THE NATURAL GENESIS
NOTES TO SECTION 7
[1] [Chips, 2, p. 209. Sort out.]
[2] [Od. 19, 163.]
[3] [Lines 30-35. 'So said the ready-voiced daughters of great Zeus, and they plucked and gave me a rod, a shoot of sturdy laurel, a marvellous thing, and breathed into me a divine voice to celebrate things that shall be and things there were aforetime; and they bade me sing of the race of the blessed gods that are eternally, but ever to sing of themselves both first and last. But why all this about oak or stone?' Tr. White.]
[4] [Science Rel. p. 42.]
[5] [Hist. Sk. U. Breth. p. 383. Holmes.]
[6] [Callaway.]
[7] [FR, 1870, p. 542.]
[8] [Gal. 4:25, 26.]
[9] [Eitel, Feng Shui. p. 53. 'But the most malicious influence under which Hongkong suffers is caused by that curious rock on the edge of the hill near Wanchai. It is distinctly seen from Queen's Road East, and foreigners generally see in it Cain and Abel, Cain slaying his brother. The Chinese take the rock to represent a female figure which they call the bad woman, and they firmly and seriously believe that all the immorality of Hongkong, all the recklessness and vice of Taip'ingshan are caused by that wicked rock.'—p.43 of the rev'd ed. of 1873.]
[10] [Bancroft, Native Races, 3, p. 81. 'The Navajos, living north of the Pueblos, say that at one time all the nations, Navajos, Pueblos, Coyoteros, and white people, lived together, underground in the heart of a mountain near the river San Juan. Their only food was meat, which they had in abundance, for all kinds of game were closed up with them in their cave; but their light was dim and only endured for a few hours each day. There were happily two dumb men among the Navajos, flute-players who enlivened the darkness with music. One of these, striking by chance on the roof of the limbo with his flute, brought out a hollow sound, upon which the elders of the tribes determined to bore in the direction whence the sound came. The flute was then set up against the roof, and the Raccoon sent up the tube to dig a way out; but he could not. Then the Moth-worm mounted into the breach, and bored and bored till he found himself suddenly on the outside of the mountain and surrounded by water.']
[11] [Brett, pp. 314, 375, 447.]
[12] [Source.]
[13] [Source.]
[14] [J. G. Muller, p. 109.]
[15] [Marsden, Sumatra, p. 303. Avebury, 252]
[16] [Prose Edda.]
[17] [Erman, Travels, 1, 464.]
[18] [Koran, ch. ? I can find no ref. to match this quotation from the Koran, that is, if it is from there at all.]
[19] [Knowledge, August 4, 1882.]
[20] [Mariette, Mons. Upper Egypt, 147.]
[21] [Mannhardt, pp. 280-3.]
[22] [Grimm, Deutsch Myth., p. 615.]
[23] [Legge, Ch. Class. 1, p. 59.]
[24] [I Pet. 2:24.]
[25] [RP, 12, 177. 'Libation vase of Osor-ur.' Pierret.]
[26] [Tamarisk, see B. of Enoch. 31.]
[27] [Plutarch, Of I and O.]
[28] [Creuzer, Symbolik, by Guigniaut, vol. 1, pp. 208, 209.]
[29] [Maurice, Ind. Ant. vol. 6, p. 49.]
[30] [Skene, vol. 1, p. 269.]
[31] [Ovid, Met. bk. 10, ver. 500-13.]
[32] [Calmet, pl. 51, fig. 1, 2, 3.]
[33] [De Sacy, Notices et Extraits]
[34] [Adversus Gentes, Bk. 5.16: 'For what is the meaning of that pine 3 which on fixed days you always bring into the sanctuary of the mother of the gods? Is it not in imitation of that tree, beneath which the raging and ill-fated youth laid hands upon himself, and [which] the parent of the gods consecrated to relieve her sorrow?' Trans., Campbell and Bryce.]
[35] [RP, 9, 146. 'Accad. Poem on 7 Evil Spirits.' Sayce.]
[36] [Ogilby, Africa, p. 73.]
[37] [Sale, Koran, ch. 37. 'Shall we die any other than
our first death; or do we suffer any punishment? Verily this is great felicity:
for the obtaining a felicity like this let the laborers labor. Is this a better
entertainment, or the tree of al Zakkum? Verily we have designed the same for an
occasion of dispute unto the unjust. It is a tree which issueth from the bottom
of hell: the fruit thereof resembleth the heads of devils; and the damned shall
eat of the same, and shall fill their bellies therewith; and there shall be
given them thereon a mixture of filthy and boiling water to drink: afterwards
shall they return into hell.'
Note l: '"How different is the tree al Zakkum from the abode of Eden! We have
planted it for the torment of the wicked."'—Savary.
Note m: 'Or of serpents ugly to behold; the original word signifies
both.'
Note n: 'Some suppose that the entertainment mentioned will be the welcome given
the damned before they enter that place; and others, that they will be suffered
to come out of hell from time to time, to drink their scalding liquor.']
[38] [Luke 17:6.]
[39] [Travels, vol. 1. p. 79.]
[40] [Across Africa, 1, 119.]
[41] [Brett.]
[42] [Source.]
[43] [Source.]
[44] [Pinkerton, vol. 12, p. 87. Tylor, Prim. Cult., 2, 216.]
[45] [Source.]
[46] [Burton, Wit, pp. 205, 243. Bosman, Letters. Both Tylor, Prim. Cult., 2, 216]
[47] [Hieroglyphica, bk. 1:30. 'To denote ancient descent they depict a BUNDLE OF PAPYRUS, and by this they intimate the primeval food; for no one can find the beginning of food or generation.' See also BB 2:65.]
[48] [Ch. 10:9, 10.]
[49] [Hieroglyphica, bk. 1:38. 'To denote the Egyptian letters, or a sacred scribe, or a boundary, they delineate INK, and a SIEVE, and a REED, and they thus symbolise the Egyptian letters, because by means of these things all writings among the Egyptians are executed: for they write with a reed and nothing else: and they depict a SIEVE, because the sieve being originally an instrument for making bread is constructed of reed; and they thereby intimate that every one who has a subsistence should learn the letters, but that one who has not should practise some other art. And hence it is that among them education is called SBO, which when interpreted signifies sufficient food. Also they symbolize by these a sacred scribe, because he judges of life and death. For there is among the sacred scribes a sacred book called AMBRES, by which they decide respecting any one who is lying sick, whether he will live or not, ascertaining it from the recumbent posture of the sick person. And a boundary, because he who has learnt his letters has arrived at a tranquil harbour of existence, no longer wandering among the evils of this life.']
[50] [C. 6:13, Sellon., p. 70. See also Forlong.]
[51] [Ananda Tantram, 7.]
[52] [Source.]
[53] [Athenaeus, 3;6.]
[54] [Smyth, 1, 428.]
[55] [Hieroglyphica, bk. 2:53. 'When they would represent a woman suckling and bringing up her children well, they again portray a BAT WITH TEETH AND BREASTS; for this is the only winged creature which has teeth and breasts.']
[56] [Fornander, 1, 80.]
[57] [Bleek, Hot. Fab. p.82.]
[58] [Tsuni-Goam, p. 103. 'I myself have eaten of the fruit of the so-called wild raisin tree, or ‡oűs, and the consequence was that I had an attack of dysentery. The natives having no medicine often succumb to such attacks.']
[59] [Ibid., p. 132. 'We have thus hei-b, a pole, a stick, a staff, a collection of trees; hei-s, fem. a tree, and hei-ď, a tree in general, a piece of wood, or a shrub.']
[60] [Ibid., p. 73. ''"Alas! tü ..." (imitation of the Lion's voice) "the Son of the Mimosa" (or, Mimosa-root) "has con—quered me!" (again imitation of the Lion's voice).']
[61] [Ibid., p. 82. 'And also before they lie down to sleep, they set these roots alight, and murmur, "My grandfather's root, bring sleep on the eyes of the lion and the leopard and the hyena. Make them blind, that they cannot find us, and cover their noses, that they cannot smell us out."']
[62] [Muir, vol. 5, p. 90.]
[63] [Ch. 14:26.]
[64] [Gill, Myths, 170.]
[65] [Gen.]
[66] [Plutarch, Of I and O.]
[67] [Cited by Gubernatis, Myth. Plantes.]
[68] [King, Ant. Mexico, 6, 203.]
[69] [1. 91, 14; 1, 164, 6; 7, 86, 3; 9, 37, 6; 72, 6.]
[70] [Haug, Essays, p. 290.]
[71] [Zamyad Yasht, Haug.]
[72] [Rig-Veda, v. 34, 3.]
[73] [Haug, Essays, West, p. 169.]
[74] [Pinkerton, vol. 12, ch. 62 Tylor, Prim. Cult. 11, 416]
[75] [Pane, Colombo Vita. ib. ch. 15. Tylor]
[76] [Isa. 57:5.]
[77] [Jer. 3:6.]
[78] [Hos. 4;13.]
[79] [Isa. 66:17.]
[80] [Fergusson, T & S. pl. 98.]
[81] [Zech. 9:7.]
[82] [Sellon, Notes, also the Tantras.]
[83] [Irenaeus, bk. 1, ch. 13.2.]
[84] [Birch, Gallery, p. 17.]
[85] [Source.]
[86] [Discuss.]
[87] [Source.]
[88] [Lubbock, Origin, p. 228, fig. 20. Avebury, p. 265-7.]
[89] [Lafitau, Moeurs Sav., 1, 146.]
[90] [Arnobius, Adversus Gentes, Bk. 5.5: 'In Timotheus,
who was no mean mythologist, and also in others equally well informed, the birth
of the Great Mother of the gods, and the origin of her rites, are thus detailed,
being derived (as he himself writes and suggests) from learned books of
antiquities, and from [his acquaintance with] the most secret mysteries: Within
the confines of Phrygia, he says, there is a rock of unheard-of wildness in
every respect, the name of which is Agdus, so named by the natives of that
district. Stones taken from it, as Themis by her oracle had enjoined, Deucalion
and Pyrrha threw upon the earth, at that time emptied of men; from which this
Great Mother, too, as she is called, was fashioned along with the others, and
animated by the Deity. Her, given over to rest and sleep on the very summit of
the rock, Jupiter assailed with lewdest desires. But when, after long strife, he
could not accomplish what he had proposed to himself, he, baffled, spent his
lust on the stone. This the rock received, and with many groanings Acdestis is
born in the tenth month, being named from his mother rock.' Trans., Hamilton
Bryce and Hugh Campbell.
Livy,
Roman History, 29:11. 'On their way to Asia the commissioners
landed at Delphi, and at once went to consult the oracle and ascertain what
hopes it held out to them and their country of accomplishing their task. The
response which they are said to have received was that they would attain their
object through King Attalus and when they had conveyed the goddess to Rome they
were to take care that the best and noblest men in Rome should accord her a
fitting reception. They went on to the royal residence in Pergamum, and here the
king gave them a friendly welcome and conducted them to Pessinus in Phrygia. He
then handed over to them the sacred stone which the natives declared to be "the
Mother of the Gods," and bade them carry it to Rome.' Trans., Rev. Canon
Roberts. See also Cory's Ancient Fragments, p. 14.]
[91] [TSBA, 7, pt. 2, pp. 275, 295, 298.]
[92] [3:15]
[92a] [Source.]
[93] [Source.]
[94] [Bundahish, ch. 29:5.]
[95] [Wilson, Vish. pur. 167-8.]
[96] [Bundahish, ch. 18:1-4; 27:4.]
[97] [Ib. 24:27.]
[98] [Narrative, ch. 31.]
[99] [Basutos, p. 241; Callaway, Amazulu, pp. 2-58.]
[100] [Latham, Desc. Eth. 1, p. 119.]
[101] [Schoolcraft, 1, pp. 14-17.]
[102] [Ch. 22:2]
[103] [Loskiel, Inds. pt.1, p. 42. J. G. Muller, p. 92. Tylor, Prim. Cult., 2, 417, also 249]
[104] [RP, 5, 145. Talbot]
[105] [Bundahish, 5:3.]
[106] [Rochefort, Antilles, bk.2, ch. 8. Tylor, ib. 289]
[107] [Smith, Chald. Gen.]
[108] [Macpherson, p. 61. Tylor, Prim. Cult., 2, 225]
[109] [Koran, ch. 53. 'The heart of Mohammed did not
falsely represent that which he saw. Will ye therefore dispute with him
concerning that which he saw? He also saw him another time, by the lote-tree
beyond which there is no passing.'
Note r: 'This tree, say the commentators, stands in the seventh heaven, on the
right hand of the throne of GOD; and is the utmost bounds beyond which the
angels themselves must not pass; or, as some rather imagine, beyond which no
creature's knowledge can extend.']
[110] [Brand?]
[111] [Dugdale, Mon. Ang. vol. 6, p.2; N. 2, p. 906.]
[112] [Source.]
[113] ['"At Hesket (in Cumberland) yearly on St. Barnabas's Day, by the highway side, under a thorn-tree (according to the very ancient manner of holding assemblies in the open air), is kept the court for the whole Forest of Englewood." Nicolson and Burn's Hist. of Westmor. and Cumb. ii. 344.' From Brand, Popular Antiquities, vol. 1, p. 245.]
[114] [Source.]
[115] [Sharpe, Egypt. Ins. pl. 105.]
[116] [Ch. 97. 'The well has come through me. I wash in the Pool of Peace. I draw waters from the divine Pool under the two Sycamores of heaven and earth.' Birch's tr.]
[117] [Rig Veda, 10:72, 2 f. Muir.]
[118] [Eitel, Feng Shui, p. 'According to Choo-he there was in the beginning one abstract principle or monad, called the "absolute nothing," which evolved out of itself the "great absolute." This abstract principle or monad, the great absolute, is the primordial cause of all existence. When it first moved, its breath or vital energy congealing, produced the great male principle. When it had moved to the uttermost it rested, and in resting produced the female principle.'—p. 5 rev'd ed. 1873.]
[119] [2a.]
[120] [Monier-Williams, Dict. p. 1114.]
[121] ['Lit of ra,' ch. 4:8. RP, 8, 123, Naville.]
[122] [Texts quoted by Muir on 'Skambha,' San. Texts, vol. 5, pp. 378-90.]
[123] [Vendidad, Farg. 5:36, 8:26.]
[124] [Gill, Life South. Seas. p. 171.]
[125] [Bahman Yasht. West]
[126] [Eitel, Feng-Shui, p. 50. 'Only in places
where the breath of nature is well kept together, being shut in to the right and
left and having a drainage carrying off the water in a winding tortuous course,
there are the best indications of a permanent supply of vital breath being found
there. Building a tomb or a house in such a place will ensure prosperity, wealth
and honour.
As a general rule it is observed, that whenever one meets with doubtful ground
which shows no clear indications of the dragon's veins, it is best to look for
the most secluded retired corner, for in retirement it is that tiger and dragon
are most closely intertwined, and there the breath is gathered most abundantly.
And suppose ground has been found where both dragon and tiger are completely
delineated, the rule is then to look near the junction of dragon and tiger for
some little hollow or little mound, or in short some sudden transition from male
to female or from female to male ground. For the body of the dragon and the
surrounding hills should always exhibit both male and female characteristics up
to the very point where the luck-bringing site is to be chosen.' Pp. 40-1, rev'd
ed.]
[127] ['The learned Dr. Leichtenstein, who travelled in 1803 with the Dutch Commissioner de Mist through the Colony, gives a few but very valuable remarks. Leichtenstein and party were travelling in the Eastern Province Outeniqualand, and the field cornet Rademeier was with them to show the road. "The well-informed Rademeier who had offered himself to show us the road for some distance, drew, not far from the road, our attention to a grave of a Hottentot, who, according to the general tradition of this people, long before the Christians had immigrated into these parts of the world, had considered to be a great doctor and a wise man, and whose memory was honoured by the custom, that each Hottentot who passed by threw a fresh branch of flowers on the grave. We actually saw some half-dried flowers which might have been thrown there only a few days ago. The grave consisted of a heap of stones about twenty or thirty yards in circumference. It is interesting that this circumstance, which had not been observed by form travellers, serves as proof of the higher culture to which the Gonaquas had developed before the other Hottentots, because it was in their country to which this territory belonged."—German original edition, p. 349.']
[128] [Mitchell, Past in the Present, fig. 40. p. 83]
[129] [Gem. Ant. 3, 64.]
[130] [Ez. 1.]
[131] [Ch. 4:7.]
[132] [TSBA, from Palermo.]
[133] ['Great Mendes Stele,' 1.2, RP, 8, 95. Brugsch]
[134] [Rit. 135. 'The Osiris has bandaged or opened the wound (in) the body of the heaven. It is bandaged, the good Horus cures it daily, the greatest of created types, offering at the time, dissipating the injury from the face of the Osiris, making it go. He is the Sun as he is conducted along. He is the Four superior Gods of the Upper place. The Osiris has approached in his day, coming by his rope to the Beings.' Birch's tr.]
[135] [Bk. 1.]
[136] [Schoolcraft, 1, pp. 317-19.]
[137] [Nuttall, Travels, p. 175.]
[138] [Brinton, Myths of the New World, p. 67. 'Such a
reason must take its rise from some essential relation of man to nature,
everywhere prominent, everywhere the same. It is found in the adoration of
the cardinal points.
The red man, as I have said, was a hunter; he was ever wandering through
pathless forests, coursing over boundless prairies. It seems to the white race
not a faculty, but an instinct that guides him so unerringly. He is never at a
loss. Says a writer who has deeply studied his character: "The Indian ever has
the points of the compass present to his mind, and expresses himself accordingly
in words, although it shall be of matters in his own house." The assumption of
precisely four cardinal points is not of chance; it is recognized in every
language; it is rendered essential by the anatomical structure of the body; it
is derived from the immutable laws of the universe.']
[139] [Peru, bk. 1, ch. 2. p. 20-21. 'The name of Peru was not known to the natives. It was given by the Spaniards, and originated, it is said, in a misapprehension of the Indian name of "river." However this may be, it is certain that the natives had no other epithet by which to designate the large collection of tribes' and nations who were assembled under the sceptre of the Incas, than that of Tavantinsuyu, or "four quarters of the world." Vol. 1, pp. 41-2, 1848, New York, ed.]
[140] [Brinton, Myths of the New World, p. 75. 'Or again, that of the Dakotas, and the word tate-ouye-toba, translated "the four quarters of the heavens," means literally, "whence the four winds come."' Quoting Riggs, Grammar and Dictionary of the Dakota Language.]
[141] [Schoolcraft, Algic Res. 1, p. 139.]
[142] [Brinton, Myths of the New World, p. 167. 'The names of the four brothers, Wabun, Kabun, Kabibonokka, and Shawano, express in Algonkin both the cardinal points and the winds which blow from them.']
[143] [Ibid., pp. 95-8. 'The symbol that beyond all
others has fascinated the human mind, THE CROSS, finds here its source and
meaning. Scholars have pointed out its sacredness in many natural religions, and
have, reverently accepted it as a mystery, or offered scores of conflicting and
often debasing interpretations. It is but
another symbol of the four cardinal points, the four winds of heaven. This will
luminously appear by a study of its use and meaning in America.
The Catholic missionaries found it was no new object of adoration to the red
race, and were in doubt whether to ascribe the fact to the pious labors of Saint
Thomas or the sacrilegious subtlety of Satan.
It was the central object in the great temple of Cozumel, and is still preserved
on the bas-reliefs of the ruined city of Palenque. From time immemorial it had
received the prayers and sacrifices of the Aztecs and Toltecs, and was suspended
as an august emblem from the walls of temples in Popoyan and Cundinairiarca. In
the Mexican tongue it bore the significant and worthy name "Tree of Our Life,"
or "Tree of our Flesh" (Tonacaquahuitl). It represented the god of rains and of
health, and this was everywhere its simple meaning. "Those of Yucatan," say the
chroniclers, "prayed to the cross as the god of rains when they needed water."
The Aztec goddess of rains bore one in her hand, and at the feast celebrated to
her honor in the early spring victims were nailed to a cross and shot with
arrows. Quetzalcoatl, god of the winds, bore as his sign of office "a mace like
the cross of a bishop;" his robe was covered with them strewn like flowers, and
its adoration was throughout connected with his worship. When the Muyscas would
sacrifice to the goddess of waters they extended cords across the tranquil
depths of some lake, thus forming a gigantic cross, and at their point of
intersection threw in their offerings of gold, emeralds, and precious oils. 2
The arms of the cross were designed to point to the cardinal points and
represent the four winds, the rain bringers. To confirm this explanation, let us
have recourse to the simpler ceremonies of the less cultivated tribes, and see
the transparent
meaning of the symbol as they employed it.
When the rain maker of the Lenni Lenape would exert his power, he retired to
some secluded spot and drew upon the earth the figure of a cross (its arms
toward the cardinal points?), placed upon it a piece of tobacco, a gourd, a bit
of some red stuff, and commenced to cry aloud to the spirits of the rains. The
Creeks at the festival of the Busk, celebrated, as we have seen, to the four
winds, and according to their legends instituted by them, commenced with making
the new fire. The manner of this was "to place four logs in the centre of the
square, end to end, forming a cross, the outer ends pointing to the cardinal
points; in the centre of the cross the new fire is made."
As the emblem of the winds who dispense the fertilizing showers it is
emphatically the tree of our life, our subsistence, and our health. It never had
any other meaning in America, and if, as has been said, the tombs of the
Mexicans were cruciform, it was perhaps with reference to a resurrection and a
future life as portrayed under this symbol, indicating that the buried body
would rise by the action of the four spirits of the world, as the buried seed
takes on a new existence when watered by the vernal showers. It frequently
recurs in the ancient Egyptian writings, where it is interpreted life ;
doubtless, could we trace the hieroglyph to its source, it would likewise prove
to be derived from the four winds.
While thus recognizing the natural origin of this consecrated symbol, while it
is based on the sacredness of numbers, and this in turn on the structure and
necessary relations of the human body, thus disowning the meaningless mysticism
that Joseph de Maistre and his disciples have advocated, let us on the other
hand be equally on our guard against accepting the material facts which underlie
these beliefs as their deepest foundation and their exhaustive explanation. That
were but withered fruit for our labors, and it might well be asked, where is
here the divine idea said to be dimly prefigured in mythology? The universal
belief in the sacredness of numbers is an instinctive faith in an immortal
truth; it is a direct perception of the soul, akin to that which recognizes a
God. The laws of chemical combination, of the various modes of motion, of all
organic growth, show that simple numerical relations govern all the properties
and are inherent to the very con
stitution of matter ; more marvellous still, the most recent and severe
inductions of physicists show that precisely those two numbers on whose
symbolical value much of the edifice of ancient mythology was erected, the four
and the three, regulate the molecular distribution of matter and preside over
the symmetrical development of organic forms. This asks no faith, but only
knowledge; it is science, not revelation. In view of such facts is it
presumptuous to predict that experiment itself will prove the truth of Kepler's
beautiful saying: "The universe is a harmonious whole, the soul of which is God;
numbers, figures, the stars, all nature, indeed, are in unison with the
mysteries of religion."']
[144] [Ancient MS discovered by Stephens.]
[145] [See BB 2:469. 'Bull Ins. Khorsabad,' RP, 11, 21?, Oppert]
[146] [Bancroft, Native Races, 3, p. 122. 'The sky, according to certain of the Yucatecs, was held up by four brothers called each of them Bacab, in addition to their several names, which seem to have been Kan, Muluc, Ix, and Cauac. These four, God had placed at the four corners of the world when he created it, and they had escaped when all else were destroyed by flood.']
[147] [Brinton, Myths of the New World, p. 89. '"There is a Tulan," says an ancient authority, "where the sun rises, and there is another in the land of shades, and another where the sun reposes, and thence came we; and still another where the sun reposes, and there dwells God."'—Memorial de Tecpan Atitlan, in Brasseur, Histoire du Mexique, vol. 1, p. 67.]
[148] [Grey, Pol. Myth, ch. 1. See Tylor, Prim. Cult. 1, 322-5.]
[149] [Legge, Shu-king, pt. 1, ch, 3; SBE, 3, p. 31; Chalmers, Ast. ]
[150] [Surya-Sid. Burgess, p. 324, for comparative lists.]
[151] [1, 31.1.]
[152] [Ch. 76. 1, 2, 3, 4.]
[153] [2:7]
[154] [Source.]
[155] [Ch. 7:4.]
[156] [Source.]
[157] [Mallet, Northern Antiquities, vol. 2, p, 23. 'Then having formed the heavens of his scull, they made them rest on all sides upon the earth: they divided them into four quarters, and placed a dwarf at each corner to sustain it. These dwarfs are called EAST, WEST, SOUTH, and NORTH.']
[158] [Catlin, Letters, vol. 1, p. 181.]
[159] [Boturini, Humboldt, King, Ant. Mex., vol. 4; Gemelli-Careri, Giro, vol. 6, ch. 6, p. 40.]
[160] ['Bull. Insc. Khorsabad,' RP, 11, 25. Oppert]
[161] [Williams, Meru. Monier-Williams, Dict., under entry 'Meru.']
[162] [Bahman Yasht, ch. 1:2. West]
[163] [Dan. 2, Bahman Yasht, ch. 1:1, 2, 3. Studgar Nask. Haug, Essays, p. 126. West. SBE 5;191-2; 37:180-1]
[164] [Remusat, Notes. Fa Hian, etc. p. 92, also diag. NG 1:316.]
[165] [Didron, fig. 4, 21, 22, 38.]
[166] [Irenaeus, bk. 1, ch. 15:2.]
[167] [Ibid, 11:1, 2. ]
[168] [Ibid, 18:1.]
[169] ['There was a time in which there was nothing but darkness and an abyss of waters, wherein resided most hideous beings, which were produced of a twofold principle. Men appeared with two wings, some with four wings, and two faces. They had one body, but two heads—the one of a man, the other of a woman. They were likewise, in their several organs, both male and female. Other human figures were to be seen with the legs and horns of goats. Some had horses' feet; others had the limbs of a horse behind, but before were fashioned like men, resembling hippocentaurs. Bulls, likewise, bred there with the heads of men; and dogs, with fourfold bodies, and the tails of fishes. Also horses, with the heads of dogs: men, too, and other animals, with the heads and bodies of horses and the tails of fishes. in short, they were creatures with the limbs of every species of animal.'—Syncellus, Chronology, 28, Eusebius, Chronicon, 5, 8. From Cory's Ancient Fragments, p. 58.]
[170] [Works, vol. 2, pp.13-4, Threefold Life of Man, ch.
2. par. 44-5. 'The four Forms in themselves are the Anger and the Wrath of God
in the Eternal nature: and they are in themselves nothing else but such a source
[or property] as standeth in the Darkness, and is not material, but an
Originality of the Spirit, without which, there would be nothing.
45. For, the four Forms are the cause of all things, as you may perceive, that
every life hath poison, yea the poison itself is the life: and therefore many
creatures are so venomous, because they proceed from a poisonous Original. And
you must know, (though these be the chief causes of Nature) that Nature
consisteth in very many more other terms for this maketh the wheel of the
Essences, which maketh innumerable Essences: where every Essence is again a
Center: so that a whole Birth of quite another Form may appear.']
[171] [Irenaeus, Bk. 3. ch. 11:8, condensed.]
[172] [Tylor, Prim. Cult., 2, 217.]
[173] [Drummond, pl. 2, from Kircher.]
[174] [Source.]
[175] [Chambers, Book, 2, 519.; Brayley, Topographical Hist., vol. 3, p. 41.]
[176] [Muir, San. Texts, 1, ch. 2, 293.]
[177] [Frag. 4 in Cory, Orphic Frag. See Assmann, Moses, 51, from Ps. Just., Cohort. ad Graecos, 15. Macrob. Sat. 1.18.17.]
[178] [Macrobius, Saturn. 1.18. See Volney, Ruins.]
[179] [Chabas, Melanges, 3rd series, vol. 1, p. 247; Goodwin.]
[180] [Rit. 141. 'Ptah, the great Tatt, the throne of the Sun. Sole type (?) in the roofed House.' Birch's tr.]
[181] [Rit. 150. 'Oh that Abode coming in sight! there is the glow of fire in its light [the Spirit]. There is a snake there, Ruhak is its name. He is about 7 cubits in the length of his back, living off the dead, strangling their Spirits. Go back, Ruhak, biting with the mouth to catch his fishes [prey], fascinating or striking cold with his eyes.' Birch's tr.]
[183] [Bancroft, Native Races, 3, p. 417. 'Napatecutli, that is to say, (four times lord) was the god of the mat-makers and of all workers in water.']
[184] [Moor, Hindu Pantheon, pl. 63.]
[185] [NQ, Sept. 13, 1873, p. 206.]
[186] [Baldwin, Ancient America, fig. 13, 15.]
[187] [Mitchell, Past in the Present, fig. 49.]
[188] [Ximenes, Or. des. Ind. p. 5.]
[189] [Brand. Popular Antiquities. 'Ring and Bridecake' 'In the North, slices of the bridecake are put through the wedding ring: they are afterwards laid under pillows, at night, to cause young persons to dream of their lovers. Douce says this custom is not peculiar to the north of England. It seems to prevail generally. The pieces of the cake must be drawn nine times through the wedding ring.' Vol. 2, p. 102.]
[190] ['This may have originated in the Popish hallowing of this ring, of which the following form occurs in the Doctrine of the Masse Booke, from Wyttonberge, by Nicholas Dorcaster, 1554: "The hallowing of the woman s ring at wedding. Thou Maker and Conserver of mankinde, gever of spiritual grace and graunter of eternal salvation, Lord, send thy X blessing upon this ring, (here the Protestant translator observes in the margin, 'Is not here wise geare?') that she which shall weare it, maye be armed wyth the vertue of heavenly defence, and that it maye profit her to eternal salvation, thorowe Christ," &c. "A prayer. Halow thou, Lord, this ring, which we blesse in thy holye Name: that what woman soever shall weare it, may stand fast in thy peace, and continue in thy wyl, and live and grow and waxe old in thy love, and be multiplied into that length of daies, thorow our Lord, &c. Then let holy water be sprinkled upon the ryng."' From Brand, Popular Antiquities, vol. 2, p.106.]
[191] ['In the Hereford, York, and Salisbury Missals the ring is directed to be put first upon the thumb, afterwards upon the second, then on the third, and lastly, on the fourth finger, where it is to remain, "quia in illo digito est queedam vena procedens usque ad cor."' Brand, Popular Antiquities, vol. 2, p. 104.]
[192] [Durandus, Rat. Div. bk. 5, ch. 2. Beleth. Didron, pp. 407-8.]
[193] [Didron, fig. 52.]
[194] [Moor, Hindu Pantheon, pl. 75.]
[195] [Rit. 1. 'I am Tat, the son of Tat, conceived in Tat, born in Tat.']
[196] [Vol. 18, p. 393. pl. 4. Inman, fig. 38. vol. 1]
[197] [From Simpson.]
[198] [Rochette, 'de la Croix Ansee,' MARS, pl. 2, nos. 8, 9, also 16, 2, o. 320.]
[199] [P. 152 (1665)]
[200] [Discuss & my essay.]
[201] [Rom. Sot. 1, 309.]
[202] [Madden, Jewish Coin. pp. 43-9.]
[203] [Maffeus, Mus. Ver. p. 484.]
[204] [ARSB, 10, 124.]
[205] [Knight, Worship, plate, 2 fig. 3]
[206] [Irenaeus, bk. 1, ch. 4. 1.]
[207] [Kidd, China, p. 94.]
[208] [Augusti, Arch. 2, 441.]
[209] [NQ, Dec. 23, 1876, p. 505.]
[210] [Moor, Hindu Pantheon, pl. 70 &75.]
[211] [Riggs, Dictionary of the Dacotah. 'In the mythology of the Dakotas, who inhabited that region, the winds were always conceived as birds, and for the cross they have a native name literally signifying "the mosquito hawk spread out."' From Brinton, Myths of the New World, p. 97.]
[212] [Brinton, Myths of the New World, p. 97. 'The Creeks at the festival of the Busk, celebrated, as we have seen, to the four winds, and according to their legends instituted by them, commenced with making the new fire. The manner of this was "to place four logs in the centre of the square, end to end, forming a cross, the outer ends pointing to the cardinal points; in the centre of the cross the new fire is made."'—Hawkins, Sketch of the Creek Country, p. 75.]
[213] [Source.]
[214] [Source.]
[215] [? Boldetti, also Lundy. fig. 13.]
[216] [Vol. 3, p. 14-5. Eaton]
[217] [Vol. 3, p. 148-9.]
[218] [Divine Comedy, pt. 3. 'Paradise'.]
[219] [P. 59.]
[220] [De Exalt. Sant. Crucis. Jacobus]
[221] [Saint, etc. about 400 AD.]
[222] [Sermo de Paschette?]
[223] [Egypt. Cal. pp. 21 & 68. Moures?]
[224] [ib. p. 69.]
[225] [p. 31 Fergusson.]
[226] [Sermon, 160.]
[227] [Waitz, Anthropologie, p. 32.]
[228] [Source.]
[229] [Terneaux. Squier, Nicaragua, p. 493. 'Quetzalcoatl, god of the winds, bore as his sign of office "a mace like the cross of a bishop;" his robe was covered with them strown like flowers, and its adoration was throughout connected with his worship.' From Brinton, Myths of the New World, p. 96-7. Footnote 1: 'On the worship of the cross in Mexico and Yucatan and its invariable meaning as representing the gods of rain, consult Ixtlilxochitl, Histoire des Chichimeques, p. 5.']
[230] [Bancroft, Native Races, 3, 352. 'She appeared often in the guise of a great lady, wearing such apparel as was used in the palace ; she was also heard at night in the air shouting and even roaring. Besides her name Cioacoatl, which means snake-woman, she was known as Tonantzin, that is to say, our mother. She was arrayed in white robes, and her hair was arranged in front, over her forehead, in little curls that crossed each other. It was a custom with her to carry a cradle on her shoulders, as one that carries a child in it, and after setting it down in the market-place beside the other women, to disappear.']
[231] [Lasso de la Vega.]
[232] [Pt. 2, ch. 4.]
[233] [Ch. 39. 'The Apophis is overthrown; their cords bind the South, {194} North, East, and West. Their cords are on him. Akar [Victory, or the Sphinx] has overthrown him. Ha-ru-bah [he who is over the Gate of the Inundation] has knotted him.' Birch's tr.]
[234] [Last Trav. 2, 179.]
[235] [Bonwick, Tasmanians, p. 198.]
[236] [CRev, Oct. 1875, p. 764.]
[237] [Nat. Hist. bk. 28. 17.]
[238] [King, Gnostics, p. 91.]
[239] [Adversus Gentes, bk.
5.19(?). Not sure of ref., but poss. this one which reads as follows: 'We shall
pass by the wild Bacchanalia also, which are named in Greek Omophagia, in which
with seeming frenzy and the loss of your senses you twine snakes about you; and,
to show yourselves full of the divinity and majesty of the god, tear in pieces
with gory mouths the flesh of loudly-bleating goats. Those hidden mysteries of
Cyprian Venus we pass by also, whose founder is said to have been King Cinyras,
in which being initiated, they bring stated fees as to a harlot, and carry away
phalli, given as signs of the propitious deity. Let the rites of the
Corybantes also be consigned to oblivion, in which is revealed that sacred
mystery, a brother slain by his brothers, parsley sprung from the blood of the
murdered one, that vegetable forbidden to be placed on tables, lest the manes of
the dead should be unappeasably offended. But those other Bacchanalia also we
refuse to pro
claim, in which there is revealed and taught to the initiated a secret not to be
spoken; how Liber, when taken up with boyish sports, was torn asunder by the
Titans; how he was cut up limb by limb by them also, and thrown into pots that
he might be cooked; how Jupiter, allured by the sweet savour, rushed unbidden to
the meal, and discovering what had been done, overwhelmed the revellers with his
terrible thunder, and hurled them to the lowest part of Tartarus.' Can find no
ref. to a 'handled cross'. Or poss. 5.28: 'I confess that I have long been
hesitating, looking on every side, shuffling, doubling Tellene perplexities;
while I am ashamed to mention those Alimontian mysteries in which Greece erects
phalli in honour of father Bacchus, and the whole district is covered
with images of men's fascina. The meaning of this is obscure perhaps, and
it is asked why it is done. Whoever is ignorant of this, let him learn, and,
wondering at what is so important, ever keep it with reverent care in a pure
heart.' Trans., Bryce and Campbell.]
[240] [Source.]
[241] [Source.]
[242] [Eusebius, Life of Constantine.]
[243] [From Hislop. See my essay.]
[244] [Vol. 5, pp. 283-4. Senate ed. I. 277]
[245] [Sozomen, Eccl. Hist. 7:15. N. & P.N. 2nd ser. ii. 384. Socrates, Ecc. Hist., ibid. 126. Rufinus, 2:26-28, Ecc. Hist.]
[246] [Denon, Travels, pl.; Lundy, fig. 183.]
[247] [Brand, Pop. Ant. 'Barber Signs.' 'I am better pleased with the subsequent explanation which I find in the Antiquarian Repertor : "The barber's pole has been the subject of many conjectures, some conceiving it to have originated from the word poll or head, with several other conceits as far-fetched and as unmeaning; but the true intention of that party-coloured staff was to show that the master of the shop practised surgery, and could breathe a vein as well as mow a beard: such a staff being to this day, by every village practitioner, put into the hand of a patient undergoing the operation of phlebotomy. The white band, which encompasses the staff, was meant to represent the fillet thus elegantly twined about it." In confirmation of this opinion the reader may be referred to the cut of the barber's shop in Comenii Orbis Pictus, where the patient under phlebotomy is represented with a pole or staff in his hand. And that this is a very ancient practice, appears from an illumination in a missal of the time of Edward the First, in the possession of Mr. Wild.' Vol. 2, p.359.]
[248] [Palma Di Cesnola.]
[249] [Source.]
[250] [Inman, Faiths, fig. 92. vol. 1?]
[251] [Oct. c. 29, ANF. 4. 198]
[252] [Moor, Hindu Pantheon, pl. 69-75.]
[253] [Ibid. pl. 6. fig. 1 & 2.]
[254] [Source.]
[255] [Copied into the present volume.]
[256] [Cent. Afr. 2, p. 352.]
[257] [Apol. 17, p. 31]
[258] [Num. 21:8-9; and Wis. 16:6.]
[259] [Caylus, Recueil, 1, pl. 32; Lundy, fig. 188.]
[260] [Paed. 1. c. 6.]
[261] [Lundy, fig. 63.]
[262] [Lundy, fig. 66.]
[263] [Lundy, fig. 61 and 72.]
[264] [Edited by the Rev. A. P. Moor, 1859.]
[265] [Pl. BB 2; Drummond, pl. 6 and 7.]
[266] [Revised Version, pub. etc.]
[267] [Maitland, Church, p, 164,]
[268] [Taylor's tr. p. 114.]
[269] [Rit. 17. 'I am the Soul in his two halves. Let him explain it. Osiris goes into Tattu, he binds the soul of the Sun there. One and the other are united. He is transformed into his soul from his two halves, who are the sustainer of his father, and Horus who dwells in the shrine; or, the soul in his two halves is the soul of the Sun and the soul of Osiris, the soul of Shu, the soul of Tefnu, the souls who belong to Tattu.' Birch's tr.]
[270] [Cited Didron, Icon. Christian, pp. 338-9.]
[271] [Durandus, Rat. Div. bk. 1, ch. 3; De Consecratio. Distinct. 3, ch. 6. Cited Didron. See canon 82, p. 401, Quinisext C.]
[272] [Discours, pp. 17, 18.]
[273] [Bk. 8.]
[274] [Mic. de Ob. Eccl. c. 14.]
[275] [Bower, Hist. Popes, vol. 1, p. 7.]
[276] [King, Early Christian, etc. pp. 12-13, and others.]
[277] [Munter, Sinn bilder, 1. 33. Stockbauer, 86, 87.]
[278] [King, p. 12.]
[279] [Inman, Faiths, 1. 403.]
[280] [Irenaeus, bk. 1. ch. 2.1.]
[281] [Plutarch, I and O.]
[282] [Lap. Gal.; see Maitland, Church of the Catacombs, pp. 66-76.]
[283] [See zodiacs; also Didron, fig. 49.]
[284] [Didron, fig. 76.]
[285] [Source.]
[286] [Proclus, On the Timaeus, Taylor's tr. p. 114.]
[287] [Source.]
[288] [Source.]
[289] [Apol. 1, p.92. 1, 60. ANF 1, p. 183]
[290] [Source.]
[291] [Hefele, Concil. 3, 737.]
[292] [Origen, 1:39. no!]
[293] ['Instructions of Amenhat,' RP, 2. Maspero]
[294] [Rit. 135. 'Save thou the Osiris from the attack made against him at that crossing. His heart fails. Give thou the Osiris support against Gods, Spirits, and the dead.' Birch's tr.]
[295] [Ch. 133. 'He is like the Sun, distributing the boatmen to serve Nuher. He has not been spoken of, been perceived, or heard in the mystical house of Cross-head [or Fire-face].' Birch's tr.]
[296] [Source.]
[297] [Stanley, Jew. Church. vol. 1, App. My ed. 3, p. 448-9]
[298] [Source.]
[299] [Didron, Fig. 96.]
[300] [King, Early Num. p. 13.]
[301] [Source.]
[302] [Lundy, fig. 45; Moor, pl. 83.]
[303] [Rev. 17:9]
[304] ['The old Popish ceremony of Creepinge to the
Crosse on Good Friday, is given, from an ancient book of the Ceremonial of the
Kings of England, in the Notes to the Northumberland Household Book. The
usher was to lay a carpet for the Kinge to "creepe to the crosse upon." The
Queen and her Ladies were also to creepe to the Crosse. In an original
Proclamation, black letter, dated 26th February, 30 Henry VIII, in the first
volume of a Collection of Proclamations in the Archives of the Society of
Antiquaries of London, p. 138, we read: "On Good Friday it shall be declared
howe creepyng of the Crosse signifyeth an humblynge of ourselfe to Christe
before the Crosse, and the kyssynge of it a memorie of our redemption made upon
the Crosse."
In a Short Description of Antichrist, the author notes the Popish custom
of "Creepinge to the Crosse with egges and apples." "Dispelinge with a white
rodde" immediately fellows; though I know not whether it was upon the same day.
"To holde forth the Crosse for egges on Good Friday" occurs among the Roman
Catholic customs censured by John Bale, in his Declaration of Bonner's
Articles, 1554, as is "to creape to the Crosse on Good Friday featly."
From Brand, Popular Antiquities, vol. 1, p. 152.]
[305] [Strype, Memoir, p. 135.]
[306] [Brand, Popular Antiquities. 'Good Friday.' See note 304 above.]
[307] [Martigny, pl. 5 p. 190.]
[308] [Gori, Lacroix, and Didron.]
[309] [Vossius, De Idol. bk. 1, ch. 23, p. 89.]
[310] [Hesychius, p. 179.]
[311] [Gen. 2:10-14]
[312] [Zodiac in present vol.; Bosio, Rom. Sot. p. 505; Lundy, figs. 53 &55.]
[313] [Source.]
[314] [No. 231, Gnostic seals in the British Musem.]
[315] [Source.]
[316] [Log of Lord Colin Campbell.]