ANCIENT EGYPT THE LIGHT OF THE WORLD NOTES TO BOOK 7 [1] [WAI, 4.1. 36-7. See note below.

] [2] [Sayce, HL, p. 395. '2. and the demon who distu rbs the disturbers of Anu, 3. the plague-demon (namtaru) the beloved son o f Mul-lil, 4. the begetter of Nin-ki-gal (the goddess of H ades), 5. above destroy like consumption (kutstsu) and below cut down. 6. They are the creation of Hades, even they! 7. Above they roar, below they peep; 8. the bitter breath of the gods are they. 9. The great worms who have been let loose from heaven are they! 10. The mighty ones (Musi, W.A.I. ii. 37, 13, Strass. 3440) whose roar is in the city; 11. who cast down the water of heaven, sons who have come forth from the earth! [In the Assyrian version: who disturb the disturbe rs of Anu, children of the wife of the earth are t hey.] 12. The lofty beam, the broad beam they encircl e like a crown. 13. From house to house they make their way. 14. As for them, the door restrains them not, t he bolt turns them not back. 15. Into the door like a snake they glide, 16. into the socket like a wind they blow. 17. The woman from the loins of the man they br ing forth; 18. the child from the knees of the man they ca use to issue. 19. The freeman from the house of his fecundity they call forth. 20. They are the scourging voice which they bin d to the man s back. 21. The god of the man, shepherd who lookest af

ter the sheep-cote, (is) towards the man 22. whom his god has carried away to the veil. 23. Whether it be a ghost (dimme), 24. whether it be a spectre (dimmea), 25. whether it be a vampire, 26. whether it be the lord of sickness, 27. whether it be the nurse, 28. whether it be the tear .... 29. whether it be the man .... 30. whether it be the incubus (utuk) .... 31. whether it be the handmaid (of the incubus) , 32. whether it be the side .... 33. whether it be the day .... [The next six lines are too much broken for transla tion.] 34. whether it be the milk that has descended o r the milk that has not descended (?), 35. whether I am hungry, may I eat food, 36. whether I am thirsty, may I drink water.'] [3] [Chaldean Magic. Unable to trace in this work.] [4] [Stele of the Sphinx, 'Of the first time.' See Maspero, 'Stele of the Dream,' RP, 4, 79; and Bir ch, 'Dream of Thothmes IV,' RP, 12, 43.] [5] [Rit. ch. 172.] [6] [Budge, Gods of the Egyptians, vol. 1, p. 471.] [7] [Sayce, HL, p. 387. 'In the one, Tiamat is alr eady the teeming mother of strange creatures befor e Bel Merodach creates the light, and by tearing h er asunder forms the heaven and the earth. In the other, Tiamat is the mummu, or "chaos," which, in combination with Apsu, "the deep," produces Lakhmu and Lakhamu, from whom Ansar and Kisar, "the host s of heaven" and "the hosts of earth," are begotte n; and then after long ages the gods come into exi

stence, to whom, with Merodach the son of Ea, the origin of all living things is ascribed. The names of Ansar and Kisar have, however, wandered far fr om their primitive signification. They have come t o represent the firmament above and the earth belo w not only the visible sky and the visible earth, but also the invisible "heaven of Ami" and the und erground world of Hades.' Ibid., p. 394. 'A mythological tablet, it will be remembered, states that "the heaven was created fr om the waters," before that "the god and goddess," or Ansar and Kisar, "created the earth," in exact agreement with the account in Genesis. Here, too, the firmament of the heaven is created out of the waters of the deep on the second day, dividing "t he waters which were under the firmament from the waters which were above the firmament," while the earth does not emerge above the surface of the dee p until the third day.'] [8] [Talbot, 'Chaldean Account of the Creation,' RP , 9, 115. Pinches, 'The Non-Semitic Version of the Creation-S tory,' RPNS, 6, 107.] [9] [Maspero, Dawn of Civilization, p. 169.] [10] [Gen. 1:2-3. 'And the earth was without form, and void; and darkness was upon the face of the d eep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.'] [11] [Chamberlain, Kojiki.] [12] [Gen. 1:2-3. 'And the earth was without form, and void; and darkness was upon the face of the d eep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.']

[13] [Talbot, 'Chaldean Account of the Creation,' R P, 9, 115. See p. 117.] [14] [Goodwin, 'Inscription of Shabaka,' in Chabas, lines 6-7.] [15] [Source.] [16] [Gen. 1:2. 'And the earth was without form, a nd void; and darkness was upon the face of the dee p. And the Spirit of God moved upon the face of th e waters.'] [17] [Talbot, 'Chaldean Account of the Creation,' R P, 9, 115. See first tablet, line 5.] [18] [Gen. 1:10. 'And God called the dry land Eart h; and the gathering together of the waters called he Seas: and God saw that it was good.'] [19] [2 Es. 6:41-2. 'Then you commanded a ray of l ight to be brought out of your store-chambers, to make your works visible from that time onwards. On the second day you created the angel of the firma ment, and commanded him to make a dividing barrier between the waters, one part withdrawing upwards and the other remaining below. On the third day yo u ordered the waters to collect in a seventh part of the earth; the other six parts you made into dr y land, and from it kept some to be sown and tille d for your service.' NEB version.] [20] [Book of Enoch, ch. 60, v. 6-8. 'When the pun ishment of the Lord of Spirits shall rest upon the m, it shall rest in order that the punishment of t he Lord of Spirits may not come, in vain, and it s hall slay the children with their mothers and the children with their fathers. Afterwards the judgem ent shall take place according to His mercy and Hi s patience. And on that day were two monsters part ed, a female monster named Leviathan, to dwell in

the abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occup ied with his breast a waste wilderness named Duida in, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up , the seventh from Adam, etc.' Laurence's tr.] [21] [Rit. ch. 149.] [22] [Rit. ch. 153A.] [23] [Source.] [24] [Source.] [25] [Budge, Gods of the Egyptians, vol. 1, p. 509 . 'Homage to thee, O Ptah-Tanen, thou great god, w hose form is hidden! Thou openest thy soul and tho u wakest up in peace, O father of the fathers of a ll the gods, thou Disk of heaven! Thou illuminest it with thy two Eyes, and thou lightest up the ear th with thy brilliant rays in peace.'] [26] [See note 4 above.] [27] [Gen. 1:9-10. 'And God said, Let the waters u nder the heaven be gathered together unto one plac e, and let the dry land appear: and it was so. And God called the dry land Earth; and the gat hering together of the waters called he Seas: and God saw that it was good.'] [28] [British Museum, no. 10, 188.] [29] [Budge, 'Remarks on a Papyrus containing Form ulae for Recitation in the Temple of Amen, and the Service for the Slaughter of Apepi,' PSBA, 9, 1126. See full text. Budge, Gods of the Egyptians, vol. 1, p. 293. 'Thi s remarkable document contains, among other valuab le compositions, a series of Chapters of a long ma gical work which was written with the object of ef

fecting the destruction of the arch-fiend Apepi an d his fiends and the devils of darkness, and of ke eping storms and hurricanes out of the sky.' See f ull text.] [30] [Ibid.] [31] [Massey errs here. He identifies Chokmah with Ma in NG 2:82.] [32] [Read & Bryant, 'A Mythological Text from Memp his,' PSBA, 23. See full text.] [33] [Ibid., line 14.] [34] [Description de l'Egypt. Poss. pl. 86.] [35] [Budge, Gods of the Egyptians, vol. 1, p. 304 . 'Horus says, "I masturbated for you, and I have been content at the millions who have come forth f rom me in your name of Nehesu; Horus hath created you, and it is he who hath protected their souls." This last statement is of interest, for it connec ts the idea of masturbation with the Negroes, that is to say, with the dark of black-skinned races o f Nubia who lived on the banks of the Nile.'] [36] [Source.] [37] ['The History of the Creation of the Gods,' i n Budge, Gods of the Egyptians, vol. 1, ch. 8, pp. 308-21. See full text.] [38] [Gen. 1:26-30. 'And God said, Let us make man in our image, after our likeness: and let them ha ve dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over al l the earth, and over every creeping thing that cr eepeth upon the earth. So God created man in his own image, in the im age of God created he him; male and female created he them.

And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth , and subdue it: and have dominion over the fish o f the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every h erb bearing seed, which is upon the face of all th e earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for m eat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have give n every green herb for meat: and it was so.'] [39] [Source.] [40] [Read and Bryant, 'A Mythological Text from M emphis,' PSBA, 23, line 6. See full text.] [41] [Gen. 1:2. 'And the earth was without form, a nd void; and darkness was upon the face of the dee p. And the Spirit of God moved upon the face of th e waters.'] [42] [Gen. 1:3. 'And God said, Let there be light: and there was light.'] [43] [Rit. ch. 64.] [44] [Cited by Renouf, HL, pp. 222-3. 'Another tex t says, "I am yesterday, I am to-day, I am to-morr ow." "Hail to thee, Ptah-tanen, great god who conce aleth his form, .... thou art watching when at res t the father of all fathers and of all gods. Watch er, who traversest the endless ages of eternity. T he heaven was yet uncreated, uncreated was the ear th, the water flowed not; thou hast put together t he earth, thou hast united thy limbs, thou hast re ckoned thy members; what thou hast found apart, th ou hast put into its place; God, architect of the

world, thou art without a father, begotten by thin e own becoming; thou art without a mother, being b orn through repetition of thyself. Thou drivest aw ay the darkness by the beams of thine eyes. Thou a scendest into the zenith of heaven, and thou comes t down even as thou hast risen. When thou art a dw eller in the infernal world, thy knees are above t he earth, and thine head is in the upper sky. Thou sustainest the substances which thou hast made. I t is by thine own strength that thou movest; thou art raised up by the might of thine own arms. Thou weighest upon thyself, kept firm by the mystery w hich is in thee. The roaring of thy voice is in th e cloud; thy breath is on the mountain-tops; the w aters of the inundation cover the lofty trees of e very region. Heaven and earth obey the commands which thou hast given; they travel by the road which thou has t laid down for them; they transgress not the path which thou hast prescribed to them, and which tho u hast opened to them Thou restest, and it is nigh t; when thine eyes shine forth, we are illuminated O let us give glory to the God who hath raised up the sky, and who causeth his disk to float over t he bosom of Nut, who hath made the gods and men an d all their generations, who hath made all lands a nd countries, and the great sea, in his name of Le t-the-earth-be! .... The babe who is brought forth daily, the ancient one who has reached the limits of time, the immovable one who traverses every pa th, the height which cannot be attained."'] [45] [Rit. ch. 64.] [46] [Rit. ch. 147, 7.] [47] [Rit. ch. 75, 1.] [48] ['The History of the Creation of the Gods,' i n Budge, Gods of the Egyptians, vol. 1, ch. 8, pp. 308-21. See full text.]

[49] [Budge, Papyrus of Ani.] [50] [Sayce, HL, p. 221. '1. To the land whence non e return, the region of (darkness), 2. Istar, the daughter of Sin, (inclined) her e ar, 3. yea, Istar herself, the daughter of Sin, inc lined (her) ear 4. to the house of darkness, the seat of the go d Irkalla, 5. to the house from whose entrance there is no exit, 6. to the road from whose passage there is no r eturn, 7. to the house from whose visitors the light i s excluded, 8. the place where dust is their bread (and) th eir food is mud. 9. The light they behold not, in darkness they dwell, 10. they are clad like birds in a garment of fe athers. 11. Over the door and the bolt the dust is scat tered. 12. Istar, on arriving at the gate of Hades, 13. to the keeper of the gate addresses the wor d: 14. Opener (keeper) of the waters, open thy gat e! 15. Open thy gate that I may enter!'] [51] [Rit. ch. 33.] [52] [Eisenlohr, 'The Great Harris Papyrus,' RP, 8, 5. See plate 44, lines 4 and 6.] [53] [Renouf, HL, p. 232. 'What god is like to the e? Thou hast made the double world, as Ptah. Thou hast placed thy throne in the life of the double w orld, as Amon. Thy soul is the pillar and the ark of the two heavens. Thy form emanated at first whi lst thou shinest as Amon, Ra and Ptah, Shu, Tefnut

, Nut and Chonsu are thy form, dwelling in thy shr ine under the types of the ithyphallic god, raisin g his tall plumes, king of the gods Thou art Mentu -Ra.' See also Birch, 'Inscription of Darius,' RP, 8, 142 .] [54] [Rit. ch. 1.] [55] [Rosellini, Monumenti del Culto, p. 21.] [56] [First lines of 'The World' in Scilex Scintal lans. Note: the second line should read, 'Like a g reat ring of pure and endless light.'] [57] [The Dawn of Civilization, pp. 16-19. 'They i magined the whole universe to be a large box, near ly rectangular in form, whose greatest diameter wa s from south to north, and its least from east to west. The earth, with its alternate continents and seas, formed the bottom of the box; it was a narr ow, oblong, and slightly concave floor, with Egypt in its centre. The sky stretched over it like an iron ceiling, flat according to some, vaulted acco rding to others. Its earthward face was capricious ly sprinkled with lamps hung from strong cables, a nd which, extinguished or unperceived by day, were lighted, or became visible to our eyes, at night. Since this ceiling could not remain in mid-air wi thout support, they invented four columns, or rath er four forked trunks of trees to uphold it, simil ar to those which maintained the primitive house. But it was doubtless feared lest some tempest shou ld overturn them, for they were superseded by four lofty peaks, rising at the four cardinal points, and connected by a continuous chain of mountains. The Egyptians knew little of the northern peak: th e Mediterranean, the "Very Green," interposed betw een it and Egypt, and prevented their coming near enough to see it. The southern peak was named Apit -to, the Horn of the Earth; that on the east was c alled Bakhu, the Mountain of Birth; and the wester

n peak was known as Manu, sometimes as Onkhit, the Region of Life. Bakhu was not a fictitious mounta in, but the highest of those distant summits seen from the Nile in looking towards the Red Sea. In t he same way, Aanu answered to some hill of the Lib yan desert, whose summit closed the horizon. When it was discovered that neither Bakhu nor Blanu wer e the limits of the world, the notion of upholding the celestial roof was not on that account given up. It was only necessary to withdraw the pillars from sight, and imagine fabulous peaks, invested w ith familiar names. These were not supposed to for m the actual boundary of the universe; a great riv eranalogous to the Ocean-stream of the Greekslay between circulated upon a kind of ledge projecting along the sides of the box a little below the continuous mountain chain upon which the starry heavens were sustained. On the north of the ellipse, the river was bordered by a steep and abrupt bank, which to ok its rise at the peak of Aanu on the west, and s oon rose high enough to form a screen between the river and the earth. The narrow valley which it hi d from view was known as Dait from remotest times. Eternal night enfolded that valley in thick darkn ess, and filled it with dense air such as no livin g thing could breathe. Towards the east the steep bank rapidly declined, and ceased altogether a lit tle beyond Bakhu, while the river flowed on betwee n low and almost level shores from east to south, and then from south to west. The sun was a disc of fire placed upon a boat.' At the same equable rat e, the river carried it round the ramparts of the world. From evening until morning it disappeared w ithin the gorges of Dait; its light did not then r each us, and it was night. From morning until even ing its rays, being no longer intercepted by any o bstacle, were freely shed abroad from one end of t he box to the other, and it was day. The Nile bran ched off from the celestial river at its southern bend; hence the south was the chief cardinal point to the Egyptians, and by that they oriented thems

elves, placing sunrise to their left, and sunset t o their right.^ Before they passed beyond the defi les of Gebel Silsileh, they thought that the spot whence the celestial waters left the sky was situa te between Elephantine and Philae, and that they d escended in an immense waterfall whose last leaps were at Syene.'] [58] [Gen. 1:1. 'In the beginning God created the h eaven and the earth.'] [59] [Read and Bryant, 'A Mythological Text from Me mphis,' PSBA, 23. See full text. See also Lichtheim, Ancient Egyptian Literature, v ol. 1, pp. 51-7, 'The Memphite Theology,' British Museum, no. 498 (Shabaka Stone), who gives a moder n translation of the text based on the original sl ab, measuring 92 x 137, and dates it circa 710 b.c.] [60] [As above note.] [61] [Rit. ch. 142.] [62] [The Divine Comedy. See any ed.] [63] [Rit. 164, 13.] [64] [Rit. ch. 19.] [65] [Naville, Todtenbuchs, kap. 1B.] [66] [Rit. ch. 80.] [67] [Rit. ch. 17.] [68] [Rit. ch. 17.] [69] [Rit. ch. 17.] [70] [Rit. ch. 17.] [71] [Rit. ch. 85.]

[72] [Rit. ch. 44.] [73] [Papyrus Sallier IV, Chabas, Le Calendrier des Jours Fastes.] [74] [Sallier Papyrus.] [75] [Rit. ch. 138.] [76] [Rit. ch. 19.] [77] [Rit. ch. 15.] [78] [Rit. ch. 15.] [79] [Naville, 'The Litany of Ra,' [80] [Ibid., see p. 105.] [81] [Renouf, HL, pp. 208-9. 'Of the many other co mpendiums, paraphrases and imitations of the Book of the Dead, I shall only mention one, and that fo r the sake of a sort of definition which it gives of the gods. The English language is less suited t han Greek or German for the translation of cheper chenti chep diet neb em-chet cheper-sen, which is literally, "the Becoming which is in the Becoming of all things when they become." Under this play o f words the writer wishes to describe "the cause o f change in everything that changes," and he adds: "the mighty ones, the powerful ones, the benefice nt, the nutriuj who test by their level the words of men, the Lords of Law (Maat), Hail to you, ye g ods, ye associate gods, who are without body, who rule that which is born from the earth and that wh ich is produced in the house of your cradles [in h eaven]. Ye prototypes of the image of all that exi sts, ye lathers and mothers of the solar orb, ye f orms, ye great ones (uru), ye mighty ones (aaiu) y e strong ones (nutui), first company of the gods o f Almu, who generated men and shaped the form of e RP, 8, 103.]

very form, ye lords of all things: hail to you, ye lords of eternity and everlasting."' Based on a t r. of the Louvre Papyrus, 3283.] [82] [Rit. ch. 71.] [83] [Rit. ch. 83.] [84] [Rit. ch. 17.] [85] [Rit. ch. 71, 7.] [86] [Sayce, 'Tablets of Tel El-Amarna Relating to Palestine in the Century Before the Exodus,' RPNS , 2, 57. See p. 62.] [87] [Gen. 1:1.'In the beginning God created the he aven and the earth.'] [88] [1 Chron. 24:16. 'The nineteenth to Pethahiah, the twentieth to Jehezekel.' Ezra 10: 23. 'Also of the Levites; Jozabad, and Sh imei, and Kelaiah, (the same is Kelita,) Pethahiah , Judah, and Eliezer.' Neh. 9:5. 'Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, a nd Pethahiah, said, Stand up and bless the LORD yo ur God for ever and ever: and blessed be thy glori ous name, which is exalted above all blessing and praise.' Neh. 11:24. 'And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the king's hand in all matters concerning the peo ple.'] [89] [Joel 1:1. 'The word of the LORD that came to Joel the son of Pethuel.'] [90] [Gen. 2:1. 'Thus the heavens and the earth we re finished, and all the host of them.'] [91] [Gen. 2:5. 'And every plant of the field befo

re it was in the earth, and every herb of the fiel d before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.'] [92] [Gen. 2:2, 3. 'And on the seventh day God end ed his work which he had made; and he rested on th e seventh day from all his work which he had made. And God blessed the seventh day, and sanctifie d it: because that in it he had rested from all hi s work which God created and made.'] [93] [I.e., the Ritual or the Book of the Dead.] [94] [Read and Bryant, 'A Mythological Text from M emphis,' PSBA, 23. See full text, and line 16.] [95] [Rit. ch. 110.] [96] [Talbot, 'Chaldean Account of the Creation,' R P, 9, 115, lines 17, 15, 19.] [97] [Fornander, An Account of the Polynesian Race , vol. 1, p. 121. 'S. M. Kamakau, in one of his ar ticles on ancient Hawaiian beliefs, refers to an o ld legend, according to which "the creation commen ced on the 26th (27th?) of the month, on the day c alled Kane, and was continued during the days call ed Lono, Mauli, Mulcu, Hilo, and Hooka. In six day s the creation was done. The seventh day, the day called Ku, became the first Kapu-day La-Kapu.' See also NG 2:56.] [98] [See note below.] [99] [The Ruined Cities of Mashonaland, p. 341. 'A nother curious custom to which Dos Santos also all udes is continued amongst them to-day. At Mangwend i's, during the ploughing season, they only work f or five consecutive days; they observe the sixth, and call it Muali's day, and rest in their huts an d drink beer. The chief always announces this day

of rest publicly to his tribe. Dos Santos gives th e following account of it: 'There are days on whic h they are not to work, appointed by the king, unk nown to them, when they make feasts, and they call these days Mozimos, or the days of the holy who a re already dead.' The term Mozimo for the spirits of ancestors is still used in many parts of the co untry, and has been compared with the term molimo, used by the Bechuana for the Supreme Being. Alvar ez mentions the muzimo as the god of the Monomatap a, and Gravenbroek (a.d. 1695) also states: 'Divin itatem aliquam Messimo dictam in lacis summo cultu venerantur.' This day of rest is observed during the ploughing season only; it may possibly be of S emite origin, but more probably has been suggested by the obvious necessity and advantage of interve ning days of rest during a period of hard work.'] [100] [Read and Bryant, 'A Mythological Text from Memphis,' PSBA, 23. See full text, and line 6.] [101] [Zohar.] [102] [Source.] [103] [Gen. 1:26. 'And God said, Let us make man i n our image, after our likeness: and let them have dominion over the fish of the sea, and over the f owl of the air, and over the cattle, and over all the earth, and over every creeping thing that cree peth upon the earth.'] [104] [Irenaeus, Against Heresies, bk. I. ch. 30, 1-8. 'Doctrines of the Ophites and Sethians. 1. Others, again, portentously declare that th ere exists, in the power of Bythus, a certain prim ary light, blessed, incorruptible, and infinite: t his is the Father of all, and is styled the first man. They also maintain that his Ennoea, going for th from him, produced a son, and that this is the son of manthe second man. Below these, again, is the Holy Spirit, and under this superior spirit th

e elements were separated from each other, viz. wa ter, darkness, the abyss, chaos, above which they declare the Spirit was borne, calling him the firs t woman. Afterwards, they maintain, the first man, with his son, delighting over the beauty of the S piritthat is, of the womanand shedding light upo n her, begat by her an incorruptible light, the th ird male, whom they call Christ,the son of the fi rst and second man, and of the Holy Spirit, the fi rst woman. 2. The father and son thus both had intercours e with the woman (whom they also call the mother o f the living). When, however, she could not bear n or receive into herself the greatness of the light s, they declare that she was filled to repletion, and became ebullient on the left side; and that th us their only son Christ, as belonging to the righ t side, and ever tending to what was higher, was i mmediately caught up with his mother to form an in corruptible on. This constitutes the true and hol y church, which has become the appellation, the me eting together, and the union of the father of all , of the first man, of the son, of the second man, of Christ their son, and of the woman who has bee n mentioned. 3. They teach, however, that the power which p roceeded from the woman by ebullition, being bespr inkled with light, fell downward from the place oc cupied by its progenitors, yet possessing by its o wn will that besprinkling of light; and it they ca ll Sinistra, Prunicus, and Sophia, as well as masc ulo-feminine. This being, in its simplicity, desce nded into the waters while they were yet in a stat e of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest de pths, and assumed from them a body. For they affir m that all things rushed towards and clung to that sprinkling of light, and begirt it all round. Unl ess it had possessed that, it would perhaps have b een totally absorbed in, and overwhelmed by, mater ial substance. Being therefore bound down by a bod y which was composed of matter, and greatly burden

ed by it, this power regretted the course it had f ollowed, and made an attempt to escape from the wa ters and ascend to its mother: it could not effect this, however, on account of the weight of the bo dy lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that l ight which came from above, fearing lest it too mi ght be injured by the inferior elements, as had ha ppened to itself. And when it had received power f rom that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and be ing on high, it extended itself, covered [a portio n of space], and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery bod y. But when it had conceived a desire for the ligh t above, and had received power by all things, it laid down this body, and was freed from it. This b ody which they speak of that power as having throw n off, they call a female from a female. 4. They declare, moreover, that her son had al so himself a certain breath of incorruption left h im by his mother, and that through means of it he works; and becoming powerful, he himself, as they affirm, also sent forth from the waters a son with out a mother ; for they do not allow him either to have known a mother. His son, again, after the ex ample of his father, sent forth another son. This third one, too, generated a fourth; the fourth als o generated a son: they maintain that again a son was generated by the fifth; and the sixth, too, ge nerated a seventh. Thus was the Hebdomad, accordin g to them, completed, the mother possessing the ei ghth place; and as in the case of their generation s, so also in regard to dignities and powers, they precede each other in turn. 5. They have also given names to [the several persons] in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is cal led Sabaoth; the fourth is named Adoneus; the fift

h, Eloeus; the sixth, Oreus; and the seventh and l ast of all, Astanphseus. Moreover, they represent these heavens, potentates, powers, angels, and cre ators, as sitting in their proper order in heaven, according to their generation, and as invisibly r uling over things celestial and terrestrial. The f irst of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and gran dsons without the permission of any one, yea, even angels, archangels, powders, potentates, and domi nions. After these things had been done, his sons turned to strive and quarrel with him about the su preme power,conduct which deeply grieved Ialdabao th, and drove him to despair. In these circumstanc es, he cast his eyes upon the subjacent dregs of m atter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent;" and hence were derived the spirit, the soul, and all mundane things: from this too were generated all o blivion, wickedness, emulation, envy, and death. T hey declare that the father imparted still greater crookedness to this serpent-like and contorted No us of theirs, when he was with their father in hea ven and Paradise. 6. On this account, Ialdabaoth, becoming uplif ted in spirit, boasted himself over all those thin gs that were below him, and exclaimed, "I am fathe r, and God, and above me there is no one." But his mother, hearing him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the father of a ll, the first Anthropos (man), is above thee; and so is Anthropos the son of Anthropos." Then, as al l were disturbed by this new voice, and by the une xpected proclamation, and as they were inquiring w hence the noise proceeded, in order to lead them a way and attract them to himself, they affirm that laldabaoth exclaimed, "Come, let us make man after our image." The six powers, on hearing this, and their mother furnishing them with the idea of a ma n (in order that by means of him she might empty t hem of their original power), jointly formed a man

of immense size, both in regard to breadth and le ngth. But as he could merely writhe along the grou nd, they carried him to their father; Sophia so la bouring in this matter, that she might empty him ( Ialdabaoth) of the light with which he had been sp rinkled, so that he might no longer, though still powerful, be able to lift up himself against the p owers above. They declare, then, that by breathing into man the spirit of life, he was secretly empt ied of his power; that hence man became a possesso r of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties whic h partake in salvation. He [they further assert] a t once gave thanks to the first Anthropos (man), f orsaking those who had created him. 7. But Ialdabaoth, feeling envious at this, wa s pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus [above mentione d] laying hold of, imperceptibly emptied her of po wer. But the others coming and admiring her beauty , named her Eve, and falling in love with her, beg at sons by her, whom they also declare to be the a ngels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they atta ined to the knowledge of that power which is above all, and departed from those who had created them . When Prunicus perceived that the powers were thu s baffled by their own creature, she greatly rejoi ced, and again cried out, that since the father wa s incorruptible, he (Ialdabaoth) who formerly call ed himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery. 8. Ialdabaoth, however, through that oblivion in which he was involved, and not paying any regar

d to these things, cast Adam and Eve out of Paradi se, because they had transgressed his commandment. For he had a desire to beget sons by Eve, but did not accomplish his wish, because his mother oppos ed him in every point, and secretly emptied Adam a nd Eve of the light with which they had been sprin kled, in order that that spirit which proceeded fr om the supreme power might participate neither in the curse nor opprobrium [caused by transgression] . They also teach that, thus being emptied of the divine substance, they were cursed by him, and cas t down from heaven to this world. But the serpent also, who was acting against the father, was cast down by him into this lower world; he reduced, how ever, under his power the angels here, and begat s ix sons, he himself forming the seventh person, af ter the example of that Hebdomad which surrounds t he father. They further declare that these are the seven mundane demons, who always oppose and resis t the human race, because it was on their account that their father was cast down to this lower worl d.' ANCL.] [105] [Sayce, HL, pp. 368-71. 'First of all, howe ver, let us read the account given by Berossos (fr om Eusebius, Chron. I. 4,) of the creation of the world, and professed by him to be derived from the writings of Oannes, that semi-piscine being who r ose out of the waters of the Persian Gulf to instr uct the people of Chaldea in the arts and sciences of life. It is pretty certain that Berossos had a ccess to documents which purported to come from th e hand of Oannes or Ea, and consequently to deal w ith events which preceded the appearance of man on the earth. The Chaldean system of astronomy which Berossos translated into Greek was likewise asser ted by him to have been composed by a god, namely Bel; and the fragments of the original work which we now possess show that his assertion was correct , inasmuch as the work bears the title of the Obse rvations of Bel. The inscriptions, moreover, expre ssly inform us that Ea was not only the god of wis

dom, but himself an author. We learn from a tablet , "with warnings to kings against injustice," that if the king "decrees according to the writing of Ea, the great gods will establish him in good repo rt and the knowledge of justice." There is, theref ore, no reason to doubt the statement of Berossos that the account of the creation which he gives wa s extracted from a document that professed to have been inscribed by the god of Eridu himself. "The following is the purport of what he said: There was a time in which there existed nothing b ut darkness and an abyss of waters, wherein reside d most hideous beings, which were produced by a tw o fold principle. There appeared men, some of whom were furnished with two wings, others with four, and with two faces. They had one body, but two hea ds; the one that of a man, the other of a woman; t hey were likewise in their several organs both mal e and female. Other human figures were to be seen with the legs and horns of a goat; some had horses feet, while others united the hind-quarters of a horse with the body of a man, resembling in shape the hippocentaurs. Bulls like wise were bred there with the heads of men; and dogs with four-fold bo dies, terminated in their extremities with the tai ls of fishes; horses also with the heads of dogs; men, too, and other animals, with the heads and bo dies of horses and the tails of fishes. In short, there were creatures in which were combined the li mbs of every species of animal. In addition to the se, there were fishes, reptiles, serpents, with ot her monstrous animals, which assumed each other s shape and countenance. Of all which were preserved delineations in the temple of Belos at Babylon. The person who was supposed to have presided o ver them was a woman named Omoroka, which in the C haldaean language is Thalatth (read Thavatth), whi ch in Greek is interpreted Thalassa (the sea); but according to the most true interpretation it is e quivalent to the Moon. All things being in this si tuation, Belos came and cut the woman asunder, and of one half of her he formed the earth, and of th

e other half the heavens, and at the same time des troyed the animals within her (in the abyss). All this was an allegorical description of nat ure. For, the whole universe consisting of moistur e, and animals being continually generated therein , the deity above-mentioned (Belos) cut off his ow n head; upon which the other gods mixed the blood, as it gushed out, with the earth, and from thence men were formed. On this account it is that they are rational, and partake of divine knowledge. Thi s Belos, by whom they signify Zeus, divided the da rkness, and separated the heavens from the earth, and reduced the universe to order. But the recentl y-created animals, not being able to bear the ligh t, died. Belos upon this, seeing a vast space unoc cupied, though by nature fruitful, commanded one o f the gods to take off his head, and to mix the bl ood with the earth, and from thence to form other men and animals, which should be capable of bearin g the light. Belos formed also the stars and the s un and the moon and the five planets." The account of the cosmological theories of th e Babylonians thus given by Berossos has not come to us immediately from his hand. It was first copi ed from his book by Alexander Polyhistor, a native of Asia Minor, who was a slave at Rome for a shor t period in the time of Sulla; and from Polyhistor it has been embodied in the works of the Christia n writers Eusebios and George the Synkellos. It is not quite certain, therefore, whether the whole o f the quotation was originally written by Berossos himself. At all events, it evidently includes two inconsistent accounts of the creation of the worl d, which have been awkwardly fitted on to one anot her. In one of them, the composite creatures who f illed the watery chaos, over which Thavatth, the T iamat or Tiavat of the inscriptions, presided, wer e represented as being destroyed by Bel when he cu t Thavatth asunder, forming the heavens out of one portion of her body, and the earth out of the oth er. In the second version, the monsters of chaos p erished through the creation of light, and their p

laces were taken by the animals and men produced b y the mixture of the earth with the blood of Bel. What this blood meant may be gathered from the Pho enician myth which told how the blood of the sky, mutilated by his son Kronos or Baal, fell upon the earth in drops of rain and filled the springs and rivers. It was, in fact, the fertilising rain. Both versions of the genesis of the universe r eported by Berossos agree not only in the represen tation of a chaos that existed before the present order of things, but also in the curious statement that this chaos was peopled with strange creature s, imperfect first attempts of nature, as it were, to form the animal creation of the present world. In these chaotic beginnings of animal life we may see a sort of anticipation of the Darwinian hypot hesis.' Also Cory, Ancient Fragments, pp. 56-60. 'Berosus, in his first book concerning the history of Babyl onia, informs us that he lived in the time of Alex ander, the son of Philip. And he mentions that the re were written accounts preserved at Babylon with the greatest care, comprehending a term of fiftee n myriads of years. These writings contained a his tory of the heavens and the sea; of the birth of m ankind; also of those who had sovereign rule; and of the actions achieved by them. And, in the first place, he describes Babyloni a as a country which lay between the Tigris and Eu phrates. He mentions that it abounded with wheat, barley, ocrus, sesamum; and in the lakes were foun d the roots called gongae, which were good to be e aten, and were, in respect to nutriment, like barl ey. There were also palm-trees and apples, and mos t kinds of fruits; fish, too, and birds; both thos e which are merely of flight, and those which take to the element of water. The part of Babylonia wh ich bordered upon Arabia was barren, and without w ater; but that which lay on the other side had hil ls, and was fruitful. At Babylon there was (in the se times) a great resort of people of various nati ons, who inhabited Chaldea, and lived without rule

and order, like the beasts of the field. In the first year there made its appearance, f rom a part of the Erythraean sea which bordered up on Babylonia, an animal endowed with reason, who w as called Oannes. (According to the account of Apo llodorus) the whole body of the animal was like th at of a fish; and had under a fish's head another head, and also feet below, similar to those of a m an, subjoined to the fish's tail. His voice, too, and language was articulate and human; and a repre sentation of him is preserved even to this day. This Being, in the day-time, used to converse with men; but took no food at that season; and he gave them an insight into letters, and sciences, a nd every kind of art. He taught them to construct houses, to build temples, to compile laws, and exp lained to them the principles of geometrical knowl edge. He made them distinguish the seeds of the ea rth, and showed them how to collect fruits. In sho rt, he instructed them in everything which could t end to soften manners and humanise mankind. From t hat time, so universal were his instructions, noth ing material has been added by way of improvement. When the sun set it was the custom of this Being to plunge again into the sea, and abide all night in the deep; for he was amphibious. After this, there appeared other animals, like Oannes, of which Berosus promises to give an acco unt when he comes to the history of the kings. Mor eover, Oannes wrote concerning the generation of m ankind; of their different ways of life, and of th eir civil polity; and the following is the purport of what he said, "There was a time in which there was nothing b ut darkness and an abyss of waters, wherein reside d most hideous beings, which were produced of a tw ofold 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 w oman. 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 ha

d horses' feet; others had the limbs of a horse be hind, but before were fashioned like men, resembli ng hippocentaurs. Bulls, likewise, bred there with the heads of men; and dogs, with fourfold bodies, and the tails of fishes. Also horses, with the he ads of dogs: men, too, and other animals, with the heads and bodies of horses and the tails of fishe s. In short, there were creatures with the limbs o f every species of animals. Add to these fishes, r eptiles, serpents, with other wonderful animals, w hich assumed each other's shape and countenance. O f all these were preserved delineations in the tem ple of Belus at Babylon. "The person, who was supposed to have presided over them, was a woman named Omoroca; which in th e Chaldee language is Thalatth; which in Greek is interpreted Thalassa, the sea: but, according to t he most true computation, it is equivalent to Sele ne, 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 de stroyed the animals in the abyss. All this (he say s) was an allegorical description of nature. For t he whole universe consisting of moisture, and anim als being continually generated therein; the deity (Belus), above-mentioned, cut off his own head; u pon which the other gods mixed the blood, as it gu shed out, with the earth; and from thence men were formed. On this account it is that men are ration al, and partake of divine knowledge. This Belus, w hom men call Dis, (or Pluto,) divided the darkness , and separated the heavens from the earth, and re duced the universe to order. But the animals so re cently created, not being able to bear the prevale nce of light, died. Belus upon this, seeing a vast space quite uni nhabited, though by nature very fruitful, ordered one of the gods to take off his head; and when it was taken off, they were to mix the blood with the soil of the earth, and from thence to form other men and animals, which should be capable of bearin

g the light. Belus also formed the stars, and the sun and the moon, together with the five planets.'] [106] [Talbot, 'The Revolt in Heaven,' RP, 7, 123. See p. 127.] [107] [Kingsley, Travels in West Africa, pp. 444-5 . 'Some, but by no means all, of these spirits of human origin, as is the case among the negro Effik s, undergo re-incarnation. The Doctor told me he o nce knew a man whose plantations were devastated b y an elephant. He advised that the beast should be shot, but the man said he dare not because the sp irit of his dead father had passed into the elephant. Their number is infinite and their powers as v aried as human imagination can make them; classify ing them is therefore a difficult work, but Doctor Nassau thinks this may be done fairly completely into: 1. Human disembodied spirits: Manu. 2. Vague beings, well described by our word gho sts: A bavibo. 3. Beings something like dryads, who resent in trusion into their territory, on to their rock, pa st their promontory, or tree. When passing the res idence of one of these beings, the traveller must go by silently, or with some cabalistic invocation , with bowed or bared head, and deposit some symbo l of an offering or tribute even if it be only a p ebble. You occasionally come across great trees th at have fallen across a path that have quite littl e heaps of pebbles, small shells, &c., upon them d eposited by previous passers-by. This class is cal led Omfaviri. 4. Beings who are the agents in causing sickne ss, and either aid or hinder human plans: Mionde. 5. There seems to be, the Doctor says, another class of spirits somewhat akin to the ancient Lar es and Penates, who especially belong to the house hold, and descend by inheritance with the family. In their honour are secretly kept a bundle of fing er, or other bones, nail-clippings, eyes, brains,

&c., accumulated from deceased members of successi ve generations. Dr. Nassau says "secretly," and he refers to this custom being existent in non-canni bal tribes. I saw bundles of this character among the cannibal Fans, and among the non-cannibal Adoo ma, openly hanging up in the thatch of the sleepin g apartment. 6. He also says there may be a sixth class, wh ich may, however only be a function of any of the other classes namely, those that enter into any an imal body, generally a leopard. Sometimes the spir its of living human beings do this, and the animal is then guided by human intelligence, and will ex ercise its strength for the purposes of its tempor ary human possessor. In other cases it is a non-hu man soul that enters into the animal, as in the ca se of Ukuku. Spirits are not easily classified by their fun ctions because those of different class may be emp loyed in identical undertakings. Thus one witch do ctor may have, I find, particular influence over o ne class of spirit and another over another class; yet they will both engage to do identical work.'] [108] [Rit. ch. 149, 15.] [109] [Eccles. 17:5. 'He gave men tongue and eyes and ears, the power of choice and a mind for think ing.' NEB version.] [110] [Read and Bryant, 'A Mythological Text from M emphis,' PSBA, 23. See full text.] [111] [Kelly, Indo-European Folk-Lore, pp. 145-6. 'So it was among the Hindus, as appears from a pas sage in one of their sacred books: "The father put s his right ear to the of the newborn babe, and mu rmurs three times 'Speech! Speech!' Then he gives it a name, 'Thou art Veda,' that is its secret nam e."'] [112] [Wilson, Rig-Veda, vol. 2, pp. 130-2. '15. O

f those that are born together, sages have called the seventh the single-born; for six are twins, an d are moveable, and born of the gods; their desira ble (properties), placed severally in their proper abode, are various (also) in form, and revolve fo r (the benefit of) that which is stationary. 16. They have called these, my virtuous female s, males: he who has eyes beholds; the blind man s eeth not: he who is a sage son understands this, a nd he who discriminates is the father of the fathe r.'''] [113] [Gen. 2:21-23. 'And the LORD God caused a de ep sleep to fall upon Adam, and he slept: and he t ook one of his ribs, and closed up the flesh inste ad thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the ma n. And Adam said, This is now bone of my bones, a nd flesh of my flesh: she shall be called Woman, b ecause she was taken out of Man.'] [114] [Rit. ch. 17.] [115] [Gen. 1:27. 'So God created man in his own i mage, in the image of God created he him; male and female created he them.'] [116] [See note 113 above.] [117] [Gen. 1:27. 'So God created man in his own i mage, in the image of God created he him; male and female created he them.' Gen. 2:7. 'And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.'] [118] [Rit. ch. 17.] [119] [Cory's Ancient Fragments, p. 59. 'The deity (Belus), above-mentioned, cut off his own head; u

pon which the other gods mixed the blood, as it gu shed out with the earth; and from thence men were formed. On this account it is that men are rationa l, and partake of divine knowledge. This Belus, wh om men call Dis, (or Pluto,) divided the darkness, and separated the heavens from the earth, and red uced the universe to order.' See also note 105 above, and Enuma Elish. This acc ount is also summarised in Lang's Myth, Ritual and Religion, vol. 1, p. 180.] [120] [Gen. 1:26. 'And God said, Let us make man i n our image, after our likeness: and let them have dominion over the fish of the sea, and over the f owl of the air, and over the cattle, and over all the earth, and over every creeping thing that cree peth upon the earth.'] [121] [Gen. 2:7. 'And the LORD God formed man of t he dust of the ground, and breathed into his nostr ils the breath of life; and man became a living so ul.'] [122] [1 Cor. 15:45-8. 'And so it is written, The first man Adam was made a living soul; the last Ad am was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that whi ch is spiritual. The first man is of the earth, earthy: the seco nd man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.'] [123] [NG 2:30] [124] [Histories, bk. 1, ch. 1.6. 'Such is the leg end of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky. These were matchless in the bulk of their bo dies and invincible in their might; terrible of as

pect did they appear, with long locks drooping fro m their head and chin, and with the scales of drag ons for feet. They were born, as some say, in Phle grae, but according to others in Pallene. And they darted rocks and burning oaks at the sky. Surpass ing all the rest were Porphyrion and Alcyoneus, wh o was even immortal so long as he fought in the la nd of his birth. He also drove away the cows of th e Sun from Erythia. Now the gods had an oracle tha t none of the giants could perish at the hand of g ods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being des troyed even by a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, befo re anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help. Hercules first shot Alcyoneus with a n arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Herc ules dragged him outside Pallene, and so the giant died. But in the battle Porphyrion attacked Hercules and Hera. Nevertheless Zeus inspired him with lus t for Hera, and when he tore her robes and would h ave forced her, she called for help, and Zeus smot e him with a thunderbolt, and Hercules shot him de ad with an arrow. As for the other giants, Ephialt es was shot by Apollo with an arrow in his left ey e and by Hercules in his right; Eurytus was killed by Dionysus with a thyrsus, and Clytius by Hecate with torches, and Mimas by Hephaestus with missil es of red-hot metal. Enceladus fled, but Athena th rew on him in his flight the island of Sicily; and she flayed Pallas and used his skin to shield her own body in the fight. Polybotes was chased throu gh the sea by Poseidon and came to Cos; and Poseid on, breaking off that piece of the island which is called Nisyrum, threw it on him. And Hermes, wear ing the helmet of Hades, slew Hippolytus in the fi ght, and Artemis slew Gration. And the Fates, figh ting with brazer clubs, killed Agrius and Thoas. T he other giants Zeus smote and destroyed with thun

derbolts and all of them Hercules shot with arrows as they were dying.' J. G. Frazer's tr. I can find no ref. to the intervention of man help ing to destroy the Titans. This passage is the onl y one that deals with their destruction.] [125] [Source.] [126] [Through Masai Land, vol. 1, p. 258. 'At las t the happy day arrived, and the final seal was pu t upon the marriage by both parties disposing of t heir chain earrings, and substituting a double dis c of copper wire arranged spirally. The lady also shaved her head, laid aside the garment of the dit to, and clothed herself with two skins, one suspen ded from the waist the other from the shoulder. St rangest of all, however, and strikingly indicative of the fact that he had exchanged the spear for t he distaff, Moran had actually to wear the garment of a ditto for one month. Just imagine what fun i t would be in this staid and dignified country of ours, if a young man had to spend his honey-moon i n a cast-off suit of his wife's maiden clothes.'] [127] [Read and Bryant, 'A Mythological Text from Memphis,' PSBA, 23. See full text, line 10.] [128] [Rit. ch. 17, 4.] [129] [Ex. 6:2-3. 'And God spake unto Moses, and sa id unto him, I am the LORD: And I appeared unto Abraham, unto Isaac, and u nto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.'] [130] [Gen. 2:1-25. 'Thus the heavens and the eart h were finished, and all the host of them. And on the seventh day God ended his work whic h he had made; and he rested on the seventh day fr om all his work which he had made. And God blessed the seventh day, and sanctifie d it: because that in it he had rested from all hi

s work which God created and made. These are the generations of the heavens and o f the earth when they were created, in the day tha t the LORD God made the earth and the heavens, And every plant of the field before it was in the earth, and every herb of the field before it g rew: for the LORD God had not caused it to rain up on the earth, and there was not a man to till the ground. But there went up a mist from the earth, and wa tered the whole face of the ground. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the LORD God to gro w every tree that is pleasant to the sight, and go od for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. And a river went out of Eden to water the gard en; and from thence it was parted, and became into four heads. The name of the first is Pison: that is it whi ch compasseth the whole land of Havilah, where the re is gold; And the gold of that land is good: there is bde llium and the onyx stone. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethi opia. And the name of the third river is Hiddekel: t hat is it which goeth toward the east of Assyria. And the fourth river is Euphrates. And the LORD God took the man, and put him int o the garden of Eden to dress it and to keep it. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and e vil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. And out of the ground the LORD God formed ever y beast of the field, and every fowl of the air; a nd brought them unto Adam to see what he would cal l them: and whatsoever Adam called every living cr eature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall u pon Adam, and he slept: and he took one of his rib s, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the ma n. And Adam said, This is now bone of my bones, a nd flesh of my flesh: she shall be called Woman, b ecause she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed.'] [131] [Read and Bryant, 'A Mythological Text from M emphis,' PSBA, 23. See full text.] [132] [Rit. ch. 17.] [133] [Read and Bryant, 'A Mythological Text from M emphis,' PSBA, 23. See full text.] [134] [Ibid.] [135] [Ibid.] [136] [Ibid.] [137] [Rit. ch. 17.]

[138] [Rit. ch. 153A.] [139] [Gen. 1:26. 'And God said, Let us make man i n our image, after our likeness: and let them have dominion over the fish of the sea, and over the f owl of the air, and over the cattle, and over all the earth, and over every creeping thing that cree peth upon the earth.'] [140] [Rit. ch. 79.] [141] [Rit. ch. 82.] [142] [Rit. ch. 83.] [143] [Unable to trace, but poss. the Revised Versi on.] [144] [Gen. 2:21-23. 'And the LORD God caused a de ep sleep to fall upon Adam, and he slept: and he t ook one of his ribs, and closed up the flesh inste ad thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the ma n. And Adam said, This is now bone of my bones, a nd flesh of my flesh: she shall be called Woman, b ecause she was taken out of Man.'] [145] [Renouf, 'Inscription of Queen Hatasti on ba se of Great Obelisk of Karnak,' RP, 12, 127.] [146] [Gen. 3:14-16. 'And the LORD God said unto t he serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the wom an, and between thy seed and her seed; it shall br uise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multipl

y thy sorrow and thy conception; in sorrow thou sh alt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.'] [147] [Es. 2, 6:55-56. 'It is from Adam that we, y our chosen people, are all descended. "I have reci ted the whole story of the creation, O Lord, becau se you have 56 said that you made this first world for our sake, and that all the rest of the nation s descended from Adam are nothing, that they are n o better than spittle."'] [148] [Targum of Palestine, commonly entitled the Targum of Jonathan ben Uzziel. 'And the Lord God c reated man in two formations; and took dust from t he place of the house of the sanctuary, and from t he four winds of the world, and mixed from all the waters of the world, and created him red, black, and white; and breathed into his nostrils the insp iration of life, and there was in the body of Adam the inspiration of a speaking spirit, unto the il lumination of the eyes and the hearing of the ears.'] [149] [NG 2:34-40.] [150] [Source.] [151] [Boscawen, Bible and the Monuments, p. 72. ' It would seem also from a passage in a magical tex t of considerable antiquity, being certainly of Ak kadian origin, that the story of the creation of w oman from the rib of the man was known to the Baby lonians, for we read, Assat ina udli nis uttam, "t he woman from the flank of the man was called," ce rtainly this is a curious parallel to Gen. 2:21, 2 2.'] [152] [Eisenmenger, Endecktes Judenthum.] [153] [Gen. 2:7. 'And the LORD God formed man of t he dust of the ground, and breathed into his nostr ils the breath of life; and man became a living so

ul.'] [154] [Rit. ch. 23.] [155] [Rit. chs. 54 and 56.] [156] [Gen. 2:15. 'And the LORD God took the man, and put him into the garden of Eden to dress it an d to keep it.'] [157] [Naville, 'Litany of Ra.' RP, 8, 105.] [158] [Rit. ch. 18.] [159] [Budge, The Gods of the Egyptians, vol. 2, p . 88. 'The old ideas about the origin of the twin gods, however, maintained their position in the mi nds of the Egyptians, and we find them categorical ly expressed in some of the hymns addressed to Ame n-Ra, who under the New Empire was identified with Tern, just as at an earlier period Ra was identif ied with the same god. In two hymns quoted by Brug sch we have the following:"Amen-Ra, the gods have gone forth from thee. What flowed forth from thee became Shu, and that which was emitted by thee be came Tefhut; thou didst create the nine gods at th e beginning of all things, and thou wast the Liongod of the Twin Lion-gods."* * Shu and Tefnut, who are mentioned in the Book of the Dead in several passages.'] [160] [Goodwin, 'Hymn to Amen-Ra,' RP, 2, 127.] [161] [Ginsburg, The Kabbalah.] [162] [Pinches, 'The Non-Semitic Version of the Cre ation-Story,' RPNS, 6, 107.] [163] [Nassau, Fetishism in West Africa, p. 40. 'T he following testimony I gather from conversations with the late Rev. Ibia Thenge, a native minister and member of the Presbytery of Corisco, who hims

elf was born in heathenism. He stated: That his forefathers believed in many inferior agencies who are under the control of a Superior Being; that they were therefore primitive monothei sts. Under great emergencies they looked beyond th e lower beings, and asked help of that Superior; b efore doing so, they prayed to him, imploring him as Father to help; That the people of this country believed God m ade the world and everything in it; but he did not know whether they had had any ideas about creatio n from dust of the ground or in God's likeness; That they believed in the existence, in the fi rst times, of a great man, who had simply to speak , and all things were made by the word of his powe r. As to man's creation, a legend states it thus: Two eggs fell from on high. On striking the ground and breaking, one became a man and the other a wo man. (Apparently there is no memory of any legend indicating the name, character, or work of the Hol y Spirit.) That there is a legend of a great chief of a v illage who always warned people not to eat of the fruit of a certain tree. Finally, he himself ate o f it and died; That there was no legend, but, among a few per sons, a vague tradition of a once happy period, an d of a coming time of good; but he knew of nothing corresponding to the story of Cain and Abel; That there is a fable that a woman brought to the people of her village the fruit of a forbidden tree. In order to hide it she swallowed it; and s he became possessed of an evil spirit, which was t he beginning of witchcraft.'] [164] [Milton, Paradise Lost, bk. 4, line 280. 'Mou nt Amara (though this by some supposed True Paradise) under the Ethiop line By Nilus' head, enclosed with shining rock.'] [165] [Source.]

[166] [Les Inscriptions des Pyramides de Saqqarah.] [167] [Stehelin, Rabbinical Literature, vol. 2, pp. 2-8, 'Nishmath Kajim,' ff. 25, 26.] [168] [Rit. ch. 1.] [169] [Rit. ch. 149.] [170] [Stehelin, Rabbinical Literature. 'Jalkut Kod ash,' f. 57, c. 2.] [171] [Stehelin, Rabbinical Literature, 'Nishmath K ajim,' f. 28, c. 1.] [172] [Bleeck, Avesta, vol. 1, p. 17, fargard 2, 9 3. 'Then made Yima the enclosure the length of a r iding-ground to all four comers.'] [173] [Rit. ch. 57.] [174] [Rit. ch. 109, 4.] [175] [Rit. ch. 172.] [176] [Rit. ch. 17.] [177] [Rit. ch. 172.] [178] [Gen. 2:10. 'And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.'] [179] [Rit. ch. 149.] [180] [Rit. ch. 15.] [181] [Rit. ch. 124, 5.] [182] [Massey's own words.]

[183] [Rit. ch. 109.] [184] [Rit. ch. 110.] [185] [Rit. ch. ?] [186] [Amos 9:3. 'And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight i n the bottom of the sea, thence will I command the serpent, and he shall bite them.'] [187] [Gen. 2:5-6. 'And every plant of the field b efore it was in the earth, and every herb of the f ield before it grew: for the LORD God had not caus ed it to rain upon the earth, and there was not a man to till the ground. But there went up a mist from the earth, and wa tered the whole face of the ground.'] [188] [Source.] [189] [Schlegel, Fou-Sang Kono. Unable to trace thi s title.] [190] [Rit. ch. 97.] [191] [Rit. ch. 109.] [192] [Budge, Papyrus of Ani, pl. 16.] [193] [Rit. ch. 42.] [194] [Bosio, Roma Sotteranea, p. 311. Lundy, Monumental Christianity.] [195] [Mythologie des P1antes, vol. 1, p. 18. 'La lgende de saint Thomas nous aide saisir le sen s mythologique de cette histoire; l'arbre de saint Thomas doit servir pour un temple cleste; comme arbre cleste, les hommes n'ont aucun pouvoir de l e remuer. Dans l'un des rcits sur l'arbre d'Adam,

nous lisons aussi que l'arbre paradisiaque attein t par ses racines l'enfer, par ses branches le cie l, et que sur son sommet brille l'enfant Jsus. Le miracle n'tonne donc plus; et cet arbre cosmogon ique, ce pieu cra teur universel et par excellenc e ne peut naturellement tre employ pour des cons tructions terrestres, et doit seulement servir d es rites divins. La logique du mythe originaire n' est point endommage et obscurcie par le large dv eloppement que la lgende populaire a recu dans le s nombreux contes post-vangliques occidentaux.'] [196] [Rit. ch. 42.] [197] [Rit. ch. 17.] [198] [Tsuni-Goam, p. 133. 'Here, however, we have not to do with the verbal derivative hei-si, to o rder, but with the adjective derivative heisi or h eitsi, wooden, wood-like, having a tree-like appea rance ... Therefore Heitsi in Heitsi-eibib is the adjective derivative suffix for the masculine gend er, and the only correct translation therefore is, tree-like, or similar to a tree.'] [199] [Plate 16.] [200] [See note below.] [201] [The Wisdom of Jesus (or Ecclesiasticus), ch . 24:13-21, translated in the time of Euergetes.] [202] [Luke 17:6. 'And the Lord said, If ye had fa ith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root , and be thou planted in the sea; and it should ob ey you.'] [203] [James, Gospel According to the Egyptians, p p. 10-2. 'Origen, in his first Homily on Luke, spe aks of those who 'took in hand' or 'attempted' to write gospels (as Luke says in his prologue). Thes

e, he says, came to the task rashly, without the n eedful gifts of grace, unlike Matthew, Mark, John, and Luke himself. Such were those who composed th e Gospel which is written 'according to the Egypti ans' and the Gospel entitled 'of the Twelve'. Apart from this there are but few mentions of the book. A series of passages from Clement of Ale xandria is our chief source of knowledge. They are as follows: CLEM. ALEX, Strom, iii. 9. 64. Whence It is wi th reason that after the Word had told about the E nd, Salome saith: Until when shall men continue to die? (Now the Scripture speaks of man in two senses , the one that is seen, and the soul: and again, o f him that is in a state of salvation, and him tha t is not: and sin is called the death of the soul) and it is advisedly that the Lord makes answer: S o long as women bear children. 66. And why do not they who walk by anything r ather than the true rule of the Gospel go on to qu ote the rest of that which was said to Salome: for when she had said, 'I have done well, then, in no t bearing children?' (as if childbearing were not the right thing to accept) the Lord answers and sa ys: Every plant eat thou, but that which hath bitt erness eat not. iii. 13. 92. When Salome inquired when the thi ngs concerning which she asked should be known, th e Lord said: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female. In th e first place, then, we have not this saying in th e four Gospels that have been delivered to us, but in that according to the Egyptians. (The so-called Second Epistle of Clement has t his, in a slightly different form, c. xii. 2: For the Lord himself being asked by some one w hen his kingdom should come, said: When the two sh all be one, and the outside (that which is without ) as the inside (that which is within), and the ma le with the female neither male nor female.)

There are allusions to the saying in the Apocry phal Acts, see pp. 335, 429, 450. iii. 6. 45. The Lord said to Salome when she i nquired: How long shall death prevail? 'As long as ye women bear children', not because life is an i ll, and the creation evil: but as showing the sequ ence of nature: for in all cases birth is followed by decay. Excerpts from Theodotus, 67. And when the Savi our says to Salome that there shall be death as lo ng as women bear children, he did not say it as ab using birth, for that is necessary for the salvati on of believers. Strom, iii. 9. 63. But those who set themselve s against God's creation because of continence, wh ich has a fair-sounding name, quote also those wor ds which were spoken to Salome, of which I made me ntion before. They are contained, I think (or I ta ke it) in the Gospel according to the Egyptians. F or they say that 'the Saviour himself said: I came to destroy the works of the female'. By female he means lust: by works, birth and decay. HIPPOLYTUS against Heresies, v. 7. (The Naasse nes) say that the soul is very hard to find and to perceive; for it does not continue in the same fa shion or shape or in one emotion so that one can e ither describe it or comprehend it in essence. And they have these various changes of the soul, set forth in the Gospel entitled according to the Egyp tians. EPIPHANIUS, Heresy Ixii. 2 (Sabeleans). Their whole deceit (error) and the strength of it they d raw from some apocryphal books, especially from wh at is called the Egyptian Gospel, to which some ha ve given that name. For in it many suchlike things are recorded (or attributed) as from the person o f the Saviour, said in a corner, purporting that h e showed his disciples that the same person was Fa ther, Son, and Holy Spirit. All this goes to show that this Gospel was a s econdary work with a distinct doctrinal tendency. It resembles the later Gnostic books such as the P

istis Sophia in assigning an important role in the dialogues with Christ to the female disciples.'] [204] [Bundahish, ch. 27.] [205] [Gen. 2:5-6. 'And every plant of the field b efore it was in the earth, and every herb of the f ield before it grew: for the LORD God had not caus ed it to rain upon the earth, and there was not a man to till the ground. But there went up a mist from the earth, and wa tered the whole face of the ground.'] [206] [Maspero, Les Inscriptions des Pyramides de S aqqarah, Pepi I, 174.] [207] [Unsure as to where illustration is from.] [208] [See note below.] [209] [Boscawen, Bible and the Monuments, p. 89. ' The great gods, all of them determiners of fate, They entered, and, death-like, the god Sar fill ed. In sin one with the other in compact joins. The command was established in the garden of th e god. The Asnan (fruit) they eat, they broke in two, Its stalk they destroyed: The sweet juice which injures the body. Great is their sin. Themselves they exalted. To Merodach, their redeemer, he appointed their fate. It is almost impossible not to see in this fra gment the pith of the story of the Fall, while the last line at once brings Merodach before us as th e one who would defeat the Tempter and restore the fallen.'] [210] [Papyrus of Ani, pl. 16.] [211] [Gen. 3:22-24. 'And the LORD God said, Behol

d, the man is become as one of us, to know good an d evil: and now, lest he put forth his hand, and t ake also of the tree of life, and eat, and live fo r ever: Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flamin g sword which turned every way, to keep the way of the tree of life.'] [212] [Rit. ch. 15.] [213] [Rit. ch. 148.] [214] [Rit. ch. 15, 32-3.] [215] [Rit. ch. 17, 50.] [216] [Rit. ch. 149, 12. Pierret's tr.] [217] [Rit. ch. 149, 5-9.] [218] [Rit. ch. 129, 1.] [219] [Against Celsus, bk. 6, ch. 33. 'We found al so in the Diagram which we possessed, and which Ce lsus called the "square pattern," the statements m ade by these unhappy beings concerning the gates o f Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting g uard over the tree of knowledge and of life. Celsu s, however, either would not or could not repeat t he harangues which, according to the fables of the se impious individuals, are represented as spoken at each of the gates by those who pass through the m; but this we have done in order to show to Celsu s and those who read his treatise, that we know th e depth of these unhallowed mysteries.' ANCL, 23.] [220] [See e.g., BB 2:466.]

[221] [Rit. ch. 18, vignette; Papyrus of Ani, p1. 7 .] [222] [Antiquities of the Jews, bk. 1, 6, 5. 'Ther e was also an ark made, sacred to God, of wood tha t was naturally strong, and could not be corrupted . This was called Eron in our own language. Its co nstruction was thus: its length was five spans, bu t its breadth and height was each of them three sp ans. It was covered all over with gold, both withi n and without, so that the wooden part was not see n. It had also a cover united to it, by golden hin ges, after a wonderful manner; which cover was eve ry way evenly fitted to it, and had no eminences t o hinder its exact conjunction. There were also tw o golden rings belonging to each of the longer boa rds, and passing through the entire wood, and thro ugh them gilt bars passed along each board, that i t might thereby be moved and carried about, as occ asion should require; for it was not drawn in a ca rt by beasts of burden, but borne on the shoulders of the priests. Upon this its cover were two imag es, which the Hebrews call Cherubims; they are fly ing creatures, but their form is not like to that of any of the creatures which men have seen, thoug h Moses said he had seen such beings near the thro ne of God. In this ark he put the two tables where on the ten commandments were written, five upon ea ch table, and two and a half upon each side of the m; and this ark he placed in the most holy place.' Whiston's tr.] [223] [Papyrus of Ani, p1. 37.] [224] [Rit. ch. 137B. Papyrus of Ani. Papyrus Nebseni.] [225] [Rit. ch. 149, vignette.] [226] [Ez. 19:1-2. 'Moreover take thou up a lamenta

tion for the princes of Israel, And say, What is thy mother? A lioness: she la y down among lions, she nourished her whelps among young lions.'] [227] [In rabbinical traditions, Lilith was posite d as being the first wife of Adam before being exp elled by God. She fell out of favour, thus becomin g a demoness-type figure responsible for stealing men's seed during the night. There is an occult si gnificance to this tale which is best left to the initiated.] [228] [Is. 65:4. 'Which remain among the graves, a nd lodge in the monuments, which eat swine's flesh , and broth of abominable things is in their vesse ls.' Is. 66:17. 'They that sanctify themselves, and pur ify themselves in the gardens behind one tree in t he midst, eating swine's flesh, and the abominatio n, and the mouse, shall be consumed together, sait h the LORD.'] [229] [Gen. 1:27. 'So God created man in his own i mage, in the image of God created he him; male and female created he them.'] [230] [Renouf, HL, p. 84. 'We read of Set the god of Senu, Set of Uau, Set of Un and Set of Meru. Ot her forms of Set are well known, but those I have cited are brought together in one inscription as c hildren of the god Tmu.'] [231] [Gen. 4:2-3. 'And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain wa s a tiller of the ground. And in process of time it came to pass, that C ain brought of the fruit of the ground an offering unto the LORD.'] [232] [Rit. ch. 147.]

[233] [Rit. ch. 110.] [234] [Renouf, HL, p. 231. 'This doctrine is perha ps most clearly expressed in a hymn upon the walls of the temple in the oasis of El-Khargeh: "The gods salute his royal majesty as their Lo rd, who revealeth himself in all that is, and hath names in everything, from mountain to stream. Tha t which persisteth in all things is Amon. This lor dly god was from the very beginning. He is Ptah, t he greatest of the gods Thy secret is in the depth s of the secret waters and unknown. Thou hast come on the road, thou hast given light in the path, t hou hast overcome all difficulties in thy mysterio us form. Each god has assumed thy aspect; without shape is their type compared to thy form. To thee, all things that are give praise when thou returne st to the nether world at even."' See also Birch, 'Inscription of Darius,' RP, 8, 135 . And AE 1:412.] [235] [Rit. ch. 172.] [236] [Rit. ch. 110, vignettes.] [237] [Source.] [238] [Gen. 2:11-12. 'The name of the first is Pis on: that is it which compasseth the whole land of Havilah, where there is gold; And the gold of that land is good: there is bde llium and the onyx stone.'] [239] [Rit. ch. 15.] [240] ['Le Cham et l'Adam Egyptiens,' TSBA.] [241] [Ibid., p. 180. 'Que la scne du Neb-t'-efa puisse ou non tre rattache a l'histoire d'Adam, on voit dans tous les eas que le plus grande nombr e des particularits de cette histoire existaient en gypte: l'arbre de vie et de science, le serpen

t du paradis, l'Eve songeant s'approprier la div init, et enfant, Adam lui-meme.'] [242] [Rit. ch. 72, rubric.] [243] [Rit. ch. 149.] [244] [Rit. ch. 149.] [245] [Rit. ch. 72.] [246] [Source.] [247] [Rit. ch. 149 and vignette.] [248] [Gen. 2:7. 'And the LORD God formed man of t he dust of the ground, and breathed into his nostr ils the breath of life; and man became a living so ul.'] [249] [Rit. ch. 108.] [250] [Rit. ch. ?] [251] [Rit. ch. 17.] [252] [Papyrus of Ani, plate 10.] [253] [Rit. ch. 17, 20-22.] [254] [Rit. ch. 108, 1-4.] [255] [Rit. ch. 57.] [256] [Hampson, Medii vi Kalendarium; Mills, Hist ory of the Crusades, vol. 2, p. 305. 'Out of their disdain of God and his Son, they adored a cat* an d certain wooden and golden idols. The master coul d absolve brethren from sins. All those matters we re agreeable to the statutes of the order; they we re in old and general usage; and there was no othe r mode of reception than the performance of certai

n acts, many of which were opposite to nature, as well as contrary to law. To these charges the Temp lars returned a general and firm denial; and, in c onsciousness of innocence, called for an acquittal , except the accusations could be substantiated. I n violation of the benign forbearance of legal inq uisition, the knights had been seized like sheep i ntended for the slaughter; their property taken fr om them; and, without any respect for their rank o r station in the world, they had been cast into lo athsome dungeons. * This feline worship is a curious circumstance. T he accusers of the Templars were as refined in the ir cruelty as the enemies of the Cathari; who, wis hing to prove criminality by etymology, said that those heretics took their name, "a catto, quia osc uluntur posteriora catti; in cujus specie, ut aiun t appareret iis Lucifer." Alanus de Insulis, p. 14 6 Paris, 1612. To charge the Templars as a matter of offence with adoring a cat is singular, conside ring that in the middle ages animals formed as pro minent a part in the worship of the time as they h ad done in the old religion of Egypt. Every body h as heard of the feast of the ass. The cat also was a very important personage in religious festivals . At Aix in Provence, on the festival of Corpus Ch risti, the finest torn cat of the country, wrapt i n swaddling clothes like a child, was exhibited in a magnificent shrine to public admiration. Every knee was bent, every hand strewed flowers or poure d incense, and Grimalkin was treated in all respec ts as the god of the day. But on the festival of S t. John, poor tom's fate was reversed. A number of the tabby tribe were put into a wicker basket, an d thrown alive into the midst of an immense fire, kindled in the public square, by the bishop and hi s clergy. Hymns and anthems were sung, and process ions were made by the priests and people in honour of the sacrifice.'] [257] [Rit. ch. 144, 20.]

[258] [Rit. ch. 130.] [259] [Rit. ch. 136, 3.] [260] [Rit. ch. 39.] [261] [Published by the British Museum.] [262] [Gen. 1:27. 'So God created man in his own i mage, in the image of God created he him; male and female created he them.'] [263] [Naville, Das gyptische Todtenbuch, pp. 14-9 .] [264] [Papyrus of Ani, pl. 16.] [265] [Rit. ch. 99, 32, 38.] [266] [Rit. ch. 52.] [267] [Rit. ch. 52.] [268] [Gen. 3:4-5. 'And the serpent said unto the w oman, Ye shall not surely die: For God doth know that in the day ye eat there of, then your eyes shall be opened, and ye shall b e as gods, knowing good and evil.'] [269] [Rit. ch. 82, 2, 5.] [270] [Rit. ch. 99, lines 32-4.] [271] [Rit. ch. 64, 24.] [272] [Rit. ch. ?] [273] [Gill, Myths and Songs, p. 164. 'The employm ent of these fortunate spirits is to laugh and dan ce over and over again their old war-dances in rem embrance of their achievements in life. In every p ossible way they enjoy themselves; but look down w

ith ineffable disgust upon those wretches in Avaik i who are compelled to endure the indignity of bei ng covered with dung falling from their more lucky friends above.'] [274] [Unable to trace in Birch and Renouf.] [275] [Rit. ch. 126, 1, 4.] [276] [Rit. ch. 110.] [277] [Rit. ch. 99.] [278] [Rit. ch. 110.] [279] [Rit. ch. 110.] [280] [Rit. ch. 117.] [281] [Horapollo, Hieroglyphica, bk. 1. 40. 'When they denote government, or a judge, they place clo se against the dog a ROYAL ROBE, the undress garme nt: because like the dog, who, as I said before, g azes intently on the images of the gods, so likewi se the minister, being in the more ancient times a judge also, used to see the king naked, and on th is account they add the royal garment.'] [282] [Virgil, Eclogue, 4. 'Therewith a second Tip hys shall there be, her hero-freight a second Argo bear; new wars too shall arise, and once again so me great Achilles to some Troy be sent.' Greenough 's tr.] [283] [2 Es. 8:52-4. 'But you, Ezra, should direct your thoughts to yourself and the glory awaiting those like you. For all of you, paradise lies open , the tree of life is planted, the age to come is made ready, and rich abundance is in store; the ci ty is already built, rest from toil is assured, go odness and wisdom are brought to perfection. The r oot of evil has been sealed off from you; for you

there is no more illness, death is abolished, hell has fled, and decay is quite forgotten.' NEB Vers ion.] [284] [Job 25:4. 'How then can man be justified wi th God? or how can he be clean that is born of a w oman?'] [285] Unable to trace in Birch and Renouf.]