THE NATURAL GENESIS

NOTES TO SECTION 8

[1] [See Mother-Right, etc.]

[2] [Clement, Strom. 5; Proclus, on Timaeus, 1.]

[3] [Rit. 165. sup. 'Glory to thee, thou art stronger than the Gods! Adoration to thee! the forms of the living souls who are in their places give glory to the terrors of thee their mother; thou art their origin, giving them a of rest in the Secret Gate.' Birch's tr.]

[4] [Hahn, Tsuni-Goam, p. 145. 'Thus we have the Nama-s, |Amas, ||Khaus, !Gami‡nus, ‡Khaχas, never Nama-b, etc., in the masculine form as a tribal appellation.']

[5] [Ross, Corea. p. 121.]

[6] [Daily News, Sept. 2, '82.]

[7] [Tsuni-Goam, p. 19. 'The root da or ta means to conquer, to rule, to master, and the suffix ra expresses a custom or an intrinsic peculiarity.']

[8] [Ibid., p. 19. 'Taras is also a woman of rank, a lady. In every Khoikhoi's house the woman or taras, is the supreme ruler; the husband has nothing at all to say ... If a man ever should try to do it, his nearest female relations will put a fine on him, consisting in cows and sheep, which is to be added to the stock of the wife.']

[9] [See Revillout, Chrest.]

[10] ['Tablet of Akkadian Laws,' 12, 13; Sayce. RP, 3, 23-4]

[11] [Dugmore, p. 61.]

[12] [Rig Veda, Wilson, vol. 3, p. 84.]

[13] [Source.]

[14] [Source.]

[15] [vol. 1, p.304]

[16] [Laveleye, Primitive Property, ch. 14, 'Family Communities among the Southern Slavs.' 'In certain districts the women take the management alternately, each for eight days, of the different household duties, consisting of cooking and baking, milking the cows, making the butter, and feeding the poultry. The manager for the time being is called redusa, which signifies "she whose turn has come."'
See also his book on the Balkan Peninsula, pp. 57-8 where he also describes the zadrugas: 'These agricultural associations—the word zadruga means association—are patriarchal families, living upon a common and indivisible domain. The zadruga, like a foundation, represents a civil person. It has a perpetual duration. It can act in a court of law. Its associated members have no right to ask for the division of the patrimony, nor to sell or mortgage their share in the land and house. The right of succession no more exists amidst these family communities than in religious ones. On the death of the father or mother, the children inherit nothing but some articles of furniture; they continue to take their share of the products of the collective domain, but only in virtue of their individual right, and as members of the perpetual family. Formerly nothing could destroy the zadruga but the death of all those who formed part of it. The daughter who was married received a dowry, but she could claim no share of the common property. He who left without the intention of returning, lost his rights. Both internal and external administration were vested solely in an elected chief, who was generally the oldest or most able man. He was called gospodar, lord, or starechina, the ancient. The housekeeping was managed by a matron, invested with despotic authority in this respect; she was called the domatchika. The starechina directed the agricultural labours, sold and bought; his post was the same as that of a director of a joint stock company, or rather that of a corporate society, for the zadrugas are in all respects agricultural corporate societies, bound together by secular custom and family affection, instead of by pecuniary interest.
Family communities have existed throughout the world in primitive times. It is the of the Greeks, the Roman gens, the cognatio of the Germans, mentioned by Cæsar. It is also the lignage of the communes of the Middle Ages. It was zadrugas which built in America those colossal structures, divided in cells, that are called pueblos, and which are like the cells of honeycomb. In the middle of France, family communities existed until the Revolution, having a character and government identical with those which we find to-day amongst the Southern Slavs. In the French zadrugas, the starechina was called the mayor, the master of the community, or the chief of the "chanteau," that is, bread.']

[17] [Source.]

[18] ['But the Babylonians, like the rest of the Barbarians, pass over in silence the One principle of the universe, and they constitute two, Tauthe and Apason, making Apason the husband of Tauthe, and denominating her the "mother of the gods." And from these proceeds an only-begotten son, Moymis, which, I conceive, is no other than the intelligible world proceeding from the two principles. From them, also, another progeny is derived, Dache and Dachus; and again a third, Kissare and Assorus, from which last three others proceed, Anus and Illinus, and Aus. And of Aus and Davke is born a son called Belus, who, they say, is the fabricator of the world—the Demiurgus.'—Primitive Principles, in  Cory, Ancient Fragments, p. 92. See also NG 2:25 and 19th C. p. 172. This whole passage has been preserved in Photius' Bibliotheca, cod. 279, and is also quoted in Lenormant's Chaldean Magic, p. 202, footnote 3, which Massey also consulted.]

[19] [Chikhachev, Voyage, p.45.]

[20] [Source.]

[21] [From Guigniaut, Religions, 19, no. 103. See Scott, Phallic Worship.]

[22] [Chips, 1, p. 141.]

[23] [Hieroglyphica, bk. 1. 11. 'To denote a mother, or vision, or boundary, or foreknowledge, or a year, or heaven, or one that is compassionate, or Athena [Neith], or Hera [Saté], or two drachmas, they delineate it a mother, because in this race of creatures there is no male. Gignuntur autem hunc in modum. Cum amore concipiendi vultur exarserit, vulvam ad Boream aperiens, ab eo velut comprimitur per dies quinque, during which time she partakes neither of food nor drink, being intent upon procreation. There are also other kinds of birds which conceive by the wind, but their eggs are of use only for food, and not for procreation; but the eggs of the vultures that are impregnated by the wind possess a vital principle. The vulture is used also as a symbol of vision, because it sees more keenly than all other creatures; and by looking towards the west when the sun is in the east, and towards the east when the god is in the west, it procures its necessary food from afar. And it signifies a boundary [landmark?] because, when a battle is to be fought, it points out the spot on which it will take place, by betaking itself thither seven days beforehand:—and foreknowledge, both from the circumstance last mentioned, and because it looks towards that army which is about to have the greater number killed, and be defeated, reckoning on its food from their slain: and on this account the ancient kings were accustomed to send forth observers to ascertain towards which part of the battle the vultures were looking, to be thereby apprized which army was to be overcome. And it symbolizes a year, because the 365 days of the year, in which the annual period is completed, are exactly apportioned by the habits of this creature; for it remains pregnant 120 days, and during an equal number it brings up its young, and during the remaining 120 it gives its attention to itself, neither conceiving nor bringing up its young, but preparing itself for another conception; and the remaining five days of the year, as I have said before, it devotes to another impregnation by the wind. It symbolises also a compassionate person, which appears to some to be the furthest from its nature, inasmuch as it is a creature that preys upon all things; but they were induced to use it as a symbol for this, because in the 120 days, during which it brings up its offspring, it flies to no great distance, but is solely engaged about its young and their sustenance; and if during this period it should be without food to give its young, it opens its own thigh, and suffers its offspring to partake of the blood, that they may not perish from want of nourishment:—and Athena [Neith], and Hera [Saté], because among the Egyptians Athena [Neith] is regarded as presiding over the upper hemisphere, and Hera [Saté] over the lower; whence also they think it absurd to designate the heaven in the masculine, τόν ουρανον, but represent it in the feminine, την ουρανον, inasmuch as the generation of the sun and moon and the rest of the stars, is perfected in it, which is the peculiar property of a female. And the race of vultures, as I said before, is a race of females alone, and on this account the Egyptians over any female hieroglyph place the vulture as a mark of royalty [maternity?]. And hence, not to prolong my discourse by mentioning each individually, when the Egyptians would designate any goddess who is a mother, they delineate a vulture, for it is the mother of a female progeny. And they denote by it (οὑρανίαν) heaven, (for it does not suit them to say τὸν οὑρανὸν, as I said before,) because its generation is from thence [by the wind]:—and two drachmas, because among the Egyptians the unit [of money] is the two drachmas, and the unit is the origin of every number, therefore when they would denote two drachmas, they with good reason depict a vulture, inasmuch as like unity it seems to be mother and generation.' See also BB 1:142 for other refs to this chapter.]

[24] ['The following tale is commonly told in Egypt concerning the oracle of Dodôna in Greece, and that of Ammon in Libya. My informants on the point were the priests of Jupiter at Thebes. They said "that two of the sacred women were once carried off from Thebes by the Phoenicians, and that the story went that one of them was sold into Libya, and the other into Greece, and these women were the first founders of the oracles in the two countries." On my inquiring how they came to know so exactly what became of the women, they answered,
" that diligent search had been made after them at the time, but that it had not been found possible to discover where they were; afterwards, however, they received the information which they had given me."' Tr. Rawlinson.
'As regards the Oracles both that among the Hellenes and that in Libya, the Egyptians tell the following tale. The priests of the Theban Zeus told me that two women in the service of the temple had been carried away from Thebes by Phoenicians, and that they had heard that one of them had been sold to go into Libya and the other to the Hellenes; and these women, they said, were they who first founded the prophetic seats among the nations which have been named: and when I inquired whence they knew so perfectly of this tale which they told, they said in reply that a great search had been made by the priests after these women, and that they had not been able to find them, but they had heard afterwards this tale about them which they were telling.' Tr. Macauley. Herodotus, bk. 2. 54.]

[25] [P. 13. Kenealy]

[26] [Chalmers, Origin. p. 14.]

[27] [Muir, San. Texts, vol. 4, p. 145.; vol. 5, p. 39 (note) and 147 (note).]

[28] [Source.]

[29] [Source.]

[30] [Source.]

[31] [Source.]

[32] [On Timaeus, bk. 3.]

[33] [Gill, pp. 1-7.]

[34] [Ruth 4:11.]

[35] [Burton, Dahome, 2, app. 4.]

[36] [Theal, Kaffir. p. 6.]

[37] [BB 1:1.]

[38] [Smyth, vol. 1, 107.]

[39] [Source.]

[40] [De Errore, ch. 4, p. 9  or p. 50]

[41] [Bk. 6, ch. 22, v. 2, p. 76.]

[42] [Bk.3, 15. 8.]

[43] [Bk. 3. 14. 480.]

[44] [Ch. 3.27.]

[45] [Ch. 1.3.]

[46] [Pierret, Pan. p. 49; Rit. 123; Plutarch, Of I and O.]

[47] [Discuss.]

[48] ['Magic Pap.', Harris, p. 3, 9. RP, 10, 142. See BB 2:295, Chabas]

[49] ['Insc. Darius,' line 42. RP, 8, 142, Birch]

[50] [Source.]

[51] [Schoolcraft, 1. 310.]

[52] [Of I and O.]

[53] [RP, 4, 36, Birch.]

[54] [Source.]

[55] [Bleek, p. 18.]

[56] [Bochartus, Hier. bk. 1, ch. 3, t. l. cols. 19, 20.]

[57] [Schoolcraft, pl. 41, vol. 4.]

[58] [Bk. 2, ch. 4. Cervantes]

[59] [Source.]

[60] ['Insc. Darius,' Museum at Naples. Not RP]

[61] [Shakespeare, The Tempest.]

[62] [Lubbock, 211.]

[63] [Tsuni-Goam, p. 86. 'It is, therefore, not strange that ||Gaunab, the evil-spirit, is also invoked. They promised him offerings so as not to provoke his anger, as is the case among the ‡Auni-Nama, in the Walefish Bay territory. I am almost certain that, before the Khoikhoi tribes separated, this bad Being, ||Gaunab, was generally worshipped and is of much older date than Tsûi||goab and Heitsi-eibib.']

[64] [Ibid., p. 86. 'It is strange that the !Gabe-Bushmen, the !Ai-Bushmen, the |Nunin, and especially among these the Hei‡guin (or wooden noses), all know ||Gauna, whom they fear as an evil-doer, while we find no trace of the name Tsûi||goab or Heitsi-eibib.']

[65] [Ibid., p. 61. 'An old ||Habobe-Nama, by the name of ‡Kχarab, who had great-grand-children, and told me that he had big grown-up children, and told me that he had big grown-up children when the Mission Station, Warmbad, was destroyed in 1811, by Jager Afrikaner |Hōa|arab, said to me: "Tsûi||goab was a great powerful chief of the Khoikhoi; in fact, he was the first Khoikhoib, from whom all the Khoikhoi tribes took their origin. But Tsûi||goab was not his original name. This Tsûi||goab went to war with another chief, ||Gaunab, because the latter always killed great numbers of Tsûi||goab's people. In this fight, however, Tsûi||goab was repeatedly overpowered by ||Gaunab, but in every battle the former grew stronger; and at last he was so strong and big that he easily destroyed ||Gaunab, by giving him one big blow behind the ear."']

[66] [P. 77.]

[67] [Hottentot Fables, pp. 78 &79.]

[68] [In Smyth, Aborigines, 1. 86, 423, 424.]

[69] ['Of these men, he says, were begotten (through intercourse), with their mothers, Memrumus and Hypsuranius; the women of  those times without shame having intercourse with any man they might chance to meet. Then, says he, Hypsuranius dwelt in Tyre, and he invented huts constructed of reeds and rushes, and (found out the use of) papyrus. And he fell into enmity with his brother Usous, who first invented a covering for the body, of the skins of wild beasts which he could catch.' Preserved in Eusebius, Praeparatio Evangelica, bk.1. ch.1, from Cory's Ancient Fragments, p. 6. See also AE 2:595.]

[70] [Egede, Nachrichten, p. 157.]

[71] [Gill, Myths, p. 12.]

[72] [Irenaeus, bk. 1,ch. 31, p. 1.]

[73] [Stanley, Sinai and Palestine, p. 413.]

[74] [Eisenmenger, 1. 646.]

[75] [Horapollo, Hieroglyphica, bk. 1:6. 'When they would signify God, or height, or lowness, or excellence, or blood, or victory, (or Ares, or Aphrodite,) [Hor or Hathor], they delineate a HAWK. They symbolize by it God, because the bird is prolific and long-lived, or perhaps rather because it seems to be an image of the sun, being capable of looking more intently towards his rays than all other winged creatures: and hence physicians for the cure of the eyes use the herb hawkweed: hence also it is, that under the form of a HAWK, they sometimes depict the sun as lord of vision. And they use it to denote height, because other birds, when they would soar on high, move themselves from side to side, being incapable of ascending vertically; but the hawk alone soars directly upwards. And they use it as a symbol of lowness, because other animals move not in a vertical line, but descend obliquely; the hawk, however, stoops directly down upon any thing beneath it. And they use it to denote excellence, because it appears to excel all birds—and for blood, because they say that this animal does not drink water, but blood—and for victory, because it shews itself capable of overcoming every winged creature; for when pressed by some more powerful bird, it directly turns itself in the air upon its back, and fights with its claws extended upwards, and its wings and back below; and its opponent being unable to do the. like, is overcome.']

[76] [Bancroft, Nat. Tribes, 3. 70. 'ollowing our usual custom, I give the following legend belonging to the Miztecs just as they them selves were accustomed to depict and to interpret it in their primitive scrolls: In the year and in the day of obscurity and dark ness, 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 w T as 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.
The father and mother of all the gods being here in their place, two sons were born to them, very hand some and very learned in all wisdom and arts. The first was called the Wind of Nine Snakes, after the name of the day on which he was born ; and the second was called, in like manner, the Wind of Nine Caves. Very daintily indeed were these youths brought up. When the elder wished to amuse himself, he took the form of an eagle, flying thus far and wide; the younger turned himself into a small beast of a serpent shape, having wings that he used with such agility and sleight that he became invisible, and flew through rocks and walls even as through the air. As they went, the din and clamor of these brethren was heard by those over whom they passed. They took these figures to manifest the power that was in them, both in transforming themselves and in resuming again their original shape. And they abode in great peace in the mansion of their parents, so they agreed to make a sacrifice and an offering to these gods, to their father and to their mother. Then they took each a censer of clay, and put fire therein, and poured in ground beleno for incense; and this offering was the first that had ever been made in the world. Next the brothers made to themselves a garden, in which they put many trees, and fruit-trees, and flowers, and roses, and odor ous herbs of different kinds. Joined to this garden they laid out a very beautiful meadow, which they fitted up with all things necessary for offering sacrifice to the gods. In this manner the two brethren left their parents house, and fixed themselves in this garden to dress it and to keep it, watering the trees and the plants and the odorous herbs, multiplying them, and burning incense of powder of beleno in censers of clay to the gods, their father and mother. They made also vows to these gods, and promises, praying that it might seem good to them to shape the firmament and lighten the darkness of the world, and to establish the foundation of the earth, or rather to gather the waters together so that the earth might appear as they had no place to rest in save only one little garden. And to make their prayers more obligatory upon the gods, they pierced their ears and tongues with flakes of flint, sprinkling the blood that dropped from the wounds over the trees and plants of the garden with a willow branch, as a sacred and blessed thing. After this sort they employed them selves, postponing pleasure till the time of the granting of their desire, remaining always in subjection to the gods, their father and mother, and attributing to them more power and divinity than they really possessed.']

[77] [In Haug.]

[78] [Haug, Essays, pp. 13, 14. West.]

[79] [Gen. 27:27.]

[80] [Goethe.]

[81] ['Insc. Reign of Shabaka,' col. 16. Goodwin. Chabas. Mel.]

[82] [Source.]

[83] [Cullimore, Cyl. nos. 65, 75, 94. Lajard, Culte M, pl. 26, 1 and 8.]

[84] [Sayce, RP, 11, 109.]

[85] ['Incant.' RP, 2, 131. 'Hymn to Amen-Ra,' Goodwin]

[86] [RP, 3.128, 'Accad. Lit.' Sayce]

[87] [Turner, Anglo-Sax. vol. 1, p. 217.]

[88] [Scott, Ivanhoe, ch. 30. or p. 329 Penguin ed.]

[89] [Rig Veda, 7. 41-2. Haug, Essays, p. 274.]

[90] [Muller, Science Lang. 2. p. 490.]

[91] [Pierret, Pan. p. 48. pl.]

[92] [CJ, 1. 509.]

[93] [Smyth, 1. 460-1.]

[94] [Moor, Hindu Pantheon, p. 300. '"It appears to me," continues Mr WILFORD, "that AURVA is VULCAN, or the god of fire, who reigned, according to the Egyptian priests, after the Sun; though some have pretended, says DIODORUS, that he had existed before that luminary; as the Hindus allege that AGNI, or Fire, had existence, in an elementary state, before the formation of the Sun, but could not be said to have dominion till its force was concentrated."—WILFORD. As. Res. Vol III. p. 380.']

[95] [Tsuni-Goam. p. 56. 'At first they were two (Heitsi-eibib and ‡Gama-‡Gorib).']

[96] [Prose Edda, Mallet]

[97] [See Tylor, Prim. Cult., 2, 320-2.]

[98] [Schoolcraft, pt. 1. 316; pt. 6. 166. Tylor, ibid. 'Perhaps no myth, has been so often quoted in its confirmation as that of the ancient Iroquois, which narrates the conflict between the first two brothers of our race. It is of undoubted native origin and venerable antiquity. The version given by the Tuscarora chief Cusic in 1825, relates that in the beginning of things there were two brothers, Enigorio and Enigohahetgea, names literally meaning the Good Mind: and the Bad Mind. The former went about the world furnishing it with gentle streams, fertile plains, and plenteous fruits, while the latter maliciously followed him creating rapids, thorns, and deserts. At length the Good Mind turned upon his brother in anger, and crushed him into the earth. He sank out of sight in its depths, but not to perish, for in the dark realms of the underworld he still lives, receiving the souls of the dead and being the author of all evil.'—Brinton, Myths of the New World, p. 63.]

[99] [Bancroft, Native Races, 3. 99-102. 'A certain Thlinkeet, we are further informed, had a wife and a sister. Of the wife he was devouringly jealous, and when employed in the woods at his trade of building canoes, he had her constantly watched by eight red birds of the kind called Joun. To make assurance surer, he even used to coop her up in a kind of box every time he left home. All this while his sister, a widow it would appear, was bringing up certain sons she had, fine tall fellows, rapidly approaching manhood. The jealous uncle could not endure the thought of their being in the neighborhood of his wife. So he inveigled them one by one, time after time, out to sea with him, on pretence of fishing, and drowned them there. The poor mother was left desolate, she went to the sea shore to weep for her children. A dolphin some say a whale saw her there, and pitied her; the beast told her to swallow a small pebble and drink some sea-water. She did so, and in eight months was delivered of a child. That child was Yehl, who thus took upon himself a human shape, and grew up a mighty hunter and notable archer. One day a large bird appeared to him, having a long tail like a magpie, and a long glittering bill as of metal ; the name of the bird was Kutzghatushl, that is, Crane, that can soar to heaven. Yehl shot the bird, skinned it, and when ever he wished to fly used to clothe himself in its skin.
Now, Yehl had grown to manhood, and he deter mined to avenge himself upon his uncle for the death of his brothers; so he opened the box in which the well-guarded wife was shut up. Instantly the eight faithful birds flew off and told the husband, who set out for his home in a murderous mood. Most cunning, however, in his patience, he greeted Yehl with composure, and invited him into his canoe for a short trip to sea. Having paddled out some way, he flung him self on the young man and forced him overboard. Then he put his canoe about and made leisurely for the land, rid as he thought of another enemy. But Yehl swam in quietly another way, and stood up in his uncle s house. The baffled murderer was beside himself with fury, he imprecated with a potent curse a deluge upon all the earth, well content to perish him self so he involved his rival in the common destruction, for jealousy is cruel as the grave. The flood came, the waters rose and rose; but Yehl clothed himself in his bird-skin, and soared up to heaven, where he struck his beak into a cloud, and remained till the waters were assuaged.
After this affair Yehl had many other adventures, so many that "one man cannot know them all," as the Thlinkeets say. One of the most useful things he did was to supply light to mankind with whom, as appears, the earth had been again peopled after the deluge. Now, all the light in the world was stored away in three boxes, among the riches of a certain mysterious old Chief, who guarded his treasure closely. Yehl set his wits to work to secure the boxes; he determined to be born into the chief s family. The old fellow had one daughter upon whom he doted, and Yehl transforming himself into a blade of grass, got into the girl's drinking-cup and was swallowed by her. In due time she gave birth to a son, who was Yehl, thus a second time born of a woman into the world. Very proud was the old chief of his grandson, loving him even as he loved his daughter, so that Yehl came to be a decidedly spoiled child. He fell a-crying one day, working himself almost into a fit; he kicked and scratched and howled, and turned the family hut into a pandemonium as only an infant plague can. He screamed for one of the three boxes ; he would have a box; nothing but a box should ever appease him! The indulgent grandfather gave him one of the boxes ; he clutched it, stopped crying, and crawled off into the yard to play. Playing, he contrived to wrench the lid off, and lo! the beautiful heaven was thick with stars, and the box empty. The old man wept for the loss of his stars, but he did not scold his grandson, he loved him too blindly for that. Yehl had succeeded in getting the stars into the firmament, and he proceeded to repeat his successful trick, to do the like by the moon and sun. As may be imagined, the difficulty was much increased; still he gained his end. He first let the moon out into the sky, and some time afterward, getting possession of the box that held the sun, he changed himself into a raven and flew away with his greatest prize of all. When he set up the blazing light in heaven, the people that saw it were at first afraid. Many hid themselves in the mountains, and in the forests, and even in the water, and were changed into the various kinds of animals that frequent these places.
There are still other feats of Yehl's replete with the happiest consequences to mankind. There was a time, for instance, when all the fire in the world was hid away in an island of the ocean. Thither flew the indefatigable deity, fetching back a brand in his mouth. The distance, however, was so great that most of the wood was burned away and a part of his beak, before he reached the Thlinkeet shore. Arrived there, he dropped the embers at once, and the sparks flew about in all directions among various sticks and stones; therefore it is that by striking these stones and by friction on this wood, fire is always to be obtained. Light they now had, and fire; but one thing was still wanting to men: they had no fresh water. A personage called Khanukh kept all the fresh water in his well, in an island to the east of Sitka, and over the mouth of the well, for its better custody, he had built his hut. Yehl set out to the island in his boat, to secure the water, and on his way he met Khanukh himself paddling along in another boat. Khanukh spoke first: How long hast thou been living in the world? Proudly Yehl answered: Before the world stood in its place, I was there. Yehl in his turn questioned Khanukh: But how long hast thou lived in the world? To which Khanukh replied: Ever since the time that the liver came out from below. Then said Yehl: Thou art older than I. Upon this Khan ukh, to show that his power was as great as his age, took off his hat, and there rose a dense fog, so that the one could no longer see the other. Yehl then be came afraid, and cried out to Khanukh; but Khanukh answered nothing, At last when Yehl found himself
completely helpless in the darkness, he began to weep and howl; upon which the old sorcerer put on his hat again, and the fog vanished. Khanukh then invited Yehl to his house, and entertained him handsomely with many luxuries, among which was fresh water. The meal over, host and guest sat down, and the latter began a long relation of his many exploits and adventures. Khanukh listened as attentively as he could, but the story was really so interminable that he as last fell asleep across the cover of his well. This frustrated Yehl's intention of stealing the water while its owner slept, so he resorted to another stratagem: he put some filth under the sleeper, then waking him up, made him believe he had bewrayed himself. Khanukh, whose own nose abhorred him, at once hurried off to the sea to wash, and his deceiver as quickly set about securing the precious water. Just as All-father Odin, the Raven-god, stole Suttung's mead, drinking it up and escaping in the form of a bird, so Yehl drank what fresh water he could, filling himself to the very beak, then took the form of a raven and attempted to fly off through the chimney of the hut. He stuck in the flue, however, and Khanukh returning at that instant recognized his guest in the struggling bird. The old man comprehended the situation, and quietly piling up a roaring fire, he sat down comfortably to watch the choking and scorching of his crafty guest. The raven had always been a white bird, but so thoroughly was he smoked in the chimney on this occasion that he has ever since remained the sootiest of fowls. At last Khanukh, watching the fire, became drowsy and fell asleep; so Yehl escaped from the island with the water. He flew back to the continent, where he scattered it in every direction; and whenever small drops fell there are now springs and creeks, while the large drops have produced lakes and rivers. This is the end of the exploits of Yehl; having thus done everything necessary to the happiness of mankind, he returned to his habitation, which is in the east, and into which no other spirit, nor any man, can possibly enter.
The existing difference in language between the Thlinkeets and other people is one of the consequences of a great flood perhaps that flood already described as having been brought on through the jealousy of the canoe-builder. Many persons escaped drowning by taking refuge in a great floating building. When the waters fell, this vessel grounded upon a rock, and was broken into two pieces; in the one fragment were left those whose descendants speak the Thlinkeet language, in the other remained all whose descendants employ a different idiom.']

[100] [Holmberg, Eth. Skizz. p. 61.]

[101] [Bancroft, Native Races, 3, 102. See note 99 above.]

[102] [Vishnu Purana, pp. 519, 571. Wilson.]

[103] ['The Manners of the Babylonians,' quoted in Layard's Nineveh and its Remains, vol. 2, pp.329-33. In Cory, Ancient Fragments, pp.194-9. This passage is too long to quote here in full.]

[104] [Amazulu, p. 55.]

[105] [Geoffrey, History of the Kings of Britain, bk. 3, chs. 1-5. 'AFTER Dunwallo's death, his two sons, Belinus, to wit, and Brennius, both desirous of succeeding him in the kingdom, clashed the one upon the other with a mighty shock. For the contention between them was which of the twain should wear the diadem of the realm. But after they had fought may battles thereanent betwixt themselves, the friends of both did intervene between them and restored them to concord, covenanting that the kingdom should be shared between them on this condition, that Belinus should have the crown of the island along with Loegria, Kambria, and Cornwall to boot, forasmuch as he was the elder born, and Trojan custom did demand that the dignity of the inheritance should fall unto him, while Brennius, for that he was the younger, should be subject to his brother, and should hold Northumbria from the Humber as far as Caithness. These covenants being duly confirmed by treaty, they governed the country for a space of five years in peace and justice. But, for that discord doth ever seek to intermeddle with prosperity, certain forgers of falsehoods were not lacking that found access to Brennius, saying unto him: 'What sluggard sloth hath thus beset thee to hold thee in subjection unto Belinus, when the same father and mother and fareth the same nobility have made thee his peer? Add to this, moreover, how in many a hard-fought battle thou hast over and over again shown how thou couldst withstand Cheulf, Duke of the Morini, and put him to flight when he would have made good his landing upon the shores of our province. Break, therefore, this covenant that is a disgrace unto thee, and take to wife the daughter of the King of Norway, and by his help recover the dignity thou hast lost.' After that they had corrupted the youth's mind with these and other like conceits, he at last assented unto their counsel, sailed away to Norway, and married the King's daughter, even as he had been advised by these glozing sycophants.
MEANWHILE, when this was reported to his brother, he took it in dudgeon that without asking leave or licence he had thus acted against him. He therefore marched into Northumbria and took the cities of them of that province, garrisoning them with his own men. Whereupon Brennius, hearing a rumour that notified him of his brother's doings, fitted out a fleet and returned to Britain, bringing with him a strong force of Norwegians. But whilst that he was cleaving the level fields of the sea with a fair wind and without misgiving, Guichtlac, King of the Danes, who had followed him, fell upon him suddenly, he himself being desperately enamoured of the damsel that had married. Aggrieved, therefore, beyond measure at his loss of her, he had fitted forth his ships and men and started in pursuit of him full sail. In the battle at sea that followed it so happened that he came alongside the ship wherein was the foresaid damsel, and making the vessel fast to his own with grappling hooks, fetched the damsel out of the one aboard the other and set her down in the midst of his own shipmates. But whilst the barks were thus grappled together and were swaying about hither and thither in the deep sea, foul winds rise of a sudden, and in the squall the ships are parted, and driven by stress of weather upon different coasts. The King of Denmark, after drifting for five days out of his course before the tempest in continual terror, made land at last with the damsel on the coast of Northumbria, knowing not upon what shores he had been cast by this unlooked-for disaster. And when the men of the country learned what had fallen out, they took and brought them to Belinus, who was awaiting his brother's arrival in the parts by the sea. There were also along with Guichtlac's ships three other ships, whereof one was of them that Brennius had fitted out. Glad enough was the King when he heard who they were, but yet more exceeding glad that this had befallen him just at the very moment he was most desirous of being revenged upon his brother.
AFTER a space of some days, Brennius had got his ships together again, and, lo and behold ye, landeth on the coast of Albany. Forthwith, as soon as he heareth how his bride and they that were with her have been taken captive, and that in his absence his brother hath wrested from him the kingdom of Northumbria, he sendeth messengers unto him, demanding that his kingdom and his bride shall be at once restored unto him, otherwise he will lay the whole island waste from sea to sea, and slay his brother whensoever and wheresoever he may meet him withal. Which when Belinus understood, be flatly refused his demand, and summoning all the host of the island marcheth into Albany to do battle with him. But Brennius, when he knew that he had only asked to be denied, and that his brother was thus coming against him, went to meet him in the forest that is called Calaterium, there to meet and do battle with him. Both, accordingly, took up a position on the same field, each dividing his fellows into companies, and advancing the one upon the other, began the engagement at close quarters. Great part of the day was spent in fighting, for they of greater prowess on both sides met hand to hand. Great was the bloodshed on the one side and on the other, for sore deadly were the wounds they dealt with their brandished weapons, and the wounded fell before the onset of the companies as they had been corn before the reaper's sickle. At last the Britons prevail, and the Norwegians flee with their maimed and mangled companies to their ships. Belinus pursueth them as they flee, making slaughter without pity. In that battle fell 15,000 men, nor of the residue was there a single thousand that escaped unharmed. Brennius, just making shift to reach one ship that fortune threw in his way, betook him to the coast of Gaul. But the rest who had come with him could only skulk away to the best hiding-place they could find as chance might guide them.
WHEN Belinus had achieved the victory, he summoned all the nobles of the realm to meet him at York, to take counsel with him as to what he should do with the King of the Danes. For the King had sent him word from his prison that he would submit himself and the kingdom of Denmark unto him, and pay him yearly tribute, so he were allowed to depart freely along with his mistress. He sent word further that he would confirm the covenant by solemn oath, and give hostages for its fulfilment. When this offer was laid before the assembled nobles, all of them signified their willingness that Belinus should grant Guichtlac's petition on these terms. He himself also agreed, and Guichtlac, released from prison, returned to Denmark with his mistress.
BELINUS, moreover, finding none in the kingdom of Britain that was minded to withstand him, and that he was undisputed master of the island from sea to sea, confirmed the laws which his father had ordained, and commanded that even and steadfast justice should be done throughout the realm. Especially careful was he to proclaim that the cities and the highways that led unto the city should have the same peace that Dunwallo has established therein. But a dissension arose as concerning the highways, for that none knew the line whereby their boundaries were determined. The King therefore, being minded to leave no loophole for quibbles in the law, called together all the workmen of the whole island, and commanded a highway to be builded of stone and mortar that should cut through the entire length of the island from the Cornish sea to the coast of Caithness, and should run in a straight line from one city unto another the whole of the way along. A second also he bade be made across the width of the kingdom, which, stretching from the city of Menevia on the sea of Demetia as far as Hamo's port, should show clear guidance to the cities along the line. Two others also he made be laid out slantwise athwart the island so as to afford access unto the other cities. Then he dedicated them with all honour and dignity, and proclaimed it as of his common law, that condign punishment should be inflicted on any that shall do violence to other thereupon.' Pp. 57-63.]

[106] [Drummond, pl. 13.]

[107] [Source.]

[108] [Schlegel, Phil. Hist. p. 95.]

[109] [BB 2:291.]

[110] [Source.]

[111] [Dasent, Norse Tales, intro. p. 54.]

[112] [Powell, ARSBE. 1881, pp. 47-51.]

[113] [Source.]

[114] [Yasna, 19:9 and 57:2.]

[115] [Source.]

[116] [Essays, p. 303. West.]

[117] [Source.]

[118] [Bk. 1. ch. 11.1.]

[119] [Bk. 1. ch. 3. 5.]

[120] [Didron, Icon. Chret. pp. 244-256]

[121] [Bosio, Rom. Sot. pp. 49, 65, 85, 91, 253, 363.]

[122] [Mon. Chr. p. 237.]

[123] [Symp. 178.]

[124] [Proclus, on Timaeus, bk. 3.]

[125] [18:12.]

[126] [Birch, Gallery.]

[127] [Didron, fig. 119.]

[128] [Luke 1:36.]

[129] [RP, 10, 142. Chabas, Mag. Pap.]

[130] [John 3:30, 31.]

[131] [Gold. Ass. See Fellows p. 186.]

[132] [Smyth, 1. 423-4.]

[133] ['The phratry is a brotherhood, as the term imports, and a natural growth from the organization into gentes. It is an organic union or association of two or more gentes of the same tribe for certain common objects. These gentes were usually such as had been formed by the segmentation of an original gens.
Among the Grecian tribes, where the phratric organization was nearly as constant as the gens, it became a very conspicuous institution. Each of the four tribes of the Athenians was organized in three phratries, each composed of thirty gentes, making a total of twelve phratries and three hundred and sixty gentes. Such precise numerical uniformity in the composition of each phratry and tribe could not have resulted from the sub-division of gentes through natural processes. It must have been produced, as Mr. Grote suggests, by legislative procurement in the interests of a symmetrical organization. All the gentes of a tribe, as a rule, were of common descent and bore a common tribal name, consequently it would not require severe constraint to unite the specified number in each phratry, and to form the specified number of phratries in each tribe. But the phratric organization had a natural foundation in the immediate kinship of certain gentes as subdivisions of an original gens, which undoubtedly was the basis on which the Grecian phratry was originally formed. The incorporation of alien gentes, and transfers by consent or constraint, would explain the numerical adjustment of the gentes and phratries in the Athenian tribes.
The Roman curia was the analogue of the Grecian phratry. It is constantly mentioned by Dionysius as a phratry. There were ten gentes in each curia, and ten curiae in each of the three Roman tribes, making thirty curiae and three hundred gentes of the Romans. The functions of the Roman curia are much better known than those of the Grecian phratry, and were higher in degree because the curia entered directly into the functions of government. The assembly of the gentes (comitia curiata) voted by curiae, each having one collective vote. This assembly was the sovereign power of the Roman People down to the time of Servius Tullius.
Among the functions of the Grecian phratry was the observance of special religious rites, the condonation or revenge of the murder of a phrator, and the purification of a murderer after he had escaped the penalty of his crime preparatory to his restoration to society. At a later period among the Athenians for the phratry at Athens survived the institution of political society under Cleisthenes it looked after the registration of citizens, thus becoming the guardian of descents and of the evidence of citizenship. The wife upon her marriage was enrolled in the phratry of her husband, and the children of the marriage were enrolled in the gens and phratry of
their father. It was also the duty of this organization to prosecute the murderer of a phrator in the courts of justice. These are among its known objects and functions in the earlier and later periods. Were all the particulars fully ascertained, the phratry would probably manifest itself in connection with the common tables,
the public games, the funerals of distinguished men, the earliest army organization, and the proceedings of councils, as well as in the observance of religious rites and in the guardianship of social privileges.
The phratry existed in a large number of the tribes of the American aborigines, where it is seen to arise by natural growth, and to stand as the second member of the organic series, as among the Grecian and Latin tribes.
It did not possess original governmental 'functions, as the gens, tribe and confederacy possessed them; but it was endowed with certain useful powers in the social system, from the necessity for some organization larger than a gens and smaller than a tribe, and especially when the tribe was large. The . same institution in essential
features and in character, it presents the organization in its archaic form and with its archaic functions. A knowledge of the Indian phratry is necessary to an intelligent understanding of the Grecian and the Roman.
The eight gentes of the Seneca-Iroquois tribe were reintegrated in two phratries as follows:
First Phratry.
Gentes—1. Bear. 2. Wolf. 3. Beaver. 4. Turtle.
Second Phratry.
Gentes—5. Deer. 6. Snipe. 7. Heron. 8. Hawk.
Each phratry (De-a-non-da'-yoh) is a brotherhood as this term also imports. The gentes in the same phratry are brother gentes to each other, and cousin gentes to those of the other phratry. They are equal in grade, character and privileges. It is a common practice of the Senecas to call the gentes of their own phratry brother gentes, and those of the other phratry their cousin gentes, when they mention them in their relation to the phratries. Originally marriage was not allowed between the members of the same phratry ; but the members' of either could marry into any gens of the other. This prohibition tends to show that gentes of each phratry were sub-divisions of an original gens, and therefore the prohibition against marrying into a person's own gens had followed to its subdivisions. This restriction, however, was long since removed, except with respect to the gens of the individual. A tradition of the Senecas affirms that the Bear and the Deer were the original gentes, of
which the others were subdivisions. It is thus seen that the phratry had a natural foundation in the kinship of the gentes of which it was composed. After their sub-division from increase of numbers there was a natural tendency to their reunion in a higher organization for objects common to them all. The same gentes are not constant in a phratry indefinitely, as will appear when the composition of the phratries in the remaining Iroquois tribes is considered. Transfers of particular gentes from one phratry to the other must have occurred when the equilibrium in their respective numbers was disturbed. It is important to know the simple manner in which this organization springs up, and the facility with which it is managed, as a part of the social system of ancient society. With the increase of numbers in a gens, followed by local separation of its members, segmentation occurred, and the seceding portion adopted a new gentile name. But a tradition of their former unity would remain, and become the basis of their reorganization in a phratry.
In like manner the Cayuga-Iroquois have eight gentes in two phratries; but these gentes are not divided equally between them. They are the following:
First Phratry.
Gentes.—1. Bear. 2. Wolf. 3. Turtle. 4. Snipe. 5. Eel.
Second Phratry.
Gentes.—6. Deer. 7. Beaver. 8. Hawk.
Seven of these gentes are the same as those of the Senecas; but the Heron gens has disappeared, and the Eel takes its place, but transferred to the opposite phratry. The Beaver and. the Turtle gentes also have exchanged phratries. The Cayugas style the gentes of the same phratry brother gentes to each other, and those of the opposite phratry their cousin gentes.
The Onondaga-Iroquois have the same number of gentes, but two of them differ in name from those of the Senecas. They are organized in two phratries as follows:
First Phratry.
Gentes.—I. Wolf. 2. Turtle. 3. Snipe. 4. Beaver.
5. Ball.
Second Phratry.
Gentes.—6. Deer. 7. Eel. 8. Bear.
Here again the composition of the phratries is different from that of the Senecas. Three of the gentes in the first phratry are the same in each; but the Bear gens has been transferred to the opposite phratry and is now found with the Deer. The division of gentes is also unequal, as among the Cayugas. The gentes in the same phratry are called brother gentes to each other, and those in the other their cousin gentes. While the Onondagas have no Hawk, the Senecas have no Eel gens; but the members of the two fraternize when they meet, claiming that there is a connection between them.
The Mohawks and Oneidas have but three gentes, the Bear, the Wolf, and the Turtle, and no phratries. When the confederacy was formed, seven of the eight Seneca gentes existed in the several tribes as is shown by the establishment of sachemships in them ; but the Mohawks and Oneidas then had only the three named. It shows that they had then lost an entire phratry, and one gens of that remaining, if it is assumed that the original tribes were once composed of the same gentes. When a tribe organized in gentes and phratries subdivides, it might occur on the line of the phratric organization. Although the members' of a tribe are intermingled throughout by marriage, each gens in a phratry is composed of females with their children and descendants, through females, who formed the body of the phratry. They would incline at least to remain locally together, and thus might become detached in a body. The male members of the gens married to women of other gentes and remaining with their wives would not affect the gens since the children of the males do not belong to its connection. If the minute history of the Indian tribes is ever recovered it must be sought through the gentes and phratries, which can be followed from tribe to tribe. In such an investigation it will deserve attention whether tribes ever disintegrated by phratries. It is at least improbable.' Morgan, Ancient Society, pp. 88-92.]

[134] [Burton, Dahome, 2.ch. 16.]

[135] [Lepsius, Todt. 85, 89.]

[136] [Tablet at Boulak.]

[137] [Source.]

[138] [North S. line 5. RP, 12, Renouf.]

[139] [Wilkinson, 2nd ser. 1. 267. Birch, Gallery.]

[140] [Rit. 17. '[He is] conceived by Isis, engendered by Nephthys.' Birch's tr.]

[141] [Ch. 66. 'I know that I was begotten [said] by Pasht, brought forth [said] by Neith.' Birch's tr.]

[142] [Source.]

[143] [Discuss.]

[144] [? RP, 2, 119. Horrack, 'Laments of Isis,' etc.]

[145] [RP, 2, 120. Horrack, 'Laments of Isis,']

[146] [Discuss. Also, readers familiar with the works of Aleister Crowley will recall Goodwin as the man responsible for the translation of a small Greco-Roman fragment upon which Crowley based his invocation of the Holy Guardian Angel.]

[147] [Pap. in BM tr. Goodwin, TSBA, 3. 383-5.]

[148] [From an Egyptian song. Goodwin, TSBA, 3. 387-8.]

[149] [Can. 6:2-3]

[150] [Ib. 8:2, 1:6, 5:6]

[151] [Ib. 8:8]

[152] [Ib. 4.4.]

[153] [Source.]

[154] [Shepherd of Hermas, vis. 2. Wake]

[155] [Lundy, fig. 81 and 149.]

[156] [Rit. 18. '[He is] conceived by Isis, engendered by Nephthys.' Birch's tr.]

[157] [Proclus, on Timaeus, bk. 2, sect. 124.]

[158] [Ellis.]

[159] [Bancroft, Native Races, 3. 161, 162. 'Father Geronimo Boscana gives us the following relation of the faith and worship of the Acagchernem nations, in the valley and neighborhood of San Juan Capistrano, California. Part of it would fall naturally into that part of this work allotted to origin; but the whole is so intimately mixed with so much concerning the life, deeds, and worship of various supernatural personages, that it has seemed better to fit its present position than any other. Of the first part of the tradition there are two versions if indeed they be versions of the same tradition. We give first that version held by the serranos, or Highlanders, of the interior country, three or four leagues inland from the said San Juan Capistrano.
Before the material world at all existed, there lived two beings, brother and sister, of a nature that can not be explained; the brother living above, and his name meaning the Heavens, the sister living below, and her name signifying Earth. From the union of these two, there sprang a numerous offspring. Earth and sand were the first fruits of this marriage; then were born rocks and stones; then trees both great and small; then grass and herbs; then animals; lastly was born a great personage called Ouiot, who was a grand captain. By some unknown mother many children of a medicine race were born to this Ouiot. All these things happened in the north; and afterward when men were created, they were created in the north; but as the people multiplied they moved toward the south, the earth growing larger also and extending itself in the same direction.
In process of time, Ouiot becoming old, his children plotted to kill him, alleging that the infirmities of age made him unfit any longer to govern them or attend to their welfare. So they put a strong poison in his drink, and when he drank of it a sore sickness came upon him; he rose up and left his home in the mountains and went down to what is now the sea shore, though at that time there was no sea there. His mother, whose name is the Earth, mixed him an antidote in a large shell, and set the potion out in the sun to brew; but the fragrance of it attracted the attention of the Coyote, who came and overset the shell. So Ouiot sickened to death, and though he told his children that he would shortly return and be with them again, he has never been seen since. All the people made a great pile of wood and burned his body there, and just as the ceremony began, the Coyote leaped upon the body, saying that he would burn with it; but he only tore a piece of flesh from the stomach and ate it and escaped. After that the title of the Coyote was changed from Eyacque, which means Sub-captain, to Eno, that is to say, Thief and Cannibal. When now the funeral rites were over, a general council was held, and arrangements made for collecting animal and vegetable food; for up to this time the children and descendants of Ouiot had nothing to eat but a kind of white clay. And while they consulted together, behold a marvellous thing appeared before them, and they spoke to it, saying: Art thou our captain, Ouiot? But the spectre said: Nay, for I am greater than Ouiot; my habitation is above, and my name is Chinigchinich. Then he spoke further, having been told for what they were come together: I create all things, and I go now to make man, another people like unto you; as for you, I give you power, each after his kind, to produce all good and pleasant things. One of you shall bring rain, and another dew, and another make the acorn grow, and others other seeds, and yet others shall cause all kinds of game to abound in the land ; and your children shall have this power forever, and they shall be sorcerers to the men I go to create, and shall receive gifts of them, that the game fail not and the harvests be sure. Then Chinigchinich made man; out of the clay of the lake he formed him, male and female; and the present Californians are the descendants of the one or more pairs there and thus created.
Father Boscana, one of the earliest missionaries to Upper California, left behind him the short manuscript history from which the tradition following in the text has been taken through the medium of a now rare translation by Mr Robinson. Filled with the prejudices of its age and of the profession of its author, it is yet marvellously truthlike; though a painstaking care has evidently been used with regard to its most apparently insignificant details, there are none of those too visible wrenchings after consistency, and fillings up of lacunas which so surely betray the hand of the sophisticator in so many monkish manuscripts on like and kindred subjects. There are found on the other hand frank confessions of ignorance on doubtful points, and many naive and puzzled comments on the whole. It is apparently the longest and the most valuable notice in existence on the religion of a nation of the native Californians, as existing at the time of the Spanish Conquest, and more worthy of confidence than the general run of such documents of any date whatever. The father procured his information as follows: He says: God assigned to me three aged Indians, the youngest of whom was over seventy years of age. They knew all the secrets, for two of them were capitanes, and the other apul, who were well instructed in the mysteries. By gifts, endearments, and kindness, I elicited from them their secrets, with their explanations; and by witnessing the ceremonies which they performed, I learned, by degrees, their mysteries. Thus, by devoting a portion of the nights to profound meditation, and comparing their actions with their disclosures, I was enabled after a long time to acquire a knowledge of their religion. (Boscana, in. Robinson's Life in Cal. p. 236.)']

[160] [Rel. Cer. of all Nats. p. 298. Picart.]

[161] [Gen. 38:27.]

[162] [Of I and O.]

[163] [Gen. 49:9.]

[164] [Hahn, Tsuni-Goam, p. 73. 'Thou son of the short-eared one, /Thou yellow child of the Liontail, /Why didst thou not listen to what thy mother told thee?' P. 72: 'Thou son of a red she-Bull (i.e., of a heroine)! /Thou who drankest my milk!' See also NG 1:139.]

[165] [Ausonius, Ep. 30.]

[166] [Ch. 69. 'Oh Osiris, the constellation! thou traversest the earth, he who conducts his disk amongst the meadows or the Gods of heaven [is said] by his mother Nu. She conceived him as the Osiris, the Good Being, the justified, her beloved: all birth is received through her.' Birch's tr.]

[167] [Ch. 77. 'He sits among the Great Gods, the eldest-born of Nu.' Birch's tr.]

[168] [Ch. 86. 'It is Seth, the son of Nu, undoing all he has done.' Birch's tr.]

[169] [Ch. 108. 'I am the Serpent, the son of Nu.' Birch's tr.]

[170] [Ch. 17. 'I am the Great God creating himself. It is Water, or Nu, who is the father of the Gods. Let him explain it. The Sun is the creator of his body, the engenderer of the Gods who are the successors of the Sun.' Birch's tr.]

[171] [p. 55.]

[172] [Hib. Lects. p. 111.]

[173] [Source.]

[174] [RP, 8, 156.]

[175] [Orph. Hymn? Taylor?]

[176] [Wilkinson, pl. 57.]

[177] [Schlottman, Die Ins. p. 143.]

[178] [Hos. 2:8; Zeph.1:4.]

[179] [Rom. 11:4.]

[180] [RP, 5, 158. Sayce.]

[181] [Sayce, TSBA, 3, pt. 1. pp. 196-7.]

[182] [Ch. 108. 'They are Tum, Sebak, Lord of Bat, Athor, at evening called Isis.' Birch's tr.]

[183] [Prescott, Peru, p. 40.1867 ed. or p. 43. 'Besides the Sun, the Incas acknowledged various objects of worship in some way or other connected with this principal deity. Such was the Moon, his sister-wife; the Stars, revered as part of her heavenly train, though the fairest of them, Venus, known to the Peruvians by the name of Chasca, or the "youth with the long and curling locks," was adored as the page of the Sun, whom he attends so closely in his rising and in his setting.' Vol. 1, p. 92, New York, 1848, ed.]

[184] [Bancroft, Native Races, 3. p. 545. 'The following myths, for which I am indebted to the kindness and industrious investigation of Mr Powers, having come to hand too late for insertion in their proper places, I avail myself of the opportunity to give them here: There dwells, say the Neeshenams, upon the hills and in the forests, a ghost named Bohem Culleh, which is at once man and woman. It is a bad spirit, but nevertheless a useful one to those who seek its aid, and these are mostly bad people. Sometimes in the night its weird eldritch cry is heard in the forest, and then some woman about to be over taken in dishonest childbirth goes out into the woods alone, with her shame and her pangs upon her, and having brought forth, presently returns, crying and lamenting that the wicked ghost met and overcame her, and that she has conceived of the spirit. Or perhaps it is a man who has wrought an evil thing who makes this bad spirit responsible for his wickedness. Either a man or a woman wandering alone in the forest is exposed to the enticements of the ghost Bohem Culleh, to commit fornication with it.']

[185] [Source.]

[186] [Hieroglyphica, bk. 1:10. 'To denote an only begotten, or generation, or a father, or the world, or a man, they delineate a SCARABÆUS. And they symbolise by this an only begotten, because the scarabæus is a creature self-produced, being unconceived by a female; for the propagation of it is unique after this manner:—when the male is desirous of procreating, he takes dung of an ox, and shapes it into a spherical form like the world; he then rolls it from the hinder parts from east to west, looking himself towards the east, that he may impart to it the figure of the world, (for that is borne from east to west, while the course of the stars is from west to east): then, having dug a hole, the scarabæus deposits this ball in the earth for the space of twenty-eight days, (for in so many days the moon passes through the twelve signs of the zodiac). By thus remaining under the moon, the race of scarabæi is endued with life; and upon the nine and twentieth day after having opened the ball, it casts it into water, for it is aware that upon that day the conjunction of the moon and sun takes place, as well as the generation of the world. From the ball thus opened in the water, the animals, that is the scarabæi, issue forth. The scarabæus also symbolizes generation, for the reason before mentioned—and a father, because the scarabæus is engendered by a father only—and the world, because in its generation it is fashioned in the form of the world—and a man, because there is no female race among them. Moreover there are three species of scarabæi, the first like a cat, and irradiated, which species they have consecrated to the sun from this similarity: for they say that the male cat changes the shape of the pupils of his eyes according to the course of the sun: for in the morning at the rising of the god, they are dilated, and in the middle of the day become round, and about sunset appear less brilliant: whence, also, the statue of the god in the city of the sun is of the form of a cat. Every scarabæus also has thirty toes, corresponding with the thirty days duration of the month, during which the rising sun [moon?] performs his course. The second species is the two horned and bull formed, which is consecrated to the moon; whence the children of the Egyptians say, that the bull in the heavens is the exaltation of this goddess. The third species is the one horned and Ibis formed, which they regard as consecrated to Hermes [Thoth], in like manner as the bird Ibis.' See also BB 1:6 for other refs to this chapter.]

[187] [Rit. 53. 'I am a Bull sharpening the horns, traversing the heaven, Lord rising from the heaven, the Great Illuminator coming out of the light of the Lions, I have caused the light to go.']

[188] [Champollion, Pan.]

[189] [Birch, Gallery.]

[190] [Aen. 2.632.]

[191] [Sat. bk. 3, vol. 2, p. 24.]

[192] [Nimrod. 1. p. 479. Herbert]

[193] [Source.]

[194] [Source.]

[195] [Source.]

[196] [Source.]

[197] [Adversus Gentes, bk.3.8: 'For the Deity is not male, but his name is of the masculine gender: but in your ceremonies you cannot say the same ; for in your prayers you have been wont to say whether thou art god or goddess? and this uncertain description shows, even by their opposition, that you attribute sex to the gods. We cannot, then, be prevailed on to believe that the divine is embodied ; for bodies must needs be distinguished by difference of sex, if they are male and female.' Trans., Campbell and Bryce.]

[198] [Jer. 1:2.]

[199] [Isa. 46:1, 2.]

[200] [RP, 10, 15 Dumichen]

[201] [Source.]

[202] [Source.]

[203] [See BB 2:37.]

[204] ['The person who was supposed to have presided over them, was a woman named Omoroca; which in the Chaldee language is Thalatth; which in Greek is interpreted Thalassa, the sea; but, according to the most true computation, it is equivalent to Selene, the moon. All things being in this situation, Belus came, and cut the woman asunder; and out of one half of her, he formed the earth, and of the other half the heavens; and at the same time he destroyed the animals in the abyss ... The other deity (Belus), above mentioned, cut off his own head; upon which the other gods mixed the blood as it gushed out, from the earth; and from thence men were formed.' Preserved in Syncellus, Chronology, Eusebius, Chronicon. In Cory's Ancient Fragments, p. 59.]

[205] [Source.]

[206] [Source.]

[207] [Source.]

[208] [Source.]

[209] [Moor, Hindu Pantheon, 'Krishna'. p. 211. Bhagavad Gita. Massey misquotes this passages. It actually reads: '"The great BRAHM is my womb; in it I place my foetus; and from it is the production of all nature.—The great BRAHM is the womb of all those various forms which are conceived in every natural womb; and I am the father that soweth the seed.2—Page 107.' The underlining is mine.]

[210] [Muir, San. Texts, 5. 381.]

[211] [Guigniaut, pl. 1.]

[212] [Ch. Cl. 3. pt. 1. p. 9.; Pref. Shu King, Legge.]

[213] [Champollion, Pan. Egypt. pl. 5.; Pierret, Pan. p.6.]

[214] [Source.]

[215] [Lingua Latina.]

[216] [Reliq. de l'Ant. pl. 13.]

[217] [Didron, fig. 50.]

[218] [King, Gnostics, pl. 5. fig.1.]

[219] [Norberg.]

[220] [Vol. 2, p. 109.]

[221] [Clement Alexander Strom. 3. 9., Clement of Rome, Ep. 2, c. 12.]

[222] [Source.]

[223] [Pl. 38, Wright, Gen. Powers.]

[224] [Source.]

[225] [Jer. 2:28.]

[226] ['The customs which I know the Persians to observe are the following. They have no images of the gods, no temples nor altars, and consider the use of them a sign of folly. This comes, I think, from their not believing the gods to have the same nature with men, as the Greeks imagine. Their wont, however, is to ascend the summits of the loftiest mountains, and there to offer sacrifice to Jupiter, which is the name they give to the whole circuit of the firmament. They likewise offer to the sun and moon, to the earth, to fire, to water, and to the winds. These are the only gods whose worship has come down to them from ancient times. At a later period they began the worship of Urania, which they borrowed from the Arabians and Assyrians.' Tr. Rawlinson.
'These are the customs, so far as I know, which the Persians practise: Images and temples and altars they do not account it lawful to erect, nay they even charge with folly those who do these things; and this, as it seems to me, because they do not account the gods to be in the likeness of men, as do the Hellenes. But it is their wont to perform sacrifices to Zeus going up to the most lofty of the mountains, and the whole circle of the heavens they call Zeus: and they sacrifice to the Sun and the Moon and the Earth, to Fire and to Water and to the Winds: these are the only gods to whom they have sacrificed ever from the first; but they have learnt also to sacrifice to Aphrodite Urania, having learnt it both from the Assyrians and the Arabians.' Tr. Macauley. Bk. 1:131.]

[227] [Rit. 26. 'I have passed Seb the Lord of the Gods.' Birch's tr.]

[228] [Ib. 54. 'Oh Tum! give me the delicious breath of thy nostril. I am the Egg of the Great Cackler [Seb]. I have {203} watched this great egg which Seb prepared for the earth.' Birch's tr.]

[229] [Ib. 69. 'He is Osiris, the eldest of the five Gods begotten of Seb.' Birch's tr.]

[230] [Ib. 136. 'Growing light, the beauty of the Sun in its light, is, in its being an image, as it is said, for the Great Inundater, the father of the Gods, the suppliers of delicious taste in the heart.' Birch's tr.]

[231] [NG 1:185]

[232] [Source.]

[233] [PAPS, 1875, 14, p. 483.]

[234] [Hieroglyphica, bk. 1. 13. 'When they would symbolise the Mundane God, or fate, or the number 5, they depict a STAR. And they use it to denote God, because the providence of God maintains the order by which the motion of the stars and the whole universe is subjected to his government, for it appears to them that without a god nothing whatsoever could endure. And they symbolise by it fate, because even this is regulated by the dispositions of the stars:—and also the number 5, because, though there are multitudes of stars in the heavens, five of them only by their motion perfect the natural order of the world.']

[235] [Pierret, Pan. Eg. p. 22, pl.]

[236] [Burnouf, L'Inde.]

[237] [RP, 6, 110. 'Dest. Mankind,' Naville.]

[238] [Bk. 8:38.]

[239] [Intro. p. 106.]

[240] [BB 2:507.]

[241] [Maspero, RP, 2.]

[242] [ARSB, 3. 39.]

[243] [Artharva-Veda, 10.8.]

[244] [Muir, San. Texts, 3.10.]

[245] [Pl. in ARSB.]

[246] [Source.]

[247] [Source.]

[248] [ARSB, 1, 267.; 5. 254.]

[249] [Stone, Cradle. Muller, Chips, 1.18, Birth of War God.]

[250] [TSBA, vol. 4, pt. 2, p. 288.]

[251] ['Concerning Egypt itself shall extend my remarks to a great length, because there is no country that possesses so many wonders, nor any that has such a number of works which defy description. Not only is the climate different from that of the rest of the world, and the rivers unlike any other rivers, but the people also, in most of their manners and customs, exactly reverse the common practice of n1ankind. The women attend the markets and trade, while the men sit at home at the loom; and here, while the rest of the world works the woof up the warp, the Egyptians work it down; the women likewise carry burthens upon their shoulders, while the men carry them upon their heads. They eat their food out of doors in the streets, but retire for private purposes to their houses, giving as a reason that what is unseemly, but necessary, ought to be done in secret, but what has nothing unseemly about it, should be done openly. A woman cannot serve the priestly office, either for god or goddess, but men are priests to both; sons need not support their parents unless they choose, but daughters must, whether they choose or no.' Tr. Rawlinson.
'Of Egypt however I shall make my report at length, because it has wonders more in number than any other land, and works too it has to show as much as any land, which are beyond expression great: for this reason then more shall be said concerning it.
The Egyptians in agreement with their climate, which is unlike any other, and with the river, which shows a nature different from all other rivers, established for themselves manners and customs in a way opposite to other men in almost all matters: for among them the women frequent the market and carry on trade, while the men remain at home and weave; and whereas others weave pushing the woof upwards, the Egyptians push it downwards: the men carry their burdens upon their heads and the women upon their shoulders: the women make water standing up and the men crouching down: they ease themselves in their houses and they eat without in the streets, alleging as reason for this that it is right to do secretly the things that are unseemly though necessary, but those which are not unseemly, in public: no woman is a minister either of male or female divinity, but men of all, both male and female: to support their parents the sons are in no way compelled, if they do not desire to do so, but the daughters are forced to do so, be they never so unwilling.' Tr. Macauley. Herodotus, bk. 2. 35.
I can find no mention of a three-headed and four-armed lion-god found at Meroë referred to by Rawlinson in his notes to Herodotus. Massey must mean another of Rawlinon's works.]

[252] [Birch, RP, 8, 78.; Brugsch, Hist. 2. 80.]

[253] [Note; should read Sa.]

[254] [Shu-King, Legge]

[255] [Kalwala (i.e. Kalevala), pt. 2. runa 14.]

[256] [Fornander, vol. 1, p.61.]

[257] [Shortland, Trads. pp. 42-5.]

[258] ['Bk of H,' Sarc. Seti, Soane Mus.; RP, 10. Lefebure]

[259] [Christ's Tears, p. 185.]

[260] [Didron, fig. 141, 142.]

[261] [Ib. fig. 137.]

[262] [Muir, San. T. 5. 341, 338.]

[263] [Irenaeus, bk. 1, ch. 5.4.]

[264] [Ch. 165. Supp. 'The mother of Pa-sha-ka-sa [Ψιαξ], royal wife of Paruhaka, the Creator, the regent, Lord of the Tomb, mother in the horizon of heaven, doing what her heart has wished, prostrating the detainers of food with thy fist.' Birch' tr.]

[265] [Source.]

[266] [Inman, Anc. Faiths, vol. 1. fig. 34.]

[267] [Rit. 17. 'It is the left Eye of the Sun when it sheds blood after he sends it.' Birch' tr.]

[268] [Davies, p. 187.]

[269] [ARC, 2. 14-73.]

[270] [Ralston, Folk-tales, p. 73.]

[271] [King, Gnostics, pl. 3. fig. 5.]

[272] [Face .. in Moon.]

[273] [Source.]

[274] [Wilkinson, Mat. Hiero. 16.b.]

[275] [Callaway, Nurs. Tales. 1. 300.]

[276] [Ant. Expl. pl. 30, fig. 11; Maurice, Ind. Ant. 5.]

[277] [Discuss.]

[278] [Didron, fig. 147.]

[279] [Cl. Hom. 20.2.]

[280] [Ib. 17.9.]

[281] [Ch. 10.]

[282] [Zoh. 3. 262. a.]

[283] [Jer. 22:18.]

[284] [Of I and O.]

[285] [Source.]

[286] [Medhurst]

[287] [King, Ant. Mex. 6, 141-153, 6-8. Aglio.]

[288] [Montfaucon, t.cl.-clxix, clxxvii.]

[289] [Source.]

[290] [Ny Wnaethpwyd Neuadd, p. 6.]

[291] [Sayce, TSBA, pt. 3, p. 147.]

[292] [Ch. 80. 'I have made the Eye of Horus when it was not coming on the festival of the 15th day. I am the Woman, an orb of light in the darkness. I have brought my orb to darkness; it is changed into light.' Birch's tr.]

[293] [Lajard, Venus, pl. 25.]

[294] [Case, 86, . g. 1.]

[295] [On Timaeus, bk. 1.]

[296] [Ch. 2.7. Naville, RP, 8, 116. Q. needs correcting.]

[297] [Sarc. 'Queen of Amasis', Brit. Mus.]

[298] [2:14.]

[299] [See verses 15-22.]

[300] [Printed 1476, or 1483.]

[301] [Jebamoth, 4. 13. Mishna]

[302] [Proclus, on Timaeus; also in Parmenides.]

[303] [I John. 5:7, 8.]

[304] [Hist. Jews.]

[305] [Of I and O.]

[306] [Ch. 15.5.]

[307] [Source.]

[308] [Proclus, on Timaeus, bk. 3.]

[309] [Source.]

[310] [Hermes. bk. 7:51. Everard, Divine Pymander.]

[311] [Source.]

[312] [British Museum. Case 86, G. 133.]

[313] [Mal. 1:14.]

[314] [Irenaeus, bk. 1. ch. 14.1.]

[315] [Source.]

[316] [Ciampini, Vet, Mon. pt. 21. pl. 54. p. 168.]

[317] [Didron, fig. 36.]

[318] [Source.]

[319] [Didron, fig. 22.]

[320] [Ib. fig. 38.]

[321] [Brugsch, Geog. 1. 247.]

[322] [Gillespie, Sinim, p. 71. Of I and O.]

[323] [Jones, Works, vol. 3, p. Ch. 4:190-1. 'A twice-born man, void of true devotion, and not having read the Veda, yet eager to take a gift, finks down together with it, as with a boat of stone in deep water.
Let him then, who knows not the law, be fearful of presents from this or that giver; since an ignorant man, even by a small gift, may become helpless as a cow in a bog.']

[324] [Bk. 1, ode 2, line 43.]

[325] [Inman, Faiths, 2. 650-917, figs.]

[326] [Source.]

[327] [Source.]

[328] [Source.]