol Vuh, p.
205.' From Bancroft, Native Races, vol. 3, p. 48.]
[43] [Plutarch, Morals, etc. ch. 23.]
[44] [Moore, Aust, Voc.]
[45] [Hooper, JES, 1869.]
[46] [Wilkinson, Mat. Hier. pl.24.]
[47] [Source.]
[48] [Stanley, How I Found Livingstone, p. 544.]
[49] [Nabhanedishtha Hymn, v. 4.]
[50] [Source.]
[51] [Zamyad-Yasht, 8:51. SBE. 23, p 298-9. Tr. is not the same as Massey's q.]
[52] [Potter, Ant. vol.1, p. 421.]
[53] [Source.]
[54] [Bonwick.]
[55] [Ex. 29:13; Lev. 3:4, 10, 15.]
[56] [Smyth.]
[57] [Williams, Fiji, vol. 1, p. 206.]
[58] ['"Some of them wear round the neck roots, which they find far inland, in rivers, and being on a journey they light them, if they must sleep the night out in the field. They believe that those roots keep of the wild animals. The roots they chew are spit out around the spot where they encamp for the night; and in a similar way if they set the roots alight, they blow the smoke and ashes about, believing that the smell will keep the wild animals off."—Dapper, in his description of Africa, p.621.' From Hahn, Tsuni-Goam, p. 82.]
[59] [Hahn, Tsuni-Goam, p.77. 'If a Khoikhoi go out hunting, his wife will kindle a fire. She may not do anything else but watch the fire and keep it alive. If the fire should be extinguished, the husband will not be lucky. If she does not like to make a fire, then she must go to the water and commence throwing about the ground. If she is tired, her servant must continue pouring water about. If this be neglected, her husband will not be successful.']
[60] [Stewart, Superstitions. Dyer, p. 17.]
[61] ['Thus they bury their kings; but as for the other
Scythians, when they die their nearest relations carry them round laid in wagons
to their friends in succession; and of them each one when he receives the body
entertains those who accompany it, and before the corpse they serve up of all
things about the same quantity as before the others. Thus private persons are
carried about for forty days, and then they are buried: and after burying them
the Scythians cleanse themselves in the following way: they soap their heads and
wash them well, and then, for their body, they set up three stakes leaning
towards one another and about them they stretch woollen felt coverings, and when
they have closed them as much as possible they throw stones heated red-hot into
a basin placed in the middle of the stakes and the felt coverings.
Now they have hemp growing in their land, which is very like flax except in
thickness and in height, for in these respects the hemp is much superior. This
grows both of itself and with cultivation; and of it the Thracians even make
garments, which are very like those made of flaxen thread, so that he who was
not specially conversant with it would not be able to decide whether the
garments were of flax or of hemp; and he who had not before seen stuff woven of
hemp would suppose that the garment was made of flax.
The Scythians then take the seed of this hemp and creep under the felt
coverings, and then they throw the seed upon the stones which have been heated
red-hot: and it burns like incense and produces a vapour so think that no
vapour-bath in Hellas would surpass it: and the Scythians being delighted with
the vapour-bath howl like wolves. This is to them instead of washing, for in
fact they do not wash their bodies at all in water. Their women however pound
with a rough stone the wood of the cypress and cedar and frankincense tree,
pouring in water with it, and then with this pounded stuff, which is thick, they
plaster over all their body and also their face; and not only does a sweet smell
attach to them by reason of this, but also when they take off the plaster on the
next day, their skin is clean and shining.' Tr. Macauley. Bk. 4.73-5.]
[62] ['Now the Caspian Sea is apart by itself, not having connection with the other Sea: for all that Sea which the Hellenes navigate, and the Sea beyond the Pillars, which is called Atlantis, and the Erythraian Sea are in fact all one, but the Caspian is separate and lies apart by itself. In length it is a voyage of fifteen days if one uses oars, and in breadth, where it is broadest, a voyage of eight days. On the side towards the West of this Sea the Caucasus runs along by it, which is of all mountain-ranges both the greatest in extent and the loftiest: and the Caucasus has many various races of men dwelling in it, living for the most part on the wild produce of the forests; and among them there are said to be trees which produce leaves of such a kind that by pounding them and mixing water with them they paint figures upon their garments, and the figures do not wash out, but grow old with the woollen stuff as if they had been woven into it at the first: and men say that the sexual intercourse of these people is open like that of cattle.' Tr. Macauley. Bk. 1.203.]
[63] [Loskiel, Ind. N. Am., pt. 1, p. 42. From Tylor, 1, 417.]
[64] [De Plancy, Dict. Inf.]
[65] [Author, pt. 2, p. 65. BB or NG?]
[66] [Ex. 30:37; Lev. 10:1]
[67] [TES, new series, 7, p. 153.]
[68] [Mishna, 'Treatise Succah,' 4.9.]
[69] [Ibid. 5.]
[70] [Josephus, Ant. bk. 3:7, p. 1; Wars, bk. 5:5, p. 7.]
[71] [Tract. 'Pesachim,' ch. 3. Mishna]
[72] [Mishna, Treatise 4, ch. 2. p. 7.]
[73] [Dugmore, p. 125.]
[74] [Ch. 9, pt. 2. Cowper—see ANF, 8, 438]
[75] [Plutarch, Of Isis and Os.]
[76] [Aristophanes, Acharn. 471.]
[77] [Hurd, p. 374. From Hislop. See my essay.]
[78] [Irenaeus, bk. 1, ch. 21, p. 2.]
[79] [Acts, 19.]
[80] [JIA, vol. 2, p. 264.]
[81] [Hahn, Tsuni-Goam, p. 77. 'At a child's birth a fire is made in the house with the firedrill (dorob). No steel or flint or matches are allowed. This fire is to be maintained until the navel of the child has healed, and the umbilical cord has fallen off. Nothing may be cooked or roasted on that fire. If these points be not strictly observed, the child will die.']
[82] [Ch. 10:15.]
[83] [Tylor, Prim. Cult. vol. 2, p. 394.]
[84] [Eliot, Spanish Gipsy.]
[85] [See plate in Bonwick, Egyptian Belief.]
[86] [Ch. 16, p. 5, West.]
[87] [West, Shayast La-Shayast, ch. 10:38.]
[88] [1 John 5:7, 8.]
[89] [Ch. 17.'The Pool of Natron and the Pool of Salt [?], or Generator of Years is one name, Ocean is another name.' Birch's tr.]
[90] [John.]
[91] [Dunwell]
[92] [CRev. 1875, p. 773.]
[93] [See note 89 above.]
[94] [Source.]
[95] [Source.]
[96] [Sir John Sinclair, Stat. Account. vol. 12, p. 615.]
[97] [Knorr von Rosenroth, tr.]
[98] [RP, 8, 143, Birch.]
[99] [Casalis, Basutos, p. 248.]
[100] [Bancroft, Native Races, vol. 3, p. 519. 'The natives of Millbank Sound picture it as two rivers guarded by huge gates, and flowing out of a dark lake the gloom of death. The good enter the stream to the right, which sparkles in constant sunshine, and supplies them with an abundance of salmon and berries; the wicked pass in to the left, and suffer cold and starvation on its bleak, snow-clad banks.']
[101] [Ch. 109. 'I know the Eastern hill of the heaven. Its South is in the Pool of the Sham, its North in the Lake of the Rubu, where the Sun is towed in it by contending winds. I am watching what is ordered in the divine keel, I have led it, it has never ceased to be in the boat of the Sun. I know the sycamores of copper, the Sun comes out of them, bearing Shu [?] I have been known at every gate, out of which the Sun comes. I know the Aaluna [Elysium]. Its walls [?] are of iron [?] [earth]. Its corn rises 7 cubits, the ears of 5 cubits, the stalks of 4 cubits, for [say] its Spirits, each of them 8 cubits in length; they know where the Spirits of the East are, I know the Spirits of the East, they are the Sun in the horizon, the Calf of that God, the divine Star [adorer] of the Sun. The deceased has been built [formed] excellent, like his God, the deceased has been made a God. [I know it, I know its name, Aahlu is its name.] ... Thou goest forth with me; [is said] by the North wind. The weight of the scale, the bull ... to thy ... his being weighing thy deeds in the house of Abt to erase them from the rolls; let it be refreshed there, under the type thou wishest to be before all men (?), the divine hawk in the left Eye, his hair is on his shoulder when he proceeds from the heaven as the stars [or shades], having a coffin, that is conducted on the road.[?] The limits are not taken out of the ditches of Gods, depicted by thee, to give the length of the fields and the pool in which the corn begins and terminates by the planting of ... The height of its corn is 5 cubits; its stalks are 2 cubits. When thou hast mowed with the Souls where the Spirits of the East, having walked with a stride to the gates, thou art acquitted, [is said] by those who belong to them, and approachest thy house after thy labours to the delight of [thy] two Souls. What thou hatest is that thou shouldst die a second time. Thy making for ever the time ... and placing [?] of a harvest increase the [joy or food] of the Osiris.' Birch's tr.]
[102] [Wenzig, p. 148.]
[103] [Zech. 14:4.]
[104] [Verse 8.]
[105] [Sprenger, Leben Muhammed, p. 111.]
[106] [Taylor, Te Ika a Maui, 54.]
[107] [Wilford, ARSB.]
[108] [Legge, Chin. Cl. 3, p. 1. Prol. p. 109, 'Annals of the Bamboo Books,' notes.]
[109] [Kidd, China, pp. 175, 176.]
[110] [Vincent, Land of White Elephant, p. 209.]
[111] [Source.]
[112] [John 5:2-4.]
[113] [Alexandrine version. Dunwell?]
[114] [Griesbach, John 5:2.]
[116] [Ch. 15. 'Inexplicable is the semsem [genesis], it is the greatest of secrets.' Birch's tr.]
[117] [Ch. 97. '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. I approach being true the God tried on earth. I am the couch, or the steps, or his throne, or the prevailer [image] of the only Lord, the Sun, the great one living by truth. Do not thou attack me; cramming my mouth with the taste of all things.' Birch's tr.]
[118] [Ch. 125. 'The Osiris is pure by that well of the South and the North of the fields of Sas'hem.' Birch's tr.]
[119] [Times, 9/9/1881.]
[120] [Portrayed on tomb of Rameses III.]
[121] ['Inscr. of Seti I at Rhedesieh,' RP, 8, 70. Birch.]
[122] [Latham, Comp. Phil. p. 241, note.]
[123] [Gill, Myths, p. 58.]
[124] [Ibid, p. 128.]
[125] [Tremlett, Trade Report, 1881.]
[126] [Stanislas Julien]
[127] [Ralston, pp. 233-234, also 250.]
[128] [Hahn, vol. 2, 234-80.]
[129] [Source.]
[130] [Source.]
[131] [Ch. 7:15; ch. 20:2, West.]
[132] [Ch. 20:8; West, footnote.]
[133] [Burton, Dahome. Bosman's Voyage, p. 195.]
[134] [Plutarch, Morals, vol. 4, p. 119.]
[135] [P. 14.]
[136] [West, Shayast La Shayast, ch. 3:29.]
[137] [Source.]
[138] [Ralston, Russian Folk Tales, p. 235.]
[139] [Ibid, p. 231.]
[140] [Ibid, p. 240.]
[141] [British Museum—plates in Knight, 11 & 24.]
[142] [Source.]
[143] [RP, 2, 122. 'Lam. of Isis and N.' Horrack]
[144] [Birch, Gallery, p. 9.]
[145] [Num. 20:8.]
[146] [RP, 6, 115-116. Birch]
[147] [Ibid, p. 116.]
[148] [Bartolocci, vol. 596.]
[149] [Moor, Hind. Pan. pl. 17.]
[150] [Muir, S. Texts, vol 5, p. 384.]
[151] [Ibid, p. 338.]
[152] [Cave of Nymphs, Taylor's tr. pp. 174-7. My copy, 301].
[153] [Gladstone]
[154] [Juv. Mundi, p. 539.]
[155] [NC, Oct. 1877.]
[156] [Source.]
[157] [Flower, Fashion in Deformity, p. 67.]
[158] [Works, vol. 3, p.160. Mysterium Magnum, ch. 30, sec. 54. 'For concerning Enoch's divine Time our Speech is taken from us, seeing Babel is not worthy of it, and also shall net fee it; and likewise we must be silent concerning the Discovery of the Times of the Ancient, whole Number shall stand open in the Rose of the Lily.']
[159] [Iliad, 3:152; Hesiod, Theogony, 41. 'Unwearying flows the sweet sound from their lips, and the house of their father Zeus the loud-thunderer is glad at the lily-like voice of the goddesses as it spread abroad, and the peaks of snowy Olympus resound, and the homes of the immortals.' Tr. White.]
[160] [Jebamoth, 49 b., Mishna, i.e. Yebamoth.]
[161] [Source.]
[162] [Vol.2, p. 388. Blavatsky]
[163] [Text cited by Renouf, Hib. Lect. p. 208.]
[164] [Dallaway, Discourse, p. 401.]
[165] [Yasna, 9:81. Double check as no 9.]
[166] [Vestiges of the Mayas.]
[167] [Rawlinson, Report to General Board of Health.]
[168] [Potter, Ant. vol. 1, p. 391, or p. 451 my copy.]
[169] ['400 Years San,' RP, 4, Birch - can't find ref.]
[170] [Bk. 1:10. Burgess.]