THE NATURAL GENESIS

NOTES TO SECTION 6

[1] [Unable to trace.]

[2] [Mouhot, Travels in the Central Parts of Indo-China.]

[3] [Rit. ch. 40. 'Face to thy face, do [not] eat me for I am pure. I am Time, or Renewal, coming of himself.' Birch's tr. Cf. Renouf's.]

[4] [Goodwin, 'Hymn to Amen-Ra,' RP, 2, 127. See p. 131.]

[5] [A Voyage to Africa, p. 30. 'Snakes of the boa species are here found of a most enormous size; many being from thirty to thirty-six feet in length, and of proportional girth. They attack alike wild and domestic beasts, and often the human kind. They kill their prey by encircling it in their folds and squeezing it to death; and afterwards swallow it entire: this they are enabled to do, by a faculty of very extraordinary expansion in their muscles, without, at the same time, impairing the muscular action, or power.']

[6] [Rit. ch. 98. 'I pass from earth to heaven. I stand as Shu, I grow as Akhekhu.' Birch's tr. Cf. Renouf's.]

[7] [Of Isis and Osiris.]

[8] [Robertson, The History of America, bk. 4, p. 124. 'The Cemis of the islanders were reputed by them to be the authors of every calamity that afflicts the human race; they were represented under the most frightful forms, and religious homage was paid to them with no other view than to appease these furious deities.' From Lubbock, Origin of Civilisation, p. 225. 'So also the 'Cemis' of the West Indian Islands were regarded as evil, and reputed to be the authors of every calamity that affects the human race.' Or p. 181 of 1792 ed. or vol. 1, p. 354, (1812 ed.) or vol. 2, p. 196 (tenth ed., 1803).]

[9] [Ralston, Russian Folk-tales, p. 164, footnote. '"Some storytellers," says Afanasief, "substitute the word snake (zmei) in the Skazka for that of witch (vycd'ma)."']

[10] [BB 2:649.]

[11] [Primitive Principles. 'But with respect to the Egyptians, nothing accurately is related of them by Eudemus. According to certain Egyptian philosophers, however, among us, an unknown Darkness is celebrated in some Egyptian writings as the one principle of the universe, and this thrice pronounced as such: but for the two principles after the first, they place water and sand, according to Heraiscus; but according to the more ancient writer Asclepiades, sand and water; from which, and after which, the first Kamephis is generated. But after this a second, and from this again a third; by all which the whole intelligible distribution is accomplished. For thus Asclepiades determines. But the more modern Heraiscus says, that the Egyptians, denominating the third Kamephis from his father and grandfather, assert that he is the Sun; which, doubtless, signifies in this case intelligible intellect. But a more accurate knowledge of these affairs must be received from the above-mentioned authors themselves. It must, be observed that with the Egyptians there are many distributions of things according to union; because they unfold an intelligible nature into characteristics, or peculiarities of many Gods, as may be learned from such as are desirous of consulting their writing son this subject.' Taylor's trans., his notes to Plato's Parmenides. See Thomas Taylor Series, vol. 11, p. 246. Also Robert Temple's The Sirius Mystery, p. 241. This quote can also be found in Cory's Ancient Fragments, the 2nd ed., 1832, p. 320.]

[12] [Unable to trace.]

[13] [Wis. 7:29. 'For she is fairer than the sun.
    And above all the constellations of the stars:
    Being compared with light, she is found to be before it.' In Charles, Apocrypha and Pseudepigrapha, vol. 1, p. 547.]

[14] [Not in Of Isis and Osiris.]

[15] [Rit. ch. 17. 'The Age [Aion] is the day; Eternity is the night.' Birch's tr. Cf. Renouf's.]

[16] [Shortland, Traditions and Superstitions of the New Zealanders, p. 55. '"In the beginning of time was Te Po (the night or darkness). In the generations that followed Te Po, came Te Ao (the light), Te Ao-tu-roa (light-standing-long), Te Ao-marama (clear light of day), Te Kore (nothingness), Te Kore-te-whiwhia (nothingness-the-possessed), Te Kore-te-rawea (nothingness-the-made-excellent), Te Kore-te-tainaua (nothingness-the-fast-bound), Te Kore-matua (nothingness-the-first), Maku (moisture). Maku slept with Maliora-nui-atea (the straight, ”the vast” the clear); their offspring was Rangi (the sky). Rangi slept with Papatuanuku (the wide extending plane); their children were Rehu (the mist), Tane (male), and Paia. From Tane and Paia sprung Te Tangata (man)."']

[17] [Grey, Polynesian Mythology, p. 1. 'Darkness then rested upon the heaven and upon the earth, and they still both clave together, for they had not yet been rent apart; and the children they had begotten were ever thinking amongst themselves what might be the difference between darkness and light.']

[18] [Hieroglyphica, bk. 1. 45. 'To represent the mouth they depict a SERPENT, because the serpent is powerful in no other of its members except the mouth alone.']

[19] [Le Jeune, 'Relation de le qui s'est Passé en la Nouvelle France en l'année 1637,' in Jesuit Relations, 12, 26-8. 'Father Buteux asked a Savage why they fixed their javelins point upward. He replied that, as the thunder had intelligence, it would, upon seeing these naked javelins. turn aside, and would be very careful not to come near their cabins. When the Father asked another one whence came that great clap of thunder, "It is," he said, "the Manitou who wishes to vomit up a great serpent he has swallowed; and at every effort of his stomach he makes this great uproar that we hear." In fact, they have often told me that flashes of lightning were nothing but serpents falling upon the ground, which they discover from the trees struck by lightning. "For," say they, "here is seen the shape of those creatures, stamped, as it were, in sinuous and crooked lines around the tree. Large serpents have even been found under these trees," they say.']

[20] [Mallery, Introduction to the Study of Sign Language Among the North American Indians, fig. 188. Mallery comments on this: 'Figs 188 and 189 also represent lightning, taken by Mr. W. H. Jackson, photographer of the late U.S. Geolog. and Geog. Survey, from the decorated walls of an estufa in the Pueblo de Jemez, New Mexico. The former is blunt, for harmless, and the latter terminating in an arrow or spear point, for destructive or fatal, lightning.' Ibid., p. 373.]

[21] [Theal, Kaffir Folklore, 3.]

[22] [Rit. ch. 150. 'Go back, Ruhak, biting with the mouth to catch his fishes [prey], fascinating or striking cold with his eyes. Draw thy teeth, weaken thy venom, or thou dost not pass by me. Do not send thy venom to me, overthrowing and prostrating me through it.' Birch's tr. Cf. Renouf's.]

[23] [Bleeck, Avesta The Religious Books of the Parsees, 'Vendidad,' Fargard 22, lines 3, 4, 5, and 24. 'I who am the Giver of good, when I created this abode, the beautiful, brilliant, admirable, (saying) I will go forth, I will go over. Then the serpent looked at me, thereupon the serpent Anra-mainyus, who is full of death, created in regard to me ninety-nine sicknesses, and nine hundred, and nine thousand, and nineteen thousand.']

[24] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 132, 9th div.]

[25] [Labat, Voyage du Chevalier des Marchais en Guinée, vol. 2, p. 135.]

[26] [Boulenger, De Oraculis et Vatibus Liber, in Gronovius, 17, 44.
Salverte, Des Sciences Occultes, p. 282. 'Pour descendre dans la grotte de Trophonius, ceux qui venient consulter l'oracle se plaçaient dans une ouverture trop étroite pour livrer passage à un homme d'une grosseur moyene. Cependant, dés que les genoux y avaient pénétré, on se sentait entrainé en dedans avec rapidité. Au mécanisme qui agissait sur l'homme, il s'en joignait donc un autre qui elargissait subitement l'entrée de la grotte.'
Eng tr., pp. 39-40. 'Experiments have decidedly proved, that several medicaments, administered in the form of liniments, are taken in by the absorbent system, and act upon the habit in the same manner as when they are directly introduced into the stomach. This property of liniments was not unknown to the ancients. In the romance of Achilles Tatius, an Egyptian doctor, in order to cure Leucippus of an attack of frenzy, applied to his head a liniment composed of oil, in which some particular medicament was dissolved; the patient fell into a deep sleep, shortly after the anointing. What the physician was acquainted with, the Thaumaturgist could scarcely be ignorant of; and this secret knowledge endowed him with the power of performing many apparent miracles, some merciful, some marvellous and fatal in their tendency. It can not be disputed that the customary and frequent anointing, which formed part of the ancient ceremonials, must have offered opportunities and given facility for turning this knowledge to advantage. Before consulting the oracle of Trophonius, the body was rubbed with oil; this preparation undoubtedly concurred in producing the desired vision. Before being admitted to the mysteries of the Indian sages, Apollonius and his companions were anointed with an oil the strength of which made them imagine that they were bathed with fire.' From Hislop, The Two Babylons, p. 166. 'Now, the worshippers of this Beel-samen, "Lord of Heaven," and "Lord of Oil," were anointed in the name of their god. It was not enough that they were anointed with "spittle"; they were also anointed with "magical ointments" of the most powerful kind; and these ointments were the means of introducing into their bodily systems such drugs as tended to excite their imaginations and add to the power of the magical drinks they received, that they might be prepared for the visions and revelations that were to be made to them in the Mysteries. These "unctions" says Salverte, "were exceedingly frequent in the ancient ceremonies before consulting the oracle of Trophonius, they were rubbed with oil over the whole body. This preparation certainly concurred to produce the desired vision. Before being admitted to the Mysteries of the Indian sages, Apollonius and his companion were rubbed with an oil so powerful that they felt as if bathed with fire." This was professedly an unction in the name of the "Lord of Heaven," to fit and prepare them for being admitted in vision into his awful presence. The very same reason that suggested such an unction before initiation on this present scene of things, would naturally plead more powerfully still for a special "unction" when the individual was called, not in vision, but in reality, to face the "Mystery of mysteries," his personal introduction into the world unseen and eternal. Thus the Pagan system naturally developed itself into "extreme unction." Its votaries were anointed for their last journey, that by the double influence of superstition and powerful stimulants introduced into the frame by the only way in which it might then be possible, their minds might be fortified at once against the sense of guilt and the assaults of the king of terrors. From this source, and this alone, there can be no doubt came the "extreme unction" of the Papacy, which was entirely unknown among Christians till corruption was far advanced in the Church.']

[27] [Burton, A Mission to Gebele, King of Dahome. Unable to trace.]

[28] [Homer, Iliad. Unable to trace the trans. used by Massey for this quote. This is also quoted in Grant, Nightside of Eden, p. 41.]

[29] [Hahn, Tsuni-Goam, p. 81. 'Snakes are said to be very fond of milk. They go at night to the cows in the kraal and suck there, or even to women in the house. And if a woman refuses, they bite her. The same thing happens when a cow kicks them off.
    Another snake, the !Ganin-!gub, is said to have genitals, and while women are asleep this snake tries to have connection with them. I was once at a kraal, and the people were in great excitement, and sate up the whole night, because a girl while milking had seen the !Ganin-!gub approaching her. Not a single woman was to be persuaded to go to sleep, and everybody had some weapon to defend himself against the !Ganin-!gub.'
This is partially quoted by Grant in connection with the pythoness in the ophidian cults of Africa. See Grant, op. cit.]

[30] [Browne, 'Indian Medicine,' AM, 18, 114. See full text.]

[31] [Hahn, Tsuni-Goam, p. 83. 'The roots of a shrub abus are also taken and thrown into milk, in order to cause the death of the person who drinks of it. The root is not poisonous at all, and still it is believed to cause the death of a person.']

[32] [A Narrative of Travels on the Amazon and Rio Negro, pp. 347-8. 'They have numerous "Pages," a kind of priests, answering to the "medicine-men" of the North American Indians. These are believed to have great power: they cure all diseases by charms, applied by strong blowing and breathing upon the party to be cured, and by the singing of certain songs and incantations. They are also believed to have power to kill enemies, to bring or send away rain, to destroy dogs or game, to make the fish leave a river, and to afflict with various diseases. They are much consulted and believed in, and are well paid for their services. An Indian will give almost all his wealth to a page, when he is threatened with any real or imaginary danger.
    They scarcely seem to think that death can occur naturally, always imputing it either to direct poisoning or the charms of some enemy, and, on this supposition, will proceed to revenge it. This they generally do by poisons, of which they have many which are most deadly in their effects: they are given at some festival in a bowl of caxiri, which it is good manners always to empty, so that the whole dose is sure to be taken.'
Stevenson, A Historical and Descriptive Narrative of Twenty Years' Residence in South America, vol. 1, p. 89. 'Another proof of dislike to the priests, if not to the religion, is, that they are generally massacred when any revolution takes place among the Indians. Such was the case in 1792 at Riobueno. According to the confessions of those who were taken and tried upon that occasion, their plan was to burn all the missions, and murder the missionaries.
    Witchcraft and divination are firmly believed by the Araucanians. Any accident that occurs to an individual or family is attributed to the agency of the former, and for a due discovery they consult the latter. Particular attention is paid to omens, such as the flight of birds, and dreams. These are either favourable or otherwise according to the bird seen, or the direction of its flight, &c. An Araucanian who fears not his foe on the field of battle, nor the more dreadful hand of the executioner, will tremble at the sight of an owl. They have also their ghosts and hobgoblins: but is there any nation on earth so far removed from credulity as not to keep the Araucanians in countenance in these matters?'
See Lubbock, Origin of Civilisation, p. 229. 'Thus, on the death of an individual, one or more diviners are consulted, who generally name the enchanter, and are so implicitly believed, that the unfortunate object of their caprice or malice is certain to fall a sacrifice. Wallace found the same idea among the tribes of the Amazons.']

[33] [Unable to trace.]

[34] [Yate, An Account of New Zealand, p. 141. '"Sickness," says Yate, "is brought on by the Atua who, when he is angry, conies to them in the form of a lizard, enters their inside, and preys upon their vitals till they die. Hence they use incantations over the sick, with the expectation of either propitiating the angry deity or of driving him away; for the Latter of which purposes they make use of the most threatening and outrageous language."' From Lubbock, Origin of Civilisation, p. 249.]

[35] [Smyth, The Aborigines of Victoria, vol. 1, p. 446. 'Mr. E. S. Parker's pamphlet on the Aborigines of Australia, contains a curious statement respecting the Mijndie. He says: "In the latter end of the year I841, the Aborigines of all the neighbouring districts were in a fearful state of excitement in consequence of the forcible capture and temporary incarceration of some hundreds of their number by the military and police authorities. Two lives were sacrificed on the spot, and several sickly people subsequently died through the effects of the fright and excitement. On that occasion, several of the natives informed me confidentially that destruction was coming upon the white population, not even excepting those whom they knew to be their friends. It was known that they were practising secret incantations with this object. The effects were described graphically enough as producing dreadful sores, dysentery, blindness, and death. The Mindi was to come. I did not at the time regard the prediction as of much import. But, subsequently, ascertaining that the scars of the small-pox were termed lillipook Mindi, the scale of the Mindi, and the plague itself, which was to come in the dust, as monola Mindi, the dust of the Mindi, I was able to identify the threatened agent of destruction as the small-pox, of the ravages of which in former times there are traditions and traces among the natives of the interior. It is believed to be in the power of the large serpent Mindi, the supposed incarnation of the destroying spirit, to send this plague forth in answer to the appeals and incantations of those who seek the destruction of their foes."' Smyth gives no source for Parker's pamphlet.]

[36] [Ragueneau, 'Relation de ce qui s'est Passé dans le Pays des Hurons és Années 1648 et 1649,' in Lettres de la Compagnie de Jesus en la Nouvelle France, p. 75.]

[37] [Smyth, The Aborigines of Victoria, vol. 1, pp. 446-7. 'A sorcerer, celebrated as a man possessing great power, a very old black, and a member of the same tribe as that to which Mun-nie Brum-brum belonged, was a prisoner ill the Melbourne gaol many years ago. He had committed some depredations on the flocks of the settlers. The news of his arrest was carried to near and far-off tribes—to tribes more than 200 miles from Melbourne. The men were greatly distressed. Telegraph fires were lighted, and night after night these could be seen in all directions. Messengers from seven tribes were sent to my blacks. My blacks importuned me day after day to liberate the black stranger. Finding that I would not liberate him, they urged me and all the settlers with whom they were friendly to leave the district and go to Van Diemen's Land or Sydney. Some hundreds of blacks of many different tribes were in Melbourne when the man of the tribe of Mun-nie Brum-brum was imprisoned, and they all fled, exhibiting the greatest terror, as they expected that the captive would move Pund-jel to let Myndie loose. Myndie they believed would spare no one. None of the people returned until the prisoner was set at large, which was some months after the first gathering and flight.—The late Wm. Thomas's MS.']

[38] [Luke 10:18-19. 'And he said unto them, I beheld Satan as lightning fall from heaven.
    Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.']

[39] [Hahn, Tsuni-Goam, p. 74. 'Formerly the Namaquas used to leave old and aged people in the kraal with some food and water; and they shut the kraal, that no wild animals could enter, and there the people died the devil's death (||gauna-||ō). And such people were not buried, but were devoured by the vultures. Even rich people, who had food enough, getting afraid of the witchcraft of which they supposed aged people to be possessed left them behind in the kraal.']

[40] [Ibid., p. 86. This ref is incorrect. Poss. in Callaway, The Religious System of the Amazulu, p. 15. '"O, he exists no longer. As my grandfather no longer exists, he too no longer exists; he died.']

[41] [Hahn, Tsuni-Goam, p. 108. 'Also of elephants and snakes, especially of the so-called dassies-adder, it is said that they can detect the criminal among hundreds of people, and kill him, without turning their ire on anybody else.']

[42] [AA, 1, 351. 'The Iroquois, says Doctor Mitchell, believe that eclipses are caused by a bad spirit, "who mischievously intercepts the light intended to be shed upon the earth and its inhabitants. Upon such occasions the greatest solicitude exists. All the individuals of the tribe feel a strong desire to drive away the demon, and to remove thereby the impediment to the transmission of luminous rays. For this purpose they go forth, and, by crying, shouting, drumming, and the firing of guns, endeavour to frighten him. They never fail in their object; for by courage and perseverance they infallibly drive him off. His retreat is succeeded by a return of the obstructed light."' From Lubbock, Origin of Civilisation, p. 235.]

[43] [Keppel, A Visit to the Indian Archipelago in HMS Mæander, vol. 2, p. 182. '"The North Australian native will not go near graves at night by himself; but when obliged to pass them he carries a fire-stick to keep off the spirit of darkness."' From Lubbock, Origin of Civilisation, p. 282.]

[44] [Burton, A Mission to Gelele, King of Dahome, vol. 2, p. 98. 'Aydo-whe-do commonly called Danh, the Heavenly Snake, which makes the Popo beads and confers wealth upon man is the rainbow. Its emblem is, I have said, a coiled and horned snake of clay, in a pot or calabash.']

[45] [Hahn, Tsuni-Goam, p. 89. 'The eclipse of the moon is always considered a bad omen. Hunting parties, or an expedition of war, will certainly return home, and they say, "||Gaunabi ge dahe hā," we are overpowered by ||Gauana.']

[46] [Humboldt, Vues des Cordillères et monuments des peuples indigènes de l'Amérique, pl. 56.]

[47] [Suidas, under entry 'Thespis.'
Clement Alexander, Stromateis, bk. 5, ch. 8. 'Well! does not Epigenes, in his book on the Poetry of Orpheus, in exhibiting the pecnharities found in Orpheus, say that by "the curved rods" is meant "ploughs;" and by the warp, the furrows; and the woof is a figurative expression for the seed; and that the tears of Zeus signify a shower; and that the "parts" are, again, the phases of the moon, the thirtieth day, and the fifteenth, and the new moon, and that Orpheus accordingly calls them "white-robed," as being parts of the light? Again, that the Spring is called "flowery," from its nature; and Night "still," on account of rest; and the Moon "Gorgonian," on account of the face in it; and that the time in which it is necessary to sow is called Aphrodite by the "Theologian." In the same way too, the Pythagoreans figuratively called the planets the "dogs of Persephone;" and to the sea they applied the metaphorical appellation of "the tears of Kronus."' ANCL, 12, 251.]

[48] ['Of the Face Appearing in the Orb of the Moon,' in Moralia, vol. 5, p. 241.  'But how do they, my good friend, who suppose the moon to be earth, turn the world upside down more than you, who say that the earth remains here hanging in the air, being much greater than the moon, as the mathematicians measure their magnitude by the accidents of eclipses, and by the passages of the moon through the shadow of the earth, gathering thence how great a space it takes up. For the shadow of the earth is less than itself, by reason it is cast by a greater light. And that the end of this shadow upwards is slender and pointed, they say that Homer himself was not ignorant, but plainly expressed it when he called the night day [that is, acute] from the sharp-pointedness of the earth's shadow. And yet the moon in her eclipses, being caught within this point of the shadow, can scarce get out of it by going forward thrice her own bigness in length. Consider then, how many times the earth must needs be greater than the moon, if it casts a shadow, the narrowest point of which is thrice as broad as the moon.' Clough's ed.]

[49] [Selections of Zad-Sparam, ch. 2:10.]

[50] [Mason, 'Karens,' JRAS, 2, 178. 'The simple story of the Day may well be told in the Karen tale of Ta Ywa, who was born a tiny child, and went to the Sun to make him grow; the Sun tried in vain to destroy him by rain and heat, and then blew him up large till his head touched the sky; then he went forth and travelled from his home far over the earth; and among the adventures which befell him was this a snake swallowed him, but they ripped the creature up, and Ta Ywa came back to life, like the Sun from the ripped up serpent-demon in the Buddhist eclipse-myth.' From Tylor, Primitive Culture, vol. 1, p. 337.]

[51] [Sayce, Babylonian Literature Lectures, p. 35.]

[52] [Smyth, The Aborigines of Victoria, vol. 1, p. 456. 'A mysterious creature, Nargim—a cave-dweller—inhabits various places in the bush. He haunts especially the valley of the Mitchell in Gippsland. He has many caves; and if any blackfellow incautiously approaches one of these, that blackfellow is dragged into the cave by Nargun, and he is seen no more. If a blackfellow throws a spear at Nargun, the spear returns to the thrower and wounds him. Nargun cannot be killed by any blackfellow. There is a cave at Lake Tyers where Nargun dwells, and it is not safe for any black to go near it. Nargun would surely destroy him. A native woman once fought with Nargun at this cave, but nobody knows how the battle ended, Nargun is like a rock (Watiny), and is all of stone except the breast and the arms and the hands. No one knows exactly what he is like. Nargun is always on the lookout for blackfellows, and many have been dragged into his caves. He is a terror to the natives of Gippslaud.']

[53] [Tylor, Researches into Early History, pp. 344-5. 'It is related in the Chippewa tale of the Little Monedo, that there was once a. little boy, of tiny stature, and growing no bigger with years, but of monstrous strength. He had done before various wondrous feats, and one day he waded into the lake, and called "You of the red fins, come and swallow me." Immediately that monstrous fish came and swallowed him, and he, seeing his sister standing in despair on the shore, called out to her, and she tied an old mocassin to a string, and fastened it to a tree near the water's edge. The fish said to the boy-man under water, "What is that floating?" The boy-man said to the fish, "Go take hold of it, and swallow it as fast as you can." The fish darted towards the old shoe, and swallowed it; the boy-man laughed to himself, but said nothing till the fish was fairly caught, and then he took hold of the line and hauled himself to shore. When the sister began to cut the fish open she heard her brother's voice from inside the fish, calling to her to let him out, so she made a hole, and he crept through, and told her to cut up the fish and dry it, for it would last them a long while for food.']

[54] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 145.]

[55] [Tylor, Researches into Early History, p. 344. Quoting Schoolcraft, vol. 3, pp. 318-20. See note 53 above.]

[56] [Bailey, 'Jonah,' in Smith's A Dictionary of the Bible, vol. 1, pp. 1119-20 (1860, 2 vols. ed.). 'JO'NAH, a prophet, son of Amittai (whose name, confounded with [Heb.], used by the widow of Zarepheth, 1 K. xvii. 24, has given rise to an old tradition, recorded by Jerome, that Jonah was her son, and that Amittai was a prophet himself). We further learn from 2 K. xiv. 25, he was of Gathhepher, a town of lower Galilee, in Zebulun. This verse enables us to approximate to the time at which Jonah lived. It was plainly after the reign of Jehu, when the losses of Israel (2 K. x. 32) began; and it may not have been till the latter part of the reign of Teroboam II. The general opinion is that Jonah was the first of the prophets (Rosenm., Bp. Lloyd, Davison, Browne, Drake): Hengstenberg would place him after Amos and Hosea, and indeed adheres to the order of the books in the canon for the chronology. The king of Nineveh at this time is supposed (Ussher and others) to have been Pul, who is placed by Layard (Nin. and Bab. 624) at B.C. 750; but an earlier king, Adrammelech II., B.C. 840, is regarded more probable by Drake. Our English Bible gives B.C. 862.
    The personal history of Jonah is brief, and well known; but is of such an exceptional and extraordinary character, :is to have been set down by many German critics to fiction, either in whole or in part. The book, say they, was composed, or compounded, some time after the death of the prophet, perhaps (Rosenm.) at the latter part of the Jewish kingdom, during the reign of Josiah (S. Sharpe), or even later. The supposed improbabilities are accounted for by them in a variety of ways; e.g. as merely fabulous, or fanciful ornaments to a true history, or allegorical, or parabolical and moral, both in their origin and design. A list of the critics who have advanced these several opinions may be. seen in Davidson's Introduction, p. 956. Rosenmuller (Proleg. in Jonam) refutes them in detail; and then propounds his own, which is equally baseless. Like them, he begins with proposing to escape the difficulties of the history, but ends in a mere theory, open to still greater difficulties. "The fable of Hercules," he says, "devoured and then restored by a sea-monster, was the foundation on which the Hebrew prophet built up the story. Nothing was really true in it." We feel ourselves precluded from any doubt of the reality of the transactions recorded in this book, by the simplicity of the language itself; by the historical allusions in Tob. xiv. 4-6, 15, and Joseph. Ant. ix. 10, §2; by the accordance with other authorities of the historical and geographical notices; by the thought that we might as well doubt all other miracles in Scripture as doubt these ("Quod aut omnia divina rairacula credenda non sunt, aut hoc cur non credetur causa multa sit," Aug. Ep. cii. in quaest. 6 de Jona, ii. 284; cf. Cyril. Alex. Comment, in Jonam, iii. 367-389); above all, by the explicit words and teaching of our blessed Lord Himself (Matt. xii. 39, 41, xvi. 4; Luke xi. 29), and by the correspondence of the miracles in the histories of Jonah and of the Messiah.
    We shall derive additional arguments for the same conclusion from the history and meaning of the prophet's mission. Having already, as it seems (from ו in i. 1), prophesied to Israel, he was sent, as we have mentioned, to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The Israelites consequently viewed them with repulsiveness; and the prophet, in accordance with his name ("a dove"), out of timidity and love for his country, shrunk from a commission which he felt sure would result (iv. 2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish, either Tartessus in Spain (Bochart, Titcomb, Hengst.), or more probably (Drake) Tarsus in Cilicia, a port of commercial intercourse. The providence of God, however, watched over him, tirst in a storm, and then in his being swallowed by a large fish for the space of three days and three nights. We need not multiply miracles by supposing a great fish to have been created for the occasion, for Bochart {Hieroz. ii. pp. 752-754) has shown that there is a sort of shark which devours a man entire, as this did Jonah while cast into the water (August. Ep. 49, ii. 284).
    After his deliverance, Jonah executed his commission; and the king, "believing him to be a minister from the supreme deity of the nation" (Layard's Nineveh and Babylon), and having heard of his miraculous deliverance (Dean Jackson, On the Creed, bk. ix. c. 42), ordered a general fast, and averted the threatened judgment. "But the prophet, not from personal but national feelings, judged the mercy shown to a heathen nation. He was therefore taught, by the significant lesson of the "gourd," whose growth and decay (a known fact to naturalists, Layard's Nineveh, i. 123, 124) brought the truth at once home to him, that he was sent to testify by deed, as other prophets would afterwards testify by would, the capacity of Gentiles for salvation, and the design of God to make them partakers of it. This was "the sign of the prophet Jonas" which was given to a proud and perverse generation of Jews after the ascension of Christ by the preaching of His Apostles. (Luke ii. 29, 30, 32; Jackson's Comm. on the Creed, ix. c. 42.). But the resurrection of Christ itself was also shadowed forth in the history of the prophets, as is made certain to us by the words of our Saviour. (See Jackson, as above, bk. ix. c. 40.) Titcomb (Bible Studies, p. 237, n.) sees a correspondence between Jon. i. 17 and Hosea vi. 2. Besides which, the fact and the faith of Jonah's prayer in the belly of the fish betokened to the nation of Israel the intimation of a resurrection and of immortality. We thus see distinct purposes which the mission of Jonah was designed to serve in the Divine economy; and in these we have the reason of the history's being placed in the prophetic canon. It was highly symbolical. The facts contained a concealed prophecy. Hence, too, only so much of the prophet's personal history is told us as suffices for setting forth the symbols divinely intended, which accounts for its fragmentary aspect. Exclude the symbolical meaning, and you have no adequate reason to give of this history: admit it, and you have images here of the highest facts and doctrines of Christianity. (Davison, On Prophecy, p. 275.) For the extent of the site of Nineveh, see Nineveh. The old tradition made the burial-place of Jonah to be Gathhepher: the modern tradition places it at Nebi-Yunus, opposite Mosul. See the account of the excavations in Layard's Nineveh and Babylon, pp. 596, 597. And consult Drake's Notes on Jonah (Macmillan and Co., 1853).']

[57] [Rit. ch. 80. 'I have prepared truth at the gate of the Moon, I have taken the crown. I am the Woman, the orb in the darkness; it is changed into light.' Birch's tr. Cf. Renouf's.]

[58] ['A Chinese Story,' NQ, 1, 148. Wrong vol. no. Not in first 6 series. Unable to trace.]

[59] [Brand, Observations on Popular Antiquities, vol. 1, p. 322.  'Midsummer Eve.' 'In the same work, xiii. 99, parish of Strathmartin, county of Forfar, we read: "In the north end of the parish is a large stone, called Martin's Stone. Tradition says that, at the place where the stone is erected, a dragon, which had devoured nine maidens (who had gone out on a Sunday evening, one after another, to fetch spring-water to their father), was killed by a person called Martin, and that hence it was called Martin's Stone."' See also British Folklore Sampler.]

[59a] [Rev. 12:1-2. 'And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
    And she being with child cried, travailing in birth, and pained to be delivered.']

[60] [Travels and Adventures in Canada and the Indian Territories, p. 117. 'On reaching some wet ground we speedily obtained the object of our search in a small snake of the kind called the garter snake. Wawatam seized it by the neck; and holding it fast while it coiled itself around his arm, he cut off its head, catching the blood in a cup that he had brought with him. This done, he threw away the snake, and carried home the blood, which he mixed with a quantity of water. Of this mixture he administered first one tablespoonful, and shortly afterwards a second. Within an hour the patient was safely delivered of a fine child: and Wawatam subsequently declared that the remedy to which he had resorted was one that never failed.']

[61] [Brinton, Myths of the New World, p. 116. 'And when in later Algonkin tradition the hero Michabo appears in conflict with the shining prince of serpents who lives in the lake and floods the earth with its waters, and destroys the reptile with a dart, and further when the conqueror clothes himself with the skin of his foe and drives the rest of the serpents to the south where in that latitude the lightnings are last seen in the autumn.']

[62] [Birch, 'Egyptian Magical Text,' RP, 6, 113. See pp. 119-20.]

[63] [Queen of the Air: being a study of the Greek Myths of Cloud and Storm, p. 89. 'But with the early serpent-worship there was associated another—that of the groves—of which you will also find the evidence exhaustively collected in Mr. Fergusson's work. This tree-worship may have taken a dark form when associated with the Draconian one; or opposed, as in Judea, to a purer faith; but in itself, I believe, it was always healthy, and though it retains little definite hieroglyphic power in subsequent religion, it becomes, instead of symbolic, real; the flowers and trees are themselves beheld and beloved with a half-worshipping delight, which is always noble and healthful.']

[64] [The Fragments of Sanchoniathon. 'But these first men consecrated the productions of the earth, and judged them gods, and worshipped those things upon which they themselves lived; to these they made libations (or drink-offerings), and sacrifices.' From Eusebius, Praeparatio Evangelica, 1:10, in Cory's Ancient Fragments, p. 4. See also The Phenix, p. 186.]

[65] [The City of God, bk. 8:23. 'This Egyptian, however, says that there are some gods made by the supreme God, and some made by men. Any one who hears this, as I have stated it, no doubt supposes that it has reference to images, because they are the works of the hands of men; but he asserts that visible and tangible images are, as it were, only the bodies of the gods, and that there dwell in them certain spirits, which have been invited to come into them, and which have power to inflict harm, or to fulfil the desires of those by whom divine honours and services are rendered to them. To unite, therefore, by a certain art, those invisible spirits to visible and material things, so as to make, as it were, animated bodies, dedicated and given up to those spirits who inhabit them, this, he says, is to make gods, adding that men have received this great and wonderful power.' Nicene & Post-Nicene Fathers, vol. 2, p. 159.]

[66] [BB 2:140.]

[67] [The Histories, bk. 2:43. 'Again, the Egyptians disclaim all knowledge of the names of Neptune and the Dioscûri, and do not include them in the number of their gods; but had they adopted the name of any god from the Greeks, these would have been the likeliest to obtain notice, since the Egyptians, as I am well convinced, practised navigation at that time, and the Greeks also were some of them mariners, so that they would have been more likely to know the names of these gods than that of Hercules. But the Egyptian Hercules is one of their ancient gods. Seventeen thousand years before the reign of Amasis, the twelve gods were, they affirm, produced from the eight: and of these twelve, Hercules is one.' Tr., Rawlinson.
'And also that the Egyptians say that they do not know the names either of Poseidon or of the Dioscuroi, nor have these been accepted by them as gods among the other gods; whereas if they had received from the Hellenes the name of any divinity, they would naturally have preserved the memory of these most of all, assuming that in those times as now some of the Hellenes were wont to make voyages and were sea-faring folk, as I suppose and as my judgment compels me to think; so that the Egyptians would have learnt the names of these gods even more than that of Heracles. In fact however Heracles is a very ancient Egyptian god; and (as they say themselves) it is seventeen thousand years to the beginning of the reign of Amasis from the time when the twelve gods, of whom they count that Heracles is one, were begotten of the eight gods.' Tr., Macauley.]

[68] [Beach, Indian Miscellany, p. 21:
    '1. At the first there were great waters above all the land,
    2. And above the waters were thick clouds, and there was God the Creator:
    3. The first being, eternal, omnipotent, invisible, was God the Creator.
    4. He created vast waters, great lands, and much air and heaven;
    5. He created the sun, the moon and the stars;
    6. He caused them all to move well.
    7. By his power he made the winds to blow, purifying, and the deep waters to run off:
    8. All was made bright and the islands were brought into being.
    9. Then again God the Creator made the great Spirits,
    10. He made also the first beings, angels and souls:
    11. Then made he a man being, the father of men;
    12. He gave him the first mother, the mother of the early born,
    13. Fishes gave he him, turtles, beasts and birds.
    14. But the Evil Spirit created evil beings, snakes and monsters:
    15. He created vermin and annoying insects.
    16. Then were all beings friends:
    17. There being a good god, all spirits were good
    18. The beings, the first men, mothers, wives, little spirits also.
    19. Fat fruits were the food of the beings and the little spirits:
    20. All were then happy, easy in mind and pleased.
    21. But then came secretly on earth the snake- (evil) god, the snake-priest and snake-worship:
    22. Came wickedness, came unhappiness.
    23. Came then bad weather, disease and death.
    24. This was, all very long ago, at our early home.']

[69] [Las Historias del Origen de los Indios, p. 76. 'The comparatively late introduction of such views into the native legends finds a remarkable proof in the myths of the Quiches, which were committed to writing in the seventeenth century. They narrate the struggles between the rulers of the upper and the nether world, the descent of the former into Xibalba, the Realm of Phantoms, and their victory over its lords, One Death and Seven Deaths. The writer adds of the latter, who clearly represent to his mind the Evil One and his adjutants, "in the old times they did not have much power; they were but annoyers and opposers of men, and in truth they were not regarded as gods. But when they appeared it was terrible. They were of evil, they were owls, fomenting trouble and discord." In this passage, which, be it said, seems to have impressed the translators very differently, the writer appears to compare the great power assigned by the Christian religion to Satan and his allies, with the very much less potency attributed to their analogues in heathendom, the rulers of the world of the dead.' Cited by Brinton, Myths of the New World, p. 64.]

[70] [Foucaux, Ryga Tch'er Rol Pa, ou dévelopment des Jeux, p. 250.]

[71] [S'Antip, 1184. See note below.]

[72] [Muir, Original Sanskrit Texts, vol. 5, p. 15. 'I have elsewhere quoted a number of passages from the S'atapatha Brahmana, in which it is related how the gods became immortal; and how, though of the same parentage, and originally on a footing of equality, with the Asuras, they became superior to them.']

[73] [Muir, ibid., vol. 5, p. 147. 'Sayana interprets the words of R.V. viii. 28, 5, saptanam sapta rishtayaii "The seven have seven spears," by saying that it refers to an ancient story of Indra severing the embryo of Aditi into seven parts, from which sprang the Maruts according to the Vedic text: "The Maruts are divided into seven troops." The same story is told at greater length by Sayana on R.V. i. 114, 6, where, however, it is said to be Diti, mother of the Asuras, whose embryo Indra severed first into seven portions, each of which he then subdivided into seven. See the 4th vol. of this work, p. 256.']

[74] [Ex. 3:4. 'And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.']

[75] [Ginsburg, The Kabbalah, p. 11.]

[76] [Shâyast Lâ-Shâyast, ch. 13:14; ch. 15:5.]

[77] [The Divine Pymander of Hermes Mercurius Trismegestus, bk. 2.]

[78] [Works, vol. 4, p. 113. Signature Rerum, ch, 14. pars. 10, 14, 15. 'We find seven special Properties in Nature, whereby this only Mother works all Things, which are these, viz. First, the Desire, which is astringent, cold, hard, and dark. Secondly, bitter, which is the Sting of the astringent hard Enclosure; this is the Cause of all Motion and Life. Thirdly, the Anguish, by Reason of the raging in the Impression, where the impressed Hardness falls into a tearing Anguish and Pain by Reason of the Sting.
    Seventhly, The Menstruum, or the Seed of all these Forms which the Desire into a comprehensive Body or Essence wherein all liest; whatever the fix Forms are spiritually, that the seventh is essentially.
    Thus these are the seven Forms of the Mother of all Beings, from whence all whatever is in this World is generated, and moreover the Most High, has, according to this Mother, introduced and created such Properties as this Mother is in her wrestling Forms (understand, as she brings herself with the wrestling into Properties) into a Wheel, which is as a Mind of the Mother, from whence she continually creates and works; and Rotate these are the Stars with the planetary Orb according to the Platform of the eternal Astrum which is only a Spirit, and the Eternal Mind in the Wisdom of God, viz. the Eternal Nature; from Whence the eternal Spirits are proceeded, and entered into a creaturely Being.']

[79] [Works, vol. 1, p. 241. Aurora, ch. 24.'31. 'And that this new Birth or Geniture might be accomplished, whether the Devil will or no, the Creator has therefore in the Body of this World generated himself, as it were creaturely, in his qualifying or fountain Spirits, and all the Stars are nothing else but God's Powers, and the whole Body of this World consists in the seven qualifying or fountain Spirits.']

[80] [Works, vol. 1, p. 260, ibid., ch. 26.40. 'And in that, Man is created, according to the Qualifying of God, and also out of the divine Being, therefore Man s Life has such a Beginning and Hiring up as that of the Planets and Stars was.']

[81] [Works, vol. 1, p. 241, ibid., 24.32. 'But that there are so many Stars of so manifold different Effects and Operations, is from the Infinity, which is in the Efficiency of the seven Spirits of God, in one another, which generate themselves infinitely.']

[82] [Works, vol. 3, p. 66. The Mysterium Magnum, ch. 16, par. 15. 'As we see that the Will is the Matter in all Purposes and Undertakings; and we see further, that the inward Man has divine Will and Desire, but the outward a bestial Will, which is so by Reason of the Fall: The whole Man is but one only Man, but his Property lies in several Degrees, according to the inward and outward Heavens, viz. according to the divine Manifestation through the seven Properties of Nature.']

[83] [Works, vol. 1, pp. 226-7, Aurora, ch. 3, 90-3. 'And that the Nave always generates the Spokes so that in their turning about, they land right and direct from the Nave to the Fellies of the Wheel: and yet none of the Spokes to be out of Sight, but dill turning about thus one with another, going whithersoever the Wind drives is, and that without Necessity of any turning back or slopping.
    The seven Wheels are the seven Spirits of God, the one always generating the other, and are like the turning about of a Wheel, which has seven Wheels one in another and the one always wheels itself otherwise than the other in its Station, and the seven Wheels are hooped round with Fellies like a round Globe.
    And yet that a Man may fee all the seven Wheels turning round about severally apart, as also the whole Fitness or Compass of the Frame, with all its Fellies and Spokes and Naves.
    And the seven Naves in the Midst or Center to be as it were one Nave which fits every where in the turning about, and the Wheels continually generating these Naves, and the Naves generating the Spokes continually in all the seven Wheels, etc.']

[84] [The fragments of Hermes Trismegistus, preserved by Stobaeus, can be found in Hermetica, Solos Press, 1997, ed. by W. Scott, pp. 147-210.]

[85] [Tsuni-Goam, pp. 78-9, 101, 105. 'It is therefore obvious that the fountain water |au-s, is considered to the daughter of |au-b the snake. But |au originally means to flow. And |au-b, the snake, or |au-s, the fountain, is nothing else than saying, he flows or she flows. The snake, however, is the one who flows over the ground.' 'It is now quite transparent that the original meaning of |au-b, snake, was the one who flows, and was identical with |au-b, blood, that which flows, the "flow-er".' [The menstruating woman is also, therefore, the flow-er.] 'The colour red, |ava, also takes its origin from |au, to bleed; hence |ava or |aua, blood-like, blood-coloured.'
Ibid., note 26: 'After the death of the snake.—I shall hereafter, in the third chapter, come back to this superstition, and only now mention that the words, |au-b snake, |au-b blood, |au-s fountain, |au to flow, |au to bear ill-feeling, |avi (from |aui to stream) to rain, |ava red, are all derived from the root |AU to flow, to stream, and we shall see why it is that in every fountain there is a snake.'
Ibid., note 39: 'We shall see more particularly in the third chapter that |aub the snake, and |avib the rain, come from the same root |au, to flow. If there is plenty of rain, the fountains will flow very strongly. In every fountain there is said to be a snake, hence the natives say, if the snakes go much about—that is, if the fountains flow very abundantly—then it will be a good year.']

[86] [Lev. 12:7. 'Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female.']

[87] [Pierret, Vocabulaire Hieroglyphique.]

[88] [Source.]

[89] [Rit. ch. 146. 'I know the name which is within thee, Greatest of Spirits, red-haired, monster, coming from the night, correcting the wicked by creation of reptiles, giving her and to the Meek-hearted at the moment of coming and going is thy name.' Birch's tr. Cf. Renouf's.]

[90] [Rev. 12:15-16. 'And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
    And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.']

[91] ['"We heard now why the Christians were imprisoned. They had refused to contribute money towards the superstitious customs which the Chinese observe in times of great droughts; they then prey to the dragon of the rain for wet weather ... On each house pieces of paper are fixed containing prayers, and also the likenesses of the dragon of the rain. ... Also images of this dragon made of wood or paper are carried in procession. And if it does not rain, the dragon is smashed.—Vide Huc and Gabet, Wanderungen durch das Chinesiche Reich, 1867, p. 67.' From Hahn, Tsuni-Goam, p. 110.]

[92] [Of Isis and Osiris, ch. 75.]

[93] [Champollion-Figeac, Chabas, Pierret, Lenormant, and others. See Bibliography,]

[94] [Book of Taliessen, 52, 'The Praise of Llud the Great,' in Skene, Four Ancient Books of Wales, vol. 1, p. 273. 'Of the race of Adam the ancient.
    The third will be brought to set out,
    Ravens of the accurate retinue,
    The sluggish animals of Seithin.
    On sea, an anchor on the Christian.']

[95] [Rit. ch. 17. '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, The Bull who never made smoke to swell in his flames, Going eating his hour, Red-eyes, Follower of the House of Ans, Hissing to come forth and turn back, seeing at night and bringing at day. The Chiefs are of Anrutf; the eldest is of his father the Sun.' Birch's tr. Cf. Renouf's.]

[96] [Horapollo, Hieroglyphica, bk. 1. 42. 'To signify an Horoscopus [observer of the hours], they delineate a MAN EATING THE HOURS, not that the man eats the hours, for that is impossible, but because food is prepared for men according to the hours.']

[97] [The Albert Nyanza, Great Basin of the Nile and Explorations of the Nile Source, vol. 1, p. 144. 'Before daylight on the following morning the drum beat; the lazy soldiers, after stretching and yawning, began to load the animals, and we started at six o'clock. In these climates the rising of the sun is always dreaded. For about an hour before sunrise the air is deliciously cool and invigorating, but the sun is regarded as the common enemy.' From Tylor, Primitive Culture.
See BB 2:287.]

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

[99] [Sepp, Jerusalem und das Heilige Land, vol. 2, p. 687. 'Dasselbe Ergebniss bot eine Missionsreise zu den Lirya, einem Nebenstamme der Bari; halb berisch, halb barisch, im Ganzen aber jedenfalls barbarisch. Die Kinder, die noch nie einen Europäer gesehen, riefen bei der Annäherung des Glaubensboten: gwarong! gwarong! "ein reissendes Thier!" Endlich sammelte sich eine grosse Menge um den deutschen Priester, der den Unterricht in den sechs Hauptwahrheiten des Christenthums eräffnete; als er aber zu den Eigenschaften Gattes kam, wollten sie durchaus nicht zugeben, dass er hächst gätig sei Im Gegentheile, sagten sie, ist er sehr bäse, ja schlecht; denn er schickt den Tod, ist die Ursache des Sterbens und schickt die Sonne, die immer unsere Saaten verbrennt. Kaum ist eine Sonne des Abends im Westen todt, so wächst des Morgens im Osten eine andere aus der Erde hervor, die um nichts besser ist.']

[100] [Hieroglyphica, bk. 1:20. 'To signify the terrible they make use of the SAME SYMBOL, because this animal, being the most powerful, terrifies all who behold it.'
Ibid., ch. 18: 'To denote strength, they pourtray the FOREPARTS OF A LION, because these are the most powerful members of his body.']

[101] [Ibid., bk. 2. 80. 'When they would symbolise a man eating, they depict A CROCODILE WITH HIS MOUTH OPEN.']

[102] [Ibid., bk. 1. 29. 'When they would symbolise a voice from a distance, which is called by the Egyptians Ouaie, they portray the VOICE OF THE AIR, i.e. THUNDER, than which nothing utters a greater or more powerful voice.']

[103] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 156.]

[104] [Line 1, as above note.]

[105] [Proceedings of the Expedition to Explore the Northern Coast of Africa. p. 492. 'We had been much accustomed to the cry of the jackall, and animal very common in northern Africa, that it would not of itself have engrossed our attention for a moment: but although we had very frequently been disturbed by hyaenas, we never found that familiarity with their howl or their presence could render their near approach an unimportant occurrence; and the hand would instinctively find its way to the pistol before we were aware of the action, whenever either of these interruptions obtruded themselves closely upon us either by night or by day. It must, however, be confessed that the cry of the jackall has something in it rather appalling, when heard for the first time at night; and as they usually come in packs, the first shriek which is uttered is always the signal for a general chorus. We hardly know a sound which partakes less of harmony that that which is at present in question; and indeed the sudden burst of the answering long-protracted scream, succeeding immediately to the opening note, is scarcely less impressive than the roll of the thunder-clap immediately after a flash of lighting.']

[106] [Bruce, Travels to Discover the Source of the Nile, vol. 1, p. 5. 'This infect is called Zimb; it has not been described by any naturalist. It is in like very little larger than a bee, of a thicker proportion, and his wings, which are broader than those of a bee, placed separate like those of a fly; they are of pure gauze, without colour or spot upon them; the head is large, the upper jaw or lip is sharp, and has at the end of it a strong-pointed hair of about a quarter of an inch long; the lower jaw has two of these pointed hairs, and this pencil of hairs, when joined together, makes a resilience to the finger nearly equal to that of a strong hog's brittle. Its legs are serrated in the inside, and the whole covered with brown hair or down. As soon as this plague appears, and their buzzing is heard, ail the cattle forsake their food, and run wildly about the plain, till they are, worn out with fatigue, fright, and hunger. No remedy remains, but to leave the black earth, and hasten down to the lands of Atbara, and there they remain while the rains last, this cruel enemy never daring to purine them farther.' Or vol. 1, p. 388, 1790 ed.]

[107] [Smith, 'Eleventh Tablet of the Izdubar Legends,' RP, 7, 133. See p. 141.]

[108] [Is. 7:18. 'And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.']

[109] [Eccl. 10:1. 'Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.']

[110] [Job 18:9. 'The gin shall take him by the heel, and the robber shall prevail against him.']

[111] [Deut. 2:20. 'That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims.']

[112] [Castren, Vorlesungen über die Finnische Mythologie, p. 39. 'In Finnish poetry, likewise, Ukko the Heaven-god is portrayed with such attributes. The Runes call him Thunderer, he speaks through the clouds, his fiery shirt is the lurid storm-cloud, men talk of his stones and his hammer, he flashes his fiery sword and it lightens, or he draws his mighty rainbow, Ukko's bow, to shoot his fiery copper arrows, wherewith men would invoke him to smite their enemies. Or when it is dark in his heavenly house he strikes fire, and that is lightning. To this day the Philanders call a thunderstorm an 'ukko,' or an 'ukkonen,' that is, 'a little ukko,' and when it lightens they say, 'There is Ukko striking fire!' From Tylor, Primitive Culture, vol. 2, pp. 264-5.]

[113] [De La Borde, Relation de l'Origine, etc., ... des Caraibes Sauvages, p. 530. 'In an account of certain Carib deities, who were men and are now stars, occurs the name of Savacou, who was changed into a great bird; he is captain of the hurricane and thunder, he blows fire through a tube and that is lightning, he gives the great rain.' From Tylor, ibid., vol. 2, p. 262.]

[114] [Bowen, 'Grammar and Dictionary of the Yoruba Language,' in CK, 10, xvi; Burton, A Mission to Gebele, King of Dahome, vol. 2, p. 142. 'In Africa, we may contrast the Zulu, who perceives in thunder and lightning the direct action of Heaven or Heaven's lord, with the Yoruba, who assigns them not to Olorun the Lord of Heaven, but to a lower deity, Shango the Thunder-god, whom they call also Dzakuta the Stone-caster, for it is he who (as among so many other peoples who have forgotten their Stone Age) flings down from heaven the stone hatchets which are found in the ground, and preserved as sacred objects.' Both from Tylor, ibid., vol. 2, p. 263.
The Bowen quote reads in full: 'Their idols are never confounded with God, either in name or character. They are called orisa, a name which appears to be derived from asa, customs, or religious ceremonies. Among the numerous orisas worshipped there are three great ones, called Obatala, Saogo, and Ifa. Obatala is thought to be the first made and greatest of all created things. Others, however, affirm that he was nothing more than an ancient king of Yoruba, and they profess to tell the name of his father. His name Obatala appears to be a contraction of oba tin la, the king who is great, or of oba ti ala, the king of whiteness, i.e. purity. A white cloth (ala) is worn by his worshippers. Some of his other names are, Orisa ida, the great orisa; Alamorere, he of the good clay, because he made the human body of clay; and Orisa kpokpo, the orisa of the gate, because he is the guardian of the gates of cities. He is frequently represented as a warrior on horseback, holding a spear. His wife, Iyangba, the receiving mother, is represented as nursing a child. But Iyangba herself is Obatala. The two are one, or in other words, Obatala is an androgyne, representing the productive energy of nature as distinguished from the creative power of God. Obatala forms or produces the bodies of men; but God himself imparts life and spirit, and God alone is styled Eleda; Creator. The second great orisa is Sango, the thunder god, who is also called Dzakuta, the Stone-caster. The stones or thunderbolts which Sango casts down from heaven are preserved as sacred relics. In appearance they are identical with the so-called stone-hatchets picked up in the fields of America; but whether they were made originally for battle-axes, or leather dressing implements, or emblematic thunder-bolts, is not easily determined.']

[115] [Lukis, 'The Elf-Shot and Elfin-Dart of the North,' REL, 8, 208. 'In the Channel Islands, as well as in many parts of France, the stone celt is known by no other name than "Coin de Foudre," and it follows, of course, if a celt is found in the earth after a storm, to attribute it to that cause. Some years ago, after a fearful storm which was accompanied with lightning, by which the signal staff of the watch-house was split and shivered, a farmer in the same neighbourhood picked up a flint celt measuring six inches. He at once broke off a small splinter of the celt, and by applying the instrument to his nose discovered a peculiar smell, which he wisely conceived to proceed from its fire origin. For some years the poor unfortunate celt became so dis-shaped by these frequent chippings, as to lose its character of the neolithic age, to which it really belonged, and it is now in my possession as a fair example of the drift period.']

[116] [Rit. ch. 144. 'The guardian of the Sixth Hall of ... (Ank-ta) refuting words. The name of its guardian is Bring-face. The name written on it is Stone-face guarding the Heaven.' Birch's tr. Cf. Renouf's.]

[117] [Sayce, 'Accadian Literature,' RP, 3, 125. See p.129.]

[118] [Past in the Present, p. 22. 'That a minie-rifle should be worshipped by a Bushman seems a not unnatural thing. It is more difficult to see why to nearly all the cultured nations of western Europe a stone celt becomes a Thunderbolt, a whorl an Adder Bead, and a flint arrow-head an Elf Dart; and why these relics of a complete or comparative barbarism should be venerated in the midst of civilised and cultured people.']

[119] [Clarke, 'Prehistoric Names of Weapons,' JAI 6, 148. 'Axe, in some cases, is equal to thunderbolt, as has been illustrated in various works, and on which some notes are here inserted. Japanese axe (stone), rai-funo-seki, signifies thunderbolt (account of Blackmore Museum, p. 222, on the "Myth of the Thunderbolt"). So also (p. 223) in Java and Malay Peninsula. Among modern Greeks they are called αστροπελέκια, or star hatchets (p. 224). Also, says Major Godwin-Austen, in the Kossyah Hills, and in various parts of the Burman Peninsula. Mr. W. Blackmore stated that in Jamaica these objects are still called thunderbolts, and among the Pueblo Indians after a storm the natives go out to seek for celts. Among the Guaranis of Brazil the name for a stone axe is korisko, which signifies lightning. As this superstition is so widely distributed, it is not of independent origin, but distributed by migration in prehistoric times.']

[120] [Natural History, bk. 37.]

[121] [Burton. Unable to trace.]

[122] [Eusebius, Præparationis Evangelicæ, bk. 1, ch. 10. '"Epeïs also (who is called among them a chief hierophant and sacred scribe, and whose work was translated [into Greek] by Areius of Heracleopolis), speaks in an allegory word for word as follows:
    The first and most divine being is a serpent with the form of a hawk, extremely graceful, which whenever he opened his eyes filled all with light in his original birthplace, but if he shut his eyes, darkness came on.
    Epeïs here intimates that he is also of a fiery substance, by saying "he shone through," for to shine through is peculiar to light. From the Phoenicians Pherecydes also took the first ideas of his theology concerning the god called by him Ophion and concerning the Ophionidae, of whom we shall speak again."']

[123] [Moor, Hindu Pantheon, pl. 93.]

[124] [Didron, Christian Iconography, vol. 1, p. 277, fig. 70.]

[125] [Ps. 18:13. 'The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.'
Ps. 18:10. 'And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.'
Ps. 18:11. 'He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.'
Ps. 18:9. 'He bowed the heavens also, and came down: and darkness was under his feet.'
Ps. 18:12. 'At the brightness that was before him his thick clouds passed, hail stones and coals of fire.'
Ps. 18:14. 'Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.']

[126] [Hahn, Tsuni-Goam, p. 59.
    '!Nanumatse!
    Son of the Thundercloud!
    !Gari-khoi, !Gurutse!
    Thou brave, loud speaking !Guru!
    ‡Ouse gobare!
    Talk softly please!
    |Havië t'am u-hā-tamāő!
    For I have no guilt!
    |Ubatere!
    Leave me alone! (Forgive me!)
    ‡Oütago χuige!
    For I have become quite weak—i.e., I am quite stunned, I am quite perplexed.
    !Gurutse!
    Thou, oh !Guru!
    |Nanus õatse!
    Son of the Thundercloud!']

[127] [Bastian, ZE, (1872), 380. 'The Urjangkut, a tribe belonging to the black Tatars, used to scold at the thunder and lightning to drive it away.' From Hahn, Tsuni-Goam, p. 99. Also, on p. 94 of the same work, Hahn mentions that the Namaquas shoot with arrows at the lightning, and tell him to be off.]

[128] [The Divine Pymander of Hermes Mercurius Trismegestus, bk. 3.6.]

[129] ['But with respect to the Magi, and all the Arion race, as we are informed by Eudemus, some of them call all the intelligible and united world Place, and some of them Time: from which a good divinity and an evil daemon are distributed; Light and Darkness subsisting prior to these, according to the assertions of others.' Quoted in Haug, Essays, p. 12. This quote is from Thomas Taylor's notes to his trans., of Plato's Parmenides. See the Thomas Taylor Series, vol. 11, p. 245. Also 19th C., p. 172.]

[130] [Of Isis and Osiris, ch. 23.]

[131] [Horapollo. See note 96 above.]

[132] [Aeschylus, Prometheus Bound, 454-7. I am unable to trace the translator Massey has used for this quote, but can provide an alternative:
    'In sunless depths of caverns; and they had
    No certain signs of winter, nor of spring
    Flower-laden, nor of summer with her fruits;
    But without counsel fared their whole life long,
    Until I showed the risings of the stars,
    And settings hard to recognise.'
(Page 134, lines 461-6, E.H. Plumtre's trans., Aeschylos, Tragedies and Fragments, Boston, 1906.)
Other alternative trans.:
    'Unmarked the seasons changed, the biting winter,
    The flower perfumed spring, the ripening summer
    Fertile of fruits. At random all their works,
    Till I instructed them to mark the stars,
    Their rising, and, a harder science yet,
    Their setting.'
(Page 24, Robert Potter's trans., The Plays of Aeschylus, Fourth Edition, London, 1895.)
    'Nor was it given to them the winter's cold
    From flowery spring-time or the fruitful fall
    How surely to distinguish. Without thought
    All that they did was done, until I showed
    The risings of the stars, and settings too,
    Most difficult to judge.'
('Prometheus Fettered,' p. 36, lines 474-9, Henry W. Herbert's trans., Prometheus and Agamemnon, Cambridge, 1849.)]

[133] [Renouf, HL, p. 213. '"You shall be undone, you cycle of the gods; there shall no longer be any earth; there shall no longer be the five supplementary days of the year; there shall be no more any offerings to the gods, lords of Heliopolis. There shall be a sinking of the southern sky, and disasters shall come from the sky of the north; there shall be cries from the tomb; the midday sun shall no longer shine; the Kite shall not furnish its waters at its wonted time. It is not I who say this; it is not I who repeat it; it is Isis who speaketh; she it is who repeateth it."']

[134] [Aperçu général sur l'Égypt?]

[135] [Fergusson, Tree & Serpent Worship, intro., p. 54. 'The savages of Australia, it is said, believe in the existence of a gigantic serpent, who created the world by a blow with its tail, and who is the cause of earthquakes. Nothing will induce them, however, to reveal to the white man the rites with which they worship the serpent, but which are reported to include human sacrifices and cannibalism.']

[136] [Baldwin, Ancient America, p. 29, fig. 2.]

[137] [Source.]

[138] [Moures, Old Egyptian Calendar of Astronomical Observations, p. 24.]

[139] [Hioun-Thsang, Histoire de la vie de Hiouen-Thsang et de ses voyages dans l'Inde par Hoei-Li et Yen-Thsong, traduit du Chinoise par S. Julien, vol. 2, p. 141.]

[140] [Hieroglyphica, bk. 1. 2. 'When they would represent the universe, they delineate a SERPENT bespeckled with variegated scales, devouring its own tail; by the scales intimating the stars in the universe. The animal is also extremely heavy, as is the earth, and extremely slippery, like the water: moreover, it every year puts off its old age with its skin, as in the universe the annual period effects a corresponding change, and becomes renovated. And the making use of its own body for food implies, that all things whatsoever, that are generated by divine providence in the world, undergo a corruption into it again.']

[141] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 101.]

[142] [Ibid., p. 103.
Dumichen, Altägyptische Tempel Inschriften, vol. 1, p. 24.
Lepsius, Aelteste Texte des Todenbuchs nach Sarkophagen des Altägyptischen Reichs im Berliner Museum, p. 13.
Champollion, Monuments de l'Égypt de la Nubie, pl. 123, pt. 1 & pt. 2.]

[143] [Heiroglyphica, bk. 1. 42. See note 96 above.]

[144] ['The Wolf and the Seven Young Kids,' in Grimms' Fairy Tales, pp. 32-4. 'THERE was once an old goat who had seven young ones, and she loved them as much as any mother could love her children.
    One day she wished to go into the forest and get food for them, so she assembled them round her and said, "Dear children, I am going out into the wood, don't open the door while I am away, for if the wolf should get into our hut, the wicked deceitful creature will eat you up, even to the very hairs; you may easily know him by his rough voice and his large black feet."
    "Dear mother," said the young kids, "we will be very careful to keep out the wolf, you may leave us without the least anxiety." So the old goat made herself quite comfortable and started on her way.
    She had not been absent long, when there came a knock at the door, and a voice cried, "Open the door, my dear children, I have brought something nice for each of you."
    But the young kids knew by the rough voice that it was the old wolf, arid not their mother; so the eldest said, "We shall not open the door, you are not our mother; she has a soft and gentle voice, and your voice is rough. You are only a wolf."
    Then the wolf ran away to a shop at some distance, and bought a great stick of white chalk, which he ate to make his voice soft.
    After he had eaten it, he went back to the goat's cottage and knocked again at the door and said, in a soft voice, which the little kids thought was their mother's, "Open the door for me now, dear children, I am your mother, and I have something nice for each of you."
    But the wolf put his foot on the window-sill as he spoke, and looked into the room; the young kids saw it, and one of them said, "No! we shall not open the door, our mother has no black feet like that; go away, you are the wolf."
    So the wolf went away again to a baker's and said, "Baker, I have crushed my foot, please to wrap it in dough, that will soon cure it." And as soon as the baker had done this, he went off to the miller and asked him to cover his foot with flour. The miller was too frightened to refuse, so he floured the wolfs foot and sent him away. Such is the way of the world.
    Now went the wicked animal for the third time to the house door, and said, "Open the door, dear children, it is your mother this time; she has brought you something from the forest."
    "Show us your feet," said the little kids, "then we shall know if you really are our mother." The wolf placed his white foot on the window, and when they all saw it was white, they believed that what he had said was all true, so they opened the door; but as soon as he entered the house they discovered that it was the wolf, and with screams of terror ran to hide themselves.
    One hid under the table, another in the bed, the third in the oven, the fourth in the kitchen, the fifth in the cupboard, the sixth under the wash-tub, and the seventh in the clock-case. But the wolf found six, and without much ceremony, gobbled them up one after the other, excepting the youngest who was hidden in the clock-case.
    After the wolf had satisfied his greedy appetite, he went out lazily and laid himself down in the green meadow under a tree and fell fast asleep.
    Not long after the old goat returned home from the forest.
    Ah! what a scene it was for her. The house door wide open. Table, chairs, and stools upset The wash-tub broken to pieces, the counterpanes and pillows dragged from the bed. She sought for her children in terror, but not one could she find. At last she heard a little voice cry, "Dear mother, here I am, shut up in the clock-case." The old goat helped her kid out, and then listened while she described the deceitful manner in which the wolf had managed to get into the hut and eat up all her brothers and sisters. We can guess how the poor mother mourned and wept for her children. At last she went out, and the little kid followed her. As they crossed the meadow, they saw the wolf lying under a tree and snoring so loud that the ground trembled.
    The goat examined him on all sides, and saw a movement as it something were alive in his stomach. "Ah!" thought she, "if he only swallowed my dear children, they must be still alive." So she sent the little kid into the house for a pair of scissors, a needle, and some thread, and very quickly began to cut open the monster's stomach. She had scarcely made one cut, when a little kid stretched out his head, and then a second, and a third sprang out as she cut farther, till the whole six were safe and alive, jumping around their mother for joy ; the monster in his eagerness had swallowed them whole, and they were not hurt in the least.
    Then their mother said to them, "Go and letch me some large pebbles from the brook, that we may fill the stomach, the dreadful creature while he still sleeps." The seven little kids started off to the brook in great haste, and brought back as many large stones as they could carry, with these they filled the stomach of the wolf; then the old goat sewed it up again so gently and quietly that the wolf neither awoke nor moved.
    As soon, however, as he had had his sleep out, he awoke, and stretching out his legs felt himself very heavy and uncomfortable, and the great stones in his stomach made him feel so thirsty that he got up and went to the brook to drink. As he trotted along the stones rattled and knocked one against the other and against his sides in a most strange manner. Then he cried out
    "What a rattle and rumble,
    They cannot be bones;
    Of those nice little kids,
    For they feel just like stone."
    But when he came to the brook and stooped over to drink, the weight of the stones in his stomach overbalanced him, so that he fell in and was drowned.
    The little kids and their mother ran over towards the brook when they heard the splash and saw what happened. Then they danced round their mother for joy, crying out, "The wolf is dead. The wolf is dead." And this was the end of the greedy wolf.' H. B. Paull's tr.]

[145] ['But further: "Pinge duos angues, sacer est locus," that is, Paint two snakes and the place is sacred: so says Persius, and yet perhaps the Roman satirist knew not why.' From Duke, The Druidical Temples of the County of Wilts, p. 48, who gives no source, but see:
'Satire 1,' in The Satires, (1893), p. 27. 'Ah, well—paint everything white from this day forward for me—I won't spoil your game. Bravo, you shall be wonders of the world, every one of you. Is that what you would like? No nuisances, say you, to be committed here. Draw a couple of snakes; young gentlemen, the ground is sacred: retire outside. I'm off.' Conington's tr.]

[146] [A Catalogue of the Collection of Egyptian Antiquities Belonging to the Late Robert Hay, or in Birch, Gallery of Antiquities?]

[147] [A Narrative of the Captivity and Adventures of John Tanner, p. 355. 'This is the figure of a snake running over the ground but some are of opinion that the delineation should be different namely, an old woman lying down in the middle of the ground. A new speaker is here introduced, which is the mythological personage called Me-suk-kum-me-go-kwa, the grand mother of mankind, to whom Na-na-bush gave in keeping, for the use of his uncles and aunts, all roots and plants, and other medicines, derived from the earth.']

[148] [Source.]

[149] [Poss. in Essays On The Sacred Language Writings And Religion Of The Parsis, but unable to trace.]

[150] [Vendidad, fargard 16:17. 'Unless this happens the woman might flow out (i.e. lose too much blood).' Bleeck's tr.]

[151] [Bonwick, Daily Life and Origin of the Tasmanians, p. 204. 'It has been generally admitted that dragon, sea-serpent, lizard, sea-monster, are all one and the same in traditionary lore. The Western Australian natives have a winged water-monster that steals away their wives. The Yura, formerly dwelling among the Blacks, has ascended to heaven, and is now floundering with his scaly tail in the sacred wodlipari ponds of the Yurakanwe—with us prosaically known as the Coal-sack, the dark cloud in the southern galaxy. This celestial Bunyip was the author of the rite of circumcision among the Adelaide Aborigines; as another lizard, the Iberri, was thought the means of the separation of the sexes.']

[152] [Epiphanius, Adverses Heresies, 37.]

[153] [The Basutos, p. 268.]

[154] [Theal, Kaffir Folklore, or, A Selection from the Traditional Tales, 4. See p. 64.]

[155] [Aulus Gellius, The Attic (or Athenian) Nights, bk. 7, ch. 1. 'WHAT has been recorded in Greek history of Olympias, wife of king Philip, and mother of Alexander, has also been related of the mother of P. Scipio, first called Africanus. For C. Oppius, Julius Higinus, and others who have written on the life and actions of Africanus, affirm that his mother was for a long time supposed to be barren, and that Publius Scipio, to whom she had been married, despaired of having children. Afterwards, when in the absence of her husband, she slept alone in her own apartment, and usual bed, an immense serpent was seen to repose near her, which (they who beheld it making a great noise, and being much terrified) glided away Augustus Caesar also was proud to have it believed, that in the shape of a serpent Apollo enjoyed his mother Atia. The story is related at length by Suetonius; where also we are told, that from the time of her conception there was impressed on her body a spot like a serpent, which prevented her from attending the public baths.' Beloe's tr. ]

[156] [Aelian, Varia Historia, 9.16. Massey errs here. This part of the work makes no mention of serpents or priestesses, and on the whole there is no ref. to the Temple of Lanuvium, but I quote it here in any case. 'Ausonians first inhabited Italy, being Natives of the place. They say that in old time a man lived there named Mares, before like a Man, behind like a Horse, his name signifying as much as Hippomiges in Greek, Half-horse. My opinion is, that he first back'd and managed a Horse; whence he was believed to have both Natures. They fable that he lived a hundred twenty three years; and that he died thrice, and was restored thrice to life: which I conceive incredible. They that more several Nations inhabited Italy then any other Land, by reason of the temperateness of the Country and goodness of the Soil, it being well watered, fruitful, and full of Rivers, and having all along convenient Havens to harbour Ships. Moreover, the humanity and civility of the Inhabitants allured many to remove thither. And that there were in Italy one thousand one hundred and ninety seven Cities.' Stanley's tr.]

[157] [Fergusson, Tree & Serpent Worship, pl. 24, fig. 2, from Sanchi.]

[158] [Unable to trace.]

[159] [Iamblichus, On the Mysteries, note, p. 148. 'As in the most holy of the mysteries, they say, that the mystics at first meet with the multiform and many shaped genera, which are hurled forth before the gods, but on entering the interior parts of the temple, unmoved, and guarded by the mystic rites, they genuinely receive in their bosom divine illumination, and divested of their garments, as they would say, participate of a divine nature; the same mode, as it appears to me, takes place on the speculation of the wholes.' Taylor's tr., quoting Proclus, The Theology of Plato, 1.3.]

[160] [Sharpe, Bonomi, The Alabaster Sarcophagus of Oimenepthah I, pl. 12.]

[161] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 173. 'The Pueblo chiefs seem to be at the same time priests; they perform the various simple rites by which the power of the sun and of Montezuma is recognized as well as the power according to some accounts of "the Great Snake, to whom by order of Montezuma they are to look for life;" they also officiate in certain ceremonies with which they pray for rain. There are painted representations of the Great Snake, together with that of a misshapen red-haired man declared to stand for Montezuma.']

[162] [Dennys, The Folklore of China and its Affinities with that of the Aryan and Semitic Races, p. 81. 'The Chinese idea of genii can best be given in the words of their own writers. A genie, says one of them, will live upon air, or even give up breathing the outer air and carry on the process of breathing inwardly, as they say, for days together as in a catalepsy (like an Indian fakeer buried alive?). He will become invisible: he will take the form of any beast, bird, fish or insect. He will mount up above the clouds, dive into the deepest sea or burrow into the centre of the Earth. He will command spirits and demons of all sorts and sizes and have them at his beck and call. And finally after living in the world for perhaps several hundred years he does not die (for a genie is immortal, though a spirit may not be so), but he rides up to heaven on the back of a dragon where he becomes a ruler of spirits.']

[163] [MSNAF, 1, 464. 'If any one thinks it incredible that Satan should thus be canonised by the Papacy in the Dark Ages, let me call attention to the pregnant fact that, even in comparatively recent times, the Dragon the Devil's universally recognised symbol was worshipped by the Romanists of Poictiers under the came of "the good St. Vermine."' From Hislop, The Two Babylons, p. 281.]

[164] [Eireks-Saga, 3 and 4, in 'Flateyjarbok,' vol. 1, Christiania, 1859. 'With even more distinctness of mythical meaning, the man-devouring monster is introduced in the Scandinavian Eireks-Saga. Eirek, journeying toward Paradise, comes to a stone bridge guarded by a dragon, and entering into its maw, finds that he has arrived in the world of bliss.' From Tylor, Primitive Culture, vol. 1, p. 340.]

[165] [Brand, Observations on Popular Antiquities, vol. 1, p.112, 'Mid-Lent Sunday.' 'There was a singular rite in Franconia on the Sunday called Lcetare or Mid-Lent Sunday. This was called the Expulsion of Death. It is thus described by Aubanus, 1596: "In the middle of Lent, the youth make an image of straw in the form of Death, as it is usually depicted. This they suspend on a pole, and carry about with acclamations to the neighbouring villages. Some receive this pageant kindly, and, after refreshing those that bring it with milk, peas, and dried pears, the usual diet of the season, send it home again. Others, thinking it a presage of something bad, or ominous of speedy death, forcibly drive it away from their respective districts."']

[166] [Waitz, Anthropologie, vol. 3, p. 183. Unable to trace.]

[167] [Rev. 12:3. 'And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.']

[168] ['The passage of Ammianus Marcellinus, that speaks of that standard, calls it "purpureum signum draconis" (lib. xvi. cap. 12, p. 145). On this may be raised the question, Has the epithet purpureum, as describing the colour of the dragon, any reference to fire? The following extract from Salverte may cast some light upon it: "The dragon figured among the military ensigns of the Assyrians. Cyrus caused it to be adopted by the Persians and Medes. Under the Roman emperors, and under the emperors of Byzantium, each cohort or centuria bore for an ensign a dragon" (Des Sciences Occultes, Appendix, Note A, p. 486).' From Hislop, The Two Babylons, p. 319.]

[169] [Naville, 'The Destruction of Mankind,' RP, 6, 103. See p. 110.]

[170] [Rit. ch. 84. 'He has come to me, there is an emanation of light in your essence, there is time in my body.' Birch's tr. Cf. Renouf's.]

[171] [Oedipus Judaicus, p. 73. 'It appears from the remotest antiquity the two points, at which the ecliptic and the Moon's orbit intersect each other, were called the head and tail of the Dragon. As these are the points at which eclipses happen, astronomers fabled the existence of a monster that devoured the sun and the moon.']

[172] [See BB 2, pl. 1.]

[173] [Tylor, Primitive Culture, vol. 2, p. 310. 'Under a name corresponding dialectically (Siuleo = Hikuleo), this composite being reappears in the kindred myths of the neighbouring group, the Tonga Islands. The Tongan Hikuleo has his home in the spirit-land of Bulotu, here conceived as out in the far western sea. Here we are told the use of his tail. His body goes away on journeys, but his tail remains watching in Bulotu, and thus he is aware of what goes on in more places than one. Hikuleo used to carry off the first-born sons of Tongan chiefs, to people his island of the blest, and he so thinned the ranks of the living that at last the other gods were moved to compassion. Tangaloa and Maui seized Hikuleo, passed a strong chain round him, and fastened one end to heaven and the other to earth.']

[174] [Drummond, Oedipus Judaicus, pl. 2, after Kircher.]

[175] [Eisenmenger, Entdecktes Judenthum, vol. 2, p. 435. 'The Stories of the Lilith and her Power to destroy Children, of the Devils called Ketef mezii, Bedargon, Kordiacos, Asab, and Asael; of the Power Solomon had over them, and their fishing Pearls for him, of their being imprison'd, chain'd and confin'd by Men, of the Jewish Devils, who study the Written as well as the Oral Law, are like the Angels and are served by Devils, because they are Jews, and are mark'd with the Sign of Shaddai, that is the Circumcision, the Chief of whom is Ãshmedai, of their dancing between the Horns of Oxen, when they come out of a River or Pond, are all Fables of their own Invention.' The Eng. tr. by Stehelin, Rabbinical Literature, p. 45.]

[176] [Horapollo, Hieroglyphica, bk. 1:2. See note 140 above.]

[177] [Marvels of Astronomy, p. 340. 'The centre lies close by the Lesser Magellanic cloud between the stars Kappa Toucani and Eta Hydri of our modern maps, but much nearer to the last named. Near this spot, then, we may be sure, lay the southern pole of the star-sphere when the old constellations, or at least the southern ones, were invented. (If there had been astronomers in the southern hemisphere Eta Hydri would certainly have been their pole-star.)']

[178] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 70-1. 'Following our usual custom, I give the following legend belonging to the Miztecs just as they themselves were accustomed to depict and to interpret it in their primitive scrolls: In the year and in the day of obscurity and darkness, yea, even before the days or the years were, when the world was in a great darkness and chaos, when the earth was covered with water, and there was nothing but mud and slime on all the face of the earth behold a god became visible, and his name was the Deer, and his surname was the Lion-Snake. There appeared also a very beautiful goddess called the Deer, and surnamed the Tiger-Snake. These two gods were the origin and beginning of all the gods.
    Now, when these two gods became visible in the world, they made, in their knowledge and omnipotence, a great rock, upon which they built a very sumptuous palace, a masterpiece of skill, in which they made their abode upon earth. On the highest part of this building there was an axe of copper, the edge being uppermost, and on this axe the heavens rested.
    This rock and the palace of the gods were on a mountain in the neighborhood of the town of Apoala in the province of Mizteca Alta. The rock was called The Place of Heaven; there the gods first abode on earth, living many years in great rest and content, as in a happy and delicious land, though the world still lay in obscurity and darkness.']

[179] [BB 1:423.]

[180] ['A Treatise on Astronomy,' CC, (1833), 162. 'Of course we do not here speak of those uncouth figures and outlines of men and monsters, which are usually scribbled over celestial globes and maps, and serve, in a rude and barbarous way, to enable us to talk of groups of stars, or districts in the heavens, by names which, though absurd or puerile in their origin, have obtained a currency from which it would be difficult, and perhaps wrong, to dislodge them.']

[181] [Rit. ch. 83. 'I am the yesterday, the four quarters, the foot of the seven uraei in their transformations in the West. The great one shining with his body as a God is Set, for Thoth faces those who are among them in that band.' Birch's tr. Cf. Renouf's.]

[182] [Sharpe, The Alabaster Sarcophagus of Oimenepthah I. Poss. pl. 12.]

[183] [Natural & Moral History of the Indies, p. 361. 'The Superstitions of the Mexicaines, have with out comparison beene greater then the rest as well in their ceremonies, as in the greatness of their Temples, the which in old time the Spaniards called by this word Cu, which word might bee taken from the Ilanders of S. Dominique or of Cuba, as many other wordes that are in use, the which are neyther from Spaine, nor from any other language now usuall among the Indians, as is Mays, Chico, Vaquiano, Chaperon, and other like. There was in Mexico, this Cu, the famous Temple of Vitztliputzli, it had a very great circuite, and within a faire Court. It was built of great stones, in fashion of snakes tied one to another, and the circuite was called Coatepantli, which is, a circuite of snakes.']

[184] [Clavigero, The History of Mexico, vol. 1. p. 296. Poss. in Fergusson.]

[185] [Fergusson, Tree & Serpent Worship, p. 48. 'Every angle of every roof is adorned with a grim seven-headed serpent, with a magnificent crest of what is apparently intended for feathers, and every cornice of every entablature is adorned with a continuous row of these seven-headed deities but without crests. The former may be counted by hundreds, the latter by thousands.']

[186] [Source.]

[187] ['Dr. Plott, in his History of Oxfordshire, p. 349, mentions a custom at Burford in that county (yet within memory), of making a dragon yearly, and carrying it up and down the town in great jollity, on Midsummer Eve; to which, he says, not knowing for what reason, they added a giant. It is curious to find Dr. Plott attributing the cause of this general custom to a particular event. In his Oxfordshire, f. 203, he tells us "that, about the year 750, a battle was fought near Burford, perhaps on the place still called Battle-Edge, west of the town towards Upton, between Cuthred or Cuthbert, a tributary king of the West Saxons, and Ethelbald, king of Mercia, whose insupportable exactions the former king not being able to endure, he came into the field against Ethelbald, met, and overthrew him there, winning his banner, whereon was depicted a golden dragon: in remembrance of which victory he supposes the custom was, in all likelihood, first instituted.' From Brand, Observations on Popular Antiquities, vol. 1, p. 520.
See also AE 1:20.
Also Dyer, British Popular Customs, (1900 ed.), p. 356. 'About the year 750, says Plott, a battle was fought near Burford, perhaps on the place still called Battle-Edge, west of the town, towards Upton, between Cuthred or Cuthbert, a tributary king of the West Saxons, and Ethelbald, king of Mercia, whose insupportable exactions the former king not being able to endure, he came into the field against Ethelbald, met and overthrew him there, winning his banner, whereon was depicted a golden dragon; in memory of which victory, the custom of making a dragon yearly, and carrying it up and down the town in great jollity on Midsummer Eve, to which they added the picture of a giant, was in all likelihood first instituted. Plott, Natural History of Oxfordshire, 1705, p. 356.'
Note how both authorities have Plott rather than the correct spelling Plot. I suggest Dyer is borrowing this source from Brand, although page number differs.]

[188] [Hone, Every Day Book, vol. 1, p. 836. 'At John's Eve Watch at Chester. The annual setting of the watch on St John's eve, in the city of Chester, was an affair of great moment. By an ordinance of the mayor, aldermen, and common councilmen of that corporation, dated in the year 1564, and preserved among the Harleian MSS. in the British Museum, a pageant which is expressly said to be "according to ancient custom," is ordained to consist of four giants, one unicorn, one dromedary, one camel, one luce, one dragon, and six hobby-horses with other figures. By another MS. in the same library it is said, that Henry Hardware, Esq., the mayor, in 1599, caused the giants in the Midsummer show to be broken, "and not to goe the devil in his feathers;" and it appears that he caused a man in complete armour to go in their stead: but in the year 1601, John Ratclyffe, beer-brewer, being mayor, set out the giants and Midsummer show as of old it was wont to be kept. In the time of the commonwealth the show was discontinued, and the giants with the beasts were destroyed.
    At the restoration of Charles II., the citizens of Chester replaced their pageant, and caused all things to be made new, because the old models were broken. According to the computation, the 'four great giants were to cost five pounds a-piece, at the least, and the four men to carry them were to have two shillings and six-pence each; the materials for constructing them were to be hoops of various sizes, deal boards, nails, pasteboard, scaleboard, paper of various sorts, buckram, size-cloth, and old sheets for their body-sleeves and shirts, which were to be coloured; also tinsel, tinfoil, gold and silver leaf, and colours of various kinds, with glue and paste in abundance. The provision of a pair of old sheets to cover the "father and mother giants," and three yards of buckram for the mother's and daughter's hoods, seems to prove that three of these monstrous pasteboard figures represented females.']

[189] [Smith, The Chaldean Account of Genesis, p. 248. '1. Of the country hearing him ....
    2. To the mountains of Mas in his course ....
    3. who each day guard the rising sun.
    4. Their crown was at the lattice of heaven,
    5. under hell their feet were placed.
    6. The scorpion-man guarded the gate,
    7. burning with terribleness, their appearance was like death,
    8. the might of his fear shook the forests.
    9. At the rising of the sun and the setting of the sun, they guarded the sun.']

[190] [Rit. ch. 147, 15th gate. '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.' Birch's tr. Cf. Renouf's.]

[191] [Tomb of Seti I at Bab-el-Muluk, in 'The Book of Hades,' RP, 10, 79. See p. 95.]

[192] [Rit. ch. 17. 'The Gods, Lords of Truth, I am Thoth and Astes Lord of the West; the Chiefs behind Osiris are Amset, Hapi, Tuautmutf, and Kabhsenuf. These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven. The Givers of blows for sins, the Followers of Heptskhes, are crocodiles in the water.' Birch's tr. Cf. Renouf's.]

[193] [See above note.]

[194] [Rit. ch. 32. 'Back, Crocodile of the West, living off those never at rest! What thou hatest is in my belly. I have eaten the limbs of Osiris. I am Set.—Back, Crocodile of the West! There is an asp in my belly. I am not given to thee. Do not burn me.—Back, Eastern Crocodile, living off of those who are attached to their flesh! What thou hatest is in my belly. I have crossed Osiris.—Back, Crocodile in the East! There is a snake in my belly. I have not been given to thee. Do not burn me.—Back, Crocodile of the South, living off the unclean! What thou hatest is in my body. Do not gore me with thy claw. I am Sothis.—Back, Crocodile of the South! I have been healed, my palm is like a stick I have not been given to thee.—Back, Crocodile of the North, living off ... dwelling in the hours! What thou hatest is in my belly, thou hast spat [or thy venom is] away from my head. I am Tum.—Back, Crocodile in the North! There is a scorpion in my belly.' Birch's tr. Cf. Renouf's.]

[195] [Rit. ch. 17. 'I do as ye do to the Seven Great Spirits in the service of their Lord, the Creator [or Judgment]. Anup made their places on that day [they answer] of our coming to you. Let him explain it. The Gods, Lords of Truth, I am Thoth and Astes Lord of the West; the Chiefs behind Osiris are Amset, Hapi, Tuautmutf, and Kabhsenuf. These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven.' Birch's tr. Cf. Renouf's.]

[196] [Origine de Tous les Cultes, ou la Religion Universelle. See Eng. tr. Origin of All Religious Worship, p. 430.]

[197] [Phaenomena Aratea, lines 186-90. 'Namque ipsum ad tergum Cynosurae vertitur Arcti
    Iasides, pansis distendens brachia palmis;
    tantaque ab extrema cauda disterminat Arcti
    regula utrumque pedem, quanta pes a pede distat.']

[198] [Marvels of Astronomy, p. 59, 'Such a star is our present so-called pole-star; and, though in the days when the great pyramid was built, that star was not near the pole, another, and probably a brighter star lay near enough to the pole to serve as a pole-star, and to indicate by its circling motion the position of the actual pole of the heavens. This was at that time, and for many subsequent centuries, the leading star of the great constellation called the Dragon.'
Ibid., pp. 353-4. 'The constellation of the Great Bear, once I conceive the only bear (though the lesser bear is a very old constellation), has suffered wofully. Originally it must have been a much larger bear, the stars now forming the tail marking part of the outline of the back; but first some folks who were unacquainted with the nature of bears turned the three stars (the horses of the plough) into a long tail, abstracting from the animal all the corresponding portion of his body, and then modern astronomers finding a great vacant space where formerly the bear's large frame extended, incontinently formed the stars of this space into a new constellation, the Hunting Dogs. No one can recognise a bear in the constellation as at present shaped, but any one who looks attentively at the part of the skies occupied by the constellation will recognise (always 'making believe a good deal') a monstrous bear, with the proper small head of creatures of the bear family, and with exceedingly well-developed plantigrade feet. Of course this figure cannot at all times be recognised with equal facility; but before midnight during the last four or five months in the year, the bear occupies positions favouring his recognition, being either upright on his feet, or as if descending a slope, or squatting on his great haunches. As a long-tailed animal the creature is more like one of those wooden toy-monkeys which used to be made for children, and may be now, in which the sliding motion of a ringed rod carried the monkey over the top of a stick. The little bear has I think been borrowed from the dragon, which was certainly a winged monster originally.'
See pl. (Zodiac).]

[199] [Book of Enoch, ch. 58.]

[200] [The Philosophical and Mathematical Commentaries of Proclus; Surnamed Plato's Successor, on the First Book of Euclid's Elements and His Life by Marinus, bk. 2. See Taylor's footnote to The Mystical Initiations; or Hymns of Orpheus, Hymn 27, 'To the Mother of the Gods,' where he says the 'Mother of the Gods is the same with Rhea; and Proclus, in his Second book of his Commentary on Euclid, informs us, that the pole of the world is called by the Pythagoreans the seal of Rhea.' Thomas Taylor Series, vol. 5, p. 71.]

[201] [Rev. 12:3. 'And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.']

[202] [Frere, Old Deccan Days, p. 19. 'All the Cobras in my grandmother's stories were seven-headed. This puzzled us children, and we would say to her, "Granny, are there any seven-headed Cobras now? For all the Cobras we see that the conjurors bring round have only one head each." To which she used to answer, "No, of course there are no seven-headed Cobras now. That world is gone, but you see each Cobra has a hood of skin; that is the remains of another head." Then we would say, "Although none of those old seven-headed Cobras are alive now, maybe there are some of their children living somewhere." But at this my granny used to get vexed, and say, "Nonsense! you are silly little chatter-boxes; get along with you!" And, though we often looked for the seven-headed Cobras, we never could find any of them.']

[203] [Moor, Hindu Pantheon, pl. 7.]

[204] [See Bauval and Gilbert, The Orion Mystery, appendix 1, p. 237 onwards for a discussion of the shafts as stellar clocks.]

[205] [Rit. ch. 84. 'Beings prevailing by the hardness (?) which brings to their head, the hair which is in their hands. Chiefs, Spirits preparing moments, I am of heaven, I strike on earth again by my power. I have been made powerful, making the heaven to rejoice.' Birch's tr. Cf. Renouf's.]

[206] [Sayce, 'The Astronomy and Astrology of the Babylonians,' TSBA, 3, 199. '4. Venus in Sebat on the second and third days is in the ascendant; and is on the horn of the Sun (?).'
Ibid., p. 226. '11. A dark cloud covered the horn.'
Ibid., p. 235. '20. Owing to rain the horn was not visible.']

[207] [Rit. ch. 50. 'I have tied the joint [or vertebrae] of the back of my head, [says] Set [to] the Gods [or the Gods come with it to him]. I have tied the joint of my neck from heaven to earth, [said] by the Sun. Done on the day of preparing to tie the Reposers by [their] feet. The day of cutting off heads.' Birch's tr. Cf. Renouf's.]

[208] [Pausanias, Description of Greece, 9, 21, 2. 'I saw, too, the Ethiopian bulls which they call rhinoceruses, because they have each a horn (keras) on the tip of the nose (rhis), and another smaller horn above the firs; but on their heads they have no horns at all. I saw also the Paeonian bulls: they are shaggy all over, especially about the breast and the under jaw. And I saw Indian camels in colour like leopards.' Frazer's tr.
Frazer notes: 'The rhinoceros was known to the Assyrians, for on the obelisk of Salmanasar, found at Nineveh, it is represented in company with the Indian elephant and the double-humped camel of Bactria. Its union on this monument with these Asiatic animals appears to show that the Assyrians derived their knowledge of the rhinoceros from Asia rather than from Africa. See Perrot et Chipiez, Hisioire de Part dans l'Anitiquite, 2. pp. 564, 777, note 5. The rhinoceros seems first to have been exhibited in Rome by Pompey (Pliny, Nat. hist. viii. 71). From the name 'Ethiopic bull' which Pausanias applies to the animal it appears that he is describing the African rhinoceros, which has, as he says, two horns on its snout. The species known as the Indian rhinoceros, now found in Nepaul, Butan, and Assam, has only one horn. But two-horned species are also found in various parts of Eastern Asia (Assam, Burma, the Malay Peninsula, Sumatra, Java, etc.) See Encyclopaedia Britaunica, 9th ed. article 'Rhinoceros,' vol. 20, pp. 521 sgq. Pliny and Aelian describe the one-horned Indian rhinoceros, and they distinguish it from the Ethiopic bull; their descriptions of this last animal are fabulous (Aelian, Nat. anim. xvii. 44 sq.; Pliny, Nat. hist. viii. 71 and 74).']

[209] [Birch, Gallery of Antiquities. Unable to determine exact ref.]

[210] [Smith, The Chaldean Account of Genesis, see illustration p. 100.]

[211] [Porter, Travels in Georgia, vol. 2, pl. 80.]

[212] [King, The Gnostics and their Remains, Ancient and Medieval, pl.1. fig. 1. Massey errs here. Should poss. be pl. 6, fig. 1.]

[213] ['It is to be observed that this conventional position, standing on an animal, reappears further west, at Pterion, in Asia Minor (vide Waring, Ceramic Art in Remote Ages, pl. xxxix, fig. 16), where a figure said to be the goddess Anaitis, holding a crescent-topped staff and accompanied by a salient unicornic animal, stands on the back of a leopard-like animal, and is followed by an attendant who stands on the back of a dog. Here, again, crescent and unicorn are seen in dose connexion.' From Brown, The Unicorn, pp. 18-9.]

[214] [PC, 'Unicorn.' 'Garcias has preserved a very interesting incident, namely, that the Unicorn 'was endowed with a wonderful horn, which it would sometimes turn to the left and right, at others raise, and then again depress.'' From Brown, The Unicorn, p. 12.]

[215] [Pierret, Le Pantheon Égyptien, fig. on p. 37.]

[216] [The Horn-book was a generic name of a book for early learning. There were many editions.]

[217] [Brown, The Unicorn: A Mythological Investigation. See for example p. 16 where he discusses this dual symbolism. 'In all three instances we find the Unicom, the Crescent-moon, and the Tree. In the first two representations the Unicorn is being attacked and overcome by a personage whose crown and attire are very similar to those of Merodach. The type is evidently a familiar one; the Unicorn's horn in each case almost touches the Tree, to which its head always turns. In No. 11. the Man-goat strives with the Man; the Goat, the reduplication of the former, does not: there is sometimes peace between the Unicorn and its assailant, and sometimes war. In No. 12. the Leopard, which, as it could be trained to hunt, was a fit type of the Hunter-sun, is at peace with the Unicorns; whilst Sun and Moon consult together against darkness and chaos. The remarkable position of the two Unicorns indicates, I think, the monthly cycling progress of the moon, 'there and back' (counter-salient).' The unicorn and tree, incidentally, preponderate throughout the symbolism of the alchemical texts.]

[218] [Unable to trace.]

[219] [De Astrologia/Of Astrology.]

[220] [Lajard, Recherches su le Culte Public et les Mystères de Mithras en Orient et en Occident, pl. 6, fig. 4; pl. 30, fig. 7; pl. 39, fig. 8.]

[221] [Fergusson, Tree & Serpent Worship, pl. 27.]

[222] [Spreeuwenberg, 'A Glance at Minahassa, (Menado) in Celebes,' JIA, 2, 837. 'In Celebes we hear of the world-supporting Hog, who rubs himself against a tree, and then there is an earthquake.' From Tylor, Primitive Culture, vol. 1, p. 364.]

[223] [Strabo, Geography, bk. 14. 'Then comes the harbour called Panormus, with a temple of the Ephesian Artemis; and then the city Ephesus. On the same coast, slightly above the sea, is also Ortygia, which is a magnificent grove of all kinds of trees, of the cypress most of all. It is traversed by the Cenchrius River, where Leto is said to have bathed herself after her travail. For here is the mythical scene of the birth, and of the nurse Ortygia, and of the holy place where the birth took place, and of the olive tree near by, where the goddess is said first to have taken a rest after she was relieved from her travail.' H. L. Jones tr., in vol. 6, p. 322 of Loeb Library ed.
Tacitus, Annals, bk. 3, ch. 61. 'First of all came the people of Ephesus. They declared that Diana and Apollo were not born at Delos, as was the vulgar belief. They had in their own country a river Cenchrius, a grove Ortygia, where Latona, as she leaned in the pangs of labour on an olive still standing, gave birth to those two deities, whereupon the grove at the divine intimation was consecrated. There Apollo himself, after the slaughter of the Cyclops, shunned the wrath of Jupiter; there too father Bacchus, when victorious in war, pardoned the suppliant Amazons who had gathered round the shrine. Subsequently by the permission of Hercules, when he was subduing Lydia, the grandeur of the temple's ceremonial was augmented, and during the Persian rule its privileges were not curtailed. They had afterwards been maintained by the Macedonians, then by ourselves.']

[224] ['Origo Mundi,' lines 797-8, in Norris, The Ancient Cornish Drama, vol. 1, 62. 'There is a serpent in the tree;
    An ugly beast, without fail.']

[225] [Burton, A Mission to Gelele, King of Dahome, vol. 2, p. 93. 'This earthly serpent is esteemed the supreme bliss and general good: it has 1000 Danh'si or snake wives, married and single votaries, and its influence cannot be meddled with by the two following, which are subject to it.
    The second is represented by lofty and beautiful trees, "in the formation of which Dame Nature seems to have expressed her greatest art." They are prayed to and presented with offerings in times of sickness, and especially of fever. Those most revered are the Hun'tin, or acanthaceous silk cotton (Bombax), whose wives equal those of the snake, and the Loko, the well-known Eduni, ordeal, or poison tree, of the West African coast.']

[226] ['A Description of the Coast of Guinea,' in Pinkerton, A General Collection of the Best and Most Interesting Voyages and Travels. vol. 16, p. 494. 'Their principal gods, which are owned for such throughout the whole country, are of three sorts: first, a certain sort of snakes, who possess the chief rank amongst their gods. How would our countryman, Becker, author of The World Bewitched, divert himself with the contrary opinions of the sons of Adam? For as we take the serpent for the fatal destroyer of the human-race, so these of Fida, on the contrary, esteem him their supreme bliss and general good. But this by way of parenthesis only.
    Their second-rate gods are some lofty high trees, in the formation of which dame Nature seems to have expressed her greatest art.
    The third and meanest god, or younger brother to the other, is the sea. These three-mentioned are the public deities, which are worshipped and prayed to throughout the whole country; and each of these, according to their ridiculous persuasion, hath its particular province, like the officers of a King or Prince; with this difference only, that the sea and trees are not permitted to intermeddle with what is entrusted to the snake; which, on the contrary, hath an influencing power over both the other, in order to correct them when they prove idle or lazy.'
See also NG 1:172.]

[227] [Travels to Discover the Source of the Nile, vol. 4, p. 344. Unable to trace.]

[228] [See NG 1:219.]

[229] [Poss. in 'On the Cherubim,' in Works, vol. 1, p. 181. 'This, then, is one of the systems, according to which what is said of the cherubim may be understood allegorically. But we must suppose that the sword, consisting of flame and always turning in every direction, intimates their motion and the everlasting agitation of the entire heaven. And may we not say, according to another way of understanding this allegory, that the two cherubim are meant as symbols of each of the hemispheres? For they say that they stand face to face, inclining towards the mercy-seat; since the two hemispheres are also exactly opposite to one another, and incline towards the earth which is the centre of the whole universe, by which, also, they are kept apart from one another.' Yonge's tr. This is the closest match I can find.]

[230] [Clement Alexander, Stromateis, bk. 5. 'And the things recorded of the sacred ark signify the properties of the world of thought, which is hidden and closed to the many.
    And those golden figures, each of them with six wings, signify either the two bears, as some will have it, or rather the two hemispheres. And the name cherubim meant "much knowledge." But both together have twelve wings, and by the zodiac and time, which moves on it, point out the world of sense. It is of them, I think, that Tragedy, discoursing of Nature, says:
    "Unwearied Time circles full in perennial flow,
    Producing itself. And the twin-bears
    On the swift wandering motions of their wings,
    Keep the Atlantean pole."
And Atlas, the unsuffering pole, may mean the fixed sphere, or better perhaps, motionless eternity.' ANCL, 12, 242.]

[231] [Gen. 3:24. 'So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.']

[232] [Ez. 28:14-16. 'Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
    Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.
    By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.']

[233] [King, The Gnostics and their Remains, Ancient and Medieval, pl. 1, fig. 1 and 7.]

[234] [Brown, The Great Dionysiak Myth, p. 336, plate.]

[235] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 176. 'On the expulsion of these Anakim, the ancestors of the people to whom this legend belongs came down from the north-west, a direction of migration, according to Judge Roseborough, uniformly adhered to in the legends of all the tribes of north-west California. These new settlers, however, like their predecessors of the giant race, quarrelled with the great god, and were abandoned by him to their own devices, being given over into the hands of certain evil powers or devils. Of these the first is Omahà, who, possessing the shape of a grizzly bear, is invisible, and goes about everywhere bringing sickness and misfortune on mankind. Next there is Makalay, a fiend with a horn like a unicorn; he is swift as the wind, and moves by great leaps like a kangaroo. The sight of him is usually death to mortals. There is, thirdly, a dreadful being called Kalicknateck, who seems a faithful reproduction of the great thunderbird of the north; thus Kalicknateck "is a huge bird that sits on the mountain-peak, and broods in silence over his thoughts until hungry; when he will sweep down over the ocean, snatch up a large whale, and carry it to his mountain-throne, for a single meal."']

[236] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 154.]

[237] [Gunn, The 'Historia Brittonum' commonly attributed to Nennius, p. 41. See full text.]

[238] [Fergusson, pl. 24, fig. 2.]

[239] [Stuart, The Sculptured Stones of Scotland, vol. 2, pl. 79.]

[240] [Vallancey, A Vindication of the Ancient History of Ireland, pp. 86-90. 'In Montfaucon Vol. 2. p, 925, we find a Symbol of Hercules-Mercurius or as we should express it in Irish of Ogbam-Thoth; it is a Tree converted by the Greeks into a Club, with the Caduceus at top: at bottom lye some Sgol or Secol; (Pl. 2. fig. I.) Montfaucon thinks them Ears of Corn, and that this Medal was designed to signify Hercules, Mercury and Ceres; there is no Inscription. Scribunt Graeci Herculis clavam fuisse ex Oleastro, quam apud Sardonidem is reperisset quinetiam depositam in Troezene apud Mercurii Statuam quem vocant. (Lud. Coel. Rhodiginus. Ledionum Antiquarum, p. 458.) Oleam in Olympia plantasse Hercules memoratur. (id. ib.) a. a. in the figure at top are two [Hebrew] Cherut or palm branches, to signify that Hercules was the inventor of writing, for [Hebrew] signifies Sculpta and Ramus Palmae. Hence Chreat in Irish, Art, Science, writing; and hence one of the names of Hercules in Trim is Chreat, hence the Greek [Greek], Latin: Character, pro Scriptura et literis. See Prof. Bayer de Num. Heb. Samar. p. 22. Nota: and Buxtorf Lex. Cald.
    In the same Author Vol. i. is a Hercules of Tarsus, with a Serpent twisted round a pole fixed in the ground; this cannot be the Hydra, says Montfaucon, for Hercules is not in the attitude of striking it (Pl. 2. fig. 2.) It is not the Hydra, but the Symbol of Wisdom, and therefore properly applied to our Ogha. It is very remarkable that this Serpent is the Arms of the ancient Milesian Irish, who draw their Origin from this Slim Breac. "The Milesians from the time they first conquered Ireland, down to the Reign of Ollamh-Fodhla made use of no other Arms of distinction in their Banners than a Serpent twisted round a Rod, after the example of their Gadelian Ancestors: But in this great Triennial Assembly at Tara, it was ordained by Law, that every Nobleman and great Officer should by the Heralds, have a particular Coat of Arms assigned to him." (Keating's Hist. of Ireland, large fol. p. 143).
    In the second vol. p. 224 is another Hercules, landing by the Scol-Og, the Olive Tree, or Tree of Hercules, the symbol of Literature; he holds in his left hand a sprig or branch of the same tree, and with his right he rests on his club. (Pl, 2. fig. 3.) At the foot of the tree is the lyre, the symbol of Hercules Musagetes, and from the branches are suspended two Oghams, the Ogham Craobh and die Ogham Cuill, formed by the Greeks into a crown of laurel and another of ivy. Near him is an altar dedicated to Oghai. Montfaucon does not tell us where the monument was found, but by the inscription it was Roman. In the fame chapter is another Hercules Musagetes, que joue actuellement de lyre, who actually is playing on the lyre, says Montfaucon, in a surprize, for he had just before told us, that Hercules Musagetes was imported from Greece to Rome by Fulvius, who had placed him with the nine Muses, as the proper guardian of them, because of his great strength. The original had no such idea, he was the author of poetry and harmony. The inventor of an Ogham Craobh character, which was used in sacred writings, and which at the fame time served for musical notes; and of an Ogham Coill or circular scales of Prosodia; by casting the eye on the Ogham figure, will be readily discovered the origin of the Greek musical notes, confiding of letters (landing in all directions, according as they are classed in our Acime—thus

See Burnet's excellent dissertation on the musick of the ancients. In like manner, our Ogham notes marked the accents in versification, whence I think the Arabic word Aghem which signifies the true pronunciation of the vowels in reading that Language. Hence Hercules was called Ida, not from Mount Ida, as Gebelin properly observes, but from ida, science, knowledge, i.e. Eid, connoitre. (Gebelin, p. 235. Allegor. Orient,) Hence Ead in Irish signifies knowledge, science, poetry, musick, and Eadarmas, the art of invention.
    In like manner our Philosopher is sometimes represented with three apples or oranges, as having gathered the fruit of the philosophic tree. In this light Cedrenus understands this fable. At Hercules, in Ocdduis terrae partibus, primus Philosophiam inftituit. Quem mortuam ab ipso prognati in Deorum numero retulerunt. Herculem islum pingunt indutum loco vestis pelle Leonis, clavam serentem, ac tria tenentem mala quae fabulantur cum Dracone clava occisso abstulisse. Hoc notant eum mala, ac varia cupiditatis consilia clava, hoc est Philosophiae ope vicisse. (Cedren. Annal.)
    In like allegorical sense are the two trees of Gerypn or Hercules, which dropped blood and milk. Arbores illic etiam esse tradunt, quae nusquam alibi terrarum invcniuntur, appellatas auteni Geryonios, & duas tantum else. Ortse fant autem juxta Sepulchrum, quod illi Geryon statucrunt, speciem ex pinu, piceaque commixtam habentes, sanguinem vero stillare. (Philostrat. de Vit. Appollon. 1. 7. c. 19.)
    Strabo, 1. 3. describes these trees in a different manner, Gaditanae vero arbori, & iliud innatum esse traditur, quod uno fracto ramo lac effluit; quod si radicem abscinderis, minii humor exundat—all allegorical of the tree, the Irish emblem of learning, science and philosophy, originally the symbol of our learned Hercules, or Siim Breac.
    To prune the tree, or the vine, signified to compose a hymn: to wreath the pruned branches into Ogham or Circles, had the same signification. Hence in Irish Damh, a poet, a learned man.
    Damba, a poem from the Cbaldaic [Hebrew] dama, succidere, excidere. The Jews altered the first letter of this word into ז and wrote it [Hebrew] Zamar, which signifies to prune the vine, and to sing psalms, or compose hymns, Zamar putare, praccidere vineam. Zemora Palmes, Surculus, Propago. Mazmerot Falces vinitoriae, Forsan ex Dama, Succidere, Excidere, D. vel Dalet, verso in Z, vel Zain—hinc Zamar, Zimmar, psallere. Zemir, Zemra, Zimra, Cantus, Cantio. Zammer Chald. Cantor, Muficus. Zemaray Cantio, Musica. Mizmor, Pfalmus. Attenditur in his forsan, quod in vocibus etiam & cantibus sunt incisiones, sicut in avibus minuritiories. Apud Gallos la Taille in utrumque sensum slectitur, sive in Vinca, sive in Musica; Hue refer Chaldaicum Mezameraia Psalterium. Jerem. i. ii. 18. ubi Zain pro more verso in D, fit Me-Dameraia & inde Galle nunc Mandore. Nec aliud forsan est [Greek] Pandura, Instrumentum Musicum: unde apud Lampridium Pandurizare hoc instrumento ludcre. Ab hoc Zamar sit Hisp. Zambra Saltatio Mauro rum, item Hisp. Zambra Feste des Mores, Bal, Danse, Ital. Zimara, Azimarre; Galli Simarre vestis magnifica cantorum in publico, (Thomasin, Gloss. Univ. Heb.) To which we may add, hence the Irish Dambsa, and the English Dance.
    The origin of this symbol is to be found in Irish documents only. The olive tree and the vine, sacred to Siim Breac, (the father of letters and of poetry and of music, the inventor of the Ogham tables, for all these purposes) was the emblem of literature in general. To prune the tree, to weave the small branches into Oghamy Crowns or Circles, signified to compose in verse, and hence each letter of the Irish alphabet was denominated from trees, and so were those of the Samaritan, or Hebrew, and the Chaldaic, as we shall prove hereafter.']

[241] [Cynddelw; Poem addressed to Owen Cyveiliawg, quoted in Davies' The Mythology and Rites of the British Druids, pp. 15-6. 'In the form of a vibrating shield, before the rising tumult, borne aloft on the shoulder of the leader in the form of a lion, before the chief with the mighty wings in the form of a terrible spear, with a glittering blade in the form of a bright sword, spreading fame in the conflict, and overwhelming the levelled ranks in the form of a dragon, before the sovereign of Britain and in the form of a daring wolf, has Owen appeared."']

[242] [Unable to trace.]

[243] [See British Folklore Sampler.]

[244] [Rit. ch. 150. 'Oh great Secret Abode! Oh the very tall hill in Hades! The heaven rests upon it. It is about 300 canes in length and 30 canes in breadth. There is a snake on it, Sati is his name. He is about 70 cubits with his coil. He lives by decapitating the condemned [?] Spirits in Hades.' Birch's tr. Cf. Renouf's.]

[245] [Rit. ch. 131. 'Say thou who hast gone, oh Serpent of millions of years!—millions of years in length, in the quarter of the region of the great winds, the pool of millions of years. All the other Gods return to all places—stretching to where is the road belonging to him—millions of years are following to him. The road is of fire, they whirl in fire behind him.' Birch's tr. Cf. Renouf's.]

[246] [Rit. ch. 108. 'Sebak, lord of the Bat [cavern], in the East, is on the hill, in his temple upon its edge.' Birch's tr. Cf. Renouf's.]

[247] ['Marwnad Uthyr Pendragon,' in Davies, The Mythology and Rites of the British Druids, p. 557. 'Behold me, who am powerful in the tumultuous din; who would not pause between two hosts, without blood. Am I not called Gorlassar the ætherial? My belt has been a rainbow, enveloping my foe. Am not I a protecting prince in darkness, to him who presents my form at both ends of the hive? Am not I a plower, like Kawyl? Between two hosts I would not pause, without blood. Have not I protected my sanctuary, and, with the aid of my friends, caused the wrathful ones to vanish? Have not I shed the blood of the indignant, in bold warfare against the sons of the giant Nur? Have not I imparted, of my guardian power, a ninth portion, in the prowess of Arthur? Have not I destroyed a hundred forts? Have not I slain a hundred governors? Have not I given a hundred veils? Have not I slaughtered a hundred chieftains?
    Did not I give to Henpen, the tremendous sword of the enchanter? Did not I perform the rites of purification, when Haearndor moved with toil to the top of the hill?
    I was subjected to the yoke for my affliction; but commensurate was my confidence: the world had no existence, were it not for my progeny.
    I am the Bard as for the unskilful encomiast, may his lot be amongst ravens, and eagles, and birds of wrath!
    May utter darkness overwhelm him, when he supports the square band of men, between two fields!
    It was my will to ascend into heaven from the eagle, to avoid the homage of the unskilful. I am a Bard: I am a master of the harp, the pipe, and the crooth. Of seven score musicians, I am the mighty enchanter. Privileged on the covered mount, O Hu with the expanded wings, has been thy son, thy Bardic proclaimer, thy deputy, O father Deon: my voice has recited the death song, where the mound, representing the world, is constructed of stone work. Let the countenance of Prydain, let the glancing Hu attend to me! O sovereign of heaven, let not my message be rejected!
    With solemn festivity round the two lakes; with the lake next my side; with my side moving round the sanctuary; whilst the sanctuary is earnestly invoking the gliding king, before whom the fair one retreats, upon the veil that covers the huge stones; whilst the dragon moves round, over the places which contain vessels of drink offering; whilst the drink offering is in the golden horns; whilst the golden horns are in the hand; whilst the hand is upon the knife; whilst the knife is upon the chief victim; sincerely I implore thee, O victorious Beli, son of the sovereign Man-Hogan, that thou wouldst preserve the honours of the HONEY island of Beli!']

[248] [Legge, Chinese Classics, vol. 3, pt. 1, p. 112.]

[249] ['Sir R. C. Hoare, in speaking of Silbury Hill, thus saith, "If ten engineers were to survey this hill, I question if any two would perfectly agree, unless they should direct their chains exactly alike. The circumference of the hill, as near the base as possible, measured two thousand and 27 feet, the sloping height 310 feet, and the perpendicular height 1 70 feet; but, that part of our measurement, which will excite most surprise, is, that this artificial hill covers the space of five acres and 34 perches of land."' From Duke, The Druidical Temples of the County of Wilts, p. 34, who gives no source.]

[250] [Abury, A Temple of the Druids, with Some others Described. 'Stukeley thus speaks of its vast dimensions: "The diameter of Silbury Hill at top is 165 feet, the same as Stonehenge. At bottom it is somewhat more than 500 feet, in reality 300 cubits, as at top 60 cubits; 100 cubits its exact perpendicular altitude. They, that have seen the circumference of Stonehenge, will admire, that such an area should be carried up 170 feet perpendicular with a sufficient base to support it, and they, that consider the geometry of this barrow, will be greatly pleased with the natural and easy proportion of it, but without actually seeing it we can scarce have a full idea of it. The solid contents of it amount to 13,558,809 cubic feet, some people have thought it would cost £20,000 to make such a hill."' From Duke, ibid., p. 32, who gives no p. no.]

[251] [Douglas, Nenia Britannica, p. 161. "The great hill of Silbury, generally considered as a barrow, was opened under the direction of the late Duke of Northumberland and Colonel Drax, under the supposition of its being a place of sepulture. Miners from Cornwall were employed, and great labour bestowed upon it. The only relic found at the bottom, and which Col. Drax shewed me, was a thin slip of oak wood; by burning the end of it in a wax taper we proved it not to be whalebone, which had been so reported. The smell of vegetable substance soon convinced the Colonel of his mistake. He had a fancy, that this hill was raised over a Druid oak; and he thought that the remains of it were discovered in the excavation; there was, however, no reason for considering it a place of sepulture by the digging into it. The bit of a bridle discovered by Stukeley, and his assertion of a monarch being buried there, has only the pleasure of conception to recommend it; it is not likely the monarch would have been buried near its surface, when such an immense mound of earth had been raised for the purpose; and the time of raising of it would not agree with the nature of a funeral obsequy, which must require a greater degree of expedition." From Duke, ibid., pp. 40-1.]

[252] [Duke, The Druidical Temples of the County of Wilts, p. 42. 'If an objection be taken, that wood must have been utterly perished in an artificial mound, which was probably coeval with the Pyramids of Egypt, I will meet it by saying, that I have seen the remains of wood in barrows, and that heart of oak, immured in chalk, is almost imperishable. Yet here, I believe it to have been the last remains of one entire log, and thus far a visible and substantial evidence of the vast antiquity of Silbury Hill, which, as it is not a barrow, so neither is it a planetary temple, or place of worship, as the temples of all the planets in this astronomical diagram are found elsewhere; but, as the Sun is evidently represented as revolving around it, (his temple being placed within the circular area of stones at Abury), it can (as ancient astronomers made either the Sun or the Earth the centre of the universe) be no other than the representation of the Earth, as the centre of the planets revolving around, in their several orbits, at their due times and distances.']

[253] [Talbot, 'Inscription of Nabonidus,' RP, 5, 143. See p. 145.]

[254] [Squier, The Serpent Symbol and the Worship of the Reciprocal Symbols of Nature in America, fig. 29.]

[255] [Squier, ibid., fig. 52.]

[256] [Theogony, lines 333-6. 'And Ceto was joined in love to Phorcys and bare her youngest, the awful snake who guards the apples all of gold in the secret places of the dark earth at its great bounds. This is the offspring of Ceto and Phoreys.' Tr., White.]

[257] [Sharpe.]

[258] [Life of Apollonius of Tyana, bk. 1, ch. 20. 'For it is quite common for the Arabians to listen to the birds prophesying like any oracles, but they acquire this faculty of understanding them by feeding themselves, so they say, either on the heart or the liver of serpents.' Conybeare's tr.]

[258a] [Edda. Unable to trace.]

[259] [Renouf, 'Tale of Setnau,' RP, 4, 129. See p. 133.]

[260] ['Boots and the Beast,' in Asbjornsen, Tales from the Fjeld; A Second Series of Popular Tales from the Norse, p. 229. '"Nay! nay! that you'll never do!" said the hill-ogre; "not unless you can find the grain of sand which lies under the ninth tongue of the ninth head of the dragon to which your father paid tax; but that no one will ever find, for if that grain of sand came over the rock all the hill-ogres would burst, and the rock itself would become a gilded palace, and the lake green meadows."']

[261] [Renouf, 'Tale of Setnau,' RP, 4, 129. See p. 138.]

[262] [Rosellini, Monumenti del Culto, 46.]

[263] [Davies, The Mythology and Rites of the British Druids, p. 168.]

[264] [Bel and the Dragon, v. 24. 'And the king said unto Daniel, Wilt thou also say that this is of brass? lo, he liveth, and eateth and drinketh: thou canst not say that he is no living God: therefore worship him.' Charles' tr. See full text.]

[265] [Hyginus, Fabulae, p. 140. 'Python Terrae filius draco ingens. Hic ante Apollinem ex oraculo in monte Parnasso responsa dare solitus erat. Huic ex Latonae partu interitus erat fato futurus. Eo tempore Iovis cum Latona Poli filia concubuit; hoc cum Iuno resciit, facit, ut Latona ibi pareret, quo sol non accederet. Python ubi sensit Latonam ex Iove gravidam esse, persequi coepit, ut eam interficeret. At Latonam Iovis iussu ventus Aquilo sublatam ad Neptunum pertulit; ille eam tutatus est, sed ne rescinderet Iunonis factum, in insulam eam Ortygiam detulit, quam insulam fluctibus cooperuit. Quod cum Python eam non invenisset, Parnassum redit. At Neptunus insulam Ortygiam in superiorem partem rettulit, quae postea insula Delus est appellata. Ibi Latona oleam tenens parit Apollinem et Dianam, quibus Vulcanus sagittas dedit donum. Post diem quartum quam essent nati, Apollo matris poenas exsecutus est; nam Parnassum venit et Pythonem sagittis interfecit (inde Pythius est dictus) ossaque eius in cortinam coniecit et in templo suo posuit, ludosque funebres ei fecit, qui ludi Pythia dicuntur.']

[266] [Rev. 12:7-11. 'And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
    And prevailed not; neither was their place found any more in heaven.
    And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
    And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
    And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.']

[267] [Job 26:13. 'By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.']

[267a] [Rev. 5:6. 'And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.']

[268] [Rit. ch. 39. 'The Great Apophis, the Accusers of the Sun, have been judged by Akar. Pasht goes forth, by whom the divine judgment is set at rest.' Birch's tr. Cf. Renouf's.]

[269] [Rev. 12:9. 'And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.']

[270] [Rev. 13:11-12. 'And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
    And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.']

[271] [Rev. 13:18. 'Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.']

[272] [Lefebure, 'Book of Hades,' RP, 10, 79. See pp. 130, 133.]

[273] [On the Mysteries, ch. 12.]

[274] [Of Isis and Osiris, ch. 75.]

[275] [Mahabharata, Santip, 9895, in Muir, Original Sanskrit Texts. Unable to trace in this work.]

[276] [King, The Gnostics and their Remains, Ancient and Medieval, pl. 3.]

[277] [Cols. 15 and 17. Goodwin in Chabas, Melanges.]

[278] [Source.]

[279] [Birch, 'Annals of Thotmes III: Statistical Tablet,' RP, 2, 17.]

[280] [Source.]

[281] [Against Heresies, bk. 5, ch. 30, 3-4. 'Teitan too, TEITAN, the first syllable being written with the two Greek vowels e and i, among all the names which are found among his, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed "Titan" by those who do' now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he (Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name "Titan" has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called "Titan." We will not, however, incur the risk of pronouncing positively as to the name of Antichrist, for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign.
    But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he (Antichrist) might perhaps continue for a long period. But now as "he was, and is not, and shall ascend out of the abyss, and goes into perdition," as one who has no existence; so neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that "many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob."'
See Grant, Nightside of Eden, p. 143. And Hislop, The Two Babylons, p. 275. See also my essay.]

[282] [Theogony, 1.207; 2:717, 729. 'But these sons whom be begot himself great Heaven used to call Titans (Strainers) in reproach, for he said that they strained and did presumptuously a fearful deed, and that vengeance for it would come afterwards.' 'And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis.' Tr., White.]

[283] [Rev. 13:3. 'And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.']

[284] [Rev. 13:11-12. 'And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
    And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.']

[285] [Rev 13:3. 'And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.']

[286] [Chambers, Book of Days, vol. 1, p. 435. 'Saints Jonas, Barachisius, and their companions, martyrs, 327. St Mark, Bishop of Arethusa, iu Syria, 4th century. Saints Armogastes, Archinimus, and Satur, martyrs, 457. St Gimdleus, a Welsh King, 5th century. St Eustasius (or Enstachins), abbot of Luxeu. 625.']

[287] [Horæ Apocalypticæ. See note below.]

[288] [Ibid., vol. 3, p. 243 (5th ed.). 'In Zechariah iii. 8, the Branch, was explained to signify the Messiah; because in Lamentations i. 16 the Messiah was called the Comforter; and the number of the former word, ( = 90 + 40 + 8) as of the latter, ( = 40 + 50 + 8 + 40) was 138.—2. On the same principle the word serpent, is made by the Jews one of the names of Messiah, because its numerical value is equal to that of Messiah. "And perhaps," says Dr. M'Caul, "our Lord may have alluded to this, when he said, As Moses lifted up the serpent" &c—3. In answer to the question, What is the lily in the Book of Esther? the Cabbalists replied, Esther: because both words contain the same number 661.']

[289] [Est. 2:12. 'Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women.']

[290] [Source.]