THE NATURAL GENESIS

NOTES TO SECTION 5

[1] [Stanley, History of Philosophy, pt. 9, p. 519. 'Those which tell what is most, as, What is most just? To sacrifice. What is the wisest? Number; and in the next place that which gives names to things.']

[2] [Lectures on the Science of Language, vol. 2, p. 349.]

[3] [Source.]

[4] [Zur Entwicklungeschichte der Menschheit, p. 45.]

[5] [Source.]

[6] [West, Dina-I Mainog-I Khirad, 7:21. 'There is a place where, as to cold, it is such as that of the coldest frozen(4) snow.'
Footnote 4, 'Literally, 'stone-possessing, stony' if we read sang-dar, as seems.' SBE, 24, 31.]

[7] [Ex. 24:10. 'And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.']

[8] [Rit. ch. 110. 'I am the Bull painted [drawn] blue, the Lord of the Fields; the Bull called [by] Sothis at her time. Oh Ukbauaha [Meadow], I have come from thee eating, strengthened by the thighs of bulls, and by birds, I serve the Earth [Type]. Oh Utet [Green], I have come putting on my clothes! I have put on me the woof of the Sun when within the Heaven.' Birch's tr. Cf. Renouf's.]

[9] [Hahn, Tsuni-Goam, p. 26. 'The colour itself is ïsib—i.e., appearance.'
Ibid., p. 27: '!Am, green, means originally springing up, or shooting forth, like in German ausschlangend, used for the fresh green leaves.']

[10] [Of Isis and Osiris, ch. 71.]

[11] [Introduction to the Science of Language, vol. 1, p. 97. 'There is no reason in the nature of things why the word book should represent what we mean when we look at the present volume; it might just as well be denoted by koob, or biblion, or liber; and if we chose we might always so denote it.']

[12] [Of Isis and Osiris, ch. 33.]

[13] [Lepsius, Denkmaler, 48, A.]

[14] [Mallery, Sign-Language, pp. 518, 519, 520.]

[15] [Rit. ch. 142. Cf. Renouf.]

[16] [Stanley, The Chaldaick Oracles of Zoroaster and his Followers, (1661 ed.), p. 36. 'Never change barbarous Names.']

[17] [I.e. Grimm's Law.]

[18] [See Bibliography for relevant entries.]

[19] [Poss. in Hebräisches und Chaldäisches Handwörtenbuch über das Alte Testament.]

[20] [Maples, Collections for a Handbook of the Makua Language.
Bleek, Reynard the Fox in South Africa.]

[21] [Source.]

[22] [Inscriptions in the Phoenician Character.]

[23] [Copied & compared by Clarke, ATH, Sept. 1882.]

[24] [Analytic Orthography, p. 99. 'If an inverted aspirate sign is prefixed for inspiration or suction, p e will indicate a syllable drawn inwards. Let | indicate independence from the lungs, of the vowel effect or resonance, before the character of which it is placed, when p |.ә will indicate the sound made faintly by smokers when separating the lips under suction; t |.ә, one of the Hottentot clacks, the inverted accentual indicating force; t |l (or with k,) a sound made to start horses; ,h~ a nasal trilled or vibrant inspiration, or snore; pj.a (the air expelled,) a sound described to us, probably Dacota, for in Riggs' Dictionary, p (also t, k, c'=tsh,) with a dot below "has a click sound," whence the word for elm is probably p | әe (or p. |'e, if the effect is deemed aspirate.)
    In the Nadaco (an English name, An-a-dah-has of Schoolcraft,) a Texan language, we have heard such a sound following t, with an effect as loud as spitting, and somewhat resembling it, as in cabat|o x (thread,) where the resonance is modified by an o cavity; n's|.a_ (paper;) tj.^a"iTh (tooth,) with final h, it may be considered a dissyllable; ha: vt|.o (wind;) qj.aas (thigh,) a monosyllable, the vowel of medial length. There is an English click sometimes heard, indicative of impatience.']

[25] [Unable to trace, but see Origin of Language, p. 52. 'A language like this, in which the majority of the words are pronounced with one of the clicks (the number of different clicks amounting at least to six), and several with very energetic gutturals, must be made an object of special attention if we would arrive at even an approximate idea of the original vocal elements from which human language sprang. In this language, not (only the tongue, as in Hottentot, but also the lips click. It seems to me that our modern systems of sounds might with as good reason be regarded as mere offshoots, extremely weakened and softened down according to definite laws, of such original phonologies, as the modern methods of writing, particularly the stenographic, are considered to be descendants of a hieroglyphic picture-writing transmogrified for practical purposes. But in how far a system of sounds like that of the Bushmen shows points of coincidence with sounds produced by the apes resembling man, is a question which seems to me well-deserving of closer investigation.']

[26] [Asia Polyglotta?]

[27] [Missionary Cruise in South Pacific.]

[28] [Source.]

[29] [A Mission to Gelele, King of Dahome, vol. 1, p. 36. 'The Efon, or Dahoman, a dialect of the great Yoruba family, has, like the Egba, or Abeokutan language, a G and a Gb, the latter at first inaudible to our ears, and difficult to articulate without long practice.']

[30] [Porter, 'Is thought possible without language?,' PR, Jan. 1881. Cached here.]

[31] [Faidherbe, RL, 1875.]

[32] [Eliot, Felix Holt, The Radical, ch. 47, p. 581. 'In the thrust by which Harold had been made to stagger backward a little, the two men had got very near the long mirror. They were both white—both had anger and hatred in their faces; the hands of both were upraised. As Harold heard the last terrible words he started at a leaping throb that went through him, and in the start turned his eyes away from Jermyn's face. He turned them on the same face in the glass with his own beside it, and saw the hated fatherhood reasserted. The young strong man reeled with a sick faintness.']

[33] [An Essay on Origin of Language.]

[34] [A Dictionary of English Etymology.]

[35] [Polyglotta Africana, pref., p. 6.]

[36] [Champollion, Dictionnaire Égyptien en Écriture Hieroglyphique, p. 172.]

[37] [Burton. Unable to trace.]

[38] [Polyglotta Africana?]

[39] [A Dictionary of English Etymology, p. xxiv. 'The sound of a sneeze is peculiarly open to imitation. It is represented in e. by the forms a-kishoo! or a-atcha! of which the first is nearly identical with the Sanscr. root kshu, or the w. tisio (tisho), to sneeze. From the other mode of representing the sound a child of my acquaintance gave to his sister the name of Atchoo, on account of her sneezing and among American tribes it gives rise to several striking onomatopoeias cited by Tylor; haitshu, aichini, aichian, aritischane, &c.']

[40] [Poss. in The Principles of Comparative Philology, pp. xxiii-iv, preface to the 2nd ed. 'Each class of languages will have its own roots, and there is no more reason for assuming that the roots of all languages are the same than there is that the languages themselves are the same. Of course, in so far as roots are constituted merely by resemblance of allied sentence-words, that is, in so far as they are the results of lexical analysis, they will be similar all the world over; but if we use "roots" in the sense of the sentence-words which lie at the bottom of all developed speech, our only knowledge of the characteristics of them will be derived from the phenomena of each known language, and the roots will differ one from the other in exactly the same way as the known languages do.']

[41] [Tindall, A Grammar and Vocabulary of the Namaqua Hottentot Language, pp. 12-3. 'In composition the clicks only occur at the beginning of syllables; they combine with all the vowels, and with a certain number of consonants, which are liquid with respect to them. Whilst the anterior part of the tongue is engaged in articulating the click, the throat opens itself to pronounce any letter that is to be sounded in combination with the click, and the sound pronounced at the same time with the click gives it a nasal, aspirate, guttural, or other determination.
    It is the most natural and proper way to write the click before every other letter. In enunciation the organs of speech first prepare to articulate the click, and any other sound, either vowel or consonantal, is clearly supplementary.
    The clicks ought properly to be classed among the consonants, for although they are by themselves distinct articulations, yet they cannot be considered complete sounds without the aid of a vowel.
    The consonants which can be combined with the clicks are h, k, g, kh, n.']

[42] [Theal, Kaffir Folk-lore, p. 10. 'The language of the Amaxosa contains three clicks, which are now represented in writing by the superfluous letters c, q, and x. These clicks are easily sounded separately by Europeans, the c by withdrawing the tongue sharply from the front teeth, the q by doing the same from the roof of the mouth, and the x by drawing the breath in a peculiar way between the tongue and the side teeth; but they generally prove an insurmountable difficulty to an adult who wishes to learn to speak the language.']

[43] [In Kerr's article, 'Ephphatha, A Visit to the Deaf and Dumb Asylum at Siena,' MMM, (1882), 46. Cached here.]

[44] [See above note.]

[45] [NG 3.]

[46] [A Mission to Gelele, King of Dahome, vol. 1, p. 48. 'That childish form of human language also delights in imitative words, as Koklo, a "cackler" or fowl (in Prakrit Kukkur), Kra-kra, a watchman's rattle, and so on.']

[46a] [Galfridus, Incipit liber qui dicitur Promptorium Paruulorum siue clericorum, p. 184 (1838 ed.) 'GAGGYN, or streyne be the throte. Suffoco.']

[47] ['Sir Thomas Browne, in his Vulgar Errors made well known the story that when the King of Monomotapa sneezed, acclamations of blessing passed from mouth to mouth through the city; but he should have mentioned that Godigno, from whom the original account is taken, said that this took place when the king drank, or coughed, or sneezed.' From Tylor, Primitive Culture, vol. 1, p. 99.]

[48] [Unable to trace.]

[49] [Researches into the Early History of Mankind, p. 52. 'There are a number of well-known gestures which are hard explain. Such are various signs of hatred and contempt, such as lolling out the tongue, which is a universal sign, though it is not clear why it should he so, biting the thumb, making the sign of the stork's bill behind another's back (ciconiamfacere), and the sign known as "taking a sight," which was as common at the time of Rabelais as it is now.']

[50] [A Sanskrit-English Dictionary, p. 182. 'lri, ind. a mother; a divine female; female nature; (Iris), m. a N. of S'iva; (Iris), f. the mother of the Dänavas; wife of a Daitya; the mother of the all-bestowing cow of plenty; ind. a mystical letter used once or repeatedly in Mantras or mystical formularies; (the letters ri and lri are employed in the same manner; they have apparently no signification, but are personified and invested with mystical properties in the Tantras.).']

[51] [Journal of Overland Expedition, March, 20. 'Mr. Gilbert and Charley, when on a reconnoitring ride, met another party of natives; among them two gins were so horror-struck at the unwonted sight, that they immediately fled into the scrub; the men commenced talking to them, but occasionally interrupted their speeches by spitting and uttering a noise like pooh! pooh! apparently expressive of their disgust.']

[52] [Darwin, The Expression of the Emotions in Man and Animals, ch. 2, p. 260. 'And Captain Burton speaks of certain negroes "spitting with disgust" upon the ground. Captain Speedy informs me that this is likewise the case with the Abyssinians. Mr. Geach says that with the Malays of Malacca the expression of disgust "answers to spitting from the mouth;" and with the Fuegians, according to Mr. Bridges "to spit at one is the highest mark of contempt."']

[53] [Scholiast, Sophocles, Antigone, v. 666.]

[54] [Burton, The Lake Regions of Central Africa, vol. 2, p. 246.]

[55] [Tutivillus.
Langland, Vision and Creed of Piers Ploughman, (1842 ed.) vol. 2, p. 547, T. Wright's notes. '7194. over-skipperis. Those who skipped over words in reading or chanting the service of the church. The following distich points out the classes of defaulters in this respect:
    "Ecclesiae tres sunt, qui servitium male fallunt;
    Momylers, for-scyppers, ovre-lepers, non bene psallunt."
(Reliq. Antiq. p. 90. Poems of Walter Mapes, p. 148.)
    A still more numerous list of such offenders is given in the following lines from MS. Lansdowne, 762, fol. 101, v.:
    "Hii sunt qui Psalmos corrumpunt nequiter almos:
    Jangler cum jasper, lepar, galper quoque, draggar.
    Momeler, for-skypper, for-reynner, sic et over-leper,
    Fragmina verborum Tutivillus colligit horum."
Tutivillus was the popular name of one of the fiends (see Towneley Mysteries, pp. 310, 319; Reliq. Antiq. p. 257). According to an old legend, a hermit walking out met one of the devils bearing a large sack, very full, under the load of which he seemed to labour. The hermit asked him what he carried in his sack. He answered that it was filled with the fragments of words which the clerks had skipped over or mutilated in the performance of the service, and that he was carrying them to hell to be deposited among the stores there.']

[56] [BB 1:161. Should be dargason; see Chappell, Popular Music of the Olden Time, vol. 2, p. 628. 'In Dargason (a country dance older than the Reformation) men and women stand in one straight line at the commencement; the men together and the women together.']

[57] [Williams, A Syllabic Dictionary of the Chinese Language Arranged According to the Wu-Fang Yuen Yin, intro. p. 29. 'For example, the Poetical Rhymes, gives the finals much as they pronounced in the south-eastern dialects, though the latter must yield when at variance with the tonic dictionaries, as being the older authority: thus [symbol] is fap or pap, not kwat as at Amoy, or as fat at Canton, or kwak at Fuhchau.'
Also Edkins, Religion in China.]

[58] [Kaffir Folklore. See intro.]

[59] [Source.]

[59a] [Sale, The Koran, 'Preliminary Discourse,' sect. 4. 'They also teach that the wicked will suffer a diversity of punishments, and that by intolerable cold as well as heat, and that their faces shall become black.']

[60] [See BB 1:28-9.]

[61] [Hieroglyphica, bk. 1. 27. 'To denote speech they depict a TONGUE, and a BLOODSHOT EYE; because they allot the principal parts of speech to the tongue, but the secondary parts thereof to the eyes. For these kinds of discourses are strictly those of the soul varying in conformity with its emotions; more especially as they are denominated by the Egyptians as different languages. And to symbolize speech differently, they depict a TONGUE and a HAND BENEATH; allotting the principal parts of speech to the tongue to perform, and the secondary parts to the hand as effecting the wishes of the tongue.']

[62] [As in his theory of Natural Selection. See any ed. of Origin of Species. See also note below.]

[63] [The Expression of the Emotions in Man and Animals, ch. 4, p. 87. 'That animals utter musical notes is familiar to every one, as we may daily hear in the singing of birds. It is a more remarkable fact that an ape, one of the Gibbons, produces an exact octave of musical sounds, ascending and descending the scale by half-tones; so that this monkey "alone of brute mammals may be said to sing." From this fact, and from the analogy of other animals, I have been led to infer that the progenitors of man probably uttered musical tones, before they had acquired the power of articulate speech; and that consequently, when the voice is used under any strong emotion, it tends to assume, through the principle of association, a musical character.']

[64] [A Mission to Gelele, King of Dahome, vol. 1, p. 76, note. 'The Yoruban languages, like the Chinese, depend upon accents and intonations which are not ours. For instance, So and Soh, slightly aspirated, is a stick. So, with a falling of the voice, has the same signification as Khevio-so, thunder. So, with a rising of the voice, means a horse; and with an almost imperceptible variation of voice, means bring; e.g., So, zo, wa, bring hither fire! So (pronounced Saw), means yesterday or to-morrow, a fair specimen of linguistic poverty, and leading to numerous mistakes. But these delicacies of intonation are inherent in monosyllabic tongues.']

[65] [Source.]

[66] [Letters on Egypt, (Eng. ed.), vol. 2, p. 7. 'To the left of this great building, we see another much smaller at the bottom of which appears a sort of altar. This was probably the sanctuary of the temple of Osiris. I have already observed, that the singers and musicians were nor allowed to enter it. The Egyptian priests invented seven vowels, and gave to each of them a sound approaching our notes of music. To preserve this beautiful discovery, they repeated at certain periods these vowels in the form of hymns, and their various tones successively modulated, formed an agreeable melody. This doubtless is the reason why they banished from this temple all musical instruments.']

[67] [King, The Gnostics and their Remains, Ancient and Medieval, p. 73. 'An important portion connected with the primitive Egyptian mythology have more connexion with magic and medicine than with religion; and seeing that their employment claims a much higher antiquity than the next grand division, the genuine Abraxas stones, the date of whose origin is exactly known, this subject will be best approached by our first considering the talismans which present the Agathodaemon, Chnuphis, or Chneph, formerly called Dracontiae, and erroneously attributed to the Ophites, a semi-Christian sect, as their first inventors.
    The Agathodaemon, or good genius, whose very title furnishes the reason why he was chosen to figure on a talisman designed to protect the wearer from disease and mischance, is depicted as a huge serpent having the head of a lion surrounded by seven or twelve rays, indicating that he is but one form of the idea of the Sun-god. This figure always is accompanied by its name, variously spelt as XNOYMIC, XNOYIC, or XNOYBIC, which Salmasius (De An. Clin.) understands as forms of the Coptic XNOYB gold, for the sound of the letter B was as great a stumbling-block to the ancient as it is still to the modem Greeks. Hence Salmasius explains another title sometimes found, XOAXNOYBIC, as "all golden." Jablonsky, however, derives the name from XNOYM, good, and IC, spirit, and so makes Agathodaemon to be the literal rendering of the name. Over the seven rays of the lion's crown, and on the point of each, stands a vowel of the seven in the Greek alphabet aehiouw, expressing the seven heavens, a notion on which more shall be given in detail in its fitting place. Almost invariably the back of such a gem bears a peculiar symbol like the letter S or Z thrice repeated, and traversed by a bar through their middle, the purport of which cannot be more than conjectured. That this type of the good genius was not merely pre-Christian, but also of the extremest antiquity in its application as an amulet, appears from the notice of it by Gralen (De Simp. Med. b. ix.). "Some indeed assert that a virtue of this kind is inherent in certain stones, such as is in reality possessed by the Green Jasper, which benefits the chest and mouth of the stomach, if tied upon them. Some indeed set the stone in a ring, and engrave upon it a serpent with his head crowned with rays, according as is prescribed by King Kechepsos in his thirteenth book. Of this material I have had ample experience, having made a necklace out of such stones, and hung it round the patient's neck, descending low enough for the stones to touch the mouth of the stomach, and they proved to be of no less benefit thus than if they had been engraved in the manner laid down by King Nechepsos."']

[68] [Lang, View of the Origin and Migrations of the Polynesian Nation, p. 124. 'If a Friendly Islander touch the dead body of a chief, he is taboo, or unclean. They consider the liver to be the seat of courage; it was considered as the seat of the affections by the Hebrews. The singular custom of speaking of the High Priest in a sacred language, or of not using the name of a chief of high rank in common conversation, if it should also be the name for any thing else, is somewhat akin to the Jewish practice of substituting the word Adoni, or Lord, in reading, for the word Jehovah, wherever the latter occurs in the Hebrew Scriptures. Nay, there is a solemn dirge in an ancient language, no longer intelligible to the natives, sung at the funerals of chiefs in the Friendly Islands, in the chorus of which that very word seems to occur—O Iaooe! I would not insist, however, on such resemblances; for I confess there is nothing in the general form and structure of the Polynesian language that seems to indicate a "holy alliance" although particular words in that language do certainly coincide in sound with Hebrew words of the same signification; as, for instance, the word maté, signifying to die, death.']

[69] [History of the Indians, p. 31. 'As North-America breeds no lions, the panther, of any animal it contains, is the nearest emblem of it. The Indian name of each cherub, both terrestrial and celestial, reflects great light on the present subject for they call the buffalo (bull) Yanafa; the panther, or supposed lion, Koe-Ishto, or Koe-O, "the cat of God;" the man, or human creature, Ya-we; and the eagle, Ooóle.'
See also BB 1:176.]

[70] [Chips from a German Workshop, vol. 1, p. 75. 'When the ancient Rishi exclaims with a troubled heart, "Who is the greatest of the gods? Who shall first be praised by our songs?" the author of the Brahmana sees in the interrogative pronoun "Who" some divine name, a place is allotted in the sacrificial invocations to a god "Who," and hymns addressed to him are called "Whoish" hymns. To make such misunderstandings possible, we must assume a considerable interval between the composition of the hymns and the Brahmanas.']

[71] [Dupuis, Origine de Tous les Cultes, vol. 1, p. 75. See Eng. text.]

[72] [Egypt's Place in Universal History, vol. 5, p. 747. 'COMPARATIVE EGYPTIAN AND SEMITIC GLOSSARY, ACCORDING TO THE COPTIC (DEMOTIC).
    Part I.—Vowels.
    A I U
    a e ê i o ô u
    A, I, U, has each, though originally U is the oldest, the meaning of to go, to go in, to come. In Coptic there is only found
    i, ei, to go, to come.
    IU, the same, is the oldest simple aspiration of the stem.
    AI, the same, etc.']

[73] [Cowper, The Apocryphal Gospels and other Documents Relating to the History of Christ, pp. 172-216. See note below.
See also ANCL version.]

[74] ['Arabic Gospel,' ch. 48, in Apocryphal Gospels, pp. 211-12. 'Moreover there was at Jerusalem one named Zacchaeus, who was a teacher of boys. He said to Joseph, Joseph, why dost thou not bring me Jesus to learn letters? Joseph gave him his consent, and reported this to lady Mary. So they brought him to the master, who, as soon as he saw him, wrote the alphabet for him, and bade him say Aleph; and when he had said Aleph, the master ordered him to say Beth; and the Lord Jesus said to him. Tell me first the meaning of the letter Aleph and then I will say Beth. And when the master threatened to flog him, the Lord Jesus explained to him the meanings of the letters Aleph and Beth; also which forms of the letters were straight, which crooked, which drawn spirally, which marked with points, which were without them, and why one letter came before another; and he began to tell and explain many other things which the master himself had never heard, nor had read in any book. Moreover, the Lord Jesus said to the master. Attend, that I may tell thee. And he began clearly and distinctly to repeat Aleph, Beth, Gimel, and Daleth, as far as Tau. The master, wondering at this, said, I think this boy was born before N'oah; and, turning to Joseph, he said. Thou hast brought to me to be taught a boy that is wiser than all teachers. To lady Mary also he said, There is no need of instruction for this thy son.']

[75] ['Gospel of Thomas,' ch. 6, in ibid., p. 160. 'But the teacher said to Joseph, Bring him to me; I will teach him letters. And Joseph took hold of the child Jesus, and brought him into the house of a certain teacher, where other boys were taught.
    And the master with pleasant speech began to teach him letters, and wrote for him the first lesson which is from A to T, and began to caress him and to teach him. But the instructor smote the Child on the head; and the boy, when he had received the blow, said to him, I ought to teach thee, and not thou to teach me. I know the letters which thou wouldst teach me, and I know that ye are unto me as vessels out of which proceed sounds only and not wisdom. And beginning the lesson, he said through the letters from A to T very rapidly. And he looked at the master and said to him. Thou who knowest not how to interpret what A is and B; how wilt thou teach others  hypocrite, if thou knowest and wilt tell me about A, then I will tell thee about B. But when the doctor essayed to teach him about the first letter, he was not able to give him an answer. And Jesus said to Zacchaeus, Hear me, doctor; understand the first letter. Observe how it hath two lines; in the middle, advancing, remaining, giving, scattering, varying, menacing: threefold and doubly mingling: like the mind at the same time having all things common.'
See full text.]

[76] [Baronius, Annales Ecclesiastici una cum critica historico chronologica, 590, vol. 8, p. 7. 'Accordingly, Popery has ever largely availed itself of such pageants. On joyous occasions, it has sought to consecrate the hilarity and excitement created by such processions to the service of its idols; and in seasons of sorrow, it has made use of the same means to draw forth the deeper wail of distress from the multitudes that throng the procession, as if the mere loudness of the cry would avert the displeasure of a justly offended God. Gregory, commonly called the Great, seems to have been the first who, on a large scale, introduced those religious processions into the Roman Church. In 590, when Rome was suffering under the heavy hand of God from the pestilence, he exhorted the people to unite publicly in supplication to God, appointing that they should meet at daybreak in SEVEN DIFFERENT COMPANIES, according to their respective ages, SEXES, and stations, and walk in seven different processions, reciting litanies or supplications, till they all met at one place. They did so, and proceeded singing and uttering the words, "Lord, have mercy upon us," carrying along with them, as Baronius relates, by Gregory s express command, an image of the Virgin.' From Hislop, The Two Babylons, p. 172.
'In Greece, we find a festival of an entirely similar kind, which, while it connects itself with the Ethiopian festival of Egypt on the one hand, brings that festival, on the other, into the closest relation to the penitential procession of Pope Gregory. Thus we find Potter referring first to a "Delphian festival in memory of a JOURNEY of Apollo;" and then under the head of the festival called Apollonia, we thus read: "To Apollo, at Ægialea on this account: Apollo having obtained a victory over Python, went to Ægialea, accompanied with his sister Diana; but, being frightened from thence, fled into Crete. After this, the Ægialeans were infected with an epidemical distemper; and, being advised by the prophets to appease the two offended deities, sent SEVEN boys and as many virgins to entreat them to return. [Here is the typical germ of The Sevenfold Litany of Pope Gregory.] Apollo and Diana accepted their piety, .... and it became a custom to appoint chosen boys and virgins, to make a solemn procession, in show, as if they designed to bring back Apollo and Diana, which continued till Pausanias's time." The contest between Python and Apollo, in Greece, is just the counterpart of that between Typho and Osiris in Egypt; in other words, between Shein and Nimrod. Thus we see the real meaning and origin of the Ethiopian festival, when the Ethiopians carried away the gods from the Egyptian temples. That festival evidently goes back to the time when Nimrod being cut off, idolatry durst not show itself except among the devoted adherents of the "Mighty hunter" (who were found in his own family the family of Gush), when, with great weepings and lamentations, the idolaters fled with their gods on their shoulders, to hide them selves where they might. In commemoration of the suppression of idolatry, and the unhappy consequences that were supposed to flow from that suppression, the first part of the festival, as we get light upon it both from Mexico and Greece, had consisted of a procession of mourners; and then the mourning was turned into joy, in memory of the happy return of these banished gods to their former exaltation. Truly a worthy origin for Pope Gregory's "Sevenfold Litany" and the Popish processions.' From Hislop, ibid., pp. 175-6.]

[77] [Source.]

[78] [Irenaeus, Against Heresies, bk. 1, ch. 14.8. 'He instances, in proof of this, the case of infants who have just been born, the cry of whom, as soon as they have issued from the womb, is in accordance with the sound of every one of these elements. As, then, he says, the seven powers glorify the Word, so also does the complaining soul of infants. For this reason, too, David said: "Out of the mouth of babes and sucklings Thou hast perfected praise;" and again: "The heavens declare the glory of God." Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, "Oh" (Ω), in honour of the letter in question, so that its cognate soul above may recognise [its distress], and send down to it relief.' ANCL, 5, 63.]