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I LIBRARY OF CONGRESS.
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w UNITED STATES OF AMERICA. I

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VESTIGES
OF THE
SPIRIT-HISTORY OF MAN
BY
S. F. DUNLAP,
MEMBER OF THE AMERICAN ORIENTAL SOCIETY, NEW HAVEN.
" I caused blind hopes to dwell within them."

JSschylus, rrometheus Boimd.
KEW YOEK:
D. APPLETON AND COMPANY,
346 & 34S BEOADWAY.
1858.
Entered according to Act of Congress, in the year 1S58, by
S. F. DUNLAP,
In the Clerk's Office of the District Court of the United States for the Southern District
of New York.
PREFACE.
The basis of the world is power. It lives in us and in

every tiling. From the beginning it came forth from God,
and was uttered in the philosophies of great teachers and

prophets of the ancient world. God has not placed it here
to remain inactive : it strives, creates, institutes. So long
as the world is filled with it so long will its efforts continue,
for power expresses the will of God. This work proceeds

upon the conviction that there has been a gradual rise of
systems, one cultus growing out of another. Thought grows

like a plant. New fruits become the bases of further devel-
opments. The present perpetually evolves new power.
The first three chapters of this book are a kind of general
introduction to the main body of the work. The third
chapter has been extended by additional matter, in order
to afford a broader basis for the subsequent chapters to
rest upon. The authorities are given at the bottom of the

page, and notes are added: particular notes to certain
pages will be found in the Appendix of Notes and some
remarks (p. 387) in reference to reading Hebrew without
the vowel-points. These are not to be used in reading
Hebrew proper names in this work. Corrections and
additions will be found in the Errata.
;:
iv PREFACE.
The author most prominently referred to in this treatise
is Movers, Phonizier, Yol. I. Movers is authority among

scholars : his work bears the highest reputation. Reference
has also been made to Roth, Lassen, Weber, and other prom-
inent Sanskrit scholars ;
Rawlinson, Spiegel, Haug, students
of the Old-Persian ;
SeyfFarth, Lepsius, and Uhlemann, on
Egyptian antiquities ; Pauthier on the Chinese ; Duncker
on the Persians, Hindus, &c. ; Adolf Wuttke on the Chi-
nese and Hindus : on the American races, to J. G. Miil-
ler, Yon Tschudi, Schoolcraft, Squier, Stevens, Gallatin,
Prescott, Larenaudiere, Lord Kingsborough, La Croix,
Adair, the Dacotah Grammar, " Mounds of the Mississippi
Yalley," &c. : on the Polynesians, to Hale, Ellis, and, on lin-
guistik, to a number of recent and earlier European publi-

cations, besides the works of Grimm, Bunsen, Lepsius,
Bopp, and many other Sanskrit, Old-Persian and other
Oriental authorities. The author has used Tischendorff 's
as well as Lachmann's edition of the New Testament in
Greek, a translation of Griesbach, Sebastian Schmid's
Hebrew and Latin Bible, Leipsic, 1740, also Cahen's He-
brew Bible, De Wette's Yersion and the Septuagint, ed.
Tischendorff.
In compiling the brief account of Buddhist doctrines in
the last two chapters, the following works have been used
Duncker's Geschichte des Alterthums Wuttke, Geschichte
;
des Heidenthums, Yol. 2 ;

Burnouf, Intr. to Bouddhisme
Neve, sur le Bouddhisme ;
Weber, Akad. Yorlesungen
Weber, Ind. Skizzen ; Prof. Salisbury's article in the
Journ. of the Am. Oriental Soc. Yol. I. ;
Spence Har-
dy's Eastern Monachism, also his Manual of Buddhism,
and other authorities: the reader can also examine the
:
PREFACE. V
Lotus de la bonne loi, by Burnouf, and Koeppen's Reli-
gion des Buddha.

The language of an author has generally been closely
followed without putting the extract in quotation marks

these however are frequently employed. As this work is
a collection of studies (Studien), frequent use has been

made of parentheses to insert explanations, collateral ideas,
or suggestions of any kind, and words in the original or in
. the German translation. J. G. Miiller is quoted as J.

Miiller, D. M. G. is an abbreviation for Deutschen Mor-
genlandischen Gesellschaft and R. A. S. for Royal Asiatic
Society. Seyffarth's Berichtigungen &c. is quoted as Com-
putationssystem. The word Dios, Dins, Deus, has been used
both in the genitive and nominative cases for " God." In
Greek it is the genitive case of Zeusi As Oriental names
are sometimes spelled differently in different authors, no at-
tempt has been made to establish a uniformity in this
respect, but the words have frequently been taken as the

author found them, even where a more elegant usage has
since sprung up.
Use is made of names, which, having been handed

down from remote ages, stand in the place of inscriptions
and records ;
for if there was a name, there must have
been a thing named. They are evidences of ideas, persons
or things that once existed ; and where they happen to be

compound words, several ideas are often recorded in a single
name. The terminations as, es, is, os, us, i, ya, &c, usual-
ly form no part of the proper word or root, but are merely
case-endings, &c. In this volume the proper names are
divided by hyphens in many cases, to show that they are
composed of shorter words. The termination syllable is
vi PREFACE.
occasionally separated by a hyphen from the root of a •
word. Sometimes the letters forming the original root

have been printed in small capitals, and those letters that
have been added by a later nsage left in ordinary type.

Occasionally the article (iZ=IIa) prefixed to a Hebrew
word is printed with a capital letter italicised, to divide
the article from the word proper. The references to San-
choniathon are taken from Ensebins, Praeparationis Evan-

gelicae, Liber L, cap. Phoenicum, Paris, mdcxxviii.
The aim of the author has been to state verified facts
with as few of his own inferences as possible. The order

of arrangement follows the march of thought from the first
conceptions and untaught speculations of the religious sen-

timent, passing rapidly through the classic period of ancient
philosophy and religion to the field of modern controversy.

——
TABLE OF CONTENTS.
CHAPTER PAGE
I. Spirits 1
II.— Great Gods 24
III. — Sun-worship 37
IV. —Fire-worship 104
V. —Light 118
VI. Cosmogony 129
VII. Philosophy 142
VIII. The Logos, the Only-begotten and the King 183
IX. Genesis and Exodus 260
X.—The Garden 285
XI. —Polytheism 307
XII. —Beahmanism and Buddhism 320
XIII. — The World-religions 351

SPIRIT-HISTORY OF MAN.
CHAPTER 1.
SPIKITS.
From the earliest times, among all nations, man

lias sought
to recognize his God ; Providence

to define that inscrutable
which rules the world. Like the successive changes of the
forests, the infinite variety of the harvests, the differing
notes of the birds, the opposite languages of men, the
varied fragrance of the flowers, such is the contrast of re-
ligions belief which man's spirit brings, as its first fruits, to
its Creator.
From Constantinople to the shores of India, China, and
Japan, four great world-religions meet in conflict. Each as-
serts its claims tobe regarded as the civilized and saving

religion of mankind. Brahmanism has an antiquity of more
than three thousand years, Buddhism of twenty-three hun-
dred, the Christian religion of eighteen centuries, the Ma-
hometan of twelve. The number of Christians is perhaps
two hundred and fifty millions that of the Mahometans,
;
Brahmans, and Buddhists united, may be set down as not

far from eight hundred millions. This enormous mass of
human beings, whom we call pagans, are adherents of sys-
tems which are founded on the religious convictions of many
l
/
;
2 SPIRIT-HISTORY OF MAM".
centuries, and are improvements upon former modes of

worship that have long since passed away. The Christian
religion holds possession of Europe and America the Ma- ;
hometan, of Xorth Africa, Turkey, Lesser Asia, Palestine,

Arabia, Mesopotamia, Persia, and even Northern India;
the Brahman holds Hindustan, and some isles Buddhism ;
predominates in Ceylon, Thibet, the countries north-east of

the Ganges, the Birman Empire, Siam, China, Japan, and
the Indian Archipelago ; also in Russian and Chinese Tar-
tary.
Man has his worth — his mission. To properly estimate
our own, we must consider it in its relation to that of all
other men ; not only those who at this day cover the surface
of the globe, but those who have preceded us and contrib-
uted in action, thought and sentiment, to form the present.
Nature, to man in the most primitive state, is all alive
she is a congregation of distinct existences,, each moved by

the soul or spirit that dwells in it.
1
There isno harmony,
no unity. All is separate, independent life. Hence, almost
every object is a subject of suspicion to the savage. He is
environed by agencies visible and invisible. Legions of
spirits are seen in the woods, the flowers, the fruits, the
grass, the mountains, the seas, the lakes, the rivers, the
brooks, the fountains, the waterfalls, the birds, and the
stars. Trees have their protecting spirits ; the animals have
2
and are themselves divine spirits. Songs were
tkeir spirits,
sung and fasts celebrated in honor of the guardian deities cf
the bears in Canada. 3 Every appearance is the work of a
spirit. If thunder is heard, the mighty god of the thun-
der is adored. The snow, the frost, the hail, and the storm-
winds, have each their especial divinities, which lie con-
1
"And to every beast of the earth, and to every fowl of the air, and to
every thing that creepeth upon the earth wherein is a living soul.'' — 1 Gen. 30.
"Like man, all nature separates into body and spirit." — 2 Duncker, 66;
Castren, Vorl. iiber Finnische Mythologie, 59, 163.
1
J. Mailer, 61, 74, To, 107, 114, 120.
s
J. Miiller, Am. Urreligionen, 75, 91.
;
SPIRITS. 3
cealed in the material substances to which they belong,

like the soul in the human body. Spiritual existences in-
habit almost every thing, and consequently almost every
thing is an object of worship. Gods are seen "in the mist
of the mountain, the rocky defile, the foaming cataract, the
lonely dell, the shooting star, the tempest's blast, the even-
ing breeze.'' The Dacotah has " his god of the north, his
1
god of the god of the woods, and god of the

south, his
2
prairies god of the air and god of the waters."
; his The
savage has his war-god, his fire-god, and his sun-god. The
child of Nature reveres the lovely morning-red and the
3
zephyrs that attend the path of the sun he adores the ;
4
"great star" Venus and other planets, the clouds, or the
5
shining nymphs of the waters above, and locates souls of
the distinguished dead, as deified spirits, in the regions of
the air, or among the countless host in the starry heavens.
The Milky Way is the " path of souls leading to the spirit-
6
land," or the stars are their lights seen in heaven. The soul,
an airy form, is borne on the wings of the wind, following
7
the sun in its course to the heaven in the west. The
Northern Lights are the dances of dead warriors and seers
in the realms above. 8 The Iroquois and Algonquin tribes
call the souls " shades " (otahchuk), like the Greeks and
9
Romans. The sunbeams are themselves the pious souls in
10
the old Yedic ideas.
1
Ellis. Polynesian Res., vol. i. 331. 2 Introd. to the Dacotah Grammar.
s 4
Rinek, i. 50. J. Muller, 53, 220; Squier, Serpent Symbol, 123.
6
Weber Yorlesungen iiber Ind. Literaturgesch. 31 ; Ind. Studien, ii. 301
Wuttke Gesch. des Heidenthums, ii. 248.
6
J. Muller, 54; quotes Wied, ii. 152 ;
Lafiteau, i. 406 ;
Squier, Serp. Symb.
70, quotes Wied, 360 ;
Weber, Zeitschrift der Deutschen Morgenland. Gesell.
vol. ix. 238 ;
quotes Rigveda, vi. 5, 4, 8.
Weber, Vorles. iiher Ind. Literaturgesch. 31 Weber, A Legend of the

7
;
Catapatha Brahmana, Zeitschrift der Deutschen Morgenland. Gesell. vol. ix.,

238, note.
8
J. Muller, 54. The Dacotahs call the Aurora Borealis " Old Woman."
She is the goddess of war. —Schoolcraft, part hi. 487.
9
J. Muller, Amerikanische Urreligionen, 67.
10
Rigv. i. 9, 3, 10, in Zeitsch. d. D. M. G. ix. 248, note.
— ; ;
4 SPIRIT-HISTORY OF MAN.
"And now Cyllenian Hermes summoned forth

The spirits of the suitors
The sun's gate, also, and the land of dreams
They passed, whence next into the meads they came
Of Asphodel, by shadowy forms possessed,
Simulars of the dead." Cowper's Iliad, Book 24.
The American aborigines believed falling stars to be

divine beings. The Greeks worshipped the stars in com-
1
mon with the most ancient nations. 2 The Zendavesta says,

"I invoke and praise the stars, heavenly people of excel- *»
lency." The stars in Charles's Wain were believed by

3
some of the New England Indians to be men hunting a

4
bear. The Seven Stars were seven dancing Indians. Stars,
in the Arya-Hindu belief, were considered abodes of the
5
gods, or visible forms of pions persons after death. The
Californians believe the sun, moon, morning and evening
stars, to be men and women, who every evening leap into
the sea, and reappear in the morning on the other side of

6
the earth. Agni, in India, is thought to rise in the morn-
7
ing in the shape of the sun out of the ocean. The
Mexicans adored Tlavizpantecutli, the god of the dawn and
of the twilight. It was' the first light which appeared in
the world. The Peruvians worshipped Yenus by the name
of Chasca, "the youth with the long and curling locks," the
page of the sun whom he attends so closely in his rising and
his setting. The Romans adored Aurora the Greeks, Eos ;
the Dorians, Auos the Old Prussians, Aussra the Persians,

; ;
Ushasina; and theVedic Hindus, Aushasa (Ushas), imperso-

nations of the rosy-fingered morn. Among our Indians, the
Rainbow is a spirit, He is wor-
who accompanies the sun.
shipped by the Peruvians as a direct emanation from the
sun. Among the Greeks, she is Iris the Messenger. The
1
J. Miiller, 54.
2 Eschenburg, Manual 465 Rinck, Religion der Hellenen,
;
i. 38.
3 4
Kleuker's Zendav. 83. Squier, Serp. Symbol, 11.
6 6 7
Wilson's Rigv. Veda, i. 132. J. Muller, 53. Wilson, Rigv. i. 248.
SPIRITS. 5
Camanches worship the moon as god of the night. The

moon was also a male deity among the Cherokees, as well as
among the ancient Germans and Egyptians. The elements
are deified. Air, fire, and water, have each their divinities.
The Mandans think the stars are the spirits of the dead. 1
The Egyptians accorded divine honors to the dead. The

Madagassians consider the dead evil spirits. The Hebrews
held notions like those of the Egyptians and other neigh-
boring nations. They had a dim conception of existence
after death. They had their " Sheol," which is the same
as Hades, Orcus. There the shades assemble, who no more
have either blood or flesh. Moses could not deprive them
of these ideas, for he had nothing to replace them with.*
"They joined themselves unto Baal Peor, and ate the sacri-
fices of the dead." The Jews regarded the souls of the dead
3
as demons. So did the Greeks. " Their term demon, in its

4
ancient acceptation, meant a divinity." In like manner the
Chinese erected temples to their ancestors. The Hindus
and Greeks, before Homer, honored them by invocations
and libations. At the time of the new moon, the Hindus
made offerings (pitri-yagna) to the spirits of " the fath-
ers on the birthdays of the dead and water was
; " also ;
sprinkled every day in their honor, besides certain days of

the month specified in the laws of Manu. They were said
to have adorned the heaven with stars. The Romans be-
lieved in lares of all sorts, spirits of the departed, protect-
ing spirits, lares and lares that
of gentes, lares publici,
6
stand where cross-roads meet. They held an annual festi-
val (Feralia) in honor of the dead. It began the 18th of
February, and lasted to the end of the month. The manes
were both good and hostile powers. They were subordi-
1 2
Squier, Serp. Symbol, 70. Friedlander, i. 92.
8 4
Psalm cvi. 28. Compare Euripides, Phoenissae, 1607, 1608.
5
Zeitschrift der Deutschen Morgenl. Gesellsch., vol. ix. p. lx. ; Duncker
Geschichte des Alterthums, vol. ii. 171 ; Wuttke Gesch. des Heidenthums,
vol. ii. 251, 393.
6
Creuzer, Symbolik, 586.
nate to the authority of Pluton. Ataensie, a death-god-

dess in America, dwells in the moon, like the Greek Perse-
phone, and stands at the head of all the bad spirits ; and in
the belief of the Apalachis, Cupai, the adversary, rules over
the underworld.
1
The Indians believe in the transmigra-
tion of souls, not only into the bodies of animals, but into
the stars.
2
The soul is considered immortal among the
3
Algonquins, passing from one object to another. The
Caribs believed that the insignificant and inferior souls
were changed into animals. 4
The Phoenician deities were personified powers of
Nature, which gradually came to be regarded as beings
" considered human," until at last Euhemerism made mere
men of them. The Phoenician religion was Nature-wor-
ship, in which the sidereal element was prominent and ;
the gods, which elsewhere appeared visibly in the ver-

dure of the trees, in the beauty and grace of plants, in the
manifold stirrings of the animal kingdom, in consuming
fire, in the murmuring of streams and fountains, in the
mountains, in the glowing poisonous simoom, in short,

every where in Nature, where life and death reveal them-
selves, had especially their " idols" (symbols and carriers of
5
the deity), in the lights of heaven. The Khonds, in India,
had a sun-god, an Earth-goddess, a moon-god, a war-god, a
god of hunting, a god of births, a god of the small-pox, a
god of grain, and many other gods. 6 The religion of the
first inhabitants of India consisted in the worship of local
deities,some supposed to be benevolent, some malevolent.
They were originally supposed to be spirits of deceased
persons, who still retaining the feelings they had when
alive, haunted the places of their former residence. They
1 2
J. Miiller, 140, 150. J. Muller, 209, 67
* Schoolcraft, Indian Tribes, i. 33 ; J. Muller, Geschichte der Amerikan.
Urreligionen, 66, et passim.
4 6
J. Muller, 209. Movers Phonizier, i. 157.
6
Allen's India, 425.
.
SPIRITS. 7
were thought to have the power of assisting their friends

and injuring their enemies. Thus able to interfere at
pleasure in human affairs, they became objects of great
anxiety. 1 The Father-Genii possess wonderful powers;
they bless and protect the pious, bestow possessions and
wealth they resemble the heavenly bands who help the
;
2
gods in their works like the Feruers of the Zend legends.
The Persian liturgy says " I invoke the fearful and mighty
:
Fravashis of the saints, of the pure men, of the men of the

Old Law and the New Law, the Fravashis of my ancestors,
and the Fravashi of my soul."
3
The Persians venerated
rivers, trees, mountains, herds of the resurrection, stars,
spirits, feruers.Feruers were in all places ; in the streets,

cities, and provinces, heaven, water, wind, earth, animals,
etc. in Ormuzd, the Amshaspands and all the deities.
;
Spirits of the departed were feruers. Connected with the

worship of the stars is the worship of the Fravashis, or
Feruers. The Fravashis are souls, and are stars also. " All
the other numberless stars which are visible, are called the
Fravashis of mortals : for the whole creation which the
Creator Ormuzd has made, for the born and the unborn,
for every body, a Fravashi, with like essence, is manifest," 4
(mit gleicher Essenz ist offenbar.) All the stars are con-
sidered metamorphosed Indians, by the inhabitants of the
Caribbean Islands and the Patagonians. 5
The Hindus believed the stars to be spirits called Gan-
dharvas and considered to be heavenly choristers. 6 At the
close of the year, during the last five days, the Persians
celebrated the " Festival of All Souls." On these five in-
1
Allen's India, 361.
2
Begleitende Heifer der Gotter bei ihren Werken wie die Feruer der Zend
sage. Roth. 4 D. M. G. 428.
3
2 Duncker, 3*75. So, in the New Testament, we find, " I will say to my
soul
4
: Soul, thou hast many good things," etc. —Luke xii. 19.
Spiegel Die Lehre von der unendlichen Zeit. Zeitschrift der D. M. G. 185]
Minokhired S. 343. Paris MS.
5
J. Miiller, 256, 220.
e
1 Weber, Ind. Stud. 196, 224. Milman's Nala, p. 122.
8 6PIRIT-HIST0RY OF MAN.
tercalary days the souls of the dead come again on earth

and visit their friends. At this festival every one must
pray twelve hundred times a day, " Purity and glory is for
the just, who is pure " and the prayer, " That is the will of
;
Ahuramazda," with other prayers. Noxious animals must

be killed, entertainment and dresses prepared for the pure
and they must be invoked with prayers, customs
spirits, —
which have evidently the same origin as the banquets of
the dead among the Hindus.
1
Festivals in honor of the
dead were celebrated by the American tribes every eight
or ten years, and even by the Aztecs and Tlascalans in

2
Mexico.'
The ancient Chinese religion was that of all the earliest
forms of society, —the worship of the visible powers of Na-
ture or of the stars. The Chinese sacrificed to the Shin,
that is, to the superior spirits of every rank, and to their
virtuous deceased ancestors, and addressed the wind, rain,
thunder, diseases, etc., as divinities. Confucius says,
" Shun then offered the sacrifice called lui to Shangti, he
presented a pure offering to the six venerable ones, he
looked with devotion towards the hills and rivers, and
3
glanced around at the host of Shin." The Micronesian
islanders, in the Pacific Ocean, worship the spirits of their
ancestors. Their word " anti " means deified spirit. They
believe that as soon as a person dies, his spirit or shade
ascends into the air, and is carried about for a time by the
winds. At last it is supposed to arrive at the Kainakaki, a

4
sort of elysium. In Ellis's Polynesian Researches, the
name of a spirit is " varua," which means a " god " like-
wise. " Varua ino " are the bad spirits. Oramatuas tiis,
5
"spirits of the dead," were greatly feared by the islanders.
Among the Old Persians the bad spirits were, in part, spirits
6
of the dead. Some of the Indians of our Southern States
believed the higher regions above inhabited by good spirits,
1 2
2 Duncker, 37V, 378. J. Mailer, 86, 647.
8
Canon of Shun. Shu King, book h\, Chinese Repository.
4 6 6
Hale, 99. Ellis, vol. i. 334, 335. J. Mailer, 209.
: ;
SPIRITS. 9
called "Nana isktohoollo." The evil spirits, "Nana ook-

proose," were supposed to possess the dark regions of the
west.
1
The conception of souls of the dead as changed
into airy shapes, which the wind attends to their resting-
place, is the old belief of the Indogerman races extending
from Britain to the Ganges. 2 In Tahiti, the dead are

elevated to the rank of gods, and the "First man" (the
3
Creator) had the same name, Tii or Tiki.
Every Indian, in youth, seeks a protecting spirit for
himself. There are also bad spirits but all spirits are to ;
be feared for the protecting spirit of one is to be feared

:
by others. 4 Throughout the spirit-realm the same spirits

are both good and hostile, or they are divided into those
5
which are favorable and those which are unfavorable.
According to Philo, the Alexandrian Jew, the air is filled
with invisible inhabitants, spirits free from evil, and im-
mortal. The best of them are the angels. God uses them
6
as inferior powers and ministers to benefit mankind. The
7
angels were the souls of the stars.
''When the morning stars sang together,

And all the sons of Elohim (God) shouted for joy."
The Septuagint gives this verse differently
" When the stars were brought forth they approved me,
All my angels with a
8
loud voice."
In Homer, the same gods are favorable or hostile to dif-
ferent persons; but there no formal division into good

is
and evil deities among the gods bad spirits, spectres, etc.,
;
were generally, among the Greeks, believed to exist. Bad

angels are not known to the Hebrews before the exile
9
although the angels work evil.
1 2
Adair, 43, 51, 80, 81. "Weber, Ind. Studicn, 31.
3 4
J. Muller, 135. J. Muller, 12.
6 6
J. Muller, 151. De Wette, Bibl. Dogm. i. 146.
7 8
De Wette, Bibl. Dogm. 82. Job xxxviii. 7.
9
De Wette, Bibl. Dogm. i. 82.
;
10 SPIRIT-HISTORY OF MAX.
The ancient Irish worshipped the sun, moon, stars, and

the winds 1
the Gauls, natural phenomena, the elements
and heavenly luminaries, stones, trees, winds, rivers, thun-
der, the sun, etc. The ancient German and the Scandina-
vian religions were based on nature- worship. They adored
spirits of every kind, in the sun, moon, and stars, air-gods,
water-gods, etc. The Esquimaux, the Greenlanders, the

people of Siberia, and the Polynesians, worship spirits.
The Baktrian Hindus worshipped spirits of the sun and
moon, the air, the heaven, the water, the rivers, the winds,
celestial singers, nymphs and demons, patron deities of the
villages, and the souls of their ancestors. The American
Indians worship the fire, the sun, the elements, and in-
numerable other spirits. 2 The Peruvians, Mexicans, Ro-
mans, Greeks, Assyrians, Arabs, Hindus, Babylonians,
Tartars, Persians, Massagetse, Egyptians, and Hebrews,
adored the sun. The primitive Magian religion was the wor-
3
ship of the heavenly bodies. The old Canaanites adored
the sun, moon, and stars. Some of the Mexican races con-
sidered the stars sisters of the sun. In Peru they were the
moon's maids. Among the Hebrews they were the sons of
El (the Sun). " They fought from heaven. The stars in
their courses fought against Sisera."
4
"And suddenly
there was with the angel a multitude of the heavenly host
5
praising God." " Take heed that ye despise not these little
ones for I say unto you, that in heaven their angels do
;
always behold the face of my Father which is in heaven." 6

" Notwithstanding, in this rejoice not that the spirits are
7
subject unto you." The demons enter the herd of swine.
Jesus walking on the water is thought to be a spirit.
" What shall a man give in exchange for his soul ? " " Je-
1
Vallancey, Essay on the Celtic Language, 51, 65.
2 3
Schoolcraft, i. 38, et passim. Heeren's Asia, vol. ii. 190.
4 5 6
Judges, v. 20. Luke ii. 13. Matthew xviii. 10.
7
Luke x. 20.
SPIEITS. 11
sus perceived in his spirit that they so reasoned within

1
themselves."
" For so the Spirit of the Theban seer
Informed me." 2
" For when they rise from the dead, they neither marry
nor are given in marriage, but are as the angels which are
3
in heaven." " The chariots of God are twenty thousand ;
thousands of angels."
4
" And it shall come to pass in that
day, that the Lord shall punish the host of theHigh Ones
5
and the kings of the earth upon the earth.
that are on high,
6
"The stars are not pure in His sight." "His angels he
charged with folly." " Who maketh His angels spirits."
7
passed before my face."

8
(Winds.) "Then a spirit
Ovid says in his Metamorphoses, " that no region might
be destitute of its peculiar animated beings, the stars and
forms of the gods possess the tract of heaven."
9
Human
figures were sculptured by the Assyrians, having stars upon
10
their heads. The same are found in Egypt, representing
11
the twenty-four hours of the day. Others have a huge star
12
in the middle of the figure. The Persians, Chaldeans,
Carthaginians, Assyrians, Egyptians, Old Canaanites, in-
cluding the Phoenicians, worshipped the spirits of the stars.
In the language of Mr. Prescott, " As the eye of the simple
child of nature watches through the long nights the stately
march of the heavenly bodies, and sees the bright host
coming up one after another, and changing with the changing
seasons of the year, he naturally associates them with those
seasons as the periods over which they hold a mysterious
influence." 13 "And they had no sure sign either of winter,
or of flowery spring, or of fruitful summer but they used ;
to do every thing without judgment, until I showed to
I 9 3
Mark ii. 8. Odyssey, xxiii. 251. Mark xii. 25.
4 5 6 7
Ps. lxviii. 17. Isaiah xxiv. 21. Job xxv. 5. Job iv. 18.
8 9 10
Job iv. 15. 1 Metam. p. 7. Riley. Layard's Nineveh vol. i.
II 13
Champollion Egypte, p. 131. Gesenius, Jesaia, vol. ii. 529.
iS
Prescott's Mexico, i. 121.
them the risings of the stars and their setting's, hard to be

discerned. " So, in the opening of the tragedy of Agamem-
1
non by Êschylus, the watchman says :
"I have beheld the gathering of the nightly stars,

Both those that bring winter and summer to mortals,
Brilliant Lords, Stars conspicuous in the JEther."
And Job :
Canst thou fasten the bands of the Pleiades,

Or loosen the chains of Orion ?
Canst thou lead forth the Signs in their season,
Or guide Arcturus with his sons ?
Knowest thou the ordinances of the heavens ? 2
Let them be for signs, and for seasons, and for days, and
8
years. The Mexicans regulated their festivals by the
Pleiades. 4 The Polynesians determined their two seasons
by this constellation. " Matarii i ma," " Pleiades above,''
5
" Matarii i raro," Pleiades below" (the horizon). The
Cherokees venerated " the Seven Stars " and they were ;
called " the dancers " by some of the Northern tribes of

Indians. The Peruvians consecrated a pavilion of the
great temple at Cuzco to the stars, and especially to Yenus
and the Pleiades. 7
In India, the Maruts, the Eudras, the BAbhus, and the
Pitris, were protecting spirits, originally men.* The Maruts
are the wind and storm gods a spirit-band formed by ;
the souls of the dead. Hence the oft-repeated ex-

pression " they were once mortals," and hence probably
their name Maruts, " morts," mors.
9
;
In the Yedas, the
Manes are called "the fathers" (pitris), and Yama, an old
1
2
JEschylus, Prometheus bound, 454 — 457
Noyes, Job, p. 198. Job xxxviii. 31. 32. 33. Munk, 424.
3 4
1 Genesis, 14. Prescott 146. Mexique 29.
5
Ellis, Polynes. Res. i. 87.
6
J. Miiller, p. 54. Squier,Serp. Symb. 69.
7
Lacroix, Univers pitt., Perou, p. 370.
8
Wuttke, Gesch. des Heid., p. 568.
9
4 Kuhn's Zeitsch.fiir Yergleichende Sprachforschung, p. 116.
" ;
SPIRITS. 13
sungod or firegod, is their king. Tarna was the "first

1
man," like Manu.
" Agni zertriiraraere nicht die heilige Schale,
"
Die lieb den Gottern und den hehren Yatern ;
" Gen' hin, geh' bin, auf jenen alten Pfaden,

Auf denen unsre Vater heiragegangen ;
Gott Yaruna und Yama sollst Du schauen,

Die beiden Konige, die Spendentrinker.
2
Gen' zu den Yatern, weile dort bei Yama."
The Hindus poured out libations to the dead like the

Greeks. The Peruvians made libations to the Sun they ;
searched the entrails of victims, and believed in auguries

like the Romans, Babylonians and Greeks, and their idols
were thought to speak after the manner of the ancient
Greek pythonesses. 3 The flight of birds, especially vultures,
was ominous among the American savages, as amongst the
ancient Italians. 4 "So sang the birds in the branches to
Sigurd, after he had destroyed Fafni, what yet remained
6 "
for hi in to do.
" Fataque vocales praemonuisse bores. 6
In Italy genies were supposed to reside in the mid air,

7
where the tempests have their origin. All the Sabellians,
but especially the Marsians, practised divination : prin-
8
cipally from the flight of birds. "The seer, the feeder of
birds, revolving in ear and thoughts, without the use of
9
fire, the oracular birds with unerring art."
2
Miiller, Todtenbestattung, D. M. G., vol. ix., page xxi. — 4 Kuhn 101.
Miiller Todtenbestattung, D. M. G. vol, 9. ix. xiv.
3
Univers pitt. 371, 372, 376 ;
Prescott, Peru, i., 106 ; Ezekiel xxi. 21
D'Orbigny, l'bomrae Americain, i. 303.
4
J. Miiller, p. 84. 278. ;
D'Orbigny, L'homme Americain, i. p. 303.
5
Jacob Grimm, Ursprung der Sprache, p. 14.
8 7
Tibull. ii. 5. 78. Italie ancienne, p. 386.
8
Mebuhr's Rome. Am. ed. i. 71.
9
iEschylus, Septem contra Thebas, line —
24 26.
1
"Nor does bird send forth the notes of propitious omen."
The "fifty races of birds, sharp-darting, divine," are men-

tioned in the old Persian sacred books. 2 Gods were among
our Indians thought to reside in the upper currents of the
3
atmosphere.
M And the pure JSther, highway of the feathered race." 4
Birds which dart lightning from their eyes are the children
5
of Thunder. The bird belongs to " the Heavenly " as one
of them he raises himself by superhuman power above the
;
6
earth, is lost in the realm of the invisible.
and Hence the In-
dian conception of the Deity manifesting himself in the form
of a bird. 7 " Either this bird is the god himself, or the Great
Spirit reveals himself as a bird, or he dwells in him." On
great occasions, Kitchi Manitu shows himself in the clouds,
8
borne by his favorite bird Wakon. This is no other than
the Great Spirit himself. " The bird of the Great Spirit
is throned above, while the noise of his wings is the thun-
der he looks spying around, so arises the lightning also
; ;
9
he causes rain." Other Indians ascribe the thunder to a
great white cock in heaven. 10 The Dogribs tribe supposed
that the earth was originally covered with water. ~No living
being existed but a great Almighty Bird, whose eyes were
fire, his looks lightnings, and the flap of his wings the
thunder. He leaped down into the water, then the earth

rose, and, at the Bird's command, animals came forth out
of the earth. When his work was ended, the Bird with-
11
drew, and was seen no more. According to the Minitarree
I
Antigone, line 1020.
3
Yagna. Kleuker, vol. i, p. 129, Note, et passim.
3 4
Schoolcraft, part i. p. 33. iEschylus, Prometheus, 280.
5
J. Miiller, p. 91. Schoolcraft, Algic Res. ii. 114.
6 '
J. Miiller, p. 120. J. Miiller, 61, 63, 64, 111, 120, 121.
8
J. Miiller, 120; Chateaubriand, i. 192.
9 10
J. Miiller, 120. Ibid. 121; Heckewelder, 627.
II
J. Miiller, 121, quotes Klemm, ii. 155, 160; Schoolcraft, Wigwam, 202,
etc., etc.
:
SPIRITS. 15
version of this myth, the Bird had a red eye, which refers
to the Sun ; he dived under, and himself brought the earth
1
up.
Baal (the Sun) was represented with the wings and tail
of a dove, toshow the association with Mylitta. 2 Compare
the Orphic idea of Zeus as Eros or Cupid also Noah's ;
dove with the doves of Mylitta (Yenus), the Sun's dove,

as the Spirit of God, that moved on the face of the waters.
" The Spirit descending from heaven like a dove." Among 3
the Egyptians and Assyrians, hawk-headed divinities were

those of the first order. " God is he that hath the head of
4
a hawk." The winged Sphynx resembles the Greek
Gryphon, which is evidently an Eastern symbol, connected
with Apollo (the Sun). 6 The eagle is the bird of Jove.
In Persia the bird Asho-Zusta contends against the fiends.
Other birds fight the devils, especially the bird Sinamru
(Simurg). The Parsees asserted that Sinamru was the
6
eagle. " Serosch is holy, one of the four Heaven-birds :
Corosh, radiant with light, far-seeing, intelligent, pure, ex-

7
cellent, speaking Heaven's language." " I invoke the five
8
races of the birds, .... the numerous birds of rapid wing."
In the comedy of Aristophanes, the chorus of birds is made
to say
" The black-winged Night first lays a windy egg,
Whence in the circling hours, sprang wished-for Love,
He begot our race, and brought us forth to light.
The immortal kind, ere Love (Eros) confounded all things,
Had no existence yet but soon as they
;
Were mingled, Heaven with Ocean rose, and Earth

And all the gods' imperishable race.
Thus are we far more ancient than the Blest." 9
1
J. Miiller, p. 121
3
4
Layard's Nineveh, 449. John i. 32.
4
Layard's Nineveh, p. 458 ; Movers Phonizier, vol. i. p. 68, 59.
6 6
Layard, p. 459. Dunker, vol. ii. p. 385.
7
Serosh-Yesht. Kleuker i. 145.
Serosh, " the god of obedience, shows the law to the 7 Keshvars of the
earth." Corosh — the Raven the Carrion Crow.
;
9
B
Kleuker, 129. Aves, 768—772.
J. Miiller says of our Indians that in all things they re-

1
cognized a divine Spirit, except in lining men. To the
worship of Spirits is to be added that of the souls of the
dead, which not unfrequently is one and the same thing.
The souls of the dead, like other spirits, exert on the des-
tiny of the living a divine influence ;
they manifest them-
selves,and are worshipped like gods. Festivals in their
honor were celebrated every year or every eight or ten ;
years. They erected not merely monuments, but temples

to them. Many Indians believe that before their birth they
were animals. The Iroquois believe that at their decease
men may become animals, or their souls transmigrate into
stars. The southern heaven is chiefly the abode of the de-
parted, and the stars of the Milky Way are the road to it.
Among the Apalaches and Natchez, the sun is the abode

2
only of the souls of the brave. The Comanches believe the
3
Indian paradise is situated beyond the
The Mexicans sun.
prayed to their chief gocl, "We beseech thee that those
whom thou lettest die in this war, may be received with
love and honor in the dwelling of the Sun that they may ;
be gathered to the heroes (mentioned by name) who have

4
fallen in former wars." The souls of warriors escorted the
Sun in his progress through the heavens, and, after four
years of this life of happiness, were transformed into clouds,
5
birds of brilliant plumage, lions, or jaguars. " It is mani-
fest thatbetween the periods of Homer and Pindar a great
change of opinions took place, which could not have been
effected at once, but must have been produced by the efforts
of many sages and poets." Whilst in Homer (about B. C.
884) only a few favorites of the gods reach the Elysian
fields on the border of the Ocean Pindar, not far from ;
B. C. 550, makes the " Islands of the Blessed " a reward for
the highest virtue. In Hesiod's " Works and Days " all the
heroes are described as collected by Zeus in the " Islands
1 2 3
J. Miiller, 73. J. Miiller, 72, 63. Schoolcraft, ii. 225.
4 5
J. Miiller, 620. Univers pitt. Mexique, 25.
SPIRITS. 17
of the Blessed."
1
The Hindus believed that those who fell
in battle went Indra's heaven, where was light a
to
thousand times more brilliant than the sun. Those who
died in bed, the women and servants went to Jama in the
2
shades below. The nations of Northern Europe be-
lieved that the beautiful maids of Odin conducted the
souls of fallen heroes to Yalhalla. Those who died of
old age or sickness went to Hela, the goddess of the under-
world. The souls of the common people enter the bodies
of animals, in the conception of the Natchez tribe ; those of
3
the distinguished migrate into the stars.
Our Indians believe that spirits or gods abide in
animals. The more primitive the Nature-worship, the more
4
frequent is the worship of animals. Animal worship pre-
vailed over Persia, India, Greece, Asia Minor, and Egypt.
The adoration of the bull, the goat, and the serpent, is too
well known to need remark. The Egyptians held most
animals sacred. So, in America, the Great Spirit appears as
a beaver. The beaver was sacred to the Great Spirit. The
same is opossum among the Nat-
true of the snake and the
chez Indians.* The transmigration of deities and the spirits
of the dead into animals was a prevalent notion. In Peru,
one of the deities is represented in the shape of a bird, just
as in the Polynesian islands, gods take the shapes of birds
6
or sharks. Separate distinct spirits were regarded as
causes of the individual phenomena of Nature. Nowhere,
in the primitive condition of mankind, ruled the conception
of order, or subordination, or unity but all things had sep-
;
arate spirits assigned to them as their causes. Every ob-

ject wears the aspect of a separate living being —and when
the mute and dead nature of some is too apparent for the
1
See K. 0. Miiller, Lit. Anc. Greece, 230, 232.
1
Duncker, ii. 68, 69. Inde, 196. 3
J. Miiller, 67, 66.
4 6
J. Miiller, 120, 59 ff. J. Miiller, 123.
6
Ellis, Polynesian Res., vol. i. 225, 329 ; Univers pitt. Mexique, Guatemala
et Perou, 371, 377.
2
18 SPIRIT-HISTORY OF MAN".
exercise of this belief, it exerts itself in the idea that the in-
animate object has a soul, a life about it somewhere ; or a
genius loci, a nymph, or protecting spirit. Thus, to the
savage, the larger part of Nature becomes a legion of
animated powers, independent in existence and character.
Life and power are associated together in his mind, and
the most important distinction of the nature of gender,
which he thinks fit to make in his language, is the division
of objects into those which have life, and those without it.
With him, the Sun, Thunder and Lightning are
Moon, Stars,
of the animate, or living gender. The Mexican gender 1
distinguishes rational beings from irrational animals and

inanimate objects. " In the nouns of inanimate things the
plural is same as the singular, such excepted as are
the
9
personified and considered animate, as the stars, sky, etc."
Dr. von Tschudi,in his grammar of the Kechua (Peruvian),
remarks, " substantives in gender are divided into animate
and inanimate. To the first belong men, beasts, plants,
especially trees, the sea, rivers, the sky, the stars. To the
inanimate belong stones, inanimate masses, works of
all
man's artificial production, little plants, small animals,

etc., etc."
The most primitive condition of mankind was that of

separate tribes, families or gentes, speaking different
tongues ; and these tribes often assimilated in language to
their neighbors, producing resemblances of some sort,' we
can scarcely say dialects ; for all the dialects we know of in
Europe and Asia, and possibly in America, date some
thousands of years after the earliest period. The totally
different character of the languages of the American tribes
favors this view. It has been said that the grammar ot
these tribes and nations is very much the same, from the
Esquimaux to the Patagonians ; but that such a resem
blance is not to be found in the word-material. It is con-
fined to the grammar, which would naturally be crude,

2
1
Schoolcraft, u. 366. American Ethnol. Soc. i. 216.
SPIRITS. 19
because the American tribes were not, generally speaking,

civilized.Kanke, at the commencement of his History of
the Popes, says :
" If we take a general survey of the world
in the earliest times, we find it rilled with a multitude of
independent tribes. We see them settled round the Medi-
terranean, from the coasts as far inland as the country had
yet been explored, variously parted from each other, all
originally confined within narrow limits, and living under
purely independent and peculiarly constituted forms of
government." The historian Niebuhr remarks " The far- :
ther we look back into antiquity, the richer, the more dis-
tinct and the more broadly marked do we find the dialects
of great languages. They subsist one beside the other, with
the same character of originality, and just as if they were
different tongues. " The variety of the Grecian tribes, and
1
Homer's enumeration of the various races that assembled at

the siege of Troy, are well known. Additional evidence of
this early multiplicity of distinct tribes is perhaps to be
found in the oriental system of government. A great
king had many tributary kings under him. Each of these
petty kingdoms preserved in the main its ancient customs
and form of government, paying an annual tribute to the
power whose superiority it acknowledged. The Old Testa-
ment bears constant testimony to the variety and number of
distinct nationalities. In Persia and India, the same thing
appears, and even in China. The tribes of Tartary and the
remains of countless races that even now appear between
the Caspian and Black seas, the tribes of Germany, Gaul
and Britain, and the ancient and even modern condition of
Africa, all point to the same primitive tribal organization.
In Korth America, we have the almost infinite variety of
distinct tribes, speaking different languages. Mexico was
filled with distinct nations having different dialects. The
Aztec armies were incessantly occupied in attacking "a
multitude of petty States," some unconquered, and others
1
Niebuhr's Rome, Am. ed., vol. i. p. 49.
1
endeavoring to shake off the yoke. The Mexican great
chiefs or nobles exercised complete territorial jurisdiction,
each in his own district; they raised taxes, and followed the
standard of the monarch in war with forces proportionate
to the extent of their domain, and many paid tribute to tile
king as their legitimate sovereign. All this resembles the

ancient state of things among the tributary peoples of Asia.
In Guatemala, according to Juarros, the number of nation-
alities and languages was greater than in any other part of
the New World. The number of different peoples exceeds

2
that of the languages. In South America, in the kingdom
of Quito, in its narrowest acceptation, two hundred and
many dialects, which have
fifty-two nations existed, with as
been .divided into forty-three distinct separate languages.
The nations, dialects and languages to the south, towards
3
Cuzco, were hardly less numerous.
" The Indian languages generally have few words or even
roots in common, except when they belong to some great
family. The Apaches may be taken as an example. They
extend from Texas to the Colorado of California, swallow-
ing up many tribes with which they were not supposed to
have any relationship, until affinities were discovered in
their languages. Professor W. ,W. Turner, to whom I sent
a few words of the Apache language, .... discovered
striking affinitiesbetween it and the language of the Atho-
pascans who occupy a far northern region near the Esqui-
maux. I have been able to trace analogies in the lan-
guages of several Indian tribes in New Mexico and Cal-
ifornia, quite remote from each other. Unless there is such
a relationship, no innate radical resemblance can he traced
in the word-stock of the Indian languages. This charac-
teristic, I can safely say, applies to the group of languages
on the Pacific as well as on the Atlantic side of North
2
1
TJnivers pitt. Mexique, p. 21. Buschmann, pp. 130, 131.
8
Von Tschudi, Grammar of the Kechua language.
SPIRITS. 21
America" 1
Mr. Gallatin says " Taking into view the:
words or vocabularies alone, although seventy-three tribes

(east of the Rocky Mountains, within the United States and
the British possessions) were found speaking dialects so far
differing that they cannot he understood without an inter-
preter by the Indians of other tribes, yet the affinities be-
tween the words of many of them weie such as to show
clearly that they belonged to the same stock. Sixty-one
dialects, spoken by as many tribes, were thus found to
constitute only (?) eight languages, or rather families of
languages, so dissimilar that the few coincidences which
might occur in their words appeared to be accidental. 2 The
investigation of the languages of the Indians east of the
Rocky Mountains, and north of the States as far as the
Polar Sea, has satisfactorily shown, that however dissimilar
their words, their structure and grammatical forms are
3
substantially the same. " Mr. Gallatin has found in North
America alone thirty-seven families of tongues, comprising
more than one hundred dialects." 4 It is well known that
tribes emigrate and change their language entirely and ;
that two tribes will coalesce, forming a new language, in

which it is almost impossible to recognize either of the
original tongues. Yon Tschudi says, "The number of
American languages and dialects is extraordinarily great,
and scarcely the twentieth part of them has been even
superficially known. Also these languages have undergone
great alterations. Many have become extinct. It is a
well-known fact, that individual tribes or bands (Rotten) of
Indians separate from the main stock, remove into remote
regions,and there form, in a manner, a new language, that
contains an altogether new word-material, and is not under-
stood by the original race. Other races mix, and form a new
1
John R. Bartlett, Nov. 25th, 1854.
* Jour. Am. Ethnol. Soc, vol. i. p. 2.
s
Notes, etc., p. 10 ;
Squier's Serp. Symb., p. 26.
* Indigenous Races of the Earth, p. 82.
SPIRIT-HISTORY OF MAN.
language, which only a close and thorough examination can

trace back to its source. 1
It is important, while showing that the primitive organ-
ization of mankind was that of tribes, speaking different
tongues, to notice in this connection certain characteristics
common to all primitive languages, which are evidences of
the simple and unphilosophical mode of thought of the early
peoples. " Crude and primitive languages are redundant in
grammatical forms." 2 " In general it may be observed that in
the lapse of ages, from the time that the progress of language
can be observed, grammatical forms, such as the signs of
cases, moods and tenses, have never been increased in
number, but have been constantly diminishing." " The
luxuriance of the grammatical forms which we perceive in
the Greek, cannot have been of late introduction, but must
be referred to the earliest period of the language." 3 Jacob
Grimm says, " the state of language in the first period can-
not b3 called one of perfection, for it lives nearly a life of
plants, in which high gifts of the soul still slumber, or are
but half wakened. The word-material pushes forth rap-
4
idly and close together like blades of grass." jSTot only are
many moods and tenses formed, but many cases of nouns,

numerous inclusive and exclusive forms of verbs, and a
great variety of particle usages, that later lingual develop-
ments have caused to entirely disappear. Thus the Sans-
krit has eight cases of nouns —the Peruvian nine, the Greek
five, and the Latin six. The Peruvian (Quiqua) is a more
primitive language than the Sanskrit, and possesses a greater
abundance of grammatical forms. 5 " The genius of the
American languages, like that of the Sanskrit, Greek and
the Germanic tongues, permits a great number of ideas in
6
a single word."
1
Yon Tschudi, Grammar of the Kechua Sprache.
2 3
Schoolcraft, vol. ii., 342. K. 0. Miiller, Hist. Greek Literature, 5.
4
Ursprung der Sprache, 46, 47.
5
See Von Tschudi, Grammar, passim.
6
Larenaudiere, Univers pitt. Mexique, 49, b.
;
SPIEITS. 23
The Indian's crude conception of Nature pervades his

language. It is description with an attempt to paint in
words a scene just as it occurred, taking in all its details
and particulars in one long word. It is a constant effort to
speak of objects in groups, or rather to find a single word
1
to express two or three ideas, where we should use one

word for each. These well-known agglutinated forms of
words among our Indians are mentioned by Yon Tschudi
(p. 11) as a characteristic of the Quiqua (the Peruvian)
but the Mexican had dropped this mode of expression pro-
3
bably, as it is said not to exist in this language. The In-
dian, instead of using one verb " to wash," no matter what
undergoes the process of washing, employs a verb signify-
ing in itself " to wash the hands," another meaning " to
wash the face," and so on. Without perceiving that the
idea of washing is common to each, he gives a new word
for each variation of idea, which includes every thing one —
main idea with all its adjuncts. It is language prior to
generalization and philosophic analysis.
1 3
Schoolcraft, ii., 342. 1 Am. Ethnol. Soc, 242.
CHAPTER II
THE GREAT GODS.
The great number of the Nature-gods is gradually in-

creased by which are borrowed from ethical
abstractions
and social relations, and to which divine powers, a personal
existence and agency are attributed.
1
From the spirits of Natural objects and phenomena, it is

an easy step to spirits which preside over substances, as
the deities of corn, gold, salt, wine over diseases over ab-
; ;
stract ideas the first moral conceptions and mental quali-

;
ties as wisdom, beauty, truth, justice, sin

; over blindness, ;
sleep and death. In Homer, sleep and death are personified.

The Algonquin god of sleep is Weeng, whose ministers
beat with little clubs on the foreheads of men, producing
slumber. Their Pauguk is a god of death.. He has a bow,
2
arrows and clubs. Spirits preside also over days, months,
and periods of time generally, as in Yucatan, Mexico,
Egypt, Persia, and other countries. There is a god of car-
penters, of thieves, of persons who thatch houses, of ghosts,
surgery, husbandry and physic, among the Polynesians. 3
The Chinese had a god presiding over agriculture, an ancient

patron of the silk manufacture, a god of the passing year,
an ancient patron of the healing art, a god of the road where
3
1
Weber, Akadem. Vorles., 4. J. Miiller, 98.
8
Ellis, Polynes. Res., 333.
THE GREAT GODS. 25
an army passes, a god of cannon, and gods of the gate, be-

sides ghosts of faithful statesmen, scholars, etc.
1
The
Mexican had his gods of gold, sin, blindness, wine,
pleasures, frost, salt, and butterflies, his goddesses of the
chase, the flowers, and medicine. The Greek had his
Wisdom, Justice, Sleep, Death, Fortuna, as divinities.
When the savage perceives the operations of Nature
that we call laws, he conceives a Being working and re-
vealing himself in them. 2 Spirits govern the elements and
the seasons. The people of Western Europe considered
Kronos be Winter, Aphrodite Summer, and Persephone
to
3
Spring. The American Indians worshipped the Earth as
the mother of all things. 4 " Khodos (Rhodes), the daughter
5
of Aphrodite, bride of the Sun," Erde, the Earth, Gothic
6
Airtho, Aritimis, the Scandinavian Earth-goddess Jord, the
Old-Persian deity Armaiti, the Earth, the Sanskrit Aramati,
Acal, Ocol, Col (Ccelus), " Acalus and Calus names of the
Cretan Talus " 7
(the Sun), Kleio (Klea), Asel, Sol, the Etrus-
can Usil, the Sabine Ausel, Sauil, Sahil, Sigel, Heli(os),
Eelios, Aelios, Azel and Azael (a god adored in Damascus), 8
9
Ab, god Av, the Oscan god Iiv, love, Ievo,
the old
10
(Ievco), Evi-us (Bacchus), Aphaia, (Artemis, 11 the E-arth)
Apia (the Earth), Kronos " the beaming Sun" (Krona, a
sunbeam Phoenician, Karan, in Hebrew " to shine,"
in
Karnon, in Arabic " a sunbeam," 12 ) Zeus (Seus ?) god of
iEther and the storms, the old god Asius in Asia Minor,
" the Spartan Sios" (Zeus), the Old Testament Aishi (Baal
= Jehova), 13
the Assyrian "As," father of the gods, 14 " Jasius
1
Martin's China.
2 3
J. Miiller, 57, 254, 361. Plutarch, de Is. et Os., lxix.
4 5
J. Miiller, 56 ;
Tanner, 203, in Miiller. Pindar, Olymp. vii. 25.
6
Donaldson's Varronianus, 37.
7
American Encycl. Art. Talus. Movers, i. 381.
8
Movers, i. 368. Jacob Grimm, Trans. Berlin Akad. 1845, 197.
w 10
J. Brandis, 40, 100. Movers, i. 128.
11 12
Donaldson's Pindar, 351. Rinck, i. 40.
13
Hosea, ii. 16. (18.)
14
Rawlinson, Journal Royal Asiatic Soc, vol. xii. 426.
26 SPIKIT-HISTORY OF MAN".
(Bacchus), the husband of Ceres," Smnn (Esmun), Apol-

1
lo, " Summanus (Pluto), god of the nightly lightnings,"
Amanus or Omanus, the Sun in Pontus and Cappadocia,

Anion, god of light and fire, Iapetos, the Titan, Phut or
Ptah (Vulcan), Oannes, 'Ilrjv, Ani, Ina (the Sun in Sans-
krit), Ann, JEolus, Boreas, and Rudra, " the rushing storm-
2
blast," Aclan, Odin, Adonis, Inachus, the Phrygian Anna-

kos, Enoch, Asar, Asarac, Ahura, Dagon, Dakan, Agni
" the four-eyed Hindu fire-god " (Ignis), Am, Ami, Aum,
Om, Aoum, 3
Aoymis, lama, Ioma, lorn (day), Yima,
Jamadagni, Saad, the Arab god, Seth, the god of the
" Sethites," Seth-Typhon (Moloch, Pluto), Sol-Typhon 4 =
6
" Apop, the brother of Sol," Abobas (Adonis), Phoibos,
7
Papaius (Zeus), " Apellon, the fighter," 6 Abel, Abelios,
8 9
the Sun in Crete, Babelios, the Sun in Pamphylia, Apollo,
are all spirits. It is enough to say, generally, that for nearly
every idea which the human mind could conceive, a god
or presiding spirit would seem to have been somewhere
created.
Hence Fetichism is explained. It is as easy for the
mind of the savage to locate a spirit in a stick of wood, a
square stone, or a rude idol, as for the Mexican to con-
ceive a god of gold, of butterflies, or of frost. If spirits
transmigrate into stars from the forms of the animals or
human bodies, if they reside in trees, why may they not
enter an artificially prepared substance ? The African con-
1
Hesiod. Theog. 910. Compare the Hebrew names Iesaias, Iesaiah, Ishiah,
Ishiaho, 1 Chron.xii. 6. Iesus, Asiah (in the Cabbala), and Iasiaho (Ioshua).
Jeremiah xxxvii..
2
Bopp, Berlin. Akad. 1838, 194 ;
Brandis, 80. See also Zeitschrift d. D.
M. Gr. viii. 596.
3 4
A/jlovs. Plut. de Is. cap. 9. Herodot. ii. 42. Movers, i. 300.
6 Movers,
Kenrick, ii. 354 ;
i. 399.
6 Miiller's Dorians, Book ii., ch. 6. §. 6 ; Donaldson's Yarron. 37 ;
Rinck,
i. 175.
7
The Phoenicians and Syrians call Saturn (Kronos) El and Bel andBolaten.
Movers, i. ch. 8. 256. Damascius in Photius, 343.
e 9
Jacob Grimm, Trans. Berlin Akad. 1845, 197 Ibid.
THE GREAT GODS. 27
siders the material substance which he adores endowed

with intelligence like himself, only superior in degree. He
has housed a spirit within it.
The Dacotah Indian worships a painted stone. In Peru, 1
a stone was observed to be a tutelary deity. The Arabs 2
adored a great black stone. The worship of idols in the

human form is a more cultivated, but a similar conception.
The Teraphim in Genesis are a kind of portable household
gods or penates, such as the Greeks and Komans possessed. 3
The Manitus of the visible objects of Nature, or of natural
phenomena, are considered so united with the material ap-
pearance, as to form one being, like soul and body. 4 u If
the spirits are sometimes looked upon as without a visible

form, yet their appearance and revelation are connected
5
with these objects and signs."
"
Then Samuel took a stone and set it between Mizpeh
and Shem, and called the name of it Eben-Ezer." This
6
means Dionysus (Bacchus = the Sun) for, as the Maltese ;
stone-inscription translates Ebed-Esar by the Greek Dio-

nysus, we feel no hesitation in translating Eben-Ezer (Aban-
Azar) the same. Bacchus-Ebon was represented in Cam-
pania as an ox with a human head, and Oben-Ea is said to
be Ammon-Pa. 7 Pawlinson reads Aben Aban is Pan. 7 ;
Jacob sets up a stone on end, and pours oil on the top of it,
and says " This stone which I have placed as a statue,
;
shall be God's house."

8
" And Jacob set up a statue (sta-
tuam) in the place where he talked with him, a statue
(statuam) of stone ; and he poured a drink-offering (libation)
thereon, and he poured oil thereon." 9

" No man is with us ;
see, Elohim is witness. Behold this heap, and behold the
2
1
Intr. toDacotah Gram. TJnivers pitt. Perou, 77.
3 4
Tarts Bunsen, Egypt's Stelle, 326.
4, 5, vol. v., J. Miiller, 92.
5 6
J. Miiller, 95. 1 Sam. vii. 11, 12.
1
Movers, i. 373, 326; Munter Babylonier, p. 27; Bononi, p. 78; Journal
Royal Asiatic Soc. 15, Part 1, p. xvii. Christian Examiner, July, 1856, p. 95.
;
8 " Quern posui statuam," Version of Sebastian Schniid.

9
Gen. xxxv. 13, 14, Version Schmid.
28 SPIRIT-HISTORY OF MAI*.
statue The adoption of the human form

(statuam)." 1
in images is a more advanced conception. The human

form symbolizes the superiority of man's nature over the
rest of creation, and is so much the better fitted for the rep-
resentation of the forms of the gods. In Asia, the repre-
sentation of the Divine in human shape was forbidden in
the earliest period, and the Persians, al first, were greatly
displeased on seeing such images. 2 The Persians, the
people of Central America, the Egyptians, the Hebrews,
and other nations, used animal forms as the symbols of
divine qualities. The highest employment of these sym-
bols is seen in the Sphinx, the Cherubs, the Serpent, the
Winged Bulls with human faces at the doors of the Assy-
rian palaces.The highest conception of God clothed him
with the human form. " The Greek anthropomorphism is
3
a higher stage than the Pelasgic Nature- worship." God
is represented in the legends of Genesis with the human
shape. The Egyptian and Hindu sacred writings often ex-
hibit the same conception of the deities.
The fetichism of the savage confines its regards to the
individual phenomena and objects of Nature. To him the
idea of unity (Einheit), of " a whole" of " a creation," must
necessarily be strange. He thinks not of " a whole," of "a
"
world; " and does not ask himself, " Who has made that ?
4
From among the multiplicity of powers whose existence

was obvious to the perception of the child of Nature, he
selected some that were more prominent as the chief objects
—
of his regard the sun and moon, some of the stars, the
earth, air, fire, water, and gods of matters connected with his
daily wants. Every kind of spirits (and there are many) has
its own leader or chief. This idea forms an intermediate
step from the infinitude of individual spirits to the concep-
tion of a Great Spirit, who stands at the head of all spirits.*
1
Gen. xxxii. 50, 51, Schmid's Version.
3
Mover's Phonizier, i. 181, et passim.
3 4 6
J. Miiller, 96. J. Mtiller, 15. J. Miiller, 104, 75, 91.
THE GREAT GODS. 29
The Great Spirit is a spirit like any other ; he wears all the
peculiarities of the other spirits of Nature-worship, and his
idea or the conception of him fastens itself to any visible
object, which exercises a striking influence upon the whole
of Nature, like the Sun, the Heaven or to one which re- ;
veals to us a power of Nature (Naturkraft) as an animal, or,

finally, which expresses the personality as the human figure. 1
The Greenlanders worshipped the Great Spirit, but did not

associate the idea of a Creator with him. 2 Northern races,
like the Esquimaux and Greenlanders, know nothing of a
3
Creator, but recognize a Great Spirit. The Great Spirit
dwells in waterfalls, in birds and animals, such as the hare,
beaver, wolf, bear, buffalo, and serpent. 4 He is a Nature-
god, like the other gcds : a part of the many gods, primus
6
inter pares.
In the progress of conception, the primitive spirit- wor-
ship is in some sort systematized. The number of distinct

existences is divided into classes. Spirits preside over these
divisions. A god of all the rivers, winds, fishes, classes of
animals, etc., is conceived. Êolus presides over the winds,
Ocean us over the waters, Unktahe is the god of waters of
the Dacotahs. In Mexico, Nahuihehecatl is ruler of the
four winds. Tlaloc is the chief of the water-gods. A rise
takes place to the conception of " Great Gods," who pre-
side over the elements, the winds, and the most prominent
circumstances of These chief gods are generally of
life.
a certain number, which is fixed although the deities are ;
not always the same. In Egypt the number remains the

1
6
same, but the deities differ in different districts. The num-
ber is taken from some calculations respecting time, or has
an astronomical origin, like the numbers thirteen, twelve,
and seven.
Thirteen was the sacred number of the Mexicans and
1 2 s
J. Miiller, 99. J. Hiiller, 104. Ibid. 115. 116, 149.
5
4 Ibid. 122, 123, 125. Ibid. 102.
8
Lepsius iiber den ersten agyptischen Gotterkreis, Trans. Berlin Ak. 1851.
30 SPIKIT-HISTORY OF MAN.
the people of Yucatan " twelve " of our Indians, and al-
;
most all the nations of antiquity ; " seven " was taken from
the Babylonian idea of the Sun, Moon, and live great
Planets, as prominent rulers over the destiny of mortals.
The number twelve is the twelve moons or lunar months.
" The names of these twelve gods often show that they were
only the old deities, presiding over the elements and most im-
portant circumstances of every-day The Mexican and life.
Maya sacred number was thirteen. The method of computa-

tion among the priests was by weeks of thirteen days. The
thirteen names of days are those of the " Great Gods." The
1
origin of the period of thirteen days to a week was this.

The year contained twenty-eight weeks of thirteen days
—
each, and one day over just as our year contains fifty-two
weeks of seven days, and one day over. Thirteen years
would make an indiction or week of years, in which the one
day over, each year, would be absorbed in an additional
week of thirteen days. Four times thirteen or fifty-two
years made their Cycle. The period of thirteen days re-
sulting from their first chronological combinations, afterwards
2
became their sacred number. Lepsius says, the Great
Gods of Egypt had not an astronomical origin, but were
very likely distributed on an astronomical principle, when it
was advisable to form and arrange the nome deities into
3
one system on the consolidation of the kingdom.
The number of stones of which Druidical structures con-
always a mysterious and sacred number, never fewer
sist is
than twelve, and sometimes nineteen, thirty, sixty. These

numbers coincide with those of the gods. In the centre of
a circle, sometimes external to it, is reared a larger stone,
which may have been intended to represent the Supreme
4
God.
1
Gama, Astronomy, Chronol. and Mythol. of the ancient Mexicans, 51,
9*7, 98, 99, ff. Compare the thirteen snake-gods of Yucatan. Miiller, 487.
2 3
Stephens, Yucatan i. 434 Appendix, 94. Miiller, 94.
;
Berl. Ak. 1851.
4
Pictet, 134; Michelet, Hist. France, vol. ii. 382, quoted in Squier, Serp.
Symb. 48.
THE GREAT GODS. 31
Janus is the Sim-god, or god of the year, among the

Romans. He represented with twelve altars beneath his
is
feet, referring to the twelve months of the year. (He is

called Ani by Jan and Dionysus by the
the Assyrians, Ion,
Greeks, Eanus in Italy, and On by other Eastern nations.)
The first day of the first month of the year was sacred to
him. Two ancient names of the sun were On and Ad or,
1
doubled, Adad, Atad, Tat, Thoth, &c. The composition of Tat

and An is Titan, which name for the Sun is used by Ovid
and Seneca. 3 The twelve Titans, of whom Saturn is the
chief, are the earlier deities of the primitive Grecian
tribes, corresponding to the twelve months of the solar year.
Later, the Olympian twelve (of whom Jupiter is chief) take
their place, and the early 'Titans are transformed into the
3
.conception of Primaeval Powers, or Elements.
After the twelve moons (or months), the American In-
dians made a classification of their more prominent gods.
The Lenni Lenuape have twelve highest Manitus, to whom
a higher importance is attributed than to the other spirits.
Twelve staves or posts are set up in a circle in the midst of
the council-house, each of a different wood, and connected
together above. Into this circle twelve burning-hot stones
are rolled, sacred to twelve Manitus. The greatest stone
to the Great Spirit of Heaven, Walsit Manitu, the others to
the Manitus of the sun (or day), moon, earth, fire, water, of
4
the house, of maize, and the four quarters of the heavens.
The twelve months are, in the Zendavesta of the Per-
5
siansand Baktrians, named after the Fravashis, Ahnra-
Mazda, " the six holy immortals " (the Amesha-Qpenta), the
6
Sim-god Mithra, the star Tistar, the Water and the Fire.
Like the months, the days also were assigned to particular
1
Eschenburg, Manual, 409. a
Metam. i. 5 ;
Medea, 5 ;
comp. " Tithonus."
8
1. Rinck, Religion der Hellenen, 41 ; Hesiod. Theog. 424.
4
3 Loskiel, 565, ff. Bromme, R. A. 231 quoted ;
in J. Muller, 92.
;
6
The first month is named after the Fravashis.
6
Duncker, vol. ii. 376, 363, note; Gerhard, Griech. Myth., i. 314; Movers,
Phonizier, vol. i. 86, 27, 255, 256, et passim.
—
gods and The first seven days of each month were

spirits.
named Ahura-Mazda
after and the six Amesha-Qpenta
just as the seventh day of the week was sacred to El,
among the Hebrews and Arabs, and to Saturn among the
Eastern nations generally. The Sun-god Apollo has the
epithet 'EftSofialos, and the number seven is sacred to
Mithra, the Sun-god of the Persians.
The number twelve is very common, as a sacred num-
ber, among the American tribes. Twelve Indians dance the
bull dance. In Florida, twelve wooden statues, of super-
1
human dimensions, and wild and threatening aspect, each

with a different weapon, stood before the temple at Talo-
2
meko. In Central America, at Momotombita, Squier found
3
a group of twelve statues of the gods together. The Peru-
vians divided the year into twelve lunar months, each of
4
which had its own name and its appropriate festival.
Such groups of twelve gods were found in Thessaly, Olym-
pia, Achaia, Asia Minor and Crete. Also in Italy among
the Etruscans, Sabines, Mamertines, Romans. The division
of the year at Pome came under the head of religious af-
5
fairs, and was in the charge of the priests. The Babylon-
ians worshipped the sun, moon (Baal and Astarte), and five
planets, also the twelve leaders of the gods, corresponding
6
to the twelve months, or signs of the Zodiac. The
Hebrews, and Saracens prior to Mahomet,
like the Chinese
had their division into twelve tribes, in reference probably
7
to the sacredness of this number. The twelve gods are
found among the Egyptians," Phoenicians, the inhabitants
of Cyprus, Bithynians, Syrians, Persians, Greeks, Chaldeans,
Hindus, Japanese and Lithuanians. Among the Scandina-
vians Odin had his twelve chief names. 9 The younger
1 3
Catlin, 121 ; J. Miiller, 92. J. Muller, 98, 92.
8 4
J. Muller, 92. Prescott, Peru, i. 126. 5 Eschenburg, 570.
8 7
Munter, Babylonier, 13. J. Muller, 93.
8
Herodot. ii. 4 ;
Lepsius, iiber den ersten agyptischen Gotterkreis, Berlin
Ak. 1851.
9
J. Muller, 93.
";
THE GREAT GODS. 33
Odin is chief of the Aser, the later gods, who are descended
from him.
The Hebrews worshipped the twelve gods of the Zodiac. 1
The twelve labors of Hercules are the twelve signs of the

Zodiac. Hercules is here the Phoenician Hercules (the
Sun). Solomon's " molten sea," ten cubits from the one
brim to the other, stood upon twelve oxen, three looking
toward the north, and three looking toVard the west, and
three looking toward the south, and three looking toward the
east. "And on the borders between the ledges were lions, oxen
and cherubims."' The Irish god Cromeruah, whose image w as r
3
of gold, was surrounded by twelve brazen statues of the gods.
Among the Persians, the first seven days of each month
were sacred to Ahura-Mazda and the six Amesha-Qpenta
they call the eighth day " that which precedes the Fire ;
the ninth day is named after the Fire, the tenth after the
"Water, the eleventh after the Sun, the twelfth after the
Moon, the thirteenth after the star Tistar, the fourteenth
after the Holy Bull. The fifteenth belongs to Mithra, the
seventeenth to Qraosha, the nineteenth to the Fravashis
(souls), the twentieth to Yerethragna, the rest of the days
of the month to subordinate spirits ; the last but one, how-
ever, to Manthra-Qpenta, the " Holy Word." Thus every
day has its protecting deity, as among the Egyptians,
4
Babylonians, Mexicans, and other nations. Of the Jewish
months, Nisan or Abib, Thammuz (Adonis), Ab, Elul,
Ethanim, Bui and Adar are names of sun-gods or prominent
deities. Some Old as well as New Persian names of months
are alsonames of deities : Ab, Aban, &c. The same is true
5
of theKoman, Greek, and Egyptian months.
The division of the great gods into seven, which is very
ancient in Egypt and Palestine, probably sprung from the
1
2 Kings, xxiii. 5; Munk, Palestine, 424; Job, xxxviii. 32; Movers, i.
80, 287, 164.

2 3
1 Kings, vii. 23, 25, 29. J. Muller, 93.
4
Duncker, vol. ii. 366.
5
With the deity-name " Bar," often found in Nineveh, the god Bar can
3
division into four quarters of themoon, just as the number

"twelve" had its origin in the division of the year into
moons. The "seven" is the seven days of the week, named
after the Pagan gods and Planets. The first day of the
week was Saturday, which was sacred to Saturn, or, as the
Saxons called him, Seatur. His name in Palestine was El.
Sunday (Sontag) was Dies Solis, and sacred to the Sun
and Hercules (or/ Sandak). Monday, the Moon's day,
1
Dies Lunse. Tuesday was sacred to Tuisco, or Mars. Wed-

nesday Odin or Woden. Among the Bomans it was the
to
day of Mercury. Thursday was the day of Thor, Odur,
Adar, Adar-melech, Dorus, Jnpiter, Donar Donnerstag, —
the day of the god of thunder. Friday was sacred to Freia,
Aphrodite, Yenus. The Egyptians assigned a day of the
week to the sun, moon, and five planets, and the number
2
seven was held there in great reverence.
" And Balak took Balaam and brought him up into the
high places (mounds) of Baal, that thence he might see
the uttermost of the people. And Balaam said unto Balak,
Build me here seven altars, and prepare me here seven
oxen, and seven rams. And Balak did as Balaam had
spoken, and Balak and Balaam offered on every altar a
It is obvious that Balak and Balaam
3
bullock and a ram."
were priest-kings like Melchizedec, who was both priest and
king in Salem. This combination of offices was found
among the Natchez, whose caziques, called " Suns," were
both chiefs and priests. 4 The caziques of the Guaramis
were called " Suns," and claimed the Sim as their father. 5
As the mounds of the American aborigines who inhabited
alone be compared, who is occasionally named on the Egyptian monuments.

In like manner we may compare with " Ab," the same name (Ab) of the As-
syrian-Babylonian month, and Diodor's relation that the Babylonians appointed
a month to each of their twelve gods. What is meant, is obvious from the
names of the tenth and sixth month, Tamus and Adar, both deity-names, one
of Adonis, the other of Mars. —Brandis, Assyr. Inschriften, 40.
1 2
Movers. 240, 459. Kenrick, Egypt, i. 283.
s 4
Numbers, xxiii. 1, 2. Serp. Symb. 129. 5
Ibid. 129.
THE GREAT GODS. 35
the Valley of the Mississippi, originally contained but two

bodies, one a male, the other that of a female, it is not un-
likely that the chief of the tribe, like the Natchez chieftains,
united the priestly functions on the mound with the office
1
of cacique or king.
Noah took of every clean beast seven pairs into the ark.
The ark rested on Ararat in the seventh month ; and Noah
rested seven days longer, and seven more besides, before he
went from the ark. We also find the seven lean kine in
Pharaoh's dream, the seven archangels, the seven Am-
shaspands of the Persians, the seven u great gods " of the
Egyptians, Greeks and Romans, the seven Cabiri of
Phoenicia, " the seven eyes of Jehovah," " a stone with
seven eyes," " a candlestick with seven lamps," seven
heavens, and finally, in Japan, the seven Sintoo (Hindu)
gods. Jehova-Elohim created the world in seven days.
stated in " Cory's Ancient Fragments," on the
It is
authority of Berosus, that according to the Babylonian cos-
mogony, " Bel, who is Jupiter, divided the darkness, sepa-
rated the heavens from the earth, and reduced the universe
to order —
he created the stars, the sun, moon, and five
2
planets." The number seven was a sacred number in the
"light religions." 01 8e o-vpLfxayoi "Itov tou Kpovov
'EXoelfi eTreKki'f^rjaaVy &>? av Kpovioi •
ovroi rjaav ol Xeyo-
3
tievoL airo Kpovov. El
the leader of the other Elohim, or
is
Elim who go by his name. " Who is like thee among the
4
Elim?" (plural of El, God.)
In Italy, the seventh day was sacred to Saturn, " die
Saturno," Seaturday, Saturday. In Judea, the seventh day
was sacred to " the Lord," as the Sabbath. The symbol of
an oath was seven sheep it was a bargain. 5 Abraham —
gave Abimelech seven ewe lambs as a witness that he dug
1
See Squier and Davis, Mounds of the Mississippi Valley.
2
Cory, p. 75.
3
Sanchoniathon, A. vi. Eusebius, p. 37. Movers, i. 256. "l\ov rby
ttol Kpovov. Sanchon. vii.
4
Exodus, xv. 11. * Hengstenberg, i. 277.
a well.
1
The number seven was sacred to El (Saturn)
throughout the East. 2 "The planet Saturn, at any rate,
very early became the chief deity of Semitic religion, at
least before the Sabbath was established, long before Moses
consecrated the number seven to him, perhaps earlier than
Saturn was father of Jupiter and the other gods in Greece
3
and Italy."
The which was erected on or near the
city of Ecbatana,
site of Hamadan in Al
had strong walls built in cir-
Jebel,
cles, one within another, rising each above each by the height
of their respective battlements. The city being thus formed

of seven circles, the king's palace and the royal treasury
stood within the last.
4
A hymn was sung to Python (the
Sun-Serpent) at Delphi every seventh day.
6
On the first
and seventh of every month, the Lacedeemonians give to
each of the kings a perfect animal, which is sacrificed in
the temple of Apollo.
6
On the way from Sparta to Arca-
dia, stood seven planetary columns, at which horses were
7
offered to Helios (the Sun), as in Persia.
1
Gen. xxi. 30.
2 Movers, i. 315 ;
Lepsius, Berlin, Akad. ;
Kenwick, i. 283.
3
Movers' Phonizier, i. 313.
4 5
Beloe's Herodot. Clio, i. 149, 150. Deane, Serpent-Worship, 89.
6 7
Heredotus, Erato, lvii. 2*74. Movers, i. 51, 52.
;
CHAPTEK III.
STTN-WOKSHIP.
In Egypt, Atmu (Atumu, Athom, Tom) is the night-

Sun Mentu, the day-Sun. The god Mu is " light," " bril-
;
1
liance." Seb is " father of the gods," " Sun-worship was the
earliest germ and the most general principle of the Egyp-
2
tian mythology." " It was the primitive national religion
of the Egyptians." 3
Ra was the Sun. 4 " Not Ammon, but
Ra is the real '
king of the gods.' " 6
Baal-Adon(is) was the morning-Sun. 8 Sandan is Baal

(the Sun) and Hercules/ Shun is the Sun in Mandshu-
Tartar.
8
A god San is read on the Assyrian monuments. 9
Asana is the name of the Spartan Minerva, the wife of
11
Apollo, the Sun. 10 Azania is Arcadia. Zano is Juno. 12
13
Sunna is Gothic for Sun the German Sonne, the femi-
nine Sun. Asan must have been the original word, a com-
pound of " As" (the Sun) and An (On, Ion, Ani, Eanus,
1
Lepsius,Berlin Akad. 1851, 187 ;
Kenrick, i. 330; Lepsius, Berlin Akad.
1856, 191.
2 3 4
Ibid. 1851, 193. Ibid. 195. Kenrick, i. 328.
5 6
Lepsius, ibid. 193. Movers, i. 227.
7
Movers, i. 458-480; Johannes Brandis,Historische Gewinn, etc. 40.
8
Bunsen, Philosophy of Univers. Hist., i. 356.
9
J. Brandis, 104. SanI-eI, an angel.-Gallaeus, 274.
10
Liddell and Scott's Lexicon ;
Rinck, i. 296, note, quotes Aristoph. Lysistr.
170, 989, 1251, 1256 ; see also 913, 1209. Assan-ias, Assana, 1 Esdras vii, 54, v.
11 18
Beloe's Herodot., iv. 201, note. Greek Lexicon.
18
Grimm, Berlin Akad. 1845, p. 197. ShANah, a solar " year " in Hebrew.
lanus, Janus). We have names Azanlah,

in the Bible the
1
9
Iaazanlaho, W5!«5i, written iazanialio in Hebrew.
We have Zion, Ezion-geber, Aison the father of Iason
(Jason), the Sun. His " Medeia" is named among the god-
desses by Hesiod.
8
Iason is probably Dionysus, who was
called Amadios and Omadios.
4
We find Zan (Zrjv), Jupi-
ter Zanoah (ISToah), a Hebrew proper name, and Chorazin,
5
;
a compound of Xur, the Sun (Kurios, " Lord ;" the river
Kur, Curus= Cyrus), and Azin (Asan) the Sun. Dorsanes is
a compound of Adar (Thor), the fire and thunder god, the
Assyrian Mars, and San, the Sun-god's name. Zan and
Asana would then be the Sun and his goddess (Danae),
Apollo and Minerva. Asanai, the Laconian name of
Athenai (Athens), is the city of the Sun (San, Atten, Adonis)
and his goddess of light.
In Florida, the first-born male infant was offered up to
the Sun, in honor of him or of the rulers of the people as
"sons of the Sun."
6
Human offerings were made to the
Sun even in this century.
7
The Natchez Indians and their
affiliated tribes worshipped the Sun, to whom they erected
temples and performed sacrifices. They maintained a
8
perpetual and the chiefs
fire, claimed the Sun as their
father. The Hurons also derive the descent of their chiefs
from the Sun. 9 The great chief of the Natchez bears the
name of the Sun. Every morning, after the Sun ap-
pears, the great chief goes to the door of his hut, turns to-
wards the east, and chants thrice, prostrating himself to the
1 2
Nehemiah, x. 10. Ezekiel, viii. 11.
3 4
Theog. 992; Anthon, Art. Jason. Movers, 232, 234,347, 372, 381.
5
Joshua, xv. 34.
6
quotes Hazard, 418 ; Picard, 129
J. Muller, 58, Benj. Constant de la ;
Religion, 348; Arnold, 949, after Ross Reisen xvi. 503; Mayer, 1811, 94.
i.
[" The account rests on the testimony of an eye-witness."]

T
J. Muller, 85. Fried. Schmidt, i. 346. See Schoolcraft, Algic Res. i. 203.
8
J. Muller, 69, 70.
9
Chai-levoix, Nouvelle France, vi. 177 ff.
" Sun " was also a title in Egypt, Greece, Persia, Palestine, Mesopotamia, In-
dia, etc. The titles Ra (Coptic Erra), Bel, Melek, Sar, Adonai, Nasi, Suten,
STJN-WOESHIP. 39
•
1
earth. The Peruvians offered to the Sun the blood and
1
heart of animals ; the rest they burned in the sacred fire.
In Mexico, Yucatan, and Nicaragua, human victims were

slaughtered, and the heart held up to the Sun by the
officiating priest. They offered only the blood and the
3
heart to the Sun.
The Peruvians sacrificed coyes and zaco to Ataguju
(whom they considered the creator of all things) at the
period when the maize is in flower. He is the creative
4
power in the sun.
" And Moses took the blood, and put it upon the horns
of the altar round about with his finger, and purified the
altar, and poured the blood altar, and
at the bottom of the
sanctified it to make upon it. And Moses
reconciliation
sprinkled the blood upon the altar round about.
4i
And Moses took of the blood of it (the ram), and put
it upon the tip of Aaron's right ear, and upon the thumb of
his right hand, and upon the great toe of his right foot.
" And he brought Aaron's sons, and Moses put of the
blood upon the tip of their right ear, and upon the thumbs
of their right hands, and upon the great toes of their right
feet, and Moses sprinkled the blood upon the altar round
5
about."
" Moreover ye shall eat no manner of blood, whether of
fowl or of beast.
"Whatsoever soul eateth any manner of blood, even
6
that soul shall be cut off from his people."
Saran, Nebo, and others, mean "prince," "lord," "god," "sun," "ruler," etc.
It was etiquette to call the king " god " or " sun."
It is not unlikely that Nissi in the inscription Jehova-Nissi (Exod. xvii. 15),
written without vowel-points, iQ3 mm, Ihoh N si, is merely a different pro-
nunciation of Nasi, " prince," or a change of the word on purpose. See Ahohi
(Ahoh), 2 Sam. xxiii. 9.
1
Charlevoix, Nouvelle France, vi. 177, 178.
3
Univers pitt. Perou, 372a.
3
Journal American Ethn. Soc, i. 126, 141. J. Miiller, 476, 478. Squier's
Nicaragua ;
Stephens Yucatan.
5 6
* Perou, 368, 369, 376. Leviticus, viii. 15, 19, 23, 24. Ibid. vii. 26, 27.
"
40 SPIRIT-HI STOEY OF MAN.
"It shall be a perpetual statute throughout all your

dwellings that ye eat neither fat nor blood. All fat is the
1
Lord's."
" For the life of the flesh is in the Hood; and I have
given it to you upon the altar, to make an atonement for
your souls : for it is the blood that maketh an atonement
for the soul."
" For it is the life of all flesh, the blood of it is for the
2
life thereof."
" If ye walk in my statutes, and keep my command-
ments, and do them ;
" Then will I give you rain in due season, and the land
shall yield her increase, and the trees of the field shall yield
3
their fruit."
All persons afflicted with leprosy were considered dis-
pleasing in the sight of the Sun-god by the Egyptians.

Lysimachus says, " That in the reign of Bocchoris, king of
Egypt, the Jewish people being infected with leprosy,
scurvy and sundry other diseases, took shelter in the
temples, where they begged for food ; and that in con-
sequence of the vast number of the persons who were seized
with the complaint, there became a scarcity in Egypt.
Upon this Bocchoris sent persons to inquire of the oracle
of Ammon respecting the sterility ; and the god directed
him to cleanse the temples of all polluted and impious men,
and cast them out into the desert, but to drown those that
were afflicted with the leprosy and scurvy, inasmuch as
their existence was displeasing to the Sun then to purify :
the temples upon which the land would recover its fer-
;
tility." That these notions of the Egyptians were shared

by the Hebrews is evident for in the 21st and 22d chap- ;
ters of Leviticus, it is said :
" For whatsoever man he be that hath a blemish, he

shall not approach a blind man, or a lame, or he that hath
;
1 9
Leviticus iii. 16, 17. Ibid. xvii. 11, 14.
5
Ibid. xxvi. 3, 4.
SUN-WOKSHIP. 41
a flat nose, or any thing superstitions, or a man which is
broken-footed or broken-handed."
" No man that hath a blemish of the seed of Aaron the
priest, shall come nigh to offer the offerings of the Lord,
made by fire."
" Or whosoever toucheth any thing that is unclean by
the dead, &c."
" The soul which hath touched any such shall be un-
clean until even, and shall not eat of the holy things unless
he wash his flesh with water."
" And when the sun is down, he shall be clean, and shall
afterwards eat of the holy things, because it is his food."
" When the plague of leprosy is in a man, the priest
shall shut him up seven days : if the plague spread not in
the skin, the priest shall shut him up seven days more."
" He is a leprous man, he is unclean."
1
A leprous Persian must neither enter the city, nor have

communication with any of his countrymen this disease ;
they always think occasioned by some offence committed

against the Sun. When JEschines touched at Delos on his
way to Rhodes, the inhabitants of that island were greatly
incommoded by a species of leprosy, called the white
leprosy.They imputed it to the anger of Apollo (the Sun),
because, in contradiction to the custom of the place, they
8
had interred there the body of a man of rank.
Among the American aborigines the Moon was gener-
ally the wife of the Sun. Sun-worship and fire-worship are
found every where, as well as traditions of an ancient wor-
3
ship of the Sun in the United States, Peru, and other parts
of this continent. Mounds were erected for sun-worship as
" high places " and the mound-builders seem in religion,
;
culture, and social condition to have very much resembled

the Floridian tribes. The "Suns " of the Natchez, and the
priest-caciques of Florida would seem to have had their
types in the rulers of the races that built the mounds, having
1 1 a
Leviticus xiii. Beloe's Herodotus; Clio, 187. Miiller, 56.
: ;
like the Southern tribes, but one ruler, who dwelt upon the
mound, as both priest and chief, and, at his decease, was
1
interred within it.
Compare the mounds of Assyria and Palestine, and the

" great High-place" or mound of Gibeon.
"The people sacrificed in High-places, because there
was no house built unto the name of the Lord (Iahoh) until
those days."
" And the king went to Gibeon to sacrifice there ; for
that was the great High-place." 3
" And as they (Saul and his servants) went up the hill to
the city, they said, '

Is the Seer here ? ' And they an-
swered :
£
He is ; for there is a sacrifice of the people to-
day in the High-place.'
" And Samuel said, 6
1 am the Seer, go up before me
unto the High-place. There shall meet thee three men,
going up to God to Beth-El."
3
"Samuel called unto the Lord, and the Lord sent voices
(thunder) and rain that day; and all the people greatly
feared the Lord and Samuel." 4
Joshua was buried in mount Ephraim. 6
" And the Lord spake unto Moses that self-same day,
saying
" Get thee up into this mountain Abarim, mount Nebo,
which (is) the land of Moab, that (is) over againt Jericho
" And die in the mount whither thou goest up, and be
gathered unto thy people as Aaron thy brother died in ;
mount Hor (Ahura, Horus), and was gathered unto his

6
people."
" Adoniaho sacrificed sheep, oxen and fatted cattle, at
7
the stone Hazoheleth, which is by the fountain of Rogel.
1
Miiller, 69. See also Squier and Davis, Mounds of the Mississippi valley,
passim.
2 8
1 Kings, iii. 2, 4. 1 Sam., ix. 11, 12, 19 ; x. 3.
4 6
Ibid. xii. 18. Judg. ii. 9.
8 7
Deut. xxxii. 49, 50. 1 Kings, i. 9.
SUN-WORSHIP. 43
"Even unto great Abel, whereon they set down the

1
ark of Iahoh (the Lord.)
" Then Joshua (Iahosha) built an altar unto Iahoh Elohi
3
of Israel in Mount Aibal." (bsi's.)
It is probable that the name of the God of Israel, at

that time, was the name of the mountain ;
because, in Ho-
sea ii. 16, the Hebrew God is represented as saying : "Thou
shalt callme Aishi and no more Baali." We find also
Mount Baalah (compare Allah, Elah, Elohi, Elohim, Al-
3
ahoh, Eloah, names of " God." ) The valley of Elah
(Alah). 4
" And the children of Israel made Baal-Berith
&
their god."
The Camanches worship the Great Spirit, the Sun, the
6
Earth, and the Moon as gods. In Greece, the Pelasgi
worshipped the Heaven and Earth, Sun, Moon, and Stars. 7
The Cherokees sometimes worshipped the Sun as male, and
the Moon as female, sometimes vice versa.
8
Mr. Squier
says, " Bartram observes of the Creeks that they pay a kind
of homage to the Sun, Moon, and Planets, as the mediators
or ministers of the Great Spirit in dispensing his attributes.
They seem to particularly revere the Sun as the symbol of
the power and beneficence of the Great Spirit and as his
minister. They also venerate the Fire." The Cherokees
worshipped Fire, paid a kind of veneration to the Morning
9
Star, and also to the Seven Stars. The Virginians wor-
shipped the Great Spirit as well as the Sun, Moon, and
1J
Stars.
The Camanches believe that the Indian Paradise is be-
11
yond the Sun where the Great Spirit sits and rules. The
12
Mexicans and Natchez 13 believed that the chief place of
I 2 8
1 Sam. vi. 18. Joshua, viii. 30. Ibid. xv. 11.
4 5
1 Sam. xvii. 2. Judges, viii. 33.
6 7
Schoolcraft, Iud. Tribes, ii. 129. Einck, i. 38.
8 9
Serp. Symb., 68. Ibid. 69.
10 11
Hackluyt, iii. 276 in Squier's Serp. Symbol. 70. Schoolcraft, ii, 129.
II
Gomera in Purchas iii. 1137, quoted in Serp. Symb., 128.
12
J. Miiller, 67.
SPIEIT-HISTOEY OF MAN.
glory was near the Sun. Pindar says, " Their souls she
(Persephone) sends in the ninth year to the Sun of
1
heaven."
The Mandans on the Missouri were not less devoted
Sun- worshippers than the Cherokees. All their principal
sacrifices were made to the Sun, or to the " Master of Life"
(Omahank Namakshi), w ho was supposed to inhabit that T
luminary. They consider the thunder the Lord of Life,

when he speaks in his anger. The Minitarees adored the 2
Sun, and regarded the Moon as the Sun of the night. The
morning-star Venus they esteemed the child of the Moon.
The Chippeways regarded the Sun as the symbol of Divine
Intelligence, and its figure, as drawn in their system of pic-
3
ture-writing, denoted the Great Spirit. The symbol of
Osiris was an eye. The Sun is the eye of Jove. 4
The ancient Mexicans had apparently reached the same
stage of progress at which we first observe .the more ad-
vanced nations of the ancient world, the period ante- —
Homeric and Old Etruscan. They worshipped one God
invisible, the Supreme Being, Creator and Lord of the uni-
verse, omnipresent, that knoweth all thoughts and giveth all
5
gifts. Tlavizcalpantecutli, the god of the dawn Huitzilo- ;
poctli their Mars (once a sun-god according to Miiller);

Teoyomiqui, his goddess, who leads the souls of warriors to
paradise ;
Tlaloc, the Rain-god, and Chalchiucueje, his god-
dess; the Fire-god Xiuhteuctli, " Master of the Year," the
Lord of Vegetation, and his goddess, Xochitli, goddess of
Earth and Corn ; Mictlanteuctli and Mictlancihuatl, the god
and goddess of the dead ; Centeotl, 6 goddess of agricul-
ture ;
Tazi, Mother Earth ;
Quetzalcoatl, Air-god and god
of civilization (Culturgott), and two hundred and sixty, or
1
Thren. fr. 4, ed. Boeckh, in K. 0. Miiller, Hist. Greek Lit. 230.
2 3
Serp. Symbol, 70. Ibid. 71.
4
Macrob. Sat. ed. Bipons, 314 ; 4
Martianus Capella, book ii. 54; Nonnus
ed. Marcellus Notes, 170.
5
Prescott's Mexico, i. 57 ff.
6
" Mother of Men."
SUN-WORSHIP. 45
probably many more inferior deities.

1
Every month was
consecrated to some protecting deity, as among the Per-
sians, Babylonians, Egyptians, The Mexicans and etc.
2
Etruscans agree in the computation of the solar year. The
Maya and Toltecan faith inclined to Sabaism, the Old
Assyrian religion. Astral worship existed among the Tol-
tecs and Tezcucans. The Toltecs were great idolators, and
3
worshipped the Sun and the Moon. The Pyramids of

Teotihuacan, already old when the Aztecs arrived in Mex-
ico, were consecrated to the Sim and Moon. The pyramid
4
of Oholula was consecrated to the same worship.
The Peruvians also worshipped the Sun and Moon. The
Sun-god is Creator. Pachacamac, the Great Spirit of the
Peruvians, produced the world out of nothing. " When
King Atahualpa was told that our Lord Jesus Christ had
created the world, the Inca responded that he did not be-
lieve any being but the Sun could create any thing that he ;
held him for God, and the Earth for mother that, for the —
rest, Pachacamac (Sun-god) had drawn the great world
5
from nothing. In spite of the belief in Pachacamac, the
Sun, as the sole visible Creator of material Nature, was the
6
principal object of Peruvian worship. The ancient Peru-
vians worshipped the Sun as the visible image of the god
Pachacamac. 7 Manco Capac taught that the Sun was the
greatest Spirit.
8
Among the North American Indians the
Sun-god is generally the Great Spirit ; or the Great Spirit
9
resides in the sun. The Delawares and the people of
Persia considered the God of Heaven the chief god the ;
Sun-god is the second in rank. So the Greek Helios is

second to Jupiter, and sometimes even to Hyperion. The
Creeks worshipped the Sun as " Great Spirit." The Apa-
lachis regarded the Sun as Creator and cause of life.
1
J. Miiller, 494, 503, 506 ;
Serp. Symbol, 160, 162.
2 3
Niebuhr, i. 85. Prescott, i. 194.
4 6 6
Univers pitt Mexique, 200. Perou, 368. P. 369.
7 8
P. 380. J. Miiller, 321
9
Ibid, passim, 116, 117 ;
quotes Schoolcraft, Wigwam, 303.
The Sun gives life to all things, to all beings. Ani is

the Sun, Ani-ma is the life, the soul, A ni-mare means to
1
animate. Our very language to-day recognizes the Sun as the

source of animation or existence. Sel or Asel (the Sun) is the
source of the spirit, " Seele." "Soul" comes from " Sol."
Among the nations of Mesopotamia, Syria, Palestine,
and even India, 2 the word " As" meant " life" and the Sun
was called " As." The softened pronunciation of this word
was " Ah " for the s continually softens to h from Greece
;
to Calcutta, from the Caucasus to Egypt. All is Iah, Ao

and Iao. God tells Moses that his name is "I am" (Ahiah),
a reduplication of Ah, or Iah. The word As, Ah, or Iah
means " life," existence. The Assyrians and Persians called
their chief God Asura, Ahura (Hor), " As " and Assarac.
3
The Greek Ovpav-os, God of Heaven, Saturn, is a compound

of Ar, the Sun (Ares), Ur, Aur, Our (Uro, to burn), and On,
Ani, the Sun. Almost the same word among the Hindus for
Saturn is Yaruna compounded of the shining " Bar " of
;
the Assyrians, or Yar of the Sclavonians, Persians and Bak-

trians (the god Abar), and Ani or On, the Sun.
" The Lord of Life," "the Master of Breath," " the old
man of the sun," " the Old one who never dies " (like El
Saturnus, the Old Bel of the Babylonians), is either the Sun,
as among the Mandans, Minitarrees, and Blackfeet, or,
what is the same thing, the Lord of Life, has his seat in the
4
sun. According to Herodotus, the Massagetse sacrificed
5
horses to the Sun. This custom prevailed among their
neighbors, the Persians, and is found in ancient India.
Osiris was the Sun, and, like Saturn and Yaruna, judge of
the dead also. Soranus (= As-Uran-us) was god of the
1
Christian Examiner for July 1846, 83 ; Journal of the Koyal Asiatic Soc,
vol. xii. 427, 432.
2
Journal of the Am. Oriental Society, vol. iii. 324.
3
Rawlinson, Journal Eoyal Asiatic Soc, vol. xii. xiv.
4
J. Miiller, 117 ;
Squier, Serp. Symbol, 71 ;
quotes Hopkins, Housatonic
Ind., 11.
6
Kuhn's Zeitschrift fur 1853, 183.
SUN-WORSHIP. 47
dead ;
name, akin to Saturn (Sat, or Seth-Uranus).
in very
The Great Spirit, worshipped by the American tribes, is
Creator, as sun-god and as god of heaven. So, among the
Siberians, the chief god and creator is sun-god and god of
heaven.
1
The Great Spirit is frequently considered sepa-
3
rately as god of heaven, like Zeus and Jupiter. The
3
Mexican Tezcatlipoca is sun-god, and Jupiter also. The
Great Spirit thunders in the heavens. 4 The Germans called
him Donar. The sun-god is the cause of rain, Jupiter
Pluvius, Indra, Agni, Koah. He is the author of light and
heat. In these three qualities, without mentioning any
thing further, is enough to account for his pre-eminenoe
above all other spirits or Nature-gods as Great Spirit par
excellence, and creator.
" I extol the greatness of that showerer of rain, whom
men celebrate as the slayer of Writra : the Agni Waiswan-
ara slew the stealer of the waters, and sent them down upon
earth, and clove the obstructing cloud. " 5
" The seven pure rivers that now from heaven, are di-
rectedAgni by thee. " 6
The Sun, Sun-god, or God of Heaven, seems thus to be

god of the waters, of fire, and light. So in Florida Aguar
was worshipped as " the Creator of all things who dwells in
heaven, whence the water and all good things come. " The 7
water was considered as an original, creative principle, and

appears in innumerable myths of the Indians as the fruitful
8
principle. Thales considered water the first principle in
the formation of the world. It is so regarded in the Baby-
lonian, Phoenician, and Egyptian cosmogonies, and in the first
chapter of the Old Testament. All was a damp moist mass,
intowhich the Sun-god, the Great Spirit, El or Bel, intro-
duced light, the creative principle and the principle of
1 3
J. Miiller, 114, 116. Ibid. 116, 117, 118.
3
Ibid. 420 ;
Torqueniada quoted in Serp. Symb., 174.
4 5
J. Miiller, 1S3. Wilson, Eigveda, i. 158.
6 8
Ibid. 192. * J. Miiller, 119. Ibid. 816.
48 SPIRIT-HISTOHY OF MAN.
order and —
harmony the first cause of all animal and ve-
getable The Peruvian Yiracocha or Pachacamac,
life.
under the name of Con, is originally a Water-god, and cause

of all things, just as Agni of the Hindus is god of the
1
waters as well as Fire-god and Sun-god. The Mexican Sun-
god, Tezcatlipoca, is Sun and Fire-god. At his feet are re-
presented a serpent (the emblem of the Sun), and a heap
of fire. 2 In his temple there is a shrine for Huitzlipoctli
and for Tlaloc who
god of the rain. As, in this triad,
is
there is an identity of nature between Tezcatlipoca and

Huitzlipoctli, it is not improbable that the Fire, Sun and
Water are, as in Peru, here ascribed to the chief god or
Sun-god. 3 Mr. Squier says that from the foot of Tezcatli-
poca proceed the signs of fire and water. 4
Sisuthrus, the Babylonian Noah, is the Sun in the sign
6
of the Waterman in the Zodiac. The name is a compo-
6
sition of Asis in Edessa, the Sun (Asas and Azaz), and the
god Adar (of the Assyrians and Dorians), the Thor of the
Germanic races, like Sisi-Mithres (Mithra), the Sun, Sos-
ares (Ares, the Sol-Mars), and Sisera of the Old Testament.
Ar means the Sun and the Fire, ^na. The Deluge is called
by Isaiah "the waters of Noah" 7 175.
" Noah is the Aion of Nonnus." is the Sun with

8
AION
four wings, referring to the four seasons, 9 the " First-born,"
(Ulom), the IIpcoToyovos of Sanchomathon he is Osiris and ;
Adonis (two names of the Sun). He is Iao and lahve. 10

4
Noah was Neptune, the ancient Proteus of Orpheus, who
bore the keys of the Ocean. He is the ancient Nereus of
Apollonius Ehodius, and the Osiris whom Plutarch calls
1 3
J. Miiller, 316. Codex Yat. Lord Kingsborongh, vol. vi. 172.
3
J. Miiller, 616 ;
Squier, Serpent Symbol, 176.
4 5
Ibid.; Cod. Vat. p. 172. Movers, 165, 589, 634; see 384.
6
Zeus, Sios, Ushas, Sais (Minerva) Movers, 644, 645, 69 ; Christian
;
Examiner, 1856, July, 79, 95, 96.

7
" Aquae Noachi " liv. 9. Version of Sebastian Schmid.
:
• Williams, Primitive Hist., 273.

9 10
Movers, i. 9, 283, 288, 391. See Movers, 9, 59, 544, ff.
SUN-WOKSHIP. 49
Oceanus." He is the water side of Ianus, the god Eanus in

1 2
Italy, the gods Anos and Oannes in Babylon, the sun-god as

3 4
Fish or Man-fish, the rivers Oanis, and Noas in Thrace.
" Aloiv Kpovov 7rat<?,"
6
u Aion, son of Saturn."
Aion, of varied form, holding the key of generation

Father, born of thyself, director of the eternal years. 6
" Annos is Belus " (Bel). In Italy " Annus, more an-
ciently Anus," was god of the sun Anna was the Moon. 7 ;
Ion was the Sun in Greece. Iu Babylon, his name (Anos)

is found mentioned with those of Aos (As) and Illinos (Elon)
among the twelve cosmogonial Powers (Titans) which pre-

8
cede Creation.
At the time of the new moon of the month Pham-
enoth, the Egyptians kept the festival of the " ingress of
9
Osiris into the was supposed to enter the
moon." Osiris
moon to fertilize The moon-bark is inscribed
the earth.
" Ship of the Creator on which the Good Deity rides." 10 The
Sun's bark is called " Boat of the Sun, the Lord of the two
regions who fares in his boat to weave seasons for the house
11
of the world." The sculptures of the temple of Apollin-
opolis represent the progress of the Sun, called Phre-Hor-
Hat, Lord of Heaven, in his bark or bari through the
13
hours.
It was a most natural idea to the mind of a Hebrew or
Egyptian writer of " sacred tales," that the sun-deity ~Noh
should enter his ark. He did the same thing every time
that his priests took his image in the bari (sacred boat)
in solemn procession upon the Nile.
13
Ammon had his
I a
Williams, 273, 292. Plut. de Is. xxxiv. Creuzer, Symb. iii. 595.
3 4
Pindar, Olymp. Ode v. Herod, iv. 9.
6 6
Euripides, Heracl. 900 ;
Rinck, i. 40. Nonmis, vii. 22, 73.
7 8
Movers, 94. Donaldson's Varron, 163. Movers, 276.
9 10
Plut. de Iside, xliii. Seyffarth,Theolog. "Schrift. 36. Kenrick, i. 303.
II 12
Seyffarth, ibid. Kenrick, i. 329.
Js
Kenrick, i. 177, 318,385, 386 ;
Movers, 355, 356. Wilkinson, second
series, i. 254, 255, ii. 275, 296, 297.
4
.
bari. The boat of Ptah-Sokari-Osiris was borne in solemn

1
procession. The " ship of Osiris " is mentioned by Plu-

2
tarch. He calls the Argo " the image of the ship of Osiris
3
become a constellation." Osiris is both the Sun and the

Inundation and therefore, in this respect, is the same as
;
JSToh, the god of the annual overflow of the Plu- Me. 4
tarch calls the Nile " Osiris," and the " outflowing of Osir-
is."
6
The sacred bark of the Sun was carried in proces-
8
sion by twelve priests.
Jupiter is the sun-god, 'become chief of the gods. He is
not merely a Nature-god, but also ruler of all human des-

tinies and interests. He is a war god besides.
7
His name
is derived from the old sun-name Op or Ap, and Adar or
Atar, Thor, the Thunderer, the name of the Assyrian Mars.
The wife of Op is the Earth Ops (Opis). The Scythian form
of Ap is Apap, doubled, as in Papaios. The Egyptian is
also the doubled form Epaph-us, the Bull-god. " O Sun . .
called Apis on the Nile, Kronos in Arabia, Belus on the

Euphrates, Ammon in Lybia." 8 Iabe was the Samaritan
god, and Ab the name of a Jewish and Syrian-Babylo-
nian month. 9 In Homer we have Apia yaia, u the land of
Ap." Iap-ygia was the name of Magna Grsecia in Italy.
" The Scythian name for the goddess of the Earth is Apia,
and the root Ap, or Op, was of frequent occurrence both in
10
Greece and Italy." In Media Appi meant " god." 11 Sa-
12
turnus-Ops was Saturn. Epaphus was the Ox-god of
Memphis. 13 The Hebrew month Abib, Phoibus (Apollo),
1
Kenrick, i. 385.
2
Wilkinson, second series, i. 254; Champollion Egypte, 131.
3
De Iside xxii.
* Kenrick, i. 339 ;
Osburn, Monumental Hist. 240, 280.
6
De Is. xxxii. xxxvi. 6
Kenrick, i. 21.
7
Gerhard, iiber die Gotth. der Etrusker, Berlin Akad.
3
Nonnus, Dionys. xl. 392, 393. 9
Brandis Hist. Gewinn, 40.
10
Buttmann, Lexil. i. 68, note Donaldson, Varr. 49. ;
11
Norris, Journ. Royal Asiatic Soc. xv. 175.
12 13
Donaldson, Varr. 36. Movers, 46. Herodot. ii. 38 chapter.
;
SUN-WORSHIP. 51
Abob-(as), a name of Adonis,

1
Baba (B^ba) a name of the
god Anion in Egypt 2
Bonbou " fulgentis," sliining, 8 Bebon
4
(a name of Seth-Typhon) in Egypt, Apophis, and Aphoph
the Giant, and Apop (the Serpent-Devil), are also the don-
bled form of Ab (Ap).
6
Ap (Op) is Ap-is (the Sun's sacred
Bull), who is the Egyptian Jupiter-Taurus, Iapet, Phut
(Ptah), the Egyptian chief god, and Iapetos the Titan.
Apis has his counterpart in the Persian Bull, Abnclad, who
takes the place of Saturn in the Greek Mythology.
Jupiter is the Bull of Europa (the Earth) like the Persian
Sun-Bull Abudad, " in whom Ormuzd has laid the seed of
all life,"
7
or the Persian " Ox-Man " Kaiomors, the " First
8
Man," the Great Spirit. The Manobozho of the Chippewas
was at the same time the Creator and Ancestor of men after
9
the flood. The same is said of Messon of the Canadians.
The " First Man," according to Hennepin, was stated, in an
Indian myth, to have raised himself into heaven, u and
thunders there." In Germany, Mannns (the Sun, Amanus),
11
in Hindustan, Mann, are the "First Man."
I 8 8
Movers, 199. Seyffarth Grammar, App. 1. Ibid. 88.
4 Plut. de Is. lxii.
6
Andr. Muller in Movers, 199, 202 ;
Kenrick, Egypt, i. 353.
Apis (Hapi)=a symbol of the Nile and of the Moon. —Lepsius.
Osiris entering the Moon fertilizes the world. —Kenrick, i. 34*7.
The Scythians make Pap-aeus and Apia (husband and wife) to be Jupiter
—
and the Earth. Herod. Melpomene, lix.
The Abii were a Scythian nation. The Ep-ians are mentioned by Homer.
—II. ii. 619.
Ab-ia was a city on the Messenian gulf. Epeius was the son of Endymion
(the Sun). Babel is called Bapilu (Journ. R. A. Soc. vol. xv. 104), as Abelios
becomes Apellon. —Muller, Dorians, ii. 6, § 6.
Ab-ib-al was a Phoenician king, Aphobis, an Egyptian king ;

Kobab, lobab
and Hebrew proper names.
i?e&ai,
6
Rinck, i. 72. The name Ab-udad is compounded of Ab and Adad (the
Syriau Hadad), two names of the sun-god.
T
Ibid.
6
Kleuker, Zendav. 112; see J. Muller, 133. 135.
9
Ibid. 133.
10
J. Muller, 133, quotes Hennepin, ii. 91.
II
Kuhn, Zeitschrift, iv. 102, 91.
"As thou, Indra, with Manu the Vivasvat (the Sun) drinkest the Soma, as
1
thou with Trita enjoyest the song, so thou delightest thyself also with Aju.
Compare with Manu, the Hindu lawgiver, Minos, the

Cretan lawgiver, and his Bull (Minotaur), == the Bull of
2
Manu, whose lowing annihilated the Asura. "Astronom-
ically, Mithra is the producing Sun borne by the Equinoc-
tial-Bull, the Seed-preserver. The Sim enters into the
Sign of the Bull." Kaiomorts, "the Man-steer," was of both
3
sexes —
originally Bull, then Ox-man, later " First and Ideal
5
Man." 4 Kaiomorts issues from the right side of the Bull.
The bull was in India the symbol of the sun's generative
8
force.
The Crows, Mandans, and Minitarrees call the " First
Man " " ISTumank Machana," the only one saved from the
great flood the Lord of Life gave him great power, and
;
7
therefore they bring offerings to him. Sometimes the Lord
of Life, sometimes the " First Man " is invoked, as having
power over the spirits. The " First Man " is thought by the
Dogribs Indians to have created men, the sun and the
moon. 8 The Caribs believed that Loguo, the " First Man,"
created the earth, and then returned to heaven. In Tahiti,
the " First Man " had the same name (Tii or Tiki) as the
souls of the dead who had been raised to the rank of gods.'
The Chinese have Puan-ku, their "First Man," as the
Persians their Kaiomorts or Meschia. Adam Kadmon, 10
the " First Man," was considered by the philosophers of the

Jewish Cabbala to unite in himself the powers emanating
11
from God. The Phoenician god K-adm-iel was Hermes-
Kadmus the minister Mercury (der dienende Mercur) and
aid of the Creator in the Phoenician myth. 12 The later Jews
1
Koth, Djemshid-Sage ;
Rigv.
2
Vedic Legend in Weber's Ind. Stud. i. 195.
8 4
Creuzer, Symbolik, i. 249. J. Midler, 136.
5
Rinck, 72; Kleuker, Anh. zumZendav. i. 275.
i.
6
Movers, 374 Duncker, ii. 21 Benfey Samaveda,
; ; p. 268.
7 9 10
J. Miiller, 133. * Ibid. Ibid. 134, 135, 136. Ibid. 135.
11
J. Miiller, 135 ;
Munk, Palestine, 523. 12
Movers, 21, 142, 513.
SUN-WORSHIP. 53
considered the wisdom of the " First Man," Adam, greater

than that of the angels. 1
In ancient philosophy, the Bull was an emblem of the
creative or fertilizing Sun. The union of Heaven and Earth
in the fertilizing rains which alternate with the rays of the
sun in penetrating the soil and imbuing it with productive
power, was treated of as a holy marriage of Saturn with
Mother Earth. Anthropomorphism early proceeded, in
America and on the other continents, to invest the gods
with human forms. The gods of the Indians, Mexicans,
Peruvians, Greeks, Assyrians, Hindus and Egyptians, are
represented in the human shape. Saturn, Jupiter and
Tezcatlipoca are human forms ; Saturn is an old man bent
with age. When was promulgated by the an-
the doctrine
cients that the gods were originally men whose virtues had
raised them to the skies, old Bel-Saturn, the oldest and
chief god, the Great Spirit of all antiquity, would natur-
ally be the " First Man," Adam. Adam is the sun-god
2
Saturn, " Zeus-Demarus," whose wife was the Earth, just as
Jupiter united with Europa, Ouranos (Heaven) with Ge
(Earth). As the Great Spirit of the skies appears as "First
Man," so Adam, by the doctrine of Euhemerus, was like
Saturn, but a mortal raised to the rank of god. As first
god he is euhemerized into "First Man." In this way anti-
quity disposes of its The Hebrews turned them
sun -gods.
into Patriarchs. Adam, Abraham,
Israel, were names of
Saturn. Edom is Adam and the ancient usage was to
3
;
name the nation, the land or city after the chief god. The
Greeks made these deities founders of tribes. Annos and
Belus are mentioned by the emperor Julian together as the
4
oldest sages of the Babylonians.
The serpent was the Sun's symbol. 5 Great honors were
said to have been paid by the Natchez to the wooden figure
1 2 3
J. Huller, 135. Sanchoniathan, vii. Movers, 86, 130.
5
* Ibid. 92. Squier, Serpent Symbol passim. J. Miiller, 62.
of a rattle-snake. The Maya god Votan was a serpent-

1
deity, as were the Mexican Quetzalcoatl, the Athenian

2
Apollo, and the Bel-serpent of the Babylonians. Torcjue-
mada images of Huitzlipoctli, Quetzalcoatl
states that the
and Tlaloc were each represented with a golden serpent,
3
bearing different symbolical allusions. At the festival of
Huitzlipoctli, a great serpent was borne in procession. 4 He
is in some points hardly to be distinguished from Tezcatli-
6
poca, and their festivals were similar. For him the hearts
of prisoners, taken in war, were reserved. This identifies him
with the Sun, to whom the heart was held up at the sacrifice. 6
Huitzlipoctli, like the Roman Mars, and the Phoenician
7
Adonis, was probably the spring-sun. In Mexico, Tezcatli-
8
poca was the Great Serpent. At his feet a serpent was rep-
9
resented in the paintings, and at his festival a wooden
collar in the form of a coiled serpent was placed around the
30
neck of the victim. The wood which held fast the head of
the blood-offering sacrificed to Huitzlipoctli, had the form
11
of a coiled serpent.
The wife was Cihua-
of Tezcatlipoca (Saturnus-Jupiter)
cohuatl, " the Minerva at Athens. 12
Woman-serpent," like
Athena (Minerva) is goddess of wisdom, because she is
serpent-goddess and the Sun is " all-knowing." She is the
feminine part of Bel (Bolaten), who, as " Man-woman," se-
1
Charlevoix, Nouvelle France, vi. 175.
2
J. Muller, 487 ; Movers passim.
3
Book ii. ch. 8. ;
quoted in Serp. Symb. 193.
4 Mexique, 25, par Larenaudiere ;
Serp. Symb. 56.
5
J. Muller, 605, 478, 505, 610, 614, 616, 620, 623, 624, et passim.
6
Prescott, Mexico, i. 76.
7
J. Muller, 588, 592, 597, 602, 604, 607, 609, 610, 615, 660 Movers, 21,
;
28, 30, et passim.

8
Serp. Symbol. 181, 199, 161, 163, 164.
9
Cod. Vat. Lord Kingsborough, vi. 172, 178.
10
Mexique, 29.
11
J. Muller, 485.
13
J. Muller, 484, 494, 612 Bulwer, Athens, iii. ch. 7, p. 94.
;
SUN-WORSHIP. 55
parates into Bol and Atena, Apollo and Athena. In Nica- 1
ragua a representation of a coiled serpent was called the

2 3
Sun (Sol). Saturn was the " dragon of life." This is the
Great Spirit, as Hercules (Chronos) was re-
cause of life.
presented as a serpent with the face of a god, but the head

4
of a lion and an ox. Jupiter in the form of a dragon begets
5
Dionysus Zagreus. The Great Spirit was worshipped by
6
the American Indians in the form of a. serpent.
The Egyptians and Phoenicians had their serpent-deities.
The Gnostics taught that the ruler of the world was a great
7
serpent. Apollo (Abal, Epul) was called Python. The
Phoenicians represented the godNoum by a serpent.
8
The
serpent was the emblem of the Sun and its fruitful influence.
It was the symbol of life, immortality, " the spiritual," and
9
wisdom. In the Mysteries, it was the emblem of Jupiter.
Apis-Osiris is generally represented with the globe of
1J
the Sun, and the asp. Ptah is represented with the asp,
and Horns the same because they were sun-gods. 11 The ;
symbol of Kneph (Chon-uphis) was a hawk-headed serpent. 12

Ammon was called "the renowned Serpent." 13 The Orphic
14
god Phanes (Sun) has a serpent on his head.
The decrees of Destiny (for the world) which the divining hand of the
First-born Phanes has written. 15
The following names of the Sun and his serpent-emblem

appear to be the same: Ak the Sun (Ag, Ukko in Scan- —
1
Demarez (Jupiter Demarous) separates into Adam and Araz (Aras), the
Sun and the Earth, Araz, Eraz, "the Earth" Eraze, in Homer, in
Chaldee, Aroah, in Samaritan Arah.
2 3
Squier's Nicaragua, i. 406. Rinck, i. 6*7.
4
Ibid. 65 ;
Movers, 446.
5
K. 0. Midler, Hist. Greek. Lit. 237.
6
J Midler, 123, 366 ; see Stephens' Yucatan, passim.
T a
Deane, 107 ;
quotes Epiphanius, 91. Kenrick, i. 314.
9 10
J. Midler, 611. Wilkinson, Second Series, ii. 350.
11
Ibid. i. 256; Champollion, Egypte ; TJnivers pitt. 131a.
12 13
Beloe's Herod, i. 369, note; Movers, 506. Kenrick, i. 315.
M Rinck, i. 96.
i5
Nonnus, Dionys. xii. 34.
" ; ; " ;
of Adonis, Agu-ieus a name of

name 1
dinavia, Gau-as a
2
Apollo, Iauk in Arabia), Echis, " serpent " Ako, " vi- ;
per," in Egyptian
3
" Og, the serpent-god
; 4
;
Ap the Sun.
6
(Op), Ab the Sun, Af the Sun, in Persian; Ophis (oc/W),'
"serpent," in Greek; Hob, Hp and Hof, "serpent," in

Egyptian
6
Achad the Sun, Echidna,
Ob, " serpent ;
" 7
" serpent " Oal-us, Col, Acal (a name of Talus, the Sun, in
;
Crete) Achel (-4%e\i, XeXt, Mod. Greek), " serpent

;
Aban ; 8
"
Phanes, Pan (sun-gods, originally), Obion = " Serpent ;
Qphion=" Serpent;" Iah (Ah), the Sun; Iao (As, Asu,

Aim), Iahi and Ahi, serpent-demons in Persia; Dag
(Tag, Dagon, Dakan, Dagur, god of day), the Sun Dahak, ;
the Serpent, or cloud-demon, in Persia; Pharo (<Papo=

Mithra), the Sun Varuna, Var Yaritra (compare Yere-
;
;
tra-Agna), the cloud-demon Puthon, Apollo, Pytho the

;
Sun-serpent, pethen a snake (Hebrew) Abab (Abobas, ;
10
the Sun, Adonis), Apop, the serpent, the devil Sat, Set,
11
the Sun (Seth, Asad), Set, a serpent (Egyptian); Adad,
the Sun, " Adodus,"
12
Dood (in Arabic), a snake 13 Asam, ;
Shem the Sun, Semo, Smu (Typhon), " Zom (Hercules) the
powerful,"
14
Asamm (in Arabic), a serpent, adder;
15
Ani
the Sun, Ayn " serpent," the Zyrianian Yen
16
17
Akar, Kur
18
"the Sun,"Akore " a viper," in Egyptian; Af, the Sun,
afga, afagi, " serpent ; "
19
Ilahat=sun, Ilahat " a serpent 20
21
Adar (Adar-Melech), Ajdar dragon; Nahash king of the
22
Amorites, " Nahash, " a serpent " in Hebrew ;
Sarp-edon,
2
I
Movers, 199. Kuhn Zeitschrift, for 1833, p. 46.
3 4
Seyffarth Grammar, App. Deane, Serpent-Worship, 93.
6 6
F. Johnson, Persian and Arabic Diet. Seyffarth Grammar, 3.
8
7
Deane, 80, 84, 128. • Kuhn hi. 46.
9 10
Deane, 165. Kenrick, i. 353.
II
Seyffarth Gram. 73 ;
Uhlemann, iEgypt. Alterthumskunde, IV 2.
12
Sanchon. ed. Orelli, 34.
13
F. Johnson, Persian, Arabic and English Diet.
14 15 16
Uhlemann, Thoth. 35. F. Johnson, Diet. Ibid.
17
Journal of the Royal Asiatic Soc. xv. 127, 94.
18 19 20
Seyffarth, Grammar, App. F. Johnson, Diet. Ibid.
21 32
Ibid. Kings bore sun-names.
;
SUN-WORSHIP. 57
a god of the Lycians and Cretans Seraf, an Assyrian

1
god or angel (Seraphim) Serap-is, a sun-god of the Egyp-

;
a
tians ;
Sarpa, "a serpent" in Sanskrit and in Welsh, 3
"In
" 4 5
Serpente Deus ; Apollo Sarpedonius in Cilicia.
Some New-England tribes believed the Snn to be
of the
6
God, or the body or residence of the Deity.
at least
"Among the North American tribes, the gjaphic Ive-Ke-
win, which depicts the Sun, stands on their pictorial rolls
7
as the symbol of the Great Spirit." The Great Spirit is
Creator, as sun-god. Nature and its laws are regarded as
one great whole, which, every year, assumes new life
through the power of the sun, and all the life-giving in-
fluences of Nature, and is preserved and continued by the
same agencies by which it was created. Therefore the sun-
god was regarded as the Creator by the Muyscas, and so
many other nations of America and the other continents of
8
the globe.
The Great Spirit is a Nature-god, identical with Nature,
and subjected to it. He is a personification of the highest
powers of Nature not a being " supreme above Nature."
;
Therefore he is controlled by inevitable fate or destiny. The

decrees of destiny cannot be changed. Muller says that
this destiny is personified under " the name of the old one
(Woman) who never dies," whose son is the Sun, in whom
the Lord of Life dwells. This is the conception of the
Mandans, Minitarrees, and Hurons, who regarded Destiny
as a hostile old woman, a kind of Proserpine or Persephone,
a. queen of the dead. 9 In Homer we find Destiny playing
the greatest part in the control of human affairs.
1
Movers, 16.
2 8
Williams, 2*76. Ibid. 27.
4 5
Ovid. Met. xv. 670. Movers, 533. Movers, 16.
6
Hopkins, Hist. Housatonic Indians, p. 11 ; in Squier, Serp. Symbol, p. 71.
7
Schoolcraft's Address before the KY. Hist. Soc. 1846, p. 29, quoted in
rferp. Symbol, 130.
8
J. Muller, 116, 117.
9
J. Muller, 148, 149, 150.
3*
The Great Spirit is the "Giver and Taker of breath."

He is the Lord of Life, the Master of Breath, the all-per-
1
vading spirit, the old one (Man) who never dies. The
Great Spirit is death-god as well as Lord of Life. The
2
Great Spirit rules in Paradise, as the Comanches believe.
The Great Spirit receives the dead in the happy hunting-
grounds, the beautiful prairies of the other world, ideas
which correspond to the Grecian conception of the Elysian
"
fields, or the Isles of Cronos, the " Islands of the Blessed
in the Or the Great Spirit dwells on an
Western ocean.
and wanders about in the light of
island of the sea above,
the moon. To him resort the warriors who have fallen in
3
fight, and enjoy the pleasures of hunting. The Great
Spirit of the Indians is as great a friend of warriors as the
Scandinavian Odin or Huitzlipoctli, the Mexican war-god.
Tezcatlipoca is called " God of Battles." Lord Kings-
borough translates one of his appellatives " the Chastiser of
Evil," and another " He who requires an account of our
4
thoughts."
5
Mantus was the death-god, Pluto, in Italy. Amenthe
was the name of hell in Egypt. The Egyptian god Mentu
6
(Mandoo, Month ) is, in name, the same as the Italian Man-
tus, and therefore, probably, the night-sun. Compare the
god Uli&d-amanth-us, the Judge of the dead. Huram is a
deity-name (Ophion)/ The name of the death-god Hermes
(Hermaos, 'Epfiacov) in Greece, and Hermode (compare the
name Har-m-odi-us), the Scandinavian Mercury, are com-
pounds of the names of the Sun, Har (Ar), Am and Ad
(Adi, Deus). Hermode is also a compound of Har and
Amad (Muth) who is Pluto and Dionysus. Mercury is a
8
form of Zeus (Jupiter) and Pluto. He is the Arcadian

1
J. Miiller, 117, Serp. Symb. 115. 152.
2 3
Schoolcraft, Indian Tribes, Part. ii. 129. J. Miiller, 139.
4 5
Serp. Symbol, 176, 177. Creuzer, hi. 624.
6 7
Kenrick, i. 331. Movers, 506, 668; ii. Chron. ii. 2, 12; iv. 16.
8
Amad, a city of the tribe of Asher, Josh, xix.26; and the sun-city Hamat,
or Hamath is Emath. Seldeni opera, hi. 387.
;
SUN-WORSHIP. 59
1
sun-god who steals lie is rain and
the herd of Apollo.
fire-god, and, like Yulean, husband of Aphrodite and the
Earth. 2
Bring wealth, thunderers, and give it to us ;
protect us, Indra and Agni, by
your deeds ;
may those rays of the Sun, by which our forefathers have attained
together a heavenly region, shine also upon us. 3
The Honduras worshipped the rising Sun,

natives of
and had two one in the shape of a man, the other
idols,
in the shape of a woman, which were called the Great
4
Father and Great Mother. The Sclavonians adored Bog,
the rising Sun, the Old Persians Baga, the Komans Bacchus,
5
the Hindus Bhaga, the Aditya or sun-deity. Bog-es
6
was a governor of the city Ai'on Bal-Pegor was a Baby-
7
lonian god, Bag and Bagir Arab deities. Bak meant 8
" sunbeam" in Egyptian, and Bok "prince." 9 The Phoeni-

cians and Syrians worshipped Adad
10
or Hadad, the Sun,
(Adodus, Taut, Tot, Thoth, " the all-knowing," the Divine
11
Wisdom). They also adored Azael, who is Asal and Sol.
The of Jupiter were called Selli and Helloi, the
priests
priests of Hercules and Mars " Salii," "Janes " or " Eani,"
32
from Ani (An) the sun-god. " I swear by the Sun, the great
13
God of the Massagetse." Jove that dwells amid " By that
14
the constellations." In Mexico the form of an oath was
15
« I swear by the life of the Sun."
The Homeric hymn represents the Sun as seeing and
1
Movers, 159, 655 ; Beloe's Herodot. vol. i. 337, 338, 341, 342.
2
Gerhard, Griech. Mythol. p. 260, 265, 266, 273; Preller, 240—245;
Creuzer, Symb. iii. 417, 420, 504, 634; iv. 124, 310.
3
Wilson, Kigv. i. 2S2, 283.
4
Squier, Serp. Symb. 56, quotes Herrara, Hist. Am. iv. 155, 138.
5
Weber, Ind. Stud. ii. 306, et passim; Wilson, Rigv. passim.
6 7
Herodot. vii. 107. Munter, Bab. 19.
8
Osiander, Zeitschr. der D. M. G. vii. 499 ; Universal Hist. vol. xviii.
p. 387.
v 10
Seyffarth, Grammar, 30, 13. Munter, 20.
11 12
Movers, 368. Creuzer, Symb. iii. 595,692; Movers, 188.
13 14
Herodot. Cleio, cexii. Euripides, Phoanissae, 1005.
15
Serp. Symb. 55.
60 SPIKIT-HISTOET OF MAN.
knowing all things that happen, and giving information to

1
the other gods. Ani under the name of Oannes is rep-
resented Babylon with the appendage of a fish's tail,
in
like Odakon, the Man-fish of the Chaldean legends. Oannes
appeared as the civilizer of the primitive people, instructing
them in the arts. In Etruria, Tages (Tag, the Sim, the
day), in Peru, Manco Capac, an ancient sun-god anthropo-
morphized, were the authors of the national civilization. In
Mexico it was Quetzalcoatl, the serpent-deity.
His coursers bear on high the divine all-knowing Sun, that he may be seen
by all.
(At the approach) of the all-illuminating Sun, the constellations depart with
the night like thieves.
His illuminating rays behold men in succession like blazing fires.
Thou, Surya, outstrippest all in speed ; thou art visible to all ; thou art the
source of light ; thou shinest throughout the entire firmament.
Thou risest in the presence of the Maruts, thou risest in the presence of
mankind, and so as to be seen in the presence of the whole of heaven.
With that light with which thou, the purifier and defender from evil,
lookest upon this creature-bearing world,

Thou traversest the vast ethereal space, measuring days and nights, and
contemplating all that have birth.
Divine and light-diffusing Surya, thy seven coursers bear thee, bright-
haired, in thy car.
The Sun* has yoked the seven mares that safely draw his chariot, and
comes with them self-harnessed.
Beholding the up-springing light above the darkness, w e approach the T
di-
vine Sun among the gods, the excellent Light.

Radiant with benevolent light, rising to-day, and mounting into the highest
heaven, do thou, Sun, remove the sickness of my heart, and the yellowness
of my body.
Let us transfer the yellowness to the parrots, to the starlings, or to the
Haritala.
This Aditya (sun-god) has risen with all might, destroying my adversary,
for I am unable to resist my enemy. 2
Among the sun-deities mentioned in the Hindu Yedas
are Savitar, the Creator-sun with
golden hands (rays),
Mithra, the day-Sun, Yaruna (the Saturn of the Yedic
period), Bhaga, the Sclavonic and Old Persian sun-god, Ar-
1
Hymn to Ceres. 2
Wilson, Rigv. i. 134, 135.
;
SUN-WORSHIP. 61
iaman, Pushan (Apason), Agni who is Sun, fire-god, the

lightning, &c, Suiya (Asur). Vishnu is also mentioned.
Manu, the ancestor of men, the Hinduh Noah, is the sun-
god as " First Man," the German hero and ancestor
Mannus, the Cretan king Minos, the Egyptian god Amon,
the Babylonian god Haman, the god Amanus, Manes,
Omanes or Omanus of Pontus, Cappadocia and Persia. 1
Amon was a Hebrew king, Manes a king of Egypt. The

Al-emanni and J&SLrc-omanni in Germany have the name
Aman or Omanus compounded with El and Makar (Baal),
or Mirrich (Moloch, Mercury). The Semitic and Indo-
Germanic deity-names are ancient in Italy and Germany,
Greece, Asia Minor, &c. Bharata is an Aditya, a name of
2
the Sun.'
Another Lido-Germanic and Semitic sun-god is TsTar, a
3 4
name of Adonis in Cyprus, BTer=the light the god
Anar, the " forming Principle " in the Scandinavian re-
ligion, Kerens, the old (sun and) water-god ; the German
Guar, the Egyptian god " Onur-is" (in name), Nero, " the
5 6
shining," the Sabine Mars, and Neriene, his wife ;
JSTerio,
the Hindu deity Narayana (Vishnu, the Sun), " the water-
movement" (the movement of the waters from the sun,
7
their source) ;
Aner-ges, the Babylonian sun-god, the god
8
Eirrig, the god Koragal, or Nergal, who is Merodach
(Baal, the Sun). Compare the Babylonian proper name
Kerigl-issar, the Hebrew name
Igal, and Gallos, the Sun.
Nergal was the Chaldee fire-god Mars. 9
Akal was the Sun, " Gallus." Gallos was a name of
the god Attes or Atys, who was an incarnation of the Sun,
1
Movers, 348; Duncker, ii. 487, et passim; Kuhn's Zeitschr. iv. 121,
94, 95.
2
Wilson, Rigv. ii. *73, note. The god Berith, Baal-Berith ? Judges ix. 46.
3 4
Movers, Phonizier, 217. Munter, Babylonier, 25.
5
•
Rawlinson, Journal of the Royal Asiat. Soc, xii. 486, If.
6
Creuzer, 543; Gerhard,
iii. ii. 281.
7
Munter, Bab. 24.
8 9
Seldeni Opera, iii. 382. Movers, 384.
and is first of the Galli (Selli). The worship of the god

1
Agal is also mentioned, and Agl-ibal.
Agni, the Hindu Fire-god, is the Latin Ignis (Fire). He
is Chon of the Egyptian and Palestine races, called
the god
Kan (Achan), Chion, Chaon, Iachin, Kin, Cain, Agni
(Agoni). His name is found compounded with Apollo (Apel)
Epul, in the names of the Pelignians in Italy, the Pela-
gonians in Greece. The New Fire for the hearths was taken
from Apollo's altar at the " renewal of the fire" at Lemnos. 8
The word Akan (Akani=Ak+Ani) becomes Agoni, Agni,
Igni northwest and east of Babylon but, dropping the "A," ;
Chon, " Baal-Chon," Vulcan, Kan, Chion, Chiun, etc., in

Palestine, Egypt, or Arabia. His feminine is the Earth-
goddess Aigina, the island. Aigaion was the hundred-
3
armed centaur Chuns-Aah was the Egyptian Hercules.
;
Agenor (Agen-or), the ancestor of the Phoenicians, was

4
father of Phoenix, Cadmus and Europa (deities). Agni or
Kan is the god Ogen (72 777^-09), a name of Okeanus (/2/ce- 5
6
avos), the Sun, as god of the World-Ocean (Akan, Okean).
The path of the revolving (Sun) has been lighted up by rays the eyes of :
men (have been lighted) by the rays of Bhaga the brilliant mansion of Mitra,
:
of Aryaman, of Yaruna (has been lighted up by his rays).

Mitra is the animator of mankind, and so is Yaruna ;
Aryaman is the
animator of mankind.
I proclaim veneration to the mighty Sun, to Heaven and Earth, to Mitra,
to the benevolent Yaruna, to the conferrer of happiness, the showerer of
benefits. Praise Indra, Agni, the brilliant Aryaman, and Bhaga, so that,
enjoying long life, we may be blessed with progeny.
Mitra and Yaruna bestow abundantly that unenduring water which you
obtain from the Sun through your own energy ;
1
Ibid. 379, 687, 99, 401: Anthon. Diet, "Atys." Muys, Griechenland
und der Orient, 30. Aglaos ayA-aos means "brilliant."
2
J. Muller, 520.
Apollo is Mars. —
Movers, 188. Adonis was Mars in Bithynia. Movers, 21.
—Mars is Baal fervoris and Hercules (Ibid. 188,) "the wild, destroying fire."
3
Bunsen, Egypt's Place, i. 504, 507.
4
Movers, Phon. Alt. i. 129. Ibid. Phonizier, 20, 45.
5
Anthon's Classical Dictionary.
6
Wilson, Rigv. i. 178, 250; Weber, Akad. Yorl. 31.
;
SUN-WORSHIP. 63
May he who is one with light, who has fleet horses, the invoker (of the
gods), full of joy and borne in a golden chariot, listen to us : may that irresist-
ible yet placable Agni conduct us by the most efficacious (means) to that de-
sirable and accessible (heaven). Both his associated mothers blackened (by
combustion) are in movement, and give birth to an infant whose tongue in the
east dissipates darkness.
The drops of rain enveloped (by the solar rays) are renewed in the dwell-
ing of the divine (Sun) their birth-place.
His radiance is undecaying : the rays of him who is of pleasing aspect, are
everywhere visible and bright the intensely shining, all-pervading, unceasing,
:
undecaying (rays) of Agni desist not.

Glorify the three-headed, seven-rayed Agni.
How have thy shining and evaporating (rays), Agni, supported life and
supplied food ; so that, enjoying both, the devout, possessing sons and grand-
sons, may repeat the hymns of the sacrifice.
The tresses of Agni and Yaruna, to your sacrifice, when
minister, Mitra
you honor the sacrificial chamber send down of your own accord (the rain)
:
and prosper our offerings, for you have command over the praises of the pious
men.
You bring the cattle to their acceptable pasture upon earth, whence the
milk-yielding cows, protected by your power, return unharmed to their stalls
they cry to the Sun above, both at evening and at dawn, as one (cries) who
beholds a thief.
The vigorous Bull (the Heaven) daily milks the pellucid milk (of the sky).
"We behold the lover of maiden (Dawns) ever in movement, never resting
for an instant, wearing inseparable and diffusive (radiance) the beloved abode
of Mitra and Yaruna.
Without steeds, without stay, borne swift-moving and loud-sounding, he
travels, ascending higher and higher, connecting the inconceivable mystery
with the radiance in Mitra and Yaruna (which men) eulogizing glorify.
Agni is awakened upon earth the Sun rises the spreading Dawn exhila-
; ;
rating (all) by her radiance, has dispersed (the darkness) harness Aswins ;
your chariot, to come, that the divine Savitri may animate all beings to their
several (duties).
Earnestly I glorify the exploits of Yishnu, who made the three worlds ;who
sustained the lofty site (of the spheres), thrice traversing (the whole) ; who is
praised by the exalted.
May I attain his favorite path, in which God-seeking men delight ;
(the
path) of that wide-stepping Yishnu, in whose exalted station there is a per-
petual flow of felicity.
Man, glorifying, tracks two steps of that heaven-beholding (deity) ; but he
apprehends not the third ; nor can the soaring-winged birds (pursue it).
We pray that you may both go to those regions where the many-pointed
and wide-spreading (rays expand) for here the supreme station of the many-
;
hymned, the showerer, shines great.

64: SPIKIT-HISTOEY OF MAN.
Waters are the most excellent, said one : Agni is the most excellent, said
another ; the third declared to many the Earth (to be the most excellent), and
thus speaking true things the Ribhus divided the ladle.
Ribhus, reposing in the solar orb, you inquire, " Who awakens us, unap-
prehensible (Sun) to the office (of sending rain)?" The Sun replies, "The
awakener is the Wind ;
and, the year (being ended), you again to-day light up
(this world)."
Sons of strength, the Maruts, desirous of your coming, advance from the
sky : Agni comes from the earth, the Wind traverses the firmament and ;
Yaruna comes with undulating waters.

Let neither Mitra nor Yaruna, Aryaman, Ayu, Indra, Ribukskin, nor the
Maruts censure us when we proclaim in the sacrifice the virtues of the swift
;
horse sprung from the gods. 1

When first thou neighest at thy rising mounting out of the Sea of Air or
from the waters, with the wings of the falcon, with the limbs of the deer, then
great glory arose for thee, Horse.
Yama gave him (created him), Trita harnessed him, Indra first mounted
him, Gandharba seized his reins: Yasus, out of the sun you have made a
horse.
Thou, Horse, art Yama : thou art Aditya, thou art Trita with the mysterious
sway : Thou art fraternized with Soma ; threefold affinity, they say, hast thou
in heaven. 2
They have said that three are thy bindings in heaven; three upon earth;
and three in the firmament. Thou declarest to me, Horse, who art Yaruna,
that which they have called thy most excellent birth.
I recognize in my mind thy form afar off, going from the earth below, by
way of heaven, to the Sun. I behold thy head soaring aloft, and mounting
quickly by unobstructed paths, unsullied by dust.
I behold thy most excellent form coming eagerly to thy food in thy (holy)
place of earth: when thy attendant brings thee nigh to the enjoyment (of the
provender), therefore greedy, thou devourest the fodder.
The car follows thee, Horse : men attend thee : cattle follow thee ; the
loveliness of maidens waits upon thee ;
troops of demigods following thee have
sought thy friendship ; the gods themselves have been admirers of thy vigor.
His mane is of gold his feet are of iron
; ; and fleet as thought, Indra is his
inferior. The gods have come to partake of his (being offered as) oblations :
the first who mounted the horse was Indra.

The full-haunched, slender-waisted, high-spirited, and celestial coursers (of
the Sun) gallop along like swans in rows, when the horses spread along the
heavenly path.
Thy body, Horse, is made for motion thy mind is rapid as the wind: the:
hairs (of thy mane) are tossed in manifold directions and spread beautiful in ;
the forests.
1
Wilson Rigv. ii. 52-112. 2 Zeitschr. der. D. M. G. ii. 223.
;
SUN-WORSHIP. 65
The swift horse approaches the place of immolation, meditating with mind
intent upon the gods the goat bound to him is led before him after him
: ;
follow the priests and the singers.
The horse proceeds to that assembly which is most excellent : to the pres-
ence of his father and his mother (Heaven and Earth). Go (Horse), to-day,
rejoicing to the gods, that the sacrifice may yield blessings to the donor. 1
Yama is the Sun, the source of the souls and of all life
later, he becomes, like Osiris, king of the dead. The Earth-

2
goddess Nirriti is his wife.
3
Agni as Yama, is all that is born: as Yama, all that will be born.
Garuda the messenger of Yaruna, Bird that producest in the womb of
4
Yama the All-controlling (Agni). . . .
Those who from their hearts desire union with the Divine Being, in the
heavens in the bosom of Yama, look with steady vision to thee. 6
6
" Yama of Sunlike glory."
In India Yivasvat is one of the forms of the Sun, and is
father of Yama. So in Ancient Persia, Yivanghvat is father

8
of Yima. 7 This Yima is Yama.
Ahura-mazda (Ouranos-Yaruna) is asked by Zarathustra
(Zoroaster) in the Persian Liturgy With whom as the :
"
Mankind hast thou conversed beside me ? " Ahura
First of
answers "With Yima, the beautiful .... with him as the
:
First of the men I have conversed, I who am Ahura-mazda."

Ahura says to Yima, " Spread out my worlds, make my
worlds fruitful, then obey me, Protector, Xourisher and
Overseer of the worlds." Yima answers " I will spread :
out thy worlds, I will make thy worlds obey

fruitful, I will
thee (I who am) Protector, Kourisher, and Overseer of the

9
worlds ..."
Then Yima went forth up to the stars, about mid-day, to the way of the Sun.
He divided this earth with his golden lance. 10
Yima is the Jemshid of the Persian Wends, and the
1
Wilson Rigv. ii. 125. 2 Weber, Ind. Stud. i. 290.
3 4 5
Wilson, i. 179. Stevenson, Samaveda, p. 2*78. Ibid. 60.
6 7
Wuttke, ii. 250. Burnouf, Journal Asiatique, 1844, 475.
8
Spiegel, Vend. 1, TO.
5 10
Ibid. Vend. 10, 11. Ibid. 12.
5
Hindu Jama. has the Chaldean name of the Day

1
He
(Sun) Ioma, the Hebrew lorn (yom) and the First-born in
the Chaldean philosophy, called Aonm, or doubled, Moum,
the Hindu i4 Word" of Creation, the Word of Light;
" Om," " Aum," the Sclavonic u Urn," " Oum," meaning
"spirit," "soul;" 2
Ium, in the Scandinavian Thunder-
god's name Ium-ala, Iumjo (Iumio), the Thunder-goddess ;
Ami, A mini, and Ammi-Shaddai, Hebrew proper names,

Oma " the German
holy Om in Omanus
fire " in ;
3
(Ammon) the Persian firegod's name Aom in the Hebrew ;
4
proper names Immer and Aomar, and the Dorian Amar,
meaning " day " (Mar, the Phoenician Sun) Bal-aam, Ah- ;
6
iam, a Hebrew name lam (Day) in Egyptian Iem-uel, a ; ;
Hebrew name (lam or Am and El) compare M-iel, the ;
name of an angel, and Kadmiel=:Ak-Ad-am-El. This old

Indo-germanic and Semitic sun-god Am, Yama in India,
Yima in Persia, Euimos (Dionysus), Am-ous 6
in Egypt,
7
Iam-us in Greece, is mentioned in a myth, related by

8
Pindar.
Meantime Evadne, laying aside her girdle, woven with purple woof, and
silver ewer,under dark bushes brought forth a boy instinct with divinity. To
her the deity of the golden locks (Apollo) sent, to assist her, gentle Ilythia, 9
and the Fates and from her womb, and from the yearning pang of childbirth
;
came forth Iamus to light at once.
In Asia Minor, his goddess bore his name, in the feminine

Amma (Ama), Ma, the Moon Ammia, Amaia, and Maia, ;
the Earth,
10
Ma the Egyptian goddess of truth.
I have beheld the unwearied protector of the universe, the Sun, travelling
1
Duncker ii. 300 ; Roth in der Zeitsch. der D. M. G. iv. 426 ;
Kleuker,
Zendav. ii. 305.
2
Grimm, in the Trans, of the Berlin Akad. A. D. 1854. 309.
3
Movers, 348 ;
Grimm, Deutsche Mythol. 674.
4 5
Gen. 36, 11. Seyffarth, Theol. Schriften, 23.
6
Movers, 546. Scholia ad Aristoph. Aves, 583.
7 " Amos," 319.
Rinck, i. 223 ;
Williams, 316 ;
8 8
Olympiad, vi. Ilita, a name of Agni in India (Alat, Lot). Alitta,
and Ilythia, would be his goddess.
10
Duncker, ii. 499 ;
Gerhard, Griech. Mythol. i. 451 ;
Movers, 586.
SUN-WORSHIP. 07
upwards and downwards by various paths : invested with aggregative and dif-
1
fusive radiance, he revolves in the midst of the regions.
The wonderful host of rays has risen ; the Eye of Mitra, Varuna and
Agni, the Sun, the Soul of all that moves, or is immovable, has filled (with
his glory) the heaven, the earth, and the firmament.
The Sun who traverses alone the path of heaven with the speed of
thought, is at once Lord of all treasures the two kings, Mitra and Varuna,
:
with bounteous hands, are guardians of the precious ambrosia of our

2
cattle.
Yama is evidently related in nature to Agni and to

3
Aiyaman. Agni is thought to rise in the morning in the
4
shape of the Sun, from out of the ocean.
He verily upholds the heaven he, the brilliant, the leader of the herd
:
(rays, or waters which are called " cows "), pours forth the flowing (water) for
the sake of food : the mighty Indra manifests himself after his own daughter
(the Dawn).
May he, illuminating the purple (dawn), listen to the invocation of old,
daily bestowing wealth upon the race of Angirasas. 5
Curtius speaks of the chariot of Zeus drawn by white

horses in the host of the last Darius, behind which a horse
6
remarkable in size, the Horse of the Sun, was led. The
Old Persians anciently adored the Sun, Mithra, who rose in
the East over the mount Berezaiti. So, in India, Mithra
was originally adored, then Mithra and Yaruna (Saturn),
just as Mithra and Ahuramazda in Persia. Later it be-
comes necessary, in the course of arrangement of the re-
ligious system, that Mithra should be subordinate to Ahura-
mazda, the Supreme God. 7 Mithra and Ahura are (originally)
both names of the sun-god. Every lie and all deceit are
in the Zendavesta an uncleanness, and at the same time an
offence towards the all-seeing and all-knowing sun-god,
8
Mithra.
When I made the wide -ruling Mithra, I created him just like myself in
godliness and dignity, I Ahuramasda.
Go up, shining Sun, with thy swift horses, rise above Mount Berezaiti,
1 2 3
Wilson, ii. 137. Ibid. i. 189, 304. Wuttke, ii. 250.
4 5 6
Wilson, i. 248. Ibid. i. 325, 326. Duncker, ii. 363.
7 8
Ibid. 323—325. Ibid. 351.
' ;
cs SPIRIT-HISTORY OF MAN.
and shine to the creatures on the way which Ahuramasda has made in the
air, which the gods have created. Praise to the Sun who drives on with
1
four horses, and works purity.
The names of the Sun are those of the Day.

Ahan, " Day " (in Sanskrit). Ahan is therefore the Sun.
Amar " the Day" (in Pindar). Mar, a god of Gaza.

Meri "the Light," the Sun (in J/ar-na, J/er-odach=Baal, the Sun.
Egyptian.) 2
Ioni, " the Day " (in Hebrew), Ioma Am, " Ami," lama, the Sun in India
3
(in Chaldee), lam (in Egyptian), Mei, Mu, Egyptian gods.
Mu (in Egyptian) " Radiance." In Egypt "ham" meant "created." 4

The same root must have been used
for " Creator."
Ham " the Sun," the oldest Cronus
(Saturn) of Eupolemus. 5
Dag, " the Day," Tag (in German). Dagur, the Sun (in Scandinavia),
Tages in Italy, Dach-os in Babylon,
Dag-on in Phoenicia.
Dies, " a day." Dius, Deus, the Sun-god, later Saturn,

Attis in Asia Minor, Ata, Ta, Tai, in
Arabia.
Coptic, BIou, Hu, day." In Sanskrit In Egypt, Ehou, the god of Day,
Aim "Light," "the "Word of the Sun, Chons-Aah (Hercules). Iah
Light." Iaho. in Israel and Phoenicia, Aoos-Mem-
non, the morning-Sun.
In Greek Abos (AjSws), *«5s (Phos), Busi, the Sun in Assyria, Abas, Iebus.
Phaos "light."
In the Assyrian period the Hebrews worshipped the

Sun, Moon, Planets, and all the host of heaven. 7 The
Hebrew names Shemuel, Samael, Samuel, are composed of
Sem or Shem, the Sun, and El, the Sun. Isaiah puts in the
mouth of the Babylonian king " gainst Heaven I mount
forth, over the stars of El I set my throne, make myself
like the El-ion" (Ion). El is the name "God" (Sun) in
8
many parts of the Bible. It is the Homeric Eel and the

1
Duncker, ii. 361.
2 3 4
Seyffarth, Theol. Schr. 99. Ibid. 23. Ibid. 99.
6 6
Williams, 223. Exod. xl. 38.
7 8
2 Kings, xxiii. 5 ;
Movers, 164. xiv. 13, Movers, 256.
SUTs-WORSHIP. 69
Doric Ael, the Sun. It is used four times in Numbers

xxiii., and four times in chapter xxiv. The terms Elion and
El Sadi (Shaddai) are also used in chapter xxiv. used El is
for "God" in Job xii. — 6, xv. —

and elsewhere. Eli occurs 4,
in the New Testament. It is the Hebrew name Heli and
1
the Greek Helios. The name of the Hebrews was taken

from Eber (anciently Abar or Obar), and would seem to be
the name of the god Bar, the sun-deity Abar of the As-
syrians and Iberians, the Egyptian god Bar, Barn or Bore,
the Persian god Pars, Perseus and Pharo ($apo) the name ;
of the Sun's rivers Iberus in Asia, Ebro in Spain, and the

Latin iubar, jubar, " sunbeam." 2
And he (Iasiaho) took away the horses that the kings of
Judah had given to the Sun at the entrance of the house of
3
Iahoh, and burned the chariots of the Sun with fire. Here
we find the Hebrews as sun-worshippers. The Amor-
ites were probably sun-worshippers, because the nations
bore name of the national or tribal god.
the Amori
4
*.itax Amar, the Doric name of the Day.
is The Sun and
Day are the same in name, and the Phoenicians worshipped
a god Mar (Amar), and Marna, god of Gaza.
5
Amar gives
his name to Amor or IL-imer-OB, Sol-Cupid, just as Ar
(Ares, ™
Mars), the Sun (" Hor," Horns, " Har ")
gives his to Er-os.He is the sun-god Erra (Ra, Re) of
Memphis. The Danai (Greeks) worshipped the Assyrian
god Adan (Adonis). The Danes worshipped the Cartha-
ginian o-od Don. The Hebrew tribe of Adan or Dan wor-
6
shipped Adoni, The Am alekites were sun- worshippers,

because the name of Amalak (Baal-Malach or Moloch, the
7 8
Sun) was borne by this race. Baal-Gad was the Suu.
1
Luke 3.
5
Lepsius, Berlin Akad. 1851, p. 206, 163; Benfey, in der Zeitscbr. der D.
M. G. viii. 466.
3 4
2 Kings xxiii. 11. Donaldson's Pindar, Pyth. iv. 256.
5 6
Movers, 28, 30, 16. Ibid. 479.
7
Ibid. 400 Grotefend, Erlaut. einer Inschr. des letzten Assyrisch-Babyl.
;
8
Konigs, 28 Movers, 197, 174, 175, 291.
:
The tribe of Gad were probably sun-worshippers, Achad

meaning the Sun, and the Persian Khoda (Ohoda) " God"
being the royal title of the ancient kings of Bokhara and
2
Guzagan. The name Baal-gad is found in the Bible, and
1
the word is also in composition with Omanus or Amanus,

names of the sun-god, in the name Oodomaxms (Darius).
It is "Achates," and, in the feminine Hecate (Gad), is the
Moon.
As kings were called by sun-names, Gauda, the king,
son of Mastanabal, has probably the name Achad or Agad,
Mastanabal is a compound of the god-names Am, Asad.
Anabal (Abal, Bel, Baal). Asatan, or Satan, the name of
an Egyptian king Staan (Set or Sat- An), is the sun-god
Siton (Dagon), and is also the Persian Iasdan, a name of
3
the good god Ormuzd, the Agathodemon. It is also the
name of the bad god Shitan of the Persians, the Hebrew

Satan and the Egyptian Seth (the Devil, Typhon) also Set ;
the Assyrian god. Asad, Sad, or Saad, the Arab god, and
Shaddai of the Hebrews (the Almighty), the Arab Shadad
and Shadid (Hadacl) the Almighty Sun. Plutarch says
that the name of the Egyptian Seth signifies " that which
overpowers or forces," like the Arabic " Shadid," which
means " a strong man." 4 Sadid was a Phoenician god 5
s
Kpovos vtov e^wv 2d$i8ov. " Seth " (Aseth), was the name
7
of a deity. Compare also the Assyrian god Sut (in Egypt
8
Hut, the Celestial Sun), the royal title " Suten," and the
proper names Pal-estina, (the names Bel (Pal) as, atina),
9
Schetina), Sadi, the poet (Sadai), Sidon, the Sun's city, and
Sthen-elus (Satan -El), the strong man El, Hercules, the
strong Phoenician Sun, who had "his good and his bad
1
Rawlinson, Journ. R. A. Soc. xi. 124.
2 8
Josh. xi. 17. xii. 76. Sito is Demeter, the Earth.
* De Iside, xli. s Movers, 657. 6
Ibid. 144, Sanchon, 30
7
Movers, 107, and the authorities there quoted.
6
Bunsen, Egypt's Place, i. 45.
g
Brandis, p. 36.
;
SUN-WORSHIP. Tl
side."
1
Satan is the Phoenician Hercules, who torments
2
with his fire and his heat the hot countries of the Levant.
In Egypt the Snn was " father of the gods." 3 Amnion
Osiris was " king of the gods."
4 5
was father of the gods.
In Assyria, Assur, Ahura (the Sun), As or Assarac, was
" father of the gods." 6 Jupiter is " king and father of the
gods." The Phoenician Elon or Elion was the "highest
god," whom Abraham invoked, calling him " El, Elion." 7
The Babylonian chief deity, Baal (the Sun), was " king of
8
the gods," as was also the Syrian Adad, the Sun. " The
9
old Dorians called Adon-is Ao." Iao is the sun-god
10
Adonis. Iao (Dionysus) is the highest of all the gods.
11
'Ppdêo tov nrdvTwv virarov Qebv e/ju/nev Iaco.
The Orientals generally adored Shem (Asam) as the

Sun the Italians worshipped Semo (Hercules) 12 the Egyp-
;
tians Som. Shemes and Sur are well-known names of the

Sun. 13 Assur for Assyria is written with the phonetic
letters, As, and Sur, disunited. 14
" Ani, at Khorsabad, is usually joined with Ashtera
(Astarte)."
" In the north-west palace of Nimroud there is an in-
scription of Sar-dan-apal-us repeated more than a hundred
times :
'
This is the palace of Sardanapalns, the humble wor-
shipper of Assarac and Beltis, of the shining Bar, of Ani,
I
Movers, passim.
3
Mattan-bukus is Satan, Berial=Belial.
Mattan is Mithra, the Sun. Rawlinson, R. A. S. xi. p. 10, part 1st.
Mattan is priest of Baal, the Sun.

Mattan-iah is a proper name. 2 Chron. xx. 14, xxiii. 17.
3 4
Uhlemann, Thoth. 27. Egypte, 253.
6
Wilkinson, Second Series, ii. 344.
Rawlinson Journ. etc., xii. 414, 432, 486 ; xiv. 14.
7
Sanchoniathon, Eusebius, Pr. Ev. 36; Gen. xiv. 19, 20, 22.
8
Munter Babylonier, 20.
Rinck, i. 171, quotes Etymolog. M v. 'A£. 10
Movers, 554,544, 545.
II
Oracle of Apollo Clarius Vindicated, Movers, 539.
12
Creuzer, iii. 672, ii. (iv.) 86.
18 14
Rawlinson Journal R. A. S. xii. 461. Ibid. vol. xiv. p. xviii.
and of Dagon, who are the principal of the gods.' An obe-

lisk inscription also runs as follows :
'
Asarac, the great
lord, king of all the great gods; Ani, the king; Nit, the
powerful, and Artenk, the supreme god of the provinces,
mother of the gods.'
Beltis, the protector, Shemir who . . .
presides over the heavens and the earth. Bar. . . . . . .
Artenk, Lama, Horus. Tal and Set, the attendants of

. . .
Beltis, mother of the gods.
The God Assar, the great Lord, and the gods inhabiting Assyria, to them
I made adoration. 2
" As " is Assur ; Bushi (Abos, Abas, the Dawn, Iebus=

Ierusalem) is the sun-god Bushi-cham (Apollo Chomaeus)
;
3
is the glowing sun. Jerusalem (Iebus) bore his name.
There was rest on account of the fear at the bidding of the seer Sarak, in
accordance with the direction of Assur, Bushi-Cham and Seraf, etc. 4
" As" is the sun-god. Ar is the sun-god (Ares). As-ar

(Assar) the sun-god of Assyria and Syria.
is Prof. Whit-
ney says, " As" means " life." Benfey says, " Asu" is
" spirit," and Asura, " the living." Asurya is an appella-
tive of the Sun, and Surya, in Sanskrit, is the Sun.
5
It is a
6
universally recognized rule that s softens to A. It is ad-
mitted by all the Sanskrit scholars, and instances are fa-
miliar to every student. The Spartan Asana, the Assyrian
San, the German Sonne, are softened in Sanskrit into Ahan. 7
Ahana (Ushas, the Dawn), charged with downward bending light . .
•
comes perpetually diffusing light. 8
In like manner " As," the Spartan Sios (Zeus), the Asius
of the nations of Asia Minor, and Assyria, softens to Ah,
1
Journal of the Royal Asiatic Society, vol. xii. pp. 427, 432.
2
Rawlinson, Journal of the R. A. S. xii. 14.
s
Grotefend in der Zeitchr. der D. M. G. vii. 81 ; Bunsen Hist. Phil. 1.79.
4
Grotefend, ibid. vii. 86.
6
Benfey, Samaveda, Gloss.
6
Ibid. ;
Bunsen, I. p. 111. Haug. Zeitschr. der D.M.G. vii. 321 ; Pictet in
Kuhn's Zeitschr. for 1856, 349, 350.
7 8
Bopp, Gloss. Sanscritum. Wilson Translat. Rigv. ii. 7.
SUN-WOESHIP. 73
Iah, and Asas to Ahiah, in Palestine. The Asura of the

Assyrians softens to the Zend Ahnra.
In Arabia, the Hamyarites chiefly worshipped the Sun,
Misam, Al Debaran, Lakhm and Iodam (Adam ?) Al Mosh-
tari (Jupiter) Tay, Sohail or Canopus Kais, Sirius and
; ;
Asad, Otared or Mercury. The Arabs adored TJvotal (Ar

and Tal, the Sun), and Allah Taala, the Most High God. 1
As they were Sun-worshippers, they must have worshipped

Ashem and El (Ishmael) for these were the deities of the
whole Semitic race. They had the idols of Asaph (Sabus)
and the goddess ^Nailah. 3 Their tribes had deity names, as
Ad, Thamud (a people called Thamudeni), Ainalek, Ha-
3
6hem, Abil and Bar. They worshipped, among others,
three angels called the goddesses Allat (Alitta, Alilat, Ye-
nus), Al-uzza (Yenus), and Manah (a large stone), " the
4
daughters of God." They had the idols Saacl an oblong
stone (Seth), Jagut, Yaghuth, (Achad), in the shape of the
lion (Sun), Iaak (Ak, Ag, Aguieus), Hheber (Abar, Eber) a
5
most ancient idol, Al Auf (Ap, Aph), Hobal, Sair, Madan, 8
Halal, Yalil (Ialil, Eliel), Awal (" Wale the god of the bow
in Scandinavia, Epul, Phul, Evil=Bel=Apollo), Bag (the
Persian sun-god Baga, the Sclavonian Bog, the rising Sun)
or Bagh, the god Nash or Nosh (Anos, Enosh) in Arabia,
Baiar, Dar (Adar) Al Sharek (El Assarak), Asaf (Asaph),
and Saiva, goddess Sams or Sums (Shems), Huza'ah, Ana-
;
f
zah, Uzza Salama, Aud, H-umam, Pucla (Arad and Erde),
Amr, Durrigl (Adaracol), Fuls or Fils ((/>e\A?7?, Apel, Epul),
Addmban, Ukaisir, Kuzah the cloud-god, "Wacld. 7 The
Musnad inscription reads :
" In the name of God : this
edifice Samir Jar as has erected to the Lord, the Sun."
1
Universal Hist, xviii. 378, 379.
2
Zeitsch der D. M. G. vii. 493 ; Universal Hist, xviii. 361
3 4 6
Ibid. 370. p. 380. p. 387.
6
A king of Madon. Josh. xii. 19.
7
Osiander, Zeitsch. D. M. G. vii.
6
Zeitschr. der Deutschen Morgeul. Gesellsch, vii. 468: Domino Soli or
Doniinae Soli (the Sun's Goddess). Ibid. note.
74 SPIRIT-HISTORY OF HAN".
Countries and cities were named after the gods wor-

shipped there.
1
The Carians Car and Mus said that Lud,
(the gods or ancestors of the Lydians, Carians and Mysians)
were brothers. 3 Alad, Lud, or Lot was probably a Hebrew-
Phoenician god. Car is Kur the Sun ; Kurios " Lord."
Mus is found in the names of the gods Amous, Q\\-emosh*
the Arabian god IL-amus, M-as-eus, a Phrygian name of
4
Zeus, and Mis-or a Phoenician god (Misraim in Egypt),
Amasia, a city of Asia Minor, Art-emisia, a queen.
Gallia (Gaul) is the feminine of Akal (Gallos), and Sikelia
5
(Sicily) the feminine of Sigel the Sun. The name Agal is
found compounded in Hebrew and Assyrian proper names,
as Iecol-iah, ISTab-flcc^-assar, T>&r-achel and Av-chal the
Phoenician ILev-aMes. In Greek, agl-sios means " shining."
8
Let Asher be blessed with children.
Assur (As, Asarak, etc.) was the god of the Assyrians,
and (Sur) of the Syrians. Assyria was called Athuria on
the coins, from Athur (Adar, Atar), another Assyrian sun-
god/
Moses was king in Ishoron ... " There is none like
El, O Ishoron, riding upon the heaven in thy aid, and in
8
his magnificence the clouds." This Isoron (Sharon) is the
name of the Italian death-god Soranus, a name of Apollo. 9
It is the city or district named after the sun-god as death-
10
god. The Surani (Soranus) dwelt north of the Caucasus.
The five Seran(im) (compare Surena= u regent," "serene
highness,") were rulers (sons of the Sun) in the five cities of
11
the Philistines.
1
Rawlinson, Journal of the Royal Asiatic Soc. xii. 426.
2 3
Movers, 17. Judges, xi. 24.
4
Hesychius in Williams' Prim. Hist. 270.
6
Jacob Grimm. Berlin Akad. 1845, p. 197.
e
Deut. xxxiii. 24.
7
Zeitschr. der D. M. G. viii. 57. Journal of the Royal Asiatic Soc. xi. 10.
e 9
Deut, xxxiii. 26, 5. Donaldson, Varron. 148.
10
Gerhard Griech. Mythol. ii. 277. Creuzer, Symb. hi. 673.
11
Judges xvi. 23; hi. 3.
SUN-WOKSHIP. 75
Aclar (Dorus, Thor) was god of the Dorians. The city

Tur (Tyre) and the Arab tribe Dor were named after him.
The Chaldee Targums give Athor for the Hebrew Asur. 1
He is Odur, the husband of Freia (Venus), in Scandinavia,

the Syrian god Aclar-melech and Adramelech, the Egyptian
god Thore, Hator, Atur, Addir (God).'
The Horites in mount Seir (Sair, an Arab god) wor-
shipped the Assyrian god Hor-us, the Persian Ahura, (?)
the Egyptian god Hor, called also Iar, Har, Or, Ar, Aroer.
Ar was a god in Asia Minor, and the cities " Ar of Moab "
3
and " Ur of the Chaldees," bore his name. Mount Ama-

nus is the mount of the god Amanus or Ammon.
*
The Hittites worshipped Atat, Tat, Adad, Hadad, the

Sol-Mercury Taut the Kenites worshipped Kan, Chon,
;
Cain the Kaclmonites Adam-Kadmon, the god Cadmus,

;
Kadmiel; 5 the Kenizites the god Akanaz, Kenaz (Ak-

Anos, or Ash-kenaz) the Perizzites Paras, Rimmon-Parez, 6
;
Pars or Perseus, the Sun the Zuzims worshipped Aziz

;
(Azaz) the Dev, Asis the Sun the Keph-aims Orpheus, the ;
Emims (Aim-im) Am the Sun, the Canaanites the god

Canaan mentioned in Eusebius among Phoenician divini-
ties, the Edomites Adam the Hivites and the Avvim wor-
;
shipped the god Av, Af (Aph, Ab), Evi, the Oscan god
7
Iiv, Jove or Bacchus (Evius), the Sinites the god San (Asan).
The Elumaeans (Elamites) were named after Elam (Ulom),

the Sun. The Solumi, a people of Lycia in Asia Minor,
were the children of the god Shalom (" As" and Ulom,
8
Elam). The Pelasgi were the Bel or Apel-Sacae (Bel and
Asac, the god).
1 2
Rav/lmson, Journ. etc. xi. p. 10. Uhlemarm, Thoth, 37.
8 5
Movers. 441. 1
Grote, xii. 118. Movers, 520, 521.
6
Numb, xxxiii. 19. Baal-Perazim, 1 Chron. xiv. 11.
7
Compare the Hebrew names Asana, Iashen, Shen, Shuni, Numb. 26-15.
Azzan, Numb, xxxiv. 26. Nibshan, Josh. xv. ; also Zeno, the Sen-on-es, a
people of Upper Italy and Gaul.
8
Jehova-Shalom (Ihoh-Sh lorn), the name of an altar, Judges vi. 24; She-
lumiel.
was the tribe of the god Adam (Adorn) Athom

Duma 1
and Athumu the Sun in Egypt, Adamas, the god Tammuz

of Ezechiel (viii. 14, a name of Adonis), Athanias a Greek
Ancestor or god compare the names Thomas called D-
;
2
idum-us (Ad-adam^), Duma a town in Achaia (Adorn).
The Aram-eans were the children of the god Aram
(Hermes). The Ammonites were the children of Amnion
(the Sun), the Israelites of their god Azar-iah or Azar-el
(EzrAel, Azrael, Israel). The Paion-ians in Thrace were the
children of Paian, a name of Zeus the Sap-aioi were ;
perhaps the children of the god Asap, Asaph, or Sev. The

Paiti, a people of Thrace, may have worshipped the god
Abad, Aput, or Iapet. 3 The city Aphutios was probably
named after this god Phut, Ptah, or Apet. 4 The city Eion
was perhaps named after the god Aion 5 and Bog-es, the ;
governor of the city, has the name of the Sclavonian

"Bog," the Sun, like the eunuch Bago-as.
6
Beth-Chanan was the abode of the Phoenician god
Canaan, the Kanoon, after whom the Syrian month was
1
named. Cana of Galilee had the name of the god Acan

" Chon," " Kan." Beth Abara, 8 the house of Abar (the god
Bar), is translated " house of passage." Beth Achara, 9
10
house of the god Achar (Kur=the Sun), is translated
" house of the vineyard." Beth Agla, house of Agal, 11 the
god Agal (Gallos, the Sun), translated " house of festivity."
Beth-Anath, house of Mt (Anad) the Assyrian god, An-
12
ata, Anaitis or Keith, goddesses both of Egypt and countries

-
near the Black Sea. Beth Arabah, " house of Arabah." 13

" The name of Hebron before was Kiriath-Arba, who (Arba,
Araba) was the great Adam among the Anak people." M
I 2
Movers, 338, 353. Crucius Horn. Lex. p. 140.
8 4
Herodot. vii. 110, 113. Ibid. vii. 123. 5
Ibid. 113.
Kings, 7
1 iv. 9. Sanchon. see Cory Anc. Frag. Preface.
8
John i. 28. 9
Jer. vi. 1.
10
Movers, 198.
II
Josh. xv. 6. ; xviii. 19, 21 ;
Movers, 379.
12 13
Josh. xix. 38 ;
Judges i. 33. Joshua xviii. 22
14
Ibid. xiv. 15; Movers; Arab, Iarob.=Baal; Horeb.
SITN-WOKSHIP. 77
In. the most ancient times there was a continual change

of the myths. Gods become men or angels, and human
adventures are ascribed to them. This is seen in Persia,
India, Arabia, Palestine, Asia Minor, Greece, Italy,
Phoenicia and Egypt. Thus Aigaion (Agan, Agni) is the
hundred-armed centaur; Jubal (Tubal, or Bel, Baal, Apollo)
becomes the inventor of musical instruments, instead of
Apollo, Epnl, playing on his lyre. 'Uagnis (Agni) is the
inventor of the melody of the double flute. Bel becomes 1
2 3
a giant. Tie is also Hercules, and an ancient king, the
4
ancestor of all the Semitic royal families. Tat, the Sun
(Adad) becomes Tituos, the giant. The Titans, whom
Hesiod expressly calls the earlier gods, 6 are sun-gods and
" giants." The Carian god Osogo (Asak, Asag) becomes
(in Nonnus) Aisak, the chief of the horned centaurs. 6
Chom (Bel and Apollo ) becomes an ancestor of the 7
Êthiopians, as Adam and Israel are ancestors of the

8
Hebrews. Yulcan, god of fire, is become Tobalcain, the
smith. Sam, the Persian god (Shem ?) mentioned in the
Yasna, becomes an ancient hero in Eirdusi's Shah E"ameh.
The god Amar or Mar (Jupiter-Sol) becomes, apparently,
the World-giant Ymer At last they
in Scandinavia. "
brought the gods on earth, where they underwent human
experiences and died, and the partisans of Euhemerism
showed everywhere their monuments or the spot where
9
they had been buried as evidences of the fact."
The names of the angels Eaph-ael, Sam-ael, Asas-iel,
1 2
Nonnus, xli. 3*74. Movers, Phon. Alt. i. 52.
3 4
Movers, Phonizier, 14, 178, ff. Ibid. 17.
5 6
Hesiod, Theog. 424. Dionysiac xiv. 190.
The Sacse in Germany, the Iazug-ians in Sarmatia, Tac. xii — § xxx. Ar-sac-
es, Isaac, Asa-Ak, Ukko the German god, Ugo (Hugo), iEes-c-ulap-ius (in
Hebrew Aloph is the title "Prince," " Duke," and therefore it was previously a
name of the sun-god. Compare Eliph-al, Eliph-alaho, Hebrews. Aleph, ox.
7
Movers, 189, et passim. Ibid. 347, 130, 189.
9
Ibid. 152, 153.
78 SPIEIT-HISTORY OF MAN.
Sat-ael, Kachiel (compare Archal = Herakles) Am-abiel ;
Sachi-El, Seraph-ael, " Och Asmo-

(the spirit of the Sun),"
deus, Amon, Berith, Oriph-iel, give the gods Arab or 1
Orph-eus, El, Set, Shem (Semo), Sach (Asak, Isak), Och

(Ak), Asas, Arachal (Hercol in Etruria= Hercules), Serap-
is,&c. When the Arabs wished to rid themselves of their
numerous gods, they called them ancestors, patriarchs,
heroes, great and good men. Thus " Iauk " (Iacch-os) was
said to have been a man of great piety, and his death much
regretted whereupon the devil appeared to his friends in
:
a human form, and, undertaking to represent him to'the

life,persuaded them, by way of comfort, to place his ef-
figies in their temples that they might have it in view,
when This was done and seven others
at their devotions. ;
of extraordinary merits had the same honors shown them,

till, at length, their posterity made idols of them in earnest."
By such means were their old sun-gods withdrawn from the

Arab devotees for it is evident that Iauk was the Sun, as
;
he was worshipped in the form of a horse, the universal

emblem of the Sun. 2
The Arab Iaghuth (A chad, the Sun, Choda) was an idol
3
in the shape of a lion. Lions were the solar emblems of
Horus and El. Live lions were kept in the temples. The
idol of Hobal (Saturn) is supposed to have been the same
with the image of Abraham, found and destroyed by Mo-
hammed in the Caaba, when he took Mecca. That image
was surrounded with a great number of angels and pro-
phets as inferior deities, among whom, as some say, was
Ishmael with divining arrows in his hand. 4
Beth Aven (BaiTd/3ev) is a place. Avan or Havan was
a Persian deity, after whom the Jesht-Aven was named.
Beth Azamoth (Asmaveth) is the place of Asamad (Sem-o-
1
Agrippa, 3, 24 ;
quoted in Williams' Prim. Hist. 326. Elih-oreph, 1 Kings,
iv. 3.
2
Universal Hist, xviii. 384, Pococke not. ad spec. hist. Arab. 94.
a 4
Ibid, xviii. 384. Universal Hist. 386.
;
SUN-WORSHIP. 79
Deus, Asmodius). Beth Horon is the house of Uranos, Sor-

anus or Huranos. Beth-Baal-Maeon, a place, is the abode
(or city) of the god " Baal-Maeon." Beth Maori is the
house of Maon (Anion). Beth Shan, " the house of the
tooth," was probably the " house of Asan, Zan, or San,"
1
the Assyrian god. Beth Shemesh the house of Shemes the
Sun Beth Basi, the house of Abas (the god Busi) Bethel,
; ;
the house of El Beth Car, the house of Acar or Kur the

; ;
Sun, Beth Anoth is the residence of the god Anad or Anat,

2
the god of the Eneti, a people of Italy, the Assyrian god

3
Nit (Nid). Anath-oth, a place, is a compound of the names
of the gods An and Athoth, the god Tot, Taut, Thoth (Mer-
cury) Beth-Barah 4 is the house of the god Abar, Pharah.
;
(Ab and Arah=Aras). Bethany was the abode of Ani, the

Sun. We find Beth-Ezel, " the house of Asel " (Sol), Beth-
Lomon, " the house of the god Lomon " (lumen =light), El-
Amon the luminous (or Ulom the Sun and On the Sun)
Beth-saida, the house of Asad, or Seth, Set ;
Gur-baal, a
6
place, bearing the names of the sun-gods Achar, Agar and
Baal Beth- Aura, " the house of
; Aur," the Sun; Succoth,
a place, and Succoth-benoth, a deity Adami a place,
6 7
; ;
and Adam, a god; Beth Dagon, the house of Dagon (the

sun-god) Beth-Aran, the house of Aran (Uranos). Beth
;
Haram, the house of Harameias (Hermes) Beth Om, the ;
house of the Sun (Am, Iom=Day) Beth Peor, the house ;
of Beor (the god Bar or Abar in Assyria), " the stone Ezel,"
8
(Asal the Sun), the city Adam, Beth Marc-aboth, the house
9
10
of the Arab god Mirrich Abad, Obodas (Mercury-Dio- ;
nysus). Rimmon-Parez, a place, was probably the seat of

the worship of the gods Hermon (Ariman), Rimmon, and
Paras (Paraz, Perseus), as the same divinity. Beth
1
Kings 2 3
1 iv. 9. Josh. xv. 59. Jer. xxxii. 9.
4
Judg. vii. 24. 5
1 Chron. 26—7.
c 7
Gen. xxxiii. 17. Josh. xix. 33.
B
1 Sam. xx. 19. Compare Azel, Asael, Iasael, Ioseel, Azael, Sela, Salo,
Hebrew names.
9 10
Josh. iii. 16. Movers, 365.
;
leshimoth 1
was probably the city of Asliim (Shem the
Sun), At (Atys, the god). We find Aroer, n:w 2
a city, and
Aroer the name of the god H-or-us or Har in Egypt. The
four cities " Ain, Eemon and Athar (Ether) and Ashan,"
are names of the gods An(i), Ariman(ios), Atar and Ashan
or " San."
3
Eder, a city, is the name of Adar, the god.
Eden Adan, a town of Mount Libanus, not far from the
or
4
river Adonis, is named from the god Adan. Beth-Lehem 5
6
was the house of Eloham (Elohim) and Beth-Pazzez, the
u
house of AP-Asas (Ap and Asis," being names of the Sun
7
(compare Asas-el, Azazel). Gath-Kimmon was the place
of Achad and Kimmon, the two deities (compare Hadad-
rimon, a god). The names of the places Ashthaol, Air-
8
Shamesh, Shalabbin, Ailon, Eilon, Akron "pp3>, con-

tain the deity-names As, Tal, Ar, Shemes, Sal (Sol), Aban,
9
Elon (Alon) and Kronos (Ak-Uranus). The place Alam-
10
melech was named after the god Alamelech or Elimelech.
Compare Melech, Adarmelech and Anamelech, gods of
Syria and Sepharvaim. The places Mar-alah and Iphtahel
(Iephthah-El, Phth-ah-El or Phut-Ahelios) were obviously
11
named after the gods Amar, Alah (Eloah), Ptah and El.
Arad, a city, Arada, Arath (in Arabia Petrsea), 12 and
Arad-us, a seaport, were named after the god Arad
13
Bucla, an Arab god, Bta, an Egyptian god, the god Baal-
Melk-arth of Tyre, Melic-ês of the Greek legends (Ama-
14
lak-Arath).
On, or Heliopolis (Aon, yix Numb. XYI. 1.), was the
city of An, the Sun,
Egypt, and in Syria (Baalbec). Ani
in
was a frequent name of cities in Asia Minor and neighbor-
15 16
ing countries. En-rogel was the well of Archal in
I
Josh. xiii. 20. 2 ibid. 16.
3 4 5
Ibid. xix. 7. Calmet, Diet. Josh. xix. 15.
6 7
Ibid. 21. Ibid. 45. s
Movers, 197, 206.
9 10
Josh. xix. 41, 43. Ibid. 26.
II
Ibid. 14, 11. Polyglott Bible, Stier & Theile.
12 13
Calmet. Bunsen, Egypt's PI. i. 410. 14
Movers, 14, 153, 434.
15
Christian Examiner for July, 1856, p. 86. 16
Josh. xv. 7.
SUN-WORSHIP. 81
Phoenicia (Arcules), Hercol in Etruria a name of Hercules,

1
called Herakles.
Asdod was the city of Sadacl (As Adad) or Sadid, the
3
Arab and Phoenician god. 2
Iptah, Iphthah, was the city
4
of Ptha, Aphthas, Apet, Phut, Iapet. Abot was the word
for the solar " year." Abod was the Sun. The city
5
Abydos (Abidos) was named after the god Abad, " Ebed,"
Apet, " Iapet," " Phut," " Ptah" or "Aphthas." The name
Beth (in Hebrew " house ") was probably in the proper-
names above quoted, originally the deity-name Abed or Abot
(the Sun). S-ebad-ios a name of Bacchus (Dionysus), Zebedee
and $-ebaoth contain the deity-names As and Abad (Ebed).
Compare Bethobalus, Obadilus.
Amad, Amathus, Emath, id est, Hamath, was the city 6
of Amadios (Dionysos)/ " And the men of Babylon made

Succoth-benoth, and the men of Cuth (Achad) made ~Ner-
gal, and the men of Hamath made Ashima, and the Avites
made Mbhaz and Tartak." 8
Lukia, the country Lycia, is named from Alak, Lauk,

Luke, \vktj, " light," Laconia and Elicon are
the sun-god.
the names of the gods Elac and An, On, the sun. The
cities Alalah and Nebo were the places of the gods Alah
and Nebo. 9 Askelon was the city of the god Asak-Elon,

the Phoenician Elon, the Hebrew deity Elion. Amam 10
was the city of Amam (Moumis) the sun-god of the Baby-

11
lonian philosophy, the Arab god (H)umam Yamama, a ;
part of Arabia is the name of Amam Tom- Am, the Sun.

or
Adad-ah, a city, is evidently the name of Adad, Ah, the
Sim. 12 Compare the name Adah in Genesis. ApharathaA
Gen. xxxv. 19, is the city of the god Abaratha. Temani
1
Movers, 336. 2 Ibid. 144, 657. Sanehon.
3 4 5
Josh. xv. 43. Suidae Lex. Seyffarth, Gram. Preface, xxvii.
6 7
Seldeni Opera, iii. 387. Movers, 232, 372, 381.
8 9
2 Kings, xvii 30, 31. Xumb. xxxii. 3.
10 11
Josh. xv. 26. Movers, 266, 276. Damascius 1. c. p. 258.
12
Munter, Babylonier 20 ; Josh. xv. 22. Iedidah, 2 Kings xxii.
6
is the laud of Teinen (Atman, Atumnios), Athoni — Ami. 1
Abel and Abila were cities of Abel or Bel, Slmshan in

Persia the city of Asas-An (Asan), the Sun Aloth or ;
Alath was the city of Alad or Lot, the Snn, and his goddess
Alitta (Venus). Arad, a city, Aradus, Bhodos (Erde) were
named after Arad, the Sun. Shamir was the city of
2
Shamir, the Sun. Melita (Malta) was the isle of Venus
(Mylitta), Samaria was the land of Shemar or Shemir.
Berytus was named after Berouth or Barad, the Sun, " the
3
god Berith." Bublos (G-ebal) was the city of Abab-El,
Babel, the Sun in Pamphylia and Babulonia. The city
Beroe was named after Bar (Abar) she was the bride of :
4
the Sea-god. Ekron was the abode of Kronos (Saturn,
IBsLSLl-zebub).*
The Phoenician-Hebrew month-god Abib (Ab, Abab),

the name of Adonis (Abobas), Phoib-os (Apollo), gave his
name to Boiba, in Homer, a Thessalian town. Compare 6
TreVoov, " cooked by the sun," " ripe." Here we have reached
the ante-Homeric period of Palestine, Phoenicia, Asia Minor

and Greece. Ahaz-iah sent messengers, saying, " go con-
1 2
Gen. xxxvi. 24. Josh. 15. 48.
* Judges, ix. 46. Compare the Yedic deity Bharata.
4 Movers, Phon. Alt. I. 111.
The Phoenician Kron-os appears as sea-god (Movers, Phon. Alt. i. 112).
Pindar, 01. xiii. 98, calls the Water-god (Poseidon, the Sun) " Father Dam-
aios." Kuhn's Zeitschr. i. 468. Damia is Demeter, the Earth-goddess. Ibid.
Chom was Apollo (Movers, 189); the Arab word Kamus is a deity-name, and
means " Water " (Anthon, Class. Diet, quotes Kitter, Erdkunde, 2nd ed. i. p.
570), like the gods Agni, Ogen, and Ocean-us, the Assyrian god Adar ('Udor,
water), Bal-ak, Peleg and Pelagos " the sea," Poseidon, water-god and Lybian
sun-god, Mar, the Phoenician god, and Mare " sea," Banoth, a god, Pontus,
" the sea," Pontus a country of Asia Minor, and the Helles-pont.
5
2. Kings, i. 2.
6
II. ii. 712.
Vib-ulen-us (Abib-Elon), Tac. Book 6, xl.
Vib-ill-ius, ibid. xii. 29.
Vip-sanius, ibid. ii. xxiii.
Yip-sania, a Roman lady.

"
SUX-WOESHIP. >3
suit Baal-zebob (Bel-«As ^-Ahob) God of Akron, whether I

shall recover from this sickness."
1
He must have sent
them to the oracle of Abzb or P ho ibos-Apollo, the oracular
god.
In Homer Azeus (A feu? 2
) son of Clnmen-os (the gods
Col, Agal, and Omanus), brother of Êrg-mus (Erech and
Ina, the Sun), is the name of the Greek-Asiatic god Zeus,
who is the Spartan god Sios (Zeus), the god Asi-os in Asia
3
Minor, Jupiter Asius in Crete, the god " Husi " (Ashi ?)
north of the Euphrates, the god " Aishi " in Palestine a
4 5
name of Jehovah, I-asius (a name of Bacchus), "As
6
the name of Agar and Asarac in Assyria (H)uas and ;
7
Euas. names of Bacchus. Compare the names of Asa, a
Hebrew king, Aso, queen of Ethiopia, Is-ias, a Corinthian
6
general, As-Iah in the Cabbala, and As-Ah-Iah.
9
Mercury, in Hesychius, is called Such-os. Chr-nsaor,
and Osog-o (Asac) were Carian gods. 10 Chr-usor, M-z'sw
11
(Taut), S-uduk and Ouso-us were Phoenician deities. The
Greeks, Assyrians and Persians adored Per-sErs (Bar-Asius;
compare the Perazim and Parsees). The Germans wor-
e
shipped Hesus ( Esus), Zeus was called Q-asius (Ac- Asius,
12
like AcAIon, Ak- Anion) on the river Orontes, H-azeus in
13
Phrygia D-a-sius is a Chaldean month-name (a god), evi-
;
dently the name of "Thasos," the "Tasian Hercules."

14
Seb-
15
azius Bacchus (Seb=Saturn), Sab us was a name of
is
16
Bacchus, Seb is Saturn. Sebub is probably the same god.
Zebul was the title of a ruler of a city. Ernies bore sun-
names.
I
2 Kings, i. 2.
8
Crusius, Iliad, p. 82. 3
Anthon, Art " Asi."
4 5
Hosea, ii. 16, (18). Hesiod. Theog. 970.
6 '
Rawbnson, R. A. S. xii. 426. Eckernianii, i. 199 ;
Movers, 546.
6
2 Kings, 22, 14; Iskiah, 1 Chron. xxiv. 25; Ah-iah, Exod. HL 14; Ahah,
"Ahoh," 1 Chron. ch. 27, 4; 2 Sam. 23, 28.
s 10
Eckermann, i. 141. Movers, 19; Strabo, xiv. 2, p. 204.
II
Sanchon. 16, 18 ; Movers, 653 ; Ensebras. Pr. Ev. 35, 36.
12 13
Movers, 668; Eckermann. i. 119. Hesych. in Williams, 270.
14 16 16
Herodot, ii. 44 ;
Movers, 21. Ibid. 547. Ibid. 23.
84: SPIRIT-HISTORY OF MAN.
In connection with the god Adad the Sun, Hadad,

Athoth, Tat, Taut in Phoenicia, Thoth in Egypt, Teut in
Germany, compare the Irish words Tiota, Titin, Tetin,
meaning "sun," the Welsh Tydain "sun " (Titan, Teutonic),
Titha, a Sanskrit word, meaning " fire," Titho-es, an Egyp-
tian word, meaning " light," Adittha, a city of Arabia
1
(Audattha).
With Acar or Kur, the Sun's name in Crete, Palestine
&c, compare the Irish c rios "sun" (Kurios "lord"), Car-ni '
a people of Italy, Xr-onos, a name of Saturn, Acar-iiSLma,

part of Greece.
With Sol, Sul, in Irish "the sun," compare in Italy Sol,
Ausel, TJsil (Asel), names of the Sun, Sulla, a Poman,
3
Usal (Genesis x. 27), Azael, a god in Damascus, the
Gothic Sauil, the Lithuanian Saule, the French Soleil, the
4
Greek Helios (Asel, Ahel), the Welsh haul " sun," heol in
5
Armorica.
With Abel, Bel, Babel, the Sun in Babylon, Pamphy-
lia and elsewhere, also Evil, Phul, compare Abelios in
Crete, the Irish beal, beol, bel, the Sun, the Sanskrit Bhala,
the Sclavonian Bjelbog (Belbog), the god of day (Bog,
6
Baga), Awal, the Arab god, and Wale (Apollo), " the god
of the bow" in Scandinavia.
Oseiris the name of the sun-god is Asar in Assyria,
Seirios " the sun " in Greece, Sair an Arabian god, 8 the
7
is
names Ashur and Mount Seir are found in the Old Testa-
ment, Asura and Surya " the Sun " in Hindustan, Sour the
name of the city Sarra (Tyre).
The god Asan or San (the Sun) is Ahan " day " in Sans-
krit, in Welsh Huan. We have Asam, Shem (Shemes,
9
1
Universal Hist. vol. 18, 348. Bopp, die Celtischen Sprachen, Berlin Ak.;
Seyffarth, Theolog. Schriften der alten Agypt. p. 4 Munter, Bab. 20 ; Pictet
;
in Kuan's Zeitschr. vol. 4, p. 358.

2
Pictet in Kuhn's Zeitschr. iv. 359. 3
Movers, 368.
4 6
Pictet in Kuhn, iv. 349. Ibid. 6
Ibid. 361. 362.
7 8
Kuhn, iv. 351. Movers, 263, 317, 414.
9
Pictet in Kuhn's Zeitschr. iv. 353 ;
Bopp, Gloss. Sanskr.
;
SUN-WORSHIP. 85
Shemir, Shems), Smu the Egyptian Typhon, Zom, the 1
Egyptian Hercules, 2 Sams or Sums an Arabian god, Samh

and Somh the sun in Irish,
3
Semo in Italy a name of Her-
4
cules 'the Sun. With the Babylonian Alorus Tia-bx, the
5
god of light,compare the Scandinavian god Uller, the son
of Thor, the Thunderer. With Asarak the Assyrian chief
god compare Serach, a name of the Egyptian god Mem-
non, the Sun, the Arab god Al Sharek, and the Siraci, be-
6
tween the Black and Caspian seas.

The Sun Arak ('Erc-ean Jove), Arg-us, "all eyes," whom
M-mHiry slays), is the Irish Earc, Ere (the Sun), the Sans-
krit Arka (sun).
7
From this name of the Sun comes Erech,
8
a kingdom, Arg-os, a kingdom of Greece, Iericho, a city,
and the wanderer Ark-as, the inventor of the measure of
9
the twelve months and the journey of the Sun. Arch-
al was the name of Heracles in Phoenicia, Herc-o\ in
10 11
Etruria. L\\c-urg-\\§ was a Thracian and Arab god.
Compare the names ^by-aios, ArcheX-ows, (Archal), Mam-
e?'£-us (the god Mourn or Moumis, the First-born), Anakas-
arch-ws, (Anaxarchus, Annakos, Erech). The Homeric Orch-

omenos 12 was the city of the sun-god Arka or Erech-Oman-
us the Hindu, Persian, Asia Minor and Egyptian deity.
13
The Arabs adored a god Ta an. Attis xnxis the beloved
of Cybele, just as Adonis is of Yenus. " Hail Attis, the
Assyrians call thee thrice desired Adonis (the Sun)
Egypt, the holy celestial horn of the Moon the Greeks ;
Ophias, the Sauiothracians (in their mysteries) Adam the

holy (crejSacrfjLLov), the Mseonians Korubas, and the Phry-
gians sometimes Pappas" 14 (Pappa3us=Zeus.
I 2
Plut. de Iside, lxii. TJhlemann, Thoth, p. 47.
3
Kuhn, 4 Donaldson's Varr.
Pictet in iv. 352 ( p. 37.
5 6 7
Munter, Bab. 31. Movers, 229. Pictet in Kuhn, iv. 355.
8 9 10
Gen. x. 10. Nonnus, xli. 376, 377. Movers, 55, 432, etc.
II 12
Ibid. 22. II. ii. 511. The Egyptian Harka the Sun, Kenrickl323.
13
Tuch in the Zeitschr. der D. M. G. iii. 153.
14
Schneidewin, Philologus, 3, 261, quoted in Gerhard Griech. Mythol. i.
The old German Tis or Dis was Mars (the Sun). This 1
god At (Ad) is the Sun Ad-ad. He is the Arabian deity

Aud (Saturn), 2 and, as names of the deities were given to
the tribes that adored them, he was probably the god of the
Aedues (JEdui). Ad is the name of an Arab tribe, of the
mountain Athos (At or Adas), the river Adda or Addua,
and is compounded with El, Eli (the Sun) in the Hebrew
proper-name Eli-ada. It is the name of the altar called Ed
(Ad, Adi, Deus, Dius, Tius, Thios in Crete, Theos) by
3
the sons of Ee-oben and Gad. " I swore by the blood-be-
sprinkled Aud and by the pillars of Sair."
4
These are the
Arabian chief gods Obod-as (Abad, Ebed) and Dasares. 5
is the Sun, Bacchus.
Iacch-os Iauk was an Arab sun-
god. The Ach-8eans were the children of Ak, Ag-uieus
was Apollo, Gau-as was Adonis. We find Ukko, a Ger- 6
man and Scandinavian chief god, Agis, a Spartan king, Og

king of Bashan, Agm7a-us, a Spartan, Ac-im'Z-aus, Heg-
esil-aus (Grote, II.) As kings bore the sun-names, Ag-ag
king of the Amalekites, has the name Ag doubled, as in
Og-ug-es, the 'sun-deity of the flood-legend, Gog and Guges.
The Ciconians and C-auc-oni-ans have the sun-names Ak-
ak, Ani. Og-ug-ia was an island bearing the Sun's name,
as usual. Og was a serpent-god. Eac-us, a god, was one 7
of the judges in hell. The Armenians had their Haik (Ak),

the Egyptians their godKai (Ka, Ki), Ki-os meant "Lord" 8
115, 116. " The hawk was the sacred bird of Adam or Re-Athom." Osburn's
Monum. Hist, of Egypt i. 340. " God is he that hath the head of a hawk."
Layard, Nin. The Creator is represented by a hawk. Seyffarth, Theolog.
Schriften der alten Aegypter, p. 35. The sun-god Phre is a hawk-headed di-
vinity. Movers, 68. Cherub (Korub-as) a Hebrew. Ezra, h\ 59.
1
Uhlemann, Thoth, 22.
2
Movers, 263 ; Universal Hist, xviii. 370, 387 ; Zeitschr. der D. M. G.
vii. 499.
3 4
Josh. xxii. Kamus, in Movers, 263. 5
Ibid.
6
Movers, 199, 545.
7
Lampridius, Jablonski, quoted in Deane,Serp. Worship, 93.
8
Lepsius, Berlin Akad. 1851, p. 170 : Seyffarth, Grammar, 3.
;
SUN-WORSHIP. 87
in Egyptian, and the Greeks had their Aig&ios Pelagos, the

Sea of Aig. ic-mon (Ak and Anion or Monimns) was a
1
fire-god, Coi-os a Titan, and Ki-os a god in Bithynia.
Esmun (Saraan, Baal) is Kronos (Saturn), and corresponds
2
to Pan. Zeus was named Paian in Crete. Phaon was a
3
name of the sun-god Memnon. Phanes was the Phoenician
sun-god. Pan was sun-god and fire-god. He had an altar
at Olympia, on which the fire burned day and night. He
is represented on a monument " blowing upon a shepherd's
pipe before an altar on which the fire burns. Above the

altar is a star. A goat leans his forefeet on the altar. The
whole is surrounded by the twelve signs of the Zodiac." 4
Lam(us) was a god, Elum-as, a Lybian prince. And 5
the sons of Shem were Ailam, ab^st, Ashur, Ar-phach-sad

and Aram. Zam-ech is Elam and Ach. In Homer Laom-
6
edon is a compound of Elam and Adan (Adonis), the As-

syrian god. The Hebrew name Elm-Odam or Almodam 7
is a compound of Alam and Adam. Elm-odad is a Hebrew

—
name Elam and Aclad, the Snn. The god Oulom or
ITlom (the male and female Baal) " the Sun as Soul of the
world," is the union of El and Am, two names of the Snn.
We find the name Lama (Ulom) in the list of Assyrian
gods, given by Pawlinson. The Latin Illuminare and
lumen, and the name of the god Lomon are allied to it.
The goddess Lamia, the daughter of Poseidon (Neptune)
would seem to have been the feminine of Lama, the sun-
8
god. It is the name of Lamos, a river of Helicon, and
Lamos, the son of Poseidon, king of the Lsestrigonians. 9
The goddesses are chiefly regarded as wives of the Sun
under various names. Next, they have their appropriate
characters, as goddess of wisdom, the Earth, the fruits, etc.
1 a 8
Eckermann, i. 204. Movers, 332. Ibid. 26, 227.
4
Creuzer, Symb. iv. 69, 70, note, 212 ;
Gerhard, i. 532, 533.
5 6
Movers, 476, 477 ;
Grote, xii. 412. Gen. x. 22.
7
Luke, iii. 28. 8
Nonnus, Dionys. Notes, ix. p. 34.
9
Odyssey x. 81. Abish-alom, 1 Kings, xv. 10.
88 SPIRIT-HTSTOKY OF MAN.
but they have something in common. Khea, Cybele,

all
Demeter, Pallas and Cotys are very much the same. Venus
1
9
is Onka, Isis is Neith, Hathor, Bubastis. Isis is made to
say, " Me the first-born Phrygians name Pessinuntia, the

mother of the gods hence the indigenous Attici (call me)
:
Cecropia Minerva, thence fluctuating Cyprii (call me)

Paphia Venus, the arrow-bearing Cretes, Dictynna Diana,
the three-tongued Siculi, Stygia Proserpina, the Eleusinians,
old goddess Ceres,Juno some, others Bellona, these Hecate,
those Khamnusia, and those who are illuminated by the
commencing rays of the Sun at his birth, the Aethiops and
Arii and Egyptians, strong in ancient learning, call (me) . . .
3
by (my) true name, queen Isis."
Aurora is sometimes the wife, sometimes the sister of
the Sun, and is called by his name. In India we find
Aushasa, the Dawn, the feminine of Asas (Ushas) the Sun.
The Vedic name of this goddess, Ahana, 4 is the feminine of
&
the Assyrian sun-name San (Asan, Azan, Azanes, Zan),
Ahan, Ohan (Iohan), the name of the Huns. The Assyrian
sun-god Abas, Busi, Bushi-Chom " the burning sun," gives
his name to Abos (A/?ws, the Dawn) in Lakonia. Asas, 8
Asis, the Edessa sun-god, lends his name to the Persian and
1
Sanskrit Ushas and Azesia (Cora). TheBabylonian sun-god
Aos (the Sun, Titan), finds his name borne by Aos (Eos)
the Dawn, who
leaves the rosy bed of Tithonus (the Sun).
Ar-oer (Horus) from " Aur" the name of the Sun (Ar) has
Aurora to bear his name.
It was a principle of ancient mythology that the female
forms an essential part of the conception of the deities.
They are found in pairs. The Greeks, Komans, and other
nations did not hesitate to pair those of different names to-
gether. Venus is the wife of Vulcan, but she bears the
1 2 3
Gerhard i. 115. Movers, 150.. Apuleius in Gerhard, i. 115.
4
Wilson, Kigr. Sanhita, ii. 7 ;
Bunsen, Hist. Phil. I. Ill; Ausonia, the name
5
of Southern Italy. Gerhard, Griech. Mythol. ii. 144.
6 7
Bunsen, Hist. Phil. i. 19. Gerhard, i. 451 ;
Williams, 296.
—
SUN-WORSHIP. 89
name of Pan (Aban), Phanes, Avan or Havan. Juno is
the spouse of Jup-iter, yet she has the name of the Etruscan
deity Jonn. If they were paired according to their names
we should have
Ab, Ap the Sun, Ob, Op, the Sama- Apia the Earth-goddess (Greece),
ritan god Iabe, the Arab god Auf Aphaia (Artemis, the Earth).
(Af). Ava, Eva the Earth.
Av, " the Oscan god Iiv." Heva, Eve.
" Iuve," love (Jove), " Evi," Evi-us Euboia (Euboea), an island,
a
(Bacchus.) Ops, the Earth, " Opis," Upis."
The Assyrian god As, Aishi, a name Asia, 'Uzza in Arabia, a name of
of Jehovah and Baal, Asius the Venus, las (Greece), 3 Esi, 4 Hes
5
god of Asia Minor and Crete, the (Isis), Sai, Aisa the goddess of
Spartan god Sios, the Homeric Fate in Homer ; Iaso.
Zeus, Iasius (a name of Bacchus

the husband of Ceres). 6
Aos in Babylon, Ashi, Asha in Per- Aia, the Earth, Aue, a meadow in
sia, Iao in Phoenicia, Aoos-Mem- German.

non (Adonis). 7
Ehou in Egypt the god of day, Hou, Ioh the Moon in Egypt,
8
Io the
Hu, the day, in Coptic ; Ahu in Moon.
India, Iah, Iaho in Palestine, Ao
(Adonis), Aah (Hercules). 9
El (Al),n, Heli-os, Ael, Eel, the Sun Elle (Isis), 10 Lua, wife of Saturn (in
in Homer. Italy), Ila the Earth (Sanskrit).
Am, lama
the Sun, Iamus in Pindar, Ma the Moon in Asia Minor,
11
Ma
in India,Ioma in Chaldee, lorn in the goddess of truth in Egypt,
Hebrew, Am-ous in Egypt, Euim- Amaia, 12 Maia the Earth, Ammia,
os (Bacchus), Yima in Persia. Amma. 13
1 3
Donaldson's Pindar, 351. Williams, 296.
3 4
Strabo in Williams, 341. Kenrick, i. 353.
6 6
Seyffarth, Theol. Schriften, 99. Hesiod, Theog. 970.
7
Movers, 285, 555, 225.
8
Lepsius, in the Berlin Akad. 1851.
9
Bunsen, Egypt's Place, etc., i. 504, 507.
10 11
Williams, 296, quotes Hesychius. Duncker, ii. 488.
12 13
Gerhard Griech. Mythol. i. 451. Movers, 586.
1
Ad (Adi), Dius, Deus. The gods Ada (Juno in Babylon), Dia "the
Aud, Ieud, beloved of Jupiter;" Aida, Ida
Aides and At. (Sanskrit) the Earth-goddess,
Adah. 3 Di}0 (Ceres).
An, " Ani," " Anus," Jonn, " Ianus," Anna Moon, 4 Ino "the white
the
Ion, Ina (Sanskrit), the Sun. goddess,"Enuo the Moon, Iuno,
8
Anna, the Carthaginian Venus ;
6
the goddess Anaia, Aonia, Ionia.
7
Ar, Aur, the Sun, *u$. Rhea, the Earth.
Ar-es (Mars), Erra, Ra, Re, Iar, the Aria a country, Hera (Juno), Aeria
Sun in Egypt, Hari the Sun in the (Venus). 8
Vedas, 9 Ari-el in Judsea, Er an
Armenian god, Ar a god in Asia
Minor. 10
Ak the Sun, Och the Spirit of the Achaia (Greece), Gaia the Earth,
sun, the god Aug "the brilliant Acca Larentia.
11
Auges." Agu-ieus (Apollo).
Iauk (Yauk the Arab god), Iacch(os)
a name of Bacchus, Eac-us the
hell-god. Ukko in Germany.
Aras the Sun, 'Aras, the Sun, In Hebrew, Eraz, Y" ^ the earth. 1
PHC (Resh) in Egyptian," the Sun, Eraze in Homer.

Arah. Arah, in Samaritan, the earth.
Aroah, in Chaldee, the earth.
Irah, the Moon, j-j^.
Alas, Alah, Eloah. Aluzza the Arab Venus, Elousia

13
Elas ? Ilus, Elias ? Helios the Sun. (Diana), Elissathe goddess Dido,
Elis, Hellas (Greece).
Abram (Saturn), Bromius (Bacchus) Obrimo, 14 Brimo a name of Hecate.

the Sun. Abarim.
1 2
Movers, 340. Weber Ind. Stud, i. 170.
3
Gen. iv. 20.
4 6 6
Donaldson's Varronianus, 163. Movers, 600, 615. Ibid. 627.
T
Movers, 334, 335, 473 ; Job xxii. 28, xxxi. 26.
8 9
Movers, 231. Wilson Rig Veda Sanhita, i. 247.
10 11
Movers, 336, 431, 432, 434. Nonnus, xiv. 44.
12
Seyflfarth Grammar App. 80. Aruas, a son of Moses, Kurtz ii. 178.
^4rMsei-ns, a Roman; Tacitus, book vi. § xl. ^rs-al-us, a Phoenician god;
Movers, 19. Arah, 1 Chron. vii. Iaras-Iah ; ibid. viii.
13 14
Movers, 616. Rinck, i. p. xx.
SUN-WOESHIP. 91
Asan (Azan) Zan (Jupiter) Z771/, San, Zano (Juno), Asana the Spartan
the Assyrian god, Aban (Day in Minerva, Ahana (Aurora) in the
Sanskrit), the Gothic Sunna (Sun). Vedas, Sonne the German female
Sun.
The Egyptian god Thore, a name Hathor (Venus in Egypt), Terra the
of Ptah, the German god Thor Earth-goddess, .4targatis, Tark&t
(Thorr), Adar (Atar) the Assyrian and Derketo, names of Venus.
Mars, Htore (Hator?) meaning Athro, an Assyrian-Persian goddess ;
" God " in Egyptian, Adar-melech Thuro, a Phoenician name of Har-

the fire-god, Baal-Thureus. 1 monia.
Asad, the god Seth, Sadi, Set, deity- Satis (Hera, Juno), Istia, 'Istia, Hes-
names, " Sate god of light." 1 tia, Eseet, Sit, Sito.
Amar, the Sun, "Day," Men the Mer, an Egyptian goddess. 4

sun, Mar (Dominus imbrium), 3 a
Phoenician god. Mor-Iah.
Asak, the Sun, Osogo the Carian Zugia (Juno), 7 Siga (Athena,) a Phoe-
god, 5 " Suchos," a name of Mer- nician goddess.
8
cury, the god Sich-SLe-us. 6
Alor-us, the Babylonian god of light, Illuria (Illyria).
Uller the son of Thor the Thun- 'Ilaira.
derer (a Scandinavian god).
Hermaon (Mercury), 9 Ahariman, Ah- Harmonia, the goddess.

riman (Sol-Mars-Devil-Ophion), the
god Rimmon.
Anan the Sun, Ninus the king or Nana (Venus), Nanaia. 10

god, Noun (Water).
Assur the Sun, Surya, Assyria the Earth.
Arad, the Sun, Iared, Urot-sil (a Erde the Earth, the Gothic Airtho
name of Dionysus), Melk-artk the Earth-goddess, the Scandina-
(Moloch). vian Jord the Earth-goddess,
"-4n7-imis," Artemis, names of
Diana ; the German Earth-goddess
Hertha.
1 2 8
Movers, 25. Seyffarth Gram. 40, App. 6. Movers, 663,
4
6 6
Movers, 232, 616. Ibid.
8
7 Nonnus Dionys. xxxii 57. Movers, 642.
9 10
Nonnus, Dionys. x. 303 ; Josh. xii. 5. Movers, 627.
;
Adam (Adar, Thor), Zeus-Dem-arus Damia (Isis). 1 Demeter, 2 the Earth.

3
(Demarez), Athamas a god, the Damia (Ceres) the Earth. 4
sun-god Atumu, Atmu, Tom, Tumi,
Re-Athom inEgypt,Thamus a name
of Amon, 5 Thammuz (Adonis),
Baal Tamar, Thamyras. 6
Ad-Adam. Diedumos, a Phrygian goddess. 7
Adan, Adonis, Ethan a name of Baal. Athena (Minerva) Tanais, Danae the
8
Earth Diana, Earth-goddess ; the
goddess Than-ake (Tanais). 9
Avan Yen the Sun (in Sans-

the Sun, Yena the Moon (in Sanskrit), Avani,
krit), god Phanes in Phoenicia,
the the Earth -godrdess in Sanskrit, 11
the god Phaon, Evan a name" of Yenus, the Earth-goddess.
Bacchus, 10 Ha van in Persia, Aban
in Egypt, Oben-ra in Egypt, Pan
the Sun. Bhanu, Sun in Sanskrit.
Benoth (Abanad) a god. Bendis (Artemis), 12 Pontus, a country.
Uran-us, Saturn. Uran-ia, the celestial Yenus.
Asar (Ahura) " Hor, Horus, the Hera (Juno, queen of heaven), Sara
Sun, the God of light, the Moon in Syria and in Calmuck-
In Coptic, hor=" day." Tartar. 13
Azar, Saturn, Azara.
Asher (Baal, the sun). Ashera, Baal's goddess in Israel. 14

15
Asis (sun) Mars, Asas. Saosis, Sais, goddesses, TJ'shas the
Dawn ;
Sosa, a nymph united to
Mercury. 16 Asis (Asia).
Adad (sun), Tat, Taut, Thoth. Tit-aea, the Earth, Tethys, Thetis.
Silen-us Selen-e, the moon.

Hephaestus (fire-god of Greece), Yesta, Roman fire-goddess.
Aphaistos in Pindar.
1 8
Williams, Prim. Hist. 296 ; Gerl rd i. 451. Kuhn Zeitschr. i. 468.
3
Nonnus, v. 557, x. 78. 4
Creuzer, iv. 380. 321.
& 8
Rinck, Relig. der Hellenen. 164. Movers, 661. 7
Movers, 570.
8 9
Creuzer, iv. 242. Movers, 14.
10
Eschenburg Manual, 436. " Spiegel, Yend. 155.
12 13
Rinck, i. 99. Bunsen, Hist. Phil. i. 356.
14 15
Movers, 79 ; 2 Kings xxiii. Movers, 368.
18
Nonnus, ed Marcellus, p. 126.
—
8UN-W0kSHIP. 93
Apollo (sun), Pallas.
Acar, Kur (the sun), Cora, the Earth.

Cer-es, goddess of corn, etc.
Charis, wife of Vulcan.
"Wodan, Evadne.
Anakos, the sun, The Egyptian Anuke, the Earth.

Inachus, "
Samael (Moloch), Semele, mother of Bacchus ; Earth. 1
Nit (the Assyrian god), Nut, " she who bears," Neith, Anata,
Anta, 2 Egyptian war-goddess, An-
aitis,
Dionysus Amad-ios* Amadia, Media, Mot, chaotic matter,

Muth (Pluto), Mouth (Isis).
Mirricli (Moloch), Amorka, Omorka, and Omoroka,

Mercur, Makar, names of the Babylonian goddess
Chaos.
Alad, 4 Ialda-Baoth, Allat, Allitta, the Arabian Venus.

Lud, Lot, Ilita, (Agni), Ilythia, the Greek goddess of birth.
Ebed, Abod, Japhet, Beth, Buto,Baauthe, Baoth, Boeth (Venus),

Apat, Phut, Ptah, Aphthas, Iapetos. Apt, an Egyptian goddess. 5
Agni, Akan, Kan, Chon, Kin. Gna, Scandinavian goddess who floats
about with the sun's rays. Xua,
Oxva. 7) Qoiv'iKt). Ken, Aigina.
Sabos, Seb (Saturn), Asaf, Sev, Ahab, Hebe. Saiva, an Arab goddess.
Sabi,
Elon (Sun, " the king"), Elioun, EHon Luna, the Moon.
(The Most High).
" Apellon, the fighter." 6 Bellona, goddess of war, the Armed

Minerva of Homer.
Adak, Dachos, Tag, Dag, the Sun. Dakia, the Earth, Dacia ;
Dauka, a
Adag-ous, a god of the Phrygians. 7 Babylonian goddess.
Attica, the Earth.
1 3
Creuzer iv. 242. Bunsen, Egypt's Place, i. 410.
3
Amada, Amittai, Hebrew priests, Amida a city in Eastern Asia Minor,
the Maedi aThracian tribe, Grote xii. 4; the Medes, Madai, Mata ("a Mede.")
4
Elat-us, king of the Lapithae, father of Cain-eus, grandfather of the
Argonaut Coronos (Kronos = Saturn, Baal-z-ebub, god of Ekron) ;
Eloth, a
city, 1 Kings, ix. 26. Aluatt-es, king of Ludia. Aldos (Zeus).
6 6 7
Bunsen, ibid. Miiller Dorians, ii. 6, «$ 6. Hesychius, in Movers. 668.
94 SPIRIT-HISTORY OF HAN.
Asel (Sol), TJsil, Helios Hela, Scandinavian Hell goddess.
Huram, 1 Suram, 2 Hermes death-god, Sarama, Hindu death-goddess.

Surm-ubel, the god.
Asadan, Satan, the sun-god, 3 Iasdan Stheno, a Gorgon. .
(Ormuzd),
Orpheus (Pharo, the Sun), Euruphaessa, wife of Hyperion ;
larbas (Apollo), Baal-Iarob, 4 Arab Europa the Earth-goddess.

the god, Arba (Adam). Eeriboia, wife of Aloeus.
Sarpedonius (Apollo), Sarpedonia (Diana). 5

c
Atal, Talus, the Sun in Crete, Tal the Tholath (Isis, Omorka),
Assyrian god, Talaios in Crete, Tellus the Earth, Dalos the Isle De-
8
Atlas, Talos. 7 los, Italia, Aitolia (Aetolia).
Atab, Tobi the Sun (Ad-Ab) or Sa- Tupe (Typhe or Type), the Heaven,
turnus-Sol Davus, Divus, Dev,
;
a goddess in Egypt; Neith-Pe,
" the land of Tob," 9 Tab Rimmon, (Neith Urania). 10
Tob-Adon-Iaho, Tobi, an Egyp-
tian month-god. Tuphor.
Papaios (Zeus in Scythia), Abib, Paphia (Venus), Aphaia (Diana),
Phoib-os (Phoebus), Abobas Apia (the Earth) in Scythia.
(Abob) a name of Adonis) Apop
and Apophis (names of Typhon)
the Devil, Bab-el, the Sun, Babys-
Typhon (compare Sut-Baba).
Am the Sun,Ham, Sam, Semo, Humus the earth.

Anam, Noum, a Phoenician god. Naama (Venus). 11
Abar, Epure (a name of Apollo), Bar Pyrrha, Deucalion's wife.
the Assyrian god, Bore in Egypt.
Narayana (Yishnu the Sun), Nerio. Neriene, wife of Mars."

Achad the Sun ; Gad. Hecate the Moon, the goddess Gad,"
the goddess Cotys. 14
Moloch "
Melechet his goddess.
Isaac, Asac (the god of the Sacae, Succoth (Venus). 16
Scythians).
Amanus the Sun, Mana the Oscan goddess of birth.
I
Movers, 506. 2
Ibid. 505.
3
Satnios, a warrior in Homer. H. 14, 443.
4 5
Movers, 398. Ibid, 17. 6
Munter, 22, 40.
7 R
Movers, 381. Pindar, Nem. i. 4.
9
Judges, xi. 3.
10
Uhlemann, Thoth. 37.
II
Movers, 371, 205, 585, 576. 12
Creuzer Symb. iii. 543.
13 14 15
Isaiah, lxv. 11. Gerhard, i. 112. Movers, 484, 483.
SUN-WORSHIP. 95
Omanus, Amon, Mena the Moon. 1

Manes, Minos, Manu, Menes, Meni the Babylonian Venus, 2
Abobas (Adonis), Bub-astis (Bobasatis ?) Isis, Satis the
goddess.
Barad, Bharata the Aditya, Baal- Berouth (goddess of Elion), the
Berith(Eljon), Berodach, "the god Earth. 4
8
Berith," "Barat-os" in Sanchon.
Salam the Sun ;
Iahoh-Shalom, Salama an Arab goddess, Salamis
the Island, Salambo (Venus), Sa-
lem (Ierusalern).
The reader -will find in the first part of the preceding table eight mono-
syllables, each a name of the Sun. As scholars have reduced ancient words
used in ordinary conversation to one-syllable roots, it is reasonable to suppose
that the same principle holds true as respects proper names generally.*
The following Hebrew (and other) names are supposed to contain deity-
names. Shem, the sun-god, Shim-eah, Sem-ach-Iah, Sbemuel (Shem and El,
a name of Saturn and Sol), Samu-el, Sam-ael, 6 Semo an Italian god, Sem-Her-
acles 6 (Hercules the Sun),Asom, a Hebrew name, ("Zom the powerful," the
7
Egyptian god Hercules, 8 Smu a name of the god Typhon in Egypt. 9 Hercules is
in the Sun and goes round with it. 10 Hercules was called Desan(us) in Phoeni-
cia.
11
Odison, Idisan, and Disan are Hebrew proper names. 12 Beth-Shean
(house of the god Shean or San), and ^TI3 (San, Shan), are found, 13 Nib-shan
(Nebo and San or Asan) 14 Azzan 15 Asana, a Hebrew name, Hassan a Turkish
name, Bil-shan (the gods Bel and San), Sh-eshan (As- Asan), Shuni 16 Ashan, 17
Nah-shon (Anos, or Anas, Nah, and Asan, Son, Shon, names of the Sun). 18
Shinar is As, An, Ar ;
or, the gods Asan and Anar=Onuris,Anerges, etc. Iesh-
im-on, Sim-on, Sim-eon, the Asm-on-ean dynasty, compare the Assemani, the
people of Asaman or Saman (Baal), Esm-un (Apollo), (Sm-un=Osiris,
Ammon, Ptah), 19 Aishbosheth (Asab-Aseth, the god), 20 M-ephibos-eth
21
(Abib, Phcebus, Seth), âirQ Bethuel, the Syrian El-beth-el, Shimi,
Bal-Aam, Bal-Ak, Ibleam, Pel-Eg, Bash-an (the god Busi and An
* See my article on Ancient Names in the Christian Examiner for July,

1856, page 78, ff., also the Appendix of this volume.
1 2 3
Pindar, 01. 3. Munter, 14; Isaiah lxv. 11. Judges, ix. 46.
4
Munk, Palestine, 89, 92 ;
Movers, 575, 584.
6 6 7
Movers, 39*7. Creuzer, iv. 86. Donaldson's Varronianus, 37.
8
"[Thiemann, Thoth 35 ; Zames the brother of the goddess Rhea. —Williams
248 quotes Cedrenus. 9
Plutarch, de Is. lxii.
10 11
Plut. ibid, xli ;
Movers, 444. Movers, 460.
12 13 14
Gen. xxxvi. 21, 26. Josh. xvii. 16. Josh. xv. 62.
15
Numb, xxxiv. 26. 16
Gen. xlvi. 16.
17
Josh. xv.
18
Numb. vii.
19
Movers, 150. 20
2 Sam. ii. 10.
21
Gen. xxviii. 5.
;
the Sun), 1 Elon the Phoenician god, Elion the " Most High God," by whom
Abraham swears, ~E\n-athan (Bal-adan, Bel-^cm=Baal), lon-athan, N-athan,
2i\-athane-e\, N-ethan-iah (compare Baal-Ethan)* B\\-dad (Bel-Adad), Elidad,
Wdad, Eth-Baal, Tub-Al, Teb-Al-iah, Eli-jah or El-iaho, Eli-El, Eleazar, Iedid-
Iah (Adad and Iah), Tob-iah, Ah-itob (Tobi, a month-god in Egypt), Tab-Rim-
mon, 3 a Damascene king, Tob-Adon-Iaho, Tubal-cain (Baal-chon, Vulcan,
Phulchan), Ierub-Abel (Baal-Iarob or Orpheus), Rub-ellius, a Roman, Amr-
5
aphel (Amar-Apel), Ash-Bel, 4 Baal-ah (Allah), B-eal-Iah, 6 Bealoth, Baalath, 7
Aliah, Azar-iah, Ahi-Ezer, Ah-i-Melech, Ah-isham, Ah-imoth, Ah-iman (Amon)
Amal-ak (the god Ag, Ach), Im-uel or Iemuel, 8 Ammiel, Miel,
Pela-iah, Bela,
the name of an angel, 9 the god Milcom (Mal-cham, a fire-god), Lem-uel, El-
am-uel, An-i-am 10 (the gods An or Ani, and "Iom=Day"), El-iam, Ah-iam, n Ah-
noam a Hebrew name, Noum (a Phoenician god), Naomi, the king Ab-iam,
Ab-Iah, Ada-Iah, Mor-Iah, Amar-Iaho, 12 Hav-il-ah, Obad-Iah, Shephat-Iaho,*
Shemar-iaho, 13 Nahum, Nehem-Iah, M-enah-em, Ier-iah, Ier-emi, Ier-em-iah,
Iar-m-uth, 14 Ramoth 15
(Ar or Ra, the Sun, and Amuth, Muth=Pluto) a city,
Shemir-amoth, 16 Aram, a Hebrew name ('Aram-es, Hermes?) Ram, a Hebrew

proper name, Hermei-as, a leader or king, Herra-oMis, a city of Asia Minor, 17
Herom-en-es, 18 the city Harm-ozica (Huram or Herm-es Asac), 'Papas, Ramas
God in Phoenicia, 19 Ram-ah, Ram-iah, 20 Baal-Ram, 21 mount
a name of the Highest
Baal-Hermon, the mount of Hermaon who is Hermes, 22 the Hermundorians, 23
the god Hermon (a name of Mercury) and Adar (Thor) Rem-us a Roman god, ;
T-wmieus a name of Hermes 24 Arm-amithres (Mithra the Sun), 25 ifora-ulus a

Roman god, Roma the city of Aram the god, Huram, a deity-name (Ophion), 28
the Rhemi in Germany the children of Remus, the Aequ-i worshippers of Ako
(Ukko), the Decii in Rome having the name of Dak, Dag, Tag the Sun, the
Babylonian god Dach-os ;
Beth-H-aram, 27 Ram-athl-ehi, P-adan-Aram, 28 the
Arimoi, people of Aram 29
(Hermes), Rem-phan, a god, 30 (Phanes, Aban), Bas-
emath, 31 Pos-eidon, Bil-hah (Bel-ahah), 32 Al-ameth, 33 Ber-iah 34 (Bar and Iah),
* Iah-osha-phat, king of Judah.

Hushai the Arch-ite, 2 Sam. xvii.
1
Josh. xvii. compare ^ws-itan-us, Abas, Busi the god, Boaz, the Abas-
ians, Abassides, etc.
2 3
Movers, 150. Ibid. 197. * ûmb. xxvi. 38.
6 6
Josh. xv. 29. 1 Chron. xii. 5. 7
Josh. xix.
8 9
Gen. xlvi. 10. Williams, 326. 10
1 Chron. vii. 19.
11 13
2 Sam. xxiii. 2 Chron. xix. 11. 13
l Chron. xii. 5.
14 15
Josh. xii. 11. 1 Chron. vi. 16
l Chron. xv. 18.
17 18
Grote, xii. Ibid. ii. 517. 19
Movers, 173.
20
Ezra, x. 25. RemAlIaho, 2 Kings xv. 27. 21
Movers, 173.
22 23
Joshua, xii. 5; Nonnus, x. 303. Tac. xii. 29.
24 25
Varronianus, 150. Movers, 337. 23
Ibid. 506, 668.
27 88
Josh. xiii. 27. Gen. xxv. 20.
29 30
Crusius, Homeric Lex. 81. Acts vii. 43. 31
1 Kin^s, iv. 15.
32 33
Gen. 29.. 29. 1 Chron. viii. 36. * l Chronl vii. 23-
;
SUN-WORSHIP. or
Bena-iah, Iaaz-iah, ITzz-iah, Sadok, Zedek, the Most High God of Phoenicia,
Zedek-iah, Zebad-iah (compare Dionysus-Sabadios), Azal-iah, Athal-iah, Onan,
Ananias, Ch-enan-ah (the Phoenician god Canaan), Ch-enan-Iah, the god Chon,
Cainan, the patriarch, Avan and Havan a Persian god, Aven, a Hebrew deity
(Beth-aven), Iavan a Hebrew Patriarch, Evan (Bacchus), 1 Esh-ban, Hesh-bon,
Isb-pan, Hebrew names, the Sabines in Italy, the As-ibun-oi 2 in Phoenicia, Art-
apan-us, the Assyrian proper name Neb-ushas-ban, Nebo, Ushas, the Sun, and
3
Aban the Sun, Eben-ezer (a compound of Aban the god Aban=Amon in ;
Egypt), 4 the Sanskrit Bhanu the Sun, the Egyptian Oben-Ra 5 (said to be Am-
nion-Ra), the sun-god Pan, the Mysian god Phanak (Phanax), the Phoenician
god Phan-es, the Hebrew priest H-ophni, 6 the Campanian god Ebon (Bacchus-
Ebon), 7 the god Phaon, 8 Phaon Nero's freedman, Aponius, a Roman, Art-aban-
us, king of Parthia, the father of Orod-es Herodes, Al-6an-ia, a river and town
;
on the Caspian, a city of Media ;

M-evan-ia, a city of ancient Italy, Evan, a
name of Bacchus, Homer's D&m-ophoon, the Sanskrit Yen (the Sun), the Abani
an African people, 9 the Hebrew proper names Abin-adab, 1. Sam. xvi. 8, Shal-
abin or Shal-abbin, Josh, xix., Re-uben, Ben-hadad, the son of the Sun (Aban-
Hadad), Phan-ocl-es (Calus,Ucal, Iecol-iah), Hachilah, Keilah, 10 Asaf an Arabian
god, Asaph a Hebrew name (Sabus, Sabi=Dionysus) Sh-aph-an, Sh-eban-iah
11
the deity-name Baal-Zephon, Zaphon, a city (Josh.xiii. 27), Zephan, El-
zeph-an, Elizaphan, El-i-asaph, Ioseph, Ios-ibi-ah, Ios-iph-iah, Z-eph-an-iah, Van-
iah, Yanas-pati (Agni). Iabin a king of Canaan, " Aban, named Gabriel,"
Anael, Raph-ael, Obnos an Egyptian king.
12
"And Jacob sent messengers be-
fore him unto Esau his brother, unto the land of Sair, the country of Adorn." 13
Countries were named after the gods there worshipped ; Adam is the name
Athamas, husband of the goddess Ino, Thomas, Didum-us (Adad and Am, or
Ad-Adam.) Baal-Thamar, Tham-ur-us, the god Tham-us (Amon), 14 Thamus a
Macedonian god, 15 the Hebrew god Thamm-uz (Adonis), Atm-an, the Hindu
Soul of the World, the Sun; Daimon= u God" in Greek, Domin-(us) "Lord,"
16
Temen (Ataman), an Assyrian deity-name, and Temen-bar L-aodam-as (El-
Adamas) translated " subduer of the people," the L-aodok-os (El-Adachos the
Babylonian deity Dachos), Dam-ocl-es, Iph-icl-es, the Côra-antians (Adam and
Anat, Nid, Nit.) " The wise En-c?MWi-ion (Ani the Sun, Adam and Ion) spouse
1
Eschenburg, 426.
2 3
Sanchoniathon, Wagenf. r. xvi. Movers, 125.
4
Seyffarth, Grammar App. 60.
5
Bunsen, Egypt's Place, i. 371 ,
Bononi, 78.
6 7 8
1 Sam. iv. 4. Movers, 373. Ibid. 227. Phan-odem-us.
9 10
Lacroix, Hist. Numidie et Maur. 88. 1 Sam. xxiii. 12, 19.
11
Movers, 175 ; Numb. 33—7.
12
Seyffarth, Grammar, Pref. xxxiv.
13 14 15
Gen. xxxii. 4. Rinck, i. 164, 224. Williams, 275.
16
Rawlinson, in the Journ. of the Royal Asiat. Soc. xii. 427, 432.
SPIEIT-HISTOKY OF MAN.
of the Moon,"
1
C-adm-us, a Phoenician god, 2 Athamas, king of Thebes, Adamas,
son of the Trojan Asius, 3 Dumas, father of the Phrygian Asios, 4 Atciom-edon,
(Adam, Athom in Egypt ;
Adonis), Eur-we?am-as (Aur, the fire, the Sun, and
Adam), the Greeks twisted it into " the wide subduing ;
" Ph-Aidimos, king of
the Sidonians, Iph-idamos in Homer, G-atkam; " the city of Adam," 6

K-edem-oih
(Ak, Adam, At, or Achad, and Muth), 6
R-emeth, 7 Amad, 8 Hamath, Amadios
(Dionjsus). Pindar 9
calls the Water-god Poseidon (the Sun) Dam-aios. 10
Damia is Demeter the Earth-goddess. 11 In Ezechiel (viii. 14) women bewail
Tammuz (the Thammuz of the Septuagint), Thammuz is a name both of Adonis
and a Syrian month. 32 We find Daim-6n=" God" in the Greek dramatists, and
the proper names Dm-ad-es, Dem-ar-atus, Dem-oced-es (Adam, Achad), Io-
tham, king of Judah, Eam-aâm-zoph-im, 33 Chon-oefom-ar-us, king of the Al-
amanni, 14 Rh-a(/am-anth-us, a god in Hades, Autom-edon (in Homer), Athamas,
Eidam (Talaos), 15 S-odW, the Spartan king Arch-iâm-us, Fol-udcon-as, Darn-
as, a rich Syracusan, Dam-on, Tim-on, Char-£c/em-us, Dem-ochar-es, Athenians,
Di-otim-us, Dera-osthen-es (Adam, Asatan), D-eidam-em, a princess of
Epirus. Iesus, loses, Susi, Sosi-osh, Aseas, Oseas, Iosias, Az-iaho, Asas-el.
T-ub-al, T-eb-al-iah, Tubal-cain, Chon, Baal-chon, Vul-can, Tab-Erah, 16
Tobi an Egyptian month-god, Adoni-jah or (in Hebrew) Adoniaho, Tob-adoni-
jah, Hebrew names, Beal-Iah, Id-al-iah, Ig-dal-iah, Tal the Sun in Crete, the
Assyrian god Tal, Dal-os (Del-os) the island, 17 the Dol-ians, Aetol-ians and
Ital-ia, Ash-tal, 18 Ash-taol, 19 Ham-utal, Athal-iah, Tal-mon, Zalmon the Ahoh-
ite, Amon, Hebrews, Tel-amon in Homer, Tola a Hebrew, Tellus the Athenian,
Attalus king of Pergamus, Tullius, Thales, Atlas the god, Amalak, Moloch,
Milichus, Adar-melech, An-amelech, fire-gods, the Amalek-ites, Az-emilchus,
(Grote, xii.) Ar-sawes, Azaz, Azaz-Iah, Azaz-El, Ieho-ahaz, M-eshez-abel,
Asahel, Sahil Sun, " the stone Ezel " Sol (1 Sam. xx.), Beth-Ezel, Azael a god.
The god Mars called M-amers, the Hebrew name Lah-mam, Maresh-ah,
Mam-erc-us, a Roman, Amam, a Hebrew name. The Osi a German people. 20
Aor-si and Ador-si 21 the ancient Dor-inns (the Ador-ians), the Mar-si in Italy,
the Mars-aci in Germany, Mar-abod-ius a king, (Mar and Obodas an Arab god),
and the Mars-igni-ans in Germany, the Bur-ians, and Ans-i&ar-ians, 22 Aper,
the name of a Roman of rank, Bari a city of Apulia (anciently
Bar-ium),
Pharas-manes a German king, the Car-amtm-ians a German tribe, the gods
Bar and Adan in Assyria, the Danes, âHtania (Britain), Bar-dan-es an Orien-
1
Nonnus, xli. 379, xlviii. 668. 2
Movers, 513, ff.
3
Iliad, xii. 140.
4 5
Iliad xvi. 718. Joshua, hi. 16. 6
Josh. xiii. 18.
7 8
Ibid. xix. Ibid. »
Pindar. 01. xiii. 98.
10
Kuhn, Zeitschr. i. 468. » Ibid.
12 13
Movers, 195. 1 Sam. i. 1. " Murphy, Tac. v. 336.
15
Gerhard, Mythol. ii. 155. 16
Numb. xi. 3.
17 18
Pindar, Isth. i. 4. Judges, xviii. 2.
19
Josh. xix. 41. 20
Tac _ sl}ii> M Ib .
^ BoQk x ^ ^
23
Tac. xiii. S. lv.
;
SUN-WORSHIP. 0!)
tal, T-uber-o, a Roman, Epir-us in Greece, Purrh-us (Pyrrhus) a king. Ari-

a&ar-zan-es, a noble Persian, Mithr-o&ar-zan-es, satrap of Kappadokia, (Mithra
is the Sun), Rh-omilhv-es, Sat-?'5«r-zanes, satrap of Aria, N-a&ar-zan-es, Bars-
aen-t-es, a satrap, Phar-na5-az-us, Art-a&a^-us, satrap of Baktria, Per-seus the
god, Par-menio (Abar-Aman), Fer-icl-es (the gods Bar and Calus, or the god
Agal), Per-c//M'-as (the gods Bar and Dag), Bari (Bar-ium), a city of Italy,
Pari-um, a city of Asia Minor, the kings Vaitt-amithra, J/V/Zr-idat-es, and the
proper name Sp-ithridates. Hazez-ont-amar, Nar-asan-sa, Idum-aea.
Adan, Adonis, the Edon-ians, K-udon-ians, the river Udon, M-adon, 1 the
M-ak-edon-ians, Maked-ah, 2 L-usitan-ia, Shitan, Asarelah, Ieshar-elah, s Ar-
tem-is, Ar-tem-idor-us, Ar-tem-bar-is, Abar-is, a Greek priest, Par-is, Iedid-iah,
Adad, ITadad, Adadrimmon, Hadad-rimmon, Adad-ezer, Hadad-ezer, Hen-

adad, Senn-acher-ib, Achor, Ereb-us, Ch-erob a Hebrew, Elih-oreph, Orpheus,
4
Baal-Iarob, Reba, king of Midian, Ierubb-ab-el, Abel, Azar-Iah, Hazar-Addar,
Ami, Ammi, Ammi-Shaddai, Zur-ishaddai, El-shaddai, Asad an Arab god, Sodi
a Hebrew proper name. (H)asad-iah, 5 the god Aseth or Seth, the Arab idol
7 8
Sad, 6 Asad="lion" and the sign Leo. Zatha=Creator, Zaota, Zethos, son of
9
Jupiter, Izad (God), Yezad=Hormuzd. Abidan a Hebrew, Bedan, 10 Abyden-
11 12 13
us, Obed, Obed-iah, Obed-Adom(Abed-Adam), Batt-us, Potifar or nere^pr/?,
a compound of the gods Apat and Abar, or Afar, Far=" light," Pire, Phre
14
the Sun in Egypt, Ophir, Iephthah (Jephthah), Aphthas orPhthah the Egyp-
15
tian god Ptah, Pethah-Iah. Phreth-coj/, "shining," "bright," $eidwv a Greek
name, the name of a town Alona ('HA01/77), Elon and Elion, the Highest god of
Phoenicia and Israel, Alani, the Alans, Am-elon, "Ap-ellon (Apollo) the
fighter," Ak-Elion=Geleon, a name of Zeus, Ch-ilion, 16 Ilion (Troy), Dag the
Sun, "Dagur whose horse illumines with his mane the Air and the Earth,"
Dakan (Dagon the Sun), Dauc-alion (Deucalion), the Eteoc-retans, the Cretans,
18
Iaanai a Hebrew, 17 Ani the Sun Hushai, Husi is Shemir the Sun: "In the
;
first year of my reign I crossed the Upper Euphrates and ascended to the tribes
19 20
who worshipped the god Husi " ("As," or Asas, Ahas) Ishoi, L-us-i-tania.
Iahaz-akal, Arab and Babylonian deity, Ez-ekiel.

Ses-ach, an Evil-
21
Merodach, king of Babylon, Beradach Bal adan (compounded of the gods
Bar, Amar, the Day-Sun, Adag, Dag or Tag the Day-Sun, Bal the Sun, and
Adan, Adonis, the Sun) Nabuchadonosor (composed of the names of the gods
;
An, Abach, or Baga, Adan, Assar), Nebuchadr-ezzar (Nebo, Achad, Adar,
1 2 3 4
Josh. xii. 19. Ibid. x. 1 Chron. xxv. Numb. 31, 8.
5 6
1 Chron. iii. 20. Osiander in Zeitschr. der D. M. G. vii. 498.
7
Haug in D. M. G. vii. 511. 8
Spiegel, Tend. 127.
9 10 11
Universal Hist. v. 158. 1 Sam. xii. 2 Sam. vi. 11.
12 13 14
Beloe, Herod, iii. 42. Septuagint Version. Judg. xi. 34.
lb 16 17
1 Chron. xxiv. Ruth i. 1 Chron. v. 12.
18 19
1 Kings iv. 16. Rawlinson, Journ. R. A. Soc. xii. 432.
20 21
Gen. xlvi. 11. 2 Kings xx. 12. ^TarO
Azar, or Asar), Nab-onad-ius, (the goddess Anata, the Eneti, the children of
the godAnad or "Nit,") Apar-anadisus (the gods Abar, Anad, As), Erigebalus,
(Erech and Abal), Rigebalus, Nirigasolasarus (the gods Nirrig, Asal, or Sol,
and Adam), Saosdu-
Assar), Niricasolassarus, Illoarudamus (the gods Alor-us
chimus (the gods Asas, Adag, Am), or (As, Asad, and Chom, Acham), Meses-
imordacus (Am, Asis, Amar, Dag), Sisimerdak, Amarames (Am, Armes=
1
Hermes, or Amar the Sun and Am the Sun), Miriam (Amar, Mar, and lam or
2
lorn the Day), Tig lath pil esar (Dach(os, Lot, Apol (Bil) Asar), Nergalsarezer
(Anar, Gall(us), Asar, Azar). Milcom (Amal-Chom=Apollo), Malcander
(Amel, Chon, Adar), Scamander (Asac, Aman, Adar), Sochi a city, Damasc-
us a city, the river Oski-us, Earm-ozica a city on the river Kur, Aesch-mes,
Isok-Y&t-es, orators, Rh-cesaAr-es,
3
the AssaJc-eni, a tribe on the Southern slope
5
of the Hindu Kush, 4 Akragines, Solsicottos, Andra, Andracottos, Sandra-
cottos, Sosicottus,
6
Nic-odem-us, Anak-os, ava.\, Chush-an-r-ish-athaim a king, 7
9 10 11 12
Com-bab (Adonis), 8 Babys-Typhon, Abibal, Cobab (Saturn), Iobab.
Pharao gives Joseph (the god Asaph or Asap) the illustrious name Zaph-
nath-paan-eah (Asaph, Anat, Pan, Iah) ;
Osarsiph, an Egyptian name of Moses,
is Asar-Asaph. Compare the Usip-ii, a German people. 13 Jlesh-eph, Ram-ath

m-izp-eh (Aram, Baal-Ram, Atham or Adam, Azap or Asof, Ah or Iah), 74 Ked-
15
eshn-apht-ali, (Achad, Asan, Apat or Phut, Eli or Ali), Ram-athaimzophim, 16
Iehos-aphat (Iahoh-Phut or Aphthas), Kir-haraseth (Kur, Ahara or Ahura, Seth
13
or Aseth the deity),
17
Baal-Shal-isha, Nit the Assyrian god, Nabo (Mercury).
19
Nabo-nid, an Assyrian name, the god Anebo, Anab, a Hebrew name of a
place, Anebus, a Babylonian king, 20 Anubis the Egyptian deity, Anabesin-eus,
a proper name in Homer -1
(Anab-Asan), the Assyrian names Nab-urian, Nab-
uzar-adan, Nabon-assar, (Nab-on-assar), Nabo-nabo, Nab-ocol-assar, Shal-man-
esar, Sal-em, Ier-usal-em, Shelemiah, Meshelomiah, Jehoh-shalom (Ash-Alom)
" Jehovah-Peace "(?), Ulom, Lama, S-al-omo, Sal-omi, Shel-umi-el, Sal-mon,
Sal-m-unna, Ab-sal-om, Abishalom, Am-on, Ab-el, B-el, B-al, Evil, Phul, Awal,
B-aal-an, " Apellon," Anibal, N-abal a Hebrew, Hann-ibal, Baal-Chon, Vul-can,
Och-us and Bel-Ochus, Archal (Hercules), Ar-chil-ochus, Or-sil-ochus, An-til-
ochus, Asad (Mercury), S-et, S-eth, S-ut-pal-adan, Sardan-apal, Seb-pal-utak-ra
Sut-Baba, Iobab, 22 Sut-bel-herat, Babi-us a Babylonian king, Cinn-ereth, Ar-
83
odi, Arad a Canaanite king, Addi, Baga-Sut, Sut-m-esitek, Sut-athr-asar-am,
Kat-ibar, Ari-el, Ari-obar-zan-es, the Hebrew names Shut-Elah (Xumb. 26),
1 2
Cory, Ancient Fragments, 19—83. Lepsius, Einleit. 368.
3 4 5
Grote, Greece, xii. Ibid. xii. 225. Movers, 463.
6 7 8
Ibid. 488, 489. Judges, iii. 10. Movers, 154.
9 10 11
Ibid. 233. Ibid. 129. Ibid. 306.
1E 13
Gen. x. 29. Tac. Mores Germ, xxxii.
14 15 16
Josh. xiii. Judg. iv. 6. 1 Sam. I. 1.
w 2 Kings, iii. 25.
18
2 Kings iv. 42. 19
Movers, 43.
20 21 22
Williams, 249. Od. viii. 113. Gen. x. 29.
83
•
Numb, xxxiii. 40.
9
SUN-WORSHIP. 101
Abar-ban-el, Abr-avan-el, 3TQ Bara, 1 Bir-sha (Bar-Asha), 2 Adm-ah a

district,
3
Shem-abar, 4 Bar-adod-os, Adod-os, 5 Nitit-paal, Nadit-abira, the
Babylonian name Nidit-baal, 6 TttantYDTK Az(a)noth(a)t-a6or (Azan, Atat=
6
Thoth, and Abar), 7 the Abors on the southern exposure of the Hiramalaya,
the Avars in Russia, Pharo the Sun (Mithra), Far=" light," " splendor,"
" lustre," " brilliancy.' 1
Af(a)ricn, "Yar"=a heavenly sea in Persian, Var-
kash, Aphar-eus (in Homer), Pur (wOp), "fire," in Greek, Afer the Roman
(Terentius Afer), the river Var, Varus, Verres, Varro, Roman names, Avar-
masta in Persia a name of Aura-masta, 10 the Ebur-on-es in Gaul, Bar-iana,
north of the Euphrates, the god Bar (Abar), the names north of the Euphrates,
Assar-ani-met, Sar-doch-aeus, Bel-et-sira, the Babylonian Baal-at, and the As-
syrian Assar, Assar-ac, Sar-gon, Chon, Achan, 11 Chion, Chaon, Chiun, Akan,
Agni, Ignis, Kan, Dakan, Dagon, Odacon, Attag-inus, Tal (the Sun), Tel-egon-
us, in Homer, the Pel-agoni-aus (in Greece), the Pel-igni-ans (in Italy), the
12
Eugan-eans (in Italy near Lake Garda), Aigina (Aegina), the M-agn-esi-ans,
Achan, Iecon-iah, Con-iah, Iconi-um, Philo's god Genos (reVos), Chuns-Aah
(Hercules in Egypt), Canaan the Phoenician god, the god Kan, " Chen-aan-ah,"
" Chenan-iah," Can-opus and Kn-eph, Egyptian gods, Ham, Ami, mount Hae-
mus, Am-am, 13 Aim(im), a4 Ahol-ibani-ah, Apom-uos ^Zeus), Apamea a city, Hal-
ubin-er-us north of the Euphrates, Aban, Pan, Iabin, the Ven-eti, Phanes,
15
Iphinoos in Homer, Anata, Anaitis, Neith, Nut, Ianthe, goddesses from As-
syria and Asia Minor to Egypt ; the Eneti, a people, Audi a district north of
the Euphrates, Teut-at-es, a German deity, Tent-oBachus, king of the Cimbri, 16
Bacchus, a Roman deity, Hobal Hebrew, the Sabell-ians in
(Saturn), Shobal, a
17
Italy, Ash-bel, a Hebrew, Soth-elah, Bag-ilah. an Arab tribe, the god Iar,
lour (in Sanchoniathon), lair, Iairus, Iarah.
In Homer we have the names Ne-opt-olem-us (Ani, Apet or Phut, Elam),

Ialmen-os, a proper name, "lumen," "light," Eumai-us (lorn, Am the Day, the
Sun), Telamon in Homer, Talmon a Hebrew, Pelamon(Amon a Hebrew king),
Iamenos a Trojan, (Iamin, a Hebrew), Eurum-edon, Eur-upul-os (Ar-bela),
Memnon the Sun (in Egypt), Ag-Amemnon, the god Atlas, Talus the Sun in
Crete, Tal in Assyria, Talaos, king of Argos, father of Adrastus. Asmodius
(Semo-deus, Shem-dius, As-Amadios), Shem-ida, 18 the Abyssinian king-names
I 2 3
Gen. xiv. 2. Ibid. Ibid.
4 6
Ibid. Sanchoniathon, A. ii.
6
Norris in the Journ. Royal Asiatic Soc. xv. 196.
8
7
Josh, xix, 34. Bunsen, Hist. Phil. i. 376.
9
F. Johnson, Persian and Arabic Diet. Compare Pharah, Pharaoh.
30
Journ. Royal Asiatic Soc. xv. 198.
II 12
Josh. vii. 19. Bunsen, Hist. Phil. i. 89.
13 14
Josh. xv. 26. Iemima. Gen. xiv. 5.
w Layard, Nineveh, ii. 211. 13
Tacitus, v. 388.
17
Numb. xxvi. 38.
13
Josh. xvii. Numb. ; xxvi. 32.
AI-Ameda, Ela-Amida, Del-naod, Anbasa-Udem, Udedem (Adad and Adam

the Sun), Elaljon, Ela-Samara (Shemir the Sun), Ela-Auda (El and Aud,
Ad). 1
The translation of proper names by the common colloquial language of the
country where the name is found is later than the period of the composition
of the word. Thus Grotefend remarks " Although many Pelasgic deity-names
have a Phoenician origin, yet they are generally so transformed to suit the
pronunciation of the Greek language that they may also be translated by it,
but in a different sense from the original." 2
The usual translations given to the Hebrew and other oriental names are
not to be taken as their primitive meaning, but as a later interpretation of
them.
The sun-gods Ab, Ak, Am, Ar, As, Ad, El, An (On), Adag, Abel, Abak,
Bacch or Baga, Amar, Asad, Sadi, Seth, Elon, Adan (Adonis), Abos, Ani,
Amon, Nebo (Anab), Atal or Tal (Talus), Aban, Asar (Azar), Asam, Sam,
Shem, Zom, Asab, Sabos, Sabi, Asaf, Asaph, Iah (As, las, Ah, Iah), Adad,
Atat, Tat, Taut, Thoth, Asas, Abab (Abob, Obab), Apap, Epaph, Abel, Apel,
Adam, Edom, Abam, Abar, Akar (Kur the Sun), Acal, Col, Cal (Calus), Asal,
Ausel, Usil, Sal, Sol, Sel, Ahel, Helios, Elam, Ulom, Anam, Alad, Alar, Alor,
Uller, Asan, San, Adar, Atar, Thor, etc., are the basis of the Old Testament
nomenclature, and of that of the other nations extending from the Mediter-
ranean sea to Bactria and India, Germany, Britain, Italy, Carthage, and
Spain.
LANGUAGE IN ITS EARLIEST PERIOD.
"The first appearance of language is simple, artless, full of life, as the

blood in the young body has rapid course. All words are short, monosyllabic,
formed almost entirely with short vowels and simple consonants the word :
material crowds itself quick and thick like blades of grass. With every . . .
step, the loquacious language unfolds fulness and capability, but it works in
the whole without me-asure and harmony. Its thoughts have nothing lasting,
nothing steady ;
therefore, this earliest language founds no monuments of the
Spirit, and dies away like the happy lives of those oldest men without a trace
in history. Numberless seeds are fallen into the soil, which make preparations
in advance for another state of things." — Jacob Grimm, Ursprung der Sprache,
p. 47.
The Chinese, the Mon, and other Oriental languages are monosyllabic so ;
is the Ottomi in America. 3 *In Hale's Dictionary of the Polynesian, the words
1
Dillmann, in der Zeitschr. der D. M. G. vii. 341.
g
Grotefend, in der Zeitschr. der D. M. G. viii. 811.
8
Gallatin, in the Journ. of the Am. Ethnol. Soc. vol. i.
SUN-WORSHIP. 103
are with very few exceptions one and two syllables. Mr. Schoolcraft has
observed, that, in the Chippewa, almost all the roots are of one or two sylla-
bles. It is not unlikely that this original tendency of language to express it-
self in short words, was by the earliest alphabets, which were

at first assisted
1
"syllabic," and this probably led the earliest grammarians to reduce words as
much as they could, to one-syllable roots, as in the Sanskrit. According to
Von Tschudi, very marked in the Kechua (in Peru). School-
agglutination is
craft says of the principle of the American languages, " It is a fixed theory of
language built on radices which retain the meaning of the original incremental
syllables"
1
Lepsius, Zwei Sprachvergl. Abh. 23, 24, 25, 37, 67, 77. Norris, in the
Journ. of the R. A. S. xv. 5, 47, 48, 49. Compare Bopp's Sanskrit Grammar,
p. 3. Seyffarth, Grammar Aegypt. pref. p. vii., 11, etc. Uhlemann, Hand-
buch, 51, 70, 71, 120, 123, 124, ff. 131, 205. Sequoia Guess's Cherokee Sylla-
barium, Schoolcraft, part ii. 228.
CHAPTEE IY.
FERE-WORSHIP.
TV yovv irdura fioVKovcrav <p\6ya

aldetad' frvanros 'HAlov.
Sophocles, (Ed. Tyrr. 1425.
Reverence the Jlame of the king Sun

That feedeth all things.
—— The life-bearing fire descends
As far as the material channels.

Chaldean Oracles. Cory, 258.
The fire-heated idea has the first rank,

For the mortal who approaches the Fire shall have light from God.
Proc. in Tim. 65 ;
Cory, 271.
Sun-worship and fire-worship were closely connected

with the worship of the Great Spirit, from the Gulf of Mex-
1
ico to Canada. The fire-worship belongs to all the American
tribes. The lighting the New Fire at the feast of "first
fruits " was in honor of the Sun. It was observed by the
Southern tribes at the beginning of the first new moon after
the corn became full-eared. The old hearth or altar was
dug up and removed from the sacred square. A new one
was formed by order of the chief priest. For two days an
unbroken fast was maintained. On the evening of the
third day, as the sun began to decline, the fires were extin-
guished in every hut. The chief priest then kindled a fire
by friction and placed it on the altar in the great circular
1
J. Muller, 125.
"
FIKE-WOKSHIP. 105
temple amidst acclamations. This festival was celebrated

annually in July or August. The Cherokees said the Master
of Breath gave the festival to the Indians as necessary to
1
their happiness.
2
The Creeks also worshipped the The Delawares fire.
were given The Iroquois yearly celebrated

to fire-worship.
3
the renewal of the fire The Natchez worshipped fire in
connection with the Sun-worship. In their Temple of the
Sun the sacred fire burned continually. 4 In New Mexico
5
the same custom obtained. The Creeks, Cherokees, Choc-
taws and the tribes related to them worshipped Loak-
ishtohoollo-aba the Great Holy Fire of the heavens. He is
the author of warmth, light and all animal and vegetable
8
life. The Muyscas and Mexicans kept the festival of the
New Fire in honor of the Sun. The fires were extinguished
7
in the temple and all the private dwellings of the Mexicans

at the festival of Xiuteuctli, the god of fire. It was held in
8
August. Xiuteuctli, " Master of the year," " Lord of
9
vegetation," is the Sun as father of the gods. Pacha-camac,
the Supreme Deity of the Peruvians, has his "fire-nature ;
10
he is the life-inspiring Fire. At the feet of the Mexican
" " 11
Tezcatlipoca are represented a serpent and a heap of fire.
When the Mexicans built a new house they called in their
friends and neighbors to witness the ceremony of lighting
the New Fire.
12
At the close of their great cycle, the Mex-
icans lighted the New Fire at night by the friction of sticks
when the constellation of the Pleiades reached the zenith.
On the top of their Teocallis were two lofty altars on which
fireswere kept as inextinguishable as those of Yesta. There
were said to be six hundred of these altars on smaller build-
ings within the great temple of Mexico, which, with those
I 8
Squier, Serp. Symbol, 115. Serp. Symb. 68.
3
Schoolcraft, Iroquois, 37, in J. Muller, 70.
4 6
Charlevoix, Nouvelle France, vi. 173. . J. Muller, 54, 55.
6 7
Adair, 80, 19. Squier, Serp. Symb. 112. J. Muller, 54.
* 9 10
Squier, ibid. 113. Ibid. 162. J. Muller, 320, 368.
II 12
Codex Vatican, Lord Kingsborough, vi. 178. Serp. Symb. 118.
;
106 SPIEIT-HISTOEY OF MAN.
on the sacred edifices in other parts of the city, shed a bril-

1
liant illumination over its streets through the darkest night.
And the altars of all our city-guarding gods, of those above and those be-
low, gods of heaven and gods of the forum, are blazing with offerings and in :
different directions different flames are streaming upward, high as heaven,

drugged with the mild unadulterated cordials of pure unguent, with the royal
3
cake brought from the inmost cells.
It was their custom to pass new-born infants through the

fire. At the festival of the god of fire, a human victim was
first plunged in the flame and instantly withdrawn, to be
3
sacrificed alive in the usual way by the knife.
At the great which the Peruvians cele-
Haimic festival
brated at the summer
at the same time as the
solstice,
Cherokees, the fire used in the solemnities was given to the

Inca priests by the hand of the Sun. The rays were con-
centrated in a focus, and cotton set on fire. When it was
bad weather, they were obliged to obtain it by the friction
of sticks. For three days previous there was a general
4
fast, and no fire was lighted in the dwellings. The sacred
flame was intrusted to the care of the Virgins of the Sun
and if by any neglect it went out, the event was regarded
as a calamity that boded disaster to the monarchy.
The Indian tribes burn tobacco instead of incense as a
propitiation to the Sun. The fire in the temple of Vesta
was renewed every year by fire produced from the rays of
6
the sun. The Romans had their Vestal Virgins who kept
up the sacred flame, and there were virgin priestesses of the
Assyrian Artemis. 7 Among the Greeks, human victims
were offered to Dionysus (the Sun) as they were to the He-
brew Moloch.
1 2
Prescott, Mexico, 72, 73. Êschylus, Agamemnon, 88-98.
3
Mexique, 28.
The Peruvians sacrificed human beings, a child or beautiful maiden, on great
occasions. — J. Muller, 103 ;
Prescott, 105. A tribe of the Pawnees offered up
human beings to the Great Star Yenus. — J. Muller, 53.
Perou, 372 5
4
;
Prescott, 104. Prescott, 107.
6
Eschenburg, Manual, 429. 7
Movers, 404.
FIEE-WOKSHIP. 107
1
Thou four-eyed Agni blazest as the protector of the worshipper.
The fires being kindled, the two (priests stand by) sprinkling the clarified
butter from the ladles, which they raise, and spreading the sacred grass (upon
the altar). 2
Agni, thine offering and thy glory and thy flames beam high. 3
Blessed are ye holy men — in your sacred fires. 4
The Yedas allegorically figure the Deity with a head of

fire,and the sun and moon are his eyes. 5
Homer, the Yedas, the laws of Manu and the Old

Testament make frequent mention of fire-worship. The
Sepharvites burned their children in fire to Adrammelech
and Anammelech, the gods of Sepharvaim.
Will Iahoh be pleased with thousands of rams, with ten thousand rivers of
oil? Shall I give my firstborn for my transgression^ the fruit of my body for
the sin of my soul ?
7
And they have built the " High Places " of Tophet, which is in the valley of
the son of Hinnom, to burn their sons and their daughters in the fire ; which I
commanded not, neither came it into my heart (saith the Lord). 8
Manassek " built again the high places which his father had broken down."
And he caused his children to pass through the fire in the valley of the son of
Hinnom. And he set a carved image, the idol which he had made, in the
9
house of God (-'Elohim).
Manasseh set up an image of Jupiter with four faces in

the temple Movers, in speaking of the in-
at Jerusalem.'
fluence of the Phoenician religion on the Hebrews from the
earliest times, says, " Jehova, here earlier adored as Moloch-
Apis, was now Baal besides."
11
In Egypt the ox is sacred
to Ptah, the god of fire, the Moloch or Great Spirit of the
Egyptians.'
2
A holy bull, called Apis, was kept in his
temple and venerated.
Among the Old Israelites the image of Moloch was a
I 2
Wilson, Rig. Yeda, i. 82. Wilson, ii. 278.
3 4
Benfey, Samaveda, 294. Nalas and Damayanti.
5 6
Stevenson, Samaveda. 2 Kings, xvii. 31.
7 8
Micah, vi. V. Jeremiah, vii. 31, 32.
9
2 Chron. xxxiii. 3, 6, 7 ; Levit. ix. 24.
10
Suidas (Manasses), quoted by Movers, p. 542. B. C. 698-643.
II 12
Movers, Phonizier, p. 9. Duncker, i. 50.
statue with the head of an ox, in whose outstretched hands

1
children were laid and roasted by a fire heated in the idol.
In Crete, Jupiter was represented in the form of a bull
(Minotaur), the same as in Persian and Egyptian symbolism.
The oxen of the sacred vessels of the Hebrew ceremonial
will not be forgotten. They constituted an important part
of the Hebrew The idol of the Cretan sun-god
symbolik.
or Zeus Talaios (Talos was the name of the Sun) is com-
pared by Bottiger to the image of Saturn in Carthage and
among the Old Israelites, in whose burning arms children
were laid, and to whom in Crete children were sacrificed. 3
The Carthaginians anciently sacrificed to Saturn the children
of the first families of Carthage. While Agathocles besieged
the city they immolated two hundred children chosen from
3
the most illustrious families. The story of Saturn devour-
ing his own children is thought to refer to the practice of
offering children in the fire to this Saturn-Moloch.
TIvp heaTTora eaOue.

" Fire Lord, eat," 4
" For Iahoh your God is a consuming fire." —Deut. iv. M.
The Phoenicians in great rnisfortunes, in war, drought
or pestilence, offered up the best-loved child to Saturn.
The king of Moab was
besieged in his city by the allied
armies of the kings of Samaria, Jerusalem and Adom, and
reduced to the last extremity. In vain he had attempted
a sally with seven hundred men for his preservation.
" Then he took his first-born son who would be king after
him and offered him up as a burnt-offering upon the wall "
(in sight of the besiegers). " And there was great wrath of
God against Israel they marched off and returned to their
;
5
own land."
1
Beyr, Annot. ad Selden Syntagm. 256, Munter, Rel. der Karthager, 9, in
Movers, 379.
2 8
Movers, 31. Carthage, p. 23, Univers pitt. Afrique.
4
Maxiraus Tyrius, in Movers, 328. Ezek. xvi. 20 xxiii. 37.
;
6
2 Kings, iii. 27. Movers, 303.
!
FIRE-WOESHIP. 109
The Phoenicians held that Cronos (Saturn) offered up

his Only-Begotten son to his father Ouranos.
1
Abraham (a
name of Saturn), in the Old Testament, prepares to offer up
his only son as a burnt sacrifice to the Hebrew God.
I will destroy him out of the midst of his people, for of his seed has he
given to Moloch to defile my sanctuary. 2
AYe find El-imelech and Ah-imelech, names of Hebrews.

The first is El (God) and Moloch the second is Iah and ;
Moloch. name of your gods

Elijah said, " Call ye on the
and I will call on the name of Iahoh and the god that an- :
s were th by fire let him be God."

3
The Oriental God whom
the Greeks name Dionysus, and who was first known to
them through the Phoenicians (according to Herodotus), was
originally Moloch, since the Arabian Dionysus-Urotal, with
his fire-pillars, his sacrifices of men and children (the Libyan
Dionysus Milichus with the ox-head), is no other than the
fire-god. In Greece, the oldest Dionysus appeared as this
fire and pillar god Moloch, to whom men and children were
4
offered. Offerings were made to Moloch as to a modifica-
tion of the Tynan sun-god on Baal's altars, where was
earlier El, then Jehova the consuming Eire. The worship of
Malach, or Moloch (compare Malach-Bel, Malachi, Malchi-
El and Malchi- Jab) had in the most ancient period united
5
itself with that of El-Saturnus. Melech is Camus and
Ariel and is worshipped in conjunction with Bel-Saturn,
;
6
the national god of the Semitic races. Later, the Israelites
swore by Jehovah and by Malcham (Moloch). 7
The mountains quake at him and the hills melt and the earth is burned at
his presence. 8
The fire-god Ariel, worshipped by the Ammonites and

Moabites, gave his name to Jerusalem, the Ariel Ariel !
of the prophet. 9 El eats up children, the Babylonian Bel-

1 2
Sanchoniathon, A, vii. ;
Cory, 14; Levit. xx. 3.
3 4 5
1 Kings, xviii. 24. Movers, 372. Movers, 317, 324.
6 7
Movers, 358. Zephaniah, i. o.
8
Xahum, i. 5.
9
Movers, 323, 324, 337.
110 SPIKIT-HISTOEY OF MAN".
Mithra changes to Moloch, Sol to Typhon the consuming

heat. The Egyptians worshipped Typhon with the usages
1
of the Moloch worship. The Greek Dionysus was originally

the fire-god Moloch.
2
To the Tyrian Baal children were
offered in the character of Moloch the devouring Fire.
The same is true of the Tyrian ITso(v) (Mars), called by the
3
Egyptians Ohom and Moloch. The old Phoenician and
general Semitic chief deity, Bel-Saturn, assumes the charac-
ter of Moloch his worship is connected with fire-worship.
;
The old Canaanite deity Moloch was worshipped in remotest

antiquity by the Canaanite races settled in Egypt, and in
conjunction with the national deity of the whole Semitic
4
race, Bel-Saturn. Baal and Moloch are the two sides of
the same deity. The Carthaginian, Libyan and Greek
Dionysus is this same fire-god Saturn-Moloch.
In Babylon the sun-god Bel was worshipped as the fire-
god Moloch. 5 Moloch was the Sun. 6 Dionysus was both
sun-god and fire-god. Baal-Ethan, Baal-Chon (Vulkan), is
the Preserving, Baal-Adonis the Creative, and Baal-Moloch
orBaal-Makar the Destroying Principle, according to Mo-
vers. These are Saturn, Sol, and Mars, Winter, Spring and
Summer Sun; and are parts of the conception of Baal.
Kinck says, " Hephaestus (Vulcan) seems to mean the
Divine Breath which inspired the earth-clod with the fire of
life, like that Dragon of Life, Chronos, who produced the
7
egg of the world."
The Virginians kept up a perpetual fire in their temples.
8
I straightway essayed the divination by fire on the blazing altars. 9

"The seer revolving in ear and thoughts without the use of fire:' 10
. . .
And the gods no longer accept from us the sacrificial prayer, nor the fame
11
of the thighs.
I 2
Movers, 300, 301. Ibid. 372 ff.
G 4
Movers, Cap. ix. Ibid. s
Movers, 299.
6
Grotefend, Inscription of the last Assyrian Babylonian King, p. 28.
7 8
Rinck, i. 67 ; Movers, 150. Serp. Symb. 128, 129.
9 10
Antigone, 1010. JEschylus, Septem contra Thebas.
II
Euripides, Ant. 1020.
FIRE-WORSHIP. Ill
And do the creatures of a day possess bright fire ?

1
2
There too is the fire-wielding divinity the Titan (Sun) Prometheus.
Saith the Lord (" Iahoh ") whose fire is in Zion, and whose furnace in Jeru-
salem. 3
These words (the ten commandments) the Lord spake unto all your assem-
bly in the Mount, out of t lie midst of th e fire, of the cloud and of t he thick dark-
ness, with a great voice. . . . And it came to pass, when ye heard the voice
out of the midst of the darkness (for the mountain did burn with fire), that ye
came near to me, all the heads of your tribes and your elders,: And ye said,
Behold, the Lord our God hath showed us his glory and his greatness, and we
have heard of the midst of the fire ; we have seen this day that God
his voice out
doth talk with man, and he liveth. Now, therefore, why should we die ? For
this great Fire will consume us : if we hear the voice of the Lord our God any
more, then we shall die. For who is there of all flesh that hath heard the
voice of the living God speaking out of the midst of the fire, as we have, and
4
lived?
And the sight of the glory of the Lord was like devouring Fire. 5
Here is fire-worship (Moloch, the Destining Fire)

plainly enough. It is both fire-philosophy and fire-theology.
It is the is seen in Mex-
worship of the Divine Fire which
ico, and among the Creeks and Cherokees in the United
States it is the Persian and Hindu fire-worship.
; It is the
Divine Fire of Pythagoras and the Chaldean Oracles. Jah,
the God to whom the blood was an offering (Leviticus), as
it was in Egypt and Central America, is the El-Moloch, the
Saturn-Malach of the ancients in his character of " God of

Life," —
Acloni, Adonis, AdonyaA, Malchii^ and Malchijah.
In his character of Cause of life, the bull (Apis), the twelve
oxen of the " sacred sea," the cherubs are his symbolik ;
and the first-born " that openeth the womb" holy to him as
his sacrifice. Moses sees God in the burning bush. The
lower orders adhered to the Apis-worship while Moses was
engaged in the fire-worship on the mount. " Jehova spoke
to you in Horeb out of the midst of the fire." 6 " Did ever
people hear the voice of God speaking out of the midst of
1 2
Êschylus, Prom. Bound, 253. Sophocles, ffidip. Col. 55.
8 4
Isa. xxxi. 9. Deut. v. ; vi. 22-26.
6 6
Ex. xxiv. 17. Deut. iv. 15.
the fire, as " The Lord talked

thou hast heard, and live." 1
with you face to Mount, out of the midst of the

face, in the
fire."
2
"And the Lord said unto Moses, Take all the heads
of the people and hang them up before the Lord against the
Sun, that the fierce anger of the Lord may be turned away
3
from Israel."
The Sun had his chariot in Cyprus, in Hierapolis, and in
the temple at Jerusalem and the Rhoclian Colossus corre-
;
sponds on the one hand to the brazen statue of Sol-Talaios

in Crete to which human sacrifices were made, on the
other, to the idol of Moloch among the Carthaginians and to
the gigantic statue of Eaal-Thureus in Babylon, mentioned
by Daniel, before which the sacred fire flamed and human
victims were offered amid the strains of a wild music. In
later times, in Rhodes as well as in Phoenicia, Egypt, and
other parts of Africa, on account of the summer heat, a man
was annually offered up to Saturn. 4 In Deuteronomy, the
Israelites were forbidden to let their children pass through
the fire to Moloch but the fire ceremonial was continued
;
as carefully as in India, Persia, Assyria, or Babylon.

" JSTadab andAbihu offered strange fire before the Lord,
which he commanded them not. And there went out fire
from Iahoh and devoured them." " And the fire upon the
altar shall be burning in it ; it shall not be put out ; and
the priest shall burn wood on it every morning, and lay the
burnt-offering in order upon it ; and he shall burn thereon
the fat of the peace-offerings." "The fire shall ever be
burning upon the altar; it shall never go out." 5
The Tyrian Baal or Hercules was worshipped as the
fire-god Moloch. On his altars the eternal fire was kept
up : irrestincta focis servant altaria flammse, sed nulla ef-
figies, simulacrave nota Deorum. 6 "
They keep altars of
flame with unextinguished fires,but no effigy or known
images of the gods." This is the " Sacra Herculis " carried
1 2 3
Deut. iv. 33. Deut. v. 4. Numb. xxv. 4.
4 5 6
Movers, 25. Levit. vi. 12, 13. Silius, iii. 30 ; in Movers 401.
FIRE-WOESHIP. 113
from the Ariel of the temple at Tyre to the Tyrian colonies.

" It is evident that in Tyre, in the temple of Heracles-Baal-
samim, a perpetual fire was preserved, from the account of
Herodotus that the emerald-pillars lighted the sanctuary at
night, which is only supposable if the fire flamed upon the
altar, and its glare was reflected by the pillar. The worship
here was without an image." The fire-worship in the 1
Hercules temple at Gades was, according to the Phoe-

2
nician custom, imageless. Kothing but the pure fire as a
symbol of the Divinity was used by the Assyrians at one
period. So, in India, the fire on the altar is the symbol of
Agni, the Fire-essence of the Hindu Soul of the World.
For ye saw no manner of similitude in the day when the Lord spake unto
you Horeb out of the midst of the fire. 3
in
And the Lord spake unto you out of the midst of the fire : ye heard the
voice of the words, but saw no similitude, only a voice.
These words the Lord spake unto all the assembly, in the mount, out of
the midst of the fire.
The Lord talked with you face to face in the mount, out of the midst of
the fire.
For who is there of all flesh that hath heard the voice of the living God
speaking out of the midst of the fire as we have, and lived ?
For came to pass, when the flame went up towards heaven from off the
it
altar, that the Angel of the Lord ascended in the flame of the altar ....
And Manoah said unto his wife, We shall surely die, because we have seen
God.
Astrochiton Heracles, King of fire, Chorus-leader of the world, Sun,
Shepherd of mortal life, who castest long shadows, riding spirally the whole
heaven with burning disk, rolling the twelve-mouthed year the son of Time,
thou performest orbit after orbit. Nonnus, xl. 369.
Hie Assyrian armies were always accompanied by the

Magi carrying the Fire, the visible presence of the Deity,
in which the idols of the conquered nations were consumed.
Smoke or fire pillars preceded the Assyrian armies 4 and in ;
the exodus from Egypt the Lord went before the Israelites
" a cloud by day and a pillar of fire by night." " In the
1 2 3
Movers, 401. Movers, 76. Deut. iv. 15.
4
Movers, TO, 339, 340; Isaiah, xiv. 13, 31 ; Jer. i. 13, 14, 15.
8
daytime also he led them with a cloud, and all the night
with a light of fire." Nergal-Sarezer, the Chaldean chief
1
2
of the Magi (Eab Mag), accompanied the Chaldean armies.
Agni, " the Divine Fire," the Hindu deity, is the Sun
3
;
4
fire and sun being the same. The sun's heat or fire is as
prominent as light in its influence upon Nature, as a cause
of life. Hence, while the American Indians are almost
universally sun-worshippers, they worship also the creative
power of fire. The phrase " Sun my Creator" occurs in the
6
prayers of the Cherokees. The fire is to the Persian the
visiblesymbol of Ormuzd the more brilliant, so much the
;
purer and more deserving of worship. Ormuzd is Light.

Where fire is, there is light, and, therefore, Ormuzd is in
6
the fire.
The Assyrian and Persian coins have flaming fire-altars

upon them. The fire ceremonial among the American In-
dians was performed by the inhabitants of the cabins at the
lighting of the New Fire. It was the same in Peru and
Mexico. In ancient Italy the head of the family performed
the functions of priest. It was the same anciently among
the Yedic peoples who dwelt upon the Indus. At the
same time, we find a high priest in Mexico, in Peru, among
the southern tribes of the United States, 7 as well as in
Rome, Assyria, Babylon (Rab Mag), and at Jerusalem,
whose office was to preside over the public celebration of
religious rites. It is said that the Old Canaanites had no
order of priesthood, except where the worship of the fire-god
Moloch existed.
8
A deity whose idea (image) is the pure,
holy fire, common men he re-
cannot be approached by :
quires a priest-caste. "Now, therefore, why should we die ?

for this Great Fire will consume us for who of all : . . .
1
Ps. lxvii., 14; Ex. xiii. 21. 2
Movers, 70.
8
Wilson, Rig Veda Sanhita, ii. 143. 4
Wilson, ii. 133.
6
Serp.Symb. 68 see J. Miiller, 108, 116, 117.
;
6
Ersch and Gruber, Lex. 329. 7
Adair, 19, 81.
8
Movers, 358—360.
FIRE-WORSHIP. 115
flesh, has heard the voice of the living Elohim speaking

out of the midst of the fire, as we have, and lived. " 1
Ye shall kindle no fire throughout your habitations on

2
the Sabbath day.
The Ojibway Indians kept the sacred fire always burn-
ing.
3
In Sanskrit, As means " life ;" in Hebrew, Aesh means
fire. An Ojibway addressed Tanner thus In future let no :
more the fire in thy hut go out. In summer and winter,

by day and by night, in storm and calm weather, thou wilt
remember that the life in thy body and the fire upon thy
hearth are one and the same thing. Let thy fire go out,
4
and at once thy life is extinguished.
Yea, the light of the wicked shall be put out.
And the spark of his fire shall not shine. (Job xviii. 5.)
The same Spirit (" Purusha ") which is in the Sun rests
6
also in the heart.
Agni, as Yama, is all that is born as Yama, ; all that will be born.
"Although a man is risen to pursue thee and to seek thy soul, yet the soul
of my lord shall be bound in the bundle of the living with Jahoh, thy Elohi
(thy God) and the soul of thine enemies shall he

; sling out in the middle of the
6
hollow of a sling.
In living beings slumbers the God (First Cause) under the

name Purusha, and under the form of the living soul. 7 In
the Hindu philosophy, " The souls issue from the Soul of
8
the "World and return to it as sparks to the fire." The
Sun is the soul of all things ; all has proceeded out of it,
9
and will return to it.
Man is born unto trouble as the sparks fly upward. 10
Saturn dwells in the seventh heaven, in a high, well

guarded castle, the type of the tower of Babel.
11
He is,
1
Deut. v. 23, 24, 25, 26.
3 8
Exod. xxxv. 3. J. Muller, 55.
4 5
Ibid. Wuttke, ii. 312; Maitraj Upanishad.
6
1 Samuel, 25—29. See Movers, 180.
T
Bhagavat Purana, vii. 14, 37, 38, Wuttke, ii. 328.
6 9
Duncker, vol. 2, page 162. Wuttke, ii. 262.
10 11
Job, v. 1. Movers, 154, 259.
therefore, among the Phoenicians and Chaldeans like Jao

(Jah) called " He who is over the seven heavens," just as
the Jews related that God had his throne in the seventh
heaven in a castle of fire. The hook of Henoch says, " I
strode forwards until I came to a wall built of stones of
crystal. A trembling flame surrounded it which began to
inspire me with dread. Into this trembling flame I trod
and approached a spacious abode which was also built of
crystal. The walls and the pavement were of crystal, as
was also the foundation. Its roof had the look of stars
moving with impetuosity and with shining lightnings, and
under them were cherubs of fire. flame burned round A
about the walls, and their portal blazed with fire. As I
entered this abode, it was hot as fire and cold as ice.
" And lo there was another spacious dwelling, whose
!
every entrance stood open before me, erected in a tremb-

ling flame. Its pavement was of fire, above were lightnings
and moving stars, while its roof showed a blazing fire.
Attentively I regarded it, that it contained an elevated
throne, in appearance like the ring while its circuit re-
sembled the circle of the radiant sun. Below, streams of
burning fire poured out from this mighty stream to look ;
on it was impossible. One Great in glory sat there-

on, his garment more brilliant than the sun and whiter
than snow. No angel could penetrate to look upon his
countenance the Glorious and Beaming. Also could no
mortal look upon him. A
fire glared round about him. A
fire compass mounted continually up from
also of great
him, so that no one of those about him could approach him
among the myriads in his presence. 1
Ezechiel and Daniel give the personality of God in a

manner that irresistibly leads one to think of the descrip-
tion of Saturn's castle of flame in the seventh heaven.
" And and behold a whirlwind came out of the
I looked,
north, a great cloud and a fire infolding itself, and a
1
Book of Henoch, 14, v. 10 ff.
;
Movers, 260.
;
:
FIKE-WORSHTP. 117
brightness was about it, and out of the midst thereof as the
color of amber, out of the midst of the fire . . . And
above the firmament (of the color of the terrible crystal
that was over their (the cherubim) heads was the like-
ness of a throne, as the appearance of a sapphire stone
and upon the likeness of the throne was the likeness as the
appearance of a man above upon it. And I saw as the
color of amber, as the appearance of fire round about with-
in it from the appearance of his loins even upward and
; :
from the appearance of his loins even downward, I saw as

it were the appearance of fire and it had brightness round
1
about it." " The Ancient of days did sit, whose garment
was white as snow, and the hair of his head like the pure
wool his throne the fiery flame, his wheels, burning fire.
;
A fiery stream issued and came forth from before him

thousand thousands ministered unto him, and ten thousand
3
times ten thousand stood before him."
1
Ezechiel i., 4, 22, 26, 27. 2 Daniel, vii. 9. 10.
*
CHAPTER V.
LIGHT.
The Oumas, a tribe affiliated to the Natchez, believed

that the Supreme Being resides in the Sun, and that he de-
serves to be revered in that vivifying orb as the Author of
Nature. The Creeks and all the tribes visited by Bartram
seemed to believe in a Supreme God or Creator of whom
the sun was the recognised symbol. He was called by
names which signify " the All-pervading Spirit" the Giver
and Taker away of breath, the Soul and Governor of the
1
Universe. The Indians of the Upper Orinoco worship a
being " who regulates the seasons and the harvest," the of-
2
fice of the Celestial Sun. In Mexico, the heroes who fell
in battle or in sacrifice passed at once into the presence of

the Sun, whom they accompanied in his bright progress
through the heavens. The Mexican heaven was made up
of light, &c. "The wicked" (comprehending the greater part
of mankind) were to expiate their sins in a place of ever-
lasting darkness.
3
A remarkable festival was celebrated at
the termination of the great cycle of fifty-two years when
the sun was to be eifaced from the heavens, the human
1
Serp. Symb. 153.
2
Ibid, quotes Humboldt, Personal Nar. 273.
3
Prescott, i. 62, 63.
»
LIGHT. 119
race from the earth, and the darkness ot chaos was to settle
on the world. " The cycle ended in the latter part of De-
cember and 3 as the dreary season of the winter solstice
;
approached, and the diminished light of day gave melan-

choly presage of its speedy extinction, their apprehensions
increased. On the arrival of the five " nnlncky " days
which closed the year, they abandoned themselves to des-
pair. They broke in pieces the little images of their house-
hold gods in whom they no longer trusted. The holy fires
were suffered to go out in the temples, and none were
lighted in their own dwellings." On the evening of the
last clay a procession of priests moved to a mountain two
leagues from the capital, carrying with them a victim for
the sacrifice, ai\d an apparatus for kindling the Xew
Fire. At midnight, when the constellation of the
Pleiades approached the Zenith, the Xew Fire was kindled
by the friction of the sticks placed on the wounded breast
of the victim. As the light streamed up to heaven, shouts
of joy and triumph burst forth from the countless multi-
tudes who covered the hills, the terraces of the temples,
and the housetops, with eyes anxiously bent on the mount
of sacrifice. Couriers with torches lighted at the blazing
beacon, rapidly bore them over every part of the country ;
and the cheering element was seen brightening on altar and

hearth-stone, for the circuit of many a league, long before
the Sun, rising on his accustomed track, gave assurance
that a new had commenced its march, and that the
cycle
1
laws of nature were not to be reversed for the Aztecs."
The Phoenician and Chaldean worship of Baal and all
the host of heaven, the astral worship among theToltecs and
the Peruvian adoration of the Sun, Moon, and the brilliant
2
host of stars as dispensers of light, heat and life, point to
the worship of Light. The Creeks, Cherokees, Choctaws
&c. worshipped the Supreme Holy Spirit of Fire who resides
1 2
Prescott, i. 126, 127. Mexique, 367.
*
:
above the clouds, and on earth amongst unpolluted people.

He is the author of warmth, light, and all animal and
1
vegetable life.
The Peruvians determined the period of the equinoxes

by the help of a solitary pillar or gnomon placed in the
centre of a circle which was described in the area of the
great temple, and traversed by a diameter that was drawn
from east to west. When the shadows were scarcely visible
under the noontide rays of the sun, they said that " the god
1
sat with all his light upon the column."
In the Edda, the stars are sparks of fire out of Muspellheim the world of
3
fire and light.
In Mexico, we Morning Light.

find the adoration of the
Tlavizcalpantecutli was the god of Morning or of the Light,
when the sign of the morning twilight or the crepusculum
4
arises, which they say was created before the sun. Tlaviz-
calpantecutli is the star Yenus, the first created light before
the deluge. They say that it was fire, or a star it was :
created before the Sun. He is god of the Morning (Lucifer),

when it begins to dawn. He is also the Lord of the Twi-
light on the approach of Night. It was properly the first
6
light which appeared in the world.
Fshas, daughter of heaven, diffuser of light ... at thy rising the soaring
birds no longer suspend their flight.
Auspicious Ushas has harnessed (her vehicles) from afar, above the rising
of the Sun: and she comes gloriously upon man with a hundred chariots
(of light).
Bringer of good she lights up the world.
Inasmuch, bringer of good, as thou dawnest, the breath and life of all rest
in thee : diffuser of light, come to us with thy spacious car ; . . . Ushas since
thou hast to-day set open the two gates of heaven with light.
Ushas come by auspicious ways from above " the bright," of the firmament
let the purple cows (=clouds, the vehicles of the morning) bring thee to the
dwelling of the offerer of the Somajuice. 6

1
Serp. Symb. 112. * Prescott's Peru,i. p. 126.
3
Grimm, Deutsch. Myth. ii. 685.
4
Cod. Vat. Lord Kingsbor. vi. 204.
5
Cod. Telleriano Remensis, ibid. vi. 126.
• Wilson, Rik Veda.
:
LIGHT. 121
Thou, Ushas, dispersing the darkness, illuminest the shining universe with
thy rays.
Her brilliant light is first seen towards (the east) ; it spreads and disperses
the thick darkness : she anoints her beauty as the priests anoint the sacrificial
food in sacrifices : the daughter of the sky awaits the glorious sun.
Aswins, who have sent adorable light from heaven to man, bring us
strength.
Ushas, endowed with truth, who art the sister of Bhaga, the sister of
Varuna, be thou hymned first
Mother of the gods, rival of Aditi, illuminator of the sacrifice, Mighty

Ushas, shine forth ;
approving of our prayer, dawn upon us.
Unimpeding divine rites, although wearing away the ages of mankind, the
Dawn shines the similitude of the (mornings) that have passed, or that are to
be, forever ; the first of those that are to come ....
Born in the eastern quarter of the spacious firmament, she displays a
banner of rays of light. Placed on the lap of both parents (Heaven and Earth)
filling them (with radiance), she enjoys vast and wide -spread renown.
She goes to the west as (a woman who has) no brother, to her male re-
latives; and like one ascending the hall (of justice) for the recovery of pro-
perty : and, like a wife desirous to please her husband, Ushas puts on becom-
ing attire, and smiling as it were, displays her charms . . .
Ushas, dispersing the darkness with the rays of the sun, illumines the
world like congregated lightnings.
Of all these sisters who have gone before, a successor daily follows the one
that has preceded. So may new dawns like the old, bringing fortunate days,
shine upon us with blessed affluence . . .
This youthful (Ushas) approaches from the east : she harnesses her team of
purple oxen. Assuredly she will disperse the darkness, a manifest sign (of
day) in the firmament: the (sacred) fire is kindled in every dwelling. 1
The Deity being regarded as the purest Light, received

2
the name of the planet Saturn.
In the eighth century after Christ, the Mahavira Cheritra,
a Hindu drama by Bhavabhuti, opens with an address to
the Supreme Light, the One and indivisible, pure, eternal
and invariable God. 3
White-shining Agni who is possessed of manifold light, the extinguisher of
the dawn. 4
The golden-haired Agni is the agitator of the clouds when the rain is
1
Wilson, Rigv. i. 237, 239, 129, 130, 131 ; ii. 8 ; i. 300 ; ii. 10, 13.
2 3
Movers, Phon. 271, 317. Wilson's Hindu Drama, 325.
4
Wilson, Rigv hymn 69.
—
poured forth, and, moving with the swiftness of the wind, shines with a bright
1
radiance.
2
The thousand-eyed, all-beholding Agni drives away the Rakshas.
Dissipate the concealing darkness; show us the light we look for. 3
The divine Savitri travels by an upward and by a downward path: deserv-
ing adoration, he journeys with two white horses he comes hither from a :
distance, removing all sins.
His white-footed coursers, harnessed to his car with a golden yoke, have
manifested light to mankind. Men and all the regions are ever in the presence
of the divine Savitri.
Three are the spheres ; two are in the proximity of Savitri, one leads men
to the dwelling of Yama.
The gold-handed, all-beholding Savitri travels between the two regions of
heaven and earth, dispels diseases, approaches the sun, and overspreads the
sky with gloom, alternating radiance. 4
The regal Varuna of pure vigor, (abiding) in the baseless (firmament),
sustains on high a heap of light, the rays are pointed downwards, while their
base is above ;
may they become concentrated in us as the sources of existence.
Thou who Wisdom shinest over heaven and earth and all
art possessed of
the world. 3
Indra's heaven is illuminated by a light a thousand

6
times more brilliant than that of the sun. In the Old
Arian religion, the light had
abode not in the regions of its
Air, but beyond, in the illimitable space of Heaven. It is

not united with the Sun, but independent of him an eter-
nal power. Between this world of light and the earth lies
the realm of Air, in which deities govern, in order to keep
clear the path of the light to earth, and to assist the run-
ning of the heavenly waters which also have their home in
7
the world of light.
Where is the way where the light dwelleth? and darkness, where is the
place thereof?
That thou shouldst know the path to the house thereof. (Job xxxviii.
19, 20.)
I form the light, I create the darkness. (Isaiah xlv. 7.)
Thou makest darkness, and it is night.
1 2
Wilson, i. 402. Ibid. 204.
3
Ibid. 223. 4 Wilson, 98, 99.
5 6
Ibid. 62, 67. Inde, 196.
T
Roth, Die hochsten Gotter der arischen Yolker.
! .
LIGHT. 123
1
"Who covereth himself with Light as with a garment.
2
JEther, that diffusest thy common Light !
Tins eternal and unapproachable in which the Aclityas

restand of which their essence is composed, is the heaven-
ly light. Like the effulgent iEther of the old Greek na-
ture-philosophy, which Aristotle says the ancients prior to his
time regarded as something Divine in its nature, this Light
the space of heaven and is the life-giving principle
fills
which Creation possesses. The Adityas, the gods of this

Light, are by no means the same as the heavenly bodies ;
they are neither sun nor moon, nor stars, nor the morning
dawn, but, as it were behind all these visible appearances,
3
the eternal carriers of this Light-vitality.
But do thou, heaven-born Light, restrain her. Euripides, Medea,

1257.
King Agamemnon is come, bringing a light in darkness. Êschylus,
Agamemnon, 523.
And the glory of the God of Israel came from the way of the east, and the
4
earth shine d with his glory.
God came from Teman and the Holy One from Paran. Selah
His glory covered the heavens . . . And his brightness was as the light . .
Before him went the pestilence, and burning coals went forth at his feet. 5
The Sun and Moon stood still in their habitations : at the sight of thine
arrows they went and at the shining of thy glittering spear. 6
'Efcet yap o rjAiaicbs KOffjxos na\ rb oKov <pws.
For there is the sunworld and the entire light. 7
And the light dwelleth with him. 8
Out of Zion the perfection of beauty God hath shined. 9
The Lord is my light and my salvation. 10
The Lord came from Sinai and rose up from Seir (Oseir-is) unto them he ;
shined forth from mount Paran, and he came with ten thousands of saints. 11
In the later invocations of the Persians is found : "1
1 3
Ps. 104. Prometheus Bound, 1095.
3 4
Roth, Ibid. Ezech. 43, 2.
6
Habakkuk, iii. 3, 4, 5. At the feet of Tezcatlipoca, a serpent and heap
of fire were represented.
6 7
Ibid. iii. Procl. in Tim. 264; Cory, 266.
8 9 10
Daniel, ii. 22. Ps. 1. 2. Ps. 27.
11
Deut. 33, 2. Ail-Paran, Gen. xiv. 6. Compare Varna, the Yarani, Yaruna.
.
124: SPIEIT-HISTOKY OF MAN.
praise the Creator Ahura-mazda the shining." " I praise the

Holy Word " 1
the very shining !
Jove, our Sire, blast by thy thunderbolt. Thine invincible arrows also,
2
Lord of Light, from the golden-twisted horns of thy bow.
Through the brightness before him were coals of fire kindled.
Jehovah thundered from heaven and Elion uttered his voice.

And he sent out arrows and scattered them lightning and discomfited ;
them. 3
God of the silver 4 bow who with thy power
Encirclest Chrysa, and who reign'st supreme
In Tenedos and Cilia the divine,
Sminthian Apollo ! If I e'er adorn'd

Thy beauteous fane, or on thy altar burned
The fat 5 acceptable of bulls or goats,
Grant my petition .... The god
Down from Olympus 6 with his radiant bow
And his full quiver o'er his shoulder slung
Marched in his anger ....
Gloomy he came as night sat from the ships ;
Apart and sent an arrow . .
Mules first and dogs he struck, but at themselves

Dispatching soon his bitter arrows keen,
Smote them. Death piles on all sides blazed.
Nine days throughout the camp his arrows flew. — Cowper, Iliad.
The punishments of Yarnna are especially sickness and

death. The power over these was later given over to
Yama. Thus the restless play of the mythus may be traced
7
for centuries.
Light excelleth darkness. 6

While the Sun, or the Light, or the Moon, or the Stars be not darkened. 9
1
Duncker, ii. 359 ;
Spiegel, Vendidad, p. 246, 263.
2
Sophocles, (Ed. Tyr. 202. Transl. Buckley.
3
2 Sam. xxii. ; Ps. xviii. 4.
1
"of the golden bow," in Pindar, 01. xiv.
5
irioua nypia ; All fat is the Lord's. Levit. iii. 16. Elapol, 1 Chr. viii. 12 #
6
"The Mount of Assembly in the furthest sides of the north. Isaiah
xiv. 13.
7
Roth, Zeitschr. der D. M. G. vol. 4; ibid. Die hochsten Gotter der
arischen Volker.
8 9
Eccl ii. 13. Eccl. xii. 2.
!
LIGHT. 125
The Lord is my light 1

Light is sown for the righteous. 2
For with Thee is the fountain of life ; in thy light shall we see light.*
In Babylon the feast of the sun-god was probably cel-
ebrated on the first day of the week ; for the division into
weeks in honor of the Planets was common
to the Baby-
lonians, Egyptians, Carthaginiansand other ancient nations.
The seventh day among the Egyptians and Chaldeans was
4
sacred to Phainon (the Everlasting, Saturn). The Persian
religion and the Hindu Yedas and the Egyptian division
into seven chief deities are so many additional proofs how
wide spread. was the notion of Light descending in seven
rays to or through the sun, moon and five great planets.
The seven Amshaspands of Persia and the Adityas of
India have the names of sun-gods. " Next the throne of
Ahura-mazda are placed six spirits who sit on golden
thrones like himself. They are called the good rulers, the
wise, the holy immortals." They are the archangels of the
Bible.
The Egyptian Pimander says :
" He has then formed
5
seven agents who keep the material world in the circles."
" We know from Dion Cassius that the custom of assigning
a day of the week to the Sun, Moon and Planets arose in
Egypt, where the number seven was held in great rev-
6
erence." The week was a most ancient division of time
taken from the four quarters of the moon. The days were
early named after the planets in India, Egypt and Greece.
The Therachites had this division ; and the account of the
Creation in the Bible is written according to it.
7
Among
the ancient Egyptians the hierogrammat was required to
understand the order of the Sun, Moon and the five
1 2
Ps. 27- 1. Ps. 97. n.
3
Ps. 37. 9.
4 Munter, Bab. 66 ;
quotes Lydus de Mensibus, 25.
6
Champollion, Egypte, 141 ; See Lepsius, Berlin. Ak. 1851.
8
Kenrick, i. 283. * Friedlander, 111, 112.
;
Planets. 1The Babylonians worshipped these as superior to

the twelve Great Gods. The Jews and Chaldeans believed
in seven heavens. Layard says that " the seven disks " on
the Assyrian monuments " are the seven great heavenly
bodies."
According to the Babylonian philosophy, the divine in-
fluence descended from the sphere of light in seven rays in
the Sun, Moon and five Planets. These seven planet
deities received adoration as the sacred seven highest gods
and the sacredness of the number remained long after these
gods had become archangels, and had waned in the regard
of the Hebrews. In Exodus xxv. and Numbers viii. we
find a candlestick with seven lamps. In Zachariah we have
"a candlestick with seven lamps," and a "stone with seven
eyes." "They are the eyes of the Lord which run to and fro
3
throughout the whole earth."
The Egyptian religion was closely connected with the
worship of the stars. Upon their sculptures appear figures
of personified stars or Spirits of the Stars (a man with a
huge star in his middle). All this is found again among
the Chaldees. The Sabian idea is that the world is an in-
termediate kingdom between the realms of light and dark-

ness, ruled by the spirits of the twelve Zodical signs, and
3
the seven (the Sun, Moon, and five Planets). According
to the learning of the Egyptians the nature of God is fire,
and immediate emanation is the ineffable Light,

its first
that spiritualized, pure Light, which, in the philosophy of

Babylon, was regarded as the First Cause of all things and
called " the Father " {irarrjp).
In the Hindu philosophy, the First Cause (Tad)
opened his eyes out of which sprung a brilliance of light,
and from this light came the sun. 4 Brahma, by whom all
1 8
Kenrick, i. 276. Zach. iii. iv ; 2 Chron. xvi. 9.
3
Gesenius, Jesaia ii. 335, 529.
4
Wuttke, ii. 295. Thou hast prepared the Light and the Sun. —Ps. 74, 16.
LIGHT. 127
things receive light, who lets the sun and stars shine with
his light.
1
The Light was to the
reflecting minds of antiquity
something higher, subtler, purer, nobler, than the orbs or
beings whose essence it was. It was regarded as the First
—
Light the First Cause of all Light, of which the San
was a secondary cause, an inferior agent receiving his
powers from the Supreme Light of all light.
5 2
"HAtov Qehu fx^yicrrov av£<pK}vev € | kavTov iravra o/jlolov eaurw.
The Sun, the Greatest God, he uttered out from himself, in all things like
himself.
The doctrine of the emanation of all creation out of

the Godhead is one of the oldest theories of Religion. It
is found in all ancient religions which Sabaism
in
was prominent. Hence all these religions were Light-re-
ligions ; for the human mind could only picture the
Deity to itself as the purest light. Not merely the cor-
poreal world, but the world of spirits were considered
emanations of the Godhead. Hence the Chaldean must
3
believe the soul to be immortal. The defunct is seen in
the Egyptian representations addressing a prayer to the
God coming from heaven, whose eyes illumine
of Light
the material world and dissipate the darkness of the night.
In the picture which follows this prayer, souls and men
4
are depicted adoring a luminous disk.
From the sphere of light, the divine influence (Light)
descended in seven rays, in the Sun, Moon and five
Planets. Iao of the Chaldeans was the '"Etttclktl^^ the
seven-rayed God.
In it (the Word) was life, and the Life was the Light of men. 5
" He (John) was not the Light, but came to bear witness of the Light.
The true Light was that which lighteth every man that cometh into the
world."
It was in the world, and the world was made through it. And the Light
6
shineth in Darkness, and the Darkness perceived it not.
1 2 3
Wuttke, ii. 324. Julian. Munter, Babykmier, 88.
4 5
Egypte, Univers pitt. 125. John, i.
6
Ibid.
!
We have followed mankind in their advance from the

worship of the powers of nature and spirits up to a Great
Spirit, the Supreme Being whose symbol is the holy lire.

While in the preceding chapter Fire was "the life" in
this " the Light is the Life of men."
I am the Light of the world. 1
In the Creed, Christ is called "Light of Light, very

God of very God," to denote his con-substance with " the
Father." The Word (Logos), the Father and the Holy
Spirit have one essence —Light
1
John, ix. 5.
CHAPTEE VI.
COSMOGONY.
Here dwelt men whom kindred Aion saw, sole contemporaries of an eternal
world.—Nonnus xl. 430, 431.
In Florida Aguar was worshipped as the Creator of all

things, who dwelt in the heaven whence the water and all
1
good things come.
The Hindus regarded the Sun as the source both of
water and light. "From the Sun comes rain."
2
"The
3
Sun pours out water." " The waters are collected in the
4
Sun."
Tanunapat whom the deities Mitra, Varuna, and Agni worship daily thrice
a day, render this our sacred rain-engendering sacrifice productive of water.
Those waters which are contiguous to the Sun, and those with which the
Sun is associated be propitious to our rite.
I invoke for our protection the Celestial, well-winged, swift-moving, ma-

jestic (Sun) who the germ of the waters, the display er of herbs, the cher-
is
isher of lakes, replenishing the ponds with rain.
Agni abiding in the waters Agni immortal sustainer of the universe

manifested, as it were, in the womb of the waters. 5
Jove rained all night. 6
Iahoh sits king upon the floods. 7

He waters the hills from his chambers.
Who lays the beams of his chambers in the waters. —Ps. 104.
"He thrones in the water.
1 2 3
Nunez, quoted by J. MiiUer, 119. Wuttke, ii. 347. Ibid. 2657
4 5
Wilson, Eigv. i. 57. Ibid. i. 57; ii. 144; i. 58, 119, 177.
6 7 8
Odyssey, xiv. 457. Ps. xxix. Wuttke, ii. 266.
; —
Iwould look to El
And to Elohim commit my cause
Who gives rain upon the earth,
And sends water upon the fields. Job v. *7, 10. 1 —
Covered with watery drops in the heavens and shining with the light of
the water- collecting (Sun). Stevenson, Samaveda, p. 218.
All the starry worlds are considered as spirits and gods

which have emanated from the original Light, the central
Sun of Spirit, the Persian Light-water, Arduisir. 2
"Descend, Soma, with that stream with which thou lightedst up the sun;
do thou descend and send water for the use of man. Become to us the Puri-
fier of the mind, thou that art manifested in a thousand streams." — Steven-
son, Samaveda, pp. 188, 224.
Soma, a Life-ocean spread through All, thou fillest creative the sun with
beams. 3
They have termed the five-footed twelve-formed parent Purishin (the Sun
as the source of rain).
The even-fellied, undecaying wheel, repeatedly revolves : ten, united on

the upper surface, bear (the world) : the orb of the Sun proceeds invested
with water, and in it are all beings deposited. —Wilson Rigv. II. 129 — 131. 4
The smooth-gliding wafters (of the rain, the solar rays) clothing the waters
with a dark cloud ascend to heaven : they come down again from the dwell-
ing of the rain and immediately the earth is moistened with water. —Wilson
Rigv. II. 143.
5
The ancients regarded Light as independent of the sun.
In the first chapter of Genesis, the light begins three days
before the sun is created. Aurora brings the light to im-
6
mortals and to men.
By what way is the light parted, the east wind scattered over the earth ?
Job, xxxviii. 24.
1
Schmid ;
Noyes.
2
Encycl. Americana, vi. 56*7. Ardisur or Arduisur is the Persian angel
of the waters.
3 4
Wuttke, ii. 349. , Purisha, " water ;" the five feet are the five seasons.
6
Movers, passim ;
Roth, Die hochsten Getter der arischen Volker.
6
Odyssey v. 1.
: ;
COSMOGONY. 131
The winds were the children of Eos. 1

They were thought
2
to begin to blow at sunrise.
"Where is the abode of light, and darkness, where is its dwelling place ?
That thou shouldst take bound thereof, and that thou shouldst
it to the
know the paths to the house thereof? Job xxxviii. 19, 20. —
The sun set and darkness came on. Odyssey III. 329. —
With clouds he covers the light and commands it not to shine. Job —
xxxvi. 29, 30, 32.
And I (Minerva) alone of gods know the keys to the abodes in which
the thunder is sealed up !—Êschylus, Eum. 827, 828.
Thou didst call in trouble and I delivered thee
I answered thee in the secret place of the thunder! Ps. SI, 7. —

When he made a decree for the rain and a way for the lightning of
thunder.
"Who has divided a watercourse for the overflowing of waters, or a way
for the lightning of thunder ? — Job, xxxviii. 25, 26.
Tlaloc, the chief of the rain-gods, and Quiateot, the rain-

god in Nicaragua and Mexico, were gods of the thunder
3
and lightning, like Zeus, Jupiter, and Indra.
When the first chapter of Genesis was written, the world
was supposed to have been created out of water. 4 Thales
5
considered that all things were formed out of water. It
was the first form of primitive matter.
For thy Almighty hand that made the world of formless Matter. —The Wis-
dom of Solomon, xi. 17.
Later, we find in the Jewish and Egyptian writings, and

6
in St. Paul, the idea of a creation out of nothing.
God calleth things not in being as though they were. —Hebrews, xi. 3
Rom. iv. 17.
The American Indians speak of the earth as firm land

in contrast to Water, which is the original element, and
existed before the earth. 7 They believed that the heaven
1
Rinck i. 47 ;
Hesiod, Theog. 378.
2 3
Rinck i. 50. J. Muller, 496, 500.
4 5
Gen. i. 2, 6, 8, 9, 10. Ritter Hist. Phil. i. 199.
6 7
See 2 Maccabees, vii. 28. J. Muller, 108.
above was the counterpart of the earth with its hills and
plains. The Egyptian Book of the Dead reads "I who
1
:
have confirmed my land above the heaven."

2
The ancients
placed the palaces of the gods overhead on each side of the
3
Milky Way. It was the old opinion that the heaven was
4
solid, framed of brass.
But the Sun having left the very beauteous sea, rose upwards into the
brazen heaven. 5
The hard heaven spread out like a molten mirror. Job, xxxvii. 18. —
There is one who hath lighted the lamps of heaven One who hath woven ;
the star-covered path (the Milky Way) for his servants the (walking) statues
in the house of the Most Holy One who hath ; lighted the heavenly lamps for
you ; who hath woven the star-covered path for you ; that is the Most Holy
One, your Sovereign! 6
I am the Weaver of the Heavenly Firmament which is the place where
walk the mighty gods ; I am the Weaver of the lovely carpets which surround
the heavenly dwellings. I am the exalted Creator God. 7
Atlas supports the heaven on his shoulders.
And Earth first produced the starry Heaven equal to herself

8
That it might enclose all things around herself.
And Elohim said, Let there be an expansion in the midst of the waters,
and let it divide the waters from the waters. — Gen. i.
And Elohim made the firmament and divided the waters under the firma-
ment from the waters above the firmament.
It is supported on pillars and foundations. Job, xxvi. —

11. It has windows and doors. Ps. lxxviii. 23; Knobel, —
Gen. 12.
If I shut up heaven that there be no rain. 2 Chron. vii. —

For who can stay the bottles of heaven ? Job, xxxviii. — 24.
In the realms of Air are fountains, streams, seas. Trita

(Yaruna) is the Waterborn in the distant waters of heaven
;
1 2
Schoolcraft, Algic Ees. Seyffarth Theolog. Schriften, 13.
3 4
Ovid, i. 13, 14; ed. Bohn. Buckley, Transl. Odyssey, 28.
5 6
Odyssey, hi. 1. Seyffarth Theolog. Schr. 9 ; Ibid. Chronology, 66.
7 8
Ibid, Computationssystem, 135. Hesiod, Theog. 116. 9
Gen. i. 7.
COSMOGONY. 133
and as the Winds are born there, he enters among the wind
1
gods.
Praise him ye heavens of heavens, and ye loaters that be above the heavens?
Or who shut up the Sea with doors when it brake forth as if it had issued
out of the womb ?
When I made the cloud the garment thereof (that is, of the great sea in
3
heaven) and thick darkness a swaddling band for it.
4
The American Indians have an idea of a sea above.
The Persians had their Yar, a heavenly sea (Yarkask).
The Jove-replenished river. —Odyss. viii. 284.
5
The Nile and Ganges have their sources in heaven.
Plutarch calls the Nile the " outflowing of Osiris." Osiris
6 7
is the Sun. Osiris is the " Creative Intellect" called Anion.
Osiris is the Celestial Nile.* The Celestial Nile is called
Hap and Oceanus.
9
Ap the Sun in Italy, Egypt, &c, is
Ap " water" in Sanskrit. The sun-god Apis (Osiris) is Hap

the Nile. Hap is father of the gods.
10
Nero, Anar, is the
Sun ;
Nereus, the old water-god. Varan a, Saturn, having
the sun as his eye, is also god of the waters. Bar, or Abar,
the Sun, is the River Yar, and Yari " water," in Sanskrit.
The waters of heaven were diffused by the seven solar rays
and the seven rivers. Oceanus is " father of the gods," 11
according to Homer. Ogenos, Ogen, or Ocean-us, is Akan,

Agni, the Sun and water-god.
Associated in the firmament with the moving waters, he assumes an excel-

lent and lustrous form.
He causes the waters to flow in a torrent through the sky, and with those
pure waves he inundates the earth. 12
1
Zeitschr. der D. M. G. ii. 225*.
2 3 4
Ps. cxlviii. 4. Job, xxxviii. 8, 9. J. Miiller, 139.
5
Wilson, Eigv. i. 248, 249 ;
Duncker, ii. 310.
6
Kenrick's Egypt, i. 300, 302, 352, 331, 332; Diog. Laert. Proem, 12.
7 8
Kenrick, i. 303 ;
Cory, 283. Champollion, Egypte, 132.
9
Ibid. ; Plut. de Is. xxxiv.
10
Seyffarth, Theol. Schriften, 36.
11 12
Wilson, Eigv. i. 192 ; ii. 129. Ibid. i. 249,250.
1
The germ of many waters he issues from the ocean.
He (Agni) is like a horse urged to a charge in battle, and like flowing
waters ; who can arrest him ?

He breathes amidst the waters like a sitting swan ; awakened at the dawn,
he restores by his operations consciousness to men ; he is a creator like Soma ;
born from the waters like an animal with coiled up limbs, he became enlarged,
2
and his light (spread) afar.
The gods have placed in this world the delightful Agni in a delightful
chariot, the tawny-hued Vaiswanara, the sitter in the waters, the omniscient,
3
the all-pervading, the endowed with energies, the cherisher, the illustrious.
The waters saw thee, God, the waters saw thee : they were afraid : the
depths also were troubled.
The clouds poured out water the skies sent out a sound thine arrows
: :
also went abroad.

The voice of thy thunder was in the heaven: the lightnings lightened the
world the earth trembled and shook.
:
Thy way is in the sea, and thy path in "the Great waters," and thy foot-
steps are not known. —
Ps. lxxvii. 16, 17, 18, 19.
The Dogribs and Chippewyans believed that the earth

was originally covered with water. 4 It was an ancient
5
opinion that the earth floated in the midst of the waters.
The Great Sea surrounded the whole earth. In this all-cir-
cling stream of Heaven and the Great Deep the sun-god
pursued his way.
Thou visitest the earth and waterest it thou greatly enrichest : it : the
River of God is full of water. Ps. Ixv. 9. —
"The bark (of the Sun) navigates upon the ocean of
heaven, the Aether, which runs like a river from east to west,
where it forms a vast basin in which a branch of the river
terminates that traverses the inferior hemisphere from west
6
to east,"
Beneath the wide-wayed earth flows a branch (keras) of Ocean from the
sacred river through black night. —Hesiod, Theog. 786.
1 2 3
Wilson, Rigv. i. 248. Ibid. ii. 178. Ibid. ii. 328.
4 5
J. Miiller, 121. Ritter, Hist. Phil. i. 199.
6
Champollion, Egypte, 104.
;:
COSMOGONY. 135
The Sun also ariseth and the Sun goeth down and hasteth to his place
—
where he arose. Eccles. i. 5.
He went under the earth by water, and hence was rep-

resented with the tail of a fish. His goddess, Aphrodite
(Yenns), was said to have sprung from the foam of the sea.
1
To him that stretched out the earth above the waters.
2
For He hath founded it upon the seas, and established it upon the floods.
Who laid the foundations of the earth that it should not be removed
for ever.
Thou didst cover it with the Deep as with a garment : the waters stood
above the mountains.
At thy rebuke they fled at the voice of thy thunder they hasted away.
;
They go up by the mountains they go down by the valleys unto the place
;
which thou hast founded for them.

Thou hast set a bound that they may not pass over ; that they turn not
again to cover the earth. 3
Unto the place from whence the rivers come, thither they return again. 4
The ancients believed that Ocean rolls round the whole

earth in his unslumberino; stream.
Father Ocean that is eddying round the whole earth. 5

Circumfluus humor
Ultima possedit, solidumque coercuit orbem. 8
With this agrees the passage in Proverbs
When he prepared the heavens, I was present;

When he described a circle on the face of the deep;
When he disposed the atmosphere above ;
When he established the fountains of the deep

When he published his decree to the sea,
That the waters should not pass their bound. 7
In accordance with this view of the earth as "a circle

described on the face of the deep," Homer represents Oce-
1 2 3 4
Ps. exxxvi. 6. Ps. xxiv. 2. Ps. civ. 5-9. Ecclesiastes, i. 1.
5 6
Êschylus, Prometheus, 138-140. Ovid, Met., 26, Si.
7
Proverbs, viii. 27-30. —Lowthu
; :
anus as an immense stream encircling the earth from which

the different seas ran ont as bays. On the shield of Achilles
the poet represents Oceamis as encircling the rim.
In the ancient cosmogonies the gods form a part of cre-
ation. Hence they, with the earth, were once beneath the
mass of waters.
This great (universe) the Ruler Soma has brought forth, when the Water's
bosom as yet conceals the gods. —Benfey, Sainaveda, 239.
The Egyptian cosmogonies let the gods arise with the world
1
in the process of its self-formation.
The race of the immortals was not till Eros mingled all things together
But when the elements were mixed with one another
Heaven was produced and Ocean and Earth and the imperishable race of
the blessed gods. 2
The Babylonians believed that all was originally a watery

3
chaos. The Hindus said that Brahma created the wa-
ters first. " He thought I will let worlds issue from me
aiul them issue Water, Light, Perishable Matter, and
he let ;
the Waters. Water was above the heaven which carries it.
The circle of the air encloses the light, the earth contains
4
the perishable, and in the deep are the waters." In the
Cosmogony in Manu, " He, the Invisible, the Unfolded, the
Eternal the Soul of all beings, the Inconceivable, streamed
forth in light. He first created the Waters."
5
In Genesis,
the Spirit of God moved on the face of the waters.
The Algonquin tribes state that when Michabu made the
earth out of a grain of sand, this displeased the god of the
waters and he refused his assistance. The Mingos had the
same legend. 6 The opposition of water to creation appears
in the numerous flood-legends on the continent which have
no historical, but only a cosmogonial signification — creation
1 2
Knobel's Gen., 5. Aristophanes, Aves, 110.
3 4
Hunter, 37. Wuttke, n. 295. 6
Ibid. 300.
6
J. MiiUer, 111.
;
COSMOGONY 137
in spite of the water.

1
The sun-god in America was con-
sidered opposed to the watery element. He is Creator
wherever the water precedes the Creation. 2 The creation of
the earth is regarded as the work of the Creator or Great
Spirit, as First Man or sun-god, or in some other shape. 3
The water is the original element, and is represented as op-
posing the creation of the earth. 4 In the Phoenician flood-
mythus, Pontus (the Sea) overcomes Demarus (Adam-Aras
6
Tamo, the lord of the sun-city), the sun-god or Creator. In
the Egyptian myth, Typhon (the Devil) is the Sea. 8 In
other cases Typhon is the Evil Principle generally, Moloch
the Destroying Fire.
All was originally water. 7 From the hostility of the
water a flood occurs, and a second Creation takes place. 8
According to a myth of the Canadians, a new earth is made
by a second Creator, Messou. 9
]Sfew men were created after
the Flood, or animals were turned into men. One account
says individuals were preserved from the Flood. A dog
prophesies the Flood among the Cherokees, a fish among
the Hindus. According to the Babylonians, El, the chief
god, warns Xisuthrus of the Flood. Noah's name is want-
10
ing in the first list His name (if not Enoch's)
of patriarchs.
is found in Iconium in Asia Minor, where Annakos an-
nounces the Flood with useless warning. 11
The Egyptians tell a myth that, on the seventeenth day of the month, Osiris
died, which day the full moon is most evident. And at the so-called obsequies
of Osiris, cutting the wood they prepare an ark in the shape of the crescent,
because the moon when it is near the sun, becoming crescent-shaped, is con-
cealed. —Plutarch, de Iside, xlii.
On the new moon of the month of Phamenoth (from February 25 to March
1 2 3
J. Muller, 112. Ibid. 118. Ibid. 111.
4 5
Ibid. Ill, 112. Seyffarth's Computationssystem, 200, 128.
6
Xonnus, ii. 439; Seyffarth's Chronology, 118.
7 8
J. Mliller, 111. Ibid. 112.
9
Hazard, 437 ; in J. Miiller, 112, who gives many illustrations of this idea
amongst the Indians.

10
Gen. iv. 24.
11
Bunsen, " Aegyptens S-telle," book v. parts 4, 5, p. 64.
27) they celebrate a festival called the ingress of Osiris into the Moon, being
the beginning of spring. —Plutarch, de Iside, xliii.
In the six hundredth year of Noah's life, in the second month, the seven-
same day were all the fountains of the Great Deep
teenth day of the month, the
broken up, and the windows of heaven were opened. 1
The fountains also of the Deep and the windows of heaven were stopped,
and the rain from heaven was restrained.
And the Ark rested in the seventh month, on the seventeenth day of the
month (Phamenoth) on the mountains of Ararat.
And the waters decreased continually until the tenth month. 2
Plutarch says that on the seventeenth of Athur in which

month Sol passes through Scorpio, Typhon put Osiris in the
3
ark, in the 28th year of the reign of Osiris. Hesiod also
mentions the Flood in the time of the Silver Pace of man-
kind :
For a hundred years a boy was reared and grew up beside his wise mother
in her house, being quite childish Them indeed afterwards Zeus Son
of Kronos buried in his xorath, because they gave not due honors to the
Blessed Gods who occupy Olympus. Now, when earth had ingulfed thi3 race
also, they under the earth are called Blessed Mortals, second in rank to the
gods. But still honor attends these also. —Hesiod, Works and Days, 122 ff.
" Xisuthrus," or " Sisuthrus," is the Sun in the sign of

the Waterman in the Zodiac.
4
He is the lunar Saturn.
5
He is a bisex deity, and regarded as Semiramis.

6
In the reign of Xisuthrus, tenth King of Babylon, there

was a great flood. Saturn (Kronos) appeared in a dream to
Xisuthrus and informed him that mankind would be de-
stroyed by a flood on the 15th of the month Dasios. He
ordered him to write clown all the human knowledge and
7
science, and bury it in the city of the Sun called Sipparis,
then to build a ship and enter it with his companions, rela-
tions, and nearest friends to take food to eat and to drink,
;
1 2
Gen. vii. 11. Gen. viii. 2, 4.
3
De Iside, xviii.
4 5 6
Movers, 165, 589, 634, 384, 645. Ibid. 674, 164. Ibid. 674.
7
Sepharvaim lay on the Euphrates where it separates into two arms, and is
probably the city of the Sun, Sippara. —Munter, 27.

COSMOGONY. 139
and fowls and animals with him if he was asked where he

;
was going, to say, " to the gods, to entreat grace for men."
He built the ship as commanded, five stadia long and two
broad. He sends out birds, which, after being sent a
third time, did not return. He leaves the ship, prays to the
Earth, and offers to the gods, and then, with his wife,
daughter, and steersman suddenly disappears, but calls to
his companions out of the Aether to lead a pious life. They
are taken up to dwell with the gods on account of their
1
piety.
After the Flood had been upon the earth and was in
time abated, Xisuthrus sent out birds from the vessel,
which not finding any food nor any place where they might
rest their feet, returned tohim again. After an interval of
some days he sent them forth a second time, and they now
returned with their feet tinged with mud. He made trial a
third time with these birds, and they returned to him no
more. He therefore made an opening in the vessel, and upon
looking out found that it was stranded upon the side of a
mountain upon which he immediately quitted the vessel
;
with his wife, his daughter, and the pilot. Xisuthrus then
2
having constructed an altar, offered sacrifices to the gods.
The Phoenicians placed the flood in which Pontus (the
Sea) overcame Demarus (Jupiter), in the thirty-second year
of the reign of Saturn, 2,200 years after the creation of the
3
world.
"When Jupiter sought to destroy the Brazen Race of
men on account of their impiety, Deucalion by the advice
of his father made himself an ark, and having taken in
provisions entered it with his wife Purrha. Jupiter then
poured rain from heaven and inundated the greater part of
Greece, so that all the people except a few who escaped to
1
Hunter, 119, 120. Coins of Apamea in Phrygia tell this story, and have
NO on them. —Munter, Bab. 120.
2
Priaulx, Quaestiones Mosaicae, p. 201.
8
Seyffarth, Computationssystem, p. 128.
the lofty mountains perished in the waves. Deucalion

was carried along the sea in his ark for nine clays and
nights until he reached Mount Parnassus. Leaving his
ark he sacrificed to " Jupiter who protects flight."
And Nah built an altar to Iahoh (Ehoh, Ihoh) ....

And Iahoh smelled a satisfactory odor. — Genesis viii. 20, 21.
Apollo having partaken of the savor of lambs and unblemished goats . . ,
and the savor involved in smoke ascended to heaven. — Iliad, i. 66, 318.
The mycologists, says Plutarch, inform us that a dove let

fly out of the ark was to Deucalion a sign of bad weather if
1
it came in again, of good weather if it flew away. Deuca-
2
lion is certainly Xisuthrus. Xisuthrus was undoubtedly
one of the Babylonian deities, and so were his nine prede-
cessors, kings of Babylon. So were also Oannes, Odacon,
&c. There was a temple to Deucalion. 4
3
The Egyptians seem to have been in doubt whether all be-

were carried away by the Flood. They
ings, or only a part,
thought several floods had preceded Deucalion's. The
Greeks also thought that several deluges had occurred. 5
The Great Flood is mentioned by Ovid, and the rainbow
and the wandering bird seeking for land.
Quaesitisque diu terris, ubi sidere detur,
In mare lassatis volucris vaga decidit alis. — Ovid, Met. 19, 20.
The Hebrew and Hindu accounts have a marked preference

for " seven " as a sacred number.
In Hindustan, a horned fish (Brahma or Yishnu) prophe-
sies the Flood to Manu, who, with seven sages (Rischis),
enters a ship, and ties it to the fish's horn by a cable. One
account relates that this cable was a serpent. The ship is
finally tied to the peak of the Himalaya, mount Himavan. 6
In seven days, all creatures who have offended me shall be destroyed by a

deluge, but thou shalt be secured in a vessel miraculously formed ;
take,
1 2 3
Anthon's Diet. Munter, Bab. 67 ;
Movers, 674. Munter, 31.
4 6
Ovid, Bonn's transl., p. 26. Knobel's Genesis, 70, 72.
6
Milman's extract from the Mahabharata.
— —— :
COSMOGONY. 141
therefore, all kinds of medicinal herbs and esculent grain for food, and together
with the seven holy men, your respective wives and pairs of all animals, enter
the ark without fear ; then shaft thou know God face to face, and all thy
1
questions shall be answered.
The Babylonians had three heavens: the fire-heaven,

2
Aether-heaven and the planet-heaven. The Hindus had
three heavens. But the ancients also believed there were
seven heavens.
He made the heavens six in number, and for the seventh

He cast into the midst the fire of the Sun. 3
Where untransitory light is, in the world where the sun-radiance lives,
There bring me, Soma, into the immortal, invulnerable world.

Where the Vivasvat's son (lama) rules as king,
Where is the innermost part of heaven,
Where those Great Waters dwell
There let me immortal be !
In the THREE HEAVENS' arch, where man moves and lives at his pleasure,
Where are the radiant places,
there let me immortal be !
Where wish and longing stay, where the beaming Sun abides,
Where happiness is and satisfaction
there let me immortal be.
Where pleasure and joy is,
Where delight and enchantment reign,

Where all desires are fulfilled
there let me immortal be! —Song ofKacjapa, ix. *7, 10, 7, 8.
4
To a dead person they call
Go to the Fathers, to Jama, with whom is satisfaction of wishes in the

highest heaven !
Go in to the Home, laying aside all imperfection ;

go (to them) noble
in form. 5
1 2
Bhagavatgita. Munter, 104.
3
Proclus, in Tim. 280 ;
Cory, 265 ;
BTonnus, ii. 347.
4 Roth, Zeitschr der D. M. G. ii. 225 ; iv. ;
Rigv. Book 10th, i. 148 ; i. 15 ;
6
Duncker, ii. 26. Ibid.
CHAPTER VII.
PHILOSOPHY.
Evpw-nr) \iire Tavpov, ea Aavdr) x^ iv o/J-Ppov. —NONNUS, DiONYSIAC viii. 302.
Starting from Trebizond on the Black Sea, and going

south-easterly in the direction of Nineveh and the Tigris,
the traveller enters a country made up of mountains, soon
after leaving the coast. Armenia, where the passes are
closed during long periods of the year, must be crossed in
its whole extent. This barrier extends along the north
from Lake Wan, and stretches away in the direction of the
Caucasus and the Caspian Sea. Here the Kasbeck, Albo-
rus, and Ararat rear their stupendous summits. Hemmed
in by a frightful country on the north, by the sea and the
Arabian Desert on the south, lies Mesopotamia, across
which the merchants of the East and the West were in a
measure compelled to pass, where the votaries of Mithra
and Assar, of Yaruna and Osiris, of Adan, Adoni or Adonis,
of Nebo, Achad and Ahuramasda, mingled in pursuit of
pleasure or philosophy, or in the strife of armed hosts to
extend the sway of Assyrian, Persian, Greek or Roman,
over the centre of the ancient world.
Babylon hath been a golden cup in the Lord's hand that made all the
earth drunken : the nations have drunk of her wine. —Jeremiah, li. 7.
Sun-worship was the basis, the first principle, of the

ancient philosophy. Reared
profound faith in Abal or
in a
Bel, no doctrine of the creation of the world could satisfy a
Chaldean's mind that did not found itself in the Sun's in-
—
PHILOSOPHY. 143
fluence Above his head the angels

upon universal Nature.
hung lamps in the dark vault of the firmament that
their
contained within it the unseen beatific world, the Sun's king-
dom and the entire light. In his castle of flame Bel-Saturn
sat, Supreme Light, forever unrevealed to mor-
the inactive
tals. His minister, the Creative Light, the Demiurgus, the
" Idea" and celestial " image" of the glorious orb of the
sun, is the moving Power of the world, the sun-god that
has created life for untold ages in the plains of the habit-
able earth. The great Planets move from orb to orb among
the glittering host, the interpreters of his will to the angels
and herds of the Pesurrection.
While the Babylonians offered sacrifices to the spirits of
the dead, and the twelve great gods presided over the
months, and the thirty-six gods over the decani of the kal-
endar while kedeshim ministered to Bel, and strophe and
;
antistrophe poured forth praise to this Great King of the

gods, the author of rain, the giver of corn, and wine, and
fruits, and flax, and oil, of every perfect gift all-seeing, all- ;
1
knowing, the only Creator, their Jupiter, their Saturn, the
Great Spirit, whose voice is heard in the thunder, whose
form is the burning flame, whose symbols are the ram, the
bull, the lion, the eagle, and the serpent the God of the —
spirits of all flesh, from whose bundle issues the life and
soul of every being whose Breath is the Light, the Breath
;
—
of Life to mortals the eternity of whose existence was be-
tokened by the ring of the Magi, "'that hath neither begin-
ning nor end :" who was worshipped as Baalan (Apellon),
Elon, El, Hercules, Oannes, and Moloch- Ariel ;
—while gods
innumerable, portents, prophets, soothsayers, and astrolo-
gers perplexed the people, the Chaldeans philosophized in
their schools on the causes of things and the modus oper-
andi of Nature and Creation.
As they held, with the Peruvians and other American
nations, that the Sun was the Creator, and at the same time
1
" The all-knowing Sun."—Wuttke ii. 263 ;
Creuzer i. 350.
:
14:4 SPIRIT-HISTOEY OF MAN.
professed the doctrine of the marriage of Heaven and Earth

(Onranos and Ge), it only remained for them to proclaim
the principle of the Assyrian and Babylonian priests, that
" Bel was both Saturn and Sol." Lingua punica Bal Deus
dicitur, apud Assyrios autem Bel dicitur quadam sacrorum
ratione Saturnus et Sol. " Kronos (Saturn) they call 1
2
Sun."
For Zeus and the Sun were wroth with him, for his companions slew the
oxen of the Sun. — Odyss. xix. 275, 2*76.
Father Zeus, ruling from Ida, most glorious, most mighty, and thou, —
Sun, who beholdest all things —and ye Rivers and thou Earth, and ye below
who punish men deceased !
— Iliad, in.
Xerxes carries the chariot of Zeus in procession, but, at the

same time, makes his libation to the Sun. 3
To sacrifice a boar to Zeus and the Sun. — Iliad, xix. 197.
Jupiter Syrius, or Sol. —Spartianus, Caracalla, c. II. 4
Quern Solem alii, alii Jovem dicunt.

Whom some call Sun, others Jove. —Servius ad Aeneid. i. 729.
Saturnum quern et Solem dicunt.
Saturn whom they also call Sun.
5
'Ey rq> "HAtw e&ero rb a-K7}vw/j.a avrov. —Ps. xix. 4; Septuagint Ver. 6
In Sole tabernaculum suum posuit. —Ps. xix. 4, Vulgate.
" In the sun he hath set his tabernacle."
Julian calls the Sun "When God and ' the throne of God.
7
Moses speaks of the Sun he means the Divine Logos, the

Model of that sun which moves about through the heaven
and with respect to which it is said
The SUJST went forth upon the earth and Lot entered into Segor, and the
LORD rained upon Sodom and Gomorrah brimstone and fire.
Moreover it appears that Moses has also in other pas-
1
Servius ad Aeneid, i. 733 ;
Layard, Nineveh, 450 ;
Movers, 184, 185.
2
Diodor. ii. 30; Movers, 186, 187.
3 4
Beloe's Herodot. iii. 402, 412, 413, i. 180. Movers, 182.
5
Movers, 180, 182, 185. 6
In Egypt, B. C. 285.
7
Apud Cyril. 1. ii. p. 69 ; in Gibbon ii. 326, note 21.
PHILOSOPHY. 145
sages taken the Sun as a symbol of the Great Canse. —Philo

on Dreams. Yonge, § xv. xvi.
Thus speaks the Lord of the world, the Sun, the Great God, the Lord of
heaven, to Rhamses Osymandyas Uhlemann, Thoth, 181. —
When we compare with these the Egyptian idea that
" Osiris (the Most High God) is concealed in the arms of
the Sun," and the fact that Osiris was the sun-god, we
1
perceive clearly the ancient idea, that the Creator took up

his abode in the sun and thence governed the world. As
Sol, Bel was Creator (Demiurgus), sun-god and Logos as ;
Saturn, he was the " God of Heaven," the Father of the

gods, the Life-god Iah philosophized into the First Cause of
all things, the unknown God, the old Bel of all antiquity
who had existed since the memory of man ran not to the
contrary, the God especially of the circling years and
divisions of time (Aion), Chronos Time himself, the Eternal
God " who is and will be."
If I lift up my hand to heaven and swear I live for ever. —Deut. xxxii. 40.
As sun-god and God of Heaven his partner was the

Earth-goddess, earlier the Moon, —Elioun, God of Heaven
(Berith), and his goddess Berouth —but in the higher(Isis),
conceptions of him as Lord of

and sole Cause of allall life
things, he was in himself both male and female. In this

view his goddess partially sinks out of sight. In the next
step of philosophy she is lost entirely ; for the Hermaphro-
dite Heaven and Earth euhemerized into
separates into
Adam (Ahoh) and Eve (Hoh). Thus the stages to the
One Great King above all gods are passed through, and
no goddess remains to impair the aspect of modern Mosaic
monotheism.
2
Zeus is the first, Zeus the Thunderer is the last. Zeus is the head, Zeus
is the middle, and by Zeus all things were made. Zeus is male, Immortal
1
Plutarch de Iside, hi.
2
El-Hachabod thundereth : Iahoh is upon many waters! —Psalm xxix. 3.
10
Zeus is female. Zeus is the foundation of the earth, and of the starry heaven.
Zeus is the Breath of all things. Zeus is the rushing of indefatigable fire.
Zeus is the root of the sea. He is the sun and moon .... his eyes the sun
and the opposing moon ; his unfallacious Mind the royal incorruptible Aether.
— Orphic Fragments. 1
The Cabbalists spoke of Adam as hermaphrodite. 2
Phanes is male and female. Eros is twofold in nature.
But any one that cheerfully celebrates Zeus in songs of triumph shall com-
pletely attain to understanding him that leads mortals the way to wisdom,
;
that places knowledge upon suffering, firmly to remain. —JEschylus, Agamem-

non, 175-178.
But "the God" Zeus gives both good and evil sometimes to one and some-
times to another ; for he can all things. — Odyssey, iv. 236.
In the Chaldean philosophy, Bel-Saturn

is "the Father"
who remains the First Cause of all things, the One

rests or
Principle that is never named but passed over in silence
by the Babylonians and other Orientals. And they con-
stitute Two Principles, one Male (the Spirit) and the
other Female (Matter), corresponding to the Greek Ouranos
and Ge, the Roman Ccelum and Terra, Heaven and Earth,
the Sun and the Earth-goddess, Bel and Mulitta, Mars and
Venus, Apason (the Supreme Light, Taaut, Thoth the Sun)
the original Male Potenz and Taauthe the feminine Matter,
Baal and Beltis or Astarte, Osiris and Isis, Dionysus and
Demeter, Tezcatlipoca and Tonacacihua (in Mexico), Sat-
urn and his wife Ops the Earth-goddess, Adam and Eve, 8
Ormuzd (Adonis) and Tanais (Athena), Elion (Baal-Berith)

and Beruth his goddess, the Two First Principles of all
things. The same Two Principles are found among the
4
Mexicans. " Let those who fall (in war) be kindly re-
ceived by the Sun and the Earth who are the Father and
Mother of all O Lord most gracious to men, Lord
of Battles, All -ruler whose name is Tezcatlipoca, God invis-
ible and imperceptible ! we entreat thee that those whom
1 2
Euseb. Praep. Ev. iii.
;
Cory, Anc. Fragm. Movers, 544.
2
Niebuhr's Rome, Am. ed. i. 62. 4
Serp. Symbol, 162.
:
PHILOSOPHY. 147
thou lettest fall in this war may be taken up

into the abode
of the Sun, that they may
be gathered to the heroes fallen
in previous wars: there they enjoy eternal pleasures, they
1
celebrate in everlasting songs of praise our ruler, the Sun.
The Homeric hymn styles Earth " the Mother of all." The
author of Genesis calls Eve " the Mother of all living," and
JEschylus invokes "Yenus the original Mother of our
8
race." Agni the Fire-Sun (Moloch- Apis) is called "the
7
Steer produced in the bed of waters, '
that is, in the thunder
cloud.
3
The Indians of the New Netherlands placed with
the Creator a Woman-power
as wife. She was before the
Beginning of things. The Earth influenced by the Sun's
light and heat, and rendered fruitful by the fertilizing rains,
is the cause of vegetable life. The Sun and the Earth are the
4
causes of all things that she bears upon her bosom. The
Indian chief Tecumseh declared the Sun to be his Father
and the Earth his Mother.
" The Father," he that beholdeth these things, the Sun. —JSschylus, Choe-
phorae, 990.
King Zeus and Earth and heavenly flames of the Sun, and sacred
brightness of the Moon, and all Stars !
— Orphic Hymn, L
dread majesty of my Mother Earth!
Aether that diffusest thy common light !
—iEsch. Prom. Buckley, p. 35.
Divine Aether, and ye swift-winged breezes, and ye fountains of rivers,

and countless dimpling of the waves of the deep, and thou Earth Mother of
all, and to the all-seeing orb of the Sun, I appeal. iEschylus, Prom. 88-91.—
TO AETHER.
thou that hast the might on high always untired of Zeus, a portion of
the Stars and Sun and Moon, all-subduer, fire-breathing, that kindles all
that live : Aether that givest light from on high, best rudiment of the world
shining growth, light-bringing, star-radiant, calling on I beseech thee temper-
ed to be serene. —Orphic Hymn, v.
The Aether is the Spirit and the Spirit is Jupiter and

Ammon. 5
For the Egyptians call the " Spirit" Jnpiter. 6
1 2 3
J. Muller, 620. Seven against Thebes, 140. Duncker, ii. 21.
4 5
J. Miiller,112. Lepsius, Die Gotter der Yier Elemente, 189 ;
Heeren,
6
Greece, 56. Plut. de Iside, 36.
us SPIRIT-HISTORY OF MAN.
According Hindus the Deity in the shape of Aether

to the
pervades all things. The Father (Belitan) was regarded as
1
Light-Aether in Phoenicia, and the expressions "Aetherial

2
Light" and " Aetherial dew" are found. In the Egyptian
catacombs, the bark of the Sun may be traced, in each of
the twelve hours of the day, navigating upon the primordial
fluid the Aether, the Cause of all things physical, according
3
to the Old Egyptian philosophy. The Phoenicians re-
garded the sun-light as a Spiritual Power issuing from "the
4
Father" Bel-Saturn to the sun-god.
Chaldean philosophy the Sun and Moon are
" In the
the first which all Stars are subjected: and all

deities, to
Powers of the Planets, of the Zodiac and all the heavenly
5
host go out from the Sun."
And of Iosepli he said, Blessed of Iahoh be his land, for the precious things
of heaven, for the dew, and for the Deep that coucheth beneath : and for the
precious fruits brought forth by the Sun, and for the precious things put forth
by the Moons. —Deut. xxxiii. 14, 15.
" Iaois the life-giving power in Mature, proceeding from
theSun and given over to the Moon, which in the Chaldean

wisdom was regarded both as the physical power of pro-
duction (Adonis) and also as the Intellectual Light and Life
Principle The other Planets which lead their dance,
circlinground the Sun as about the Xing of heaven, re-
ceive from him, with the Light, also their powers and as ;
their light is only a reflection of the Sun's light, so their

powers also are only emanations from the physical and spi-
ritual Life-fulness of the sun-god, who pours them out into
the seven heavenly spheres, where they at last are taken up
by the Moon who distributes them to Earth. In it partici-
pates especially the planet Yenus, because he is nearest to
the Sun, divides fruitfulness to the Earth and animal vital-
8
ity to the creatures." Osiris enters the moon. Iao is
1 2 3
Wuttke, ii. 261. Movers, 158, 1S3. Champolhon, Egypte, 131.
4 5 6
Movers, 554. Movers, 16*7. Movers, 159, 160.
PHILOSOPHY. 149
" tlie moon.

Spirit" in the
1
In the opinion of the Phoeni-
cians the productive energy was given out from the sun to
2
the moon which pours it into the Aether.
When dewy Selene milks the resisting fire of thy parturient beam, drawing
—
together her bent-forward cow horn. Nonnus, Dionus. xl. 3*78.
The Moon is Yasna "the preserver of the

called in the
Steer's keim." She takes two-thirds, and the Earth the
remainder. Luna or Hecate gave increase to flocks. 4
3
The female deity represents sometimes the chaste god-

dess the Moon, sometimes the Earth-goddess, sometimes
the Fire-goddess, sometimes the female Sun, the goddess
of "Wisdom (Minerva, Onka, Sarasvati, &c). Turning now
to the Phoenician philosophy, we find that its Two " First
Principles" were Spirit and Matter, which correspond to
Sunlight and the Earth, Cupid and Chaos, Eros (Kama)
and Darkness, the Aether and Air of the Phoenicians, the
Babylonian Apason and Taauthe, the Water and Sand of
the Egyptians, the Purusha and Prakriti of the Hindus, the
Yang and Yn of the Chinese. The ideal sun-light was re-
garded as a Spiritual influence issuing from the Highest
God. 5 In Phoenicia it was called Iao " the light conceivable
only by the intellect" ($<w? vorjrov, the Intelligible Light),
" the physical and Spiritual Principle of all things out of ;
6
which the was the Male Essence while
souls emanate." It
the Primitive Matter or Chaos was the Female. This In-
telligible Light was personified in Iao. In the Egyptian
philosophy and in Genesis, we find u the Spirit" moving
upon the face of the waters (Chaos).
The universe, according to Confucius, is one animated
system made up of one Material Substance and one Spiritual
Being, of which every living thing is an emanation, and to
which, when separated by death from its particular material
2 s
1
Movers, 549. Ibid. Rinck, i. 72 ;
Duncker, ii. 358, quotes Bur-
4
nouf, 375. Hesiod, Theog. 445.
5 6
Movers, 554. Ibid. 269, 554.
1
part, every living thing again returns. The Platonic
philosopher Proclus said, " The Monad is extended which
generates Two." So the Chinese The Tao has produced
2
:
One, One has produced Two, Two have produced Three,

Three have produced all things. 3 This is the Pythagorean
Monad from the One, the Duacl (Spirit and Matter), the
Triad (their union in the World).
All things are governed in the bosom of this triad. 4
The Chinese and Pythagoreans considered Fire the

5
Principle of life in the world. The ancient Chinese thought
(B. C. 550) that the Taiki (the First Principle) is made up
both of Mind and Matter. Lao Tseu recognized two natures
6
in his First Principle, the divine and the corporeal. They
can no more be separated " than fire from the burning sub-
stance." According to the Pythagoreans, " Before the
heaven was made, there existed Idea and Matter, and God
7
the Creator (Demiurgus) of the better." The Egyptians
said :
" The Intelligence is God possessing the double fecun-
dity of the two sexes, Who is the Life and the Light of his
8
Intelligence." The Chinese said, In the midst of Chaos
was a subtile Vivifying Principle. 9
The Tao, the Supreme Reason, the Intelligent Working
Power in ISTature (the Intelligent Heaven), is everywhere. 10
It is the Igneous Principle of life, the Luminous Principle
of Intelligence, the Spirit, the Yang or Male Principle. 11
Before Creation, in of immobility, it is nameless
its state
like the Babylonian First Cause, who is passed over in si-

12
lence. The Supreme Tao circulated alone in the void and
13
silent, infinitude. The Absolute (Tai-ky, " the highest
1 2
Edinburgh Encyc. Art. China, p. 89. Proc. in Euc. 27.
3 4
La Chine, Pauthier, i. 116. ii. 354. Lydus de Mensibus, 20.
5
Hitter, Hist. Phil. i. 395 ;
Wuttke, ii. 23. « La Chine, ii. 356.
7 8
Cory, Anc. Fragm. 303. Champollion, Egypte, 141.
9 10
La Chine, i. 115. La Chine, ii. 350; Wuttke, ii. 14. 11
Ibid. 356.
12 13
Ibid. 352. Pauthier, La Chine, i. 115.
PHILOSOPHY. 151
Primal Power) was before any being had sepa-

point," the
rated itself from
it from it proceeded the Resting and the
;
Impulse-giving Principle all beings spring from it and ;
1
nevertheless it is in all beings.The Primitive Power (Ly)
contains in it the primitive Matter. It is the One which
2
divided itself. In Hindustan the Purusha (the Primitive
Spirit) already stands before the Primitive Matter, from
whose union springs Mahan Atma the Life-spirit (the Great
3
Soul). The Chinese Two Principles (Spirit and Matter)
were the Yang, the Male, and the Tn, the Female Prin-
ciple. The Yang is the strength, the Primitive Power, the
cause of all movement ; Yn is the passive, the motionless,
and receives movement only through the Yang. The
Yang appears most perfect in the Sun. 4 Yang and Yn
both arise from the One Primitive stuff. 5 The Divine Es-
6
sence is duality. But the Hindus say that the Sun is the
Soul of all that is movable or immovable. This whole world
has emanated from the Sun, it will return to the Sun to find
7
its annihilation in it. This is pantheism.
The Spirit divine which circulates in heaven is called Indr'a, Mitra, Yaruna,
Agni, Yarna, Matarisvan (the Wind).*
Paratrna the Soul of the Universe engendered by division of himself the
divine Male Purusha who unites himself to Pradhana (Matter). 9
Nothing existed then, neither visible nor invisible. No region above, no
Air, no Heaven. Where was this covering of the world ? In what bed were
the waters found contained ? Where were these impenetrable depths of the
Air ?
No death nor immortality existed. Nothing announced the day or night.

He alone breathed without exhalation shut up in himself. He alone existed.
In the Beginning the Darkness was enveloped in Darkness, the Water
existed without Impulsion. All was confused. The Being reposed in the
midst of this Chaos, and this great All received birth owing to his piety.
In the Beginning, Love was in Him, and from His " Spirit" issued the first
seed . . .
The ray of these sages went forth extending itself above and below. They
1 2 3
Wuttke, ii. 14. Ibid. 13. Weber, Akad. Tories.' 213, 214.
4 5 6 7
Wuttke, ii. 12. Ibid. 19. ibid. 25. Wuttke, ii. 262.
8
A Yedic hymn, Baudry, Etudes sur les Yedas, 34. 9
Ibid.
152 SPIEIT-HISTOET OF MAN.
were great ;
they were full of fruitful seed, like a fire whose flame rises above
the hearth that feeds it.
Whoknows these things ? Who can tell ? Whence come the beings ?
What is The gods have also been produced by Him. But He,
this creation ?
who knows how He exists ? 1
" When the Word of the Loving Spirit in the kingdom of the Most High
2
created."
One of the Babylonian legends represents Bel as cutting

the Woman Omorka (the Nature-goddess, or Primitive
Matter) into two halves ; of one he makes heaven, of the
8
other earth. Other philosophical accounts make Bel a
union of man and woman which separate into Heaven and
4
Earth. Bel is thus the First Cause of the Heaven and
Earth, the Winged Globe that flies through eternal space,
the Great Serpent bespeckled with stars, the Life-dragon
Chronos, the Sun-serpent and Wisdom of the universe, the
Everlasting God.
The Lenape tribe of the Sbawnees believe that the Sun
5
inspires all life. The same is said of the Persian Ahura
(Ormuzd). 6 Chimanitou formed the animals out of clay.
The subordinate Manitus looked on and were pleased with
the work. In the side of every animal he made an opening
through which he entered for several days, and so put life
into the animal. If they suited him they were allowed to
swim to the continent, and fill the forests but if he did not
:
like them, he first drew hack the life from them, and then
7
destroyed them.
If he gather unto himself his " Spirit" and his " Breath,"
All flesh shall perish together and Man shall turn again unto dust. — Job,
xxxiv. 14, 15.
The spirits of men were supposed to have been bestowed

by the Sun. Their bodies came from the earth.
1
A Vedic hymn, Baudry, Etudes sur les Yedas, 34, 35.
2 3
Benfey, Samaveda, 239. Munter, Bab. 42.
4 b
Movers, 271, 266, 554 et passim. J. Miiller, 117.
6 7
Wuttke, ii. 251. J. Miiller, 108, quotes Schoolcraft's Wigwam, 121 ff.
! — ;
PHILOSOPHY. 153
But their life the shining Sun hath taken away. —Homer, Odyssey, Book
xxii. line 388.
The Pythagoreaus considered all souls an efflux from

1
the Universal Soul. The Hindus said that the Spirit
2
(Purusha), the Cause of being, is Light. Moses calls Iahoh
" the God of the spirits of all flesh," 3 because they are
emanations from the Spirit of God.
But there is a Spirit in man and ; the inspiration of Sadi gives them under-
standing. —Job, xxxii.
In whose hand is the soul of every living thing and the Breath of all man-
kind. —Job, xii. 10.
As he knew not his Maker and Him that breathed into him an active soul^
and breathed in a living spirit Wisdom of Solomon, xv. 11.—
Then shall the dust return to the earth as it was, and the Spirit to Elohim
who gave it. —Eccl. xii. 7.
The soul being a bright fire, by the power of the Father

Remains immortal, and is mistress of life. Psell. 28 Cory, 243. — ;
I the Soul dwell a heat animating all things

For he placed mind indeed in soul, but soul in dull body.
Proc. in Tim. ;
Cory, 243.
Thus saith Hael (the God) Iahoh that created the heavens and stretched
them out : he that spread forth the earth and that which cometh out of it
he that giveth Breath unto the people upon it and Spirit to them that walk
therein. — Isaiah, xlii. 5.
For thine incorruptible Spirit is in all things. —Wisdom of Solomon, xii. 1.
My Spirit shall not always strive with man for that he also is Flesh : yet his
days shall be 120 years. 4
Hesiod says the human mind is God incognito Orpheus ;
says, One God is present in all. Tully says Deum te :
scito, " know that you are God."

&
Eve says :
I have gotten a man who is Iahoh ! — Gen. iv. Schmid's Bible.
This is a Hebrew pun (Jccdnithi, I have possessed) on the

word Kin. Kin (Cain) was one of the names of Iahoh.
7
Iehouah passed with the heathen for Saturn and Typhon.
1
Ritter, i. 416. 2
Wuttke, ii. 295, 296, 324, 328 ; De Wette, Bibl. Dogm.
4
433, 84.
3
Numb, xxvii. 16. Gen. vi. 3. The Spirit is here the Life
Principle Iao.
5
W. Williams, 42.
6 7
Kin is Akan, Iachin, Chon, Agni the Fire-god (Iahoh). Movers, 297.
7*
For Egypt is Adam (man) and not El (God), and his horses are Flesh but
not Spirit. —Isaiah, xxxi. 3.
Until the Spirit be poured upon us from on high. — Isaiah, xxxii. 15.
Dum Spiritus hos reget artus.

While Spirit shall rule these limbs. — Yirgil, iEneid, iv. 336.
Spiritus intus alit.
Spirit feeds within us. —iEneid, vi. '1 26.
Est Deus in nobis.

God is in us. — Ovid. 1
Iao is the physical and Spiritual Life-principle from

2
which the souls emanate. Like man, all Nature separates
3
into Body and According to the Chinese, " in the
Spirit.
midst of Chaos there was a subtile vivifying principle. This

4
was the Supreme Verite."
And he will give you another Advocate (Paraclete), the " Spirit of Truth."
—John, xiv. 17.
The principle of life and motion beyond the material

world Anaxagoras called " Spirit," which is " the purest and
most subtile of all things, having the most knowledge and
the greatest strength." This " Spirit" gave to all those
material atoms, which in the Beginning of the world lay in
disorder, the impulse by which they took the forms of in-
5
dividual things and beings.
Know ye not that ye are the temple of God, and that "the Spirit" of God
dwelleth in you." — 1 Cor. hi. 16.
For what man knoweth the things of a man, save " the Spirit" of a man
which is in him? Even so the things of God no man knoweth, but "the
Spirit" of God.— 1 Cor. ii. 11.
With Ahura-masda is mentioned the Spirit of Ahura-masda,

6
the Holy Spirit.
" The Spirit" Narayana desired to create out of : Narayana
sprung Brahman, Yishnu, Rudra, the twelve Adityas, the
Rudras. " Narayana is all that has been and will be." 7
1 2 3
Williams, 42. Movers, 269. Duncker, ii. 66.
4 5
Pauthier, La Chine, i. 115. K. 0. Muller, Hist. Greek Lit. 247.
6 7
Duncker, ii. 335. Weber, Ind. Stud. i. 381.
;
PHILOSOPHY. 155
Narayana adored as Vishnu. 1

is Yishnu is later identified
with the previously independent existing Earayana, " the
Spirit" that life-giving moves over the waters and works
2
creative in them.
The Spirit of God is Fire.
3
In the rite of baptism Water
is an emblem of the Spirit.
I indeed baptize you in water ... He will baptize you in Holy Spirit and
Fire—Luke, iii. 17.
4
Water compared with Air is Matter, as compared

as
with Earth it is Spirit. Air is Spirit when compared with
Water, but it is Matter when compared with Aether.
Pherecydes, the Syrian, considered that Chronos (Saturn) generated from

himself Fire, Spirit and Water, representing, as Damascius supposed,the three-
5
fold nature of " That which only the mind perceives."
Moisture isa symbol of the soul (life or Spirit). Plato

calls it, at one time, " the liquid of the whole Yivifi cation,"
6
at another, " a certain fountain."
Ileraclitus, a Greek philosopher who lived about 505
B. C, regarded Fire as Spirit in the fire, as the true Soul
of the world. This is the Hindu idea of Agni (Ignis) the
1
Fire as Soul of the world. Ileraclitus thought, " that every

thing is in perpetual motion, that nothing has any stable or
permanent existence, but that every thing is assuming a
new form or perishing. Fire lives the death of the earth ;
air lives the death of fire ; water lives the death of air
8
and the earth that of water; by which he meant that
individual things were only different forms of a universal
substance, which mutually destroy each other. In like
1
Weber, Ind. Stud. i. 252.
2
Wuttke, ii. 291 ; Lassen Ind. Alterthumskunde, 682, 777.
3
Egypte, 141 ; Chinese Eepository, x. 49 ;
Wuttke, ii. 295 ;
Ovid, Metam.
'
Fable I. 22 ; 2 Kings, i. 12 ; Gen. i. 2.

4
Transl. Griesbach's New Test.
5 6 7
Damascius, in Cory, 321. Cory, 259. Weber, Ind. Stud. ii. 382.
8
Out of the Soul of the world (Atman) sprung the Aether, out of the Aether
the Air, out of the Air came the Fire, out of the Fire Water, out of the Water
Earth.—Ind. Stud. ii. 217.
;
manner lie said of men and gods, '

Our life is their death
their life is he thought that men
our death ;
' that is,
were gods who had died, and that gods were men raised
1
to life." Euhemerus also held that the gods were de-
ceased men and this view is taken in the Bible, which
:
turns the old gods into " deceased patriarchs " of the
Hebrew nation. Like Moses, who described God as fire,
Heraclitus considers it the principle of this perpetual de-
structive transition from one thing into another; though
he probably meant not the fire perceptible by the senses,
but a higher and more universal agent (the Divine Fire).
He conceives the idea of the igneous principle of life, like
the principe igne of the Chinese philosophers and the

American Indians. 2 " The unchanging order of all things
was made neither by a god nor a man, but it has always
been, is and will be the Living Fire' which
i
is kindled and
extinguished in regular succession.This perpetual motion
is guided and directed by some power, which he called
Fate. Heraclitus considered the original Matter of the
3
world to be the source of
Xenophanes (born 556 B. C.)
life."
considered God
and Mind. Following Xenophanes
all Spirit
the whole philosophy of Parmenides (B. C. 450) rests upon

the idea of Existence, which, strictly understood, excludes
4
the ideas of creation and annihilation. That the Fire was
regarded as the Spirit issuing from the Unrevealed God is
evident from the Hindu philosophy.
" In the Beginning the First Cause (Tad) existed alone. He thought : I will
let theWorlds issue from me He let them go forth Water, Light, Transitory
: :
(Matter) and the Waters (of Heaven). Water was above the Firmament (Heav-
en) which bears it. Then he formed out of the waters the Spirit (Purusha).
He looked upon it and its mouth opened like an egg out of its mo>ath pro- ;
ceeded Speech, and from the Speech, Fire." 5
Kneph (the Good Daemon the Sun) the Creator brought
1 2
K. O. Muller, 244, 245. J. Muller, 55, 56 ; La Chine, ii. 356.
3
K. 0. Muller, 245. 4 Ibid. 6
250, 251. Wuttke, ii. 295.
PHILOSOPHY. 157
forth out of his mouth an Egg from which Ptah spruug. 1
"The philosophers of later times made him to be an Intel-

lectual Principle he was, according to more material con-
;
ceptions, the element of Water, or the Sun." The Phoeni-

cians represented this god by a serpent. He is Ophion- Ura-
3
nus the Deity conceived as purest Intelligence, like Ahura-

Mazda (Mazda—the Wise) in Persia. "In the temple of
Osiris at Philae he appears fashioning upon a wheel or lathe
the limbs of Osiris, 3 while the figure of the god Nile stands
by and pours water on the wheel."* The Hindus said:
Then he formed out of the waters "the Spirit" (Purusha).
Purusha also means " a man." The IS, ilometer was kept in
the temple of Serapis at Canop-us (Kneph). The Kile was
called by many names of the Sun, as Melo, Iaro, Oceam-es,
Ocean-us, Siris (Asar) Osiris, Ap (Hapi), Sihor, Anel (Keleus,
Kilns). Pliny calls it Agathodenion,tbe Good Daemon (the
6
Sun-deity).
" Emanations of light and water appear to have been de-
7
scribed by similar names." Thus we have iom " day" (sun),
iamim " days ;" iam (or iom) " lake" in Hebrew " light," : Mu
a god Ma in Egypt
ma, mo " water" in Egyptian, mi " wa-
;
8
ter" in Hebrew Kero the shining, the Sun, Kerio " Mars"
;
(Sol), Kara "the waters," Kereus water-god, Karayana " tlie
water-moving," the " Spirit" in India, Anar " the Eorming

9
Principle" in the Scandinavian mythology, Ianuar (Ianus)
Anaur-us, a river of Iolcos, Kara a Russian stream ; Abar
or Bar (Var) the Sun, Yar the Sun's river, Vari " water" in
Sanskrit, Yar " a sea in heaven" in Persia, Yaruna " water-
god ;" Adar (Atar) the Sun, Tlior the thunder and water-
1 2
Uhlemann, Thoth, 26, 37. Kenrick, i. 314.
3
Adonis, Adam, ApasoD, Ar, Eros the archetype of light, the Spirit of Elo-
4 5
him in the inundation. Kenrick, i. 314. Wuttke, ii. 295.
6 7
Williams, 285, 312. Ibid. 301.
8
Uhlemann, Handbuch, i. 161 ;
BuDsen, Hist. Phil. ii. 61.
9
American Encycl. Art. Northern Mythology.
— ;
god, H-udor " water Ap the Sun, Ap " water" in Sanskrit

Opo Tag the Sun, Tagus the Sun's water;
or Po, the river;
Osiris the Sun and Osiris the Nile Anos the Sun, Anoh ;
the water-god ~N\\h or Nah Anakos the Sun, Anakos or ;
Noach the Sun and water-god who foretold the Flood in

Phiygia Ani the Sun and Oannes the god with the fish-
;
tail Purisha in Sanskrit " water," Purishin the Sun. Anion

1
;
2
the Sun, Baal-Maeon Maon in Arabic is " water ;" " As"
;
the Sun, Ash " fire" in Hebrew, osli " water" in Egyptian ;
3
Anan or Hanan the Sun, E"oun " water" in Egyptian.
And Iahoh came down in a cloud and spake to him (Moses) and took of
the Spirit that was upon him and gave it unto the seventy elders and it came :
to pass that when the Spirit rested upon them they prophesied. Numb. xi. 25. —
And Pharaoh said unto his servants, Can we find such a one as this is, a
man in whom is the Spirit of God ?
And Pharaoh said unto Joseph Forasmuch as Elohim (God) hath showed
:
thee all this, there is none so discreet and wise as thou art. Gen xli. 38, 39. —
Take thee Iahosha the son of Non, a man in whom is the Spirit. Numb, —
xxvii. 18.
As the light proceeding from the sun is the source of life,
it is considered besides as a Spiritual influence going out from

4
the Most High God. The Sun is the source of all inspira-
tion and poetical power.
Apollo with full force rushed on Demodocus. — II. viii.
He was filled with the Holy Ghost and prophesied.

And God (Theos) has breathed into my mind all sorts of songs. — Odyssey,
xxii. 347.
But Zeus himself made this thought in my mind. Odyssey, xiv. 2*73. —
Behold I pour out my Spirit upon you. Prov. i. 23. —
The Spirit of Iahoh spake by me and his Word was in my tongue. 2 Sam. —
xxiii. 2.
And the Word of Iahoh came expressly unto Iahazakal the priest.
Ezekiel, i. 3.
The Light- Aether is the Spirit. 5 " With respect to the

soul some say that it is incorporeal, others that it is a body.
1 2
Wilson, Rigv. ii. 130. Williams, 291.
8 4 5
Seyffarth, Gram. Aegypt. 33. Movers, 554. Ibid. 281, 282.
— ;
PHILOSOPHY. 159
Some say that it is made up of atoms others that it is fire,

;
air, water. Some say it is an Aethcreal body." Aristotle, —

ed. Taylor.
The Mind of the dead lives not, but has an immortal intelligence, falling
into the immortal Aether. —Euripides, Helen. 1015, 1016.
It is sown a natural body, it is raised a Spiritual body.
If in this life only we have hope in Christ, we are of all men most
miserable.
But some will say, How are the dead raised up, and with what body do
they come ?
Fool, that which thou sowest does not produce life, except it die : and that
which thou sowest, thou sowest not that body that shall be, but only grain.
Paul, 1 Cor. xv.
The earth is only corruption and generation. All generation proceeds
from a corruption. —Livres Hermetiques ;
Egypte, 140, 139.
It is sown in corruption, it is raised in incorruption.
1
These doctrines were taught in the Eleusinian Mysteries.
But Elohim will redeem my soul from the hand of Hades ; for he will re-
ceive me. —Psalm, xlix. 15.
Though I walk in the midst of trouble, thou wilt revive me ;

thy visitation
has preserved my spirit. — Job, x.
Whither shall I go from thy " Spirit," or whither shall I flee from thy
presence ?
If I ascend up into heaven thou art there ; if I make my bed in Hell, be-
hold thou art there.
If I take the wings of the Morning, dwell in the uttermost parts of the sea
Even there shall thy hand lead me, and thy right hand shall hold me.
For thou hast possessed my reins : thou hast covered me in my mother's
womb.
I will praise thee, for I am fear/telly and wonderfully made : marvellous
are thy works, and that my soul knoweth right well.
He who is, as it were, the Generator of men as well as of heaven and earth,
of whom Creation has imbibed life, abides with his glories : he it is who en-
tering into the tvomb procreates.—Wilson, Bigveda, ii. 84.
As thou knowest not what the way of the Spirit, nor how the bones
is
grow the womb of her that

in with —Eccles. is child. xi. 5.
My substance was not hid from thee when I was made in curiously secret,
wrought in parts of earth?—Psalm, exxxix.

the lowest the
1
See page 213, Chap. VIII. of this work.
2
A philosophical myth, in Plato, says that the gods formed man and other
animals of clay and fire within the earth. —Anthon, Art. Prometheus.
:
Thine eyes did see my substance while it was yet unfinished ; and in thy
book all my members were written, in continuance were fashioned when as yet
no one of them existed. Psalm, cxxxix. —
The Spirit of El hath made me and the Breath of Sadi (Shaddai) gives me life.
— Job, xxxiii. 4 Hebrew Bible, Schmid.
;
Adonai Iahoh and his Spirit hath sent me. Isaiah, xlviii. 16. —
There is no man that hath power over the Spirit to retain the Spirit
neither hath he power in the day of death. Eccles. viii. 8. —
The Hindu Yedas say :
Agni, the Sun, the Soul of all that is movable or immovable, has filled
1
(with his glory) the heaven, the earth, and the firmament.
Mahan Atma (the great Soul or Spirit) is the Sun. 2

Mahan Atma is Brahma. 3
The Sun is " the Brahman." 4
" The Brahman" manifests itself externally as Wind (Vayu),

6
internally as Breath of life (Prana). The Atman (Soul of
the universe) manifests himself within as Breath of life, ex-
ternally as the Sun.
6
Adam (in German Odem and Athem,
meaning Breath, Athmen " to breathe," the Hindu Atman,
the Hebrew Spirit of God or Breath of life) is Narayana
" the Spirit" that moves creative on the face of the waters,
according to Hindu philosophy. ]STarayana and the Atman
7
are one and the same. Narayana is Yishnu the Sun.
" The Brahman" (das brahman) is compared with the
8
heart (manas, raens=mind) and the Aether (akaca). " The
Compare Bacchus and Demeter under the earth. —Egypte, 133; K. 0.

Miiller, 231.
Who descends beneath the hollow earth

Knows the God-given beginning of —Pindar, Threnoi.
life. 8.
Dying I go beneath earth whence I came !

—Euripides, Hercules Furens, 124*7.
" The deities under the earth" to whom God, the leader of all, intrusted the
administration of the world filled with gods and men and other living beings,
as many as have been made by the Demiurgus according to the best image of
a form not begotten, and eternal, and to be perceived by the mind. —Timseus
the Locrian, c. 105, ed. Stallbaum ;
Burges, Plato.
1 2
Rig Veda Sanhita, Wilson, i. 304. Mills, Hist. British India, i. 200, 206.
3 4 6
Wuttke, ii. 257. Weber, Ind. Stud. i. 261. Ibid. 262.
6 7 8
Ibid. 277. Weber, Ind. Stud. pp. 8, 9. Ibid. i. 260.
;
PHILOSOPHY. 161
Brahman" (the neutral Brahma) is the heart of the universe. 1
Akar, Kur, is the Sun ;

Kar, Kardion, " the heart" in Greek.
2
In India Purishin is the Sun, Purnsha "the Spirit," and Pra-
criti " Matter."Purnsha also means " a man" in Sanskrit.
So in likemanner Adam is the Sun (Adamus or Thammuz).
Adam is " the Spirit" and means " man," " a man" in
Hebrew. In Egypt Athom, Thorn, Tom, Atumu, Atmu,
are names of the Sun in Greek Thumos is " the mind,"
;
and Edom a people. The Bible considers every life or

soul an emanation from the Spirit of God. " As" means
" Sun," " life." In Egyptian, Ash means man (As, Es), 8
in Hebrew Aish means man, and Ash fire (the Spirit). Osh
is water. We have also Abas, Busi, the Sun, Abos the
4
Dawn, Phos " light," and Phos " a man" in Greek Anar, ;
ISTero the Sun, Aner "man" in Greek, Nri in Sanskrit,
JSTere, Nar, Nara " man" in Zend, E'er in Umbrian Abar, ;
Bar, Avar, Tar the Sun Pur, Feuer (fire), Yir " man" in
;
Latin, vira, vir " man" in Zend, vira " man" in Sanskrit
Amad, Muth the Sun, "
man," Mata " aMecle," Madai
mat
" Medes" : Aman the Sun, Anion in Egypt the Demiurgic
Spirit or Intellect, Man in English " a living soul," Menes
inEgyptian " the Eternal One," 5 Manas in Sanskrit the
Soul of the World (Mens in Latin) the Mind of the universe :
Asal, As el, Azael, Sol, the Sun ; Seele " the soul" in Ger-
man, in English, soul. Am is the Sun (lama, Iamus, Om,
lorn, Ioma) in India, Greece, Palestine, Egypt, Asia Minor
and Ohaldaea in Slavonian Oum, um means spirit, soul.
;
6
Am (Om) in Hebrew means " people," populus, Ham

"mankind," ham "man" in Egyptian, hime "woman," 7
ham " creatus" homo " man" in Latin, Ah am " I," Old
;
Persian. We find Paran (Baran), Yaruna (sun-god), and

Prana the " Breath of life," phren the intellect Basak ;
1 8
Weber, ii. 3v6. Wilson, Eigv. Sanh. ii. 130.
3 4
Seyffarth, Gramm. Aegypt. 16, 18. Ibid. 33.
5 6
Uhlemann, Handb. i. 161. Grimm, Berl. Akad. 1854, p. 309.
7
Seyffarth, Grammar, App. 5.
11
(Adoni) and Psuke the Soul ; Abas (the Sun), Afza the
1
" spirit in Persian ; Adal, Tal the Sun, and Dil the
'
" heart" in Persian (diligo in Latin) ; Ani, Ianus the Sun
and ian "sour' in Persian. Ani is the Sun; Philo says

" on" is " mind." 1
^Ln-thropos in Greek means " man" and
Iaon-es " men" " Ionians." Anam, Noum were Egypto-
Phoenician names of the Sun ; anim-us is in Latin " the
mind," anima the Anak, Anakos, is the Sun, Anok is
soul.
" I" in Hebrew. Ak, Ag, Iauk, Ukko, Auges, are sun-
names, Ego, Ich are pronouns of the first person. Manu is
in India and Asia Minor the Sun manudscha, mensch, man ;
the sun-born. Abi is the Sun, Iabe God Bai means " soul" ;
in Egyptian.
2
Ad, or At, is the Sun Eth (^) is " heart." 3 ;
Anos, Anus, Enos are Babylonian and Old Italian names

of the Sun; Nous means "mind" in Greek, and Enos in
4
Hebrew means " mankind," " men" Noah the patriarchal ;
" man." Compare Asam, Shem the Sun, Shem u mankind ;"
Iapet-os, a Titan, the Sun, Abot the Sun, Buddha, Phut the
Sun and fire-god, Aphthas, Iephtha, Pthah the fire-god and
sun-god, and Iapet " mankind" Alak, Lukos, Lux, Lukeios ;
. (Apollo) the Sun, Logos the Creator-Sun, the Divine Wis-

dom or Mind, 5 Logoi " souls" in Greek.
And Lukos guided the course of the maritime horses,
Conducting the car of his Father. —Nonnus, xxiii. 125.
The term Logos, in Greek, means literally " Word

the plural Logoi means " words," " ideas," " souls." In
philosophy logoi are the archetypes or eternal " images"
of things, which existed in the Mind of the Eternal One
as "Ideas." They were clothed with Matter by the Efficient
Cause (Iao the Demiurg, Creator) to form the existing bodies.
This is the old traditional Babylonian and Platonic philosophy
of Creation, and is substantially that of the Old and New
Testament. The Sankhya school of philosophers in India
(B. C. 600) held that the individual souls were eternal and
1 2 3
Philo Judffius, ii. 308 ed. Bohn. TJhlemann, Handbuch, i. 160. Ibid.
4 6
Philo, ii. 398 ;
Bunsen, Aegyptens Stelle v. 4, 5, p. 65. Movers, 270.
PHILOSOPHY. 163
clothed themselves with material forms. The Hindu doctrine

of " living atoms or seeds" the archetypes of the senses,
placed their origin in the mind, the heart, the interior sense
within us (manas, mens). The Heart of the world (Brahm)
excited by Love (Kama, Eros) becomes creative, and from
it the senses emanate changing the space within the manas
(the Divine Mind or Soul) into the external world. The

world emanates from Brahm. 1
The Babylonians pass by in silence the One Beginning

of all things, and they constitute Two, Apason and Taauthe,
making Apason the husband of Taauthe and naming her the
Mother of the gods. 2 Apason and Taauthe are the Spirit
and the Matter, Bel and Mulitta, Adonis and Yenus, Bac-
chus and Ceres, Osiris and Isis, Dionysus and Demeter, Adam
(Euas) and Eua, the Two Principles of the ancient philoso-
phy celebrated in the Eleusinian Mysteries. We find them
also in Hesiod.
Sing the sacred descent of the immortal gods who sprung from Earth and
starry Ouranos,
And murky Night and those whom briny Pontos reared.
And tell how first the gods and Gaia sprung,
And rivers and boundless Pontos raging with billows.
Chaos was generated first, and then
The broad-bosomed Earth the ever stable seat of all

The Immortals that inhabit the snowy peaks of Olympus
And the dark, dim Tartarus in the depths of the wide-wayed Earth
And Love, the fairest of the Immortal Gods
Then came vast Heaven bringing Night with him
And eager for love brooded around Earth. — Hesiod, Theogony.
On account of the various fertilizing and animating influ-
ences which the Earth receives from the Heaven, the Greeks •
were led to conceive Earth and Heaven as a married pair,

whose descendants form in the Theogony a second great
generation of deities. With Zeus, God of the heavens, who
dwells in the pure expanse of the Aether, is associated,
1 2
Weber, Ind. Stud. ii. 376. Damascius; Movers, 2*75.
:
though not as a being of the same rank, the goddess of the

Earth. The marriage of Zeus with this goddess (which
signified the union of Heaven and Earth in the fertiliz-
ing rains) was a sacred solemnity in the worship of these
1
deities.
The Yedic hymns say :
2
I praise Heaven and Earth for preliminary meditation.
The Heaven is my parent and progenitor the navel (of the earth) is my
;
kinsman the spacious Earth is my mother.

;
The womb lies between the two uplifted ladles, and in it the Parent has
deposited the germ of the fruitfulness of the daughter.
Those Two, the divine Heaven and Earth, are the diffusers of happiness on
all, encouragers of truth, able to sustain the water (of heaven), auspicious of
birth, and energetic : in the interval between whom proceeds the pure and
divine Sun for (the discharge of his) duties.
Wide-spreading, vast, unconnected, the Father and Mother, they two pre-
serve the worlds. Eesolute as if (for the good) of embodied (beings) are Heav-
en and Earth, and the Father has invested every thing with forms.
The pure and resolute Son of (these) parents, the Bearer (of rewards),
sanctifies the worlds by his intelligence as well as the Milch Cow (Earth) and
the vigorous Bull (Heaven), and daily milks the pellucid milk of the sky. 9
The Chinese said, The Tao (the Reason Supreme) is the

4
Heaven, it is the Life, it is the Spirit. " The Heaven and
6
the Earth are transported in space and mutually penetrate."
The Chinese philosopher Tchouang-tseu (B. C. 338) said
that the Tao, the Supreme Intelligence, gave birth to Heav-
6
en and Earth. This is the Egyptian doctrine that God
produced Matter from the Materiality of his divided Es-
sence. The Book of Genesis commences :
7
In the Beginning Alohim created the Heavens and the Earth (Aras).
The Samaritan version reads

In the Beginning Alhh (Alahah) created the Heavens (Shomih) and the
Earth (Arah). —
Samaritan Pentateuch. 8
1 2
K. 0. Miiller, Hist. Greek Lit. 14, 90. Wilson, Kigv. i. 287.
3 4
Wilson, Kigv. ii. 138, 106, 107. Pauthier, La Chine Mod. 360.
6 6
La Chine Mod. 361, univ. pitt. Ibid. 363.
7
8
The Septuagint Version B. C. 285, reads "Heaven." — Gen. i. 1.
The J polyglot Paris polyglot.

:
PHILOSOPHY. 165
Aben Ezra The Samaritans write instead of " Elohim

says,
created," "
Azima created." The most learned Eabbins
said Azima was a goat. Compare the Mendesian Goat in
Egypt and the sun-god Pan with goat's horns. Compare
1
alsoBaal-SEMEs the Sim.
In the Egyptian account, there was an eternal Chaos
and an eternal Spirit united with it which arranged the dis-
cordant materials and formed the universe. According to
Egyptian philosophers, the One Principle of the universe is
Unknown Darkness. The Two Principles are Water and
8
Sand (Spirit and Matter.)
The watery element which is the Beginning and Genesis of all things from
the Beginning created three bodies first : Earth, Air and Fire. 3
In Phoenician philosophy the Two Principles were " Tene-

4
brous Air filled with Spirit" and Chaos. According to
the Orphic Cosmogony, " the Aether was manifested in
Time from the Beginning, and on every side of the Aether
was the Chaos." The Aether is the " Spirit" surrounded
by the Chaos. It is the Phoenician Light-Aether. u The
Earth was invisible on account of the darkness but the ;
'
Light broke through the Aether"* The Hebrew opinion

'
about Matter would naturally be that of the Phoenicians,

for they dwelt together and spoke the same language.*
We know that the Phoenicians held the doctrine of the
" Two Principles," Spirit and Matter, as the causes of all
things.. Fire or Wind was the material symbol of the
Spirit ;
Water, of Matter. Genesis begins with a descrip-
tion of the creation of heaven and earth, but not of Water
(the first form of Matter in all the ancient Cosmogonies).
In the Beginning, Elohim created the heaven and the earth. And the earth
was without form and void: and the Spirit of God moved on the face of the
waters.
1 2
Movers, 1*74. Damascius ;
Cory, 321.
3 4 1
Pythagorean fragment : Cory, 321. Philo s Sanchoniathon, A.
b 6
Cory, Anc. Fragm. 297. Munk's Palestine, 86, 87, 435.
; : !
When he prepared the heavens I was present

When he described a circle on the face of the deep
When he disposed the atmosphere above —Proverbs, viii. 27.
And. Elohim made the firmament (the heaven), and divided the waters
which were under the firmament from the waters which were above the
firmament.
And Elohim said, Let the waters under the heaven be gathered together
unto one place, and let the dry land appear. — Genesis, i.
Then was the Spirit, and Darkness and silence were on every side
Then thou didst command a fair light to come forth.
Upon the second day thou didst make the spirit of the firmament, and
didst command it to part asunder and make a division betwixt the waters, that
the one part might go up and the other remain beneath. 2 Esdras, vi. —
He spreads out the heavens like a vault upon the waters he has founded
;
it. — 2 Esdras, xvi. 59.
Thou saidst, Let it bring forth, and it gave birth : for he fixed the earth
Ever tossed by Tartarus, and sweet light he himself gave.
Heaven above and the azure sea he spread out. Eruthraea — Sibylla.
1
We know from
Herodotus that the Orphic and Bacchic
2
doctrines and usages were really Egyptian. " Orpheus
and Homer transmit the philosopher's mantle and a divine
3
language to Plato." "It is difficult to determine the time
when the Orphic association was formed in Greece, and
when hymns and other religious songs were first composed
in the Orphic spirit. But if we content ourselves with seek-
ing to ascertain the beginning of higher and more hopeful
views of death than those presented by Homer, we find
them in the poetry of Hesiod. . . . At the time when the first
philosophers appeared in Greece poems must have existed

which diffused, in mythical forms, conceptions of the origin
of the world and the destiny of the soul, differing from those
in Homer. About 612 B. C, Epimenides of Crete, an early
contemporary of Solon, was sent for to Athens, in his char-
acter of an expiatory priest. Damascius ascribes to him a
cosmogony in which the mundane egg plays an important
part, as in the Orphic cosmogonies. Another and more ex-
1 2
Boissard, 210 ; Servatius Gallaeus. Kenrick, i. 338 ; Herodot. 2. 81.
3
Marcellus, Nonnus, Notes to Dionusiac iv.
: :
PHILOSOPHY. 167
traordinary individual of this class was Abaris, who, about

& generation later, appeared in Greece an expiatory priest, as
with rites of purification and holy songs. Some fragments
of a theogony composed by Pherecydes (about 600 B. C.)
have a much closer resemblance to the Orphic poems than
to Ilesiod. They show that Orphic ideas were then in vogue.
The god Ophioneus (the Serpent-god, the Divine Wisdom of
the Deity), the unity of Zeus and Eros, and several other
things in the Theogony of Pherecydes also occur in Orphic
poems. Plato derived many of his ideas from the Orphic
and Pythagorean doctrines." These Orphic priests seem to
have had ideas like the Jewish. They dressed in linen like
the Phoenician, Hebrew, and Egyptian priests, and prom-
ised to release men from their own sins and those of their
1
forefathers, by sacrifices and expiatory songs. They had
the same- regard for the ox as a sacred symbol which the
Hebrews evinced. In describing the creation of the world,
they usually employed the image of a bowl (crater), in
which the were supposed to be mixed in
different elements
certain proportions, or garment, in which the different
2
threads are united into one web.
Janus (Aion) says
Me the ancients called Chaos, for I am the pristine thing.

See, of how long a time I will sing the acts.
This lucid Air, and, what remains three bodies,
Fire, waters, earth, were one heap.
When this once separated, by the strife of its own things,
And removed into new homes,
the loosened mass
The Flame sought heaven a nearer place took Air
;
1
K. 0. Miiller, 235.
Alas ! wretched are these sufferings, but from some distant period or other
I receive this calamity from the gods,/o?' the errors of some of those of old. —
Euripides, Hippolytus, 832.
Visiting the sins of the fathers upon the children unto the third and fourth
generation. —Second Commandment.
The Hindus held that the misfortunes of this life were owing to sins com-
mitted in a former existence of the soul.
s
K. 0. Miiller, 237, 232.
In the midst of the bottom earth and ocean sat.

Then I, who had been globe and unformed mass,
Returned into form and members worthy of a god !
Now also, as a little mark of my formerly confused figure,
What is in me seems the same before and behind! —Ovid, Fast. I. 113.
First I sung the obscurity of ancient Chaos,

How the Elements were ordered and the Heaven reduced to bound ;
And the generation of the white bosomed Earth and the depth of the
Sea,
And Eros (Love) the most ancient, self-perfecting, and of manifold
design,
How he generated all things and parted them from one another.
And I have sung of Kronos so miserably undone, and how the kingdom
Of the blessed Immortals descended to the thunder-loving Zeus.
Orpheus, Arg. 419.
First, the vast necessity of ancient Chaos,

And Kronos, who in the boundless tracts brought forth
The Aether and the splendid and glorious Eros of a two-fold nature,
The illustrious Father of Night, existing from eternity.
I have sung the birth of powerful Brimo (Hecate) and the unhallowed
deeds
Of the earth-born (Titans) who showered down from heaven
Their blood, the lamentable seed of generation, from whence sprung
The race of mortals who inhabit the boundless earth for ever.
1
Arg. 12.
Then a second race of men will spring up, huge, terrible, the race of the
earth-born Titans. Who have the same visage, one nature and manner of
body, all will have one species and one voice. They will determine lastly,
hastening to destruction, to fight arrayed against the starry heaven. Then

there will be an overflow of great Ocean upon them, with raging waters. But
the Great Sabaoth incensed will restrain him, suppressing, that he should not
again undertake to make a deluge upon evil-minded men. But after the Great
God that thunders on high shall have compressed the Sea shut up in its own
bounds within shores and harbors, and shall draw a line of earth about it, then
the Son of Great God shall come in the flesh to men, like to mortals upon
earth .For eight monads, as many decads in addition to these, and eight
. .
hecatontads will signify to unbelievingmen the Name. But do you in your

mind recognize Son of Immortal God Most High
Christ He will fulfil the !
law of God, he will not abolish it, being an exact Image, and will teach all
things. To him the priests shall bring offerings, proffering gold, myrrh, and
frankincense. — Sibylline Orac.
2
1 s
Cory, 291. Gallaeus, 175-180.
PHILOSOPHY. 169
According to Pherecydes, " Chronos (Time, Saturn),

Zeus and Clithonia existed from eternity. Clithonia was
called Earth." Here we have Chronos the First Cause, and
the " Two Principles" Zeus and Clithonia, like the Baby-
lonian " Two Principles" Bel and Mylitta. Pherecydes next
relates how Zeus transformed himself into Eros, the God
ofLove, wishing to form the world from the original materials

made by Chronos and Cllthonia. "The Orphic theogony ,
placed Chronos (Time) at the head of all things and con-

ferred upon it life and creative power. Chronos was then
described as spontaneously producing Chaos and Aether
(the Spirit)and forming from Chaos, within the Aether, a
mundane eg£ of brilliant white. The mundane egg is a
notion which the Orphic poets had in common with many
oriental systems but the Orphic poets first developed it
;
among the Greeks. They as well as Hesiod made Zeus

. . .
the Supreme God at this period of the world. He was

therefore supposed to supplant Eros-Phanes, and to unite
this being with himself. The unity of Zeus and Eros
. . .
and several other things in the Theogony of Pherecydes also

2
occur in the Orphic poems. The Orphic poets also de-
scribed Zeus as uniting the jarring elements into one har-
monious structure and thus restoring by his Wisdom the
;
unity which existed in Phanes, but which afterwards had

been destroyed and replaced by confusion and strife. Here
we' meet with the idea of a creation, which was quite un-
known to the most ancient Greek j)oets. The Orphic . . .
poets conceived the world as having been formed by the

Deity out of pre-existing matter, and upon a pre-determined
3
plan)'
First was Chaos and Night, and black Erebus and vast Tartarus ;
And there was neither Earth nor Air nor Heaven ; but in the boundless
bosoms of Erebus
Night, with her black wings, first produced an aerial egg,
From which, at the completed time, sprang forth the lovely Eros,
1 2 3
K. 0. Miiller, 241. Ibid. 234. Ibid. 237.
8
170 SPIRIT-HI STOEY OF MAN.
Glittering with golden wingsupon his back, like the swift whirlwinds
The race of the Immortals was not till Eros mingled all things together :
But when the elements were mixed with one another, Heaven was pro-
duced and Ocean,
And Earth, and the imperishable race of all the Blessed Gods.
Aristophanes, Aves, 698.
According to Eudemus of Rhodes, a scholar of Aristo-

teles, the Sidonians set before all, Saturn, Desire and Mist.
Desire is the Babylonian Apason, the Love of the unre-
vealed God. From the union of Desire with Mist are born
Aether and Air, and from these two the egg is formed by
the Intelligible Wisdom. 1
The Egg the Duad of the natures male and female contained in it... and the
Third in addition to these is the Incorporeal God with golden wings upon his
shoulders, on his head a serpent invested with the varied forms of animals
(the Zodiac ?). This is the Mind of the Triad. —Damascius. 2
Oulomus would be the Mind. 3 The Sun is Intelligible

4
the Intelligible Mind. " Metis the first Father and all-de-
lightful Eros. " The- Demiurgus is more particularly
5
6
Phanes.
Eros, Eros, Thou that instillest desire through the eyes, inspiring sweet
affection in the souls of those against whom thou makest war, mayst thou
never appear to me to my come unmodulated: for neither is the
injury nor
dart of fire or the stars more vehement than that of Venus which Eros the
Boy of Zeus sends from his hands. In vain, in vain, both by the Alpheus
and at the Pythian temples of Phoebus does Greece then solemnize the slaughter
of bulls : but Eros the tyrant of men, porter of the dearest chambers of Venus,
we worship not, the destroyer and visitant of men when he comes. sacred . .
wall of Thebes, mouth of Dirce, you could relate with me in what manner
Venus comes : for by the forked lightning, by a cruel fate, she put to eternal
sleep the parent of the Jove-begotten Bacchus, when she was visited as a bride.
—Euripides, Hippolyt. 560. 7
Eros is the tendency to create. It is " the Spirit."

Hephaestus (Fire) seems to mean the Divine Breath which
1 2
Damascius, 1. c. p. 259 ;
Movers, 278. Cory, 314.
3 4 6
Cory, 320. Damascius; Cory, 321. Proclus in Tim. ii. 102.
6 7
Proclus in Tim. ii. 93 ;
Cory, 306. See Buckley's Transl.
:
PHILOSOPHY. 171
inspired the earth-clod with the life-fire, like Chronos the

Life-dragon who
created the world-egg. Compare the 1
Vedi.c Pramati, the " Fire on the altar" regarded as Soul

of the world, Anima mundi : also Prometheus who stole fire
to create men. Pramati is Agni.
And wise Eros, self-taught, Shepherd of Eternity, having forced the murky
gates of original Chaos. —Xonnus, Dionysiaca, vii. 110.
Wisdom says
I came out of the mouth of the Most High, and covered the earth as a
Cloud. He created me from the Beginning before the world. —Ecclesiasticus,
xxiv. 3, 9.
This is the Phoenician doctrine of the Two Principles,

Aether and Chaos, Spirit and Matter.
The Spirit (Pneuma) is the primal Male Power (mann-
liche Urkraft). The Book of Wisdom says that "In the
2
Divine Wisdom there is an intellectual Spirit {irvevfjia voepov)^

holy, Only-begotten, manifold, subtile."
For Wisdom is more moving than any motion : she passeth and goeth
through all things by reason of her pureness.
For she is the Breath of the Potter of God and a pure Influence flow-
ing from the Glory of the Almighty. —Wisdom of Solomon, vii. 22, 24, 25.
The Platonic philosophers hold that Intellect is the very
Life of living things, the First Principle and Exemplar of

all, from which by different degrees the inferior classes of
life are derived. —Proclus. 3
But we speak of the Wisdom of God in a mystery, the hidden Wisdom

which God ordained before the world. — 1 Cor. ii. 7.
But we preach Christ crucified Christ the Power of God and the
Wisdom of God — 1 Cor. i. 23, 24.
Iamblichus and Plutarch regard Amun as the Demiur-

4
gic Mind. This is the Logos, the Divine Intelligence.
1 2 s 4
Binck, i. 67. Movers, 283. Taylor, xxi. Movers, 268,
We find the Egyptian Anion "p'sat, the Demiurg, used in

Proverbs viii. 30, to express the Divine "Wisdom (the
Demiurg) Who created the world.
1
I —
was with him nutritious (Amon). Prov. viii. 30 Schmid. ;
Bacchus is the Nutritive and Generative Spirit. Plut. de Is. — xl.
Amun-Khem appears to be really the god whom Plutarch

describes as a form of Osiris. . . . The inscription "Arnuii-
Pa," followed by the bull and vulture, is also found over a
god w ith the head of the ram, so that we have here the three
T
gods Amun, Kneph, and Khem, united under one form.

Another combination is Amun-Hor with the head of a
hawk, the bird especially consecrated to Horns;- and on the
Kosseir road is a tablet in which the god Khem is repre-
sented as a hawk with human legs, holding up the flagellum,
and with the plumes of Amun. Kenrick, i. 318 Wilkin- — *
son, M. and C. 4. 265.
The doctrine of the Egyptians concerning the immaterial archetypes incul-

cates the origin of all things from the One with different gradations to the
Many which again are held to be under the supreme government of the One.
;
And God produced Matter from the materiality (the physical part) of his
divided essence, which (Matter) being of a vivific nature the Demiurg took it
and made from it the harmonious imperturbable spheres but the dregs he :
used in fabricating the generated and perishable bodies. 2

Thus spake the Creator and again into the same bowl in which he had by
mingling tempered the Soul of the World, he poured what was left of the for-
mer mixture, but not so pure a3 the first, less so by two or three degrees.
And after having thus framed the universe he allotted to it souls equal in
number to the stars, and distributed each soul to each star. — Stallbaum's Plato,
Timaeus, p. 180.
For the Creative when it proceeds to production, and leads forth
Intellect
power of the hidden archetypes (" causes," " images,"
into light the invisible
"ideas," "souls," Aoyav), is called Amon and when it perfects all things
:
unerringly and according to art with truth, it is called Phtha but the Greeks :
change Ptha into Hephaistus, attending only to the technical. And, as being
a Producer of good things, it is called OSIRIS, and has other names in virtue
of other powers and operations. 3
Ptah as Fire and Light god is the creating Artificer, the
1 2
Rinck, i. 164. Hermetic Fragments ;
Cory, 285.
3
Cory, 284; Kenrick, i. 303.
;
PHILOSOPHY. 173
Power of the sunlight. Lord of life. TheOsiris-Ptah is

1
first Chinese symbol represents at the same time the

First Male Principle Yang, the Sun, light, heat, move-
ment (Energy) and power. The second represents the
2
Female Principle Yin.
The Egyptians esteem the Sun to be the Demiurgus. 8
The Sun is the emblem of the Divine Intelligence when it

goes forth to production. This Divine Eeason or Intelli-
gence' is personified in the Egyptian Amon, Osiris and
Thoth the Supreme "Wisdom, called by the Father " Soul of
my Soul and sacred Intelligence of my Intelligence." This
Demiurg (Creator) Thoth is the Logos of Plato, the Divine
Wisdom of Jesus Sirach and Philo, the " Word" of St. John,
the Wisdom and Power of God. mentioned by Paul. Plato's
Logos is the Divine Peason and was conceived in two ways ;
— first as quiescent in God ;

second, as going forth to pro-
duction. In like manner the Egyptian Thoth is conceived
in two modes, Thoth 1st and Thoth 2d — another symbol of
the —
Sun (Phre) the incarnation of the First Thoth who
delegated to him the government of the earth, moon and
4
a superior ministry in the hells.
In the Egyptian dialogue between Pimander (the unre-

vealed Intelligence of the First Cause) and Thoth, the
Divine Wisdom manifested, we find a more philosophized
expression of the same conception.
"I am Pimander, the '
THOUGHT' of the POWER
Divine He changed form and suddenly revealed to
me All. I had then before my eyes a prodigious spectacle
allwas converted into Light, an appearance wonderfully
agreeable and attractiveI was enchanted. Shortly after,
;
a terrible cloud, which terminated in oblique folds, and

was clothed with a humid nature, was agitated w ith a T
1
Uhlemann, Thoth, 45, quotes Book of the Dead, 142, 15.
2
La Chine, ii. 346.
3
Cory, 28*7, from Chaeremon.
4 Dogm.
Champollion, Egypte, 125 ; De Wette, Bibl. p. 127.
;
dreadful crash. A smoke escaped from it with noise:

from this went out a voice it seemed to me the
noise ;
voice of the Light, and 'THE WOKD' proceeded out of

this YOICE of the Light.
" This £
Word was' borne up on a humid principle (the
waters) and from it proceeded the fire pure and light, which
elevating itself, became lost in the airs. The Air, light like
the Spirit, occupies the midst between the water and the
fire ; and the earth and the waters were so mingled together
that the surface of the earth envelopedby the waters did
not appear at any point. They were both agitated by the
"Word of the Spirit since it was borne above them. . . .
Pimander says This Light is me. I am the Intelligence, I

:
am thy God and am much more ancient than the Humid

Principle. ... I am the germ of the thought, the resplen-
dent "Word the Son of God. Think that what thus sees and
perceives in you is the Word of the Master, it is the
THOUGHT which is God the Father; they are not at all
separated, and their union is life. . . .
" I prayed Him to turn his face to me.

When he had
immediately perceived in my thought a Light,
clone so, I
environed with innumerable POWEKS, brilliant without
limits, the fire retained in a space, by an invincible force,
and maintaining itself above its own proper base
I demanded of him whence the elements of nature emanate.
From the Will of God, said he, which having taken its
own perfection has adorned with it all the other elements

and vital seeds (principles of life) which he has created
for the INTELLIGENCE isGod, possessing the double
fecundity of the two sexes, which is the LIFE and the
LIGHT of His Intelligence ; He created with His Word an-

other operative Intelligence (operating as creator); He is
also God the Fire, and '

God the Spirit.'
"
The Operative Intelligence and the ord enclosing in W
them the Circles, (7), and turning with a great velocity, this
PHILOSOPHY. 175
machine moves from its commencement to its end without

having either beginning or end." Books of Hermes. — 1
In the cosmogony of Diodorus (borrowed partly from

the Egyptians) Heaven and Earth had but one form, Chaos.
Then the bodies separated from one another, and the uni-
verse received its arrangement because the Air was in con-
stant motion. The • fiery element (To TrvpcbSes) elevated
itself into the upper regions and formed the sun and the
other stars. The clay and earthy matter sunk by mixture
with the Moisture. Later, by degrees the Water and Earth
were divided by the constant internal movement and
formed the sea and the firm land. By the fire which
streamed from the Sun were formed bubbles in which the
animals created were nourished and developed by the night-
2
mist and the day-heat of the Sun. According to the
Egyptians, The One Principle of the universe is celebrated
as Unknown Darkness. The Two Principles are Sand and
"Water, from whom the First Kamephis is generated
But the more modern Heraiscus says that the Third, who is
named Kamephis from his father and grandfather, is the
3
Sun, equivalent in this case to the Intelligible Mind. In
4
Egypt the Sun was the image of the Creator (Demiurg).
In the Egyptian-Phoenician Cosmogony at the com-
mencement of Sanchoniathon the Divine Male is not yet
developed so far as to become Light or Ligh-aether. " He
places," says Philo, " as original Beginning, a cloudy Spir-
itual Breath, or the Breath of a cloudy Air and a gloomy
Chaos. These are endless and boundless." In him there
exists a masculine potenz as Spirit. He knew not yet his
own creation. According to the Egyptian view, the Su-
preme Being in this incomplete state is Amun, living in his
own solitude — later, the Divine Mind (Nous) and Logos
5
(the Creative Intellect) goes forth to create.
2
•
Champollion, Egypte, 141. "[Thiemann, Thoth, 31.
3 4
Damascius ;
Cory, 321. Seyffarth, Theolog. Schriften, 13.
5
Movers, 2S4.
!
Tenebrous Air filled with Spirit, and Chaos are the Two
Principles in the Phoenician Cosmogony of Sanchoniathon.
1
Saturn-Kosmos is the God Ophioneus, the Divine Wis-

dom. The Orphic poets endow Zeus with the Anima
mundi the Life of the world. 2 Pherecydes relates how Zeus
transformed himself into Eros, wishing to form the world
from the original materials formed by Chronos and Earth. 3
And when the Air began to send forth Light. — Sanchoniathon's Phoenician
Cosmogony. 4
And the Spirit of God (the Love of the ITnrevealed God, the Source of
moved on the face of the waters the earth was without form and void.
light) :
And God said, Let there be Light

The Principle of all things existing is God and the Intellect (the Demiurgic
Logos) and Nature ; and Matter and Energy and Fate and Conclusion and
Renovation. For there were Boundless Darkness in the Abyss, and Water and a
subtile Spirit intellectual in power existing in Chaos. But the Holy Light broke
forth and the elements were produced from among the Sand of a Watery
Essence. —Serm. Sac. liber hi. 5
Plato and the first chapter of Genesis both regard the

Deity in the same point of view. Both make God the
Demiurg or Creator of the world, and both make him rest
6
after he has done creating. The world is created by the
Divine Wisdom (Logos) according to Plato, and by the
"Wisdom," "Word" and "Spirit," according to the Old
Testament.
Genesis opens with the nature of God as Uncreated Light,
His Word as the Logos-Creator, and His Spirit as a co-
operative, life-bestowing agency. This is exactly the
Egyptian doctrine of the Pimander Dialogue. As the sun-
light is a creative power giving life to the vegetable world,
and was even held to be the life or cause of life in men and ani-
mals, the Hebrew philosopher very naturally laid down the
firstappearance of light as the moment when creation began.
This Light proceeded as the Holy Spirit forth from God at
1 2 3
Philo's Sanchoniathon, A. K. 0. Mailer, 236. Ibid. 241.
4 5
Cory, 4. From the Modern Hermetic Books ;
Cory, Anc. Fragm.
6
Timaeus, ed. Stallbaum, 43, A.
PHILOSOPHY. 177
his Word of Command, and the dark mass of chaotic waters

received from the Light-influence, the seeds of life. Light
comes from the Light-Principle in seven streams through
the sun, moon and five planets, else he would not have let
Light appear three clays before God made the sun. The
Light-Principle is " Iao the Light and Life-Principle," the
1
Logos, " the Word of Life."
For the Life was manifested, and we have seen and bear witness and show
unto you that Eternal Life (the Logos) which was with the Father, and was
manifested to us. —John, Episfc, i. 1.
He is the Spiritual Light-Principle from which, in the

2
Chaldean doctrine, all spiritual beings (souls) emanated.
No one has seen the First-born with his eyes

Except the sacred Night alone : all others
Wondered when they beheld Aether the unexpected Light
in the
Such as the skin of the Immortal Phanes shot forth. Orpheus. 3 —
"The Earth was on account of the darkness but
invisible
the Light broke through the Aether. The Light was the
Demiurgus (Creator) a Being Supreme above all others,
and its name is Metis, Phanes, Erikapaeus. These three
powers are the three names of the Oxe Power and Strength
of the Only God whom no one ever beheld. By this Power
all things were produced, both the incorporeal Beginnings
(Apxcu) and the Sun and Moon and their influences. And
man was formed by this God out of the earth and endued
with a reasonable soul as Moses has revealed." 4
Dwelling of the God who separated the mass of the earth and the water,
who surrounded the earth with water. 5
Ahura-mazcla has perfected the creation of the world in

365 clays. First, he made the heaven, working with the
holy immortals zealously for 45 days next, he in 60 days :
1 2 3
Movers, 265. Ibid. 550. Hermias in Phaed. ;
Cory, 296.
4
Orpheus ; J. Malala, 89, in Cory, 297, 298.
5
Seyffarth, Theol. Schr. der Alten Aegypt. 36.
12
178 SPIKIT-HISTORY OF MAN".
created the waters —then in 75 days the earth, in 30 days

the trees, in 80 days the animals, and finally in 75 days he
made man. In these six periods Ahnra-mazda made
"Heaven and Earth," corresponding to the six days of the
Mosaic account of the Creation. King Darius and his suc-
cessors name 'Ahura-mazda, in their inscriptions, " the
greatest of the gods," or " the chief of the gods, who has
created Heaven and Earth." The Persians said that the
1
Creation took place when Ormuzd spoke " the Word Hon-
over" the " Light- Word." The Brahmans held thatBrahm,
the Soul of the world, shone forth in person : that, pro-
nouncing the Word Om, the Mighty Power became half

male half female.
He framed the Heaven above and the Earth beneath ; in the midst he
placed the subtile Aether, the eight regions and the permanent receptacle of
the waters. — Asiatic Res. vol. v.
Pythagoras taught that God is the Universal Mind dif-

fused through all things, the Source of all life, the proper
and intrinsic Cause of all motion, in substance similar to
Light, in nature like truth, the First Principle of the uni-
verse, incapable of pain, invisible, incorruptible, and only
to hecomprehended by the mind. Cicero remarks that Py-
thagoras conceived God to be a Soul pervading all Nature
of which every human soul is a portion. He taught the
transmigration of souls, which doctrine was common to
India and Egypt where Pythagoras probably derived it.
He also believed that certain " intelligent forms" subsist in
the Divine Mind (Logos).
2
These are the archetypes or
causes, the links which communicate between the Divine
Mind, and Matter. The Peruvians had an idea that every
thing on earth had its " archetype" or " idea," its " mother"
as they emphatically styled it, which they held sacred as,
3
in some sort, its spiritual essence.
1
Dunker, ii. 360 ;
Bundehesh, chapter i. by Spiegel.
2 a
Anthon. Prescott, i. 94.
—
PHILOSOPHY. 179
The Beginnings (causes) are the spiritual or ideal forms before they are
clothed in visible works and bodies. They are the Principles which have un-
1
derstood the ideal works of the Father.
All things are the progeny of One Fire. The Father perfected all things
and delivered them over to the Second Mind whom all nations of men call the
First.*
God the First Cause, according to Aristotle, induces a

movement in the universe, without being moved himself.
3
This is the Oriental idea of the First Cause in a state of rest,
inaction, complete in himself, like Brahm before Eros or

Kama stirs " IT " to production. Aristotle's Cause is In-
4
telligence (Logos). This is the Logos that was in the Be-
ginning, the Logos remaining in the Deity before it goes
forth to production.
Such is the Mind which is there energizing before energy, that it has not
gone forth but abode in the paternal depth and in the adytum according to
divinely nourished silence. —Proclus in Timaeum. 5
Before all things that actually exist, and before the whole
"Ideal forms" there is One God prior to the First God and
King* remaining immovable in the solitude of his unity.
For neither is " the Ideal" mixed up with Him nor any other
thing. He is established the exemplar of the God who is
the father of himself (meaning that He is the exemplar of

Iao the Demiurg, the Son) : self-begotten, the only Father
and who is truly Good. For He is something greater and
the First the fountain of all things, the Root of the first
;
" forms" existing as " Ideas" in the Divine Eeason (" In-
telligible existing forms"). And from this One the Self-
originated God (the Son) caused himself to shine forth ; for
which reason he is his own father and self-originated. For
he is both an Apxn (a " Beginning" or Soul) and god of
gods, a Monad from the One, prior to substance and the be-
1 2
Dam. de Princip. ;
Cory, 254. Psellus, 20 ;
Pletho, 30 ; in Cory, 242.
8 4 Ibid. 5
Cousin, Lectures, i. 421. Cory, Anc. Fragm
6 Iao the Efficient Cause.
ginning of substance. . . . He is called the Beginning of

1
the Intelligibles.
Under Two Minds the Life-giving Fountain of souls is comprehended. 2

3
The Principal of the incorporeals is their basis (" underlies" the souls).
In the 5th volume of the Asiatic Researches is the fol-
lowing Hindu Cosmogony :
This Universe existed only in the first divine idea, yet unexpanded, as if
involved in darkness, imperceptible, undefinable, undiscoverable by reason
and undiscovered by revelation, as if it were wholly immersed in sleep.
When the sole self-existing Power, himself undiscerned but making this
world discernible, with five elements and other principles of nature, appeared
with undiminished glory, expanding his idea or dispelling the gloom.
He whom the mind alone can perceive, whose essence eludes the external
organs, who has no visible parts, who exists from eternity, even he, the Soul
of all beings, whom no being can comprehend, shone forth in person.
He having willed to produce various beings from his own divine substance
first with a thought created the waters.
The waters are called nara, because they are the production of Nara, the
Spirit of God and since they were his first ay ana, or place of motion, he
;
thence is called Narayana, or " moving on the waters." *

Prom that which is, the First Cause, not the object of sense, existing
everywhere in substance, not existing to our perception, without beginning or
end, was produced the Divine Male.
He framed the heaven above, and the earth beneath : in the midst he
placed the subtile Aether, the eight regions, and the permanent receptacle of
waters.
He framed all creatures.
He too first assigned to all creatures distinct names, 5 distinct acts, and
distinct occupations.
He gave being to time and the divisions of time, to the stars also and to
the planets, to rivers, oceans and mountains ; to level plains and uneven
valleys.
For the sake of distinguishing actions he made a total difference between
right and wrong.
1 2
Kenrick, i. 303 ;
Cory, Anc. Fragm. Damascius, de Prin. ;
Cory, 60, 61.
3
Dam. in Parm; Cory, 4
The Indogermanic IsT erio and Neriene
60, 61.
(Nariana; Sanskrit Narayana " water-movement " or "water-way") Sol-Mars
and his wife. Nara is a Russian stream. Narayana is old Nereus, the Sun
considered as the source of the waters.
5
Adam does this in Genesis. And whatsoever Adam called every living
creature, that was the name thereof. — Gen. ii. 19.
; ; ;
PHILOSOPHY. 181
Having divided his own substance, the Mighty Power became half male,
half female.
He whose powers are incomprehensible, having created this universe, was
again absorbed in the Spirit, changing the time of energy for the time of
1
repose.
He, that Brahma, was all things, comprehending in his

own nature the indiscrete and discrete. He then existed
in the forms of Purusha and Kala. 2 The One Supreme
Being is Brahm in the neuter gender. When the Divine
Power is conceived as exerted in creating, he is called
Brahma. The Mind (Manas, Mens) incited by the Love
(Kama, Eros) becomes creative. The neutral Brahma is
personified, becomes through emanation Brahma the Cre-
3
ator of the world.
There were born to Kronos, in Peraia, three boys, Kronos named like his
Father, and Zeus-Belus and Apollon. — Sanchoniathon, p. 32 ;

Movers, 186.
" There were two Bels : the first, Saturn ; the second,
4
Sol."
First is Belus who is Kronos ; from him are Belus and Canaan ; and this
5
Canaan boi-e the father of the Phoenicians. And from him was born a son
Choum who is called Asbolos by the Greeks. —Alexander Polyhistor. 6
" This the order of the series Jupiter Epaphus, Belus

is :
priscus, Agenor, Phoenix, Belus minor who is Methres."

— Servius ad Êneicl, i. 612, 313.
Ogugia calls me Bacchus

Egypt thinks me Osiris
The Musians name me Phanax ;
The Indi consider me Dionysus

The Roman Mysteries call me Liber,
The Arabian race Adonis Ausonius, Ep. !
— 30.
" The Father (das Urgute) produced the Intelligible (Invisi-

ble) Sun, which in the Chaldean doctrine is Iao, the Intel-
7
ligible-Light and Spiritual Principle of life."
1 3
Edinburgh Encycl. 2 Yishnu Purana, 9. Weber, Ind. Stud. ii. 376.
4
Movers, 186. 5
The Phoenicians (Phoinix) were Canaanites. Genesis x. 15, —
6 7
19, 18 ;
Movers, 2. Ibid. 186 ;
Eusebius, praep. ev. ix. IV. Movers, 265, 266.
!
182 SPIRIT-HISTOBY OF MAN".
Salve vera Deum fades vultusque paterne

Hail! true Form of the gods and Face of the Father!
Martianus Capella de Nupt. Phil. 1
Father-begotten Light ! for he alone having gathered the strength of the
Father, the flower of Mind, has the power of understanding the Paternal
Mind. —Proclus in Timaeum, 242. 2
" This Primal Father of all has an Only-begotten Son who is
in every respect like him, and therefore is himself again,

and in the Trinity takes the first place he is the Creator :
(Demiurg) Bel, the revealed Saturn, the mystical Heptaktis

(7 rays) or Iao of the Chaldean philosophy. ... In the Chal-
dean oracles of the two Julians, father and son, the two
Bels the Older and the Younger, divested of their mythic
personality, were hymned as the Old and New Eternal
—
Time (Kronos). Proclus in Tim. iv. 251. According to
the Emperor Julian, the Highest Deity, the Supreme Good-
ness, has brought forth out of itself the Intelligible Sim, of
which the visible sun is only an image, and which in the
Chaldean doctrine is the Intelligible-Light and Spiritual
Life-principle Iao, like to Himself the Original Being, in
3
all respects."
The Chaldeans call the god Iao, instead of (pus vot)tIv= Intelligible Light.
—Lydus de Mens. iv. 38, p. *74. 4
The Sun the greatest god He has caused to appear out of Himself, in all
things like Himself. —Julian, 1. c. p. 132. 5
Behold, at the door of the temple of Iahoh, between the porch and the
altar were about five-and-twenty men (the High-priest and twenty-four priests)
with their backs towards the temple of Iahoh and their faces towards the east;
and they worshipped the Sun towards the east. —Ezekiel, viii. 16.
OEPHIC HYMN TO THE SUN".

Titan of golden lustre, moving above, Heavenly Light, self-produced, ....
fiery, food-bringing, fruitful Paian: glowing, pure, Father of Time, immortal
Zeus, serene, visible to all, the circumambient Eye of Kosmos, Eye of righteous-
ness, Light of life. — Orphic Hymn, xi. ed. Hermann.
Shining Zeus, Dionysus, Father of sea, Father of earth,
All-producing Sun (Heli) all-radiant, golden-lustred !
—Macrobius,
Sat. i. ch. 23.
2 3 4 5
1
Movers, 266. Cory, Anc. Fragm. Movers, 265. Ibid. Ibid.
;
CHAPTEK VIIL
THE LOGOS, THE ONL Y-B EGOTTEN AND THE KING.

Unto you it is given to know the Mysteries of the Kingdom of God.
Luke, viii. 10.
The hidden belong to Iahoh, but the revealed to us. —Deut. xxix. 29.
Whence first appeared the festivities of Bacchus with the dithyramb that
gains the bull as prize ? —Pindar, Olympic Ode xiii. Before Christ 464.
Dionysus a joy to mortals Demeter the fair-haired queen.
Iliad, xiv. 325, 326.
God is the Cause, the Logos the instrument, and Matter

the material, the element of Creation. 1
The Monad is there first, where the Paternal Monad subsists. —Proclus
2
in Euclid, 27.
The Monad is extended which generates Two. Proclus, in Euc. 2*7. 3 —
The Maternal Cause is double, having received from the Father Matter and
Spirit.
For the Duad sits by this and glitters with intellectual sections to govern
all things and to arrange each. —Proc. in Plat. 376.
4
The Mind of the Father said that all things should be cut into three.
His Wilf assented, and immediately all things were cut. Proc. in Parmenides —
Proc. in Tim.
The Father mingled every Spirit from —Lydus de Mensibus,
this Triad. 20.
5
All things are governed in the bosom of this —Lydus de Mens.

Triad. 20.
For in the whole world shines a Triad over which a Monad — Chal- rules.
dean Oracles, Damascius in Parin.
Pherecydes said that the Beginnings (First Principles) are Zeus, Chthonia
and Kronos (Saturn) Zeus the Aether, Chthonia the Earth, and Kronos
;
(Time, Sun). —Hermia, 6.

7
2 3 4
1
De Wette, Bibl. Dogm. p. 136. Cory, 241. Ibid. 245. Ibid.
6
5
Taylor ;
Cdry, 245. Ibid. 246. 7 Opera omnia Patrum Graec. iii.
432, 433. Wirceburg, 1777.

—
"Plato saying that the Beginnings (Apxas) are God and Matter and
Model" (Soul of the World).—Hermia, 5.
On the temple of Neith (Anaitis, Athena, Isis) at Sais

1
in Egypt was the inscription :
I am that which has been, is and will be, and no one of mortals has ever
lifted my robe : the fruit which I brought forth became the Sun.
Who knows Mitra and Varuna, that it is your doing, that the footless dawn
is the precursor of footed beings and that your Infant (the Sun) sustains the
;
burden of this (world) : he diffuses truth and disperses the falsehood. 2
"Type the "Woman, Mother of the Sun" was represented

" surrounded by innumerable stars." She was the Heaven. 3
Calliope, Child of Zeus, again begin to hymn the shining Sun whom
large-eyed Euruphaessa bore to the Son of the Earth and the starry Heaven.
Homeric Hymn to the Sun.
4
And Theia overcome by the love of Huperion bore great Helios. —Hesiod,
Theog. 371-374; Pindar; Catullus.
Whom spangled Night as she dies away brings forth and again lulls to
sleep, —the Sun, the blazing Sun ! Sophocles, Trachiniae 94-96.
The sun-god Ra is represented on the Egyptian monuments

as a child with the disk and Uraeus on its head, carrying
its mouth, sitting upon a lotus flower which rests
finger to its
upon the symbol of water. In the inscription before him

he is named Ha of Edfu, the Sun-Horus of the two
spheres.
In the Egyptian valley of Biban el Molouk in one of
the tombs of the Pharaohs, the heaven was represented as
5
the body of the Celestial Venus variegated with stars. In
the East, the Sun issues from her womb. He is born from
the bosom of his divine mother Neith under the form of a
little child putting its finger to its mouth. 6 This is " Eros
1
Plutarch de Iside, ix. ;
Kenrick, i. 327, quotes Proclus in Tim. 30.
2 3
Wilson, Bigv. ii. 91. Seyffarth, Computationssystem, 160.
4 5
Buckley. Lepsius, Berlin Akad. 1856, p. 191. The lotos flower as
the representation of the creative power in Nature is the symbol of Lakshmi
(Venus) in India. —Wuttke, ii. 272.
6
Champollion, Egypte, 104.
THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 185
(Sun) the primitive Ruler of generation," or Cupid the

1
Love of the Unrevealed God, Apason as he was called in

Chaldea, Desire in Phoenicia, Ero in Egypt. Ero (Ar the
Fire, Ares, Mars the fiery) is the eleventh sign of the
Zodiac "the Bull." Xeith is called " the Great Cow the
Engenderer of the Sun." 2 Keith was called Isis. We find 3
"the sacred Cow of Hathor" (Venus the Earth-goddess). 4

5
Isis was called Athuri.
In the Northern Cosmogony, Melted Ice was the first

existence, whence sprung the giant Ymer (Amar, the Sim)
6
and the cow Audumbla. Their three sons killed their
father and formed the heaven of his skull, the clouds of his
brain, of his body the earth, of his blood the water, of his
7
bones the mountains. It is said that the Finns possessed
the idea of the World growing as a living being from the
Egg, and the notion of " the Word " as a Spiritual Potenz. 8
9
Horus, the Sun, "the Shepherd of the peoples" was
born of Osiris and Isis the " Two Principles." Plato says
the " World" is the Son of Thought the Father and Matter
the Mother. In Egypt the Divine Intelligence, personified
as Pimander, calls himself " the Thought of the Power
10
Divine." Horus is the Soul of the World.
Orus is the terrestrial World noways free from decay nor from birth. 11
Female and Father is the mighty God Erikapaeus. —From the Ancient
12
Theologists.
Nightând Heaven reigned and before them Erikapaeus their most mighty
Father, who distributed the world to gods and mortals, over which he first
reigned the illustrious Erikapaeus. 13
Phanes the Man-woman is Saturn, the Son as the Soul

of the World that, later, separates into Heaven and Earth,
Adam and Eve. Metis (Mind), Phanes, Erikapaeus are all
x 2 3
Nonnus, xli. 129. Kenrick, i. 32*7, 324. Ibid.
4 6
Egypte, 126 ; Kuhn's Zeitschr. iv. 112, 113. Plutarch de Iside, lvi.
6 7
The Earth, in India.—Kuhn, Zeitschrift, iv. 113. Rinck, i. 73.
8 9 10
Castren, Finn. Mythol. p. 291. Egypte, 119. Ibid. 141.
11 12 13
Movers, 26S ;
Plutarch, de Is. xliii. Cory, 299. Ibid ;
Cory.
186 SPIRIT-HISTORY OF MAN,
1
three the One Power and strength of the Only God. Bel,
who was both male and female in himself separated into
2
Heaven (Adam Epigeios) and Earth. Some of the systems
make Saturn to be Kosmos before he is thus separated. He 3
is the Intelligent Life (KToera Zoe). He is Hercules as the

4
impersonation of time, the winged Kosmos. The dragon is
hisemblem. Among the Egyptians the serpent was the
symbol of fruitfulness and the life-giving Power in Nature. 5
Saturn is the Divine Wisdom, Kaclmus, OjDhion-Uranus.
6
The serpent-god is the symbol of the Soul of the World.
Damascius calls lao (the Son) the Soul of the World as the
7
Kewplatonists call the Bel-Iao of the Chaldeans.
The Incorporeal world then was already completed having its seat in the
Divine Reason. 8
The Egg, the Duad of the natures male and female contained in it, ... .
And the Third in addition to these is the " Incorporeal god " (the Soul of the
World). 9
Plutarch says the better and diviner nature consists of three,

" What the Intellect perceives," Matter, and their offspring
Kosmos or Horus the Son. 10
Before the heaven existed there were, through Logos, 11 Idea and Matter
and the God who is the Creator (Demiurg) of "the better." The Deity made
this world out of the whole of Matter, One, Only-begotten, perfect, endued
with soul and with reason, and of a spherical body. He made it a deity
created, never to be destroyed by any other cause than the God who had put it
together. And it is the best of created things, since it has been produced by
12
the best Cause. . . . .
He has united the Soul of the World with the centre of the world and led
it (the Soul) outwards (towards the circumference) investing the world wholly
13
with it.
1 2
Cory, 297, 299. Movers, 271, 554. This is lao.
3 4 6
Movers, 554, et passim. Ibid. 556. Munter, Bab. 103.
6 7 8
Movers, 504. Ibid. 555. Philo, On the Creation, x. ;
Migration
9
of Abraham, xxxv. Damascius ; see Cory Anc. Fragm. 10
Plutarch de Is. lvi.
The mind alone beholds God the eternal, the Chief-ruler of all things and
their Creator. —Timaeus Locrius, 96.
11
The Divine Wisdom or Intelligence as Cause of all.
12 13
Timaeus Locrius, 94. Plato, Timaeus, ed. Stallbaum, p. 133.
THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 1ST
This heaven was produced according to an eternal pattern, the " Ideal
World/
The Primal Being is the Demiurgic Mind (Nous) who in-
cludes (encloses) the " Idea" of the " to be created world"

2
within himself, and produces The it out of himself.
AÔKLD was considered a living being with a soul. The 8
Greeks of the time of Homer and Hesiod regarded the

world as an organic being which was continually growing
4
to a state of greater perfection.
The SOUL OF THE WORLD is the Best of Eternal Intelligences and par-
takes of Reason. —Plato. 5
This "World" (Kosmos) is thus become a visible animal containing things

visible, a visible god the image of the invisible, the greatest, best and most
perfect — this one Heaven, being Only-begotten. —Plato, Timaeus, 92 ; ed.
Stallbaum.
Call it the World or Olympus or Heaven. —The Epinomis, c. 3.
When therefore that God who is a perpetually Reasoning Divinity cogi-

tated about the god -who was to subsist at some certain period of time, he
produced body smooth and equable. Plato, Timaeus. 6
his —
The works of Nature coexist with the intellectual Light of the Father.
For it is the Soul which adorned the great heaven and which adorns it along
with the Father. —Chaldean Oracles. 7
For after fire let us place Aether and let us lay down that from it the
;
Soul moulds animals .... and that Soul moulds after the Aether, from Air
another genus of animals and a third from water. And it is probable that
Soul, after it had fabricated all these, filled the whole of heaven with living mat-
ter by making use to the best of its power of all genera. The Epinomis, § 7. —
According to Plato the Divine Nature consists of Three
Thought (the Father) Matter (the Mother)
" THE SoN"=Kosmos, the Ensouled World.
The Reason of God is the seat of the Ideal or Intelligible

"World. The Soul of the "World is a third subordinate na-
1 2 3
Timaeus Locrius, 97. Movers, 268. Ritter, Hist. Phil. i. 199 ff.
4 6
K. 0. Miiller, Lit. of Anc. Greece, 237. Timaeus, xiii. ed. Davis.
6 7
Taylor, 483. Cory, 243.
ture proceeding both from God and from Matter and there-
1
fore is the Son of God.
In the theogony of Mochus, " The Aether was the first
and the Air these are " the Two Principles ;" from them
:
Ulom 2 the " Intelligible god" was born. 3 The Light-Aether

is here the type of Belitan (the Father) but the Air is the
first form of the Naturegoddess, from whose union springs

4
Ulom the Aion, a new modification of the idea of Belitan.
According to Mochus,Ulom " the Highest of the Intelligibles"
springs from the Two Principles Spirit and Matter. Being

both male and female, he produced ont of himself the first
Chnsorns the Intelligible (Incorporeal) Power, the Opener of
6
the egg, then an egg (theWorld-egg). Megasthenes states that
the Brahmans asserted that the world was created, is transi-
tory, and formed like a ball and that the God who created ;
and rules it, pervades the whole. 6 The Orphic Eros-Phanes

springs from the egg which the Aetherial winds impreg-
7
nate. The Orphic poets conceived this Eros-Phanes as a
Pantheistic being the parts of the world forming as it were
:
the limbs of his body and being thus united into an organ-
:
ic whole. The Heaven was his head, the earth his foot, the
sun and moon his eyes, the rising and setting of the heav-
8
enly bodies his horns. '
The thirtieth day of the month Epiphi the Egyptians celebrate the birth-
day festival of the Eyes of Horus, when the sun and moon are in one straight
line, since they consider not only the moon but the sun the eye and light of
Horus. —Plutarch, de Is. lii.
" He who generated all things says to them : Gods of

gods, of whose works I am
Creator and Father, 9 I will deliv-
er to you the seeds, making a beginning, and, for the rest,
do you weave together the mortal and immortal nature,
constructing and generating animals. 10 Thus spoke the
1 2 3
Plutarch, de Sun, Time. 4
Is. lvi. Movers, 282. Ibid. 283.
5 6
Movers, 282 ;
Cory, 321. Duncker, ii. 271.
7 8 9
K. 0. Miiller, 236. Ibid. Timaeus, 41.
10
Plato's Timaeus, ed. Stallbaum, p. 180.
;
THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 1S9
1
Demiurg, and into the same bowl in which by mingling he
had tempered the Soul of the Universe." According to
2
Proclus, Bacchus is the Creator (in the Orphic views) an-
alogous to the One Father who generates total fabrication.
3
According to Plato, " One is the Cause of all he calls it

" the Good," and demonstrates that it is the Fountain which
4
unites Intellect and the Intellio'ibles.
o "The One" is neither
"Intelligible" nor intellectual, nor, in short, participates of
6
the power of being. In the Chaldean learning the Supreme
Being is conceived as the world-creating Wisdom (demiour-
gikos ôus) which contains the " Idea" of the future world
and produces it out of itself. The Supreme Being is Sat-
urn-Kosmos (the First Thoth, Ophion-Kosmos or, accord- ;
ing to Plato, the Divine Eeason, the seat and origin of the
" Idea" of the world). From this is born the Second Horns,
the " existing," " ensouled" world. It is the realized "Idea,"
which before lay dormant in the mind of Saturn-Kosmos,
now brought to light and clothed with material form. The
Youthful Horns is the son of Osiris (the Spirit of God
Thought) and Isis (Matter). In like manner Plato calls the
" Kosmos" " the Son" of the Father and Mother (Thought
6
and Matter). Saturn-Kosmos is found in the Babylonian,
Phoenician and Hindu Philosophy. From the union of the
"Two Principles," Spirit and Matter, is born the Phanes of
Phoenician, the Mahan Atma (Brahma) of some of the Hin-
du systems. " In the Kathakopanishad, the Spirit (Purusha)
already stands before the Original Matter, from whose union
springs the Great Soul of the world (Mahan Atma, Brah-
ma) the Spirit of life." 7 Esmun is Kosmos, and corresponds
8
to Pan.
The Egyptians distinguished between an Older and
Younger Horns, the former the brother of Osiris the latter ;
1
The Yiyific goddess Juno —Taylor's Plato, Timaeus, p. 505.
2 3 4
Demiurg. Taylor's Plato, p. 484. Taylor's Proclus, p. 120.
6 6 7
Taylor, p. 118. Plut. de Is. lvi. Weber, Akad. Tories, 213, 214.
H
Movers, 332.
: —
the Son of Osiris and The first is the " Idea" of the
Isis.
World remaining in the Demiurgic Mind, " born in darkness

before the creation of the world." The second Horus is this
" Idea" going forth from the Logos, becoming clothed with
1
Matter and assuming an actualv existence. The First Horus
is Apollo (Bel) the sun-god, like Osiris himself.
The Mundane God, eternal, boundless, young and old, of winding form.
Chaldean Oracles. 2
The sun-god was considered the heart or life of the

world and the " Invisible" and " Celestial" Sun was both
Kosmos and Logos (" a soul"). Moumis is the Son of Apas-
son and Taautha, Adonis and Yenus. Moumis is the "Idea"
of the future world, proceeding from the Two Principles.
3
He is the first movement of life in dead Chaos he is the ;
"First-born" of Sanchoniathon, the lalda-Baoth of the Yalen-

tinians, and Logos or the first revelation of lao and Iao
;
4
himself. Iao is, according to Macrobius, Sol and Dio-
6
nysus.
On a seal in Dr. Abbot's Egyptian museum, in ~New
York, is a representation of Horus (the Power of God) with
the Lion's head, the ansated cross in his right hand, a scep-
and the Sun's disk surrounded by the snake
tre in his left,
Uraeus on his head. 6 Underneath is the word Ammonio,
" To the Creative God" or Logos. The inscription is as
follows
1
Movers, 268 ;
Kenrick, i. 323, 343 ;
Uhlemann, Drei Tage, 163.
2 3 4 5
Cory, 240. Movers, 275. Movers, 285. Ibid. 540.
6
Phoebus the far-darting god of light. He often appears with the
Horus is
head of a hawk and the Sun's disk, the Uraeus-serpent, the scarabaeus.
Kenrick, i. 328.
This inscription has been twice translated by Prof. Seyffarth — in the Evang.
Review, July, 1856, p. 104, and in his Chronology, p. 204.
The seal of IAR with the LI03TS HEAD.
MISI MI EPHEPH.
AAA MWN WI
TO <J>WC U\JF 4>Ao ^
OenAeowtwho
a thn katoi kian k
i
EKXHPtAjMENQCO £
NTWAr/W CHKVi EN I
AfyAA GNVEOAtZTTA H
TWN &FONTWN KA
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VfANlONTHC EWN
lOV^VCEW CKEK*
«rWM ENOCA
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XîJOÔC AEONTO/V\ O^-OÔC O fV/MA^SAC
Of
THE LOGOS THE ONLY-BEGOTTEN AND THE KING.
j 191
AMMQNIQ,
nz otxip Minz $ph to utp $aob
MlflZ MinZ IAP MI22I MI E$E$ NOT EIAEI2Z.
KAT&I MOI O EN AEONTI2IIOAI THN KAT-
OIKIAN KEKAHPfLMENOZ O EN TfL ATIfL ZHKfl
ENIAPTMENOZ O AZTPAIITflN KAI BPONTflN
KA TNO&OT KAI ANEMI2N XTPIOX O THN EN-
OTP ANION THZ EI2NIOT QTXEflZ KEKAHPflME-
NOZ ANANKHN.
ST I O TAXT EEAEOZOEN HKOOZ OEOZ O
METAAOAOBOZ AE0NT0M0P0&02 O ENMOAAZ
01.
1
AMMONIO.
Great is Osiris, greater Phre (Sun) the Light Fire Flame,

but the greatest is Iar
2
bom 3
in (the month) Epiphi, now
very luminous !
Hear me (Thou) who in Leontopolis hast the dwelling,

who in the holy enclosure art invoked, the Lord of light-
4
nings and thunders and storm and winds, who hast the
heavenly control of eternal Nature.
Thou art the God swift-coming from the sun, the great-
5
ly-glorious, lion-shaped, the very white forever !
Many of the Horus in the inscriptions

titles attributed to
6
indicate his relations to the Sun. Horus is the seminal
Principle, the Principle of regeneration, the Demiurg. This
is Iao who is over the seven heavens, who received the
light from the First Cause and poured it out upon the
1
Ammon is the Demiurgic Mind. —Movers, 268.
2
Ar, Har, Iar, Horus, Orus, the Spirit, the Nile, the Son of Gocl, the Logos
or Word. Ares is Baal. —Movers, 187. Iaro is the Nile. Eiar, Spring, in Greek.
3
From the beginning of Epiphi. In Coptic, hm=in. In Hebrew, Mi Min
mean "from," "ab initio." Gesenius Thes. p. 806; Rodiger's Gesen. Gram-
mar, §§ 100, 151, b. 4 Holy of Holies where the statue stood.
;
6
The Egyptians called Horus Xtvuhs (albus) white. — Plut. de Is. xxii.
6
Kenrick, i. 353.
: .
192 SPIKIT-HISTOEY OF MAN.
world. Among the Egyptians the serpent was the symbol

of the fruitfnlness and life-bestowing Power of Nature.
1
The Nile overflows when the Sun passes through the sign
2
of the Lion in the Zodiac. From Horus (Iar ; Iaro=the
Nile) flows the Celestial Nile, " the Outflowing of Osiris,"
the source of life and of Egypt's fruitfulness. It is not until
the last days of June or the beginning of July that the rise
3
of the Nile begins to be visible in Egypt. " The 30th of the
month Epiphi Epep," according to Lepsius 4
(" EpiphJ
5
begins June 25th), they solemnize the feast of the eyes of
Horus when the sun and moon are in the same straight
line, estimating the sun and moon to be the eyes of Horus."
6
It is to this that the words " Born in Epheph now very

shining" appear to have reference in the above inscription.
Some words then said the Lord of Fire, Hyperion On the third table :
whence will be the ripening of the grape, you will know where are the
—
Lion and Virgin. Nonnus, Dionys. xii. 37, 38.
Where was the Light-bringing Lion where the Virgin herself was ;
embroidered glittering in borrowed form. Ibid. xii. 93, 94. —

Now the " Virgin" returns, the Saturnian reigns return. — Virgil,
Eel. iv.
"Hymn to Ra the shining King of the worlds .... Creator, Producer and
Governor of the other gods, the Lord of the heavenly hosts, Prince of the
7
star-house."
On a stele, at Berlin, he is called "First-born of the Heaven

ly Ones, Producer of time, Cause of life." 8
Orus, Offspring of the Lord of Lords (efte pe Neb Neb). 9

The illustrious Orus Son of Atamu (efte Tmo). 10
Amon-Horus or Horammon is the active and generative

11
Spirit. Horus, the " Idea" of the pure Light- Aether, has
1 2
Munfcer, Bab. 103. Plutarch, de Is. xxxviii. ; Ibid. Quaest. Conviv.
3
lib. iv. 5. 70; Uhlemann, Drei Tage, pp. 193, 163.
Kenrick, i.
4
Lepsius, Einleitung, 141 Wilkinson, Sec. Series, i. 378.
;
5 6 7
Kenrick, i. 277. Note. Plut. de Is. lii. Uhlemann, Thoth, 41.
8 9 10
Uhlemann, Thoth, 41. Seyffarth, Theolog. Schr. 91. Ibid. 88.
11
Champollion, Egypte, Univ. pitt. p. 245.
—
his eye in the sun.

1
He was the Anima Mundi (Life of the
world) like Zeus and Pan. Iao is the First-born, the Only-
begotten Son, called also Zeus-Bel, Mithra, Intelligible
Sun, Intelligible Light. Moumis, Ulom, He is related to
Aion, Erikapaeus and Phanes. Damascius calls Iao In-
telligible World (Soul of the World) as the Newplatonists
2
call the Bel-Iao of the Chaldeans. The Chaldee-Persian
"
Logos is the Idea of the world" going forth from the De-
miurgic Mind and realizing itself in actuality, " the Only-
begotten of the Father" in the Cosmogony of the Babylo-
nians according to Eudemus.*
Horus has taken the place of Osiris and is here " Iao,
the highest of all the gods." He is the Demiurgic Mind. He
contends with Typhon (the Devil) for the crown of Osiris.
He is like Dionysus and Milichus " the Son of the Father." 4
Earlier we find Osiris, the Good Principle, contending with
Typhon who called " Set," (Sat, or Satari).
5
is Typhon is
said in one myth

have conspired against Osiris with
to
seventy-two men and the Egyptian queen Aso. Having
persuaded Osiris to get into a box, he pegs and solders him
down and sets him afloat on the Nile. Isis cuts off her hair
and puts on mourning when she hears the news, and in-
stitutes a search until the body is found. Then Typhon
comes in the night and cuts the body into fourteen pieces.
Finally Osiris returns from Hades and assists Horus to
overthrow the power of Typhon, who is vanquished in two
6
battles.
We invoke Bhaga, the Vanquisher of the morning,

The strong Son of Aditi the Preserver, ;
To whom trusting, the poor, the sick

The king himself speaks : Give thou to me my part !
7
Vasishtha, vii. 3, 8, 2.
1 2 3
Movers, 411 ; Plut. de Is. lii. lv. Movers, 555. Ibid. 268.
4 5
Movers, 268 ;
Lepsius Einleitung, p. 253. Lepsius, Berlin Akad.
1851, p. 187 ;
Kenrick, i. 351 ;
6 7
Plutarch ; in Kenrick's Egypt, i. 344, 345. Zeitschr. der D. M. G. vol. vi.
13
" —
SPIEIT-HISTOEY OF MAN.
In Sclavonia, Media, Persia and India, Bog and Baga

were names of the Sun. In Egypt Bak meant " light." 1
" In Thrace also we learn that the same was considered the Sun and
Bacchus ; whom they call Sebad-ius (Sebaoth) and celebrate with re-
markable worship." —Macrob. 300 ; ed. Bipont.
The Sun, the King, the Son of Him that journeys on high. —Odyssey, xii.
The King Sun, the glorious Son of Hyperion. —Homeric Hymn to Ceres.
The assassin that Asopus found in Jupiter the Father,
Hydaspes finds in —
Bacchus the Son. Nonnus, xxiii. 287, 288.
Honoring the Sun and Bacchus and at the same time Zan (Zeus). —Nonnus,
xxiv. 67.
.
Bringing Zeus who is, after (with) Bacchus, the Father of all the race.
Nonnus, xxii. 338.
Let not Athens hymn the New Bacchus,

Let him not obtain honor like the Eleusinian Bacchus,
Let him not change the Mysteries of the former Iacchos,
Nor dishonor the basket of the autumnal fruits of Demeter.
Nonnus, Dionysiac, xxxi.
For you have sprung from the heart of the first-Ancestor hymned Dio-
nysus. —Nonnus, xxiv. 49.
Zagreus, called the first- Ancestor Dionysus. 2 —Nonnus, xxvii. 341.
"Physicians have called Bacchus the Mind of Zeus (God) because

they said the Sun was the Mind of the world. But the " World" is
called Heaven, which they name Jupiter." —Macrobius, 301.

"Orpheus manifestly pronounces the Sun to be Bacchus in this
verse :"
Helios whom they call by the appellation Bacchus.
" And indeed this is a more positive verse ; but that of the same poet
is more effective
:
One is Zeus, One is Hades, One is Helios, One Bacchus.
1
Seyffarth, Theolog. Schriften, 4.
2
The name Kadmus signifies in Hebrew the Ancient or the Ancestor.
Seyffarth's Chronology, 101. He was perhaps Yama or Pluto.
That is, Zeus, Hades, Helios and Bacchus are one.
" Also Orpheus, demonstrating that Bacchus and Sol are one and the
same god, thus writes about his adornment and dress in the sacred
festival of Bacchus." — Macrobius, p. 302.
The Intellectual Sun, —we collect his Demiurgic and prolific Power
from the mutation of the universe.— Julian, in Proclus, ed. Taylor.
1
Iao is the physical and Spiritual Life-principle. Iao is
the Spirital Light $009 votjtov* Bacchus is the generative

4
and nutritive " Spirit." 3 Iao is Bacchus. Iao is the sun-god. 5
Bacchus is Bel the Younger. Daniascius calls Iao Intelli-
gible World (Kosmos Noetos) as the Newplatonists call the

Bel-Iao of the Chaldeans. The " Father" is the Intelligible
World, Bel-Saturn, from whom the seven planet-rays go
7
over to the sun-god. Bel-Mithra (Zeus-Belus) is the " Son"
who goes above and raises up the souls to the Intelligible
8
World.
Belus Minor qui et Metres.
Bel the Younger who is also Mithra.
9
Servius ad JSneid, i. 642.
Iao is first the sun-god at the different seasons of the year
with the predominating idea of Adonis as autumnal God,

but generally a complex of Jâture-deities whose essence he
unites in the meaning of his mysterious name which was,
according to Sanchoniathon, already taught by the oldest
Phoenician hierophants in the priestly Mysteries. Second,
as Adonis-Eljon, he is the Primitive Being with the femi-
nine E"ature-goddess, from whom the Bi-sex Uranos-Ge is
born that divides itself into Heaven and Earth. Third, his
name had come Greece with the Bacchic Mysteries under
to
various forms. it was in the wisdom of the Chal-
Fourth,
deans an appellation of the Spiritual Light and Life-Prin-
1 2 3
Movers, 265. Ibid. Plutarch de Iside, xl.
4 5 6
Movers, 550; Lydus de Mens. 38, 14. Movers, 541. Ibid. 267.
7 8
Movers, 555, 554. Ibid. 554; Julian, Orat. in Solem, p. 136.
9
Movers, 181.
! !
196 SPIRIT-HISTOEY OF MAN.
ciple, where he seems to be now the Highest Life-Prin-

ciple (Bel-Saturn), now his Emanation and Image (Bel
1
Mithra).
All shall shout at the resounding table Bacchus the ally of the human race,
and the god shall twist as crown around his hair a reptile lying upon the dark-
colored ivy of the vines, having as a testimony of his youth a snaky mitre.
Nonnus. 9
3
The snake-haired Bacchus.
Bacchus in the thigh of Jupiter
4
Bacchus in the form of a bull.
Phanes is " the First-born." He is Eros, the universal

5
Creator. Phanes, the first-born of every creature, is one
of the names of Bacchus.
Therefore they call him both Phanes and Bacchus. —Diodorus, Sic. Book I.
Eros stood near having the thyrsus. —Nonnus, Dionusiaca, xi. 353.
Boy, most worthy to be believed

To be Deus whether thou
; art Deus, thou canst be Cupido
Ovid, Metam. iv. 320, 321.
Sing the conductor of Jupiter's burning beam the thunder's heavy breath
giving by the nuptial spark painful delivery, the Lightning waiting in the bed-
chamber of Semele. Sing the birth of twice-born Bacchus whom having taken
wet from the fire. . . . —Nonnus, i.
Having broken a part of the earth-encircling Aether, he placed Dionysus

in it. —Euripides, Bacchae, 293, 294.
Bacchus was the Productive Principle which imparts its
animating and fertilizing influence to every thing around. 6
According to Proclus, Bacchus is the Demiurg (in the Or-
phic views), analogous to the One Father who generates
7
total fabrication.
Leader of the Choir op Flame-breathing Stars, Director of the voices

that sound by night, Youthful god, Son of Jove —
Sophocles, Antigone, 1149.
!
1 2
Movers, 554, 555. Ed. Marcellus, p. 65.
3
Ibid. p. 95.
5
4 Ibid. Dionusiac, ix. Marcellus, note to Nonnus, Dionys. xii. 34.
6 7
Anthon's Classical Diet. Art. Orpheus. Taylor's Plato, 484.
!
THE LOGOS, THE ONLY-BEGOTTEN AND THE KLNG. 197
But this god — Bacchanal excitement and frenzy have much

is a prophet for
—Euripides, Bacchae, 298.

divination in them.
For when the god (Bacchus, holy " comes abundant into the body,
Spirit ")
He makes the raving the future —Bacchae, 300.

tell !
Bacchus will not compel women to be modest but in his nature modesty
in all things is ever innate. This you must needs consider, for she who is
modest will not be corrupted by being at Bacchic revels. — Euripides, Bacchae,

1
318.
And I hear that she this third day keeps her body untouched by the fruit
of Ceres, (which she receives not) into her ambrosial mouth wishing in secret
suffering to hasten to the unhappy goal of death. For heaven-possessed

lady, or whether by Pan or by Hecate, or by the venerable Corybantes, or
by the Mother who haunts the mountains, thou art raving. —Euripides,
Hippolytus, 144. 2
I am desirous to address my prayer to the Mother of the Gods, the re-

vered goddess whom, along with Pan, the maidens by my porch often cele-
brate in song by night. —Pindar, Pyth. iii. B. C. 486-474.
The Sidonian Mustis instituting the nocturnal rites of Bacchus the wakeful.
Nonnus, ix. 114.
10 10 Pan Pan
Pan Pan, thou ocean-wanderer, show thyself from the craggy ridge of snow-
beaten Cullane, thou King of the Gods that leadest the dance
Sophocles, Ajax, 694-700.
Euripides, in Licymnius, signifying that Apollo and Bacchus are

one and the same god, writes :
Lord that lovest laurel, Bacchus, Paian, Apollo of the excellent lyre. 3
Adonis Paian and the beautiful Phaon whom Yenus hid

is
4
in the lettuce. Bacchus was called " Evan" (Aban, Pan,
" A van" as the husband of Yenus). Pan was the Anima fc
Mundi the Life of the world. Bacchus and Ceres are 6
Adonis and Yenus.

In Rhodes Jupiter was called Paian. Pan appears to 7
be the Egyptian Oben-Ea, Aban the Sun, the Persian
1 2
Transl. Buckley. Born 480 Before Christ.
8
Macrob. p. 299 ;
Buckley's Euripides, vol. i. 93, note 17 ; Plato's Sympo-
4 5
sium, Burges, §17. Movers, 227. Eschenburg's Manual, 426.
6 7
Eschenburg's Manual, 434. Movers, 26, quotes Hesychius, S. V.
198 SPIRIT-HTSTOEY OF MAN.
Avail : Phanes is the First-born, and is Kosmos the Soul of

the world.
1
Ulom is also the Intelligible Kosmos the Soul
of the world. Ulom is Aion (Aeon) the Celestial Sun. 2
3
Phanes is Dionysus and sun-god. Dionysus passed also for
Adonis and Attes. 4 Adonis is the Sun and lives with
6
Venus.
For the Nature-philosophers worship the upper hemisphere of the
earth which we inhabit, as Venus but they called the lower hemisphere
;
Proserpine. —Macrobius, Sat. i. 21.
Adonis and Yenus are Avan (Evan, Havan, Phanes, Pan)

and Yenus which accounts for the identity of the Pan and
;
Bacchic rites. Bacchus is called Evan, whence the name

6
of the Ox-god Dionysus-Ebon is explained. In some mo-
numents Bacchus appears bearded, in others horned (the
Bacchus-Sebazius), whence in the Mysteries he was identi-
7
fied with Osiris and regarded as the Sun. Bacchus is
Melech, or Milichus (Moloch).
Milichus indigenis late regnarat in oris,

Cornigeram attollens Genitoris imagine frontem.
8
Silius, Pun. iii. 104, 133.
Satisfy with delight that Indra who assumed the shape of a ram.
Worship the Earn who inhabits heaven ! —Stevenson, Samaveda, 72, 73.
"The Father is here a horned Satyr, as Amun the

oldest God in Egypt is named Pan because of his goat-
9
form." " This horned Milichus, the Son of the Ram-god
Ammon, is the Ox-god Bacchus who was considered horn-
ed by the Libyans because his Father Ammon naturally
had horns Dionysus is Belus Minor. 10
to his temples."
Dionysus-Zagreus was a Son of Zeus whom he had begotten
(in the form of a Dragon) upon his daughter Cora-Perse-
phone before she was carried off to the kingdom of shadows
by Pluto.
1 2 3 4
Movers, 532. Ibid. 282, 283. Ibid. 556. Ibid. 25, quotes Euseb.
5 6
H. E. iii. 23. Ibid. 207. Ibid. 547, and the authorities there quoted.
7 8
Anthon, quotes Keightley, Mythol. 212. Movers, 268, 326.
9 10
Movers, 326. Ibid. 268, 267.
The Sun the Great God of the regions above and the realms below.
Rosetta Inscription, line 3 ;
Munter, 13.
In Greece the Oldest Dionysus appeared as the fire- and

1
pillar-god Moloch. The Egyptians worshipped Saturn
under the symbol of a pillar. 2 Jacob set up a pillar, be-
cause he had seen God. Dionysus is Moloch, the Dionysus
Milichus with the ox-head, the fire-god worshipped under
different names and forms in the religions of Western
3
Asia. Dionysus from Asia Minor is the Phrygian and
Thracian Sabos the Arabian Sabi and the Egyptian Seb
(Sev) who is Saturn. 4
"With wandering wine-colored chariot Bacchus passed over the As-

syrian soil. —Nonnus, xviii. 328.
Not with ten tongues shall I (be able to) sing as many races,
Nor with ten mouths, pouring a brazen sound,
As Bacchus brandishing the spear assembled. —Nonnus, xiii. 47-49.
And the God led, bearing on his shining face

A HEAVENLY RAT THE HEEALD OF THE SON OF DeUS !
But around the Ludian chariot of Bacchus the Giant-killer

Were thyrsus-bearing ranks and he was girded with warriors,
:
Radiant on all sides, and he lightened back to Olympus :
And in beauty he eclipsed all and seeing him you would soon say
:
Burning Eeli (Sun) among the wide-spread stars Nonnus, xvii. !

—
But when the throng of infantry of Bacchus reached
The passage of the sandy river where in a deep gulf the Indian
Hydaspes like the Nile discharges navigable water,
Then indeed the feminine hymn of the Bassarides was sung
Which begins the Trojan komos to the nightly Luaios,
And the chorus of hairy satyrs chanted with mystic voice.
Nonnus, xxii.
1 2
Movers, 372, 374, 376, 361. Ibid. 298.
3
Movers, 372. Dionysus -was the son of Zeus by Semele. Semele is the
feminine of Samael (Moloch) who is Satan. Moloch (Typhon) is Pluto in
the Egyptian mythology ; therefore Samael-Satan-Typhon-Moloch-Pluto is
Zeus the husband of both Semele and Cora-Persephone.

4
Movers, 23, 495 Lepsius, Berlin Akad. 1851
; ;
Champollion Egypte, 253, 125.
Let me not see the Phrygian komos nor swing with my hands the
cymbals,
I will not celebrate the sportive rite nor know
Maionia, nor see Tmolos nor the home of Luaios (Aloah).
Nonnus, xl. 154,
Not bearing the kettle-drums and the Evian cymbals of Rhea

She celebrated the orgies of couchless Luaios (Aloaeus).
Nonnus, xxxiii. 239 j
Iliad, v. 386.
Thou, who art hailed by many a name, glory of the Theban

nymph and Son of deeply-thundering Jove, who swayest renowned
Italia, and President o'er the rites of Ceres in the vales of Eleusis
open to all ! Bacchus, who dwellest in Thebe, the mother city of the
Bacchanals, Ismenus and the fields where the
by the flowing streams of
teeth of the Thee the smoke beheld as it burst
fell dragon were sown ;
into flame above the double-crested rock, where roam the Corycian
nymphs the votaries of Bacchus, and the fount of Castalia flows j and
Thee the ivy-crowned steeps of the Nusian mountains and the green
shore with its many clusters triumphant send along amid immortal
words that hymn thy " Evoe," to reign the guardian of the streets of
Thebe —
Sophocles, Antigone, 1125.
!
1
When also the starry-visaged Aether of Jove is wont to dance and

the Moon dances and the fifty daughters of Nereus, which in the sea and
in the eddies of eternal rivers celebrate in choir Cora with her golden
crown and her hallowed Mother [Ceres] : .
.
—where the Bacchic fire of
the God leaps forth !
—Euripides, Ion. 2
Night- shining Dionysus, having a bull's form,

With dusky feet entered the houses of Kadmus (Pluto) 3
Brandishing the Kronian frenzied whip of Pan. —Nonnus, xliv. 280.
Harmless Cerberus saw thee decorated

With golden horn ; mildly rubbing his
Tail against and touched with his three-tongued mouth
The feet and legs of thee retiring. — Horace, ii. Carm. 19.
1 Son of Deus am come to this land of the Thebans, Bacchus,

whom formerly Semele the daughter of Kadmus brings forth, being de-
livered by the and having taken a mortal form
lightning-bearing flame :
instead of a God's I have arrived at the fountains of Dirce and the water
1 2
Buckley. Ibid.
3
The Devil is called Kadmon. —Movers, 517, 273.
:
THE LOGOS, THE ONLY-BEGOTTEN AND THE. KING. 201
of Ismenus. But I praise Kadmus who makes this place holy, his
daughter's shrine : and I have covered around with the cluster-bearing
it
leaf of the vine. And leaving the very wealthy lands of the Ludians
and the Phrygians and the sun-parched plains of the Persians and the
Baktrian walls and the stormy land of the Medes, coming upon Arabia
Felix and all Asia which lies along the salt sea, having fair-towered
cities full of Greeks and foreigners mingled together ; I came first to
this city of the sons of Hellen, having danced there also and established
my Mysteries that I might be a Lord manifest to mortals. And in
Thebes first of the land of Greece, I have raised my shout For this
city must know, even though it be unwilling, that it is not initiated into
my Bacchicrites, and that I plead the cause of my mother, appearing to
mortals a God whom she bears to Deus. —Euripides, Bacchae. 1
And now here and there through the city flew a rumor
Self-proclaimed messenger of Dionysus rich in vines
"Wandering to Atthis and fruitful Athens
:
Was aroused to the chorus of sleepless Luaios.

And many a komos thundered and gathered citizens :
With variegated garments covered up the streets

With thickly-strewn hands, and Athens spontaneously was
Crowned with leaves of vines of Bacchus who causes plants
To grow and, between their breasts clothed with iron, women
:
Girded phalli to their breasts, solemnizing Mysteries ;
And young girls danced : and crowned their Athenian

Braided hair of their temples with the flower of ivy.
And Ilissus rolled about the city inspired water
Honoring Dionysus : and with emulous dancing
The shores of Cephissus clashed the Euion hymn !
With alternate responding feet the laborer of the vineyard bounded

Shouting to Dionysus the Evian hymn of Zaoreus.
And on the old tiller of the soil the God of young plants bestowed
Vine branches producing grapes, phil-Evian gifts of the banquet
And the King taught him, by a certain plant-growing art,
To prune and dig the trench, and to deposit the vines in pits.
Nonnus, xlvii.
Itwas the time when the Sithonian women are wont to celebrate
The Trieteric Mysteries of Bacchus Night a witness to the rites.
:
Bhodope sounds with the clashings of acute brass by night.

Ovid, Met. vi.
1
Lines 1-40 ;
Buckley's Euripides, ii. pp. 249, 250.
—
They give incense and call " Bacchus" and " Bromius" and " Luaios"
To these is added "Nuseus" and " unshorn Thuoneus"
And, with " Lenaius," " Inventor of the genial grape"
And " Nuctelius" and " parent Eleleus" (Eliel) and " Iacchus" and
" Evan"
And many other names besides which thou hast, Liber,
Among the Grecian nations — Ovid, Met. iv. !
Chorus.
10 ! 10 ! Lord, Lord come now to our company.

!
Beomios ! Bromios Shake the plane of earth

! holy Demeter !
Bacchus is in the halls. Worship him !
Semi-chorus.
We worship, ! Bacchae, 590.
Chorus.
Coming from the land of Asia, having left the sacred Tmolus, I dance
to Bromius, a sweet labor and a toil easily borne, celebrating the god
Bacchus. Who is in the way ? Who is in the way ? Who is in the
halls ? Let him depart ! And let every one be holy as to his mouth
shouting in praise : for I will ever hymn Dionysus according to the
established usages !
Blessed is he whoever being favored knowing the Mysteries of the

gods hallows his life and has his soul initiated into the Bacchic revels,
dancing in the mountains with holy purifications, reverencing the orgies
of the Great Mother Kubele and, brandishing the thyrsus, being
crowned with ivy, worships Bacchus. Go Bacchae, Go Bacchae, bringing
" Bromius Boy God of God Dionysus" from Phrygian mountains to the
broad streets of Hellas Bromius whom formerly, being in the pains of

: !
travail, the thunder of Zeus flying upon her, his mother cast from her
womb, leaving life by the stroke of the thunderbolt. And immediately

Zeus, the Son of Saturn, received him in a chamber fitted for birth and :
covering him in his thigh, shuts him with golden clasps hidden from
Juno. And he brought him forth when the Fates had perfected the bull-
horned God and crowned him with crowns of snakes, whence the thyr-
sus-bearing Msenads are wont to cover their prey with their locks.
Thebes, Nurse of Semele, crown thyself with ivy, flourish, flourish
with the verdant yew bearing sweet fruit, and be ye crowned in honor
of Bacchus with branches of oak or pine, and adorn your garments of
:
spotted deer-skin with fleeces of white-haired sheep, and sport in holy

games with the insulting wands ; straightway shall all the earth dance.
Bromius, who leads the bands to the mountain, to the mountain, where
the female crowd abides away from the distaff and the shuttle, driven
frantic by Dionysus. dwelling of the Curetes and ye divine Cretan
caves parents to Zeus where the Corybantes with the triple helmet in-
vented for me in their caves this circle o'erstretched with hide ; and with
the constant sweet-voiced breath of Phrygian pipes they mingled Bacchic
sounds and put the instrument in the hands of Rhea resounding with
the sweet songs of the Bacchae.And, hard by, the raving satyrs went
through the sacred rites of the Mother Goddess. And they added the
dances of the Trieterides in which Dionysus rejoices, pleased on the
mountains when after the running dance he falls upon the plain, having
a sacred garment of deer-skin, seeking a sacrifice of goats, a raw-eaten
delight, on his way to the Phrygian, the Ludian mountains. And the
leader is Bromius, Evoe ! But the plain flows with milk, and flows with
wine, and flows with the nectar of bees, and a smoke as of Syrian
frankincense. But Bacchus having a flaming torch of pine on the top
of his thyrsus darts arousing to the course the wandering Choruses and
setting them on with shouts, casting his luxurious hair loose to the
Aether. And at once with cries he shouts thus : go Bacchae, go
Bacchae, delight of gold-flowing Tmolus, Sing Dionysus with deep-thun-
dering drums, -Evoe ! celebrating the God Evius in Phrygian cries and
shouts. When the sweet-sounding sacred pipe sounds a sacred playful
sound suited to the frantic wanderers, to the mountain ! to the moun-
tain! — and then the Bacchante rejoicing like a foal with its mother at
pasture stirs her swift-footed limb in the dance. —Euripides, Bacchae. 1
The third day after the Ides is consecrated to Bacchus. Ovid, — Fast. hi.
Paean is consulted and " Summon the Mother of the gods"

;
He says " she is to be found on mount Ida !" Fast. iv.

: —
Thrice let the heaven be turned on its perpetual axis,
Thrice let Titan yoke and thrice unharness the horses
Then the Berekuntian pipe with bent horn
Shall sound and there will be the festival of the Idean Parent.
The semimales shall march and beat the hollow drums
And cymbals repelled by cymbals shall give forth clanging.
She herself sitting, on the soft neck of her attendants will be borne
• Proclaimed with shouts through the midst of the streets of the city.
Ovid, Fast. iv.
1
Transl. Buckley, ii. 251, 252 also, ed. Aug. Witzschel, lines 1-170.
;
: ! ! .
204: SPIRIT-HISTOEY OF MAN.
Clamor and the Berekuntian pipe with inflated horn.

And drums and clapping of hands and the shouting of Bacchus
Ovid, Met. xi.
Deservedly has Terra obtained the name Mother
all things were created ...
Since from Terra ('Athor)
The human race and every animal which wanders everywhere
On the mountains she poured forth almost at a fixed time
And the birds of air, at the same time, with varying forms.
Then first Terra gave the mortal races.
Lucretius, v. 794, 820ff, 803.
Eaeth was Mother of the gods and mother of beasts and
called Great
Genetrix of our body
Her various nations according to the ancient custom of the rites
Vociferate as the Idaean Mother, and give her Phrygian bands
Of women as attendants . . .
With their hands the braced drums thunder and the hollow
Cymbals around, and horns threaten with hoarse music,
And with Phrygian measure the hollow pipe excites the minds . .
With brass and silver they strow all the way of the streets . . .
With flowers covering the Mother and her bands of companions.

Lucretius De Rer. Nat. ii. 598, 610, 620ff.
Invoking Dindumia the very venerable Mother inhabiting Phrygia.
Apollon. Rhod. Argonaut, i. 1117.
" Maut, Muth (Isis) the Mighty Mother of the Mysteries." 1
Adam and Eve are here the Dionysus and Demeter, the
Bacchus and Ceres of the Greek, Egyptian, Phoenician, Sy-
rian, Asia Minor and Persian races. Isis is Eve " Mother
of all living," the INaturegoddess. Hence the inscription
on her temple
I am all that has been, is, and will be : and my robe no one of mortals has
ever uncovered. —Plutarch de Is. ix.
The Great mundane divinity the Earth. Earth then proceeds prima- —
rily from the Intelligible (Invisible) Earth, which comprehends all the
intelligible orders of the gods and is eternally established in the Father.
It is not the soul of the Earth, but an animal consisting of a divine
soul and a living body Some animals are rooted in it and others
about it. —Proclus. 2
Herodotus observes that " all the Egyptians do not wor-
2 2
Kenrick, i. 320, 321. Taylor's Proclus.
ship the same gods in a similar manner except Isis and

Osiris, the latter of whom is said to be Dionysus ; these all
worship in a similar manner." u Isis is called in the Greek
tongue Demeter or Ceres."
1
Here we find the Mysteries in
the time of Herodotus already old, and underlying the
myths or " sacred stories." "Euas" (Bacchus) and " Eua"
(Eve) are the Adam and Eve of the Mysteries or Amadios ;
(Dionysus) and Maut (Isis) the Samaritan Iabe (Ab) and ;
Eba (Eve), 2 the " Iasius and Demeter" the " Zeus Chtho- . . .
3
nios and holy Demeter" of Hesiod, the " Zeus Infernal and
dread Proserpine the Pluto and dread Proserpine" of
. . .
4
Homer, the Chthonios and Yen us of Nonnus, the Eanus 6
(Janus, Ani Mars Mamurius) and Anna perenna of the

:
Romans. 6
On the Ides is the genial Feast of Anna perenna

Not far, traveller Tiber, from thy banks.
The people comes, and, scattered everywhere among the green
stalks,
Imbibes, and each reclines with his female associate.
Part remain in the open air, a few set up tents :
Some out of branches have made a leafy hut. — Ovid, Fast. ii.
7
Souchi (Saturn) is the Lord of the harmony of the spheres in the
land of holiness with my farmfield. It lies in the land of holiness upon
the Firmament. —Book of the Dead ;
SeyfFarth, Theolog. Schriften, 33.
The Sakse, the Ludians and the Assyrians in common

with the Persians and Babylonians celebrated the Sakaia,
8
the great festival of Anaitis (Isis). The annual Saksean
festivals w ere probably named
T
after the Carian god Osogo
1 2
Herodot. ii. 42, 59 ;
Kenrick, 334. Movers, 547.
3 4
Hesiod, Theog. 969 ; Works and Days, 435. Iliad, ix. 455, 563
6 6
Nonnus, xlviii. 21. Movers, 484.
7
Asochi. Socho is the name of a Hebrew. — 1 Chron. iv. 18.
8
Movers, 10, 480 ; Herodot. ii. 59. Anait is Neith, Neith is Isis. See
p. 185 of this volume.
The Sakae occupied Baktria and Armenia. They built the temple of
Anaitis and that of the godsOman and Anandat (Ananadad), Persian deities
who shared the same altar and they solemnized the public festival, each year
:
1
(Asak) as the Only-begotten. The god Sicile-us or Stjchos,
and Succoth, the goddess, would be Adonis and Venus and ;
the Sakaia would be the Persian Adonia, the weeping for

Thammuz or Ieoud (Ad, And, At, Attes), or the lament for
Hadad-Eimmon, Maneros, Linus, Bacchus, the many forms
2
of Adonis.
Aisak the hard Drinker. —Nonnus, xiv. 190.
Asak was god of the Sacse who were Scythians. The Per-
sian Adonia were celebrated in tents and were named
" Scythian" (Sakaia). 3
The herdsmen of Gerar quarrelled with the herdsmen of Isahak (Izhak)

saying This is our water whence he called the name of the well Esek (Asak")
: ;
because they contended with him. — Gen. xxvi. 20.
Asakar Issachar Zaore-us * is the name of the god Bacchus

and a Hebrew or Arabian tribe. Segor was his city.
Add too that Bacchus is the source of joy, who is said to obtain a
common kingdom with the Sun. But why should I here mention the
epithet Horus, or other names of the gods, all of which correspond with
the divinity of the Sun ? — Julian. 5
The Carians gashed their foreheads in the Mourning for

6
Osiris. The Phrygians believe the god in winter sleeps
and in summer wakes. The Paphlagonians say he is bound
7
in winter and freed in summer. The Mexicans had a cere-
mony corresponding to the death of Adonis or Attes. At
kept holy, the Sakaia. —Strabo, § This the xi. 4.of Artemis-Diana is festival
among the Lydians. —Pausanias, cap. Movers, 675.
iii. was a
xvi. ;
It festival
of Bacchus and Anaitis. —See Higgins, Anacal. 319 he quotes Hoffman, p. ;
voc. Anaitis ;
Jameson, Herm. Scyth. p. 136.
1
Movers, 232, 616, 484.
2
Movers, 480-484, 234, 249, 252, 302, 303 ; Zachar. xii. 10, 11 ; Univ.
3
Hist. v. 155, 156. Movers, 480, 482 ; See EshEK 1 Chron. viii. 39, Iah-
AZAK-iaho (Hezek-iah), Ieh-EZEK-AL (Ezeki-EL).
4 5
Compare Zakar, "male," in Hebrew. Taylor's Proclus, ii. 51.
6
Kenrick's Phoenicia, 89 ; Herod, ii. 59 ; Deut. xiv. 1.
7
Plutarch de Is. lxix.
!
the end of December the god Huitzlipoctli with the vege-

tation dies. The priests made an image of the god Huitzli-
poctli of all sorts of seeds which were baked with the blood
of sacrificed children. A priest of Quetzalcoatl then shot an
arrow at the image and pierced the god. His heart was
cut out and eaten by the king. At the end of December
the god with the vegetation dies. The sun-god is then
born and Tezcatlipoca takes new power.
1
daughter of my people, gird thee with sackcloth and roll in ashes,
make to thee Mourning of the Only-begotten, bitter lamentation.

Jeremiah, vi. 26.
That they look upon Me whom they have pierced so that they :
mourn over him as the Mourning for the Only-begotten, and bitterly
lament over him as they bitterly mourn the First-born.
In that day mourning shall increase, in Ierusalem as the Mourning
for Hadadrimmon (the Autumnal Sun) in the valley Megiddon.
2
Zachariah, xii. 10, ll.
Bruma (Abram) is the first of the new and the last of the old Sun :
Phoebus and Annus take the same commencement

Ovid, Fasti, i. 165, 166.
They give incense and call Bacchus, and Bromi-us and Lyaeus.
Ovid, Met. iv. 11.
The Phoenicians every year sacrificed the loved and only-

begotten children to Kronos. Heliogabalus introduced this
custom into Italy he chose for the offerings to his Saturn-
:
Mithra or Elagabal boys out of the first Italian families. In

Phoenicia several children were taken out and it was then
determined by lot which should be offered.
Urna reducebat miserandos annua casus. — Silius, iv. ^YO.

3
It is best for us that one man should die for the people, and not that the
whole nation perish. —John, xi. 50.
Kronos, named Israel among the Phoenicians, a king of the
1
J. Miiller, 605, 623. 2
Movers, 206 ; Rimmon is Adonis. —Movers, 184.
Rimmon was a Syrian sun-god worshipped in Damascus. —Movers, 197 2 ;
Kings, v. 18. Hadad was a Syrian sun-god. —Movers, 308. 3

Movers, 304.
208 SPIEIT-HISTOET OF MM.
country, had an Only-begotten Son called lend as the Only-

begotten IS STILL CALLED BY THE PHOENICIANS. When Very
great dangers in war threatened the country he had his
Son adorned with the royal dress and offered him np. 1
Kronos whom the Phoenicians surname El, a ruler of the land and •
later translated after his death as God

Kronos (Saturn), into the star of
had, by a native nymph named Anobret, an Only Son whom they
therefore named Yeud (Aud, Ad). Philo, On the Jews. 2 —
Above the stars of Al (El) I will exalt my throne and will sit on the mount
of assembly (moud) in the sides of the north. Isaiah, xiv. 13.
Nor did Maron describe with eloquent delineation the Titan tribe
Nor (did he describe) Kronos, or Phanes more ancient nor the origin ;
Of the Titan Eeli (Sun) which is contemporaneous with the coeval world.
Nonnus, xix. 204.
Such laments were made for the death of Adonis, Osiris,

3
Dionysus, Linus, Attis and Maneros.
The Apollonian Linus. —Nonnus, xli. 371.
I am the servant of Bacchus not of Phoebus ; and I have not learned

to sing Ailina such as King Apollo chanted among the Cretans when
he wept charming Atumnios (AtAmonios, Atman, Dominus, Adam,
Autumnus) : and of the Heliades I was guest, a foreigner of the Eridanus,
I am the bastard of Phaethon the perished charioteer. —Nonnus xix. 180.
Holding the boy as Phoebus (held) Atumnios. —Nonnus, xxix. 31.
Eleeina in concert groaned the women

Whose boy, whose brother died, whose fathers
Or spouse youthful untimely And about the dead
. . .
The pipe of Mugdonis with varied song sounded Ailina

And Phrygian interwound the manly molpe,
flutists
With sad and the Bacchae danced to

faces :
Ganuktor singing beautifully with Evian voice :
And under the mouth of Kleocus the Berekuntian double flutes

Roared the frightful Libyan wail . . .
Nonnus, xl. 158 223. ;
1 2
Movers, 303 ;
quotes Euseb. Praep. Ev. i. 10. Bunsen, Aegyptens Stelle,
3
v. 316. Kinck, i. 341, 342 ;
Movers, 244, 245, 251.
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Ailinon Ailinon sing, let this well prevail

Aeschylus, Agam. 120.
We find Illinos among the twelve gods in the Babylonian

1
Cosmogony, the Phoenician god Elon, the Greek Hellen,
and the Hebrew Elion, the Most High God.
And this was a perpetual custom, that each year on the beginning of
the first day of the month Tammuz they mourned and wept for Tammus.
2
More, Neb. iii. 20.
And the priests sit in their temples having their clothes rent and
their heads and beards shaven and nothing upon their heads.
They howl and cry before their gods as men do at the feast when
one is dead. — Baruch, vi. 31. 32.
" Because, according to the Gentile fable, in the month Junius the
Lover of Venus and a very beautiful Youth was slain and afterwards is
3
related to have lived again."
In Egypt the sons of kings were mourned as in the Mourn-

ing for the Only-begotten. Josiah was perhaps mourned
in the same way. 4
They shall not lament for him " Ah my brother, or "Alas sister." 1
'
They shall not lament for him, saying " Hoi Adon," or, "Alas his glory !"
Jeremiah, xxii. 18.
Thus they shall make a burning for thee and shall lament for thee
Hoi Adon —
Jeremiah, xxxiv. 5.
!
Diving headlong the Dance of Death, to Luaios (Aloah).

Nonnus, xliii. 157.
Autonoe let us speed where is the dance of Luaios

And the mountain- wandering sound of the familiar flute is heard
That I may compose a phil-Evian song, that I may know . .
"Who has surpassed any one in being Bacchic priest to Luaios.

Nonnus, xlvi. 165.
Dios (Deus) was the hnsband of Yenus and Ceres who is

5
" Dao, Mother of all life."
The Orphic priests (B. C. 500-550) dressed in linen
1 2 3
Movers, 21 6. Ibid. 210. Hieronymus, L c. p. 750 ;
Movers,' 210.
4 5
Movers, 248, 249, 252 ; 2 Chron. xxxv. 25. Nonnus, xix. 81 ; v. 611, 620.
14
!
like theHebrew priests. David danced before Ialioli with,

all hismight and David was girded with a linen ephod.
" The foundations of the Mysteries must have been ordinary
1
religion, for the priests instituted them."
Orpheus showed forth the rites of the hidden Mysteries.

Euripides, Rhaesus, 942.
The Orphic, called the Bacchic rites. —Herodot. xi. 81.*
The emblems The Egyptian

of Osiris are those of Bacchus.
priests Orpheus borrowed from them the
affirm that
Mysteries which he instituted in honor of Bacchus and
3
Ceres who are Osiris and Isis.
In the soul, therefore, the mind and Logos, the Leader and Lord of
all that is best, is Osiris. — Plut. De Is. xlix.
But when they (the souls) are liberated from the body and pass into
the invisible impassive and pure region, this God then their
(Osiris) is
leader and King from whom they depend, insatiably beholding him and
desiring to survey that beauty which cannot be expressed or uttered by
men which Isis (as the
; ancient discourse evinces) always loving, pursuing
and enjoying, fills such things in these lower regions as participate of
generation with every thing beautiful and good. — Plutarch, De Iside,
lxxviii. ;
Taylor's Proclus, p. xxxix.
Divinities of the world placed beneath the earth,

Into which we fall we are created
again whatever mortal
Ovid, Met. x.
A blackened sun-burnt race to Zagreus the many-guest-receiving Zeus of

the dead. —iEschylus, Suppliants. 4
And which the present priests reveal with caution, abominating

this
and concealing it, that this God (Osiris) rules and is King over the dead,
and is he whom the Greeks call Hades and Plouton. it not being per-
ceived how it is true, disturbs the common people who question if the
sacred and holy Osiris really dwells in the earth and under the earth
where the bodies of those are .concealed who seem to have come to an
end. But he indeed is at the furthest possible distance from the earth.
—Plutarch, De Iside, lviii.
2
1
Cousin, Hist. Mod. Phil. i. 404. K. 0. Miiller, 231.
3 4
Champollion, Egypte Univ. pitt. 120, b. Buckley, Transl. p. 213.
THE LOGOS, THE ONLY-BEGOTTEN AND THE EXNG. 211
Amestris, the wife of Xerxes, commanded fourteen Persian

children of illustrious birth to be interred alive in honor of
that deity, who, as they suppose, exists under the earth. 1
Pindar says " that the lawless souls of those who die here
forthwith suffer punishment and Some One beneath the
:
earth, pronouncing sentence by stern necessity, judges the

sinful deeds done in this realm of Zeus but the good enjoy
;
the sun's light both by day and by night while those . . .
who through a threefold existence in the upper and lower

worlds have kept their souls pure from all sin, ascend the
path of Zeus to the castle of Chronus where ocean-breezes

blow round the Islands of the Blessed and golden flowers
glitter, some on the ground and some on resplendent
trees, and the water feeds others." In his laments for the
dead Pindar more distinctly developed his ideas about im-
mortality, and spoke of the tranquil life of the blessed in
perpetual sunshine, among fragrant groves, at festal games
and sacrifices and of the torments of the wretched in eter-
;
nal night. " Those from whom Persephone receives an

atonement for their former guilt their souls she sends in the
2
ninth year to the Sun of heaven."
Between the time of Homer and Pindar a great change
of opinion had taken place. All the Greek religious poetry
treating of death and the world beyond the grave refers to
the deities whose influence was supposed to be exercised in
the dark region at the centre of the earth. The Mysteries of
the Greeks were connected with the worship of these gods
alone. That the love of immortality first found a support
in a belief in these deities appears from the fable of Perse-
phone the daughter of Demeter. Every year at the time
of harvest, Persephone was supposed to be carried from
the world to the dark dominions of the invisible King of
Shadows, but to return every spring in youthful beauty to
the arms of her mother. When the goddess of inanimate
Nature had become the queen of the dead, it was a natural
1 2
Herodot. 114. K. 0. Miiller, 230.
analogy which, must early have suggested itself, that the

'
return of Persephone to the world of light also denoted a

renovation of life and a new birth to men. The Eleu-
sinian Mysteries early acquired great renown. " The endea-
vor to attain to a knowledge of divine and human things
was in Greece slowly and with difficulty evolved from the
religious notions of a. sacerdotal fanaticism ; and it was for
a long period confined to the refining and rationalizing of
the traditional mythology, before it ventured to explore the
paths of independent inquiry."
The Orphic associations dedicated themselves to the
worship of Bacchus (as Osiris or Iacchos) in which they
hoped to find satisfaction for an ardent longing after the
soothing and elevating influences of religion. The Dio-
nysus to whose worship these Orphic and Bacchic rites
were annexed was the Chthonian deity, Dionysus Zagreus,
closely connected with Demeter and Cora, who was the
personified expression not only of the most raptuous pleas-
ure, but also of a deep sorrow for the miseries of life. The
Orphic legends and poems related in great part to this
Dionysus, who was combined as an Infernal deity with
Hades, and upon whom the Orphic theologers founded
1
their hopes of the purification and the ultimate immortality of

the soul. When they had tasted the mystic sacrificial feast of
raw flesh torn from the Ox of Dionysus, they partook of no
other animal food. They wore white linen garments like
Oriental and Egyptian priests, from whom, as Herodotus
remarks, much may have been borrowed in the ritual of
Orphic worship. The Orphic worshippers of Bacchus did
not indulge in unrestrained pleasure and frantic enthusiasm,
2
but rather aimed at an ascetic purity of life and manners.
The Mysteries of Demeter and especially those cele-
brated at Eleusis inspired the most elevating and animating
1
A doctrine given by the philosopher Heraclitus as the opinion of a parti-
cular sect. Ap. Clem. Alex. Protr. p. 30. Potter. K. 0. Hliller, Hist. Greek
2
Literature, pp. 231, 232. Ibid.
;
hopes with regard to the condition of the soul after death.

"Happy (says Pindar of these mysteries) is he who has
beheld them, and descends beneath the hollow earth ; he
knows the end, he knows the divine origin of life." 1
All generation proceeds from a corruption. — Livres Hermetiques

Egypte, 139.
It is sown in corruption, it is raised in incorruption. — Paul.
St.
" The return of the fallen to the heavenly light of the gods
is pictured in the journey of Persephone to heaven. Her-
mes and angel (of death) takes the
as the leader of souls
goddess at Jove's command from the arms of Pluto to the
gods of the upper world. Her existence is divided between
two worlds a third part of the year she passes in the Depth
;
(Tartarus) and two thirds above with the Immortals. The

goddess, returned in Spring as the growing up, fruit-
bringing seed, is also an image of men directing their course
to the day of the spirit- world, from the prison to freedom.
The ears which Demeter gave to Triptolemus at Eleusis
mean not merely agriculture, which she taught him, but are
at the same time an emblem that recalls the idea of Perse-
phone returned to the upper world, who as child of humanity
will draw after her all the initiated. They remind us of
Jesus who fell as a kernel of wheat into the earth, was
raised again and brought forth fruit for all mankind. When
the Heathen found in the ear of wheat a reminder to mount
with it (or with Persephone) from death to spiritual life,
from night to day, from Hades to the heavenly gods, there
lay in such a belief a glimmering of the Confession we '
are buried with Christ through baptism, and risen together

with and in him through the faith which God works who
"2
has raised him from the dead.'
Man that is born of woman is of few days and full of trouble.
1
K. 0. Muller, Hist. Greek Lit. 231, 233.
2
Kinck, Relig. der Hellen. i. 156-158, quotes John, xii. 2-1; Luke, viii. 5;
Coloss. ii. 12. See K. 0. Muller, Hist. Greek Lit. 231.
! ! :
Like a flower he goes forth and is cut down and

: escapes like a shadow
and continues not. 1
There is hope for a tree if it is cut down it renews itself again.
;
But man dies and wastes away and man expires and where is he ? ;
Waters depart from the sea, and a river is dried up and disappears,
And man lies down and arises not, until the heavens are no more they awake
not nor are aroused from their slumber. . . .
If a man dies will he revive ? In all the days of my sojourning I shall

await until my change comes. . . .
Waters wear away stones, the dust of the earth extends its own germs
wilt thou then make the hope of man to perish ?
Wilt thou perpetually press him till he dies, changing his countenance until
thou cast him away ?

His sons shall be honored and he will not know it, they shall be brought
low and he will not attend to them.
But his flesh upon him shall have pain and his soul in him shall mourn !
Job, xiv.
But man in honor will not remain ; he is assimilated, just as the beasts are
destroyed.
This is the way of them, they hope and those after them approve with :
their own mouth, Selah

As cattle, they shall be placed in Saol (Sheol), death shall feed on them
and the just shall have dominion over them in the morning : and their beauty
shall consume, hell shall be its abode.
But Alahim will redeem my soul from the hand of Shaul (Sheol), for he will
receive me. —Psalm, xlix.
I know that my Bedeemer lives and that he shall stand at the End upon
earth. And after my skin these shall be covered and from my flesh I shall
see Aloh (Allah). —Job, xix. Hebrew Bible, Schmid.
For I know that he redeem me upon the earth, will raise
is eternal who will
up my body for by the Lord these
which performs these things laboriously :
things were accomplished for me which I know thoroughly, which my eye has
;
seen and not another all things have been accomplished to me in the bosom.
;
Septuagint Version, Tischendorff.

The dead shall arise, and those in the remembrances shall be raised up,
and those in the earth shall be cheered for thy dew is a restorative to them, :
but the earth of the impious shall fall. — Isaiah, xxvi. 19. Septuagint.
They shall live, your dead (plural) my dead body they shall arise Awake ;
!
and rejoice ye that inhabit dust; for a dew of the plants is thy dew (0 God)
but the earth of Kephaim thou wilt make to fall. Isaiah, xxvi. 19. Hebrew —
Bible, Schmid.
Adoni, thou wast our dwelling from generation to generation
1
Mortals wretched, who like leaves at one time are very blooming, feeding
on the fruit of the soil, and, at another, perish lifeless (akerioi) ! Iliad, xxi.
464, 465.
: !
Before that the mountains were born and the earth was formed and its
circle and from eternity to eternity thou art AL (El)

;
Thou reducest man even to dust, and sayest, Return, sons of man !
—Ps. xc.
Then shall the dust return to the earth as it was, and the " spirit " to
Elohim who gave it. —Eccl. xii. Before Christ, 350.
'Tis thine to speed to the Father's light and glory : for as the soul is a
fire glowing with the Father's virtue, it continues immortal and is mistress of
life. —Ammian. 1
Thoth desires to know what will happen after the ascen-

sion of the soul to the Father. The Divine Intelligence
replies " The material body loses its form, which is
:
destroyed with time ; the senses which have been animated

return to their source, and will one clay resume their func-
tions ; but they lose their passions and their desires, and the
'
spirit ' mounts again to the heavens to find itself in har-
mony. In the first zone it loses the faculty of increase and
decrease ; in the second, the power of evil and the decep-
tions of idleness ; in the third, the illusions of desire ; in the
fourth, insatiable ambition ;
in the fifth, arrogance, audacity
and temerity ; in the sixth, the wicked fondness for riches
mal-acquired ; in the seventh, falsehood.
" The Spirit thus purified by the effect of these harmonies
returns to the state so much desired, having a merit and
force that are its own, and it dwells with those who cele-
brate the praises of the Father. They are then placed

among the Powers (of the heavens) and thereby partake of
God. Such is the supreme good of those to whom it has
been given to have knowledge, they become God."
" Having thus spoken, Pimancler (the Divine Intelligence)
returned among the divine Powers, and I, I set myself to

counsel to men piety and Wisdom
" men, live soberly, abstain from gluttony. Why do you precipitate
yourselves towards death, since you are capable of obtaining immor-

tality ? Fly the darkness of ignorance, withdraw from the light that is
obscured, escape from corruption, acquire immortality. Conductor and
1
Chaldean Oracles ;
Cory, p. 243 ;
Williams, Prim. Hist. 47.
! ! :
chief of the human race I will show it the ways of salvation and will fill
its ears with the precepts of wisdom !" —Books of the Thrice Greatest
Hermes. Champollion, Egypte, 143.
Alas, alas, torch-bearmg Day and thou Light of Deus, another,
another life and destiny shall —
we inhabit. Euripides, Iphigeneia in
Aulis, 1505.
The whole life of men is full of grief, nor is there cessation of labors
but whatever else is dearer than life darkness enveloping hides it with
clouds. We appear to be in love with this (life), because this is bright
on earth, through inexperience of another life and because tMngs beneath
the earth are not divulged : but we are led astray by fables. —Euripides,
Hippolytus, 190-197.
In the Zoroastrian religion, after sonl and body have

separated, the souls, in the third night after death, as soon
as the shining Sun ascends, as soon as the victorious Mithra
setshimself in pure radiance on the mount, come over the
Mount Berezaiti upon the bridge Tshinavat which leads to
1
Garonmana the dwelling of the good gods.
The ghost of Poly dor e says :
Being raised up this third day-light,

Having deserted my body Euripides, Hecuba, ! — 31, 32.
The third day he rose from the'dead
The image of the corpse of Adonis (-Osiris) was washed,

2
anointed with spices and wrapped in linen and wool.
Mit Spezereien
Hatten wir ihn gepflegt,
Wir seine Treuen
Hatten ihn hinge! egt j
Tiicher und Binden
Reinlich umwanden wir,
Ach ! und wir finden
Christ nicht mehr hier.
" Attes lives ! !

" 3
Ades lives ! Deus lives !
Christ is arisen,
Blest is the Loving One !
Adonis lives and is ascended
1 2 Movers, 202, 203.

Duncker, ii. 326.
3
Movers, 205, and authorities there quoted.
First they offer to the manes of Adonis as to one dead, and the day-
after the morrow they tell the story that he lives, and send him to the
Air. — Lucian. de Dea Syria, 1. c. § 6.
1
Osiris dies on the seventeenth of the month, on the nineteenth in the

night he is said to be found. — Plutarch, De Iside. xxxix.
Bacchus having the end of his life the again resumed beginning
"Was fashioned of another nature receiving in turn multifarious forms
Sometimes such as cunning young Kronides (Zeus) shaking the aegis,
Sometimes as old heavy-kneed Kronos lancing rain! Nonnus, vi. 175, ff. —
The Earth becomes fruitful through the Sun's light and
water. The Sun's essence enters the fruits, the bread and
the wine. In the Bacchanalian Mysteries a consecrated
cup was handed round after supper called the " cup of the
Agathodaemon" (the Good Divinity). In the Mysteries,
bread is used in the worship of Saturn in the form of a ser-
pent. A hymn was sung to Python at Delphi on every
2
seventh day. Orpheus was the founder of the Mysteries.
The foundations of the Mysteries must have been ordinary
3
religion, for the priests instituted them. The use of bread
and wine was continued in the Christian mysteries.
Quid est, quod arctum circulum

Sol jam recurrens deserit ?
Christusne terris nascitur.
Qui lucis auget tramitem. —Aurel. Prudentius. 4
Christmas, the birth of Christ, takes place just at the time of

the winter solstice when Huitzilopoctli dies and Tezcatlipoca
is born.The days are shortest. From this time however
the Sun's power begins to increase. The Sun is, as it were,
born anew. The Easter festival is the commencement of
spring. It is Nature's resurrection. " Christ has arisen."
" As the seed freed from its covering sends forth to the light
of the sun a young shoot of life, so will man divested of
this mortal coil, press forward to the light of a new life
like the risen Redeemer."

1 2
Movers, 548, 205. Deane, Serpent Worship, 88, 89.
3
Cousin, Lect. on Mod. Phil. i. 404. 4 Cathemerin. Hymn. xi.
;
:
Salve festa dies toto venerabilis aevo,

Qua deus infernum vicit et astra tenet.
Ecce renascentis testatur gratia mundi
Omnia cum Domino dona redisse suo.
Venantius Honorius.
For everywhere the grove with leaves, the fields with flowers favor
Christ triumphing after sad Tartarus.
The laws of hell having been suppressed, God, light, heaven, fields,
sea, duly praise him going above the stars.
Lo the God who was crucified reigns over all things, and all things
created give to the Creator prayer !
—Yenantius Honorius.
Pentecost is the " noblest workings of the ascended Re-
1
deemer," the fruits, the beginning of the harvest. Hier-
onymus (A. D. 331-420) relates that in the place where the
Redeemer cried in the manger, the lament of women for
Adonis has been heard even in later times. 2 Hieronymus
3
describes the Adonia as existing in his time. In the fourth
century after Christ, Macrobius says:
4
"Among the As-
syrians formerly the worship of Venus Architis and Adonis
especially flourished, which the Phoenicians now preserve."
And when from the Aether on high she beheld him lifeless, and his
body lying in his own blood, she sprang down and immediately tore her
bosom and at the same time her hair, and beat her breasts with
rough hands and complaining of the Fates says But still not all shall
: :
be yours the monuments of my grief,

; Adoni, will always remain
and a repeated image of death shall complete our yearly imitations of
grief. But the blood shall be changed to a flower. Ovid, Metam. x. 720 IF. —
Ezekiel found the women in the temple mourning for
5
Thammuz ( Adonis- Adamus). The festival called Adonia
or Adoneia by the Greeks lasted in the Orient seven days
for was the ancient custom of the Israelites, Egyptians
it
6
and Syrians to mourn the dead so long. The Titans tore
2
1
Creuzer, iv. 742. Epist. 49, ad Paulin. Tom. iv. part ii. p. 564, ed.
3
Martianay; quoted by Movers, 193. Movers, 210.
5 6
4
Macrobius, Sat. i. 21. Ezekiel, viii. 14. Gen. I. 10; 1 Sam.
xxxi. 13 Chron. x. 12; Judith, xvi. 29; Heliodor. Aethiop,
; 1 vii. 11 ; Lucian
de Dea Syria, § 52, 53 ; quoted in Movers, 209.
THE LOGOS, THE ONLY- BEGOTTEN AND THE KING. 219
Bacchus into seven pieces. Noah also, as Sisuthrus, Demarus,

Aclam, Orus, the Good Principle, Mann (Anion, Amanns),
Bacchus or Osiris in the moon, is connected with the num-
ber seven, in reference to the weeks or quarters of the
moon.
Sabaoth (Seven) the Demiurg, for thus the Demiurgic number is called by
the Phoenicians. —Movers, 550 ;
Lydus de Mens. iv. 93, p. 112.
Best of all things is Water ! —Pindar, Olymp. I.
The tender Adonis wanders distressing Aphrodite. . .

,
And then Deukalion, cleaving the water elevated on high,

Was a navigator not to be reached, having an air-wandering voyage.
Nonnus, vii. 365.
Thus they place the power of Osiris in the moon. —Plutarch de Is. xliiL
"It has been ascertained that the Egyptians reckoned from

the beginning of time to the death of Osiris by Tyrjhon,
i. e. to the Deluge, thirty thousand lunar-months, hence
1
2,42i years." " The bull was among the Egyptians an em-
blem of the Sun ; the apis-bull, however, representing as it
did at the same time also the moon and the conjunction of
sun and moon on the first marked of Thoth, required to have
upon it The Egyptians
the symbolic signs of the moon.
therefore selected for the worship of Apis (who according
to Plutarch was to them a living image of the Divine "Wis-
dom, of the soul of Osiris) a black bull which had a orescent
on its side and a wart in the shape of a beetle (which like-
wise designated the moon) under the tongue." "The moon-
2
crescent on the side of the apis-bull" is mentioned. "Apis
is the. animated image of Osiris, and is born when the
Generative Light descends from the moon and comes to

4
touch the eagerCow" (Earth). Osiris is Bacchus. 3
Osiris
was the Kile and Humid Principle generally as the source
of production. The Mle overflows when the Sun
5
passes
through the sign of the Lion in the Zodiac. In the sacred
hymns of Osiris, they invoke him who rests between the
2 3
1
Seyffarth's Chronology, 118. Ibid. 81, 82. De Iside, xliii.
6
4
De Iside, xxxv. ;
Kenrick, i. 335, -331. De Iside, xxxv. xxxvi.
1
arms of the Sun. Osiris wears the emblems of Bacchus.
2
Bacchus is the Generative and Nutritive Spirit. According
to Proclus, Bacchus is the Demiurg, analogous to the One
3
Father who generates total fabrication.
Many Greeks make bull-formed images of Bacchus,
but the women of the Eleans also call upon (him) praying
the God to come to them ox-footed. And by the Argives
he is called ox-born Dionusos but they evoke him with trum- :
pets from the water, casting into the abyss a lamb for the
4
janitor, but the trumpets they hide with thyrsi.
Dionysus went under the wave of the sea. — Iliad, vi. 135.
All things are born from Kronos and Venus. — Plut. de Is. Ixix.
Every one of the barbarians (foreigners) dances these Sacred Orgies !
Euripides, Bacchae, 482.

And they at the appointed hour shook the thyrsus in the Bacchic ceremonies,
calling " Iakchos, theSon of Deus, Bromios " Bacchae, 724. ! —
She and the women with her crowned themselves with olive and she pre-
ceded in a chorus (dance) all the people leading all the women and all the ;
men of Israel followed in armor with garlands, and hymns in their mouth.
Judith, xv. 13.
Begin to my God with drums, sing to my Lord with cymbals, adapt for
him a new psalm, exalt and call on his name ! —Judith, xvi. 1.
"When the Elohim helped the Levites (Eloim, Leuitas) carrying the
Ark ( Aron) of the covenant of Iahoh, they sacrificed seven bullocks and
seven rams. — 1 Chron. xv. 26.
On month the Feast of Tabernacles
the fifteenth day of the seventh
was celebrated, lasting seven days. was the close of the harvest. It
Plutarch considered it a festival of Dionysus. " The time and manner
of the greatest and most perfect festival among the Jews suits with
Dionysus. For, as to the so-called fast, in the height of the harvest
they set out tables of all sorts of fruits under tents and huts woven to-
gether mostly of branches and ivy ; and the anterior they name Taber-
nacle of the Feast. And a few days afterwards they celebrate another
festival, not with enigmas, but Bacchus being directly called upon.
There is also a certain garland-bearing and thyrsus-carrying festival 6
among them in which having thyrsi they enter the temple but entering, :
2 3
1
De Is. lii. Ibid. xl. Taylor's Plato, 484. 4
Plut. de Is. xxxv.
6
Bag-o, 1 Esdr. vii. 40, Bac-chur, ix. ;
Bak-Bak-kar, a Levite, 1 Chron. ix.
The festival of the sacred moon, in which it is the custom to play the
:
what they do we know not : but probably the performances are the
Feast of Bacchus : for they use little trumpets, just like the Greeks in
the Bacchanalia (in) calling upon the God : and others march playing
the harp, whom they call Leuites, so called either from the word Lusios or
rather from the word Enios. But I also think that the festival of the
Sabbata is not wholly without relation to the festival of Dionysus. For

even now many call the Bacchi Sabbi, and they utter this word when
they celebrate orgies to the God : the evidence of which certainly can
be taken from Demosthenes and Menander. And very apropos one
might say that the name was made from a certain pompous movement
which possesses those celebrating the Bacchic rites. And themselves
bear testimony to this remark when they honor the Sabbath inviting
one another to drink and get drunk and when any thing greater inter-
;
rupts,making a usage universally indeed to taste strong (drink). And

perhaps some one might say these things are conjectural (el<6ra) accord- :
ing to the force in them, first indeed the high-priest confutes (this idea)
going forth mitred at these festivals and clothed in a gold-embroidered
fawn-skin and wearing a tunic reaching to his feet, and buskins and :
many depend from the dress resounding at every step.

bells And,
as among us, they make use of hollow sounds at the nocturnal rites and
call upon the brazen —
( ... ) nurses of the God and the thyrsus :
incarved, shown on the opposite (sides) of the over-head, and the drums
for these surely suit no other god than Dionysus." " The Arab festival
Ashurah, like the Feast of Tabernacles, fell in September. The Arab

legend connects with this festival the weightiest events of the Bible and
Koran history, Noah's leaving the Ark," &C. 1
These are the sons' of Zabaon ; both Aiah and ANAH. This is " the
AXAH who found the mules in the desert when he was feeding asses for his
father Zebaon." — Gen. xxxvi. 24.
These are the generations of Aso (Oso) who is Adorn. Oso took his wives
from the daughters of Kanon. Adah daughter of Ailon the Achatian, and
Akolibamah daughter of ANAH the daughter of Zibeon the Hivite. — Gen.
xxxvi.
NAH (Noah) and Anah (in the feminine) would be
trumpet in the temple at the same moment that the sacrifices are offered.
From which practice this is called the true Feast of Trumpets.

Philo, On the Eighth and Tenth Festivals.
Your New-moons and your stated Sabbaths — ! Isaiah, i. 14.
The Bacchic branch mighty through Greece —Euripides, Bacchae, 308.

!
He shall sing Euion to garland-bearing Dionysus. —Nonnus, xv. 131.

iv. 750, 751, note, 752; Plutarch, Quaest. Conviv.
1 iv.
Creuzer, Symb.
671, 746, 745. Anos, Anoh, Noh, Ianus, Anus (Time).
! ; : :
Noah and the Anna perenna (the Nature-goddess) of the

Eonians, Ianus (Bacchus) and Anna (Ceres).
1
And Kan began, a man cultivating the earth, and he planted a vine-
yard.
And "he drinks of the wine and was drunken. — Gen. ix. 20, 21.
They slew their children in sacrifices or used secret Mysteries or

celebrated frantic komuses of strange rites !
—"Wisdom of Solomon, xiv. 23.
I am He who made the Vine, corn, sheaves, the threshing-floor and

flour in the territory of the king of noble Egypt
Book of the Dead, Chapt. 1st. 2
I am the true Yine and my Father is the husbandman.
The young Bacchus, the Principle of fertility, revered

by the common people as the God of the vine could well
serve the Orphic poets and philosophers as the impersona-
tion of the Life-giving Spirit that as Son of Jupiter, in- s
spires thedead Matter with life. He could, as Osiris, rep-

resent the active Deity the Creator-Sun, the active Power
of the Unknown God. As the source of production he was
the Power of his Father Zeus.
Dionysus (Bacchus) is called the Power of fruit-trees and things

planted. —Eusebius, Prsep. Ev. 3, 11.
Bacchus the Son of God —Euripides, Bacchae,

! line 1.
King Bacchus you appear a great God —Bacchae, 1032. !
Bromius Boy God of God Dionysus !

3
Maid of Adonis you have the thyrsus !

—Nonnus, xlii. 420, 421.
For now the general festival of Kupris (Venus) came,

Which throughout Sestos they keep to Adonis and Kuthereia
All together they hastened to come to the holy day
As many as dwelt in the remotest parts of the sea-girt islands
Some from Haimonia and others from Cyprus on the sea
1
Compare the names of the prophetess Anna and the priest Annas (Xas,
Nah, Nissi, Nuseus). —
Luke, ii. 36 iii. 2. The priest bore the name of hia
;
2
God throughout the Orient. SeyfFarth.
3
Bromion Paida Theon Theou Dionuson. —Bacchae, 83-85.
:
Nor did any woman remain in the cities of Cythera

And dancing on the summits of blazing Lebanon
Not one of the neighbors then was away from the festival,
Neither dweller of Phrygia, nor citizen of the near Abydos.

Musgeus, Hero and Leander, 42, if.
Therefore in fires (AR-im) honor Iahoh, in the Isles of the Sea the
name Ihoh Alahi Isral. —Isaiah, xxiv. 15.
I was wrong. You saw not the stream of Adonis nor the soil of
Bublos
Beheld, where is the home of the Graces, where dances
Assyrian Kuthereia and not the bed-shunning Athena.
Nonnus, in. 109, ff.
But hear Aphrodite sung by the women of Byblus.

Nonnus, xxix. 351.
Ascend the Labanon (Mount Libanus) and cry aloud !
Jeremiah, xxii. 20.
They shall flower like the Vine : his memory as the Wine of Leb-
anon —
Hosea, xiv. 8.
!
And, bringing to light the

Euia of the .Egyptian Bacchus the orgies of raving Osiris,
He taught the initiations at night of the mystic usages,

And with furtive voice to the Bacchante raised the Magian hymn
making an acute wailing. —Nonnus, iv. 273.
For this charming Youth is from Libanos where Venus dances.

I am wrong: not easily has a mortal form borne Kadmus.
But he is the Offspring of Deus and has concealed his origin.
Not falsely is he hymned Kadmilos for his celestial ;
Form he alone changed and still Kadmus hears. —Nonnus, iv. 82, ff.
Kadmus was a Phoenician god, called also Kadmiel, and

1
is the Creative Wisdom, the Deruiurg. The Cabbalists
considered AdamKadmon the oneness of the powers which
emanate 2
from God. " Adam Kadmon is the figure of a
man which hovers above the symbolic animals of Ezekiel.
From him the creation emanated in four degrees or four
1 2
Movers, 513, 514, 515. J. Miiller, 135, 124.
worlds." 1
Adam Kadmon is the Sun. as the Demiurgic
Wisdom or Logos, Kadmus-Hermes stands by the De-
miurg in his contest with Typhon. 2
Kadmus, Auxiliary in the war of Deus the Giant-killer
Fearest thou seeing one serpent only ? But in the wars,
Obedient to thee, Kronion hurled down Typhon. Nonnus, iv. 393.
.Hail Attis, the Assyrians call thee thrice-desired

Adonis, the Samothracians Adam the Holy !
Zeus DEM-arus is the Son of Saturn, just as Adam is the

First-created of Jehovah. 3
" In the Jewish Cabbala the word Maschia (Messiah) com-
posed of mem (40), schin (300), yod (10), heth (8), gives the
numerical value 358 the same is the case with the word
;
Nahash (serpent) composed of noun (50), heth (8), schin

(300). From this the Cabbalists conclude that the Messiah
will conquer Satan represented under the image of a serpent,
and that he will destroy sin and the death of the Spirit.
The Cabbalists taught that the three letters of the word
Adam (Adm) form the initials of the three names Adam,
David, Messiah which indicates that the soul of Adam
;
must appear by transmigration in the bodies of David and

4
the Messiah." The Cabbala had its first origin in Babylon
during the exile, but the whole system entire could only
be formed later in the Jewish schools of Alexandria where
the doctrines of Pythagoras and Plato were combined with
certain doctrines of the Oriental philosophy, —a mixture of
profound speculations and superstitious notions, of wisdom
and extravagance. In pronouncing certain words of Holy
Writ it was supposed that the sick could be cured, fires put
out and all sorts of miracles performed. 5
Adam is the First-born like Phanes, Evan, Iao and
6
Adonis. Deucalion was also the First-born. " For Adonis
1 2
Munk, Palestine, 523 ;
Ezekiel, i. 26. Movers, 273.
3
Movers, 144, 287 ;
Sanchoniathon, vii.
4 5
Munk, Palestine, 521. Ibid. 520, 523 ; See Plato, Tim. 139, ed.
6
Stallbaum. Pindar, Olympic Ode, ix. 41, 43, 44.
;
was named Ao." 1

Iao is Adonis and Osiris. 2 Aos is Iao.
3
"Iao the God of Moses." 4 Iao is therefore Iahoh or Je-

5
hovah (Adoni).
Non sicut Tu inter deos Adonai [Adni]

There is none like —Psalm lxxxvi.
Thee among the gods, Adonis! 8.
And Abram said, Adoni Ihoh [My Adon, Jehovah] — Gen. xv. !
2.
Bo\ov uvofxa.
"Adcouis desiroTTjs virb i'Otvlicoou Kal
Adonis "lord" with Phoenicians, and Bel's name ! —Hesychius. 6
Jehovah is called Alahi Alahim O- Adoni H-Adonim, God of

Gods and Lord of the Lords. 7
Yivit Dominus Adonai, Dominus exercituum !
Pseudo-Matthaei Evang. xii.
And the Thunderer on high Sabaoth Adonaios shall sit
On his throne in heaven and shall fix a great pillar

And Christ himself eternal shall come in a cloud
To the Eternal, in glory with his good angels.
And he shall sit on the right on a high throne judging
The life of the pious and the ways of impious men.
Moses also shall come the great friend of the Highest
God ... . And the great Abraam himself shall come
Isaak and Iakob, Iasous and Daniel, Elias
Ambakaoum, and Ionas and those that the Ebrews slew
Those with Eremeias. — Sibylline Books, Gallaeus, 278.
mni Ihoh, Iahoh (Ahoh) is the name of the snn-god Diony-

sus or Bacchus. He was also called Iao, Ieuo and Euas.
8 9
Evius is another of his names. Eve is called Eua in the

10
Sibylline Books. Thus Eua is the feminine of Dionysus-
11
Bacchus. Bacchus is called Huas and Euimos. Eve is
12
called Eoua and Euea.
1 2 3
Etym. Magn. Movers, 229. Movers, 542, 544. Movers, 285, 550.
4 5
Gesenius Thes. 511 ; Diodor. Sic. i. 94. Movers, 546, 544, 8, 9.
6 8
Movers, 195. !
Movers, 545, 546, 548, 549, 25.
Deut. x. 11.
9
Movers, 547, 548, quotes Euseb. Praep. Ev. 1. x. 9 Diodor. Sic. I. 94 ;
10
Gesenius Thes. 577. Servatius Gallaeus, 44.
11 12
Scholia ad Aristophanes, Aves, 583. Movers, 547, and the authorities
there quoted.
15
!
Osiris-Adonis-Apasson is the Male and Isis-Venus-

Taautha the Feminine Principle. From these two pro-
ceeds an Only-begotten Son, Horus, Phanes (Pan), Bac-
chus, Monmis, Ulom. "The Spirit unites with Matter as
1
a husband with his wife." This Spirit is termed "the

2
Father." The Platonic philosophers hold that Intellect is
the very Life of living things, the First Principle and Ex-
emplar of all, whence by different degrees the inferior
3
classes of life are derived. The Hawk-headed serpent was
4
the Egyptian emblem of the Divine Mind. To the Serpent
the beauty and harmony of the universe is ascribed. 5
For the venerable and incorruptible Kronos was held in the former
hypothesis to be the Father of Aether and Chaos but in this he is ;
passed over and a Serpent substituted; and the three-fold Aether is

called intellectual ....
6
Saturn is born this Serpent
A Great Serpent was the emblem of Zeus in the Mysteries.
For the Egyptians call the " Spirit" Jupiter. — Plutarch, de Is. xxxvi.
According an Orphic theogony mentioned in Athena-

to
goras, a Serpent (Saturn) was born from the Two Prin-
ciples. This creature was Hercules (the Celestial Sun).
This Hercules bore an egg which he cut in halves and of
7
one formed the heaven, of the other the earth. Hercules
is the " Spirit of God" {jrvevfjia) like Bacchus and Amnion.
— Plutarch, de Iside, xl.
Thou the seed of a Divine Mind art sprung from Hercules.

Euripides, Heraclidae, 541.
Virgin Persephoneia, you found no escape from marriage

But you were wived in a Dragon's hymeneals,
1 2
Movers, 264, 282. Philo, Cain and his Birth, xiii. xvii. ;
Munter,
3 4
Bab. 46. Taylor's Proclus, p. xxi. Deane, Serp. Worship, 145.
5 6
Movers, 109. Daniascius ;
Cory, 313. This is Ophion-Saturn.
7
Movers, 447.
, THE LOGOS, THE ONLY-BEGOTTEN AND THE ETNG. 227
TThen Zeus' very coiled, his countenance being changed,

A Dragon-bridegroom circled in love-inspiring fold,
Proceeded to the sanctum of the dark Virgin
Agitating his rough beard .... Through the Aetherial Dracontean
nuptials
The womb of Persephone was agitated by a fruitful young,
Bearing Zagreus the horned Child. Nonnus, vi. 155, ff. —
In the third century, Hani said that the Great Serpent
(Saturn the Dragon of Life, the Father, " the Good Divin-
ity") had glided over the cradle of the infant Mary. —Deane,
Serpent-worship, 89, 90.
Conceived by the Holy Spirit, Born of the Virgin Mary.

Creed ; Matthew, i. 20.
The Holy Spirit the Lord and Giver of Life is God the
Father, "Who acts only by his Spirit and his Word. De —
TTette, Bibl. Dogin. p. 84. § 111.
Then the Saviour himself says " Now my mother the Holy Spirit took
me." — Apocryphal Evangeliuin Ebraer. 1
Fear not, Mary, for you have found favor before the Lord of all, and
will conceive from his Logos (Spirit).
The " Power" of the Lord shall overshadow thee wherefore that ;
Holy Thing born of thee shall be called the Son of the Highest.
Protevang. Iacobi, xi. ed, Tischendorf.
Holy Ghost shall come upon thee and the " Power" of the Highest
shall overshadow thee : therefore also that Holy Thing which shall be
born of thee shall be called Son of God. —Luke, i. 35 ;
Evang. de Nat.
Mariae, ix.
For that which is conceived in her is from the Holy Spirit.
Matthew, i. 20.
For the Mighty Oxe did great things unto me and holy is his name.
Matthew, i. 49.
Trjv Se C<t>r)V iv 7rvp\ Kai Trvevfxari.
But the Life is through Fire and Spirit.
Plato. Timaeus, 77, ed. Stallbaum.

He will baptize you in Holy Spirit and Fire. —Matthew, iii. 11.
1
Creuzer, Symb. i. 341.
:
The Spirit and Matter philosophy of the Old Testament is

perpetuated in the New. In the Egyptian philosophy we
find the expression " Word of the Spirit," as if " the Word"
were a part of, an emanation from "the Spirit." In the
same style of thought Christ is conceived as an Emanation
from the Holy Ghost, according to Matthew.
Epimenides affirms that the Two First Principles are
Air and Night whence it is evident that he reverences in
:
silence the One Principle which is prior to the Two.

1
But
the Babylonians like the rest of the Barbarians pass over in
silence the One Principle of the universe, and they consti-
tute 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,
Moumis, which, I conceive, is no other than the Intelligible
World proceeding from the "Two Principles." 2
The World appears to them (the Egyptians) to consist
of a masculine and feminine nature. And they engrave a
scarabaeus for Athena (Minerva) and a vulture for Hephaes-
tus. For these alone of all the gods they consider as both
3
male and female in their nature.
Athana springing upwards shouted with an exceeding great cry :
and Heaven and Mother Earth shuddered at her. Pindar, 01. vii. —
Doth not Wisdom cry ? . . . .
Iahoh possessed me the Beginning of his way before his works, from
which (time)
I was effused from Oulom, from the Beginning, from the earliest times
of the earth.
When there were no Depths I was born.
When he prepared the heavens there was I, when he described a
circleon the face of the Deep.
I was with him Amon (the Demiurgic Nous) and I was his delight
—
day by day. Proverbs, viii.
The Wisdom, the daughter of God, is both male and Father.
Philo, de Profugis, 458."
1 2
Damascius ;
Cory, 317. Ibid. 321.
3 4
From Horapollo ;
Cory, 286. De Wette, Bibl. Dogm. p. 142.
" The Word is the Active Power of Brahma, proceeding

' '
from him. She speaks a hymn in the Yedas in praise of

herself as the Supreme and Universal Soul."
1
The goddess
Neith formed but one whole with the Creator Amon before
the creation of the souls and the physical world. Absorbed
in the Supreme Being, the Egyptians said that she was both
male and female. As the world contains germs male as
well as female principles, both must have existed in the
God who was their Author. He smiled and ordered that
Nature should exist: and instantly a perfectly beautiful
female (Nature, Neith) proceeded from his voice and the
Father of all things rendered her fruitful. This is the
Athena who sprang from the head of Zeus. 2
Kaiomorts, the FIRST MAN (in the Persian mythology),
left behind him at his death a seed from which a bi-sexed
tree grew up in which two were united in the closest union.
This, having been formed by Ormuzd into a double-man,
bore instead of fruits ten human pairs. From Meshia and
Meshiane, the first pair, the entire human race is descended.
3
Plato mentions the double-man, and the Bible hints at this

idea when it forms the first woman from a rib of the Adam
(double-man). Plato says The male kind was the produce
:
originally of the Sun, the female of the Earth, and that

which partook of the other two, of the Moon for the Moon ;
partakes of both the others (the Sun and the Nature-god-

dess). The Chaldeans believed that in Chaos there were
bi-sex human beings.*
Phtha is the active creative " Spirit" the Divine Intelli-
5
gence. Ptah (Hephaestus) has two sexes.
The Mighty POWER became half male half female.

Hindu Cosmogony. 6
1
Milman, Hist. Christ. 46 ;
Colebrooke, Asiatic Res. viii. 402.
2 3
Champollion, Egypte, 255, Univ. pitt. Knobel, Gen. p. 33 ; See
Plato's Sympos. Burges, p. 509 : Compare Genesis, i. 2*7 ; ii. 23.
4 5
Munter, Rab. 38. Egypte, 255. Champollion.
6 " Eros of two natures."
This is
;
Kneph, the Good Divinity, the Creator, brought forth out of his mouth an
Êgg from which Ptah sprung. —
Uhlemann, Thoth, p. 26.
Kneph, who has no beginning and no end, is the First Cause.
Plutarch de Is. xxxi. ;
Movers, 267.
In the Old Testament God creates by his "Word, his

Spirit and his Wisdom (Thoth or Athena-Minerva). The
Egyptian philosophy makes Thoth 1st (Trismegistns) the
Divine Wisdom personified, and Thoth 2nd (the Sim) an
emanation from Thoth 1st. He is the Demiurg. Saturn
creates by the aid of Thoth, Ophion, the Agathodemon, the
Bel-serpent, Surmobel; also by the aid of Minerva and
1
Mercury. Thoth 1st is only called by the Superior Deity
" Soul of my Soul and sacred Intelligence of my Intelli-
gence." He delegated to the Second Thoth the government
2
of the earth, moon and hell. Thoth is the Syrian sun-god
Adad, Adodus, the Phoenician Tat, Taaut (Hermes). The
emblems of Osiris as well as* " Thoth with the ibis-head " are
enclosed in a circle formed by a serpent biting his tail, an
emblem of eternity. Thoth the companion of Osiris never
abandoned him in hell. 3 He is Ophion-Uranus.
The Divine Wisdom was conceived of in two ways;
first, as being at rest. Thus after Elohim had created the
world, lie rested the seventh day. Again it was conceived
of as active, creating the world, the Demiurg or Creator. In
this second stage it is called "the forth-going Word " or
Wisdom.
For Intellect is the fountain of words, and speech is its mouthpiece.

Philo, Cain and his Birth, xiii. 4
" The Logos of Philo has unquestionably flowed from the
1 2 3
Movers, 109, 141, 161, et passim. Egypte, 135. Ibid. 126, 129.
I am Thotho-mone (Thoth- Amon?) who measures and weighs
P>ak who confounds homicides. —

Book of the Dead.
See SeyfFarth, Theolog. Schr. 4 Proverbs, vii. Hebrew Bible.
;
;
The consonants of Taautha or Thotho-mone agree with Thoth-Amon, and

the sense also would favor this reading of the Hieroglyphics.
4
Ed. Yonge.
Chaldean Logos."
1
They are one and the same. Philo
sa}r s :
" God is the Mind of the universe," " the Mind of
2
the universe created the universe." God used the Logos
as his Instrument by whom he made the world. 3
Ihoh by WISDOM has founded the earth : by Intelligence he has prepared

the heavens. —Prov. iii. 19.
The Hebrew considers God active in Nature as " Spirit."

The " Spirit " of God is the impulse-giving and the fruitful
Principle. In man the Spirit of God is the Principle
of all powers, abilities, talents, inspiration. It is the
" Wisdom." The highest quality of God as Creator and
Governor of the world is the Reason (Logos). This is
double since it both remains in God and acts upon the

world. The first is the Logos Endiathetikos (the "Wisdom
at rest" in the mind), the second is the Logos Proforikos
(the " Wisdom that goes forth" to create).
I (WISDOM) came out of the mouth of the Most High and covered the
earth as a Cloud. He created me from the Beginning before the world.
Ecclesiasticus xxiv. 3-9.
For from God came forth. John, viii. 42.
I —
I am the Living Bread that came down from heaven. For- the Bread of
God is that which cometh down from heaven and giveth life to the world.
John vi. 51, 33.
This last is the manifestation, the Type and the exact Image
of God in the world. God used this his Oldest and First-
born Son as the Instrument of his creation.* Philo calls
this Logos, who self-created stands next God above every
thing that is created, "A God" "the Second God;" he
thinks him also the Archetype of humanity. With this
Logos he interchanges " the Wisdom." 5 This Wisdom ap-
pears clearly as substance in the Book of Wisdom. She
proceeds out of God before the Creation, is a Reflection of
1 2
Movers, 553. Philo, On the Migration of Abraham, xxxv. Yonge.
3
Philo, Cain and his Birth, § xxxv. 4
De Wette, Bibl. Dogm. 127, 128.
5
De Wette, Bibl. Dogm. 128; Eusebius, Praep. Ev. viii. 13.
232 SPIEIT-HISTOET OF MAN.
the Supreme Light, the exact Image of the Godhead, of

1
divine nature and qualities, is Creator of the world.
For She is the Breath of the POWER of God, and a pure Influence flowing
from the glory of the Almighty.
For She is the Brightness of the Everlasting Light, the Unspotted Mirror
of the POWER of God and the Image of his goodness.
Book of Wisdom, vii. 25, 26.
He hath made earth by his POWER, he has established the world by
his WISDOM and has stretched out the heaven by his Understanding.
Jeremiah, li. 15.
That u the Word" and " the. Spirit" of God (the Holy Ghost)
interchange with one another, and are very much the same
idea is evident from the doctrine of the " Christians of St.
John" that Christ is the Spirit and "Word of the Eternal.

2
Father.
By his SPIRIT he hath garnished the heavens. —Job, xxvi. 13.
By the WORD of Iahoh were the heavens made. —Ps. xxxiii. 6.
That they are the same as the "Wisdom of God" appears

from Psalm cxxxvi. 5.
To Him that by WISDOM made the heavens.

Having willed, he brought forth us by means of the "Word (Logos) of
truth." —James u 18.
It is evident that the reluctance of the later Jews and

Samaritans to considerGod as immediately active in crea-
tion extended also to the Egyptian, Babylonian, Hindu
and Persian philosophers, and even to Plato who had his
Efficient Cause and his Logos the Divine Wisdom. This
doctrine of Philo came after the Platonic doctrine of the
Soul of the World and the Divine Reason ; and was pre-
ceded by the idea of the " Word of Creation" among the
Hindus, Persians and Jews and the Kabbalistic doctrine of
the First Man. The later Jews and Samaritans were re-
luctant to make God immediately active in the corporeal
1 2
De Wette, Bibl. Dogm. 136. Adams, Yiew of Rel. 118.
world on which account the Speaking of God was con-

;
ceived and thismade the acting Person where in the Old

Testament Jehovah is represented as acting personally.
Wherever God is mentioned as personally appearing, the
Word or the Angel of the Lord is meant. 1
Adonai is the
" Spirit " and the Word.
The Word is Light in the Persian Light-Word Honover,
in theEgyptian " Word
of the Spirit " and in the Hebrew
Logos or Wisdom. Both the " Word" and the " Wisdom"
2
appear as a Being, the Second God, the Demiurg, the active
Agent of the First Cause in the creation of the world. The
Logos is the Revealed, the Second God, the Mediator be-
tween God the Father and Creation.
He is called the Oldest and First-Born Son of God, the Only-Begotten,

Monogenes and Protogonos. 3
—
For the Logos is the oldest Image of God. Philo, de Confus. Ling. 341.
Bel-Saturn was regarded as Boundless Time before the

Creation. Second, he was the Unrevealed Primal Being
withdrawn into himself, out of whom the " Second Bel" as
Creator (Demiurg) proceeds together with two other Persons
of the divine trinity, Zeus-Belus and Baal-Chom or Apollo
Chomaeus. In the younger Chaldean Oracles the doctrine
of a First Being, the Father of All, the Great Father of the
Logos, of the Only-begotten, of Iao the Demiurg, is plainly
stated. But the traces of it go back to a higher antiquity.
. This Primal Father of All has an Only-begotten Son
. .
who is like him in all things and therefore is himself again

and takes the first place in the triad he is the Demiurg ;
Bel, the Saturn revealing himself, the mysterious Heptaktis

or Iao in the Chaldean learning. According to the Em-
peror Julian, the Highest Deity, the Primal Goodness,
1
De Wette, pp. 127, 128, 131, 132, quotes Kleuker, Natur imd TTrsprung
der Emanationslehre b. d. Kabbalisten, S. 8 ff.
2
Philo, Quaest. et Solut. : See De Wette, Bibl. Dogm. p. 130, note m.
3
De Wette, § 156, note.
brought forth, out of itself the Intelligible Sun of whom the

sun's disk is only a picture ; this Sun is, in the doctrine of
the Chaldeans, the Intelligible Light and Spiritual Life-
principle Iao.
The Chaldeans call the God Iao instead of Light Intelligible.

Lydus, de Mensibus, iv. 38, p. 74.
The Son, Zeus-Belus or Sol-Mithra, is an image of the

Father, an Emanation from the Supreme Light (das Ur-
1
licht). Speaking of Bel-Mi thra, Movers says This Bel of :
the Chaldean-Babylonian Magianism, so often interchanged

with the Mithra of the Persian doctrines, usually named
Zeus-Belus and already shown by us to be Mithra, appears
in the Mithras-grottoes in the symbol of Aion and like the
2
Old-Bel passed for Creator.
Among the Orphic theologers the worship of Dionysus
was the centre of and the starting point
all religious ideas,
of all speculations upon the world and human nature. In

the same system Dionysus was also the god from whom the
liberation of souls was expected for, according to an Orphic ;
notion, more than once alluded to by Plato, human souls

are punished by being confined in the body, as in a prison.
The sufferings of the soul in its prison, the steps and tran-
sitions by which it passes to a higher state of existence and
its gradual purification and enlightenment were all fully
3
described in these poems. " The souls are carried up by
the Intermediate Being who is usually called Bel-Mithra,
Zeus, namely Zeus-Belus, or " San-Intelligible," Logos,
Only-begotten, and is merely the other self of Bel-Saturn
(the Father) ;
just as in the case of Philo's Logos whose
theology has certainly flowed from the Chaldean."
And the theologians proclaim the Intelligent Life Saturnian but not
Jupiterian (Atiov), for through the Great Zeus (Dios) is the way up (to
heaven). But just as Zeus filled with his own Father and born up into
1 2
Movers, 262-265. Ibid. 390. K. 0. Miiller, 234, 238.
Him as (to) his own Intelligible (pattern, image) carries also with him
what is with him, just so indeed the souls with Zeus make their as-
cension ! —Proclus. in Plat. Alcib. Tom. iv. p. 96.
1
That I should raise him up at the last day. —John. vi. 41.
Aiakos (Eacus, Iacchos) Creative . . . bestowing fruit upon the glebe.

Nonnus, xxxix. 146.
Adonis was called Gauas Bacchus was called Gues. 2 Iao ;
3
is Adonis and Bacchus, Iao is the Raiser up of souls to
4
heaven.
Agni the Hindu Sun, the Fire of life, is Pramati, the
" Fire on the altar" regarded as Soul of the world. This
Yedic Pramati, like the Greek Fire-spirit Promethe-us, is
the Principle of civilization among the most ancient
5
shepherds and cultivators of the earth and coincides with
Prometheus as Creator of men. Fire or ordinary sacrificial
fire is called by Homer " the flame of Vulcan." 6 Yulcan,
Iapet (Phut, Ptah) and Prometheus are mentioned together
7
by Nonnus. The Fire is the Primal Principle, the neutral
World-soul, the highest Atman (Adam) or the Brahma
8
(Brahm in the neuter gender).
Fire stolen from the highest part of heaven Prometheus

Gave to the lands. —Juvenal, xv. 85.
The Sun is all-knowing in Homer, and is the visible symbol

of the Divine Intelligence or Logos. This is Bel Minor, Iao
the Life of the world, Zeus or Pan as the Anima mundi,
Baga or Bacchus the The Orphic Hymn (xiii.
Life-giver.
8) calls Saturn (Kronos) Prometheus. He was regarded as 9
the Creator of the human race. Plutarch says that Anti-

clidasmakes Isis the daughter of Prometheus and wife of
Bacchus.
10
But Aristo related that Bacchus was the Son of
Jove and Isis. 11 Zeus ordered Prometheus and Minerva to
1 2 3
Movers, 553. Ibid. 545, 547. Ibid. 542, 543, 554, 547.
4
Movers, 551, 552, 553. 5
Weber, Ind. Stud. ii. 380 ;
Wuttke, ii. 244.
8
6
Iliad, xxiii. 7
Nonnus, Dionus. ii. 295 ff. Weber, ii. 378.
9 10 11
Movers, 261. De Iside, xxxvii. Ibid.
—
236 SPIRIT-HISTORY OF MATT.
make men of clay. Minerva, the Wisdom of God, then

breathed into the clay and made the images alive. An- 1
other legend said that Jupiter caused the winds to blow

2
upon them and thus gave them life. The Greeks said Zeus
had swallowed Metis (Mind). Minerva sprung from the
head of Jove. The Egyptian Thoth, the Active Intelligence,
3
is the Phoenician Ophion-Kadmus.
" The Orphic philosophy placed Time (Chronos) 4 at the

head of all things and endued it with life and creative
power. That is, Time is God. From Him emanate Chaos
and Aether. Chronos makes an egg of the Chaos surround-
ed by the Aether and from this springs the golden-winged
5
Eros-Phanes, the Soul of the world. Zeus according to
the Orphic poets is the Soul of the world. The unity of
Zeus and Eros is mentioned in Pherecydes and the Orphic
poems ; nevertheless the universe stands in different rela-
6
tions to Zeus and to Eros." It is as difficult to distinguish
between God and the Spirit of God as it is between Chronos-
Zeus and Eros-Zeus.
The Father is in me and I in him. —John, x. 38.
He that hath seen me hath seen the Father ; and how sayest thou show us
the Father ?
Dost thou not believe that I am in the Father and the Father in me?
Believe me that I am in the Father and the Father in me.
John, xiv. 9, 10, 11.
As Matter was " the Mother," and " the Spirit" " the
Father," it follows that " the Son" was " the Father."
1
Stephan. Byzant. 810, Berkelius ;
Williams, 32, 41 ;
Lucianus, in Pro-
2
metheus. Anthon ;
quotes Etym. Magn. et Steph. Byz. s. v. Ikonion.
4
3
Movers, 518. Kronos is the Sun. Compare Aion, Annus, Eanus,
Ianus. Compare Ovid, Fast. i. 88, 89, 102.
5
So Brahma (the Sun) is born of the Aether in the shape of an egg.
Weber, Ind. Stud. ii. 382. Brahma is the Soul of the world. — Mill's India,
200, 206, 239, 241 ;

Timaeus Loerius and Plato give us a
Wuttke, ii. 293.
Soul of the World different from the usual one. The former is the Son of
Spirit and Matter (the Father and the Mother) but generally the Soul of the ;
world is the Spirit— the Father and Son as the Life of the world (Animamundi).
6
K. O. Muller, 234, 237.
;;
In the Beginning was the Logos (the Power of God, the Divine Wisdom)
and the Logos was with The God 1
and God was the Logos.
John, i. 1. ; 1 Corinth, i. 23, 24.
What he here calls God is his most Ancient Word.

Philo, de Somn. xxxix.
On each side are those most Ancient Powers which are always close to the
2
Living God, one of which is called his Creative Power . . . And the Creative
Power is God ; for it is by this that he made and arranged the universe.
Philo, On Abraham, xxiv. xxv. ; de Confus. Ling, xxvii. xxviii.
For by him were all things created. —Paul, Coloss. i.
3
The Chaldean Saturn had The Logos his Sun or Logos.
4
of Philo is The sun was the
taken from the Chaldeans.
symbol of the Logos. "The central Sun of the world's 5
history 'rose. The Word (Logos) was made flesh. The

Eternal Life (of the Invisible Sun-god, the Helios Noetos)
appeared in personal union with human nature." 6
That Eternal Life which was with the Father and was manifested unto us.
The Logos of Life which was from the Beginning! — John, Epist. i. 1.
" Cud worth I. 4 writes that ITeraclius held that All things '
were made by the Eternal Logos who was with God and
was God.' Even Julian allowed that the Primary Cause
produced an intellectual Sun who formed the material sun.
The intellectual Sun is the Phanes of the Greeks, the Mono-
genes of Orphic philosophy. Empedocles held a Sun the
Original of the visible sun. He is Mithras the Mediator."
7
1
For the God (<5 ©eos) if he be truly God (®eos) lacks nothing.
Euripides, Hercul. Furens, 1345.
For God (0eos). —Aeschylus, Persians, 772. The God (o ©eos).
Euripides. 'IicenSes, 214, 215.

Zeus is the dispenser of various fates in heaven. . God (@eos) has . .
brought to pass things unthought of. —Medea, 1419.

2
We find the " Intelligent Light " (voepov <peyyos) and the " Intelligent
Life (voepa fyrj) of the Father" in the Chaldean learning.
Movers, 553 ;
Cory, Anc. Fr,agm. 243.
3 4
Movers, 553 ; Servius ad Aeneid. i. 733. Ibid.
5
Philo, Who is Heir, liii. ; De Yita Mosis, xxxix. ; de Somn. xiii. xiv.
Gibbon's Rome, ii. 326 ;

quotes Julian's Epistles, xli.
6 7
Schaff, Hist. Apost. Ch. 185. Williams, Prim. Hist. 31.
This wealth- and prosperity-conferring Soma, the Lord of all, the Soul of
the world in the person of the Sun, enlightens the heaven and the earth.
Stevenson, Samaveda, p. 102.
This Soma like the Sun, the surveyor of all things, runs into thirty vessels
at the mid-day sacrifice, and like the seven rivers has his source in the heavens.
As the divine Sun, so is this Soma placed above all worlds.
Stevenson, Samaveda, p. 126.
Horus is the Celestial Sun, the Source of the Nile. 1

The
Alexandrian Philo says Moreover it appears that Moses
:
has taken the sun as a symbol of the Great Cause of all

things. But according to the third signification, when he
speaks of the Sun, he means the Divine Word, the Model
2
of that sun which moves about through the heaven.
For in good truth the continual stream of the Divine Word, being
borne on incessantly with rapidity and regularity, is diffused universally
over every thing, giving joy to all. —Philo, de Somniis, xxxviii.
The " Word" of God and the Divine Reason from which flow all
kinds of instinctive and everlasting wisdom. —Philo, on Fugitives, xxv.

And the Divine Woed like a river flows forth from Wisdom as from
a spring, in order to irrigate and fertilize the celestial and heavenly
shoots and plants of such souls as love virtue, as if they were a paradise.
Philo, de Somn. xxxvii.
Since that country is not irrigated by rain as all other lands are, but
by the inundations of the River which is accustomed every year to over-
flow its banks, the Egyptians in their impious reason make a god of the
Nile, as if it were a copy and rival of heaven.
Philo, de Yita Mosis, xxiv.
God of my fathers and Lord of mercy, who hast made all things
with thy Woed. — Wisdom of Solomon, ch. viii. v. 1.
The Word of God Most High is the fountain of Wisdom.

Jesus Sirach, i. 5.
When the Enlightener of the mind, the Word of the Ancient One,
the Establisher of heaven and earth, first of all produced the illustrious
venerable lord Soma, he led him to the sacred receptacle of the inebri-
ating waters. — Stevenson, Samaveda, p. 100, 101.
1
The Peruvians considered the Sun the only Creator. —Lacroix, Perou, 369.
2
Philo, On Dreams, xvi. xv. Socrates addressed a prayer to the Sun.
: :
Honover, " the Word," in Persia, is the Spirit of life and

1
light.
When the Word of the Loving Spirit created him, in the realm of
the —
Most High Benfey, Samaveda, 239.
The Word Ahu (Aum, Om) indicates both the world and its Crea-
tor, merely as existence (Seiendes). 2
In the Persian Liturgy, Zoroaster asks
Ormuzd wrapped in glory, just Judge of the pure world which

thou earnest —what is the Great Word, by God created, the Word of
lifeand swiftness, that was before heaven existed and water was, and
earth was, and herds were, and trees were and Fire, Ormuzd's son, was
. . . tell me this plainly.
Ormuzd answers
The pure, holy, quick-moving Word (Honover), I tell thee plainly,
Sapetman Zoroaster, was before heaven and before water and before
earth. — Creuzer's Symbolik, vol. i. p. 107.
All Hail to Ormuzd's Intelligence 3 which holds in itself the Word
of excellence. — Ibid. p. 188.
1 extol Ormuzd's Working Spirit. —Ibid. p. 188.
The pure, was before heaven, and

holy, rapidly-powerful Word
water, earth and herds, &c. I myself the
in Glory spoke this Wrapped
Word with Power (mit Grosse) and all pure beings, who are and have
been and will be, were (existed) through it and came into Ormuzd's
world. —Zendavesta. 4
The Minokhired says The Creator Ormuzd made this :
world and the creatures and the Amshaspancls and the

Heavenly Reason (Logos) out of his own light, and with
the shout of jubilation of the " Time without bounds."
5
Ormuzd is the Word by which the First Light, the First

Fire and the Original Water were created. Ormuzd is the
Light as Creator. He spoke the "Word (Honover).
6
Or-
muzd created through his Word the visible world in six
periods of time or thousands of years. First, the Light

between heaven and earth together with the heaven and
8
1
Creuzer, Symb. p. 224. Weber, Ind. Stud. i. 373 ii. 200. ;
3 4 De Wette, Bibl. Dogm. p. 132.

The Divine Reason, the Logos.
6 Creuzer,
5
Spiegel in der Zeitschrift der D. M. 0. for 1851. Symb. 210.
the Stars. Second, the Water which covered the earth and
sank into its depths. Third, the earth, fourth, the trees,
fifth, the animals which spring from the Primal Bull,
all
sixth, mankind, of whom

Kaiomorts was the .first. After
Creation was finished Ormuzd celebrated festivals with the
1
Immortals.
For there are, as it seems, two temples belonging to God ; one being
this world, in which the high-priest is the Divine Word, his own First-
—
born Son. Philo, On Dreams, ed. Yonge xxxvii.
For it was impossible that any thing mortal should be made in the
likeness of the Most High God the Father of the universe but it could ;
only be made in the likeness of the Second God who is the " Word" of
the other. Since the god who stands for the " Word" is superior to
. . .
all and every rational nature and it is not lawful for any created thing
:
to be made like the God who is above the Word.

Fragment of Philo ; from Eusebius. 2
For the Father of the universe has caused him to spring up as the
Eldest Son whom in another passage he calls the First-born and he ;
who is thus born, imitating the ways of his Father, has formed such and
such species, looking to his archetypal patterns.
Philo, de Confus. Ling. xiv.
His First-born Word, the Eldest of his angels, as the great Archan-
gel of many names ; for he is called the authority and the name of God,
and the "Word" and Man according to God's image, and He who
sees Israel. For even if we are not yet suitable to be called the
. . .
sons of God, still we may deserve to be called the children of his Eternal
Image, of his most sa?red Word
for the Image of God is his most an-
;
cient —
Word. De Confus. Ling, xxviii.
The Word is as it were the Charioteer of the Powers, and He who
uttersit is the Rider who directs the Charioteer. Philo On Fugit. — xix.
Having mingled the vital spark from two according substances
Mind and Divine Spirit, as a third to these he added
Holy Love the venerable Charioteer uniting all things.
Lydus de Mensibus, 3.
3
Aion who first appeared . . . Aion that holds the reins of life.
Nonnus xli. 84 ; xxiv. 271.
1
Knobel's Genesis, 4 ;
Kleuker, Zendav. i. 19 ; iii. 59.
2
Yonge; De Wette, Bibl. Dogm. § 156, note.
3
Taylor ;
Cory's Anc. Fragm. 264.
THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. Ml
For Aion, according to the oracle, is the cause of never-failing life, of
unwearied power and unsluggish energy. Chaldean Oracles. — 1
Plato considered the divine nature under the three-fold

modification of the First Cause, the Logos (the Wisdom),
2
and the Soul of the world. According to Philo, the Spirit
of God is one with the Logos. He designates him as the
3
"Wisdom."
In him (it) was Life ; and the Life was the Light of men.
The Logos is the Mediator between God and man the —

Agent of man. 4 Bel-Mithra (Iao der Anagogeus) is the
Mediator between the " Father" and the individual souls,
which, like Life-sparks, he sends down and lifts again
to the " Father."
5
He takes the substance of Light (Licht-
Materie) the beams of the Sun from the Father, pours them
out and makes them return to him again.
nopevwv avu kol aparelvuv ras eVt Tbv vor\Tbv koct/jlov.
Julian, Orat. in Solem, 136. 6
As Iao is the Mediator, so Christ is the Mediator with the

7
Father. Christ is the Paraclete (Advocate). The Paraclete
8
(Comforter) is the Holy Spirit.
And I will pray " the Father" and he will give you another Advocate, the
Spirit of Truth. —John, xiv. 17.
Philo speaking of the dress of the High Priest says :
The twelve stones arranged on the breast in four rows of three stones
each, namely the logeum, being also an emblem of that Keason (Logos)
which holds together and regulates the universe. For it was indispens-
able that the man who was consecrated to the Father of the world
should have as a Paraclete (One invoked as an Advocate) his Son, the
Being most perfect in all virtue, to procure forgiveness of sins and a
supply of unlimited blessings. —De Yita Mosis, xiv.
1 2
Cory's Anc. Fragm. 240. Gibbon's Rome, II. chap. xxi. p. 236.
a 4 5
De Wette, Bibl. Dogm. p. 142. Ibid. p. 128. Movers, 553, 554.
6 7 8
Movers, 554. 1 John's Epist. ii. 1. John's Gospel, xiv. 16, 26.
16
Andthe Father who created the universe has given to his Arch-
angelicand most ancient " Woed" (the Logos) a pre-eminent gift, to
stand on the confines of both, and separated that which had been created
from the Creator. And this same " Word" is continually a suppliant to
the immortal God on behalf of the mortal race, which is exposed to af-
fliction and misery ; and is also the ambassador sent by the Ruler of all
to the subject race. And the " Word" rejoices in the gift, and, exulting
in it, announces it and boasts of it, saying, "And I stood in the midst
between the Lord and you ;" neither being uncreate as God, nor yet cre-
ated as you, but being in the midst between these two extremities, like
a hostage as it were to both parties. — Philo, Who is the Heir, xlii.
And Zoroaster taught that one (Horomazes) resembles Light most of

visible things, but the other (AreimaniosJ on the contrary (is like) Dark-
ness and Ignorance and between the two is ITithra.
: Wherefore the
Persians name Mithra the Mediatoe. Plutarch, de Iside, c. 46. —
According to Mani, " Christ the Mediator, like the Mithra
'
of his countrymen, had his dwelling in the sun.' His own

system (Mani's religion) was the completion of the imperfect
revelation of the Gospel. He was a man invested with a
divine mission, the Paraclete (for Mani appears to have
distinguished between the Paraclete and the Holy Spirit)
who was to consummate the great work auspiciously com-
1
menced, yet unfulfilled, by the mission of Jesus."
According to the prophet Daniel, the kingdom of the
2
Messiah is the fifth of the great world-monarchies.
I will raise up over them one Shepherd (of the people) who shall feed them,
my servant David. —Ezekiel, xxxiv. 23.
But in the days of these kings Alah of the heavens shall make a kingdom
arisewhich shall not be destroyed for ages ... It shall break up and con-
sume all those kingdoms, but it shall stand for ages. Daniel, ii. 44. —
Ihoh our King, he shall save us! — Isaiah, xxxiii. 22.
The King in his beauty thine eyes shall see !

— Ibid. IT.
Qaoshyanc (the Helper) is the appellation of the Savior

King whom the Persians looked for at the End of all
things.
1 2
Milman, p. 278. De Wette, Bibl. Dogm. i. 159, 160, 170, 187;
Daniel, vii. 26, 27.
I will strike the Pari to whom men pray, until that Qaoshyan<j is born, the
Victorious, from the water Kanqaoya. —Vendidad, Fargard 19, § 18.
1
According to the mythology of Dionysus, as it was re-

lated in the neighborhood of Delphi, Dionysus-Zagreus was
a Son of Zeus, whom lie had begotten in the form of a
dragon upon his daughter Cora-Persephone. The young
god was supposed to pass through great perils. This was
2
converted by the Orphic poets into the marvellous legend
which is preserved by later writers.
According to this legend Zeus destined Dionysus for
King, set him upon the throne of heaven and gave him
Apollo and the Curetes to protect him. But the Titans in-
stigated by the jealous Hera attacked him by surprise, hav-
ing disguised themselves under a coating of plaster (a rite
of the Bacchic festivals) while Dionysus, whose attention
was engaged with various playthings, particularly a splen-
did mirror, did not perceive their approach. After a long
and fearful conflict the Titans overcame Dionysus and tore
him into seven pieces, one piece for each of themselves. Pal-
las (the Divine Wisdom) however succeeded in saving his
palpitating heart which Zeus swallowed in a drink. As the
ancients considered the heart as the seat of life Dionysus
was again contained in Zeus and again begotten by him.
This Dionysus torn in pieces and horn again is destined to
succeed Zeus in the government of the world and to restore
the golden age. In the same system Dionysus was also the
god from whom the liberation of souls was expected. The
Orphic poets looked for a cessation of strife, a holy peace, a
state of the highest happiness and beatitude of souls at the
end of all things.
z
This is IAO the Demiurg called also
Sabaoth, the god who is over the seven heavens, and the
god of the seven rays, into which he is divided. He is the
coming King and Messiah or Mithra.
2
1
Spiegel, 244. Near the beginning of the sixth century before Christ.
3
K. 0. Muller, Hist. Greek Lit. 237, 238.
!
244: SPIEIT-HISTOEY OF MAN.
I Iahoh am thy Saviour and thy Kedeemer, the Mighty One of Iacob.
Isaiah, xlix. 26.
" Zeus the Savior " and Hercules were adored at Xeno-
phon's command by the Ten Thousand Greeks.
Xenophon, Cyri Exp. iv.
Let us make a libation to Jupiter the Deliverer. —Tacitus, xvi. § xxxv.
This is the Zeus-Belus of the Babylonians, Bel the Younger,

the sun-god.
Zeus is THE KING He is the Author of Universal Life, One Power, One
:
Daemon, the Mighty Prince of all things. Orpheus. 1 —

—
Great King Osiris. Plutarch, de Iside, xii.
The Mind of the Father made a jarring noise understanding by unwearied —
Counsel omneiform " ideas " which flying out from One Fountain sprang forth :
for " THE KING " previously placed before the multiform world an
Intellectual Incorruptible Pattern, the print of whose form is promoted (dif-
fused) through the world, according to which things the world appeared
beautified with all-various ideas of which there is One Fountain, . . . they
are intellectual conceptions from the Paternal Fountain, partaking abundantly
the Flower of Fire in the point of restless time : but the first, self-perfect foun-
tain of the Father poured forth these primogenial2 "ideas."
Chaldean Oracles.
King, dwelling in thy celestial abode the Aether

Euripides, Troades, 1084, Buckley.
The King. the Son (Bacchus) of Zeus. Bacchae, 601.
. . . —
He King of Heaven
praised the 1 Esdras, iv. 58, 46. !
—
1 speak my works, to the King — !
Thou art fairer than the children of men grace is poured : into thy
lips therefore hath Elohim blessed thee forever.
;
Gird thy sword upon thy thigh Mighty, with thy glory and thy
majesty.
Thine arrows are sharp in the heart of the King's enemies ; the
people fall under thee.
Thy throne, Elohim, is forever and ever; therefore ELOHIM THY

GOD (Elohik) has anointed Thee with the oil of gladness above thy fel-
lows. —Psalm, xlv.

Behold the days shall come, saith Iahoh, that I will raise unto David
a righteous Branch, and a King shall reign and prosper. . . .
1
Cory, 290 ; Euseb. Praep. Ev. iii. ; Procl. in Tim. ; Aristot. de Mund.
2
The first of their race. —Proclus, in Parm. ;
Cory, 247, 248.
:
!
THE LOGOS, THE ONLY-BEGOTTEN AND THE KLNG. 245
In his days Iudah shall be saved, this is the name by which he . . .
Iahoh Zedeknu (Jehovah our Zedek. ) Jer. xxiii. 5. 6.

shall be called, 1
—
In those days will I cause the Branch of righteousness to grow up
unto David and he shall execute judgment and righteousness in the
land. — Jeremiah, xxxiii. 15.
I will bring forth my servant the Branch.
He shall be a Priest upon his throne. —Zachariah, iii. vi.
First-born,. . . radiant BRANch, . . . bringing brilliant light, holy

on which account I address thee as Phanes. Orphic Hymn, vi. —
Then from the sun God will send a King (said of the Messias).
And then God will send from heaven a king (said of Cyrus).
LL. Sibyll. liii. v. 590. 2
The Children of Chet said to Abram: Thou art a King sent from
God among us !
3
Elohim give thy judgments to the king, and thy justice to the son
of the king.
His name shall be to eternity : before the Sun he shall have the name
of his son, and we shall be blessed in him, all nations shall call him
blessed.
Blessed be Iahoh Alahim Alahi Israel, alone doing wonderful things
Psalm, lxxii.
According to Mani (in the third century), Christ the

glorious Intelligence, called by the Persians Mithra, resided
This is the Chaldean doctrine of the "
4
in the sun. Intel-
ligible Sun" considered as the Son of God.

Consider the wondrous works of Al Dost thou know when Aloh puts his
!
mind on them, and makes the light of his cloud to shine !
Job, xxx vii. 15 Schmid. ;
The heavens declare the glory of El and the firmament showeth his handi-
work.
Their voice is gone out throughout all the earth and their words to the end
of the world. In them hath he set a tabernacle for the Sun,
Which is as a bridegroom coming out of his chamber; rejoices as a strong
man to run a race. Ps. xix. —
1
Sadak, Zadok, Suduk was the name of the Highest God in Phoenicia,
"the King of the Gods." The seven sons of Sydyc were probably the 7 Ca-
bin, Archangels or Amschaspands. He was the Heptaktis, "the God of the
seven beams."
2
De Wette, Bibl. Dogm. p. 160.
3
Septuagint, Gen. xxiii. 6 ;
Hebrew
Bible, Schmid ;
Philo, de Somn. xxxvii. ; On Abraham, xliv.
4
Encyl. Americana, viii. p. 250.
24:6 SPIEIT-HISTOEY OF MAN.
Hymn now Eli Child of Deus, begin Muse For Hyperion wedded
his own sister Euruphaessa all-renowned, who bore him beauteous children,
both rosy-fingered Morn and the fair-haired Moon, and the unwearied Sun
(Eeli) like unto the Immortals, who shines unto mortals and to the Immortal
Gods, mounting his steeds. And dreadfully with his eyes he glances from his
golden casque, and from him the bright rays flash splendidly, and down from
his temples the cheek-plates [of his helmet] shining from his head guard his
beauteous face, shining afar and with the gale of the winds
; his beauteous
garments glitter around his form and his male steeds beneath. Here indeed,
at even, he, having stopped his golden-yoked chariot and steeds, sends them
through heaven towards the ocean. Hail King, and willingly grant a !
pleasant life and commencing from thee, I will celebrate the race of articulate-
;
voiced men, demi-gods whose deeds the gods have shown forth unto mortals.
Homeric Hymn to the Sun. 1
The Logos is the Angel of the Lord.
They look upon the Logos, the Image of God, his Angel, as himself.
Philo, on Dreams, 600. 2
Iahoh said unto Adonai : Sit thou on my right hand until I make thine
enemies the footstool of thy feet. —Psalm, ex. ;
Luke, xx. 42, 43.
The Angel Gabriel is the Son of God begotten upon light ; and he
undertook to create the world. —Adams, View of Religions, 118.
I am Gabriel that stand in the sight of God. — Luke, i. 19.
The house of David (shall be) as Elohim, as Malak Iahoh (the Angel of the
Lord) before them. —Zachariah, xii. 8.
And I saw in the night visions and behold, One like a son of man came
with the clouds of heaven and came to the Ancient of days, and they brought
him near before him. And there was given him dominion and glory and a
kingdom that all people, nations and languages should serve him his dominion :
is an everlasting dominion and his kingdom that which shall not be destroyed.
Dan. viii. 13.

Blessed be the King that comes in the name of Lord. —Luke, xix. 38.
And a Shoot shall go forth out of the stem of Ishi (Iasi, Iesse) and a
Branch from his roots shall bear fruit. —Isaiah, xi. 1.
I, Iahoh, have called thee in righteousness and will hold thy hand and will
keep thee. — Isaiah, xiii. 6.
And then they will see the Son of Man coming in clouds with great power
and glory. — Mark, xiii. 26.
1
Buckley's transl. also Dindorff. ;
" In the Phoenician polytheism the ideas of El stood originally nearer to

those of Jehovah in purity than people seem disposed to believe." —Movers, 296.
2
De Wette, Bibl. Dogm. 129 ;
Philo, §§ xiii. xxii. Yonge.
! : ! !
Blessed is he that comes in the name of the Lord.

Blessed isthe coming kingdom of our father David
Hosanna in the highest —
Mark, xi. 10.
!
Then the men, when they saw the sign that Iesus wrought, said Of a :
truth this is the Prophet that was to come into the world.
Then Iesus, perceiving that they would come and seize him to make him
King, departed again to the mountain himself alone.
John vi. 14, 15 Sharpe's Griesbach.
;
The doctrine of a King who should rise up for the glory

and greatness of the nation is found in the Old Persian sa-
cred books. The Persians looked for a prophet Qaoshyanc
and after him two others called Oschedar-bami and Osche-
dar-mah finally (Messias) Sosiosh will appear. The Jew-
:
ish doctrine of the End of the world has the closest connec-
tion with the Persian. The dead rise: after a kingdom
which endures a thousand years will come the second resur-
rection and the Last Judgment. Spiegel considers the
1
Persian expectation of one Messiah following another a
borrowed idea from the Buddhistic view that several Bud-
They all agree in expecting the
clhas follow in succession.
coming of a certain Buddha Maitreya whom Qakya Muni
2
himself foretold.
And, lo. there arose a wind from the sea

Thou didst see a man coming up from the midst of the sea
And lo that man waxed strong with the thousands of heaven
The same is he whom God the Highest has kept a great season,
which by his own self shall deliver his creature and he shall order them
:
that are left behind !
Behold the days come when the Most High will begin to deliver
them thatare upon the earth !
And he shall come to the astonishment of them that dwell on the

earth.
And one shall undertake to fight against another, one city against
another, one place against another, one people against another, and one
realm against another.
And the time shall be when these things shall come to pass, and the
signs shall happen which I showed thee before, and then shall My Son
be declared whom thou didst see ascending as a man.
2
1
John, xiv. 16. Spiegel, Yendidad, pp. 16, 35, 3*7.
!
248 SPIBIT-HISTORY OF MAN.
Wherefore have I seen the Man coming up from the midst of the
SEA?
No man upon earth can see my son or those that be with him except
in the daytime! 1
He gathered another peaceable multitude unto him.
Now when he destroys the multitude of the nations ... he shall de-
fend his people that remain. —2 Esdras, xiii.
Look for your Shepheed, ... for he is near at hand that shall come
in the End of the world !
Arise up and stand, behold the number of those that are sealed in
the feast of the Lord 2 ;
Which are departed from the shadow of the world.

These are they which have put off the mortal clothing and put on the
immortal
In the midst of them there was a Young Man of high stature,
TALLER THAN ALL THE REST. . . .
It is the Son of God whom they have confessed in the world.

2 Esdras, ii.
3
Both Dionysus and Milichus are the son of the father.
4
'
A passage in Martianns Capella designates Amnion Bal-
ithon as '
the Father' whom the Son cannot look upon. 7'
Ultra mundanum fas est cui cernere Patrem. 4
No man The Only-begotten Son that is

hath seen God at any time.
in the bosom he hath declared him.
of the Father,
Of that day and hour knoweth no one, neither the angels in heaven,
nor the Son but the Father. —
Sol-Mithra an emanation from the Supreme Light, an
is
image of the Father. The paternal countenance greets him

5
as Iao. In the younger Chaldean oracles the doctrine of a
Supreme Being, the Father of all, the Great Father of the
Logos, of the Only-begotten Son Iao as Creator, is plainly
6
taught ; but the traces of it go back to an earlier period.
1 " While travelling in Egypt and Aethiopia, Dionysius Areopagita was

witness of an eclipse of the sun, at the sight of which he exclaimed :
' Now
the Lord is suffering something.' "— Seyffarth's Chronology, p. 186.
3
2
Compare Rev. vii. ix. 4 xx. 12. ; ; Movers, 268, 325, 326.
5 6
4
Movers, 266. Ibid. Ibid. 263, 264.
!
THE LOGOS, THE ONLY -BEGOTTEN AND THE KING. 249
And upon all loins and baldness upon every

I will bring sackcloth
head. make it as the Mourning for the Only-begotten and its
I will
end as the day of bitterness. Amos, viii. 10. — 1
Over Nebo and over Medaba Moab shall mourn on all its heads ;
baldness, and every beard shaven !
In its streets they have girded on sackcloth : upon its roofs, and in
its streets every one shall howl, giving way to tears.
And Cheshbon has cried out, and Alalah, even to Iahaz their voice
was heard.
The grass is burned up, consumed is the herb, there is no green
thing. —Isaiah, xv. 2, 3, 4, 7.
For the fields of Cheshbon languish, the vine of Sibmah !
Over thy summer fruits and the harvest thy hedad has fallen !
And gladness is taken away and exultation from Carmel and in the
vineyards there is no singing, no shout of rejoicing: the wine in the
wine-presses he does not tread, trampling ; hedad I have made to cease
Isaiah, xvi. 9, 10.
Ye shall lament over him as at the lamentation for the Only-be-
gotten on that day the lamentation shall be great as the Mourning
;
for Hadad Rjmmon (the Sun). Zachariah, xii. 10, ll. 2 —

Gird thyself with a sack, roll in the dust, set up the wail for the
Only-begotten and bitter lamentation Jeremiah, vi. 26. 3 ! —
Osiris or Memnon was mourned, in Egypt. 4 The Chaldee-
Persian Logos is the Only-born of the Father, in the Baby-
5
lonian Cosmogony of Eudemus. Isaac is the Only-begotten,
6
Maneros, Linus (Illinus, Elon) Ieoud (Aud). Maneros
7
(called Palaestinus) is Adonis destroyed by Winter.
And they came to the threshing-floor of Atad ( Adad the Sun) which
isbeyond Jordan there they mourned a great and very heavy Mourn-
:
ing and he made to his father a lamentation seven days.

;
And the inhabitants of the land Canaan saw the Mourning on the
threshing-floor of Atad and said : A great Mourning this to the Egyp-
tians : therefore he called the name of it Abel Misraim (Mourning of the
Egyptians). — Septuagint ; Gen. 1. 10 ; 2 Chron. xxxv. 25. 8
Glorious Eros, renowned son of eternal Night : whom younger mor-

tals Phanes call, for he first appeared. — Orpheus, Argonautika, 16.
1 2 3
Ibid. 250.
Movers, 249. Ibid. 249, 196, 308. Ibid. 248. *
5 6 7
Ibid. 268. Ibid. 252, 302, 303. Ibid. 245 ;
Plutarch de Is. xvii.
6
Ibid. 250.
. :
TJlom, Moumis, Plianes, Erikapaius, Aion, are the First-

born.
I invoke the FiEST-BOKisr of a two-fold nature, great, Aether-

wandering,
Egg-born, decorated with golden wings,
Bull-faced, the Procreator of the blessed gods and mortal men,
Renowned Seed, many-orgied Ericapaius
Not named, occult, impetuous all- glittering Branch
Who scatterest the twilight clouds of darkness from the eyes
And roamest through the world upon the flight of thy wings
Bringing brilliant Light sacred, wherefore I call thee Phanes
And King Priapos and Light-reflector vivid-eyed.
But Blessed, very Intelligent, very fruitful, go rejoicing
To the " Mystic Rites" holy, very- varied, of the orgiophants.
Orphic Hymn, vi. ed. Hermann. 1
Apollo being asked who he was gave this oracle
Elios, Orus, Osiris, Anax, Dionusos, Apollon . .
King of the flaming Stars : and Immoetal Fiee !
Eusebius, Praepar. Ev. iii. 15.
Whether you are Serapis, Egyptian cloudless Zeus,

Or Kronos, or Phaethon many-named, or thou Mithra,
Babylon's Eeli, in Hellas Delphian Apollo:
Or Gamos (Chom) . . .
Or thou Paianeon appeasing suffering, or if thou art Aether

Variegated, and art named Astrochiton, for at night
Thy starry tunics array heaven . . . —Nonnus, xl. 400.
Hymn to the Sun.
Sublime Powee of an Unknown Father, or his first Branch (Pro-

pago) Ardor who bestowest sensation, Source of the soul, Origin of
Ornament of Nature, Affirmation of the gods, Eye of the
light, great
Olympus Thou who alone canst see thy

world, Splendor of the bright :
Father above the heavens, and contemplate the Supreme Being ....
Latium names thee Sun, since thou alone, after thy Father, attainest the
pinnacle of the light .... As thou dost dissipate the darkness and il-
lumine that which is in the azure of the heavens, they call thee Phoebus
thou who revealest the secrets of the future and makest clear the crimes
1
Also Cory, Anc. Fragm.
of the night. The Nile venerates thee by the name of the bountiful
Serapis Memphis sees in thee Osiris the barbarous races Mithra, Pluto
; ;
or the cruel Typhon. Thou art the beautiful Attis, and the divine BOY
of the bent and bountiful plough, Ammon for the sands of Libya, Adonis
for Byblus. Thus the universal world invokes thee by different names.
Hail, veritable Image of the gods and of thy Father's face !
1
Martianus Capella, 1. ii. p. 54.
"Dupuis says, the celestial sign of the Virgin and

Child was in existence several (?) thousand years before
Christ. The constellation of the Celestial Virgin by its as-
cension above the horizon presided at the birth of the god
Sol or Light, and seemed to produce him from her side.
The Magi as well as the priests of Egypt celebrated the
birth of the god Sol or Light or Day, incarnate in the womb
of a virgin which had produced him without ceasing to be
a virgin. This is the same virgin of the constellations
. . .
whom Eratosthenes says the learned of Alexandria call

Ceres or Isis, who opened the year and presided at the birth
of the god Day. It was in honor of the same Virgin (from
whom the Sun emanated, and by whom the god Day or
Light was nursed) that, at Sais, the famous feast of lights
was celebrated, and from which our Candlemas, or our feast
of the lights of the purification, was taken. Ceres w-as al-
ways called the Holy Virgin." 2
"About the eighth month, when the Sun is in his greatest
strength and enters into the eighth sign, the Celestial Virgin
appears to be absorbed in his fires and she disappears in
3
the midst of the rays and glories of her son. Pelloutier
observes that, more than a hundred years before the Chris-
tian Era, in the territory of Chartres among the Gauls, honors
were paid Paeituhae who was about to give
to the Vdrgini
birth to the god of Light. It was inscribed on a black
image of Isis. 4 Langevin says this image existed in his
1
Movers, 266; Nonnus, Marcellus, Notes, p. 170.
2 3
Higgins, 814, 315 ;
quotes Dupuis, vol. iii. 40, &c. Higgins, i. 314, 315.
4
Ibid. ;
Pelloutier, Hist, des Celtes, liv. v. p. 15 ;
Dupuis, iii. 51.
Albertus Magnus says that the sign of

1
time, about 1792.
the Celestial Virgin rises above the horizon at the moment
2
in which we fix the birth of the Lord Jesus Christ.
" In the first face of the Virgin, the beautiful Virgin ascends, with long
hair and she holds two ears (stars) in her hand, and sits on a seat and
feeds a Boy as yet little, and suckles him and gives him food. Avenar. 3 —
" In the first decan of the Virgin rises a maid called in Arabic Adere-
nosa, that is, pure Virgin, immaculate Virgin, graceful in person, charm-
ing in countenance, modest in habit, with loosened hair, holding in her
hand two ears (of corn), sitting upon an embroidered throne, nursing a
Boy and rightly feeding (him), in the place called Hebraea a Boy, I say, ;
named Iesus by certain nations, who signify (significantibus) Issa whom

they also call Christ in Greek. —Albumazar. 4
" Between the houses of Virgo and Libra ascend the Great Serpent
(aspis), which is also called Good Divinity Ophioneus, together with a
5
Cup of wine, on the testimony of Avenar."
Three Constellations contiguous in position, the Baven and Serpent,

And in the middle the Cup lies between the two !
On the Ides they are concealed : they rise the following night.
Ovid, Fast. ii. 245.
" In Sanval's history of the antiquities of Paris the Vir-

G
gin is called Etoile eclatante de la mer." Maira means
7
" the sparkling." Maria comes from the name Mar, Amar,
the Sun.
And was seen in the heaven, a Woman invested with

a great sign
the and the moon under her feet, and upon her head a crown of
sun, 8
twelve stars and, being with child, she cries, travailing and being tor-
;
tured to bring forth.

And another sign was seen in the heaven, and lo a great Fiery !
Serpent having seven heads and ten horns, and upon the heads of him
seven diadems . . .
1
Higgins ; Recherches Hist, sur Falaise par Langevin pretre. 2 Ibid.
3 4
Ibid. ;
Kircher, Oedip. Aegypt. iii. chap. v. p. 203. Ibid.
5 6 7
Ibid. p. 315. Ibid. p. 310. Odyssey, xi. 326.
* The sun in Virgo. The Greek is: "who has come into possession of
the sun."
! !
And the Serpent stood before the Woman about to be delivered, in

order that when she should bear her Child he might devour it
And she bore a Son a male, who is about to govern all the nations
with an iron staff: and her Child was caught up to The God and to his
throne !
And the Woman fled into the Desert where she has a place prepar-
ed there by The God, that there they should feed her a thousand two
hundred and sixty days.
And there arose a war in heaven, Michael and his angels fighting
against the Serpent ! —Rev. xii. 1-8.
What if you should see the Son of Man ascend up where he was be-
fore ! — John, vi. 62.
From the bottom of my heart I sing the Great Son of God

To whom the Most High Father gave a throne
When he had not yet been born. Since in the flesh the Double
Existed.— Sibylline Orac. Gallaeus, 649.
The glory which I had with thee before the world was.
John, xvii. 5, 24.
Now The Virgin returns, the Saturnian reigns return :
Now a new Offspring is sent down from high heaven.

chaste Lucina favor the Boy now being born, with whom the iron
race
Shall end and a golden arise in all the world :
Now your Apollo reigns !
This glory of the age will commence, Pollio, in your consulship.

O dear Child of the Gods, Great Increase of Jove,
Enter upon great honors, the time will now be at hand.
The Serpent will die !
—Virgil's 4th Eclogue.
This people walking in darkness have seen a great light those :
dwelling in the land of the shadow of death, over them a light has
shined
Thou hast multiplied the nation, thou hast given it great joy : they
will rejoice before thee like the Jot at the time of Harvest, as they ex-
ult when they divide spoil.
For the yoke of his burden and the staff of his shoulder the rod of
his oppressor thou hast broken just like the day of Midian.
For a Boy is born to us, a Son is given to us on whose shoulder is ;
1
the sovereignty, but he shall call his name Pela, Ioaz, Al, Agbor, Abi-
Ad, Sar-Salom.
To him multiplying the sovereignty and peace, there will not be an
1
Pel?7, Iotjz, El, Gibbor.— Dr. Cruse.
:
254: SPIRIT-HISTOEY OF MAN.
end on the throne of David and over his kingdom, to establish it in

judgment and justice from now and even to (all) time. The zeal of Iahoh
—
Zabaoth shall do this. Isaiah, ix.
New Light has arisen

Coming from heaven it assumed a mortal form.
First Gabriel showed his sacred mighty person,
Next, bearing his message he addressed in words the maid
Virgin, receive God in thy pure bosom . . .
And courage returned to her and the word flew into her womb.
Becoming incarnate in time and animated by her body
It was formed in a mortal image, and a Boy was created
By a Virgin delivery. This a great wonder to mortals
But nothing is a great wonder to God Father and God Son.
The infant being born, earth at once rejoiced,
The heavenly throne smiled and the universe exulted.
The new God-sent star was adored by the Magi
The infant swathed was shown in a manger to the obedient to God
And Bethleem was called " God-called country" of the Word.
Sibylline Orac. Gallaeus, 760-788.
Sending his own Son in the likeness of sinful flesh. Romans, viii. 3. —
And the Word became flesh and dwelt among us and we beheld its
glory, the glory of the Only-begotten of the Father. —John, i. 14.
God hath at the last of these days spoken to us by a Son whom
he hath appointed heir of by whom also he made the A ions.
all things,
Who being a Ray of his glory and an Image of his substance, and up-
holding all things by the Word of his Power (Spirit), when he had by
himself made a cleansing of our sins, sat down on the right hand of the
Majesty on high ; becoming so much better than the angels, as he hath
inherited a more excellent nature than they.
For to which of the angels did He ever say Thou art my Son, this :
day have I begotten thee f And again, when He bringeth the First-
. . . .
begotten into the world he says And let all the angels of God worship
:
Mm. And of the angels he says Who maJces his angels spirits and his
:
ministers a fame offire; but of " the Son:" Thy throne God is for
ever and ever; .... therefore, God, THY G OD hath anointed thee with
the oil of gladness above thy fellows. And thou, Lord, in the Beginning
1
didst found the earth; and the heavens are the worlc of thy hands.
In St. Paul's application of Ps. xlv. and cii. 25, is posi-

tive evidence that Iehovah (mm Ehoh) was regarded by
1
Ps. xlv. ; cii. 25 ;
Epist. to the Hebrews, i.
THE LOGOS, THE ONLY- BEGOTTEN AND THE KING. 255
him as the Son, the Creator, Logos, the " Word of the Power"
of God. This settles the question of the identity of the
Hebrew, Phoenician, Egyptian and Chaldean philosophy.
"Iao (Iah) was a mysterious name of Bacchus." Iao is
1
the " Light that only the mind can perceive," " the physi-
2
cal and Spiritual Light- and Life-Principle." Iao is the
Sun, 3 the Spirit of the sun, the Celestial Sun, Helios Noetos.
4
Zagreus was invoked as the Highest of all the gods.
Say that the Highest God of all (gods) is Iao !
Oracle of Apollo Clarius.

Appease the Great God Attis, holy Adonis,
Eubios (Evius) bestowing-riches, fair-haired Dionysus! —Rhodian Oracle. 5
" The Chaldeans call the god (Dionysus) Iao instead of the
' Intelligible Light' in the Phoenician tongue and Sabaoth :
he is often called, as he who is over the seven heavens, that

G
is, the Demiurg." " The Light (/; aco) with the Chalde-
ans is interpreted '
Intelligible Light' (£<w? vorjrov) in the
Phoenician tongue and Sabaoth above the seven heavens,
:
7
that is, the Demiurgic God." In the Chaldean philosophy
this Intelligible Light (Iao) is an emanation out of the In-
telligent Life and is the Light-Principle, the Light- Aether,
from which the souls emanate and to which they return.
The Planets dance their course around the Chaldean sun-
god but " the Father" is the Intelligible World, Bel-Sat-
:
urn, from whom the seven planetary rays go over to the

8
sun-god.
And of the seven-wandering (orbs)
The fourth, the Sun's, is the very centre of the planets. —Nonnus, xli. 347.
Iao, Heptaktis (7 rays) and Sabaoth were names of the Cre-

9
ator (Demiurg) in Phoenicia. Magi from the East bring
offerings to the infant Christ " the Creator of the world."
1 2 3
Creuzer, Symb. iii. 593. Movers, 269. Ibid. 554, 555.
4
K. 0. Muller, 232. 6
In Socrates, H. E. iii. 23.—Movers, 543.
6 7
Lydus, de Mens. iv. 38, 74. Cedrenus, Tom. i. p. 296 ;
Movers, 550.
8 9
Movers, 553. Lydus, de Mens. iv. 38, 74; Movers, 551, 550.
And seven lamps op fire burning before the throne (of God) which are the
Seven Spirits of The God !
In the midst of the throne . . . stood a Lamb as if slain, having seven horns
and seven eyes which are the Seven Spirits of The God sent forth to all the
earth !
— Rev. iv. 5 ; v. 6.
In the midst of the seven golden candlesticks something like to a Son op

MAN GIRT WITH A GOLDEN GIRDLE.
And having in his right hand seven stars . . . and his countenance as the
sun shines ! His voice as the sound of many waters.
Rev. i. 12, 13, 14, 15, 16.
Sabaoth the Creator : for thus the Demiurgic Number (seven) is named
—
by the Phoenicians. Lydus, de Mensibus, iv. 38, 74, 98, p. 112. 1
Thou art worthy to take the scroll and to open the seals thereof, because
thou wast slain and hast purchased to The God in thy blood (people) of every
tribe and tongue and people and nation, and madest them (to be) a kingdom
and priests to The God and they shall rule over the earth Rev. v. 9, 10. !
—
" Tacitus 2 and Suetonius teach us that the East was full of
expectation of this great personage (the Mediator) about the
time of Augustus. . . . Socrates, in his dialogue on prayer,
who was to come into the
speaks of a divine instructor '
WORLD AND HAD MAn's WELFARE AT HEART, AND A WONDER-

*,
FUL propensity towards us.' And this prediction is the . . .
most probable ground of TulTy's declaration, INeque solum

cum Laetitia vivendi Pationem accepimus sed et, cum ;
Spe meliore, moriendi. Leges, 2. Thus doctrines obvious —

to Christians were the highest arcana of Paganism for ;
3
instance, Plutarch's Maneros, a child of Palestine, his
Mediator Mithras, the Saviour Osiris, is the Messiah." 4
The Persians held that Meschia was the First Man. The
union of the ideas connected with Messias and Logos is said
5
to have been late. Last comes the union of the Messiah,
the Logos and Iesus of Nazareth. The idea of the AYord
(Logos) or " Power of God " becoming incarnate in a human
being was not unknown in the time of the Apostles. Simon
Magus claimed to be an incarnation of the Word, the
6
Power of Gocl, the Paraclete.
1 2
Movers, 551, 550. Hist. v. 13, Yita Vespasiani.
3
Plutarch, de Iside, xvii. p. 357 ;
Rinck, i. 342 ;
Movers, 204.
5
4
W. Williams, Prim. Hist. pp. 69, 70. De Wette, Bibl. Dogm. p. 170.
c
Milman, Hist. Christ. 205, a. Tacitus, a man of the highest rank, chosen
!
THE LOGOS, THE ONLY -BEGOTTEN AND THE KING. 257
The Supreme Power of the God on high who is above the Creator of the
world. — Clem, recogn. i. 72 ; ii. 7.
1
This man (Simon Magus) is the " Power of God " which is called " Great."
Acts, viii. 10.
Hermes (the Divine Wisdom) says to Prometheus :
To such labors look thou for no termination, until some god shall appear
as a substitute in thy pangs and shall be willing to go both to gloomy
Hades and to the murky depths around Tartarus.
Aeschylus Prometheus, 1027, fY.
2
" The highest idea of morality to which classic antiquity

attainedwas that just man (hUauos) proving himself by suf-
fering, whom Plato portrays in the second book of his
Republic." Plato predicts to this wise man that he " shall
be scourged, tortured, fettered, deprived of his eyes, and,
after having endured all possible sufferings, fastened to a
3
post."
He was clothed with a cloak dipped in blood, and his name is called the
Word of God (Logos)
And he has on his vesture and on his thigh a name written, KING OF
KINGS AND LORD OF LORDS !—Rev. xix. 13, 16.
The "Reason" of the Creator of all things was before every thing and
passed by every thing and was conceived before every thing and appears in
every thing. —Philo, On the Cherubim. 4
But Ave Christ the Power of God and the

preach Christ crucified. . . .
Wisdom of God.— 1 Corin. 23, 24. i.
But we speak of the Wisdom of God, in a mystery the Hidden Wisdom ;
which God ordained before the world. 1 Corinthians, ii. 7. —

Who verily was foreordained before the foundation of the world, but was
manifested in these last times for you. —Peter, i. 20, 2L
Who is over all God blessed forever. —Rom. ix. 5.
In whom we have redemption through his blood.
Who is "the Image" of the Invisible God, " the First-begotten" of the
whole creation.
by Agricola for his son-in-law, a praetor, consul, advocate and man of letters,
speaks of Christianity :
" And the ruinous superstition, repressed for the time,
again broke out not only through Judea, the origin of that evil, but throughout
the city also." — Tacitus, Annals, xv. 44.
1 2
Movers, 558. Buckley ; See also Rinck, i. 348.
3
Plato, Politiae, pp. 104, 1,05, ed. Stallbaum, 361, E. ;
quoted in Schaff,
4
p. 434, note. Yonge.
17
;
:
For by him (Christ) all things were created.

All things were created through him and for him. — Coloss. i. 14-17.
Isis, thrice hapless goddess, thou shalt remain alone on the shores of the
Nile, a solitary Maenad by the sands of Acheron. No longer shall thy memory
endure upon the earth. . . . And thou, Serapis, that restest upon thy stones,
much must thou suffer ; thou shalt be the mightiest ruin in thrice hapless
Egypt ; and those who worshipped thee as a god shall know thee to be nothing.
And one of the linen-clothed priests shall say : Come, let us build the beauti-
ful temple of the true God ; let us change the awful law of our ancestors, who,
in their ignorance, made their pomps and festivals to gods of stone and clay
let us turn our hearts, hymning the Everlasting God, the Eternal Father, the
Lord of all, the True, the King, the Creator and Preserver of our souls,
the Great, the Eternal God. 1
Tertullian says There is One God no other than the Maker of the World,
:
who produced all things out of nothing by his Word sent forth first of all
That Word, called His Son, under the name God seen variously by the Pa-
triarchs, in the Prophets always heard, lastly carried from the Spirit of God
the Father and by His power into the Virgin Mary, became flesh in her womb
and was bom of her a Man and is Jesus Christ. —Adv. Haeret.
The Creed of Eusebius of Caesarea, A. D. 313.
We One God, the Father Almighty, Maker of all things visible

believe in
and invisible. And
in one Lord Jesus Christ, the Logos of God, God of God,
Light of Light, Life of Life, Son Only-begotten, First-born of all creation,
begotten before all Worlds of God the Father and by him were all things :
created who became flesh for our salvation and lived among men and suf-
: :
fered and rose the third day from the dead and ascended to the Father and :
will come again in glory to judge the living and the dead. And we believe
in One Holy Spirit. Believing each of these to be and exist, the Father in
truth the Father, the Son truly the Son and the Holy Spirit truly the Holy
Spirit : just as our Lord, sending forth his disciples to the announcement,
said : Go and teach all nations, baptizing them in the name of the Father and
of the Son and of the Holy Ghost. Pearson, On the Creed.
The Creed called the Apostle's Creed. 2
I believe in God Maker of Heaven and Earth

the Father Almighty, :
And Our Lord Who was conceived by the

in Jesus Christ, his only Son, ;
Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was
crucified, dead and buried; He descended into Hell The third day he rose ;
1
Sibylline Books, v. p. 638, Gallaeus ; MJlman, Hist. Christ. 228.
2
Traced to the 4th century.
— :
from the dead ; He ascended into heaven And sitteth on the ; right hand of
God the Father Almighty From thence he shall come to judge
; the quick and
the dead.
I believe in the Holy Ghost The Holy Catholic Church The communion
; ;
of Saints ; The forgiveness of sins The resurrection of the body, And the
;
life everlasting. Amen !
1
Creed adopted at the Council of Nice, A. D. 325.
We believe in One God, the Father Almighty, "Maker of all things visible
and invisible. And in one Lord Jesus Christ the Son of God, begotten of the
Father, Only-begotten, that is, of the Substance of the Father : God of God,
Light of Light, Very Very God begotten not made of one substance
God of : :
With the Father by whom all things were made in heaven and upon the earth
: :
who for us men and for our salvation came down and was made flesh, and was
made Man suffered and rose again the third day and ascended into the
:
heavens and he shall come again with glory to judge the living and dead. And
in the Holy Spirit. And the Catholic and Apostolic Church anathematizes
those who say "there was a time when he was not," "and before he was born
he was not" and those saying " that he was made out of nothing or of another
substance or essence, or that the Son of God is created, or altered, or changed."
The Creed adopted at the Council of Constantinople,

A. D. 381 : PRESENT 150 BISHOPS.
We believe One God, the Father Almighty, Maker of heaven and earth
in
and of all things visible and invisible And in One Lord Jesus Christ the Only- :
begotten Son of God, begotten of his Father before all worlds God of God, ;
Light of Light, Very God of Very God, begotten not made, of one substance
with the Father by whom all things were made who for us men, and for our
: :
salvation,came down from heaven and was incarnate by the Holy Spirit of
the Virgin Mary, and was made man and was crucified also for us under ;
Pontius Pilate, and suffered and was buried and rose again the third day ac-
cording to the Scriptures and ascended into heaven and sitteth on the right
:
hand of the Father and he shall come again to judge the living and the dead
:
whose kingdom shall have no end. And [We believe] in the Holy Spirit who
is the Lord, the Giver of Life 2
who proceedeth from the Father, 3 who with the
Father and the Son together is worshipped and glorified, who spake by the
prophets. And [We believe] in one holy Catholic and Apostolic Church. We
acknowledge one baptism for the remission of sins. We look for the re-
surrection of the dead and the fife of the world to come. Amen!
1
Attended by 318 bishops.
2
Iao der Lebendigmacher rb Côttoiov.
3 " was afterwards inserted by the Spanish Bishops. The
And the Son "
insertion of the words "and the Son" was finally sanctioned by the Roman
Church in 883, but has never been received by the Greek Church. American —
Encycl. Art. Creed.
!
CHAPTEE IX.
GENESIS AND EXODUS.

It shall come to pass that the glory of Iacob shall be made thin
Isaiah, xvii. 4.
Artapanus says, in his account of the Jews, that, after

the death of Abraham and
his son as well as Mempsasthe-
noth the king of the Egyptians, his son Palmanothes assum-
ed the crown and carried himself with great severity to-
wards the Jews. And he compelled them first to build
Kessa and to construct the temple that is therein, and also
1
the temple that is in Heliopolis. He had a daughter whose

name was Merris who was married to a king named Chene-
phres then reigning in Memphis for there were at that ;
time several Icings in Egypt. And, as she was barren, she

brought up a child of the J ews, and named it Mouses but :
when he arrived at manhood he was called among the

Greeks Musseus. 2
It was the habit of the ancients to refer important insti-
3
tutions of a preceding period to mythic names. Amos,
Amus or Mrs (Mushi, Mosah) was an ancient Phoenician
and Mysian god. Taaut (Hermes, Thoth) is the personi-
fied " Wisdom" which, as Sacred Scribe of Saturn, has
inscribed the course of Nature and the destinies of the
world in the stars. Instead of him, to the seven Cabiri, the
j^lanetary Powers, are ascribed these works, and they have
written down all as the god Taaut commissioned them to
do.
4
The first book of Thoth contained the daily hymns sung
1 2
Zeus Acas-ios ; the Htks-os ; Cush. Cory, Anc. Fragments.
4
3
Movers, 114. The laws of Mosah ! Movers, 109.
GENESIS AND EXODUS. 261
in Egypt in praise of the gods ; tlie second, directions for

the life of the kings ; the third, fourth and fifth, astrological
doctrines : the ten following contained hieroglyphics, cos-
mogony, geography, the arrangement of the Sun, Moon and
five Planets, the description of Egypt, the Nile, rhythm, the
holy utensils, &c, &c, &c. The Baby-
theology, medicine,
lonian, Phoenician and Egyptian sacred books date back to a
fabulous antiquity. The Egyptian sacred books are older
than the oldest parts of the Book of Genesis, which paints
the life of the priests just as it was known to be in later
times. A priest-college occupied with expounding of dreams
1
and magic appears at the court of Pharah as early as the

2
history of Joseph. Even the name Iiierogrammateus (sa-
cred scribe) occurs in the Hebrew translation, in the Penta-
3
teuch. The Chaldeans reckon the age of their sacred books
with astronomical numbers. 4
It is human mind is susceptible of
God's law that the
increase. The great world-mind progresses continually and
adds to its own thought forever. The sacred writings of the
Hebrews, Persians and the Egyptian Book of the Dead,
have come down to us in the latest shape which they as-
sumed.
The Books of Moses in their present form were probably
completed after the Exile. Many passages of Leviticus
(ch. xx vi.) and Deuteronomy (ch. xxviii.) reveal an author
who foresees the immediate dissolution of the kingdom and
uses the language of the prophets of this period, especially
Jeremiah. In the oldest parts of the Pentateuch the lan-
guage is as completely formed and as perfect as at the time
5
of the Exile. Genesis contains the conception of Homer's
Zeus, the frequent introduction of " angels," and the late
doctrine of " theAngel of the Lord."
The Hebrews had chiefly Egyptian customs, such as
the hierarchy of the Levites, the distinction between clean
2
Covers, 112, 113. Ibid. ; Gen. xli. 8; Exod. vii. 22; viii. 3;
5
Diodor. ii. 10.
3
Ibid. 112. 4 Ibid. 113. Munk, Palestine, 139.
and unclean animals, the circumcision, the division of the

parts of the temple, the ark of the covenant (see Plutarch
de Is. et Osir., c. 35), the resemblance of the cherubim and
1
the sphynx.
But ye have borne Sacoth your Malak and your Chion, your Zalami (idols).
Amos, v. 26.
In the worship of Moloch the holy symbols were preserved

in a gold box or chapel. The arcana of the Chaldeans
were preserved in a golden box of Chom. The image of
Mars, called by the Egyptians Chom and Moloch, was kept
at Papremis in a miniature temple of wood covered with
gold. The attendant priests placed it on a four-wheeled
2
carriage and drew it along. In Egypt the ark was carried
3
in procession on a boat, the bari of Amnion. The god
himself is either seated in the centre of the bari, or this
place is occupied by a shrine in which he is concealed.
Sometimes the shrine was not carried in a boat, but the im-
age of the god stood upright upon a platform supported by
poles which the priests carried. The ark of the Hebrews
was furnished with rings in which the poles were inserted. 4
The Ark stood between the cherubim. In the interior of
the Egyptian temples were arks or sacred boxes containing
the symbols and mysteries. 5
And they carried the ark of the Alohim in a new cart out of the house of
Abinadab.
And David and all Israel played before the Alohim with all might and with
singing, harps, psalteries, cymbals and trumpets. — 1 Chron. xiii. 7, 8.
Behold I will smite with the rod that is in my hand upon the waters which
are in the River (Nile) and they shall be turned to blood. —Exodus, vii. 17.
In Egypt, the phenomenon of the Green Nile, which is ow-

ing to stagnant water carried forward by the new inundation
and once more thrown into the bed of the river, seldom lasts
2
1
Uhlemann, Thoth, 7, 8. Herodot. ii. 63 Movers, 355. Choum
;
(Chom) is Satan, Apollo Chomaeus and Baal of the heat. Movers, 291. —
3 4
Bryant, Mythol. i. 252. Kenrick, i. 386, 385 Munk's Palestine, 158.
;
6
Munk, 158 Taylor's Proclus, p. xxviii.
;
1
more than three or four days. Osborn saw the phenome-
non of the Eed Nile. " The river in the sunlight presented
the perfect appearance of a river of blood." During the
entire period of the high Nile the waters never lose the
2
deep red tinge. The three states of the Nile were the Blue,
Green and Red. 3 The first rise of the waters covered it
with a greenish vegetable matter. In the Amenophion at
Luxor are two figures of the Nile, one which represents its
ordinary state is colored blue, the other red. The red is the
symbol of the inundation and is owing to a mixture of the
red oxide of iron. 4 The plagues of the frogs, lice and flies
are described by Philo with a minuteness not to be found

6
in the inspired account. The Hebrews crossed the Red
6
Sea at Hahiroth where it is fordable.
Chseremon says that Isis appeared to Amenophis in his
dreams rebuking him that her temple should have been
overthrown in war. Upon which Phritiphantes the sacred
scribe told him that if he would clear Egypt of all polluted
persons he would be delivered from these terrors. He
therefore collected '25,000 unclean persons and drove them
out. Their leaders were two scribes called Moyses and Jo-
sephas, the latter of whom was a sacred scribe but their ;
Egyptian names were, that of Moyses, Tisithen, and that

of Josephus, Peteseph. They bent their way towards Pelu-
sium where they met with 380,000 men left there by Ame-
nophis whom he would not suffer to come into Egypt.
With these they made a treaty and invaded Egypt. 7
According to Lysimachus, Bocchoris assembled the
priests and attendants of the altars and commanded them
8
to gather together all the unclean persons and deliver them
over to the soldiers to lead them forth into the desert ; but
to wrap the lepers in sheets of lead and cast them into the
2 3
1
Osborn's Egypt, i. 10, 11. Ibid. 12. Osborn, ii. 579 ;
i. 3, 8.
4 5 6
Kenrick, i. 73. Philo, de Vita Mosis. Champollion, Egypte,
IT, UDivers pitt.
7
Josephus, Contra Apion, lib. i. c. 32 ;
Cory.
8
Compare Exodus, xii. 38.
:
sea. After they had drowned those afflicted with the lep-
rosy and scurvy, they collected the rest and left them, to
perish in the desert. But they took counsel among them-
selves, and when night came on lighted up fires and torches
to defend themselves, and fasted all the next night to pro-
pitiate the gods to save them. Upon the following day a
certain man called Mouses counselled them to persevere in
following one direct way until they should arrive at habit-
ahle places, and enjoined them to hold no friendly commu-
nication with men, neither to follow those things wdiich men
esteemed good, but such as were considered evil and to :
overthrow the temples and altars of the gods as often as

they should happen with them. When they had assented
to these proposals they continued their journey through the
desert, acting upon those rules, and after severe hardships
they at length arrived in a habitable country, where having
inflicted every kind of injury upon the inhabitants, plun-
dering and burning the temples, they came at length to the
land which is now called Judaea and founded a city and
settled there. This city was named Hierosyla from their
disposition. But, in after times, when they acquired strength
to obliterate the reproach, they changed its name and call-
1
ed the city Hierosoluma, and themselves Hierosolumites.
Polemo, in the first book of his Grecian history says
In the reign of Apis the son of Phoroneus, a part of the
Egyptian army deserted from Eg}^pt and took up their
habitation in that part of Syria which is called Palestine,
not far from Arabia : these indeed were they who went out
2
wT
ith Moses.
Manetho states that the diseased were placed in the
quarries but that they were afterwards established in the
city Avaris which the Hycsos had abandoned. The Shep-
herds in Jerusalem who had been expelled by the Egyp-
tians were invited to return, and, having united their forces
1 2
Josephus, Contr. Ap. 34. Afric. cited, Euseb. Pr. Ev. liber 10.
to the outcasts, took possession of Egypt and treated the

inhabitants with great severity until they were again ex-
pelled. The Hebrew history really begins with the no-
1
madic period amidst the migrations of tribes. Movers

states that Lower Egypt was the resort of Syrian and
Arab tribes attracted by its fruitfulness, who conquered the
2
natives.
The Shepherd-kings, according to Manetho, and the
Israelites, asJosephus testifies, both came to Egypt 2082 be-
fore Christ, and left the country after 215 years (B. C. 1867).
3
Manetho expressly sets the arrival of the Hyksos 2082 B.
C, and the Israelites must have come in the same year if
they went out in 1867 after having been 215 years in
Egypt." Manetho calls the first king of the Hyksos-
dynasty Salatis. Joseph, as minister or regent, was called
6
in Hebrew c
Salit. Salatis busied himself with the measur-
ing of corn and made the land tributary. Joseph purchased
with the corn collected in the magazines the lands of the
Egyptians so that they were compelled to pay rent for the
6
use of them. Josephus expressly asserts that the Hebrews
were the H} ksos. 7 It is evident that Exodus and Manetho
T
8
describe very nearly the same events. The miraculous is
largely interwoven with the Hebrew narrative. But it
would not have been in accordance with the customs of

those times for either side to have given a plain unvarnished
historical account. Seyffarth thinks the Hebrews of the
Exodus were the Hyksos. His pupil, Uhlemann, inclines
to the opinion, that the Hyksos were the Hebrews and that
the Jewish account was perverted by Manetho in the
Egyptian interest. But it was not so essential for the
Egyptians as for the Hebrews to pervert the truth, because
1 2 3
Josephus, Contr. Ap. i. c. 26. Movers, 10. Acas, Casius, Cush.
4 5
Seyffarth, Theolog. Schriften, 106, 151, 152. Genesis, xlii. 6 ;
Uhle-
mann Handbuch, Hi. 152. 6
Ibid.
7
Contra Apion, Book i.
8
Uhlemann, Handbuch, iii. 154; Die Israeliten und Hyksos, 75, 76.
Josephus defends the Hebrew account ; but he (bom A. D. 87) lived many
(?) centuries after the Books of Moses were written.
the antiquity of the Hebrew nation was made to turn upon

this very question, while the origin of the Egyptians was
not in any way connected with it. The Hebrews came out
of Egypt and settled among the Canaanites. They need
not be traced beyond the Exodus. That is their historical
beginning. It was very easy to cover up this remote event
by the recital of mythical traditions, and to prefix to it an

account of their origiu in which the gods (Patriarchs) should
figure as their ancestors.
Homer, Hesiod, Pindar, Firdusi, Sanchoniathon's Phoe-
nician antiquities, Eusebius and the Table of nations in
Genesis make the whole thing clear. The mortals mention-
ed in one are sometimes spoken of as gods in others. The
poets (priests) seem to have seriously set to work to dispose
of the deities as early as the time of the Homeric verses.
In this effort Hesiod and the authors of Genesis have per-
formed their part.
Philo's Sanchoniathon affords a key to the Book of Ge-
nesis. Both are composed of " sacred tales" in which the
gods are euhemeristically treated as men and merely human
adventures related of them. " Agrus the Greatest of the
gods" (the Sun Acar, Kur) is called the Husbandman, and
Ali-eus (Ali, Eli, Allah) is called Fisherman from ah " the
sea." Kronos, like Noah, has three sons, Kronos, Zeus
1
Belus and Apollon. Hanoch, Ada, JSTaama, Zilla, lubal,
Lamech, appear in the legends of the Phoenicians, Phrygians
2
and Babylonians. Iodah (Iudah) is the deity-name Adah
(in the masculine). Adah, in the feminine, is a name of
Isis, Juno, Yenus, Ceres, Eve, &c. Ephraim is Epurim
(Abarim), Abram, a name of Saturn. Liber, Libanus,
Laban, Lebanon, are names of Bacchus. We find " the As-
surian Libanos" and " the Assurian Adonis."
3
We have
4
Arc-ban, or Roben (Re-uben, son of seeing), Saman (Simeon,
hearing), Eloi or Loi (Levi, adhesion), Adas, Odas, Ioudas,
1 2
Sanchon. Book i. §§ iv. vi. ff. Movers, 132.
3 4
Nonnus, xli. Compare Arab, Baal-Iarob, Aban.
!
Dasins, the Tasian Hercules (Iehuda, confession), Adan,

Adonis (Dan, judgment), Anaputal (ISTaphtali, striving), Akad
(Gad, a heap, a troop), Asar (Asher, beatitude), and Saba-
lon,Zebolon (Seb-Elon) " cohabiting," the pun on the name
of the Sabellian tribe, the children of the Phoenician deity
1
Asbolos.
And the Children of Sobal were these, Alon and Manahat and Aibal, Sapho
and Aonani. — Gen. xxxvi. 23.
The tribe of Asaph is called Ioseph (he shall add). Issachar

is Asakar or Zagre-us (Bacchus), and the name is punned
upon by assimilating it to the Hebrew word sekari " hire."
Abanon becomes Ben-Oni (son of my grief) and Aban-
aman, Beniamin (son of my right hand).
The ancient religion long before the time of Christ, in
Babylon, Egypt, Phoenicia and elsewhere, had become
astronomical in character. The gods were placed in the
stars. The Phoenician gods were the Sun, Moon, the other
Planets and the Elements, which, according to Philo, were
2
men or rather persons under defined human forms.
Euhemerism got rid of the gods by turning them into men.
Abraham the patriarch and founder of the Hebrews was
held to be identical with the original ancestor of the Se-
mitic race, the mythic Bel-Saturn, by the Arabians, the later
Persians, Babylonians, Phoenicians and Syrians. Abraham
3
and Israel were names of Saturn.
Conjurantes eos per deum Adonai et deura Israel, qui per legem et pro-
phetas locutus est patribus nostris. —Ev. Nic. pars Altera I.
Deus Israel qui dixit ad Moysen. —Evang. Nic. xii.
For a father, afflicted with untimely mourning, when he has made an

image of his child soon taken away, now honored him as a god which was then
a dead man and delivered to those that were under him ceremonies and
;
sacrifices.
Thus in process of time an ungodly custom grown strong was kept as a law.
And so the multitude, allured by the grace of the work, took him now for
a god, which a little before was but honored as a man

Wisdom of Solomon, xiv. 15, 16, 20,
2 3
1
See above, p. 181. Philo, p. 8 ;
Movers, 110. Movers, 86.
Sera and Seth (gods) were in great honor among men, and Adam was above
every living thing in creation! —Ecclesiasticus, xlix. 16.
Abraham and were mentioned among the mythic

Israel
kings of Damascus. The first king of Dam-ask-us was
Damaskus, then Azel(us), Ador(es), Abraham and Israel. 1
Israel spread his tent beyond the tower of Adar. —Gen. xxxv. 21.
These are all names of the Sun or Saturn. "Kronos

(Saturn) therefore whom the Phoenicians call Israel."
2
Adad
and Azael, who, according to Josephus, were worshipped
as gods in Damascus, are mentioned as kings in the Old
3
Testament.
The lawless fraud of Ischus, Son of Eilat (Lot). —Pindar, Pyth. iii. 31.
But when her relatives placed the maiden on the mound of wood, and the
furious blaze of Haphaistos (Fire) surrounded her, then Apollo spoke I will :
endure no further in my soul to destroy my Offspring in a most piteous

death ! Thus he spoke, and at the first step having reached the boy, he
snatched him from the corpse !
—Pindar, Pyth. iii.
Abram prepares to offer up to Only Son Isaac just God his

as the Phoenicians said Saturn offered up his Only-begotten
Son as a sacrifice to his father Ouranos, and circumcised
4
himself and compelled his allies to do the same This was :
done on the occasion of a famine and pestilence, like the

6
children offered to Saturn-Moloch at such times. The
Mahometan Arabs held Abraham for Saturn in the Caaba,
and he was represented as an old man with seven arrows
6
or lots of destiny in his hands.
The Phoenician sacred books of Taaut (Thoth), origi-
nally contained, besides the cosmogony (Gen. i. 1), circum-
stances out of the life of the gods, who, according to the
Euhemeristic views of the Orient somewhere from five to
eight centuries before Christ, were men, ancient benefactors
1
Kurtz, ii. 177, quotes Justin, Hist. 36, 2; Movers, 87.
2 3
Movers, 130 ;
Fragm. Philo, in Eusebius, p. 44. Ibid. 368.
4 Sanchoniathon, in Cory, p. 14. 5
Eusebius, in Movers, 132. 6
Movers, 86.
GENESIS AND EXODTJS. 269
and old kings of Phoenicia Elements" named after " the

and first on account of their services towards man-
deified
kind. Agenor was a name of Baal, 2 Agenor was an An-
1
cestor of the Phoenicians. Zeus, Apollo and Athena were

called by Plato " Ancestors" and " Lords."
3
Perseus was
an Assyrian and Grecian god. 4 " The Greeks enumerate
these Dorian princes in regular succession to Perseus the
son of Danae, passing over the story of the deity" (Perseus). 5
Among the ancient kings of the Greeks are found the deity-
names Azan, Abas Argus or Areas, Aegeus,
(the god Busi),
6
Apis, Danaus, Perseus, Iasus. The Babylonian Euhemer-
ism declared Bel us and Annos (Oannes), two names or im-
personations of their chief deity Abel or Bel, to be " their
7
oldest sages." The Italians turned some of their gods into
men. Thus Janus, whom Scaliger has shown to be the
8
Sun, was set down as an ancient king of Italy. Tages
was called the civilizer of the Etruscans. Two kings of
ancient Persia appear as gods in the preceding (Indo-Arian)
9
period. Trita, a deity in the Indo-Arian religion, becomes
a Hero in the Persian.
10
Abram (Bromius) as a patriarch (?)
weighs out four hundred shekels of silver current money
with the merchant, which, natural enough on the part of a
wandering Arabian in the time of Alexander the Great,
appears inconsistent with a period of primitive simplicity.
is the name of the god
Isaac (Asac), the Only-begotten Son,
Sichseus (Mercury)and the Carian god Osogo (Suchos).
Keb stands for Seb (Saturn). 11 We have " the sons of
Akkaba and Akouph and Achiba and Akbos (Acub,"
12
Iacobus) in the Book of Esdras.
1 2
Movers, 90. Duncker,ii. 489 Movers, Phon. Alt. i. 129-139, 212.
;
3
Rinck, i. 309 ;
Plato, Euthedem. 302, D. 4 Movers, 14; Herodot. vi. 53, 54.
5 6 7
Beloe's Herod, iii. 2*70. Williams, 565, 567. Movers, 92.
8 9
Roth, Sage von Feridun D. M. G. ii. 228.
Tag, Dagur, Dagon, Tagos. ;
10
D. M. G. 225. 11
Lepsius, Trans. Berlin Akad. 1851, p. 163 ff. Compare the
Turkish and Hebrew deity-names Akb-ar, Cheb-ar, Gibb-or, Gabvlriel, CAB-ir.
12 Vet. Test. Graece,
1 Esdras, v. 30, 31, 38 : also Tischendorf. i. p. 587.
:
The fountain of Ikab (Iacab) shall be upon a land of corn and wine, also
his heavens shall distil dew !

—
Deut. xxxiii. 28.
Akab, Keb (Iakab) is Iacob or Israel (Saturn), " mourned

on the threshing floor of At ad" as the Egyptians, Phoeni-
cians, Syriansand others mourned the Only-begotten Man-
eros, leoud, Linus, &c, Esau (Aso, Oso in Hebrew) is the
Phoenician god Ouso (Sanchoniathon's Ous5us). Iacab has
his " twelve" sons, the twelve Ancestors of the allied tribes
of the Israelites. Hercules, the Sun, has his " twelve"
1
labors and Israel (Hercules) wrestles with Elohim. The
vowel beginning a name was very commonly omitted as in
the names Bel, Baalan, Siris, Chon, Malak, Brahm, Surya,
Keb, Seb, Sabos, Sabi in xlrabia, Sev, &c, for Abel, Apel-
lon, Osiris,Akan, Amalak, Abraham, Assur (Asar), Akab,
Asab, Asaph, the Arab god Asaf. Iasaf, Ioseph, has ad-
2
ventures in Egypt. Osiris was said to have led a colony
into Egypt from Aethiopia.
Primus Assuriorum regnavit Saturnus quern Assurii Deum norninavere
Saturnura.
First of the Assyrians reigned Saturn whom the Assyrians named God.
Servius, ad Aeneid, i. 642. 3
Generally the reducing the gods to the sphere of hu-

manity is any thing but uncommon. They are placed at the
head of the genealogies particularly of the kings and
princes, from whom in regular succession demi-gods, heroes,
ordinary mortals descend. As Wodan forms the last mem-
ber in the genealogical tree of all ancient German royal
families, so Bel does the same among the Semitic races
the Assyrians, Babylonians, Phoenicians, Carthaginians, Ly-
dians. His royal castle defended by walls was shown in
Babel, in Phoenicia, and
also in the distant West, and the
Chaldeans preserved his gravestone which Xerxes destroy-
ed and his body embalmed in oil. Where a divinity was
chiefly worshipped there it had reigned in the old time as
2
1
Movers, 396. Ioseph's body was put in the sarcophagus (aron) which
is in Hebrew the name of the Ark (aron). — Gen. 1. 26 ; Ex. xxv. 22.
3
Movers, 185.
:
king or queen, Astarte in Byblus or Damascus, and as Dido

in Carthage. The guardian deities of a city usually passed
for the builders of it. The Phoenician deities had, in the
first period of human history, revealed themselves in hu-
man The tombs of Tuphoios
shape, taught sciences, &C.
1
(Typhon) and "Divine Hos" (II, El) "the aged leader of

the people," " descendant of ancient Dardanus," are men-
2
tioned.
The neighboring lands boast that the hero Kolon 3 is their founder and all
bear the name of him in common, being thus named .... bearing the name of
this very god!— Sophocles, CEdip. Col. 60-65.
For in the division of the nations of the whole earth, he set a ruler over
every people; but Israel is the Lord's portion. — Ecclesiasticus, xvii. 17.
Astarte ruled as guardian divinity of the Phoenicians,

Demarus of the Arabians, Hadad of the Syrians : the other
4
gods also obtain lands and cities as fiefs of Saturn. So
Jehovah has appointed to the Sun, Moon and Heavenly
5
Host, each his land. The land of Israel was the property
6
of Jehovah.
Why does Malcham possess Gad? —Jeremiah xlix. 1.
In the Septuagint, "the division of the nations was made

according to the number of the angels of God" and not ac-
cording to the number of the children of Israel, as the pres-
ent Hebrew text asserts. This reading was adopted by the
most celebrated fathers of the Church, as Origen, Basil,
Chrysostom, &c. That this is the genuine reading is
proved by Dent. iv. 19 7
And lest by chance thou lift thine eyes to heaven, and look upon the Sun,
and Moon and Stars, all the army of the heavens, and and bow-art impelled,
down to them and serve them, since Iahoh your Elohi hath divided them to all
peoples under all heavens. —Version of Schmid.
1
Movers, 153, 155. 2
Iliad, ii. 785; x. 415; xi. 168, 370; Compare
Pindar, 01. vi. 70, 71.
3
Geleon, a name of Zeus. Cullane the mountain
4
with his name. (?) Compare Sanchoniathon, pp. 34, 38.
6
Deut. iv. 19 ;
Movers, 287. 6
Ps. x. 16 ;
Levit. xiv. 34; xxv. 2 ; Numb,
xiii. 13 ;
Judg. xi. 34; Movers, 358.
1
Preface to Taylor's Proclus ; Deut. xxxii. 8.
;
Individuals having adopted the deity-names, it became

in time easier to confound the god with those who anciently
bore his name. Hence it was natural for the writers of the
myths gods were their ancestors (especially
to say that the
the sun-god and earth-goddess). Aiakos " the Averter from
evil," the son of Jupiter and iEgina, was he a real king of
Êgina, or a sun-god euhemerized? In Asia Minor, Asios,
the mythic Ancestor of the Asionians, has a name like Sios
the Lacedemonian name of Zeus. Asios is the grandfather
of Manes (Omanes the Sun). Manes is the Son of Heaven
1
and Earth.
And Iacob swore by the fear of Ids father Isahak ! — Gen. xxxi. 53.
They joined themselves unto Baal-Peor and ate the sacrifices of the dead.
Ps. cvi. 28.
The worship of the manes is connected with the worship

of the gods. The spirits of the departed were considered
" lights in heaven" by the American Indians, Persians and
2
Hindus.
But if you will, another tale I will briefly tell you well and skilfully,
and do you ponder it in your mind, that feom the same origin are
sprung gods and mortal men. First of all, the Immortals holding the
mansions of Olympus made a golden race of speaking men. They in-
deed were under Cronus (Saturn) when he ruled in heaven. And as
gods they were wont to .live with a life void of care, apart from and
without labors and trouble nor was wretched old age at all impending,
:
but, ever the same in hands and feet, did they delight themselves in fes-
tivals out of the reach of all ills and they died as if overcome by sleep
:
all blessings were theirs of its own will the fruitful field would bear them
;
fruit, much and ample and they gladly used to reap the labors of their
:
hands in quietness along with many good things, being rich in flocks, and
dear to the blessed gods. But after that Earth had covered this
generation they indeed are called Demons, kindly, haunting-earth,
pp. 506, 507 Dionys. Halic.

1
Duncker, Gesch. des Alt. vol. ii. ;
Iliad, ii. 461 ;
1. c. Herodot. iv. 45.

2
See Allen's India, 22, 361 ;
above, p. 3 ;
Zeitschrift, der D. M. G.
ix. 238 ;
Spiegel, Vend. Farg. 19 Movers, 90, 152, 155 De Wette, Bibl. Dogni.
;
;
p. 146; Duncker, ii. 26; Hesiod, Works and Days, 123; Theog. 954-1022.
;
guardians of mortal men, who, I ween, watch both the decisions of jus-
tice and harsh deeds, going to and fro everywhere over the earth hav-
ing wrapped themselves in mist, givers of riches as they are : and this is
1
a kingly function which they have.
The transmigration of men into the circle of the gods t
belongs in India to the oldest Yedic period. The " Fathers,"

2
the souls of the ancestors, are ranked like the gods. The
3
spirits of the departed were considered gods.
I praise the strong souls of the Pure, that aid all created beings.
Vendidad, Farg. xix.
Since they turned their dead men into gods it was just
as simple for them to turn their gods into dead men or the
ancestors of the nation. This appears to have been done in
Genesis to the national satisfaction : but it was also done
elsewhere as the genealogical trees of the Greeks show
fully.
The Greeks had systems of divine patriarchs (gods) like

the Hebrews. In the genealogical table of Aeolus we find
first, Zeus or Deucalion, then Hellen, Doras, Xuthos, Aeo-
lus, Kretheus, Sisyphos, Athamas and Salmoneus. In the

genealogical tree of Kretheus, are Kretheus, Aeson, Pheres,
lason-Promachos. In the table of Athamas (Adam) are
Aeolus, Athamas who has by Nephele Ino and Themisto.
In the genealogical tree of Melampus we find Kretheus
Aeson, Pheres, Abas, Oicles, Polupheides (Eos his wife).
In the table of Bias are first Bias, who had, by his wife Pe-
ro, Talaos, Perialkes, Aretos Adrastos, &c. In the ta-
. . .
ble of the Orchomenian Minyae are Aeolus, Athamas, Sisu-

phus, Eteocles, Azeus. The table of Phlegyas (Pel eg)
gives Phlegyas, Ixion and Dia (the Earth). The tree of
Elatos gives Elatos (Lot) and Hippia his wife, then Kaineus
(Cain) and from him Koronos (Kronos). The table of Thes-
piae gives first Kanake who by Poseidon has Epopeus
1
Hesiod, Works and Days, 108-125 ; Banks ; also ed. Lipsiae.
2 3
Wuttke, ii. 391. Zeitschr. der D. M. G. ix. 238.
18
Aloeus, Amphion, Zethus, Otus, Ephialtes, &c. In the tree

of Cadmus we find Agenor, Europa, Kadmos, Phoinix, Kilix,
Minos, Autonoe, Ino, Semele, Agave, Polydoros, Oidipus,
Aesanios. The list of the mythic kings of Athens, after
mentioning Kranaos, Kekrops, Deucalion and others, gives
us Itonos, Tithonus, Adonis, Eupalamos, Ion, Achaios, Do-
rus, Dsedal-us (Tidal), Ikaros (Kur, Akar), Talos, Aegeus.
The table of Inachus gives, as the first rulers of Argos, Oke-
anos (Oceanus) and Tethys his wife, Inachus, Phoroneus,
Aegialus, Apis, Niobe, Iasos, Io, Sthenelus. The table of
lo gives first Io, then Epaphus (the bull-god), Libya, Tele-
gonus, Belus, Agenor, Kadmus, Aiguptos, Danaus. The ta-
ble of Arkas has first Arkas, then Azan, Apheidas, Elatos

(Lot) . . . Auge . . . Epoch us (Bacchus). The rulers of
Sicuon were first Helios (the Sun), Aloeus (El, Luaios), Epo-
peus. The Elean-Aetolian table gives Zeus, Aethlios (Atal,
Talos, Tal the Sun), Endymion, Paion (Pan), Epeios (Ap),
Aetolus. TheOeneus has Deukalion, Orestheus,
table of
Phutios (Phut, Ptah), Oeneus (Ani), Tudeus (Adad, Thoth,
Tod). We find Tros the Ancestor of Ilos, Assarakos and
1
Ganymede. The Trojan table has Zeus, Dardanos, Iasion
(Sun), Ilos, Assarak-os, Laomedon. From Laomedon came
Tithonus (the Sun, Titan), Emathion, Memnon. Among the
Heraclidse is Temen-os. Temen is an Assyrian deity.
These tables of Grecian genealogies contain the names
of gods, ancestors, patriarchs or heroes, all mixed up toge-
ther, as seems
be the case with the Phoenician-Hebrew
to
genealogies of the Old Testament for these have their ;
Adam (Athamas, Atamu) Abel (Abelios, Bel, Hobal), 2 Kin

(Akan, Chon, Kaineus), Seth (a god), Anos (Enos), Enoch
(Inachus the Sun), Tubalcain (the gods Tob and Bal-Chon,
1
Iliad, xx. 236, 239.
3
The Arabs anciently worshipped Saturn under the name of Hobal. In his
hands he held seven arrows, symbols of the planets that preside over the seven
days of the week. —Pococke Specimen, Hist. Arab. p. 9*7, sqq. ed. White,
quoted by Movers, 263. The image of Abraham (Saturn) held divining arrows
in its hand. —Movers, 86.
:
1
Vulcan), Iabal (Pales), Iubal (Abal, Baal, Apollo), Iavan
(Evan— Bacchus), which indicate a mythology which has
8
passed away. It is the same with Sanchoniathon's, in
which gods and the names of philosophical dogmas appear
as mythic kings, heroes, &c.
The Persian liturgy says
3
I invoke and praise the Months, lords of purity.
The Babylonians took twelve names of sun-gods and placed

them together as a sacred number. It is probable that the
following twelve names are not the oldest but a later system
more philosophized. The Invisible God, Apason, Taauthe,
Mourn, Dacha, Dachus, Kissara, Assoros, Anos, Illinos,
Aos, Belus Minor the Demiurg. 4 This number corresponds
to the twelve Titans (Suns), to the twelve Great Gods of
Homer and the Egyptians. Taauthe is the feminine of
Taaut the Phoenician Mercury (Sun). Aoum, or Mourn, is
Am the Sun or (doubled) Amam (Mom, Mourn). Dacha
and Dachus are the masculine and feminine of the sun-god
Dag (the Day). Assoros is Assur the Sun. Kissara is the
feminine of Chusorus a sun-god or Demiurg philosophized.
Anos is the Hebrew Enos, the Egyptian god of the inun-
dation ISToh (the Hebrew Noah ?). Illinos is the Phoenician
sun-goclElon the " King of the gods." Aos is As, the God
of Asia and a name of the god Assur in Assyria. Bel the
Younger is the Demiurgic sun-god, the Creator.
The Hebrew presents a clearer view of the deities than
the Babylonian. Thus Adam is the Phoenician Zeus-De-
marus of Sanchoniathon, the Demarez (Baal-Tamar) whom
the Sea (Typhon) overcame, according to the Phoenician
myth, the Hebrew Tamus (Adonis), the Egyptian Ke-
6
1
Vulcan appears in the Iliad quite in the character of Tobalcan the smith.
H. xviii. 409.
He is the underground Sol, Apollo, Zeus, Tob-alkin or Tuphon, the fire-god

Dabal-cain.
2
De Wette, Bibl. Dogm. i. p. 44. » Creuzer, Symb. i. 321, 327.
4 5
Movers, 276. Seyffarth, Computationssystem, 119, 120, 128.
Athom, King of the gods.

1
Eua or Eva is the feminine oi
Euas, Evi, Evius (Bacchus) Mighty Mother
; she is the
(Rhea), Ceres. Abel is Abelios the Sun. Kin (Cain) is
Iachin, Chon, Akan names of Saturn, in Palestine, Asia
Minor and Egypt. Seth is the god of the Sethites, 2 other-
wise called Asad, Saad, Aseth, the El-Sadai of Genesis ; in
Egypt Seth is Moloch. Enos is Anos. Cainan (in Hebrew
Kenan) is the Phoenician god Chanaan, the Syrian god
Kanoon (Canaan) who gave his name to the Syrian month
3
Kanoon and to the land named after him. Arad, or Iared
gave his name to Erde the E-arth (Arit-imis) who was his
bride like Rhodes (Rhodos) the bride of the Sun. Enoch is
the Phrygian Anakos who foretold the Flood, the Greek In-
achus, the Sun. Noah's name is spelled by some Hebrew
scholars Noach, making him agree with this Phrygian Sun-
ISToah, Annakos. They say that there was a certain Anna-
kos (Inachus) who lived above three hundred years. And
an oracle was given that at his death all should be destroy-
ed. And the Phrygians hearing mourned exceedingly ;
whence the proverb " the Mourning for Annakos^ applied

4
to those who grieve exceedingly. This is the Mourning for
Adonis.
And Hanok pleased Elohim three hundred years after he had begotten
Methuselah.
That all the days of Hanok might be three hundred and sixty-five years.
For when Hanok pleased Elohim, he was no more, because Elohim took
him to himself.
1 2
Osburn, Monument. Hist. Egypt, ii. 271 ; i. 340. Movers, 10*7.
8
Judges, xi. 24; Amos, i. 14; Jer. 49, 3 Movers, 358; Kenrick,
; 48, 7 ;
i. 277 ;
Lepsius Einleit. 144. Compare Tamuz a Syro-Macedonian month-
name with Thamus, a name of Amon and Thammuz, who is Adonis; Tobi, an
Egyptian month-name, and the land of the god Tob with the compound He-
brew name Tob-Adon-Iaho (three deity-names in one word). The first of
Kanoon and second of Kanoon are two Syro-Macedonian months mentioned
next after Teshreen (November).
4 Stephanus Byzant. i. 217, 218. "And he was not; for Elohim took
him," seems to refer to the Mourning for Annakos who suddenly disappeared.
It is the death of Hadad, or Inachus, the Nature-god.
Inac, celebrated citizen of the land Inachia,

Priest and the dreadful orgies of the goddess patroness of
; cities
Which God after the mystic custom he
discourse of
—
Contrived in his meditations. Nonnus, iii. 261.
Methuselah contains three deity-names. Muth (Pluto),

Maut (Isis), Usel the Etruscan Sol (the Sun) and Ah (Ian)
the Hebrew deity-name or, differently compounded, we
:
have Muth (Bacchus Amadios), Usel ah (" As," the Baby-

lonian Aos, and Elah (Allah) another name of the Hebrew
God Eloah). Lam-ach or Lamech would correspond with
whence " lumen" and
the Babylonian ITlom, the First-born,
illuminate were derived. Ak
is the Arab god or Ach
Iauk, the name of Apollo, Agu-ieus, and the German god
Ukko, the name of Adonis, Gauas, and of Bacchus, Gues.
If we count these Hebrew patriarchs we find just eleven
names. Nah, the last of the makes the twelfth ! Nah
list,
is the Egyptian Null, or Noh, the god of the annual Inun-

dation of the Nile, or, if written Nach, it is Anak, Anakos
the Phrygian Noah (the Sun), Osiris.
Said Iahoh Zebaoth Elohi of Israel : Behold I punish Amon of Na and

Pharoh and Misraim. — Jeremiah, xlvi. 25.
The Greeks turned their sun-gods Ion (Ianus), Aeolus

(Ael), Xuthus (Seth), Ach-aeus (Ak), Hell en (Elon), Iber
(Abar), Dorus (Adar, Thor) into chieftains, Ancestors, or
patriarchs of the tribe. The Aeolians were the children of
Aeolus, the Ionians of Ion or Ianus. The Babylonians 1
turned ten of their gods into kings who reigned before the
Flood. In the reign of Xisuthrus the tenth king of Babylon
the Deluge occurred. In the Bible, Noah is the tenth of
the Patriarchs (leaving out Cain and Abel) and in his time
the Flood occurred. Here is a sufficient coincidence to
show that one idea ruled in both accounts. If with
the philosophical notion of the existence of a River in
heaven, the Great Waters issuing from the sun, we connect
1
See Gerhard, Berlin Akad. 1853.
278 SPIRIT-HISTORY OF MAX.
the well-known tendency of the Babylonians and Egyptians

to carry back their annals far beyond the truth and to
claim ages under the reign of the gods themselves, we see
a reason why the Flood would be a valuable point of de-
parture for the partisans of a fabulous antiquity among the
ancients.
They tell that the might of waters had overwhelmed black earth, but that
by the arts of Zan the sea suddenly received an ebb !
Pindar, Olymp. Ode, ix.
Jehovah in Genesis takes the place of Saturn in the Baby-

1
lonian Flood story. Zeus is the same as Saturn, for he rules
over the empire of Saturn'. Kronos being a foreign god,
the Greeks connected Zeus with him by calling him the
2
son of Kronos. Homer's Zeus agrees with Genesis ix. 16,
17 ; xi. 5.
Rainbows which the son of Saturn has fixed in a cloud, a sign to articulate-
speaking men. — Iliad, xi. 27.
Zeus extends a purple rainbow to mortals to be a signal. —

Iliad, xvii.
I will set my bow in the cloud to be a sign of a covenant between me and

Earth.— Gen. ix. 13, 14.
The Egyptian accounts differ but some of them state;
Gods reigned down to the time of the

that the twelve Great
Flood. The Babylonians said that ten kings reigned down
to the Flood. The Hebrews counted ten Patriarchs from
Adam to K"oah leaving out Kin and Abel. Thus to corre-
spond with the ten Babylonian kings, they gave Adam,
Seth, Anos, Kenan, M-ahal-aleel, Iarecl, Anok, Methus-
elah, Lam-ech, K"oah. If Kin and Abel had been admitted
into this list, we should have twelve, agreeing in number
with the twelve Great Gods of the Babylonians, Egyptians,
Phoenicians, Hebrews, Greeks, Boruans, Persians, &c. The
names differ of course. Osiris is killed by his brother
Typhon while Kin (Iachin) kills Abel (Bel).
1 2
Movers, 261. Kinck, i. 39.
;
The Italian deity Apell-6n, the Greek Apoll-on, the

Cretan sun-god Abeli-os, the Pamphylian sun-god Bdbeli-Q%
was called Bel and Babel (Adonis-El) in Babul-6n. The
terminations os and on are two different forms of the de-
clension of nouns. The Hebrew author of Genesis has, by
punning on the name of the sun-city of ancient learning,
derived the idea of babel, " confusion " of tongues. The
crowd of strangers that resorted to it from all parts of Asia
would suggest such an idea, if the name did not. 1
But when the Tower fell and tongues of men

"With various languages were perverted, for all
The earth was filled with men kings sharing (it),

Then indeed was the Tenth Generation of speaking men
After the Flood came upon the Former men.
And Kronos was King, and Titan and Iapetus
The bravest children of Earth and Heaven men called
Them, giving the name of Gaia and Ouranos
Because (these) were the most eminent of speaking men.
Sibylline Books, Gallaeus, p. 343-345.
The tenth chapter of Genesis says that the immediate

descendants of Noah spoke different tongues, " every one
3
after his tongue." The eleventh chapter says :
And the whole earth was of one language !
Polyhistor remarks "The Gigantic inhabitants of Babylon

:
were destroyed by the gods for their impiety; except that

one of them, Belus, escaped destruction, resided at Babylon
3
and erected and lived in a tower that bore his name."
This is the great temple of Belus at Babylon.
The Persians held that, at the End, when Ahriman is
overcome, " the earth will be even and regular, and there
will be one state and one language and one mode of life
1
The Scythian chief god Papaios (and Paphia), the Egyptian god Apop,
the Greek Popoi (gods), the Jewish Abib (Abab), the name of Adonis, Abob-
(as), would, compounded with El, Bel, or Bol, give Babul or Babel the Sun;
compounded with Elon the deity-name, it would furnish Bab-elon. There lhoh
2 3
confounded the lip of all earth. Gen. x. 5. Eusebius, Praep. Ev. ix. 18.
.
among happy men who will speak alike." This refers to

the Messiah's kingdom and the resurrection of the dead.
1
God creates the world in six periods according to the Per-

sians, in six days according to the Hebrews. The Hindus,
Plato, the Hebrews and others agreed that after the work
of creation was over, the Deity changed the time of energy
for the state of repose ; he rested on the day of Saturn,
Saturday.
In the Beginning also, when the proud Giants perished, the hope of the
world (Nah) governed by thy hand escaping on a boat, . .
Wisdom of Solomon, xiv. 6.
Noah have had Three Sons, Shem (Baal-Semes

is said to
the Sun), Ham (Am, Amous, Iamus, lorn
the Sun) and Iapet
(Apat, Phut the Egyptian god Ptah the Supreme Deity).
These are Saturn, Jupiter-Sol and Mars-Hercules. 2 Ac-
cording to Sanchoniathon, Kronos (Saturn) had Three
Children, Kronos named lite his father, Zeus-Bel and
3
Apollo. The Sibyl wrote :
Kal f}a.alAev(T6 Kpovos Kal Tirav 'laireToaTe.

And Kronos ruled and Titan and Iapetus.
Gallaeus, 344 ;
Williams, 274.
These are Belitan, Zeus-Bel and Baal-Chom or Apollo

Chomaeus. 4 Chom (Xov/j) is Satan, Apollo Chomaeus and
" Baal of the heat." Chom was Hercules in Egypt, that
6
is, the Baal-Chom of the Babylonians. Sanchoniathon,
who gives us Phoenician antiquities, says :
" From the race
of Aion and Firstborn were born mortal children who had
6
the names Light, Fire, Flame" (Phos, Pur, Phlox) the
Sons of Cronos (Saturn), whereas they are the three mani-
7
festations of the Sun. Sanchoniathon gave as his authority
the Jewish priest Ierombaal who was priest of the Hebrew
1 2
Plutarch, de Iside, et Os. xlvii. ;
Duncker, ii. 387. Movers, 186, 188.
3 4
Sanchoniathon, p. 16. Movers, 189.
5 6 7
Ibid. 291, 188. Sanchon. A. iii. See above, p 191.
1
god Ieuo. Pherecydes the Syrian also held that Saturn
generated from himself Fire, Spirit and Water, representing
the three-fold nature of the Intelligible. 2 In the Chaldean
Oracles, and on the seal in Dr. Abbot's Egyptian museum,
the trinity is Light, Fire, Flame. Bel-Saturn, Jupiter-Bel
3
and Baal-Chom are the Chaldean trinity. Saturn, Jupiter-
Sol and Mars (the Devil) are the Babylonian and Phoeni-
4
cian trinity.
The Jove, Pluto and Neptune, are parts or sons of
triad,
Saturn. For the Sun is both water-god and god of the two
regions heaven and hell, like Osiris and Hapi who appear
in the three characters. In the same way, Ak (Iacch-os) is
sun-god (Ag-uieus), hell-god (Eacns) and Water (Aqua).
Agni is sun-god, water-god and death-god (Yama) in the
Yedas. The three-fold conception of the male Nature-god
as the Creator, Preserver and Destroyer agrees with the
Triune character of Baal as Year-sun. As Adon-is, he is
the Spring-sun, as Mars or Baal-Chamman, he is the de-
stining Summer-sun as Saturn or Baal-Chewan he is
;
Winter-sun. So he is Morning, Midday and Evening Sun.

The Babylonian Bel was regarded in the Triune aspect of
Belitan, Zeus Belus (the Mediator) and Baal-Chom who is
Apollo Chomaeus. This was the Triune aspect of the
" Highest God" who is according to Berosus either El, Bel,
Belitan, Mithra, or Zervana, and has the name irarrjp " the
Father."
For from this Triad, in the bosoms, are all things governed.
Chaldean Oracles.
For from this Triad the Father has mingled every spirit.
5
Lydus, 1. c. p. 20.
The Chaldean sun-ov>d Mithra is called " Triple." Bel the

Younger contains in himself the already developed ideas of
2
1
Movers, 128; Sanchoniathon, preface. Damascius ;
Cory, 321.
4 5
3
Movers, 263. Ibid. 186, 189. Ibid. 189.
;
Baal-Saturnus (the Good) and Baal-Moloch (the Devil de-

1
ity),and is Nature-god besides.
The Egyptians arranged their deities in triads contain-
ing the Father, the Mother (the Spirit and Matter) and the
Son, " the World" which proceeds from the Two Principles ;
Osiris, Isis and Horns (Light) the Soul of the World, the
Son, the Only-begotten. In the same way Plato gives us
Thought, "the Father," Primitive Matter the Mother, and
Kosmos the Son the issue of the Two Principles. This
Kosmos is the ensouled World. The Soul of the World is a
third subordinate nature partaking both of Spirit and
Matter.
But the Better and ''Diviner Nature" is composed of three things,

The Intelligible and Matter and That which is composed of both, namely,
the World (the god Kosmos). —
Plutarch, de Iside, lvi.
Therefore before the heaven was made, there existed Idea and Matter
and God the Demiurgus of " the Better." He made the world out of
u matter," Perfect, Only-begotten, with a Soul and Intellect; and con-
stituted it a god. — Pythagorean Fragment. 2
In Egypt we find the Trinity Ammon-Ra the Creator,

Osiris-Ra the Giver of fruits, Horus-Ra the Giver of light
—Summer, Autumn and Spring Sun. 8
Uhlemann informs
us that the Creator appears as a trinity, the three Kamephi,
which, he says, are the three chief divisions of the Zodiac,
the three parts of Egypt, &c, &c. 4 He says : On account
of the different workings of the Sun in the three Egyptian
seasons of the year, this deity appears in three forms as
Ammon-Ea, Osiris-Ra and Horus-Ra. 6 According to one
of the Egyptian legends, however, Osiris isborn first, next
6
the Elder Horns, then Typhon (the Devil, Apollo Chomaeus,
Iapet or Phut, Ptah the fire-god), which agrees with the
Babylonian trinity of Baal, Zeus-Bel and Mars (Chom), and
with the Edessa triad, Sol, Monimus and Asis (the Devil in
1 2 3
Movers, 189, 321. Cory, 303. Uhlemann, Thoth, 33.
5 6
* Thoth, 21. Uhlemann, Handbuch, part 2d, p. 168. Kenrick, i. 343.
Persia). The Egyptian Pimander says :

" I deliver the im-
pious to the avenging Demon who loves the guilty and
punishes them with fire."
1
In the New Testament we have
the Father, Spirit and Son.
The notion of a " triad of gods "
is unauthorized by the
Bik and Sama Yedas. Yishnu was a god of the Ganges-

dwellers who was the impersonation of the beneficent influ-
ences of Nature. Qiva was regarded in the valleys of the
Himalaya and the southern part of the Deccan as the unre-
strained mighty Power of Nature producing new life out
of destruction. Soon after Buddha first succeeded in his
teachings the Brahmans found themselves unable to contest
the three at once. They therefore adopted first Yishnu
(the Life in Nature) and ascribed to Brahma only the attri-
bute of creation, to Yishnu the preservation of the world.

Later they adopted also Qiva, the Destroyer. Thus the
Brahman trinity (Brahma, Yishnu and Qiva) was completed.
The fuller development of this Hindu trinity-doctrine be-
longs to a period later than the Epic poems, that is, later
2
than the second century of our era.
Sanchoniathon gives us a specimen very much resembling
the trinity in Genesis x.
" There were born to Saturn (Noah) in Peraea, three sons, Kronos of the
—
same name with his father, Zeus-Belus and Apollon." Sanchon. Book I. vi.
Shem (the Sun), Iaphet (Phut, Aphthas, Pthah, lapetos the

Greek Titan, Zeus-Bel) and Cham (Apollo Chomaeus, Baal
fervoris,Phut, Puthios, the Hot Deity), in the Bible, are
only another version of the Phoenician fable in Sanchonia-
3
thon.
Among the immediate offspring of these gods several
names of once recognized. Madai and la van
deities are at
(Evan) are names of Bacchus, Tubal is the Egyptian Tob a
2
1
Champollion, Egypte, Univ. pitt. 142. Duncker, ii. 215.
3
See Movers, 265, 360, et passim.
name of El, Adoni, lah, &C.

1
Among the sons of Cham,
Misraim, Phut (Ptah) and Canaan are gods of the Phoeni-
cians and Egyptians, and the kingdoms Babel, Arach
and Accad are named with names of the Sun. Elam,
Shem, Lud, Aram, Uz, Hul, Abar or Eber, Assur, Obal,
Ophir and Iobab are all deity-names. Uzal is Asal or Sol
the Sun. The principles which lie at the foundation of the
tenth chapter of Genesis are the naming of countries after
the gods of the nations and the assumption that the gods
had been men !
1
Gen. x. 2.
!
CHAPTER X.
THE GARDEN.
A bower like the garden of youth, a bed of roses bathed in the waters of
life ! A Persian Fable.
Est ager, indigenae Taraaseura nomine dicunt
medio nitet arbor in arvo. —Ovid, Met. x.
There was God and Matter, Light and Darkness, Good and Evil, in all things
opposed to one another from the Beginning. —Mani, on the Mysteries.
Two females attend the Hindu god Varuna in Hades. 1
Osiris appears in the under-world attended by two females

Isis and Nephthys. Isis is his goddess corresponding to
Ceres. Nephthys would seem to be the Infernal Isis the
wife of Typhon the ruler in hell. Osiris had his evil side
which is Typhon, the Pluto of the infernal regions. 2 Ceres
and Proserpine would correspond to the two goddesses of
3
Yaruna and Osiris. Osiris is Dionysus and Pluto. To
Ptah also and to Athom the office of presiding in Amenthe
was occasionally attributed. 4 Hel, the Sun, becomes Hell,
Pluto. Ansel the Sun, Sel, Sol, becomes Sheol (Hades),
larbas (Apollo), Baal-Iarob, Arab, gives the names Ereb-us
to hell, Orpheus to Pluto (?) and Eephaim to the manes,
lacchos, Aiakos, Aguieus (Iauk, ITkko) is Eacus in hell.
Aeacus is his father who laws to " the Silent" (shades) there
Gives, where a heavy rock urges Sisyphus Aeolides
The Supreme acknowledges Aeacus, and Jupiter
Confesses that the offspring is his own. —Ovid, Met. xiii.
1 2
Zeitschr. der D. M. G. ix. 243. Kenrick, i. 356, 343.
8 4
Kenrick, i. 334, 340. Ibid. 340.
—
Amanns, the Sim, is Minos (Manu) a judge in Hades.

Mentu is the Sun, Mantus and Bha^-amantkus forms of
Pluto. Xamolxis tke sun-god, tke Deity of tke Getae, was
1
also god of tke dead. At tke five-year festivals a man was

2
offered to kim in sacrifice. Herodotus says tke only deity
of tke Massagetae was tke Sun, to whom tkey offered horses
3
as did the Persians and Hindus. Varuna the Hindu Sa-
turn is the yellow old man in hell. He sits on a throne on
all four sides of which passages open to the hells. In Egypt
dead in the under-world. Atus or Attes,
Osiris judges the
Tins, Deus, Ad,
Dis (Pluto). Adonis is Aidoneus (Hades).
is
Baladan, Belitan (Baal) is Pluton. In Hindustan, Yama

the sun-god, "son of the Sun" and brother of Manu, is
Ruler of the dead. 4 The Mexican Sun (Tonatiuh) con-
5
ducted to heaven the souls of those who died in war. Mer-
cury, the Arcadian sun-god, conducted to the shades the
souls of suitors. Summanus (Esmun the starry Heaven) is
both Jupiter and Pluto. 6 JSTebo is Mercury (Sol) Anubis ;
7
is the nether Mercury.
According to the Egyptian doctrine, the Sun at the fifth

hour visited the Elysian fields. 8 Horus and Thoth (sun-gods)
weigh the souls in hell. Phre-Atmou is the Celestial Sun
(like Tammuz). Atmou (Adam) weighs the souls in the
9
under- world before their transmigration takes place.
For Iahoh weighs the spirits ! —Proverbs, xvi. 2.
Mine is the government, men and women of Egypt Mine, the Most Holy, !
Author of the services before the Most Holy in the temples of both Egypts
1 2
Arad-Amantus, Erd-Amantus. Mill, Hist. British India, i. 211;
3
Herodot. chap. iv. § xciv. ;
Beloe, vol. ii. p. 393. Kuhn, Zeitschr. for
4
1853, p. 183; Beloe's Herodot.i. 183. Kuhn, Zeitschr. iv. 101, 123.
5 6
Lord Kingsborough, vi. 205 Mexique, 25. ;
Gerhard, Gotth. der
Etrusker, Trans. Berlin Akad. Eschenburg, Manual, 416.
;
7
Anob is the Sun. Anub-is was by some thought to be Saturn. Plutarch, —
de Iside, xliv. He is a god of the souls in Hades. Compare Anob, 1 Chron.
iv. 8, Noph, a land, and "Nob the city of the priests" of Neb, Anubis.
1 Sam. xxii. 19.
8 9
Champollion, Egypte, 131. Ibid.
THE GARDEN. 287
(upper and lower), the Measurer and the Weigher of sins ; the Most Holy
who condemns the sinners, who has made the magnificence of the Sun, the
prince of the earth ! Mine, the Judge and Weigher of evil deeds, the Most
Holy, the Condemner of the wicked, the Creator of the germs that grow on
the surface of the earth. —
Book of the Dead. 1
man is derived by emana-

Plato taught that the soul of
tionfrom God through the intervention of the Soul of the
World which was itself debased by some material admix-
ture.
9
A philosophical myth in Plato says that the gods
formed man and other animals of clay and fire within the
earth and then committed to Prometheus and his brother
3
the task of distributing powers and qualities to them.
The Word of Iahoh who forms the spirit of Adam (man) in the midst of
him! —Zachariah, xii. 1.
And Alahim (the gods) said, Let us make Adam (man) in our image.
Gen. i. 26.
All the trees of Adan (Adn, Adonis) in the garden of the Alahim (gods)
envied him !
—Ezekiel, xxxi. 9.
Burning incense to Bal and departing after other Alahim (gods).

Jeremiah, vii. 9.
Therefore Alohim created iZAdam (the man) in his own image in the like-
ness of Elohim (the gods) he created him, male and female he created them.
Gen. i. 27.
In the second chapter of Genesis a different account is

given for Iahoh Elohim (Alhim) creates Eve from the rib
;
of Adam.
And Iahoh Elohim madeiZAdam (the man) of the dust of the ground and
breathed into his nostrils the Breath of lives and ZfAdam was made into a
:
living soul.
Male and female created he them and blessed them and CALLED THEIR
NAME ADAM. — Gen. v. 2.
Adam Ancestor of men) the Soul of the

is the Sun (the
world, the Life and Breath of all. All souls emanate from
their Father the Sun. " The same ' Spirit' which is in the
sun rests also in the heart."
4
Bacchus is the Sun (Baga)
2
1
Seyffarth, Theol. Schr. 5. Anthon, Class. Diet. Plato.
4
3
Anthon, Class. Diet. Prometheus. Wuttke, ii. 312.
boM is " man," in Egyptian. Adam is the German words 1
Odem and Athem meaning " breath ;" Adam is the Hindu
Atman, the Sun as the Soul of the universe, the " Charming
Atumnios" (Dominus) of Nonnus. Adam therefore means
the Breath of Life (Prana) and those in whom is the Breath
of Life, mankind or, it may be used for Bacchus himself
;
euhemerized into a man. Adam means Life, that Life

which is in the Hood of the sun-born race.
For the Life of the flesh is in the blood. —Levit. xvii. 11.
Adam means blood in Chaldee. 2 Yitality was supposed

3
to be in the breath, the Spirit and the blood. Philo says
Adam is the mind," and he translates the name of the city
"
On (Ani the Sun) " the mind." 4 He quotes Genesis, ix. 4,
6
" You shall not eat the flesh in the blood of the soul."
But the flesh thereof with the life thereof (which is) the blood thereof,
shall ye not eat.
Your blood of your lives will I require. —Gen. ix. 4, 5.
The voice op the blood of thy brother calls to me. — Gen. iv. 10.
Philo says : The faculty which is common to us with the

irrational animals has blood for its essence. And it, having
flowed from the Fountain of the Reason, is Spirit. . . And
the soul of man he (Moses) names the Spirit.
6
But the
Spirit of God is spoken of in one manner as being Air
7
(Breath) flowing upon the earth. In real truth the Breath
is the essence of the soul, but it has not any place of itself
independently of the blood, but it resembles and is com-
8
bined with blood.
Only be sure that thou eat not the blood : for the blood is the life ; and
thou mayest not eat the life with the flesh. —Deut. xii. 23.
1
Grammar Aegypt. App. p. 7 5.
Seyffarth,
2
Adam.
Schindler's Penteglott, Art. 3
Philo, Quod Deterius, xxii.
4
Philo, Who is Heir, xi. De Somniis, xiv.
;
5
Philo, Pragm. ed. Yonge,
vol. iv. p. 268. See Lucretius de Rerum Nat. iii. 43, 35, 36.
6 7
Philo, The Worse, &c. xxii. Philo, On Giants, § v.
8
Ibid. Fragm. Yonge, iv. 269 ; Psalm xxx. 9.
THE GARDEN. 289
Only thou shalt not eat the blood thereof: thou shalt pour it on the ground
as water. —Deut. xv. 23.
And the blood of thy sacrifices shall be poured out upon the altar of Iahoh
thy Alohi. —Deut. xii. 21.
To the God of Life the Central American races offered the

heart of human victims as the symbol of life the Hebrews :
and Egyptians offered the blood. The ancients con-

1
sidered the heart the seat of life. Bel orders one of the
2
gods to cut off his own head to make men of the blood.
He called the whole race " Man.' ;

And the soul of man he names
the " spirit," meaning by the term " Man" not the compound being
(body and soul), as I said before, but that godlike creation by lohich we
reason. —Philo Judaeus. 3
The Mind which is in us, and let it be called Adam, meeting with
the outward sense according to which all living creatures appear to
exist (and that is called Eve), having conceived a desire for connection is
associated with this outward sense. —Philo, Cain and his Birth, xvii.
But Man made according to the image of God was an " idea," or a
genus, or a seal perceptible only by the intellect, incorporeal, neither male

nor female, imperishable by nature. —Philo, On the Creation, xlvi.
The Intelligence, Father of all, who is the Life and the

Light, has procreated man like to itself, and received him
as his son for he was beautiful and the portrait of his
;
Father. God, pleased in his own image, conceded to man

the power of using his work. But man, having seen in his
Father the Creator of all things, wished also to create and :
he precipitated himself from the contemplation of his Father

into the sphere of generation. . . . man was then a superior
harmony, and for having wished to penetrate it he is fallen
4
into slavery.
The showers perish when Father Aether them

Precipitated into the bosom of Mother Terra.
But shiniug fruits arise. . . . Lucretius, i. 251, ff.
1
K. 0. Muller, Hist. Greek Lit. 237 ;
Mexique, plate 12.
2
Munter,Bab. 41, 42. 3
On the The Worse
Creation of the World, xxiv. ;
4
against the Better, xxiii. Pimander Dialogue, Champollion, Egypte, 142.
19
290 SPIEIT-HISTOKY OF
We all spring from a celestial seed

To all he is the same Father from whom when bountiful
Mother Terra
Receives the liquid drops of the vapors,
Conceiving, she bears shining fruits and pleasant trees
And the human race and bears all breeds of animals. . .
"Wherefore deservedly she has obtained the name Mother.

Lucretius, ii. 990, ff.
Athamas, Adam, was the hnsband of Ino (the Moon),

the Anna Perenna who is Ceres and Luna. 1
And Hadam had called the name of his wife Hoh because she was about
to be mother of every living (Hi, Hai). —Gen. iii. 20.
Ahoh is Bacchus, " Hoh " is Eve ; or " Unas " (Hoas) is
Bacchus and Hoah is Eve or Ceres. The Septuagint calls

Eve Eua and Zoe (Life) the Sibylline Books call her Eua.
;
Etjas is the name of Bacchns. 2 Bacchus and Ceres are

Heaven and Earth. When united into one Being, Kos-
mos, they form the hermaphrodite Adam of the Kabbalists.
3
In Egypt, Athom, Atumu, Atmn, Tmo, Trim, is the sun-

deity. Adanrus is Thamns (Anion) and Thammnz, the
Hebrew name of Adonis in the Mysteries. 4 Damia is Isis.
As, the Sun, and Hes (Isis), Aos, Euas (Bacchus) and Eua
(Ceres), Evius (Dionysus) and Eva (Demeter), Gauas
(Adonis) and Gaia (Earth), are the Adam and Eve euhem-
5
erized into mortals in Edem or Eden

who dwelt
they are ;
Yenus of the sacred Mysteries.

the Adonis-Osiris-Kronos and
The Homeric Hymn calls Earth "Mother of all" and
Aeschylus calls Venus " Original Mother of our race."
" Armaiti, the spirit of the earth, the Earth-goddess, is the
daughter of Ahura-mazda, called Cpenta (holy), Ddmis
6
(creative)"
Four Oannes (or Suns) appeared in four different periods
according to the Babylonian belief.

7
The Mexicans believ-
2 3
1
Ovid, Fasti, iii. 656, ff. Movers, 548, ff. Ibid. 544.
6
4 Ezekiel, viii. 14.
5
Movers, 199. Haug, in der Zeitschr. der
D. M. G. viii. 110.
7
J. Muller, 515 ;
Creuzer, Symb. ii. 68, ff.
THE GARDEN. 291
ed that there had been four ages, those of Earth, Fire,

Wind and Water, and that they lived in the age of the fifth
Sun. The Hindus and Persians have four ages, the Tibet-
1
ans and Hesiod five. The Orphic theologists hesitate be-

tween four and six world-ages. The Greeks, Romans and
others believed that the world had .passed through three
periods, the Golden, Silver, Brazen, and was then in the
Iron age. It was a continual fall of man from Paradise to
a state of human suffering. The Hindus at first held three
periods, the first that of Perfection, the second the Wan-
ing, the third Darkness. The first period is usually divided
into two, the first of which is an ideal state so that there ;
are four Yuga. The last, the Kaliyuga, began 3102 before
Christ.
2
Among the Egyptians the ages vanish alternately,
by floods among the Hindus, by floods alone.
and fire ;
According Orphic philosophers, Heraclitus and the

to the
3
Stoics, this present age or world will be destroyed by fire.
In the Golden a«;e Saturn ruled.
Primus Assuriorum regnavit Saturnus quem Assurii Deum nominavere

Saturnum. —Servius ad Aeneid, i. 642 ;
Movers, 1S5.
The Garden of Eden was a most ancient idea common

to the Persians and Arabs. The Arab tribe Ad deduced
their origin from Ad 4
the son of Aus, or Uz, the son of
5
Aram, the son of Shem, the son of iN"oah. Ad had two

sons Sheddad andSheddid. Shecldid dying first, his brother
became sole monarch, and having built a sumptuous palace
made a delightful garden in the deserts of Aden in imitation 6
of the Celestial Paradise. This Aden is Eden the Hebrew

7
;
A standing for both a and e. The Eden story in the Bible 8
is probably another form of the Arabian legend and the

Persian story of Jima's Paradise in the golden age of man-
1 2 3
J. Miiller, 512. Wuttke, ii. 416. J. Muller, 511.
4 5 " As." All these are names of the Sun or Saturn.
The Sun, At, Attys.
6
Adan is the Assyrian sun-god. 7
Universal Hist, xviii. 370.
8
Rodiger's Gesenms, Gram. 81, 37, 38.
292 SPIRIT-HISTORY OF MA.N.
kind. Philo asks, " What is trie river which proceeded out
of Adin" and " Why in Adin or Eden is God said to have
1
planted the paradise towards the East."
And God planted a paradise in Edem. —Septuagint.

And a Kiver issues from Edem to irrigate the garden. —Gen. ii.
2
In Egypt we find the Celestial City of God, Tantatho a
City of the Skies. It is not unlikely that the idea of
Saturn's palace in heaven was connected with some notions
of the Celestial Paradise which served the Hebrew priest and
poet as a basis for the conception of an aboriginal earthly Gar-
den of God. In Persia we find Garon-mana the dwelling of
Ahura-mazda, the seven archangels and the other pure ones. 3
We find among the Persians the story of Jima's Para-
dise. Jima is an old name of the sun-god and Saturn.
Saturn's was the Golden Age of mankind. So was the Per-
sian Jima's. There was during his reign neither cold nor
extreme heat nor old age nor death nor envy produced
through the evil spirits. Food was abundant and the
streams did not dry up And Jima the famed in Airi-
. . .
ana Yaedja held a meeting of the best men to this the Cre- ;
ator Ahura-mazda came attended by the Celestials most

worthy of devotion and said to Jima Thou shalt pro- :
tect creatures from the evils of winter, &c.

with life
Therefore make a garden with four corners for a dwelling

to men and women the greatest, best and most beautiful on
earth, for cows provided with milk there bring the seeds;
of all kinds of cattle the greatest, best and finest on earth,

let the birds dwell there, collect there the waters to the
greatness of a hathra (10,000 paces), there bring the seeds
of all sorts of trees the most beautiful and fragrant upon
earth, there bring the seeds of all viands which are the
sweetest and most fragrant on this earth. Do all this by
pairs and so that they will not come to an end.
1 2
Philo, Quaest. et Solut. 7, 12. Seyffarth, Theolog. Schr. p. 4.
3
Vendidad, xix. 121.
THE GARDEN. 293
And Jima made the garden and erected dwellings there-

in, stories, halls, courts and enclosures, and brought there
the germs of the finest, largest and best men and women,
and the seeds of all kinds of cattle and the seeds of all trees
and viands there was neither altercation nor displeasure,
:
hostility or enmity, no beggar and no complaint, no poverty

and no sickness, no form great beyond measure, no mon-
strous teeth and no other evil of the fiend (Ahriman) in the
body of man in the gold-colored everlasting spot where
food is inexhaustible. These men led the finest life in the
garden that Jima had made, they held a year but as a day,
and every forty years from every pair was a pair produced
a male and a female child the same happened of every ;
kind of animals. After Yivanghvat, Athwja was the

second of mortals who pressed out the sap of the Soma
plant and brought it an offering to the gods. Therefore a
son Thraetona was born to him, the offspring of a noble
race in the district Varena. The Evil one had created the
Serpent Dahak the destroyer with three heads, three mouths,
six eyes and a thousand powers, a horrible Demon to an-
nihilate the purity in the existing world, a sinful being to
1
lay waste the world.
Inclra's heaven contains his palaces of gold ornamented
with precious stones ; it is embellished with fresh fountains,
grottoes, gardens always in flowers, perfumed by the ex-
halations of a celestial THEE that grows in the certre and
2
fills the whole with its aromatic odors.
Men gathered acorns fallen from the wide-spreading tree of Jove.

Ovid, Bohn i. p. 10 ; See Rinck, i. 326.
The Tree of the lives (HaHiim, or HaChiim), in the midst of the garden.
Gen. ii. 9.
And he went to the harmonious nymphs and the Hesperian retreat, in

order to pluck with his hand the golden fruit from the apple-bearing boughs,
having slain the swarthy-backed Dragon, who, wreathing his vast orbs around
[the tree] kept guard. —Euripides, Hercules Furens, 395.
1 3
Duncker, ii. 302 ; see Weber, Ind. Stud, iii. 438. Inde, 196.
—
Jupiter disguised as a dragon obtains the favors of Pro-

1
serpine.
The garden was the garden of the
of the Hesperides
gods. Hercules killed the Dragon which guarded it and
2
plucked the fruit; but Minerva carries it back again.
And Ceto, mingling in love with Phorcys, brought forth as youngest-born

a terrible Serpent, which in hiding-places of dark earth guards all golden apples.
Hesiod, Theog. 333.
The Dragon whom Chthonios Echion (Iachin, Kin, Iekun, Chion, Chiun)
begat ... as a bloody Giant hostile to the gods !
—Euripides, Bacchae, 540.
He who lies in dread Tartarus, the foe of the gods, Typhos the hundred-
headed. —Pindar, Pyth. i.
And before the throne was as it were a sea of glass like crystal.
Rev. iv. 6.
And he showed me a river op water op life brilliant as crystal, pro-

ceeding out from the throne of The God and the Lamb !
In the midst of its expanse and on either side of the river, the tree of
life making twelve fruits, in each month giving out its fruit, and the leaves of
the tree for the healing of the nations !
And night shall not be, and no need of a candle and light of the sun, for
God, the KURios, gives light upon them. —Rev. xxii. 1, 2, 5.
The Assyrians and Persians had their sacred tree Gao-

kerena which grew in the sea Var-kash the gathering of
3
the waters. Ahura-raazda drove forth the purified water
with wind and clouds, in order to let it descend in rain a
second time. 4
Purified flow the Waters out from the Sea Puitka to the Sea Youru-kasha.
off to the tree Huapa. There grow my trees, all, of all kinds. 5
ThenI brought forth, I who am Ahura-mazda, the healing trees

Many hundreds, many thousands, many ten thousands,
Round about the one Gaokerena. 6
This tree was considered by the Persians to have the power

to render those immortal who ate its fruits.
7
When I created this abode, the beautiful, shining, worthy to be looked
1 2
Nonnus, v. 566, 569. Movers, 443, quotes Apollodorus, ii. 5, 11.
3 4 6
Spiegel, Vend. p. 256. Duncker, ii. 312. Zendavesta, Spiegel's
6 7
Vendidad, p. 107, 108. Vend. Farg. xx. 15, 16, 11. Knobel's Gen. 25.
THE GARDEN. 295
upon (saying) I will go out, I will depart ; then the Serpent Agra-mainyus who
1
is full of death created diseases.
Now the Serpent was more subtil than any beast of the field which Ihoh
Elohim had made : and he said unto the woman, Yea ? Hath Elohim said ye
shall not eat of every tree of the garden ?
And the Serpent said unto the woman, Ye shall not surely die.
For Elohim knows that in the day ye eat thereof your eyes shall be opened
and ye shall be as gods knowing good and evil. 2
And Ihoh Elohim said Behold the Man is become as one of us, to know
:
good and evil.
Philo asks : Whence was it that the Serpent found the

3
plural word " gods" ?
In that hour Samael (the Devil, Typhon) descended from heaven riding on
this Serpent. —Targum to Genesis, hi. 6. 4
The Egyptians said that, in the contest between Horus tke

Good Divinity and Typhon, a serpent pursued Thueris
(Terra ?) when she goes over to the side of Horns.
5
Mars
6
has his Serpent. Mars is here Typhon, or an evil Demon.
Ovid says Dione (Terra, Yen us) fled from Typhon to the
7
Euphrates.
Terribilem quondam fugiens Typhona Dione,

Tunc quum pro coelo Jupiter arma tulit,
Yenit ad Euphratem comitata Cupidine parvo,
Inque Palaestinae margine sedit aquae.
. . . Succurrite, Nymphae,
Et Dis auxilium ferte duobus, ait. — Ovid. Fast. ii.
And to the Woman were given the two wings of The Eagle The Great
(Eagle) that she might the Desert to the place of her, where she is
fly into
nourished there for a Kairon and Kairons and half a Kairon from the face
of the Serpent !
And the Serpent cast out of his mouth water like a river after the
Woman, that he might cause her to be carried away by the stream.

And the earth helped the Woman ! —Rev. xii. 14, 15, 16.
2
1
Yend. Farg. xxii. 24. Cahen's Hebrew Bible ;
Septuagint, ed. Ti-
schendorff. This is the reading of the Septuagint Version of the Scriptures

3
over two hundred years before Philo existed. Philo, Quaest. et Solut. 36.
5
4 Ascensio Isaiae, ed. Ric. Laurence Movers, 371. Plutarch, de Is. xix.
;
6
Nonnus, ed. Marcellus, pp. 41, 42; Movers, 310, 393, 232, 365, 367.
7
Fast. ii. 451 ;
Williams, 264.
The story of the tree of the knowledge of good and evil

is of the same nature as the story of the apple of discord
which Paris assigned to Venus, thus bringing upon himself
the unrelenting hatred of Juno and Minerva. The account
of the Fall of Man is an attempt to account for the origin
of evil. Homer says Two Jars lie at the threshold of Zeus,
one containing good the other evil gifts.
1
He also repre-
sents Zeus weighing the fates of the Trojans and Greeks in
his balance.
For Zeus himself appoints the happiness and the unhappiness of all below.
Homer had and Darkness in

also the philosophy of Light
his mind, because he makes Zeus reluctant to invade the
realm of Dread Night. In the Hindu myth of Indra slay-
ing the Dragon, the clouds are conceived of as a covering
in which a hostile demon, Vritra " the Enveloper," extends
himself over the face of the sky, hiding the sun, threatening
to blot ont the light, and withholding from the earth the
heavenly waters. Indra engages in fierce combat with him,
and pierces him with his thunderbolt, the waters are released
and fall in abundant showers npon the earth, and the sun
and the clear sky are again restored to view. Or, again,
the demons have stolen the reservoirs of water represented
under the figure of herds of kine and hidden them away in
the hollows of the mountains. Indra finds them, splits the
2
caverns with his bolt and they are set again at liberty.
Dualism of the Deity dates back to a time when the
Old Bel was not yet changed into a Bel the Younger (Belus
4
Minor). 3 The Phoenician gods Belus and Canaan are Cain
and Abel. We have here the conflict of the Good and
Evil Deities or Principles. These are the Two Sides of
Hercules. The Deity is conceived of as two separate
Beings always in contention like Ormuzd and Ahriman.
The Hostile Brothers Adrastus and Agathon were Lydian,
1
Iliad, xxiv. 527-532. a
Prof. Whitney, Journal Am. Oriental Soc. hi. 320.
8 4
Movers, 414. See above, p. 181.
THE GARDEN. 297
1
Phrygian and Phoenician gods. Chiun and Moloch, Hyp-
snranius and Uso are the two Hostile Brothers. Mars kills
Adonis, Pygmalion kills Elion and Sichaeus (Asac). 2 Adras-
tus kills Atys in hunting. Osiris and Typhon, like Sol and
Apopis in Egypt, are Brothers in continual hostility, and
the Devil kills the Good Divinity. Typhon boxes np Osi-
ris and sets him adrift on the Xile. Typhon is represented
by a hippopotamus on the top of which a Hawk (Horus)
contended with a Serpent. On the monuments Horus is
represented piercing the Serpent Apop who is connected
with the Giant Apophis, said have made war on Jupiter. 3
to
The swine was an emblem of Typhon in Egypt. 4 The Apa-
latchis in Florida had an Evil Spirit Cupai who rules in the
5
world below. The Peruvian Cupay was the child of cold
6
death and the gloomy under-world. The Dacotah Indians
sacrificed more frequently to the Bad Spirit than to the
Great Spirit. The Floridians did the same because the last
did not trouble himself about them, while they were very
much afraid of the Bad Spirit who troubled them greatly, re-
quired to be appeased with and human sacrifices
festivals
and made cuts in their flesh. In Virginia the Bad Spirit
7
was exclusively worshipped for the same reasons.
The Phoenicians and Hebrews had Two Pillars the em-
bodiment of these two hostile gods.' The Hebrews called
them Iachin and Boz (Cain and the sun-god Abas, Busi).
Cain is in Hebrew Kjn. The Highest Demon in the Book
9
of Henoch is named Iekun (Chon). "Iachin the pillar
that stood in the temple at Jerusalem is in name, Phoeni-
cian origin and symbolic meaning, the same as Chijun"
10
(Saturn). It was the usual opinion of the ancients, which
came chiefly from Egypt, that the God of the Jews was
Saturn and, since this last was from his bad point of
;
view
regarded as Typhon in Egypt, the idea became general
2 3
1
Movers, 16. Ibid. 398, 393. Kenrick, i. 353.
4 5 6 7
Movers, 204, 3*76, et passim. J. Mailer, 140. Ibid. 320. Ibid. 151.
8 9 10
Movers, 394. Ibid. 293. Ibid. 295.
among the Egyptians that the Jews worshipped the evil-

1
demon Saturnus-Typhon. The Egyptians considered the
God of the Israelites to be Typhon-Saturnus, the Bad Prin-
2
ciple that continually governs the Sun. Typhon was repre-
sented with the head of an ass in Egypt. The golden head
of an ass worshipped in the holy of holies was borrow-
3
ed from an Egyptian Typhoeum. The Egyptians held that
4
Apopis, Brother of the Sun, made war against Jupiter.
Saturn as president over all hurtful and destructive powers
of Nature was especially represented under the form of
Typhon, who, as the Hostile -Principle (the Enemy or Fiend)
opposed the beneficial and wholesome workings of the Sun
and Moon. His name is found in Homer (Tuphoeus) as that
5
of a powerful giant. The Egyptians worshipped Saturn
6
under the symbol of a pillar. Josephus says Moses erected
pillars under which was the image of a boat on which the
shadow of the top of the columns fell, to indicate that he
who is in the Aether always accompanies the Sun on his
7
course. The Egyptians adored Typhon with the usages of
8
the Moloch- worship. The Israelites in Egypt worshipped
El-Saturnus as Moloch, who in his Bad Side is Typhon. 9
Pimancler says: I am myself the Intelligence for good
men, pure, pious, holy; my presence aids them, and imme-
diately they know all, and the Father is propitious and full
of pity for them. On the contrary I remove myself from
the ignorant, the wicked, the envious, the homicides and
the impious; I deliver them to the Devil, the Avenger
10
who loves the culpable and punishes them with fire.
Twelve goats for the sin of all Israel! — 1 Esdras, vii. 8.
Bel Minor is Baal-Saturnus the Good and Baal-Moloch
1
Movers, 297, quotes SeyfFarth, System astronom. Aegypt. 124.
2 3 4
Movers, 298, 294. Ibid. 297. Plutarch, de Iside, xxxvi.
5 6 7
Uhlemann, Thoth, 50. Movers, 298. Ibid. 296.
s 9
Movers, 365, 367, 368-371. Ibid. 369; 368-370.
10
Champ. Egypte, p. 142.
THE GARDEN. 299
the Evil Principle. The Egyptians made ISTephthys (the

Infernal Isis) the wife of both Osiris andTyphon in hell. 1
Zens-Bel is Aion, Demiurg; the Good and Bad Principle,

and the Mediator. 2 Azazel and Typhon are Mars-Moloch.
The fiend Emathion corresponds to the Arabian Lycnrgus
or Mars-Dionysus, the Antaeus-Typhon who dwells at one
time in the Arabian desert, at another, in the Libyan. 3
Babys-Typhon, the brother of Osiris-Adonis, is Typhon the
4
Devil. Azazel is the head of all the bad demons of the
Hebrews and dwells in the desert like the Egyptian Ty-
5 6
phon. Azazel is Moloch and Samael.
The Two Sides of Hercules.

Saturn against Moloch
Tabal-iAir against Tobal-KiN.
Iaho versus Iachin (Ihoikin, Jehoiachin).
7
Iah versus Con, Acan, Agni (Coniah).
El versus Asas-el.
He shall put on the holy linen coat and he shall have the linen breeches
upon his flesh, and shall be girded with a linen girdle, and with a linen mitre
shall he be attired : these are the garments of holiness. He shall also wash
his flesh with water when he puts them on.
Then from the congregation of the Children of Israel he shall take two kids
of goats for a sin-offering, and one ram for a burnt-offering : . . .
And Aharon shall cast lots upon the two goats, one lot for Ihoh and one
lot for Azazel. 8
And Aharon shall bring the goat on which ascends the lot for Ihoh and shall
make him a sacrifice for sin.

But the goat on which the lot ascends for Azazel shall stand alive before
Ihoh for an expiation upon him : to send him to Azazel into the desert (where
Typhon, Satan, was supposed generally to be found). . . .
He shall go out to the altar which is before Ihoh and make an atonement
for it ; so as to take of the blood of the bullock and of the blood of the goat
and put upon the horns of the altar round about.
it
And him sprinkle upon it with blood with his finger seven times
let ; and
let him purify it and sanctify it from the impurities of the sons of Israel. . . .
1
Champ. Egypte, p. 129, a; Kenrick, i. 343, 356 ; De Iside, xliv. xii.
2 3 4 6
Movers, 391. Ibid. 232. Compare 233. Friedlander, p. 122.
6 7
IekuniAH, Jeconiah. 8
Aziz in the Zendavesta is a devil.
Movers, 397.
.
And Aharon shall lay both his hands upon the head of the live goat and
shall confess upon it all the iniquities of the sons of Israel and all their prevari-
cations in respect to all their sins : yea he shall put them upon the head of the
goat and shall send him into the desert by the hand of a man appointed (for
the purpose). — Leviticus, xvi. 4, 5, 7, 8, 9, 10, 18, 19, 21.
Plutarch says that the Egyptians, in a drought accompanied

by pestilence and other misfortunes, drove some of the holy
animals quietly and secretly forth and sought to frighten
them away by threatenings. This purification offering was
made to the Demon in the Arabian desert by the Phoeni-
1
cians, in the Libyan (desert) by the Aegyptians.
The notion of a hostile pair is continued in the Bible.
Israel (Saturn) contends with Elohim and conquers. Israel
and Uso (Aso, Esau) are opposed. Esau is Samael which
is the name of Azazel and Satan he not unfrequently ob- ;
tains the epithet Mars, " wild boar," Old Serpent Satan.
2
3
Samael is Satan and probably the Angel of Death. Abel
(Bel) is killed by Kin (Iachin, Agni, Chon, Moloch). So
4
Siva strikes off the head of Brahma. Baal is both sun-god
and Malachbel (Baal-Moloch). 5 So the Hebrews have their
Malak Ihoh, the Angel of the Lord, who wrestles with
Jacob. Both Sides (of Hercules) were regarded as Two
6
Beings united into one personality and adored together as

Moloch and Chiun. In Tyre they were Uso and Hypsu-
ranius or Baal-Moloch arid Baal-Chiun who constitute the
7
dualistic conception of the Tyrian Hercules. Movers says
that the Two Pillars in the temples were -the emblems of
these two hostile sides or Brothers, and that they were re-
8
garded as the Greatest Gods of the Phoenicians. •
He formed Two Pillars of brass: eighteen cubits the altitude of each

pillar and a web of twelve cubits snrrounded either of the two columns
; . .
And he set up the Pillars before the portico of the temple he erected :
the right pillar and called its name Iachin and he erected the left pillar ;
and called its name Buz (Abas, Iebus, Bus). — 1 Kings, vii. 15, 21.
And the Pillars of brass that were in the house of Ihoh, and the bases and
2 3 4
1
Movers, 369. Ibid. 397. Munk, Palestine, 522. Movers, 398.
5 7 e
Ibid. 400, 180. e Ibid. 390 ; 2 Sam. xxiv. 16. Movers, 393. Ibid. 394.
! ! ;
THE GARDEN. 301
brazen sea that was in the house of Ihoh the Chaldees broke in pieces and ;
carried the brass of them to Babylon (Babel).

Two Pillars, one sea and bases which Salamah made for the house of Ihoh.
Eighteen cubits was the height of one Pillar and the capital upon it of
brass, and the height of the capital three cubits, moreover the brass net-work
and pomegranates round about upon the capital, all brass. And just like these
were on the other Pillar over the net-work. 2 Kings, xxv. 13-17. —
The sun-pillars at On
The Phoenicians
are mentioned.
called the Hercules Pillars Uso and Hypsuranius and cele-
brated great festivals in honor of these pillar-gods. They
were also called Haman and Anion, the Fire (Destroying) 1
and the Spirit. 2 They were the Darkness and the Light.
The shadow that fell from the top of the sun-pillar upon the
Sun's boat and always accompanies the Sun upon its annual
3 4
course is Typhon. Sol becomes Typhon. Hercules, the
manifestation of the Highest God, is regarded as a dualism
consisting of the destroying Moloch, Hhamman or Mars,
5
and the beneficent Chon, Chiun, Saturn.
The Hebrews adored the Good and Evil Principles.
6
Paul opposes Christ to Belial, just as Horus is opposed to
Typhon in Egypt. The Babylonian Bel was Mithra in the
Assyrian period. The two elements Good and Evil con-
stitute the essence of the Chaldean Mithra. Ahriman was
7
adored in the shape of reptiles by the Seventy Elders.
When I entered and saw, lo every form of reptile and beast, abomination
and all the idols of the house of Israel ;
depicted on the wall round about
And seventy men of the Elders of the house of Israel (and Iazan-Iaho son
of Saphan standing in the middle of them) standing before them and to (each) ;
man his censer in his hand and an abundance of a cloud of perfume ascending.
Ezekiel, viii. 10, 1 1.
Afterwards he showed me Iahosha the Great Priest standing before the

Angel of Ihoh and the Satan standing at his right hand to oppose him
8
Zachariah, hi.
Michael, the Archangel, when contending with the Devil disputed about the
body of Moses. — Jude, 9.
3
1
Movers, 294, 295. 2
Sanchoniathon ; in Movers, 344. Ibid. 298.
7
4
Ibid. 300.
5
Ibid. 395.
6
2 Cor. vi. 15. Movers, 390, et passim.
8
Undecaying Nasatyas, you bore away by night in your foe-overwhelming
car Jahusha. —
Wilson, Rig Veda Sanh. i. 312.
;
Job makes Satan one of the sons of Elohim. Chom is
Satan, Apollo Chomaeus and " Baal of the heat." He 1

is
Camus or Chemosh (Ariel) the idol of the Moabites.

3
Zarathustra gave leaders to the good and. bad spirits.
His system is an irreconcilable dualism like that of the an-

cient Hebrews. Sam at the bidding of the Highest God
goes forth against Dahak (the Enemy). 3 The Persians call
the Good Principle of God Yezad (Asad) or Yezdan (lasdan,
a name of Ormuzd) the Evil Demon they call Ahariman or
;
Ahriman. 4 Pimmon (Ar-Amon) was a Syrian god. Hadad- 5
Pimmon is Adonis, the late Autumnal-Sun, and was pro- 6
bably the same god whom the Persians turned into Ahri-
man the Prince of devils. Winter was the work of Typhon,
as much summer-rays of the sun. 7
as the hot destructive
lain the Persian devil, the Hindu Ahi, is perhaps the
Hebrew Iah (as Moloch). Bel " the Prince of devils" was
the Phoenician and Hebrew sun-god and the Babylonian
chief divinity. lasdan the Good God Ormuzd is the name
Satan, Shitan (Asatan), a name of Ahriman. Asas (Iasus,
Asios, Zeus, Iesous, Iesus) name of the Sun A sis is is the ;
Mars and Aziz a devil in Persia. 8

(the hot fiend) in Edessa
Pamas is the Phoenician chief god Baal-Pam is the terrible ;
Deity appeased with the offerings of children by way of

9
atonement.
Yea they sacrificed their sons and their daughters to demons (Sdim,
Sadim).
And poured out innocent blood, blood of their sons and their daughters
whom they sacrificed to the idols of Canaan. —Psalm, cvi. 38, 39.
They sacrifice to shedim (demons), not Alah (God) : to Alahim (gods) they
did not know ; to new, they came from the neighborhood, your fathers did not
fear them. —Deut. xxxii. 17.
We have Bharata, Berith, the Deity, and Yritra the Devil
2 3
1
Movers, 291. Duncker, ii. 323. Spiegel, Zeitschr. der D. M. G. iii. 247.
4 5
Universal Hist. vol. xviii. 388; Duncker, ii. 310. 2 Kings, v. 18.
6 7 8
Movers, 206, 197. Ibid, passim. Spiegel, Vendidad, 231, note.
9
Movers, 132, 396.
: —1
THE GARDEN. 303
Bedan, Padan (Aram, Put) the Sun, and Puthon the Ser-
pent (Abadon). BaaKBerith is the Good God Baal-Z- ;
1
ebob is the Evil One. Apollo slaying the Serpent Pytho
is only a mythical statement that Good overcomes Evil.
Apollo destroys Put or Phut (Ptah) anciently the Sun and

Fire-god, afterwards the Destroying Sun ; the sun-serpent
then becomes the emblem of Evil. Originally the serpent
was the emblem of the sun-deity Saturn ; now like Saturn
himself, he is the Author of Evil.
I saw the Satan as lightning from heaven falling. Luke, x. — 18.

And the Great Dragon was cast out, the Serpent op old, called Diabol
and the Satanas. Rev. xii. 9. —
And he (the angel) seized the Dragon the Serpent of old who is Devil
(Dabal, Tabalcan) and Satanas, 2 and bound him for a thousand years . . . and
after that, he must be loosed a little while. Eevelations, xx. 2, 3. —
3
Samiel is Satan aucl the name of the Sirocco ;
the Sirocco
is also called Atabul-us (Diabol-os).
The mountains which Atabulus parches ! —Horace, Sat. i. 5, 7 8.
Atabal, Tobal, Dabal-cain, Diable-Cain, is the god Yulcan

4
the father of Cacus (the Devil, Typhon). Yulcan (Thubal-
5
cain) is Moloc-Abar (?) or MulciBER, the Fire-god Moloch.
Proxima Vulcani lux est ; Tubilustria dicunt

Lustrantur purae, quas facit ille, tubae. —Ovid, Fasti, v.
As the sun rose from the waves of the sea in the morn-
ing, it was natural to give him the appendage of a fish's tail.
4
The deities of Asia Minor were represented with fish-tails
like Odacon, Dagon, Oannes, Yishnu ; those of Phoenicia
1
Bebon, Smu, Abaddon, Apolluon. —Eevelations, ix. 11 ; Plutarch de Iside,
lxii. Semo (Smu) is Hercules. Asmo-deus (Sem-odeus) is an Evil Spirit.
Tobit, iii. 8.
2
Compare the name SATNios. Iliad, xiv. 443. 3
—
Movers, 224, 397.
4
Ovid, Fasti, i. 454, 473. Compare Atabal, king of the Sidonians :—
Kings, xvi. 31 King Tab-Eimmon.—Ibid. xv. 18 Tubal the name of a land.
;
;
—Ezekiel, xxxii. 26; Ithobal-us (compare Tobal, Devil, Bel-zebub), priest of

6
Astarte.—Whiston's Josephus, iv. 377. Pur "fire."
Yucatan and Mexico with the tails of serpents. The ser-

pent was the symbol of the sun-gods. Ra, Ar, or Erra, Iar,
Horus was in Egypt represented with the serpent (Uraeus)
and the sun's disk.
1
Eros (Ar) was represented as the be-
ginning of life, with a serpent on his head. 2 The asp was
likened to the Sun because does not grow old and moves it
rapidly without the aid of limbs." 3 " Taaut first attributed

something of the divine nature to the serpent and the ser-
pent tribe in which he was followed by the Phoenicians
;
and Egyptians. For this animal was esteemed by him to

be the most inspirited of all the reptiles, and of a fiery
nature (teal TrvpwSes l»7t' avrov) inasmuch as it exhibits an ;
incredible celerity, moving by its spirit without either

hands or feet or any of those external members by which
4
other animals effect their motion." Moses made a Brazen
Serpent for the Hebrews which was worshipped until the
5
days of Hezekiah.
And Moses made a Serpent of Brass and put it upon a pole, and it came to
pass that if a serpent had bitten any man, when he beheld the Serpent of
Brass he lived. —Numb. xxi. 9.
This is the Good Divinity To

the sun-god, not the Devil.
the Serpent the beauty and harmony of the universe is
ascribed. Ophion is the Daimon (Dominus) that by his
Wisdom assisted the Creator Saturn.
6
Iahoh by Wisdom has founded the heavens.
The Hawk-headed Serpent was the Egyptian emblem of the

Divine Mind. The Devil is called Kadmon, which is the
7
name of the Beneficent Deity, Ophion-Kadmus the Wis-

8
dom of God. Hermes (Aram, Remus, Haram, Harameias)
is Kadmus the Divine Wisdom. Baal-Ram is the Devil.
Asasiel, Asasyal, the Angel, and Asasel the Devil, Atus
1 2 3
Kenrick, i. 328. Einck, i. 62. Kenrick, ii. 17.
4
Sanchoniathon, in Euseb. Praep. Evang. Lib. i.
;
Cory, p. 19.
5 6 7
2 Kings, xviii. 4. Movers, 109. Deane, Serpent-worship, 145.
5
Movers, 517, 213.
THE GARDEN 305
(Adas, Dens) and Dis (Pinto), Iacchos and Eacns, Adonis

and Aidonens (Hades), Iabe and Ob (the Serpent-god),
Indra and Andra (the Dev), afford instances of the same
principle.
Bel contains in himself the full idea of the Deity in the
Nature-religions of antiquity. He. is not merely the Crea-
tive but the Preserving or Sustaining, and the Destroying
Principle. As Saturn, he is the Principle of order and har-
mony in the universe, and as Mars, he is the wild destroy-
ing Fire, the Cause of all disorder and confusion and con-
1
tention in the world. The elements of this dualism are
seen in the Jewish idolatry. The Evil or Darkness is ador-
ed, as personified in Ahriman, by the Seventy Elders who
pray in the gloomy chambers of the temple before all sorts
of reptiles while the Light, the Good Principle Ormuzd, is
:
worshipped by the twenty-four priests with the High Priest

at their head, with their faces turned towards the Sun, and
holding the holy branch to the nose. 2 This Bel of the
Chaldean Magi, so often interchanged with the Persian Mi-
thra, usually called Jupiter-Bel (Zeus-Belus) and previously
shown to be Mithra, is the representative of the Chaldean
Triad consisting of the Old Bel (Zervana akerana), Ormuzd
and Ahriman. As Manifestation of Zervana or the Old
Bel, he is called, like him, Father" in the grottoes of'
' ;
Mithra he appears as Aion, and, like the ancient Bel, is the

Creator. Then he represents the Good and Hostile Prin-
ciples, Ormuzd the Being of Light (Gabriel ?) and Ahriman
the god of Darkness, and Plutarch describes him as the
Mediator between the Good and Evil sides of the Dualism,
drawing a parallel between him and those Planets which
the Chaldeans believe are between the good and the hos-
tile, and partake the nature sometimes of the former, some-
3
times of the latter.
1 2 Ezekiel, 8-12, 16, 11.

Movers, 184, 185. Ibid. 390 ;
viii.
3
Movers, 391.
20
! ! !! :
Zoroaster taught that from the Beginning the Principles

of things were Two ; one the Father, the other the Mother
the former is Light the latter Darkness. The Chaldean 1
Zaratas taught Pythagoras that there were Two Original

Causes of all things, and the Mother. The
called the Father
Father is Light, the Mother Darkness. 2
I form the Light and create Darkness ... I Ihoh do all these things
I
Isaiah, xlv. 7.
The Light shone in Darkness and the Darkness comprehended it not

John, i. 5.
Nearly four centuries before Christ Plato taught that there

was in Matter a blind refractory force which resists the will
3
of the Supreme Artificer.
For the Flesh lusts against the Spirit
It is the Spirit that quickens, the Flesh profits nothing

John, vi. 63.
Hermogenes m the second century considered Matter co-

4
eternal with God and the First Cause of all evil.
There is one event to the righteeus and to the wicked — all things come alike
to all! —Ecclesiastes, ix. 2.
2 Origenis, Philosophumena, p. 38.

Munter, Bab. p. 46. Movers, 265 ;
3 4
Anthon. Jean Yanoski, Afrique Chretienne, p. 4.
CHAPTEE XL
POLYTHEISM.
Never, Destinies, never may ye behold me approaching as a partner the
couch of Jupiter: nor may I be brought to the arms of any bridegroom from
among the Sons of Heaven. Aeschylus, Prometheus, 896, 897.
Neither did the Sons of the Titans smite him nor high Giants set upon
him! Ioudith, xvi. 6, 7.
Piiilo's Sanchoniathon says " The mortals becoming :
proud and insolent married the daughters of Kronos and

Taut." Homer says the Titans are the " Sons of Heaven."
1 2
They are the deities under the earth whom Zeus cast with
3
their leader Saturn (Lucifer) into hell.
The furthest limits of land and ocean where Iapetos and Kronos sitting are
delighted not with the splendor of Huperion Eeli nor with the winds, but pro-
found Tartarus is around ! — Iliad, viii. 479-481.
Titan gods . . . the earth-born Titans . . . sent beneath the broad-wayed
earth ... in a dark, drear place, the extremities of vast Earth . . . And there
are the sources and boundaries of dusky Earth, of murky Tartarus, of barren
Pontos and starry Heaven, all in their order and the dread abodes of : . . .
gloomy Night stand shrouded in dark clouds. In front of these the son of
Iapetus stands and holds broad heaven with his head and unwearied hands un-
movedly, where Night and Day also drawing nigh are wont to salute each
other as they cross the vast brazen threshold. The one is about to go down
within whilst the other comes forth abroad, nor ever does the abode constrain
both within ; but constantly one at any rate being outside the dwelling wanders
over the earth, while the other again being within the abode awaits the season
of her journey until it come! —Hesiod, Theog. 7S5-758 ;
Banks.
1 2 3
Book 2, § viii. Iliad, v. 898. Ibid. xiv. 203, 274, 279. Christ
preached to the spirits in custody, disobedient in the days of Noe ! —
1 Peter, hi. 18-20.
The Angels who kept not their first estate, but left their own habitation,
he hath kept in everlasting chains under darkness. Jude, 6. —
!
I keep for Neptune the bonds of Iapetus (Phut). —Nbnnus, ii. 295.
The Old Kronos found an excellent auxiliary Tuphoe (Typhon, Tophet,
Devil) !
—Nonnus, ii. 565.
Homer calls the Giants Otus and Ephialtes who contended

against Jupiter " Sons of El (Aloe)." 1
There were the Giants famous from the Beginning, that were of great
stature —
and expert in war! Baruch, iii. 26.
And they were destroyed by not having wisdom. —Baruch, iii. 28.
On what principle it was that " Giants"

were born of Angels and
women. Sometimes Moses styles the Angels " Sons of God."
Philo, Quaest. et Solut. 92.
And the fourth is like a son of the gods. —Daniel, iii. 25.
You law and assertion in all the earth, that

will see one according
there is One God, the king and father of all things, and many gods, Sons
—
of God, ruling together with him. Maximus Tyrius (A. D. 150), 2
And it came to pass when mankind (HAdam) began to multiply on

the face of the earth and daughters were born to them,
That the Sons of the gods (HAlahim) saw the daughters of men,
that they were beautiful ; and took to themselves wives of all which they
chose.
The Nephilim (Giants) were on earth in those days; and also after
that the sons of iZAlhim (the gods) came in to the daughters of IZAdam
(men), these (women) bore (children) to them.
These are those Valiant (the Gibborim) who once were men of renown
Gen. vi. 1, 2, 4.
It is evident from the following quotation from the Book

of Enoch that the Sons of helohim were the Angels of the
stars, the Sons of El.
It happened after the sons of men had multiplied in those days,

that daughters were born to them, elegant and beautiful.
And when the angels, the Sons of heaven, beheld them, they became
enamored of them, saying to each other Come let us select for our-
:
selves wives from the progeny of men, and let us beget children . . .
Then they swore all together, and all bound themselves by mutual
execrations. Their whole number was two hundred, who descended on
1 2
Iliad, v. 386. Preface to Taylor's Proclus.
;; ; ; ; ; ; ;
POLYTHEISM. 309
Ardis, which is the top of Mount Armon . . . These are the names of their
chiefs : Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel,
Ramuel, Danel, Azkeel, Sarakuyal, Asael, Armers, Batraal, Anane,
Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the
prefects of the two hundred angels, and the remainder were all with
them. Then they took wives, each choosing for himself ; whom they be-
gan to approach, and with whom they cohabited ;
teaching them sorcery,
incantations, and the dividing of roots and trees.
And the women conceiving brought forth Giants
Whose stature was each three hundred cubits. .... Moreover Aza-
zyel taught men to make swords, knives, shields, breastplates, the fabri-
cation of mirrors, and the workmanship of bracelets and ornaments, the
use of paint, the beautifying of the eyebrows, the use of stones of every
valuable and select kind, and of all sorts of dyes, so that the world be-
came altered.
Impiety increased ; fornication multiplied ; and they transgressed and
corrupted all their ways.
Amazarak taught all the sorcerers and dividers of roots
Armers taught the solution of sorcery
Barkayal taught the observers of the stars
Akibeel taught signs
Tamiel taught astronomy
And Asaradel taught the motion of the moon.
And men being destroyed, cried out and their ; voice reached to
heaven.
Then Michael and Gabriel, Raphael, Suryal and Uriel looked down
from heaven, and saw the quantity of blood which was shed on earth,
and all the iniquity which was done upon it and said one to another ; Tt
is the voice of their cries
The Earth deprived of her children has cried even to the gate of
heaven.
And now to you, ye Holy Ones of heaven, the souls of men com-
plain saying ; Then they
Obtain justice for us with the Most High.
said to their Lord, the King Lord of Lords, God of gods, King of kings,
;
. Thou hast seen what Azazyel has done, how he has taught every
. .
species of iniquity upon earth and has disclosed to the world all the secret
things which are done in the heavens.
Samyaza also has taught sorcery, to whom thou hast given authority
over those who are associated with him. They have gone together to
the daughters of men have lain with them ; have become polluted ;
And have discovered crimes to them.

The women likewise have brought forth Giants. . . .
; ;
Then the Most High, the Great and Holy One, spoke
And sent Arsayalyur to the son of Lamech,
Saying Say to him in my name Conceal thyself.
;
;
Then him the consummation which is about to take place

explain to
for all the earth shall perish the waters of a Deluge shall come over the
;
whole earth and all things which are in it shall be destroyed.

Again the Lord said to Raphael Bind Aza'zyel hand and foot cast: ;
him into darkness and opening the desert which is in Dudael, cast him
;
in there. —
Book of Henoch, by Archbishop Lawrence, p. 208. 1
When therefore Ihoh saw that the wickedness of HAdam (the adam)
was multiplied on earth and moreover that every imagination of the cogi-
tations of his heart was only evil every day, . . .
Ihoh said I will destroy HAdam (the " man," mankind), whom I have
:
created, from the face of the earth. Gen. vi. 5, 7. —

God spared not the Angels that sinned, but in bonds of darkness
casting them down to hell spared not the old world but saved Noah,
. . .
bringing the Flood upon the world of the ungodly. 2 Peter, ii. 45. —
Then the Lord me Enoch, scribe of righteousness, go tell the
said to :
Watchers of heaven 2 who have deserted the lofty sky and their holy
everlasting station, who have been polluted with women
And have done as the sons of men do, by taking to themselves wives,
and have been greatly corrupted on the earth ....
But you from the beginning were made spiritual possessing a life
which is eternal, and not subject to death forever. •

Therefore I made not wives for you, because being spiritual, your
dwelling is in heaven.
Now the Giants, who have been born of Spirit and of Flesh, shall be
called upon earth Evil Spirits .... and the Spirits of the Wicked shall
they be called !
—Book of Henoch, pp. 5-24.
The Persians adored Ormuzd, the six Amshaspands and
angels, the Hindus Brahma and the gods considered as
3
angels emanating from the One Essence, the Hebrews Iah,
the archangels and the angels, the Babylonians Bel and the
gods, the Chinese Shangti, the six Chief Spirits and other
spirits, the Greeks Zeus and the gods.
1
About 110 B. C. Kurtz, Die Ehen, 13; Dillmann.
2
These are the names of the angels who watch : Uriel, Raphael, Raguel,
Michael, Sarakiel and Gabriel ; seven in number. A
Watcher and a Holy one
descending from heaven. —Dan. iv. 13 (10). Compare the seven Amshaspands
and archangels. —Munter, Bab. 13. The Chaldeans believed in the gods of the
planets. —Plut. de Iside, xlviii. ;
Movers, 162. 3
Wuttke, ii. 292.
!!
POLYTHEISM. 311
I perceive the throne of Zeus and all the holy glory of the gods
Euripides, Kuklops, 579, 580.
At last the gods or angels were held to be merely Powers

of God. Minerva, Apollo, Yulkan, Mars, Mercury, Prome-
theus, Bacchus, Thoth, Taaut, Adam, are but Powers of God. 1
And the Lord hastened from Mount Pharan with myriads of Holy Ones
(Kadesh), on his right his angels were with him !
—Deut. xxxiii. 2, Septuagint.
The Stars sinned in their watches and rejoiced: when he calls them, they
say, Here we are and so with cheerfulness they showed light unto him that
;
—
made them! Baruch, iii. 34.
They deemed either fire or wind or the swift air, or the circle of the stars,
or the violent water, or the lights of heaven to be the gods which govern the
world !
—Wisdom of Solomon, xiii. 2.
Among the EL-im (gods) there is none like unto thee, Adoni
Psalm, lxxxvi. 8.
Alahim (God) stands in the assembly op AL, in the midst of the gods
(Alahim, Elohim) he shall judge! —Psalm, lxxxii.
For Ihoh is Great Al and a great king over all Alahim. —Psalm, xcv. 3.
Though there be that are called gods whether in heaven or in earth (as
there are gods many and lords many) but : to us there is One God, the Father,;
of whom are all things and we in him. — 1 Corinth, viii. 5.
Paul, like Plato, considered the gods deiform processions

from the One ; distinct from and yet abiding in him.
God has exalted Christ far above every Beginning (soul, god) and Power,
and Authority and Lordship. —Ephesians, i. 21.
In Ephesians vi. 12, Paul conjoins with Principalities and

3
Powers " the World-rulers."
Look ye upon Me, all men in the house of praise, and also on the multitude
of Powers, on the brilliant woof of heaven, on the carpet of honor, the abodes
of the —
Host of Powers. Book of the Dead, chap. i. Seyffarth.
For the gods ought we to call Lords. Euripides, Hyppolyt. — 88.
The God of Angels, Powers and of every creature.

Polycarp's Prayer ; Milman's Hist. Chr. 234.
According to the Chaldeans, the Aeons are gods . . . they

4
are analogous to the " Ideas" of Plato which also are gods.
2
1
Compare Nonnus, x. 300, ff. ;
Proverbs, viii. Preface to Taylor's
4
Proclus, p. xxv.
3
Ibid, xxiii. Preface to Taylor's Proclus.
!
Thee, Father of the Worlds, Father of the Aeons, Artificer of the

gods it is holy to praise. Thee, O Kino, the intellectual sing, Thee
Blessed God, the Cosmagi (Rulers of the World), those Fulgent Eyes.
Starry Minds round which the illustrious body dances in chorus. All
the race of the blessed sing thy praise, those that are about and those
that are in the world, the Zonic gods, and the Azonic also, who govern
parts of the world, wise Itinerants stationed about the illustrious
pilots [of the universe.] — The Platonic Bishop Synesius. 1
" Of all beings and of the gods that produce beings One
exempt and imparticipable Cause pre-exists a Cause ineffa- —
ble .... and unknown by all knowledge and incomprehen-
2
sible, unfolding all things into light from itself." The Hin-
dus said Mahan Atma (the Great Soul, Breath or Adam) had
drawn the first man out of the waters. The old story was 3
that the Germans grew on trees, the Greeks sprung from

the stones which Deucalion and Pyrrha threw behind them
4
after the Deluge.
For you are not born of the old-fabled oak nor of a stone
Odyssey, xix. 163.
According to a myth of the Sioux, the first man stood many

ages growing with his feet in the soil like a tree. Another
tree grew near him. A snake gnawed them off at the root
5
so that they could walk away as men. The Indians con-
sidered men as formed out of the earth.
6 A
The Bible de-
clares that man was made of the dust of the ground. The
Peruvians called the body " animated earth." 7
The American aborigines believed that the sun-god was
assisted in the work of creation by other spirits or gods.
8
The Mingoes believed that animals (spirits) aided the

Great Spirit, Michabu, in the creation of the earth. 9 Many
Indian myths represent the Great Spirit as Creator, and at
the head of the other gods. The Virginia tribes thought
the Great Spirit first created other gods who assisted him
1
—
The wisest and best of the ancient Christians. Preface to Taylor's Proclus.
2 3
Proclus by Taylor.
;
Weber, Ind. Stud. i. 321.
4 5 6
Grimm, Deutsche Mythol. 538. J. Midler, 109. Ibid. 110.
7 8 9
Perou, 368, b; Univers pitt. J. Midler, 107, 108. Ibid. 110.
! . ;
POLYTHEISM. 313
in the Creation. These were especially animal gods who

were of more assistance than the Manitus who looked on. 1
Compare Plato, Timaens, 41, where the other gods are call-
ed upon to aid in creating animals. 2 In one of the Babylo-
nian cosmogonies the other gods assist Bel in creating. 3
Among the Lenni-Lennape Indians, the idea existed that
the Great Spirit swam on the surface of the waters, then he
created the earth out of a grain of sand. 4
And Alahim said : Let us make man in our image. — Gen. i. 26.
In the account of the building of Bel's tower in Babel

(Babylon) Ihoh says Come let rs go clown. 5 Philo the
:
Alexandrian Jew states that God is surrounded by a num-

ber of " Powers" and that they made man. 6 In the ancient
Persian Cosmogony, "the pure and holy spirits" have cre-
7
ated the world.
8
Most of the Egyptian gods are identified with the Sun.
I am Alahi the Creator, God .... Therefore I will cut in pieces the
garment of the crowd of the wicked, I whom no one is like not even the
princes of the people who vex me the Horus, who torment
;
(of those)
me who hew asunder me the Thoth, who cut in pieces
the Phatha (Ptah),
me the Tamo (Creator), who twine bonds for my feet, beat with their
fists me who call Fear ye Fear ye
: No one is like to me, not even
! !
9
the princes of the people.
" Egypt believed in and worshipped but One God and the ;
great number of the divinities were but Manifestations

10
of his unity." In India, Agni is Sun, Indra, Yaruna,
11
Soma, &C.
The Eternal Only God is Narayana. Narayana is Brahma, Civa, Cakra,
T
the twelve Aditya, the Vasu and the two A9Tin .... Time . . . £\ arayana is
above and beneath, within and without, all that has been and will be
12
Naray ana-Upanisha d
I 2
J. Midler, 107, 108 ;
Picard, 115. See above, p. 159, note.
3 4 J. Miiller, 5
Munter, Bab. 41. 107. Gen. xi. 7.
7
6
Philo, De Confus. Ling, xxxiii. xxxiv. Bohn. Duncker, ii. 890.
8
Kenrick, i. 336. 9
Seyffarth, in der Zeitschr. der D. M. G. for 1845, p. 93
10
Grammat. Aegypt. App. pp. 61, 62. CbampoUion Figeac, Egypte.
12
II
Benfey, Samaveda, p. 266. Weber, Ind. Stud. i. 381.
: ;
Thou, Agni, art Indra, the Showerer on the good ; thou art the adorable
Vishnu, the hymned of many :
Thou, Agni, art the royal Varuna, observant of holy vows : Mitra, the
Destroyer : thou art Aryaman the protector of the virtuous, whose (liberality)
is enjoyed by all ... . thou art the divine Savitri the possessor of precious
things : protector of men, thou art Bhaga, and rulest over wealth .... leader
of a radiant host, thou art lord over all offerings : thou art the distributor of
tens, hundreds and thousands of good things.
Wilson, Rig Veda Sanh. ii. 210, 211.
The Assyrian Nergal

priest bore the name of his god. 1
Sarezer is God
tergal Sarezer is the Assyr-
the Assyrian ;
ian chief of the Magi (Iiab Mag). Perseus (the Sun) was
the name of the priest of Mithra and the Persian god. Sa-
dak, Zadak, Suduk is the Highest Phoenician god Zadok ;
was the name of a Hebrew priest.
From the extremity of the earth we have heard songs

Glory to Zadik! Isaiah, xxiv. 16.
Malak, Moloch, has his prophet (priest) Malachi. Malchi-

Zedek was priest of Elion, the Most High God of the Phoe-
nicians and Hebrews. The Hebrew priest Eli bears the
name of his God Eli, El. El-Iaho or Elijah, the man of
God, has two names of the Hebrew God Eli and Iah. Da-
vid's seer (priest) was called Gad from Achad the Sun.
Oded the name of a Hebrew priest is Adad the Sun. Eden
the Hebrew priest has the name of his god Adan the Sun.
Ezra the priest has the name of the Sun Asar, Azar. We
find Haman a name of Baal and Heman a Hebrew priest
Merodach and Mordecai
(Baal) Amos the priest and ;
Amus the god, Amar the Sun and Inimer the Hebrew
priest; Sebad-ios, a name of -Bacchus, and Iozabacl the
Hebrew priest (Zebeclee). In the " Ascension of Isaiah,"
we find Amada the name of a Hebrew priest Bacchus is ;
called Omadios and Muth (Amat, Hamath). We find 2
Abar the Sun, Abaris a Greek priest J£oios the Titan, ;
Koias the Greek priest Ag the Sun (Agu-ieus, Ukko, lank,

;
Apollo) and Aggeus the Hebrew priest Ad the god (Ado- ;
8
1
Movers, 70. Ibid. 372 ; The Ammidioi, 1 Esdras, v. 20.
; —
POLYTHEISM. 315
nis), and Adclo the priest, 1 Esdras, vi. 1 Mtts, the god, ;
and Moosi-as the priest, 1 Esdras, ix. 31 Adan the God, ;
Dani-el his priest

I will confess to thee Adani Alahi! Adani Al! —Ps. lxxxvi. 12, 15.
Mentn the Egyptian sun-god, Mantus a name of Pluto,

Manetho, the Egyptian priest and historian; Chnuphis, the
god Kneph, Chonuphis an Egyptian priest ;
Iaho, Iah, the
Hebrew God; Ihoa, Iahoa, the Hebrew priest, "the pro-
n
phet :'
the Egyptian god Seb (Saturn), the Phoenician god
2
Sabos, the Arabian Sabi, names of Bacchus and Eusebius
the priest.
But you who desert Ihoh, who forget Har-Kadesh, who lay out a table to
Gad and who fill a libation to Mani. Isaiah, lxv. 11. —
Jehovah is the One God by many names, Salam, Ado- 3
ni, Alah, Alahah, Eloah, Elohi, Elohim, El, Eli, Eloi, Elon,
Elion, Iah, Sabadth, Aisi, Iabe (Eubios, Evius) Saclai, Baal,
Ahoh, Ihoh, Ahiah, Ao, Iao, Israel, Rabboni, &c. 4 Iao is
the Hebrew God proclaimed by Moses !

5
My strength my song is IAH he has been my ; safety.

This is my ELI ... my father's ALAHI.
Extol him that rides upon the heavens by his name IAH.
Exod. xv. 2 ; Ps. lxviii. 4.
1 2 3
1 Kings, xvi. 12. Movers, 23. The Solumi, between Lukia and
Kilikia (Cilicia), spoke Phoenician. —Movers, 15 ;
Duncker, ii. 489.
And in his army went up a race wonderful to behold,

Uttering Phoenician words from their mouths.
It dwelt in the SoLUMian Mountains by a wide lake.
Wild as to their heads shorn all round, but on top
:
They wore the smoke-dried skinned heads of horses. Choerilus.
Josephus quotes this passage, and claims these mountaineers for his nation
in the time of Xerxes, which is hardly probable, because these Solumi lived on
the Taurus range in Asia Minor, and the Jews dwelt in Palestine. Their
name was that of their God Salom, which is found also on the Hebrew altar
inscribed Ihoh-Salom, Judges, vi. 24, and in the name of their city Salem, the
island Salam-Is, and the city Salamis in Cyprus opposite the Phoenician coast.
Odyssey, v. 283 ;
Iliad, vi. 184; Herodot. i. 173.
4 Gesen. Thes. ;
Hosea, ii. 16 ; Samaritan Pentateuch, Gen. i. 1.
5
Movers, 552.
!
He that sends forth light and it goes j calls it again and it obeys
with fear —
Baruch, hi. 33.
!
I am Iahoh the Alahim, beside me is no Alahim Isaiah, xlv. 5. ! —

He is the One Existence, simple abstract existence as in India.
I AM that I AM. Ahiah asur ahiah
AmAH (AhaHj Iahoh) has sent me Exod. ! — iii. 14.
From the time of Homer down, we find Zeus constantly

mentioned apart from the other gods so also with his epi- :
thet " Father."

1
The Great Leader in heaven, Zeus driving a winged chariot, arranging

in order and caring for all things. And the army of the gods and dae-
mons marshalled in twelve parts follows him, but Hestia alone remains
in the house of the gods. — Plato, Phaedr. ii. p. 344.
2
Zeus,what daring pride of mortals can hold back thy power, which
neither sleep making all weak ever seizes, nor the unwearied Months of
the gods. — Sophocles, Antig. ed. Boeckh, 585.
Woe, Woe, 'tis by the Will of Zeus, Cause of all, Doer of all: for
what is accomplished among mortals without Zeus What of these !
things is not Divinely accomplished Aeschylus, Agam. 1456-9. !

—
When Homer wrote :
The Will of Zeus was being accomplished,
He acknowledged the One God as much as the Hebrew

who said,
Hear, Israel ;
Iahoh, our God Iahoh, One. —Deut. iv. 6.
But perhaps there is some man by the banks of the Nile possessing
the name of Zeus for in heaven there is but One
: I
Euripides, Helen. 491.

There is a mighty Zeus in heaven who overlooks and sways all things.
Sophocles, Elektra, 174, 175.
Zeus, Zeus, that crownest all, bring my prayers to pass.
Aeschylus, Agamemnon, 973.
And may Zeus render the earth fruitful at all seasons : and may the
herds that feed before [the city] . . . bear young abundantly !
Aeschylus, Suppliants, 685, 689.
1
Buckley, Aeschylus, p. 4, note ;
Euripides, ii. p. 44.
2
Bohn ; see Macrob. Sat. p. 319.
!
POLYTHEISM. 317
King of Kings, most blest of the Blessed, and most perfect might of
the perfect, Blessed Zeus, be persuaded and may it come to pass.
Aeschylus, Suppl. 528.

Whatever is fated that will take place ! the great, immense Mind of
Zeus is not to be transgressed.
How can I behold the Divine Mind, a fathomless view
Aeschylus, Suppl. 1046, 1054.
To be free from evil thoughts is God's (Theou) best gift.
Aeschylus, Agam. 928.

But I call upon the King of heaven Hallowed Zeus.
Euripides. Iphig. in Tauris, 749.
And I invoke Zeus the Lord of oaths.
1
—Sophocles, Philoctetes, 1324.
Thou that dost inhabit the shining clouds of heaven, Zeus, pre-
serve us! —Euripides, Phoenissae, 84, 85.
Osiris is the Weaver of threads, who moves the shuttle from morning
unto evening to prepare a covering for your body. 2
1 slaughter the holy offering of the lamb for thee at Tan-tatho, who
burn it in my flames.
I am the Weaver of the garments, also the Inventor of the loom, the
Contriver of the woof.
There is One who has kindled the stars, who has woven the path of
the chaff of the stars (the Milky Way) for the Servants the statues in the
house of the Most High : who has lighted the stars for you ; who has
woven for Most Holy One your
you the path of the chaff of the stars, the
Governor He, praised by my voice in the house of the Most Holy, ex-
:
alted by the song of praise, celebrated by the song of the choir, Most
3
Sacred, Just . . .
Glory upon thy face, Weaver of the plenitude of the lands of earth,
Most Holy Lord of all that breathes Beautifier of the world Let
! ! !
me praise the Architect, the Author of the fulness of the Worlds who, ;
at his time, let all things upon the earth and beyond this world exist,
constructed them for me.
Hymns and songs of praise to the Architect, who made them for me,
for the home of man the image of the Former of men to Him who once ;
created the girdle of delight, the course of the two stars for all years
4
(sun and moon).
Consideration of the Tamo (Creator) of the grain-kernels for man, of
the stalks for clothes, the God who has spread out the circle of the earth.
2
Covers, 171; Exodus, xvii. 16; Hosea, ii. 16. Ublemann, Thoth:
quotes Turin. Hymnol. vi. 3.
3
Seyffarth, Theol. Sehr. der alten Aegypter,
pp. 10, 9, 8, T.
4
Ibid. Book of the Dead, chap. 1.
: !
Thus says Os-har-ham N. N. the Just

It is I who let the corn grow for the servant, splendid wheat flour for
the laborer of the vale at the hour of his life, also garments for the naked,
raiment for the uncovered, mantles for the denuded.
Book of the Dead, Seyffarth, Theolog. Schr. p. 34.
Good Divinity, Lord of Abydos,

Thou givest fruit-bearing trees of all kinds,
The splendor of the clouds of heaven
And the light of sight
To those who pray to
Thee and the leaders of the star-house.
Devote to me, my God, a place of rest.
Uhlemann, Todtengericht, 13.
Let me enter into thy people to all times !
Seyffarth, Theolog. Schr. p. 30.

Osiris, the Good Divinity, the Lord of life, the Great Mighty God,
King to eternity, Creator of the plenitude of the lands and of heaven,
"Weaver of the rich girdle of the lands, the Great God, Lord of the lovely
city Abydos, Ruler of his slaves to all times !
Uhlemann, Todtengericht, 15.

I sing the works of Neb (the Lord) delighting my heart as long as I
walk in the house of Neb (the Lord). 1
His is the End as his is the Beginning ! !
2
In one of the oldest Persian hy mns that have come down

to us is the following :
Who made the course of the Sun and the Stars ?

Who gives increase to the Moon and lets her vanish ?
Who holds the earth and the clouds above it ?
Who the waters on the fields and the trees ?
Who lent swiftness to the winds and streams ?
Who made good lights and the darkness ?
Who made the good warmth and the frost ?
Who made the morning-red, the evening and the night ?
Who made Armaiti (Earth) the wide, the rich in fields ?

Who holds up the son to the father when he departs
If not Thou Ahura-mazda ! Thou thyself the
Purity ! Praised high above Thou All-Spirit,
all
Thou original fountain of all that live ! Jacna, 44. 3
2
'Nebo, "lord." Book of the Dead, Seyffarth, Theolog. Schr. p. 15.
3
See Rev. xxii. 13. Haug, Zeitschr. der D. M. G. vii. 328 ;
Duncker, ii. 359.
:
POLYTHEISM. 319
In later invocations is found
I praise Ahura-mazda the shining, the very good and very great, very
perfect and very strong, very discerning and very beautiful, Who clothes
himself in a star-embroidered robe in which no end is visible ;
Conspicu-
ous in purity, Who has the good gnosis, Who is the fountain of well-
being, Who has created us, Who has formed us, Who has nourished us,
For the sake of the Holy Word
the most Perfect of intelligent beings !
we will to honor the Wisdom of Ahuramazda, for the Revelation of the

Holy Word we honor the tongue of Ahuramazda. Jesht Fravashi. 1 —
I pray to Ahuramazda the abounding in light, to the Holy Immortals
(the Amesha £penta), to the body of the Steer (Heaven, the Divine
Male), to the Soul of the Steer.
I praise thee Fire, son of Ahuramazda, the quickest of the sacred
Immortals, I invoke the Fire of Ahuramazda with all fires !
I celebrateMithra the elevated, immortal, pure, the Sun, the King,

the Potentate of the lands, the quick Steed, the Eye of Ahuramazda, who
increasest the pairs of beevesand Ramakhathra. ;
I praise the holy £raosha endowed with holiness, the victorious, who
gives the world abundance, and Racnu (the Spirit of Righteousness) the
very just, and Arstat (the spirit of truth) 2 who gives the world all
blessings . . .
Mount which preserves the Wis-

I praise the Fravashi, the heavenly
dom, the Navel of the watersand all heights, effulgent with purity,
:
which Ahuramazda has made, and the pure water and the trees which
Ahuramazda has given . . .
I praise the Moon which preserves the Steer's keim ... I praise the
Months ... I celebrate the Years and the Stars, the holy and heavenly
creations, and the Uncreated Lights that have no beginning ; and the
resplendent, brilliant Tistar (Sirius).
I praise active, which is given against
the holy word, the pure, the
the Evil Spirits through Zarathustra's mediation
(Devs), given I ;
praise all the Lords of Purity that Ahuramazda has revealed and Zara-
thustra published . . . —Zendavesta. 3
2
1
Duncker, ii. 359. But when he comes, the Spirit of Truth, he will
guide you in all truth. —John, xvi. 13.

s
Duncker, ii. 357-359.
CHAPTEE XII.
BRAHMANISM AND BUDDHISM.
In living beings slumbers the Primal God under the name Purusha and
under the form of the living soul.
Bhagavat-Purana, vii. 14, 37, 38; 13, 4.

Est Deus in nobis : agitante calescimus illo ;
Impetus hic sacrae semina mentis habet.

Ovid, Fasti vi. 5, 6.
The heart is the seat of the Atman.

Chandogya-Upanishad.
The further we go back in the history of mankind

whether in Italy, Greece, Africa, Barbarian Europe, Pales-
tine, Asia Minor,' the Caucasus, Margiana, Baktria, Scythia,
across Iran through Cashmere to the Indus, the tribal or-
ganization is the earliest found. Mankind were divided
anciently into tribes speaking different dialects or lan-
guages.
1
Niebuhr says :
"
The further we look back into
antiquity, the richer, the more distinct and the more broad-
ly marked do we find the dialects of great languages. They
subsist one beside the other with the same character of
originality, and just as if they were different tongues. The
notion that there was a universal German, or a universal
Greek language in the beginning is purely ideal. It is only
when the dialects, after having been gradually impoverished
and enfeebled, become extinct, and when reading grows to
be general, that a common language arises. " These differ-
2
ences of language have been gradually lessened by the

fusion of tribes through conquest and the gradual accumu-
2
1
Ranke, Hist. Popes, p. 11. Am. ed. Niebuhr's Rome, Am. ed. i. p. 49.
;
BRAHMANISM AND BUDDHISM. 321
lation of many tribes into a single nation. Such nations

after becoming consolidated were in time perhaps combined
into an empire or that fusion of states which Eome govern-
ed in Italy. " This name was in the earliest times a national
one in the south; and
was not extended to the more
it
northerly regions until the Roman sway had united the

peninsula into one state, and by colonization and the dif-
fusion of the Latin language had moulded its inhabitants
into a single nation." " ~No country that was divided
amongst a variety of nations bore any general name in. . .
the early ages of antiquity until some one people became

master of it. Had Asia Minor for instance continued a
united state after Croesus subdued all the country to the
1
west of the Halys (Alus), the name of Ludia would pro-
bably have come into use for the whole, as that of Asia did
subsequently for the countries which made up the kingdom
of Pergamus, and that of Asians for their inhabitants." 2
"We read of petty kingdoms throughout Syria, Palestine,
Arabia, Egypt, Persia, Cashmere and on the- Indus. In
Edom, when Iob-ab was dead, Husham of the land of the
3
Temanites (Ataman) reigned and after him Hadad. . . .
"We find also the Nat-ophath-i, the Sucath-i, Ken-i, the

children of Gad, the Eobani, the Hagari, the Hadadites or
Hittites, the Iabusi, the Amori, the Amalekites, the Ban-
iami, the Akroni, the Asadothi, the Avi, the Asak-iUoni,
the Gashuri, the Machati, the Anaki, and many kings
4
the kings of Maclon, Shimron, Achasaph, Gazar, Makadah,

Iaracho, Dabar (Debir), Habron (Hebron) Iarmuth, Lachish,
kings of the Amorites on the west side of the Jordan, kings
of the Canaanites, the king of Iaroshalam, of Tappuah, Hor-
amah, Arad, Libnah, Adullam, Bethel,Aphak, Dor,
Tanach, Kadash, Iokaneam and very many other small
principalities. Compare also the number of tribes and
nations assembled to besiege Troy, according to Homer.
1
Ilus, Aloh, Allah. 2
Niebuhr's Rome, Am. ed. p. 30.
3 4
1 Chron. i. 45, 46. Joshua, xi. xii. xiii. ; 1 Chron. ii. iii.
21
Larger states were formed out of the smaller ones and final-
ly the Babylonian, Persian and Greek world-monarchies

arose causing a more general prevalence of one language
within the empire.
A fusion of peoples to some extent must have taken
place in the countries about the Caucasus and north of it
from the Black Sea to the Caspian. The Median, Assyrian,

Sclavonian, Goth and the Pelasgic-Greek dwelt near to-
gether, based as to language upon a primitive element, the
earliest grammatical forms, having the same general philo-
sophy of the structure of language. Similar ideas and
mutual intercourse must have taken place from Austria to
Baktria. We know that recruits for the Persian armies
were drawn from their northern neighbors, and intercourse
must have existed long previously. As semi-civilized
nations they grew up together with many resemblances be-
tween them. Then came the gradual descent from Iran
and Baktria upon Cashmere, later upon the Indus, at last
into the valley of the Ganges. Finally, many centuries
later, from the same hive north of the Euxine and the Cas-
pian we find an emigration west, south-west and north-
west into France, Italy, Scandinavia and the British Islands.
From these causes and especially from mutual intercourse
between the nations the verbal resemblances have arisen
which are now traced from Ireland and England across
Europe, Sclavonia, Media and Persia to India. " In fact,
long before the time when our history happens to com-
mence, the face of Europe had been changed by migrations
no way inferior in power, or as to the swarms that took part
in them, to those which gave rise to the later revolutions in
the destinies of mankind. Such a movement of countless
hosts, of which no recollection would have remained but
for an incidental mention of it by Herodotus, without any
indication of its date, was the expedition of the Illyrian
Encheleans who seem to have penetrated into the heart of
Greece and even to have sacked Delphi. I conceive
that this must refer to a migration of the whole Illyrian

people from remote northern regions and I incline to think :
that the earlier Pelasgian population in Dalmatia which

was overpowered by them, was not quite exterminated."
" I have ascertained the existence of Pelasgian tribes, firmly
settled as powerful respectable nations in a period for the
most part prior to our historical knowledge of Greece. It
is not a mere hypothesis, but with a full historical convic-
tion, that I assert there was a time when the Pelasgians, then
more widely spread than any other people in Europe, ex-

tended from the Po and the Arno almost to the Bosporus." 1
Two languages may in some points be nearly akin, in

others altogether alien. Such is the relation between the
Sclavonic and the Lithuanian. In this manner the Persian
is connected with the Sclavonic inmany of its forms and
roots. In Latin there are two elements mixed up together ;
one of them connected with the Greek, the other entirely

2
foreign to it. The whole country between Media and the
Danube was occupied by a series of cognate tribes. These
Scuthians (Scythians) and the Medes were in continual con-
tact and collision. The Pelasgians may be traced step by
3
step to a primitive settlement in Media. The Thracians,
Getae, Scuthae and Sauromatae were so many links in a
long chain connecting the Pelasgians with Media. The
Sauromatae were at least in part allied to the Sclavonians ;
and the Pelasgian was unquestionably most nearly allied

4
to the Sclavonian. Sclavonian is the point of transition
from the Semitic Indo-germanic languages. 5 There
to the
are resemblances between Sclavonian, Semitic and Old
6
Italian. The Sclavic peoples have notoriously remained
in connection with the Persa-Arians up to a tolerably late
period.
7 u Indi, Persians, Greeks, Komans, Germans,
1 2
Niebuhr's Rome, i. pp.* 47, 48. Ibid. p. 49.
3
Donaldson's Varronianus, p. 40.
4 Ibid. p. 59. The Sclavonians originally
dwelt in the north of Media, in the countries joining Assyria. —Ibid. 72, 74.
5 6 7
Ibid. 72. Ibid. 75. Weber, Ind. Stud. i. 291, note.
324 SPIKIT-HISTOBY OF MAN.
1
Sclaves, all probably dwelt together in an earlier time."
The Sclavonians came from the banks of the Borysthenes
2
intoDalmatia and later into Italy. They were the ancient
Sarmatians, a nation living on the Don and near the Caspian
3
Sea. Sanskrit is nearest to the Greek after the Old-Persian.
"Homeric-Greek, Old-Persian and the language of the
4
Hindu Yedas are alike in some points." In respect to lan-
guage the Assyrians belonged to the Zend peoples, to the
Indogermanic family. 5 The Sclavonians dwelt in the
6
northern part of Media joining Assyria. Strabo confines
the name Ariana which inhabit the region ex-
to the races
tending from the Indus to the Medes and Persians, up to a
7
line which he draws from the Kaspian Gate to Kerman.
The language of the Caucasian Hindus is only a dialect of
the language in which the Zendavesta and the 'inscriptions
8
of Cyrus, Darius and Xerxes are composed. As early
perhaps as four thousand years ago, a race uttering words
related to our own gradually descended from Ariana as the
conquerors of India. They were a pastoral people bearing
the name which Herodotus gives to the Medes (Areioi),
Arya. Their country was Airiana, Iran, Aria, called also
Aryavarta, Airy ana Yaedjo, Eran Yej.
Some of the oldest deities of the Vedic peoples were
those of the Medo-Baktrians and Persians. The color of
these tribes, who are first found on the Indus, was white.
They speak of the Ariau color, which distinguished them
from the aborigines who were black races. 9 The Varani,
the Aparnoi in Baktria, the Parni in Margiana, the Pasianoi
and the Tambuzi in Baktria, are names of peoples which
connect India with the countries south and west of the Cau-
1 2
Spiegel, Yendidad, p. 4. Universal Hist. xix. 638.
8 4
Bunsen, Phil, of IJniv. Hist. ii. 8. Haug, Zendstudien ; D. M. G. vol. vii.
6 Munk, 6
Movers, 69 ;
Palestine, 434. Donaldson's Varronianus, pp. 72, 74.
7 8 9
Duncker, ii. 308. Ibid. ii. 14, 308. Ibid. ii. 245, 11, 12, 13, 14;
Roth Zur Lit. und Gesch. des Veda; Weber, Ind. Stud. i. 161, ff. ; Allen's
India, 23, 24.
;
casus. Parthia is the country of the god Bharata, the

Abrat or Euphrates The Yarani must have
is his river.
1
adored the burning god Varan or Yaruna the Aparnoi the ;
same god under the name Abakan, Pharan or Baran, for

ancient nations and tribes usually bore deity-names. The
Pasianoi seem to have the name of the godPushan in India,
Apasson in The Arii adored the sun-god Ar
Babylon.
the Asii worshipped As, theSun the Getae Achad, Choda, ;
God the Gelai served Agal the Sun the Medoi, Amad
; ;
;
the Zngoi Asak or Osogo the Bati served Abot, Phut, or

;
Buddha the sun-god, the Soanes adored Sonne, Asan or San

2
the Sun the Artaei Arad.
; The Nisaei adored the Babylo-
nian god Anos, Nuseus or Dionysus.
Like the Babylonian and Persian peoples the tribes on
the Indus had originally but three castes : the priests, war-
riors,and the third caste composed of agriculturists, traders,
artisans, &c. But from the conquered people of India a
fourth class was subsequently created called the Sudras,
who were the servile caste. " A Suclra is born to serve."
" The language of the Yedas is an older .dialect, varying
very considerably, both in its grammatical and lexical cha-
racter, from the classical Sanskrit. In many of the points
in which Yeclic and Sanskrit disagree, the former strikingly
approaches its next neighbors to the westward, the language
of the Avesta, commonly called the Zend, and that of the
3
Persian inscriptions." "It has long been looked upon as
settledbeyond dispute that the present possessors of India
were not the earliest owners of the soil, but, at a time not
far beyond the reach of history, had made their way into
the peninsula from its north-western side, over the passes of
the Hindu-Koh, through the valley of the Kabul, across the
wastes of the Penjab. And the Yedas show them as still
only upon the threshold of their promised land, on the In-
1 2 Universal Hist. Persian

Aprathah, Gen. xxxv. 19. See Strabo, xi. ;
and Median names, passim. 3

Prof. Wm. D. Whitney, in the Journ. of the
Am. Oriental Soc. iii. 296, 29V.

;
dus, namely, and the region on either side of it, covering the
whole Penjab, extending across the little neck of territory,
which, watered by the holy Sarasvati, connects the latter
with the great basin of Central Hindustan, and touching
the borders of this basin on the courses of the Yamuna and
1
Ganges." The ring of the Magi
found in India also the
is ;
deities and the basis of the philosophy of the countries sur-

rounding Babylon.
We find the following resemblances in name between
Hindu gods and deities further west : Bhaga (Bog, Baga,
Bacch-us), Aclitya (Adad, Adat, Tat, Taaut, Tot, Thoth),
Damunas (Dominus, Daimon), Atman (Temen, Atumn-ios,
Autumn-us, Adam), lama (Ioma, lorn, Am, Euim-os, Yima)
Yarun,Varuna (A varan,
1 Maccabees, ii. 5, Paran, Perenn-a,
2
Huperion, Hebron, Brenn-en " to burn"), Bharata (the
3
Shachamite god Berith, the Macedonian god Perit-ius the
name of a month-deity, Huper-BERET-aeus a Macedonian
month-god, Ephrath, Gen. xxxv. 16, the Biver Euphrates or
Frat), Pramati (Pharmuthi an Egyptian month-god Pro- ;
4
metheus), Agni (Ignis in Latin, Akan, Kan, Chon, Kin,
lakin, Guni in Hebrew), Mithra (the Babylonian Bel-Mith-
ra, the Persian Mithra), Push an (Apasson), Aim (Ehoh,
Ehou, Ahoh, Iahoh), Ansa the Aditya (Anos, Nuseus),

Brahma (Abram, Bromius), 5 Hari the Sun (Har, Horus
in Egypt, AriEl, Ar-es, Ar=Eire), Aryaman (Kimmon,
Areimanios).
" "Without thee Yaruna I am not the lord of a mo-
ment." To Yaruna men pray that their sins may be for-
given. He watches over what is morally right and repels
and punishes the wrong. He knows all men's thoughts
and deeds. Therefore the poets surround him with spies
1
Prof. Wm. D. Whitney, in Journ. of the Am. Oriental Soc. iii. 311.
2
Compare the sun-name of Brenn-us, the king ; Baridna. —Matthew, xvi. 17
3
Judges, ix. 4, 46 ; EL-Berith and Baal-Berith.
4
The months bore deity-names. —Kenrick, i. 211 ;
Lepsius, Einleit, p. 144.
5
Sanskrit scholars derive Brahma from Brih, the verb " to strain " in prayer.
1 2
like the Persian Mithra. Yaruna is the Sun. Yaruna in
glittering glory sits throned afar in his hundred-gated pal-
ace. When the dawn appears he mounts with Mitra a
golden chariot ; at evening one of iron.
One of you is Lord and sacred ruler ; and he who is called Mithra summons
men to exertion. —Vasishtha. 3
The sun is wind is his breath. The

the eye of Yaruna, the
God heaven (Varuna) has shown to the sun,
of the highest
4
the sea and the stars their path and has ordered the seasons.
The regal Yaruna verily made wide the path of the Sun to travel on his
daily course. — Wilson, Rigv. Sanhita, i. 62.
Thou Indra, art King : they who are gods (are subject) to thee : therefore
Scatterer (of foes), do thou protect and cherish us men thou: art the protector
of the good, the possessor of wealth, the extricator of us (from sin): thou art
true, the investor (of all with thy lustre), the giver of strength. —Wilson, ii. 166.
"The oldest system of philosophy confines itself closely to

the explanation and commentating of the Yeda, to the tra-
ditional side of the religion. Also the name Yedanta, End
of the Yeda, indicates that it is the conclusion and the sum
of the commenting theology. After the explanations of
Yeda-passages follows the doctrine of the means of salvation,
which are either outward, as the observance of the ceremo-
nial, the laws of purification, the offering ; or inward, as
soothing and taming of the senses, listening to and under-
standing the revelation, recognition of Brahma."
" It is different with Speculative Inquiry which issued
not from the traditional side of religion, but directly from
the idea of God. It let alone all these endless torturings to
deduce the God-conception from the Yedas and to place it
in harmony with them, and attempted to deduce the exist-
ence and nature (Wesen) of Brahma from its own concep-
tion. Out of this Conception then must also the Creation of
the world be explained and the existing reality be brought

into agreement with it. For a sharper piercing reflection,
1
Wuttke, ii. 263 ;
Roth, Die Hochsten Gotter der Arischen Volker.
2 note.
Wilson, Rigv. Sanh. ii. p. 8, § 8,
3
Roth, Die Hochsten Gotter der Arischen Volker.
4 Duncker, ii. 62.
328 SPIEIT-HISTOET OF MAN".
the difficulty in bringing together the Brahma-conception

and the material world lay in this, that Brahma, as World-
soul,was considered absolutely immaterial, not perceptible
by the senses, and Non-Matter; and yet the Matter, the
world of the senses, must stream out of him so that he must
be not only the intellectual but also the material Basis of the
world. To remove this dualism and contradiction, the
Hindu philosophy grasped a simple but confessedly very
bold means it denied the entire sensible world it sunk
: ;
the whole world in Brahma. This is the doctrine of the

system of the Mimansa (Inquiry). There is but One Exist-
ence this is the Highest Soul (Paratma, the highest Breath)
;
as Manu's Laws already name Brahma. There is nothing

outside of this Highest Soul what seems to exist outside of
;
it is only delusion. The Energy (§akti) of the Highest Soul

and its unfolding (prakriti) is the seed out of which the vis-
ible world proceeds. Nature is nothing but a play of the
World-soul with appearance, it begins to shine and vanishes
again. Only the deception of the senses mirrors manifold
forms before man where but One inseparable Actuality ex-
ists. Like sparks out of the sputtering Fire, living beings
come forth from the World-soul and return to it again. The
conduct and action of the living beings is not caused by the
spark of Brahma indwelling in them (which is considered
altogether logically as simple and at rest), but through the
body and through the senses, which, themselves appear-
ance and deceptive, take up into themselves and mirror
forth the deception of the Maja (the world of external
things). Through this appearance (Schein) is the soul of man
in darkness, that is, held in the belief that the external
world exists and that man is subjected to the passions of
grief and joy, and man acts determined through the appear-
ance and the emotion which has proceeded from this. In
truth the human soul is an unsevered part of Brahma the
Highest Soul ;
only the deception of the senses lets the soul
believe that it exists by itself (fur sich), that the perceptible
!
BKAHMANISM AND BUDDHISM. 329
world exists, that there is a manifold world independently
existing by itself. This deception must be removed by in-

quiry which lets us know that all that is, is the Highest
Being, the World-soul himself: thereby vanishes the illu-
sion of a many-formed world. The freedom of men from
the senses, from the sensible world and the passion caused
by it, is the perception that the sensible world has no exist-
ence, that the .human soul is not severed from the Highest
Thus man finds the right way back from the sensible world
and its independent existence to Brahma by earnest thought,
which convinces him that his soul is of divine nature, an
unsevered part of the Highest Soul, that all is the Highest
Soul and that he is himself Brahma !" The doctrine of the 1
" two Mimansa" seems to have been brought into its present
systematic form later than the Sankhya doctrine. This sys-
tem seeks to show that the doctrine that Creation is a de-
ception and the transcendent Brahman the only actual ex-
istence is the fundamental doctrine of the Yedas, since all
the passages are brought into harmony with this monotheis-
2
tic pantheism.
I have beheld the Lord of Men with seven sons (the seven solar rays) of ;
which delightful and benevolent (deity) who is the object of our invocations
3 4
there is an all-pervading middle brother, and a third brother, well-fed with
(oblations of) ghee.
They yoke the seven to the one-wheeled car : one horse named Seven bears
it along : the three-axled wheel 6 is undecaying, never loosened, and in it all
these regions of the universe abide.

The Seven who preside over this seven-wheeled chariot (are) the seven
horses ; seven sisters ride in it together, and in it are deposited the seven forms
of utterance.
Who has seen the Primeval (Being) at the time of his being born what :
is that endowed with sitbstance which the Unsubstantial sustains from earth :
are the breath and blood, but where is the soul : who may repair to the sage to
ask this ?
. . . What is that One alone, who has upheld these six spheres in the form
of the unborn?
Let him who knows this (truth) quickly declare it ; the mysterious condi-
2
1
Duncker, ii. 162, quotes Colebrooke, &c. Weber, Vorles. p. 217.
3
Vayu, Air.
4
Agni, Fire.
6
Present, Past and Future.
. :
tion of the beautiful ever-moving (Sun) : the rays shed milk from his head,
investing his form with radiance ;
they have drunk up the water by the paths
(by which they were poured forth). 1
The Mother (Earth) worships the Father (Sun) with holy rites, for the sake
of water but he has anticipated (her wants) in his mind whereupon, desirous
; :
of progeny, she is penetrated by the dews of impregnation, and (all) expectant

of abundance, exchange words (of congratulation) ....
The twelve-spoked wheel of the true (Sun) revolves round the heavens, and
never (tends) to decay : seven hundred and twenty children in pairs (360 days
and nights) Agni, abide in it ... .
The even-fellied undecaying wheel repeatedly revolves : ten united on the

upper surface bear (the world) : the orb of the Sun proceeds, invested with
water, and in it all beings are deposited. ....
He who knows the Protector of this (world) as the inferior associated with
the Superior and the Superior associated with the inferior, he is, as it were, a
sage ; but who in this world can expound : whence is the Divine Mind in its
supremacy engendered? . .
Two birds associated together2 and mutual friends take refuge in the same
tree : one of them eats the sweet fig ; the other, abstaining from food, merely
looks on.
Where the smooth gliding (rays) cognizant, distil the perpetual portion of
ambrosial (water) ; there has the Lord and steadfast Protector of all beings
consigned me, (though) immature (in wisdom).
In the tree 3 into which the smooth-gliding, feeders on the sweet, enter and
again bring forth light over all, they have called the fruit sweet, but he par-
takes not of it who knows not the Protector (of the universe).
I ask thee (Institutor of the rite) what is the uttermost end of the earth
1 ask thee where is the navel of the world : I ask thee what is the fecundating
power of the rain-shedding steed : I ask thee what is the supreme heaven of
(holy) speech.
This altar is the uttermost end of the earth : this sacrifice is the navel of
the world: this Soma-juice is the fecundating power of the rain-shedding
steed; 4 this Brahma is the supreme heaven of (holy) speech. . . .
1
The sun drawing water. The rays give out and absorb water.
2
The human soul and the Great Soul of the world. 3
The sun.
4
The swift horse (of the Sun) approaches the place of immolation, medi-
tating with mind intent upon the gods the goat bound to him is led before ;
him; after him follow the priests and the singers.

They have seen thy doings, God the goings of my God my King in the !
sanctuary.
The singers went before, the players on the instruments after, among them
were the damsels playing on the timbrels. Ps. Ixviii. 24, 25. —
The Persians called the Sun " the Swift Horse," " the Eye of Ahura-Mazda."
—Duncker, ii. 357 ;
Spiegel's Vendidad, iii. 5.
. . . ;;
BRAHMAN ISM AND BUDDHISM. 331
I distinguish not if I am this All; for I go perplexed and bound in mind;

when the first-born (ideas) of the truth reach me, then immediately shall I
obtain a portion (of the meaning) of that (sacred) word.
The immortal (part) cognate with the mortal, affected by (desire of) en-
joyment, goes to the lower or the upper (sphere) : but (men beholding them)
associated, going everywhere (in this world, together), going everywhere (in
other worlds, together) have comprehended the one, but not comprehended
the other . .
They have styled him (the Sun), Indra, Mitra, Yaruna, Agni, and he is
the celestial, well-winged Garutmat ; for learned priests call One by many
names, as they speak of Agni, Yama, Matariswan . .
The fellies are twelve the wheel is One three are the axles but who
; ; ;
knows it ? Within it are collected 360 (spokes, days), which are, as it were,
movable and immovable . .
The uniform water passes upwards and downwards in the course of days
clouds give joy to the earth ; fires rejoice the heaven.
I invoke for our protection the celestial, well-winged, swift-moving, majestic
(Sun), who is the germ of the waters the ; displayer of herbs ; the cherisher of
lakes ;
satisfying with rain the reservoirs. 1
Agni, the embryo of the waters, the friend accomplishing (all desires) with
truth, has been placed (by the gods) amongst men, the descendants of Manu.
Agni when kindled is Mitra and, as Mitra, is the invoker (of the gods) ;
Yaruna is Jatavedas Mitra is the ministering priest: Damunas is. the agitator
:
(Yayu) : Mitra (is the associate) of rivers and mountains. 2

The seven rivers display his glory ; heaven and earth and sky display his
visible form : the sun and moon, Indra, perform their revolutions that we may
See AND HAVE FAITH IN WHAT WE SEE.
We who is attended by the Maruts
invoke to become our friend, Indra,
whose great power (pervades) heaven and eartb, in whose service Yaruna and
Surya are steadfast, and whose command the rivers obey.
May we continue in the favor of Yaiswanara, for verily he is the august
sovereign of all beings : as soon as generated from this (wood) he surveys the
universe ; he accompanies the rising Sun.
Who Agni amongst men is thy kinsman? Who is worthy to offer thee
sacrifice ? Who indeed art thou, and where dost thou abide ?
s
Above reaches Agni upon earth, in the air,

all spirits
in the sun and this is because he is the purifying Offering

:
of fire by which human, inhuman and superhuman demons

on earth, in the air and in heaven are driven out. This
2
1
Wilson, Transl. Rigv. Sanhita, ii. pp. 125-144. Mitra, Agni, Yaruna,
3
are all one.—Wilson, Rigv. ii. 332. Wilson, i. 263, 261, 254, 198.
;
:.
feeling of offering (Opfergefiihl) is most closely connected

with the material-spiritual Light-feeling (Lichtgefiihl) with
the human feeling of repentance, witli the physical-moral
sentiment of purification. This Yeclic Pramati, the think-
ing, time-measuring Fire-light upon the altar, is, like the
Greek Prometheus, the civilizationsprinciple
Fire-spirit
among the oldest shepherds and cultivators of the earth ; . .
from this civilizationsprinciple proceeds later Brahma, the

Power of the meditating and creative Light-Word (Licht-
wort) and prayer. Through the ceremony of offering upon
the altar, the Fire-ghost becomes the Offer -ghost; "the
offerer" who is a priest is, symbolically, " the offered up"
(Geopferter). Agni, who is father and mother, son and
daughter ; who enters into all human relations and is the
Fire in the Airy Sea, in the Lightning considered as a
purifying, atoning fire-offering, is, in the later performance
of the ceremony, the priestly Agni become World-Spirit
the purifying gloom-expelling primal Offering in which the
Spirit of the World is at once the offerer and the offering
so that from his mouth words and the rhythm, from
issue the
his body Nature and are distrib-
break forth the objects of
uted to the universe as parts of the offering. In this system
all the individual Element-gods appear proceeding out of
the heart (Manas, Mens) of " the offered up," together with
the Senses that connected with the Manas find their one-
ness in it. When these ideas are united with the Atomic
theory, the living atoms are considered as seeds which ex-
ternally expand themselves into life but in the heart (Manas)
are the archetypes, images or undeveloped " ideas" of the
senses. Their origin is the Manas, the inner Sense (as Soul
of the world). The Heart (Manas) wakened by Love be-
comes creative ; from it the Senses emanate, make the Inner
Space within the Heart external, render it the World-Space,
and become the causes of all things. Brahma issuing in
1
the Senses fills all Space and is every thing.
1
Baron v. Eckstein, Weber, Ind. Studien, ii. 376-379.
Agni immortal sustainer of the universe, bearer of oblations, deserving of

adoration, I will praise thee, who art exempt from death, the preserver, the
sacrificer! —Wilson, Rigv. i. 119.
The Sun
is the Soul of all that is fixed or movable. 1
There only one single Deity, the Great Spirit (Mahan

is
Atma the Great Soul) this is also named Sun, for he is the ;
" Spirit" of all beings. 2 u The Yedas say in many passages :
There is in truth but One Only God, the Supreme Spirit,

the Lord of the universe, and the universe is his work." 3
In shoreless ocean, in the midst of worlds, greater than the great

(das Grosse), streaming through all light with his radiance, stays Prad-
shapati (Brahma, Lord of creatures) in the interior within into him :
this All enters, again streams forth, in him the gods stay all together.
This is what was and will be ; it dwells in the highest unchangeable
Aether . . . This alone is the Right, this is the True, this is the highest
Brahman of the god wise. —Mahanarayana-Upanishad. 4
The Spirit is One and Everlasting !

5
Brahma through whom all things are illumined, who with his light
lets the sun and the stars shine, but who is not revealed by their light.
Sankhara, Atma-Bodha, 61. 6
God is whoever recognizes Him as the only
concealed in all things ;
Lord and as Him who compasses All, he becomes immortal. He is the

mouth of all beings, their head and throat, He dwells in the heart of
all beings ; He fills the All He ; is omnipresent ;
He, the Spirit (Purusha),
He the Cause (Beweger) of Being, He is Light, and imperishable ; the
thumb, dwells always in the heart of men,
Spirit, as large as the and
makes itself known through the heart, the will and thought.
Kaivalya-Upanishad, 7-9. 7
" There are, here and there, prayers especially to Qiva which
in religious fervor and childlike trust can be confidently
placed by the side of the best hymns of the Christian
8
Church but their number is in truth very small."
:
1 2 3 Jancigny, Inde, 112 Allen's

Wuttke, ii. 262. Ibid. ii. 254. ;
5
India, 368.
4
Weber, Ind. Stud. ii. 80, 81. Sankhara, Atma-Bodha,
6
36, 38, 39, 60, 64 ; in Wuttke, ii. 259. Wuttke, ii. 324.
7 8
Wuttke, ii. 32S. Weber, Akad. Vorlesungen.
" The beginnings of philosophical speculation go back

to a very high antiquity. As early as the Samhita of the
Rik Yeda, at any rate in the latest parts of it we found
hymns which indicate a high degree of reflection in par- :
ticular, here as among all other peoples it is the question

respecting the origin of the world which gave the strongest
impulse to philosophical reflections. The mystery of exist-
ence, being and life, forced itself immediately on the mind
and at the same time with it the question how is this riddle
to be solved, what is the cause of it. The most natural sug-
gestion and obviously the most primitive is the idea of an
eternal Matter, a chaotic mass, into which gradually comes
order and clearness, whether owing to its own native capa-
city of development or through an impulse from without.
This implies then an object, a being external to that chao-
tic mass. When we have got so far we are near the thought
that this Being that gives the impulse is higher and more
exalted than that chaotic primitive-Matter, and with the
advance of speculation this primal Matter sinks ever into a
less prominent position until at last its existence even ap-
pears as caused by the will of that Being, and consequently
the idea of creation arises. We can follow this gradual
gradation in. the Vedic texts with tolerable certainty. In
the older passages it is everywhere said that the worlds
1
were established with the help of metra."
From Spirit and Matter, the Two Principles of all things,
we find, besides many others, three main schools derived.
These three philosophies are the Brahman which retained the
Spirit (the One Being) and denied Matter the Sankhya which ;
retained Matter and denied the One Existence last, the ;
Buddhist school which denied both Spirit and Matter and as-
2 3
sumed the existence of unintelligent souls (or living atoms )
and adopted abstract Existence in place of Matter. The Chi-
2
1
Weber, Vorlesungen, 210, 211. Duncker, ii. 178, 183; St. Hilaire,
3
Bouddkisme, 194; Cousin, Hist. Mod. Phil. i. 3*74. Ind. Stud. ii. 376.
nese Tao is Non-existence considered in reference to Creation,

but is simply abstract Existence, if compared with total
nullity.
While Pythagoras derived his numerical harmony
(Kosmos), the orderly arrangement of the world, from the
Monad, the Brahmans affirmed that One Existence alone
exists. While Plato taught that the edde, the spiritual
bases of the true and the beautiful, came out from the
Father and were clothed with material forms by the Efficient
Cause the Sankhya philosophers held that " the souls "
;
assumed their bodies of their own accord. Kapila taught

that the " self"
1
is a self-creating power.
In the dualism of the Greek Philosopher Anaxagoras,
the Spirit (" Nous"), in the Beginning, gave to the material
Atoms which lay in a state of disorder the impulse by which
they took the forms of individual things. Anaxagoras
seems to have had as little reference as possible to the
2
"Nous" after the Atoms were once set agoing by it. The
Sankhya school asserted that " the individual souls " clothed
themselves with material forms out of Matter. Kapila
takes his stand on the idea of the " I " (individuality) and
3
the idea of "Matter."
We have seen how the earliest Greek systems of philo-
sophy, as well as those of Egypt, Phoenicia, Judaea, Baby-
lon, China and Persia were based on the assumption of the
Two Principles as the causes of all life within this mate-
rial universe. While the Hindu schools passed through
this stage of thought (Purusha and Prakriti) and believed
that ALL THINGS WERE THE PROGENY OF ONE FIRE, there is
little left of the Two Principles in the Hindu religious and
philosophical writings but the point of closest resemblance

;
between the Hindu and the Babylonian or Hebrew concep-

tions is the emanation of all souls (in the Bible philosophy)
out of the Spirit of God (the Purusha, as the Hindus would
say). All souls emanate from and are a part of the Great
3
1
Duncker, ii. 165.
2
K. 0. Midler, 247, 248. Duncker, ii. 161, 165.
— !
Soul Brahma, in the Hindu Philosophy. 1 In the Baby-

lonian Philosophy the life-influence comes from the Most
High to Iao who pours it out (as Creator) over the world.
3
Starting then from the Two Principles, instead of placing

a First Cause (God) above them, the Brahman philosophy
preferred to deny one of the Two namely Mat-
Principles,
ter —and to assert that the Spirit was the One Existence,
the Cause of all things, the Only Existence, and that what
we call " Matter " or "Body " is an error of the senses. It
does not exist. All things are an emanation from the One
Essence alone ; from Brahma ; and returned to him. All
things are forms of Brahma.
Their idea was that the Creation is only a deception and
the transcendent Brahman alone the Reality ; but without
3
personal existence. " The Brahman has two forms, the
formed and the formless" world and God). 4 The
(the
human soul is not separated from the Highest Soul. Man's
thought is Brahma's thought. There is no other being than
Brahma^-he is all alone. The Primal Existence does not
create the individual beings Of this world, but changes him-
self into them. The world has flowed from Brahma, it is the
5
unfolded Brahma. The Spirit is Purusha the Unreal, Illu- ;
sive Material of the world is called Prakriti. This is descend-

ed from the old philosophy of the Sun and Earth, the Father
and Mother, the two causes of all things, with the Earth struck
out entirely and all existence declared to be the Sun and
the influences or emanations from him. Only One Being
One Existence the Life in Nature. Thus the Spirit and
!
Matter philosophy of the Chaldean Magi is entirely ignored

by the Hindu philosophical schools. It is retained by the
Old Chinese and Old Persian philosophies.
The philosophy of Xenophanes and Parmenides leans
decidedly towards pantheism and the Grecian philosophi-;
1
The Greeks considered the soul to be breath or air. K. 0. Miiller, 249.
2 3
See above, pp. 152-155. Movers, 553-556. In the neuter gender.
4 5
Wuttke, ii. 264. Wuttke, ii. 265, 287, 299, 303.
;
have been favorably received by the

cal writings are said to
Brahmans. The philosophy
of Strato of Lampsacus, B. C.
286, resembles Buddhistic notions. According to him,
what is called God, Intelligence and Divine Power is noth-
ing else than the power of nature deprived of all con-
sciousness of itself. The school of Leucippus and Denioc-
ritus, in the fifth century before Christ, regarded the soul
as a collection of round and igneous atoms whence result
movement and thought. It is materialist. Anaximander in
the first half of the fifth century before Christ taught that the
world arose out of the eternal or rather indeterminable
substance which he called the infinite (to aireipov). The
Buddhists held that Swabhava (self-immanent substance)
preceded every thing else. The Buddhists assert that
1
Swabhava its own existence" from Bhava, exist-

(literally "
ence, and Swa or Sva the pronoun), the Basis underlying

the merely apparent existence which is revealed by our
senses, is the First Cause. This is the Chinese idea of Tao
which is Non-existence, because we do not perceive it in
existing things but is really existence when compared
;
3
with absolute nullity.
The Buddhists believed neither in God nor in Matter
only in Nature or Existence (Swabhava). The Chinese
school of Lao-Tseu regarded their Tao "the Reason Su-
preme" not as " a person" or a god but as "the intelligent
;
working power in Nature." The Sankhya school of India

held that " Intellect is produced from Nature Self-con- :
3
scionsness is derived from Intellect." "The Babylonians
like the rest of the barbarians pass over in silence the One
Principle of the universe." The First Cause among the
Egyptians was " unknown darkness."
We
have thus reached the point of union between all
the old philosophies and religions from four to six centuries
1
Bhava means existence, Abhava non-existence. Swa-bhab means particular
constitution, disposition, quality or nature.—Wilkins, note to Bhagavatgita.
2
La Chine, ii. 354.
3
Cousin's lectures, i. 376, oil.
22
—
before Christ the culminationspoint of a prior civilization.
It is " simple abstract Existence" as the " First Canse " of
all things.
Philo, a contemporary of Christ, held that " the existence"

of God was all that could be predicated of him, the only
appreciable thing about him he is invisible, not recogniz-
;
able by the soul, like no created thing he lives not in ;
Time but in Time's image or archetype. We may say with 1
Hesiod (?) that Chaos was the first Existence, or with

Anaximander that a the boundless" (to airetôv) was the
original substance from which all things arose and to which
they return ; or with Heraclitus that Fire is the First
Cause, the Igneous Principle of Life ; or with Pythagoras,
that there is One Universal Mind diffused through all things,
the Source of all animal life, in substance similar to Light.
Instead of stating, as the Bible does, that, in the Begin-
ning, the Spirit of God moved on the face of the waters
while the earth was yet unformed and void, the Brahman
story of the Creation is, that the Soul of the world existed
alone in the Beginning. He having willed to produce
various beings from his own divine substance, first, with a
thought, created the waters and placed in them a productive
seed. In common with the Greek cosmogonies (except the
Orphic) which make the gods a part of the world, the
Brahman philosophy has for its First Cause something not
separated from Nature or the world. Brahma does not
stand above Nature as its Master, but is mixed up with it.
Brahma and the world form one being, one existence,
together. He did not create it, it proceeded out of him.
Then neither the One Existence, nor the unreal, was. There was neither
world nor heaven, nor any thing above it : nothing anywhere concealing or
enveloped, nor water deep and dangerous : Death was not, nor Immortality,
nor separation between day and night. But it (the First Cause) breathed
without exhalation. . . . Darkness was there ; this universe was enwrapped in
1
De Wette, Bibl. Dogm. i. p. 122.
;
darkness and undistinguishable water but the Covered Mass* was brought
;
forth by the power of meditation. Desire (Love, Eros, Kama, Apason, Cupid)
was first formed in His Spirit, and this was the original creative seed which
the wise recognize by their acuteness as unreality, which is the fetter of Being
2
(des Seins).
This universe existed only in darkness, imperceptible, undefinable, undis-
coverable by reason, undiscovered, as if it were wholly immersed in sleep.
Then the self-existing Power, himself undiscerned, but making this world
discernible, with five elements and other principles, resplendent with brilliance
the most pure appeared dispelling the darkness.
He whom the mind alone can whose essence eludes the external
perceive,
organs, who has no visible parts, who
from eternity, even He, the Soul
exists
of all beings, whom no being can comprehend, shone forth in person.
He having willed to produce various beings from his own divine substance,
first with a thought created the waters and placed in them a productive seed.
—
The seed became an egg bright as gold and in that egg He was born him-
self,Brahma, the great forefather of all spirits. By that which is, by the im-
perceptible Cause, eternal, who really exists and to our perceptions does not
exist, has been produced the Divine Male (Furusha) celebrated in the world
under the name Brahma.

In that egg the great Power sat inactive a whole year, at the close of
which, by his thought alone, he caused the egg to divide itself
And from its two divisions he framed the heaven and the earth in the :
midst the subtil Aether, the eight regions and the permanent receptacle
of waters. 3
He whose powers are incomprehensible having created this universe was
again absorbed in the Spirit, changing the time of energy for the time of
repose.
" That " * was existing it
In the Beginning this All was non-existing. ;
changed became an egg. This lay a year, it split the two shells
itself, it ;
were gold and silver. The silver is the Earth, the gold the Heaven. The
mountains are the womb, the cloud the covering what is there born is the . . .
Sun. When he was born, then arose after him rejoicings, all beings, all
wishes. 5
Divine, without form is the " Spirit" (Purusha), pervading the internal and
external of beings, unborn, without breath, without heart (Manas), shining
elevated above the highest and unalterable. Out of him comes the Breath of
Life, the mind and all senses. —Mundaka-Upanishad. 6
According to a very ancient Hindu legend, Varuna,
1 " The Earth. . . . Thou coveredst it with the Deep as with a garment."^
2
Ps. 104. Wuttke, Geschichte des Heidenth. ii. 282.
3
Laws of Menu, by Jones, Pauthier, Haughton.
4
The One Existence, " It."
6
5
Weber, Ind. Stud. i. 261 Wuttke, ii. 293. ;
Wuttke, ii. 294.
340 SPIKIT-HISTOEY OF MAN.
Lord of all, is throned in the midst of heaven, and on all
four sides about him lie the places of punishment for the
1
unrighteous, the hells. The fancy of the priests metamor-
phosed the realm of Jama from heaven into hell, in which
the impure and unholy must be punished for the trespasses
which they have committed during their life and have left
unatoned for. In time the different tortures of hell were
painted in detail. As in Egypt and other hot countries, so
2
in India glowing heat is a means of punishment.
From the head of Brahma came the Brahman caste,
from his arms the warriors, from his thighs the Vaicja caste,
and from his feet the Sudras, the caste ordained to serve.
The gods from Brahma and are sparks of the Soul of
issue
the world, although stronger than the souls of men. The
Brahmans had made their doctrine succeed mainly through
3
the fear of hell and the rebirths of the soul. In connection
with the Brahman philosophy the priests taught that men
must pass through all the inferior stages of existence until
they became absorbed in the One Essence ; and for their
sins they might, between each stage of existence from the
fly up Sudra caste up to the Brah-
to the elephant or the
man some one or other of the numerous
caste, pass ages in
hells which had been conjured up to terrify the imagina-
tions of the people. The Brahmans conceived the idea
that, as the successive emanations were more and more re-
mote from Brahma's One Essence, the different orders of
being were so many gradations of existence to be passed
through before the Soul finally became absorbed in the
Supreme Essence. As all beings have proceeded from
Brahma so must all return to him. The idea of the trans-
migration of souls into various states of existence was re-
tained, together with the innumerable hells that the Hindus
appended to their worship of Varuna and later of Indra.
If then a sinning soul must go through all orders of being,
1 2 3
Weber, D. M. G. ix. 242. Duncker, ii. 69. Ibid. ii. 113.
!
BRAHMANISM AND BUDDHISM.
from that of an insect through many other existences until

it body of a pious Brahman and thence
at last entered the
obtained absorption in the bosom of the Deity and if, ;
after each stage, it must undergo tortures for thousands of

years in the various hells, what a terrible prospect was of-
fered to the soul after death Tor a punishment of wrongs
!
done in one existence the soul is condemned to begin again

at the foot of the scale of emanations from Brahma and re-
trace each stage until the final absorption In is attained.
every worm, in every ant or other creature, was perhaps the
soul of a man, of a friend, a relative or ancestor. Such a
philosophy must necessarily seek relief in its very opposite.
The Sankhya sect declared the reality of Matter and the ex-
istence not of One Spirit, but of innumerable souls who
clothed themselves with matter. Kapila places himself
upon the idea of the " I," and the idea of Matter. There is
no eternal Substance, no Creator and Lord of the world.
Brahma is like the other gods, self-created and not free from
grief, age and death, although he may have power over the
elementary Creation. Only the manifold material " Na-
ture" exists which produces and perpetuates itself by its
own inherent power. The souls did not issue from Brahma
nor do they return to him. With the variety of Nature,
with her variableness of manifestation, there exists also the
multitude of human souls of themselves from eternity
These souls, the only intelligent principle in Kapila's
doctrine, wander through the world and clothe themselves
with the material of the body which they take from the
material world. "When this is laid aside they do not die
but survive the body and adopt a new material. The ex-
istence of the soul is owing to its very nature. The true
aim of life is to be freed from the bonds of Nature. This
is attained by recognizing that the body is not the soul.
The Spirit is freed by acknowledging that it is not Nature.

This conception of its own independence is the redemption
according to Kapila. Thus instead of the philosophy of
—
342 SPIRIT-HISTORY OF MA.N.
Brahma and the deceptive world of appearances, the Sankhya

system gives us the " self " and Matter. Instead of the One
Intelligent Principle without Matter, we have the multitude
of individual souls and the existence of Matter.
The Buddhists met the Brahman philosophy with a new
and before unheard of system. Not only was the One
Spirit, the One and only Existence of the Brahman philo-
sophy denied, but they set up its direct opposite, Non-ex-
istence. Nothing exists, only variable mutable Nature in
its innumerable apparent forms. Nothing is The Brah- !
mans had shown that Matter is Unreality. The Buddhist

accepted the Unreality of Matter as the Only Existence.
The souls of the Sankhya system are admitted. Nothing
exists but individual spirits and Matter pervaded with un-
realness. "While the Brahmans had denied the existence
of Matter and the Sankhya had affirmed it, but denied " the
Spirit," the Buddhists, on the contrary, denied both to-
gether. The Brahman said, There is nothing but Brahma.
The Buddhist said, There is nothing at all. The Brahman
declared all things delusion and vanity. " True," says the
Buddhist, " and Brahma is as much a delusion as the rest."
Nothing is !
The Buddhists consider Sensibility the only source of

knowledge. Thought appears only with Sensation and does
not survive it. They call the soul " the existing know-
nothing " ;
1
the visible material world they consider non-
existence, the illusion of the senses. It is the intellectual
substratum of men which clothes itself out of the five Ele-
ments (Fire, Water, Earth, Air, Aether) with Matter and
Body. 2
"The things —says an old orthodox Buddhist- writing
are not created by a God (Isvara, Lord), nor by the Spirit
(Purusha) nor by " the Matter" [as the Sankhya teaches].
If God, or Spirit, or the Matter were really the only Cause,
1 2
Duncker, ii. 182; Burnouf, 488-509. Duncker, ii. 178.
;
then the world must have been created in its entireness at

once through the single fact of the existence of this Cause,
because the Cause cannot be without its working exists.
We see however the things come after one another into the
world, some out of the mother, others out of a seed. We
must therefore conclude that there is a succession of causes
and not that a God is the only cause. But, one answers,
this multitude of causes is the working of God's will who
has said Let such a being arise now and another after-
:
wards thus the succession of beings is explained and God

;
is still the Cause. To this it may be replied that as soon as

many " acts of will" in God are assumed many causes are
confessed, and thus the first proposition is overturned that
there is only One Cause. Moreover this plurality of causes
can be brought forth only at a single time, because God,
the Source of denned acts of will, is one and indivisible
we must also confess that the world is created at one time.
But the sons of the Qakja (Buddha) hold fast to the principle
1
that the course of the world has had no Beginning."
The oldest and purest philosophical school of the
Buddhists, the Suabhavikas, which is related to the Sutras
as the Veclanta is to the Yedas, denies with the clearest
distinctness the existence of a Spiritual world-basis. There
is, it teaches, nothing else but Nature. This Nature exists
in two modes, in a positive and in a negative. In the first
state, in Pravritti, the Existence, she is active, moves liv-
ing : in the second, in Nirvritti, the Best, the Non-living,
Nature rests, its life ceases. Between waking and sleep,
between life and death, between movement and rest, the
existence of Nature goes on in constant interchange, not by
the will of a being different from it, but by its own force.
A Buddhist high-priest in Ava in writing to a Catholic
bishop enumerated among the six most exceptionable here-
sies the doctrine that there is a Being which has created
1
Wuttke, ii. 527, 528 ;
Burnouf, 117, 119, Note 2.
the world and should be prayed to. The emanation of the

world out of Brahma passed already in the old time for one
1
of the greatest errors. All becomes at last as it was in the
Beginning, "the great rest of Nothing." 2 "The highest
symbol of the All are the prayer-wheels put in motion by
wind or water." 3 The use of these prayer- wheels is general
in the northern lands, but in India and the South they are
not found.
The Buddhists waive all questions about the origin of
the world as unanswerable. The old Buddhist writings are
4
silent respecting the origin of the soul. " The inner nature
of that which exists is transitoriness." The world is a cloud-
ing of the pure nothing and turns back into non-existence.
The world ought not to be, and yet it is This then is from !
evil all Being is wrong, all is pervaded with sorrow, and

:
the deepest feeling of the discerning wise man is a great

5
general world-sorrow. Birth, age, sickness, death, is the
character of the misery of the world.
When one sees heaven and earth, let him think that they
are not eternal: when he sees mountain and vale, then
shall man think that they do not last forever. . . . When
one also adds the original component parts of the body's
being, yet are they still unsubstantial since their being
ceases in a short time and they are then as phantoms.
" How long does human life last ?" asked Buddha of a Qra-
mana ; the latter answered : It lasts some ten days. " Thou
art not yet on the path purified He asked a second, and
!"
this one saysAbout as long as a meal continues. " Go,

:
thou also art not yet purified !" But the third spoke So :
long as is needed to be able to exhale and inhale Buddha !
6
allowed that the last possessed the right knowledge.
The Buddha- doctrine is called the doctrine " of the noth-
7
ingness of the All," " the inspiring doctrine of the void."
Only one feeling befits the pious Wise, the feeling of un-
1 2 3 4
Wuttke, ii. 528. Ibid. ii. 570. Ibid. 525. Ibid. ii. 530, 532.
5 6 7
Wuttke, 535. Ibid. 536. Ibid. ii. 535.
1
speakable Nothing exists but individual spirits and
grief.
Matter pervaded with unrealness. Every thing is deceptive.

Nothing is; except that of which we have but the visible
changeable form. The True is the endless Yoid. Pene-
trated with pity for the sufferings of men afflicted by the
evils of life and cursed with the fear of an almost eternal
transmigration of their souls after death, Buddha taught
" the consoling doctrine of nothingness." To those who
feared to be reborn he offered the way of escape —Extinc-
tion, Annihilation of the thinking self. The soul is com-
pelled by its own nature always to assume new forms.
How can the soul, the intellectual substratum, be prevented
from doing this? By annihilating itself extinction is at-
2
tained, nirvana (freedom from thought) is arrived at.
His doctrine was that the events of this life are control-
led by the acts committed during a former existence that :
no wrong action remains unpunished, no good deed unre-

warded. From this fatality which attaches to man within
the circle of his transmigration he can only free himself by
directing his will upon the one thought of freedom from this
destiny, and by doing good works, whereby, after throw-
ing off the bonds of the passions, and recognizing that the
world and its appearances are illusions, he obtains entire
freedom from rebirth. By destruction of the intellectual
basis, the soul, this freedom is attained. Thought stops, the
3
individual existence ceases. Nirvana, Extinction, is reached.
The origin (Entstehung) of every existence is caused
4
through passion (Leidenschaft) in an earlier existence.
The essential properties of existence are enumerated in or-
der to convince us that there is no self or soul. We are to

contemplate the unreality of our being that we may learn
to despiseit, and place ourselves in such a position that we
2 3
1
Wuttke, ii. 542. Duncker, ii. 183. Ibid. 183, 184.
, The impennanence of Matter, the existence of suffering in all things, the
annihilation of the thinking spirit.—Neve, 24 ;

Lotus, p. 372.
4 Weber, den Buddhismus,
iiber p. 48.
;
346 SPIBIT-HISTORY OF MAN.
may live above its agitations and secure its cessation. There
will be a future state of existence but not of the individu-
ality that now exists ; there is a potentiality inherent in ex-
istence (Karma). Every being, until nirvana or extinction,
necessarily produces another being unto whom are trans-
ferred all the merit and demerit (Karma) that have been
accumulated during an unknown period by an almost end-
less succession of similar beings, all bound by this singular
law of production to every individual in the preceding links
of the chain so as to be liable to suffer for their crimes or
be rewarded for their virtues. The soul in its own nature
is pure and composed of happiness and wisdom. The pro-
perties of pain, ignorance and impurity are those of Nature,
not of soul. The chief end should be to escape from the
unreal state in which our souls are placed. By destroying
within ourselves the cleaving to existing objects (upadana)
this can be attained. Nirwana, or freedom from evil de-
sire, is the end of successive existence, is freedom from sor-
row and the evils of existence. It is the annihilation of all
the elements of successive existence. 1
The universe is by the works of its inhabitants

created
it is their effect ; and by an impossibility, there had not
if,
been any guilty, there would not have been hells and places
2
of punishment.
Buddha said to one, " Friend, this way does not lead to
indifference respecting the things of this world, does not
lead to freedom from passion, does not lead to prevention of
the vicissitudes of existence, does not lead to calm, does not
lead to perfect intelligence ... to the state of Cramana . . .
to nirvana."
3
Nirvana complete annihilation.
is Some Buddhists
(400 years after Christ) rendered a worship to the " Perfec-
tion of Wisdom." 4 Swabhavikas or u naturalists" are veri-
table atheists, who say that all things, the gods as well as
1 2
Eastern Honachism, 291, 292. St. Hilaire, 187 ;
quotes Lotus de la
3 4
bonne loi, 835, Burnouf. Burnouf, Introduction, 110. Ibid. 113.
men, are born from Swabhava or their own nature. No-

1
where is Qakyammii (Buddha) named God, nowhere does

he receive the title of Adibuddha. The notion of a Supreme
God represented by Adibuddha was foreign to primitive
Buddhism. 2
The doctrine of a theistic sect in Nepal which sets an
endless, existing through itself, all-knowing, world-creating
Ur-Buddha, Adibuddha, at the head of existence, is a later
perversion of the true doctrine, which first arose probably
8
after the tenth century after Christ. There is no trace of
it in the Chinese Buddhistic writings —and its philosophical
sister, who assume an abstract,
the school of the Aicvarikas,
spiritual God Adibuddha, but deny him the government
and control of the world, ascribe to Nature a life and devel-
opment independent of him. 4
It has been remarked that, about the fourth and fifth
centuries before Christ, instead of the calm enjoyment of
outward Nature which characterized the early epic poetry
of the Greeks, there existed a profound sense of the misery
of human and an ardent longing for a condition of
life
greater happiness. This feeling was not so extended' as to

become common to the whole Greek nation but it took
deep root in individual minds. The Orphic poets believed
that human souls are punished by being confined in the
body as a prison. In India, in the fifth century before
Christ, Buddha from the conviction that the earth is
starts
a vale of sorrow and the world nothing but a mass of griefs.

The worst is that misery is not ended with this life, that
man is constantly reborn to new sufferings, that he is driven
restless through the eternal interchange of birth and death,
never to find rest. While other nations feared death, the
Hindu feared immortality of suffering. The good tidings

of a life of peace and the hope of a death without resurrec-
tion opened the hearts of the people to Buddha's teachings.
1
Burnouf, Introduction, 118.
2
Ibid. 119.
8
Wuttke, ii. 529 ; Bur-
4 Ibid. Burnouf, 442.
nouf, 117, 119, note 2. ;
He was a king's son penetrated with the conviction of

the vanity of earthly things. " The dark side of life had
cast a deep shade of sombreness over Buddha's susceptible
mind." The legends relate that one day he saw a decrepid
old man with broken teeth, gray locks and a form bending
towards the ground, his trembling steps supported by a
he slowly proceeded along the road. The prince in-
staff as
quired " Shall I become thus old and decrepid?" and he was
told that it was a which all beings must arrive. The
state at
prince now saw not to be desired if all must thus
that life is
decay. After four months he sees a leper, full of sores, and

afterwards a dead body in a putrid condition. He reflected
deeply on the evils which filled the world and resolved to
renounce crown and throne, and search out the causes of
human misery in the hope of alleviating it. He preached
to the people directly, disregarding all the distinctions of
castes, and and humility, contrasted with the
his gentleness
pride and pretension of the Brahmans, made a deep im-
pression. All without distinction might become his follow-
ers, and to all he opened the hope by the adoption of his
doctrine to be freed from the bonds of their birth.

He taught self-denial, chastity, temperance, the control
of the passions, to bear injustice from others, to suffer death
quietly and without hate of your persecutor, to grieve not
for one's own misfortunes but for those of others. As every
one seeks to lessen his own griefs, so shall he also lessen
those of his fellow-men. Hence the exhortation to love, for-
bearance, patience, sympathy, pity and brotherly feeling.
One great secret of Buddha's success was that he preached
morality to the people instead of metaphysics but his mo- ;
founded less on love than on human, misery. He

rality is
admitted slaves and malefactors among his disciples and op-
posed the system of castes on the ground that body, birth
and the whole external world possess but an inferior worth.
Whoever more closely considers the body will find no dif-
ference between that of a slave and that of a prince. The
;
BKAHMANISM AND BUDDHISM. 349
body to be regarded only according to the spirit that is

is
in it.In the midst of oppressed peoples he showed how

evils could be patiently borne or avoided by the aid of his
doctrine. Salvation and redemption have come for ail
even the lowest and most abject classes can be freed from
the necessity of rebirth. The soul, the intellectual basis, can
1
2
be annihilated.
The Buddhist worship is the worship of an idea. Buddha
has not been raised to the rank of a deity. He is and con-
tinues to be considered a man The devotion is offered to
!
the idea of Nothingness. As the distinctive peculiarities

of Buddhism are philosophical and moral it could enter
into any religion and extend its principles everywhere. It
entered China as the religion of Fo, it conquered Cashmere,
Thibet, Nepal, Birma, Siam, and entered Japan. At this
day it numbers at least one-fourth of mankind among its
converts. His followers regard him as the Ideal of knowl-

edge and goodness (the incarnation of the Supreme wis-
dom). He was to them in the place of a god and relics of
him were venerated. A
great part of the respect paid to
Gotama Budha arises from the supposition that he volun-
tarily endured throughout myriads of ages and in number-
less births the most severe deprivations and afflictions that
he might thereby gain the power to free sentient beings from
the misery to which they are exposed under every possible
form of existence. It is thought that myriads of ages pre-
vious to his reception of the Budhaship he might have be-
come a rahat and therefore ceased to exist ; but that of his
own free will he forewent the privilege and threw himself
in co the stream of successive existence, for the benefit of
3
the three worlds.
The fearful ni^ht of error is taken from the soul, the sun
of knowledge has arisen, the gates of the false ways which
lead to the existences filled with misery are closed : I am
2
'Duncker, ii. 191. Ibid. 183.
3
Spencc Hardy, Manual of Buddhism, p. 98.
!
on the other shore, the pure way of heaven is opened, I

have entered the road to Nirvana. On this road the
oceans of blood and of tears are dried, the mountains of
human bones are broken through and the army of death
annihilated as the elephant overturns the reed hut. He
who without distraction follows this way escapes from the
circle of transmigration and the revolutions of the world.
He can boast : I have performed what was incumbent on
me, I have annihilated the existence for myself, I will not
again be born, I am freed, I shall see no more existence
1
after this
1
Burnouf, Intr. pp. 462, 510 ; in Duncker, ii. 184.
CHAPTER XIII.
THE WORLD-RELIGIONS.
Omnia paullatim tabescere, et ire
Ad scopulum spatio aetatis defessa vetusto.
Lucretius, ii. ir70.
He made of one blood every race of men to dwell on all the face of the
earth . . . that they should seek God if haply they might trace and find him,
since he is not far from each one of us ! Paulus.
The "
One Existence" of the Hindus and other orientals
appears as the " First Cause" in the Jewish Philosophy. It
is the En-soph (" without end") of the Cabbala. This is all
things, and out of it there is nothing. No substance has

proceeded out of absolute nothing all which is has drawn ;
its origin from a source of eternal light, from God. God is

only comprehensible in his manifestation the not-manifest- :
ed God is an abstraction for us. Under this point of view

he is called the " Nothing." This " Nothing" (ayin) is the
indivisible and infinite unity hence it is called En-soph.
;
This is " boundless," and not limited by any thing. Here

we have Anaximander's to apeiron, the Buddhist's non-ex-
istence and the Chinese tao, as analogous ideas. The
Buddhist Swabhava is not a person neither was the Tao, nor ;
the Babylonian One Principle of the universe, nor the

Egyptian Unknown Darkness.
The Primitive Light of the God-NOTHiNG filled all space ;
it is space itself. All creation has gradually emanated from
the Divine Light. According as it removes itself from its

source it approaches Darkness ; and Matter, which is the

1
most remote, is the seat of Evil. Here is also a variation
of the Brahman idea that all creatures issued from this
Highest Being in such a manner that the most spiritual
were nearest to him, the most material, sensual and coars-
2
est forms the furthest removed from him. The En-soph:
manifests itself freely by its Wisdom and thus becomes the
First Cause, the Cause of causes. The Infinite En-soph
manifested himself, in the Beginning, in One First Prin-
ciple or Cause, the " Prototype of Creation" or " Macro-
cosm," called the Son of God, the Primitive Man. This is
the " figure of a man" which hovers above the symbolic
animals of Ezekiel. It is the Adam-Kadmon, from whom
3
the Creation emanates.
The New Testament shows the abundant superstitions
of the times, especially among the common people. There
we find dumb devils, demoniacs, spirits of weakness, &c,
&c. Sins, must be atoned for as in
mistakes, diseases,
Egypt by offerings. Pigeons, meat, grain, wine and salt
must all be offered to the Lord by way of Atonement for
their sins. Paul preached an ancient doctrine when he
taught that Christ died an atonement to the eternal justice
of God for the sins of men. The ideas which prevail in the
New Testament were many of them old before the time of
Christ. We find the doctrine of purification in Leviticus,
in the laws of Manu and the Zenda vesta. Innumerable
sects existed, and all sorts of doctrines came from Greece,
Babylon, Persia, India and Egypt to influence the Hebrew
mind. The End of the world was expected in Persia and
Judaea; and this event was connected with the appearance
of the expected Messiah and the Resurrection.
" Philo imagined an eternal atonement already made
1 2 3
Munk's Palestine, p. 523. Duncker, ii. 68. Munk, 523. The
Epistle to the Hebrews, i. 10, 11, applies Psalm cii. 24 (25), 25 (26), and its
expression Eli (Ali, God) to Christ. See above, pp. 245, 246.
THE WORLD-RELIGIONS. 353
and eternally being made by the Logos. 1

This Jewish-
Heathen philosophy of religion was carried into practice by
the Therapeutae, the servants of God, who -considered them-
selves the genuine spiritual contemplative worshippers.
They are to be viewed as Jewish monks like the Essenes,
whom they strongly resemble, though no outward connec-
tion can be shown. They dwelt in a quiet, pleasant coun-
try on Lake Moeris, not from Alexandria, shut up in
far
cloister-like and devoted to the
cells (aefiveia, fMovaar^pia)
contemplation of divine things and the practice of asceticism.

They generally lived on nothing but bread and water, and
ate only in the evening, being ashamed to take material
nourishment in daylight. Every seventh Sabbath was with
them specially sacred. They then united in a common love-
feast of bread and water seasoned with salt and hyssop,
sang ancient hymns and performed mystic dances emble-
matic of the passage of their fathers through the Red Sea, or,
according to their allegorical exegesis, of the release of the
Spirit from the bonds of These Jewish ascetics re-
sense.
garded the sensible' as
' intrinsically evil, and the body as a
prison of the soul. Consequently the aim of the wise man

was outward mortification. The ascetic death was the birth
2
to true life."
The Essenes were an association of practical philosophers
who joined to the doctrines of the Pharisees the principles
of an exalted morality, and applied themselves to the prac-
tical virtues, to temperance and labor. They divided the
day between prayer, ablutions, labor and repasts in common.
ISTo profane word was uttered before the Sun rose, which
they saluted every morning with prayers after the ancient

usage. Then the superiors sent each to his occupation;
after laboring until eleven o'clock they bathed themselves
in cold water and joined in the repast. They entered the
dining room solemnly as if it were a temple, and sat clown
in the most profound silence. Each received a piece of
2
Ibid. 181.
1
Schaff, Hist. Apost. Church, 180.
23
:
bread and a dish with one mess. Before and after the meal
a priest pronounced a prayer. Before returning to their
work they put off the garment which they had assumed for
the meal and which they looked upon as sacred. At
evening they united for a second repast. 1
Yea and nay
were with them a sufficient guaranty of veracity. 2
Let your word be yea yea, nay nay ; for what is more than these comes
of evil !—Matthew, v. 37.
The Essenes like the Buddhists lived in associations or

monasteries and generally disinclined to marry. They be-
lieved in equality among men (like Buddha and Christ), in
giving to those who are in want, they avoided splendid
garments and generally all cleaving to existing things, re-
jecting pleasures as an evil and esteeming the conquest over
the passions as a virtue. They studied morality, and held
that the soul, having descended from Aether the most pure,
being drawn to the body by a certain natural attraction,
3
remains in it as in prison. For the rest, they resembled
the Pythagoreans and differed from the Buddhists by be-
lieving in a God. The Essenes kept up relations with the
world beyond their community and sought to serve society
by giving it the example of a laborious life, a sincere piety,
and a constant virtue which controlled all the human pas-
sions. Those who entered their society must bring to it
all that they possessed ; the property of the society confided
to administratorswas held in common and belonged to all
and there were no rich and no poor. John the Baptist was
4
apparently a stricter sort of Essene.
1 2
Munk's Palestine, 515, 516. Schaff, 175.
3
According to an Orphic notion more than once alluded to by Plato,
human souls are punished by being confined in the body. K. 0. Muller, Hist. —
Greek Lit. 238. This was the idea of Philo, who considered that the soul
existed before the body was created. —Preface to Philo, by Yonge De Wette,
;
Bibl. Dogm. 149.

4
Milman, Hist. Christ, p. 77; Munk's Palestine, 515-519; Josephus, Wars
of the Jews, ii. ch. 8.
! ;
" The Phoenicians,

who were Canaanites, worshipped the
Sun, Moon and
two thousand years before Christ, and
Stars
practised Magianism." The Magi worshipped the heavenly-
bodies. The Assyrian religion, which was almost exclusive-
ly the worship of the heavenly bodies and stars, had its ori-
gin in the ancient belief that the heavenly bodies, especially
those which move in their orbits, like the Sun, Moon and
the Five Planets, were gods and rulers of the fate of men. 1
They fought from heaven, the Stars from their courses contended with
Sisara! —Judges, v. 20.
"Even 'the Jehova-religion did not entirely throw off this

made it subordinate to its scheme and the
aspect, but only ;
One God appears as the Ruler of the heavenly host." The

Stars were always considered living divine natures and
Powers of heaven. 2
And a fourth is like a son of the gods (Alahin). —Daniel, iii. 25, 28.
For who in the heavens shall compare- himself with Ihoh ? (who) shall be
equal to Ihoh among the sons of Alim (Elim "the gods")? —Psalm, lxxxix. 6.
And all the host of heaven shall be dissolved and the heavens shall be
rolled together as a scroll : and all their host shall fall down as the leaf falls
off from the vine. — Isaiah, xxxiv. 4.
I am the God of the gods, the sublime Creator of the Wandering Stars
(Planets) and of the army celebrating me above thy head ; I am the Former
of the august race of the gods, princes and directors. —Book of the Dead.
The gods are called the children of Heaven because they
presided over certain constellations of heaven. 3
When Christ appeared there existed a belief in astrol-
ogy. The Chaldeans, Phoenicians, Jews, Egyptians and
others believed in it. Hence the Magi saw the star of
Jesus,
For the Magi from the East had seen his star in the east
Matthew, ii. 1, 2, 7, 9.
Christ says that they who rose from the dead were as angels
1
Gesenius Jesaia, ii. 529.
2
Ibid ;
Daniel, iv. 32 (35), 13, 11 ;
Job, xv.
3
iv. ; xxxviii. xxv. Matthew, xxiv. 29 ; Coloss. i. 16. Seyffarth, Theolog.
; ;
Schriften, p. 3, ff.
! ;;
in heaven. The idea of the Resurrection from the dead had

long been held among both Persians and Jews in many ;
cases however it was connected with the doctrine of trans-

migration. " Qaoshyanc, a king, will come and annihilate
Agra-mainyus and his bands a doctrine peculiar to the —
earlier Parsees which seems first to have had its commence-
ment in the Avesta." The Parsee idea of the Resurrection
is set down by Spiegel about the time of Artaxerxes Ochus
B. C. 337. This idea already existed in Persia in the time

of Alexander the Great, for Theopompus says that " men
1
will return to life again."
Then will the King say to those on his right hand Come ye blessed of my :
Father, inherit the kingdom prepared for you from the foundation of the
world. —Matthew, xxv. 34.
For the world hastes fast to pass away. — 2 Esdras, iv. 26.
For the evil is sown, but the destruction thereof is not yet come
For the grain of evil seed has been sown in the heart of Adam from the
Beginning! — 2 Esdras, iv. 30.
What shall be the parting asunder of the times : or when shall be the end
op the first and the beginning of the one that follows ?
Esau is the end of the world and Iacob is the beginning of the one that
follows. — 2 Esdras, vi. 7, 9.
And when the world that shall begin to vanish away shall be finished, then
I will show these tokens : . . .
And the trumpet shall give a sound which when every man hears they shall
be suddenly afraid ! . . .
Whosoever remaineth from all these that I have told thee, shall escape and
see my salvation and the end of the world. — 2 Esdras, vi.
The kingdom of God is preached and every one presseth into it.
Luke, xvi. 16.
Buddha preached extinction, the unrealness of the world

Christ taught that the end of the world was at hand.
The kingdom of heaven is like a net cast into the sea, and gathering up
of every kind which when it was full, they drew to the shore, and sitting
;
down gathered the good into vessels and cast away the bad. So will it be at
the end of the aion (age, world). The angels will come forth and sever the
wicked from among the just and will cast them into the furnace of fire.
Matthew, xiii.
'Spiegel, Vend. pp. 16, 32; quotes Journal Asiatique, 1840, T. X.

Zeitschr. derD. M. G. p. 360, ff ;
Theopompus; Diog. Laert. prooem. sec. 9.
John the Baptist and Christ both taught that the end of the
world was approaching. 1
Verily I say to you, Ye will not have gone over the cities of Israel till the
Son of man be come.
Hereafter ye will see the Son of man sitting on the right hand of power and
coming on the clouds of heaven. Matthew, xxvi. 64. —
They will see the Son of man coming in clouds with great power and glory.
And then he will send his angels and will gather together his chosen from the
four winds, from the uttermost part of earth to the uttermost part of heaven.
Mark, xiii. 26.

Verily I say unto you, There are some of those standing here, who will not
taste of death till they see the Son of man coming in his kingdom.
Matthew, xvii. 28.

Because they thought the kingdom of God was to appear immediately.
Luke, xix. 12.
We have heard out of " the Law" that Christ abides till the End of the
world. —
John, xii. 31.
Then cometh the End (of the world) when he shall have delivered up the
kingdom to God the Father. 1 Cor. xv. 24. —
Why say the scribes that 'Elias must first come ?
'Elias indeed comes first and restores all things! —Mark, ix. 11, 12.
The origin of the expectation of the End of the world

may be sought for among the conceptions of the Chaldeans
and ancient Egyptians, from whom in all probability it pass-
ed to the Etruscans and other nations. There is every rea-
son to suppose that the Old Italian learning was to some
extent imported from the East. The Etruscans believed in
a Creation of six thousand years, and in the successive pro-
2
duction of different beings the last of which was man.
This was the doctrine of the Old Persians and the Hebrews.
" It has been ascertained according to the chronology of the
ancient Egyptians that the first age of the world began 5871
years before Christ on the 10th day of JVIay, according to
the Julian reckoning, on a Saturday, being at the same time
the vernal equinox. The day on which Christ rose from
the dead was the same on which the creation of the world
3
was completed." The Egyptians had a chronology based
2
1
Matthew, hi. ; x. ;
John, vi. 40, 51. Italie Ancienne, ii. 347.
s
SeyffarUYs Lectures, Evang. Eeview, p. 43.
! :
358 SPIEIT-HISTOKY OF MAN.
on the idea of a general Flood which was set down as hav-

ing occurred at a certain date. The world had existed 2423
years up to the time of the Flood, which took place 3447
before Christ. As in their computation
1
the Flood came
3447 B. C, the six thousand years of the world's duration
would expire not long after the Baptist's announcement of
the approach of the End of the world. Preachers and
prophets naturally referred to it in their addresses to the
multitude.
In those days came John the Baptist preaching in the wilds of Judaea, say-
ing : Repent, for the kingdom of heaven is at hand
And immediately after his baptism by John,
From that time Jesus began to preach and to say : Repent, for the kingdom
2
of heaven is at hand !
He commences his walk as a preacher of the advent of the

End of the world, and he ends with the same doctrine
For many will come in my name, saying I am he, and the time is at :
HAND !
And when ye shall hear of wars and commotions be not afraid for these ;
things must first be but the end is not yet at hand

: !
Luke, xxi. 8, 9 ;
Mark, xiii. 6.
When ye see these things come to pass, know ye that the kingdom of god
is nigh.— Luke xxi. 31 ;
Matthew, xxiv. 33.
This generation will not pass away till all these things come to pass.
Mark, xiii. 30.
What will be the sign of thy coming and of the end of the world ?
Matthew, xxiv. 3.
The Egyptian theory of a Creation lasting six thousand

3
years agrees with the Hebrew computation. Theopompus
of Chios relates that Ormuzd's reign was three thousand
years and Ahriman's would last as long. After these six
thousand years the two Gods would contend until at last
Ahriman would yield and mankind be made happy. They
1
According to Seyftarth, Theol. Schriften der alten Aegypter, p. 108.
2 3
Matthew, iv. Vl. Seyffarth's Lectures, p. 43.
would no longer require nourishment, and would cast no

shadows the dead would rise, men would become immor-
;
tal ... But, at the end, the appointed time comes at which
.
Areimanios is overcome by sickness and hunger which he

has himself caused, and vanishes. Then the earth becomes
level and uniform, and there will be one kingdom, one lan-
guage and one manner of life for happy and unilingual
mankind. The fragments of the Zendavesta contain noth-
ing of the periods of three thousand years of the reigns of
Ormuzd and Ahriman, nothing of the happy future. The
Yendidad casually mentions that hereafter a new Prophet
will come from the East, and yet shorter mention is made of
the time of the Resurrection. The views of Theopompus
and Plutarch conform so entirely to the Persian style of
thought and agree so well with the Zendavesta, that we can
hardly doubt that such views of the future existed in Iran
1
in the fourth century before Christ. The Babylonian and
Persian doctrine of the End of the world is proclaimed by
2
the prophet Daniel. " It was universally believed that the
End of the world and the kingdom of heaven were at hand.
The near approach of this wonderful event had been pre-
3
dicted by the apostles."
I know that he will rise again in the Kesurrection at the last day.
John, xi. 24.
Clangor tubae per quaternas

Terrae plagas coneinens
Yivos una mortuosque
Christo ciet obviam.
Dies irae, dies ilia
Solvet seclum in favilla

Teste David cum Sibylla.
Tuba, mirum spargens sonum

Fer sepulcra regionum,
Coget omnes ante thronum.
1
Duncker, ii. 387, 388 ;
Plutarch, de Is. c. xlvi. xlvii. ; Vend, xviii. 110.
3 411.
3
Daniel, ix. 25, 26, 27. Gibbon, i.
! : :
Iudex ergo quum sedebit,

Quidquid latet apparebit,
Nil inultum remanebit
1 udicii fuerit cum signum, terra madebit.

E coelo veniet Princeps per saecla futurus.
S ut carnem praesens, et judicet orbem.
cilicet,
mnis homo hunc fidusque Deum, infidusque videbit,

IT na cum Sanctis Excelsum fine sub aevi,
2 apKOcpopou. Wvxas avSpunruv f}rjfj.a.Ti Kpiue?.
Eruthraea Sibylla. 1
When we consider the many systems and schools of

philosophy more than two thousand years since in which
" Love" was a prominent feature, when we call to mind the
throng of cultivated writers and distinguished men of those
times, can we for a moment think that the idea of love for
others was unknown until Christ appeared? It may not
have been prominently associated with morals, but the bare
idea could have been no stranger to the human mind when
the Love (Apasson) of the Unrevealed Being was named
by the Babylonian and Sidonian philosophers and even
Plato spoke of love. The noblest sentiments had already
been uttered for ages. Confucius in China had inculcated
" the perfecting one's-self," " the cultivation of the moral
2
faculty," "the enlightenment of the people." Near five
hundred before Christ, Lao-Tseu said Embracing all be- :
ings in one common affection, one is just, equitable towards

3
all beings. In the Book of Proverbs we find
He that despiseth his neighbor is void of sense !
Towards the year three hundred before Christ, Simeon the

Just held that " the world is founded on three things : the
4
Law, Worship and Works of charity." Christ taught
Thou, shalt love thy neighbor as thyself. Love your ene-
mies, and do good, and lend hoping for nothing back.
2 '
1
Boissard, De Divinatione, &c, p. 206. La Chine, 184, 185.
3 4
Tao-te-king, § 16 ; La Chine, i. 116. Munk, 486.
! ! !
THE WORLD-RELIGIONS - 361
Judge not. Forgive. Do good to them that hate yon,

bless them that curse you, pray for them that insult you.
To him that smites thee on the cheek offer also the other;
and from him that takes away thy cloak forbid not thy coat
also. Give to every one that asks of thee, and of him that
takes away thy goods ask not again. Blessed are ye that
weep now, for ye will laugh. Blessed are ye when men
shall hate you and when they shall avoid you and shall re-
proach you and cast out your name as evil, for the Son of
man's sake.
" It was above all among the Essenes that the more ele-
vated ideas of the Messiah's reign had their birth but there ;
were also a great number of Pharisees who shared them,

and among the most illustrious are cited those who made
the whole of the Law to consist in the practice of morality
and the love of one's neighbor" ... " That which you do
not like done to you," said Hillel, " do not do it to your
neighbor this is all the Law, the rest is only commentary."
;
Hillel was one of the most illustrious chiefs of schools in

the time of Herod. Many other passages of the same na-
ture are found in the Talmud and the other collections of
the old Rabbis. " Joseph de Yoisin, in his notes to the
Pugio fldei of Raymond Martin has collected numerous
sentences of the ancient doctors of the synagogue which
1
offer parallels to the discourses of Jesus."
The New Testament and Buddha's teachings both pro-
claim the vanity of worldly things.
Verily I say unto you that there is no one that has left house or parents
or brethren or wife or children for the sake of the kingdom of God, who will
not receive much more at this time, and in the age to come life everlasting.
Luke, xviii. 30.
Lay up for yourselves treasures in heaven.

What is valued among men is an abomination in the sight of God
Luke, xvi. 16.
Blest are the poor ; for yours is the kingdom of God
Blest are you that now hunger, for you shall be filled
Munk's Palestine, p. 565, note. Thalmud of Babylon, traite Schabbath,

fol. 31, a. quoted by Munk.
: !
But alas for you that are rich, because you have had your consolation
Alas for you that laugh now, for you will mourn and weep Luke, vi. ! —
And came to pass that the poor man died and was carried by the angels
it
into Abraham's bosom the rich man also died and was buried.
:
And in hell he lifted up his eyes, being in torments ...

Abraham said Child, remember that thou in thy life-time didst receive
:
thy good things and in like wise Lazarus evil things but now he is comforted ;
and thou art tormented. Luke, xvL —

The New Testament here teaches that the rich and the poor
shall change places in the world to come.
Blessed are the poor in spirit, the meek, the merciful, the pure in heart, the
peace-makers : Ye have heard that it was said to them of old ; Thou shalt not
kill; and whosoever shall kill, will be deserving of the judgment. But I say
unto you, that every one that is angry with his brother without a cause, will
be deserving of the judgment.
What is born of the Flesh is Flesh ; and what is born of the " Spirit" is
"Spirit."—John, iii. 6.
And the Kuitios is the " Spirit" !— 2 Cor. iii. 17.

Now is Christ risen from the dead, the "First-fruits" of those at rest!
1 Cor. xv. 20.
For if the "first-fruits" are holy, so is the kneaded! —Kom. xi. 16.
death, where is thy sting: death, where is thy victory!

1 Cor. xv. 55.
1 heard a voice from heaven saying, Write, Blessed are the dead who die in
EuRios, from henceforth : Yea, says the Spirit, that they may rest from their
labors!— Rev. xiv. 13.
Out of Sion the Deliverer shall come —Rom.

! xi. 26.
A Savior who is Christus KuRios! —Luke, ii. 11.
Veni Redemptor gentium,

Ostende partum Virginis.
Miretur omne seculum,
Talis decet partus Deum.
Non ex virili semine,

Sed mystico spiramine
Verbum Dei factum est caro
Fructusque ventris floruit.
Alvus tumescit Virginis,

Claustra pudoris permanent,
Vexilla virtutum micant,
Versatur in templo Deus
: : ;
THE WOKLD-EELIGIONS. 363
Procedens de thalamo suo,

Pudoris aula regia,
Geminae Gigas substantiae
Alacris ut currat viam.
Egressus ejus a Patre,

Regressus ejus ad Patrem
Excursus usque ad Inferos,
Recursus ad sedem Dei.
Corde natus ex Parentis

Ante mundi exordium.
Esaias quae cecinit

Completa sunt in Yirgine
Enixa est puerpera,

Quern Gabriel praedixerat.
Adam vetus quod polluit,

Adam Novus hoc abluit
Jam nata lux et salus,
Fugata nox et victa mors
Venite gentes, credite,
Deum Maria protulit.
Gloria tibi Domine

1
Qui natus es de Yirgine I
One of the legends represents Buddha as saying :

" I di-
rect my scholars not to do wonders ; I rather say to them :
So live that you conceal your good and confess your actions
a
faults." " In the midst of oppressed peoples he showed
how the unavoidable evils could be patiently borne, how
they could be mitigated by mutual help." 3 It was the
evangelium of a peaceful life and the hope of a death with-
out resurrection which opened the hearts of the people to
Buddha's teachings. 4 He declared that there was no dis-
tinction between the body of a slave and that of a prince.
The body is to be esteemed or not, according to the spirit
that is in it. " The virtues do not ask about the castes,"
2
1
Rambach, Anthol. i. Bournouf, p. 110 ;
Duncker, ii. 202;
3 4
St. Hilaire, p. 144. Duncker, ii. 192. Ibid. 193.
;
364: SPIRIT-HISTORY OF MAN".
Salvation and redemption are My law is come for all. "

1
a law of grace for The people were deeply impressed
all."
by the gentleness and humility which Buddha opposed to

the haughtiness and pride of the Brahmans and by the com-
passionate commiseration which he exhibited for the distress
2
of the people, for all the wretched and laden. So Christ
said, " Come unto me all ye who are weary and heavy-
laden, and I will give you rest." Buddha taught the people
his moral rather than his metaphysik which denied all but
the thinking "self." Men must bear wrong from others
with patience mishandling, even maiming and death, must
;
calmly be endured without hating the persecutor. " The

maiming frees man from members which are but transitory
3
and execution from this foul body which yet dies." Not
one's own misfortune but that of our fellow-men is a ground
of sadness. Control the passions, " bring rest into the
senses," avoid as much as possible contact with the world.
" As every one seeks to lessen for himself life's sufferings,
so shall he also lessen the sorrows of his fellow-men. All
men without regard to rank, birth and nation, form, accord-
ing to Buddha's view, one great suffering association in this
earthly vale of tears. Therefore the commandments of
love, forbearance, patience, compassion, pity, brotherliness
4
of all men.
committed a sin in word, thought or deed, let
If one has
him repent and confess before his companions in the faith,
and before those who have attained a higher grade of holiness. 5
The power which controls the universe is Karma (action),
consisting of Merit and Demerit. At the death of any being
the aggregate of his merit and demerit is transferred to
some other being, which new being is caused by the Karma
of the previous being, and receives from that Karma all the
circumstances of its existence. The manner in which being
first commenced cannot now be ascertained. The cause of
1 2 3
Duncker, ii. 191 ;
Wuttke, ii. 533. Duncker, ii. 190. Ibid. 187.
4 5
Ibid. Duncker, ii. 188.
THE WOKLD-RELIGIOXS. 365
the continuance of existence is ignorance, from which merit
and demerit are produced, whence comes consciousness,

then body and mind, and afterwards the six organs of sense.
Again, from the organs of sense comes contact; from
contact, desire from desire, sensation
; from sensation, the
;
cleaving to existing objects; from this cleaving, reproduc-

tion and from reproduction, disease, decay and death. Thus
; «
like the revolutions of a wheel there is a regular succession^

. J
of death and birth, the moral cause of which is the cleaving

to existing objects, while the instrumental cause is Karma.
It is therefore the great desire of all beings who would be
released from the sorrows of successive birth to seek the
destruction of the moral cause, the cleaving to existing ob-
jects, or evil desire. They in whom evil desire is entirely
destroyed are called Arhats. The freedom from evil desire
ensures the possession of a miraculous energy. At his death
1
the Arhat invariably attains Nirvana, or ceases to exist.
In the sixth century before Christ, at the age of 36,

Buddha attained the triple science which is the negation of
existence in three degrees —
the supernatural perception of the
three great facts " the impermanence of Matter, the exist-
:
ence of grief in all things, the annihilation of the thinking

spirit." At his birth he had said : I will put an end to
birth, to old age, to sickness, to death ! Now, considering
the evils of created beings he cried : I will put an end to
2
this sorrow of the world !
At the hour of Buddha's birth precursory signs were

perceived in the gardens and parks of Kapilavastu Nature ;
became immovable the rivers stopped the flowers ceased

; ;
to blow, the birds were silent. At school, he revealed a

superior knowledge by giving the definition of sixty-four
kinds of writing whose names were unknown to the master
himself. By his mere presence thirty-two thousand infants
were by degrees entirely grounded in perfect and complete
2
Eastern Monachism, p. 5. Neve, p. 24.
. ;
intelligence. On the Nepalese pictures of Buddha a vast

1
luminous circle surrounds his head !
The womb Budha

like a casket in which
that bears a is
a relic no other being can be conceived in the

is placed ;
same receptacle from the time of conception, Mahamaya

;
was free from passion and lived in the strictest continence.

Whilst reposing on her divine couch, Bodhisat appeared
to her, like a cloud in the moonlight, coming from the
north and in his hand holding a lotus. After ascending the
rock, he thrice circumambulated the queen's couch. At
this moment San-tusita (Bodhisat) who saw the progress of
the dream, passed away from the dewa-loka and was con-
ceived in the world of men ; and Mahamaya discovered,
after the circumambulatious were concluded, that Bodhisat
(Buddha as claimant for the Budhaship before birth) was
lying in her body as the infant lies in the womb of its
3
mother.
At the time of the conception thirty-two great wonders
were presented. The 10,000 sakwalas (systems of worlds)
trembled at once there was in each a preternatural light
;
so that they were all equally illuminated at the same mo-

ment the blind from their birth received the power to see
;
the deaf heard the joyful noise the dumb burst forth into ;
songs the lame danced

; the crooked became straight
;
those in confinement were released from their bonds the ;
fires of all the hells were extinguished so that they became
cool as water, and the bodies of all therein were as pillars of

ice . .
The father of Gotama Budha, Sudhodana, reigned at

Kapilavastu, on the borders of JSTepaul ; and in a garden
near that city the future sage was born, B. C. 624. At the
moment of his birth he stepped upon the ground, and after
looking around towards the four quarters, the four half-
quarters, above and below, without seeing any one in any
of these ten directions who was equal to himself, he ex-
J 2
Neve, 29, note 2. Manual of Buddhism, 142, 143 ; see Sale's Koran, ii. 125.
:
THE WORLD-KELIGIONS. 367
Aggo hamasmi lokassa jettho hamasmi lokassa;

claimed, ;
hamasmi lokassa ayamantimajati natthidani pun-

settho ; ;
abbhawo " I am the most exalted in the world I am the

:
;
chief in the world ; I am the most excellent in the world ;

this is my last birth ; hereafter there is to me no other ex-
istence." When
months old, he sat in the air without
five
any support at a ploughing festival. " The wonders that 1
he performed were of the most marvellous description but :
in those days the possession of supernatural power was a

common occurrence, and there were thousands of his dis-
ciples who could with the utmost ease have overturned the
earth or arrested the course of the sun." He died at the
age of eighty years and his relics were preserved and be-
2
came objects of worship.
When Buddha was told that a woman was suffering in
severe labor, unable to bring forth, he said, Go and say
" I have never knowingly put any creature to death since
I was born ;
by the virtue of this observance may you be.
free from pain " ! When these words were repeated in the
presence of the mother the child was instantly born with
ease. He also tamed an infuriated elephant. The sage
9
charged him not to take life in future, to hate no one and

to be kind to all and the elephant in the presence of all the
;
4
people repeated the five precepts.
Buddha was tempted by the Demon Wasawartti Mara,
who said, as Buddha was leaving the palace of his father
"Be entreated to stay that you may possess the honors that
are within your reach go not ; go not " The prince de-
;
!
clared, " A
thousand or a hundred thousand honors such as
those to which you would have no power to charm
refer
me to-day ; I seek the Budhaship I want not the seven ;
treasures of the Chakrawartti ; therefore begone, hinder me

not." Then Mara ascended into the air and said to Sidh-
artta (Buddha), gnashing his teeth with rage, " We shall
2
1
Eastern Monachism, p. 2. Ibid. 4.
s
Manual of Buddhism, 252.
4
Ibid. 321. See Wuttke, ii. 566.
see whether thou wilt become Budha; from this time forth
I shall tempt thee with all the devices I can imagine ; until
the reception of the Budhaship I will follow thee incessantly
like thy very shadow, and on the day of its attainment I
1
will bring a mighty army to oppose thee. The Devil (Dia-
bol) tempts Christ by the offer of all the kingdoms of the
world.
The great problem which Buddha sought to solve was
the origin of human suffering and its remedy. 2 In the sixth
century before Christ he said, " I will put an end to the
grief of the world. In perfecting this doctrine, which con-
sists in poverty and the restriction of the senses, I will at-
tain to the true deliverance ! Indifference to the objects
of the world, freedom from passion, hindrance of the vicissi-
tudes of being, calm, perfect intelligence, the state of a
Qramana (a Buddhist elect), Nirvana (Extinction) !" " In
Nirvana, say the older legends, nothing exists but the
3
void."
All phenomenon is void ; no phenomenon has substance proper.

Lalitavistara.
Within is the void ; -withoutThe personality is itself without
is the void.
substance. Every thing put together is perishable, and like the lightning in
heaven it does not last long. That is temporary, That is misery, That is void.
Buddhist Sutras, St. Hilaire, 194.
In his miracles, Jesus is said to have used the formula

thy sins are forgiven thee His disciples asked Jesus ! :
" What sin has this man or his parents committed that he
was born blind ?" Buddha taught that the misfortunes and
sufferings of this life are the result of evil actions performed
in a former life. The Jews said to the blind man : Thon
wast altogether horn in sins, and dost thou teach us 4 The !
doctrine of the disciples is analogous to the " Merit and

Demerit" of the Buddhists for the sick recovered if their ;
sins were forgiven. The Pharisees believed in transmigra-

1 2
Hardy, Manual of Buddhism, 160. Duncker, ii. 176.
3 4
Ibid. 183. John, ix. 34.
1
tion. Pythagoras taught it in the fifth century before
Christ. The Egyptians also believed in transmigration, and
the disciples of Jesus were persuaded that a man might
have sinned before he was born. 2
The Egyptians and the Pharisees believed in superior
beings or angels between the Divinity and men. 3 The Phar-
isees also believed in bad angels or demons who were the
causes of all kinds of evils. Josephus sees in the demons
the souls of wicked men who after their death come some-
times to torment the living. and inIn the New Testament
the Talmud the angels and
demons play a very great part,
and it is evident that the popular belief of the Jews had
adopted to a certain point the dualism of the Parsees, which
was subordinate however to the Mosaic monotheism. Satan
was surrounded with bad angels or demons like the devs of
Ahriman. At the head of the good angels they placed sev-
en princes or archangels these are the seven Amshaspan-
;
das of the Persians of which the First is Ormuzd. Allusion

is made to them in the Book of Daniel written at the epoch
of the Maccabees, and they are represented as the protec-

tors of different peoples and empires. The doctrine of
angels took the greatest development in the Christian
doctrine and in that of the Cabbalists. 4 Demons were con-
sidered certain divine powers, of a middle nature, situated
in the interval of the Air, between the highest Aether and
the earth below, through whom our aspirations and our de-
5
serts are conveyed to the gods. Plato attributes to the
deities of Olympus and heaven which is fortunate, and all
all that is sinister to the demons. The New Testament 6
holds that insanity, epilepsy, &c. were " being possessed of

7
a devil." This is the Hindu doctrine. Luke mentions
dumb demons. 8
2
1
Gibbon's Rome, iv. 385. John, ix. 2 ;
Munk, 512, 521, 522.
4
3
Munk's Palestine, p. 513 ;
Seyffarth, Theolog. Schr. p. 2. Munk, 513.
6 6 7
Apuleius, Rel. of Socrates. Plut. de Iside, xxvi. Allen's India, 382.
8
Luke, xi. 14 ;
Matthew, ix.
24
370 SPIKIT-HISTORY OF MAN -
Some mighty demon came so that he had not his right senses.
Aeschylus, Persians, Y25.
A woman that had a Spirit of weakness eighteen years . . . whom Satan
has bound! —Luke, xiii. 11, 16.
Inasmuch as they are possessed by demons !
—Euripides, Phoenissae, 888.
A legion of devils are in one man, and depart from him into
1
a herd of swine.
Buddha renounced his wife and family, not even allow-
ing himself a last embrace of his infant son, in order to re-
lease the various orders of being from the sorrows of ex-
2
istence.
If any one come to me and hate not his father and mother and wife and chil-
dren and brethren and sisters, yea, and his own life, he cannot be my disciple.
Luke, xiv. 26.
Christ sent out the seventy on their mission : Buddha

made it the duty of his followers to go forth as missionaries
and spread his doctrine everywhere. A rich merchant
name Purna, who had goods and become an
left all his
enthusiastic disciple of Buddha, determined to win over

a wild tribe to the new faith. Bnddha put his firmness to
the proof, saying the people are wild, fierce, cruel, and that
he would have endure from them the greatest insults and
to
injuries. Then I will hold them still for
Purna answered :
good, dear people, because they neither beat nor cast stones
at me. " When however they do even this ?" Then I say
still the same, for they could indeed wound me with weap-
ons. "But this also will happen!" Now then they are
dear good people because they do not rob me of my life.
" But when they kill thee ?" Then I thank their love and
goodness that they free me with so little pain from this mis-
erable body. " Go Purna," said Buddha, " thyself redeem-
ed, redeem them. Thyself saved and consoled, save and
console them. Lead thou, thyself perfected, them to per-
fection." As Purna really succeeded by his invincible
2
1
The swine was Typhon's emblem. Hardy, Manual, pp. 158, 1*7*7, 120, 121.
mildness in converting the savages, this instance explains

also the fruits which the Buddhist missions generally have
had afterwards. 1
After Buddha's death, there were three famous councils

of the Buddhist Church. The first was summoned by his
discipleKacjapa under the protection of Agatacatru, king of
Magadha, in the chief city Kadshagriha, to collect and write
down from memory Buddha's teachings. One hundred and
ten years after Buddha's death Bevata summoned a second
council at the new capital of Magadha, Pataliputra, which,
the legend says, was attended by a million bhikshu (monks).
Revata chose seven hundred prominent men to lay down a
new " confirmation of the Good Law" (about 430 before
Christ). At a third synod attended by a thousand bhikshu
one hundred and eighty years later, which was held in the
time of king Acoka of Magadha, about 250 before Christ,
the Buddhist canon was a third time purified and settled. 2
Fa Hian states that, at the time of his visit to Ceylon, in
the beginning of the fourth century after Christ, there were
5000 ecclesiastics in one of the monasteries at Anuradha-
pura, and that upon a mountain not far distant 2,000 priests
3
resided. Another Chinese traveller, who visited Magadha
not far from the year 630, presided at a meeting of a great
number of the Buddhists in which two thousand Brahmans
sat.
Buddhism and Christianity both have their miracles ;

4
but the Buddhist miracles far outnumber the Christian.
Buddhist worship,which was, originally, mere worship of his
image and relics, regard to his memory, later a worship of
the relics of his chief followers and pious kings, has now be-
come a pompous and splendid ceremonial. This worship
of relics, the monasteries, the use of bells to summon the
followers of Buddha to worship, rosaries, and many other
1 2 Duncker, 197, 198, 199.

Weber, iiber den Buddhismus, p. 54. ii.
4
3
Spence Hardy, Eastern Monachism, 310. Manual of Buddhism,
passim ;
Neve, 17.
peculiarities, have so much resemblance to Christian rites
that it may be questioned whether the last has not been the
borrower. It is notorious that the Buddhist missionaries
very early, perhaps even in the first two centuries before
Christ, had penetrated into the west as far as Asia Minor.

1
This is however still an open question. The course of trade
between India and Mesopotamia would bring a knowledge
of eastern ideas to the western world. It is not probable
that Judaea, with knowledge of Babylon and Persia,
its
could have been even a century without hearing of Bud-

dhistic doctrines taught five hundred years before Christ.
It was but a journey of some months' duration for cara-
vans to pass by land from the Indus to Persia and Babylon.

Alexander's army penetrated to the Indus and returned.
" In the second and third centuries before the Christian era
Buddhist missionaries must have come into the Persian
lands. In the following period these missions became con-
stantly more frequent, and Manicheanism in the third cen-
tury after Christ appeared as an express mingling and union
of Christian, Persian and Buddhist religious views." Gnos-
ticism borrowed both from Brahman and Buddhist doctrines.
This is certain respecting Bardisanes, Ammonius and Scy-
2
thianus. The Buddhists practised " confession," they had
monks, nuns, celibacy, tonsure, the use of bells and rosaries,
the worship of relics, the building of church towers, the
" glory," &c. Buddhism entered China one or two cen-
turies before Christ,and in the year 61 after Christ was openly
3
recognized. "
The Buddhists appeared for the first time in
China in the reign of Schi-hoang-ti,217 before Christ, but were
repulsed. A hundred years later scattered traces of Buddh-
4
ism are here and there found." It was not introduced into
Japan at all before the first century of our era, and was not
established there until the fifth or sixth century. The pa-
2
1
Weber, Akad. Vorles. p. 267. Weber, Ueber den Buddhismns,
3 4
pp. 64, 63, ff. Ibid. Wuttke, ii. 590, quotes Foue-Koue-Ki, v.
Abel Rcmusat, pp. 41, 44.
;
triarch of the Indian Buddhists in the year 495 of our era

transferred his seat to China, and the succession was no
1
longer continued in India. It is without exception the
most wide-spread religion on the globe. The most moder-
ate estimate carries the number of Buddhists to 350 mil-
2
lions. But notwithstanding their numbers they have far
less liberality than the Christians, for these have established
numerous missions for their conversion, while neither Buddh-
ists nor Brahmans have reciprocated the attention.
The Buddhist literature is very considerable. The sacred

religious writings comprise one hundred and eight thick
volumes. They were confirmed at the three councils. Since
the middle ages the Christian influence is perceptible in
many traces : for instance the parable of the lost son is dis-
tinctly found in the Buddha-writings. Manicheanism was
an attempt to found a new religion with reference to Pars-
ism (Zoroastrianism), Buddhism and Christianity. In the 4
middle of the fifth century Buddhism .began to be over-

powered in India and in the Indus country, and its profes-
sion was not tolerated in Hindustan after the seventh cen-
tury. Kumarila Bhatta in the seventh century was a chief
expositor of the Mimansa philosophy, and by his influence
overthrew Buddhism. " Let those who slay not be slain
5
the old man among the Bauddhas and the babe from the :
bridge of Rama 6
to the Snowy Mountains" (the Himalaya).
Buddhism with its monastic usages was carried to Japan in
418 and in China it flourished in the sixth century. The
Panjab and the eastern borders of Afghanistan were Buddh-
7
istic about the year 400 of our era.
While Christ was regarded in the West as the Creator

of the world, the Hindus in the third century of our era re-
garded Crislma (in accordance with their idea that all
2
1
Journ. Am. Orient. Soc. i. 129. Jancigny, Japon, 148.
3
Wuttke, ii. 522; quotes Burnouf, pp. 136, 43, 45, 578; Spiegel, in d.
4
Allg. Monatssch. Halle, 1852, p. 552, &c. Spiegel, Vend. 30 Milman, ;
6
Hist. Chr. 278. Am. Orient. Soc. 129.
5
Journ. The strait between the
i.
7
continent and Ceylon.—Am. Orient. Soc. 129. Fa Hian, Ibid. p. 130.
i.
things emanate out of the One Being) as the Soul of the

world. Crishna is the Buddha of the Brahman schools, 1
and like Buddha corresponds in position to Christ in the

Christian theogony. Crishna says Behold in this my :
body the whole world animate and inanimate, and all things
else thou hast a mind to see.
2
He is an incarnation of the
Supreme Deity, and was declared to have originally ap-
peared on earth in the form of one of the ancient heroes of
the nation. Christian missionaries penetrated into India in
the first century of our era ; and there would be nothing
surprising in their doctrines having some influence upon the
Brahman religion while they failed to establish Christianity
among the people. God was manifest in Christ. The Brah-
mans would find it very well suited to their views to teach
that Yishnu became manifest in Crishna while it might ;
be useful in getting up a revival of the Brahman religion

in opposition to the growing importance of Buddhism in
the second century. The Crishna sect predominates among
those who profess Brahmanism. It extended itself widely
in the fifth century after Christ. The preaching of Christian
doctrines in India probably developed the later Krishna-
worship ; at any rate, after the appearance of Christianity
we find important traces of a Christian influence. Then
thoughts come forth which stretch far beyond the ancient
doctrine without throwing off the pantheistic character and
without the idea of an absolute personal Spirit, the Creator
3
of heaven and Krishna's name has not yet been
earth.
4
found in the oldest sutra. .
Mahomet based his religion on Judaism and Christian-

ity. He drew from both, regarding Moses and Christ as
divinely inspired teachers of former times. He enjoined
charity, abstinence, temperance and bravery. The injunc-
tion of self-denial iscommon to Buddhism, Mahometanism,
and Christianity. When asked by the young man, " What
1 2 3
Wuttke, ii. 339. Bhagavatgita. Wuttke, ii. 264, 329.
4
Lassen, Ind. Alt. p. 736.
THE WOKLD-RELIGIONS. 375
shall Ido to inherit eternal life ?" Christ answered " Sell all
that thou hast and give to the poor." It is probable that
from the Essenes or Eastern Monachism or Buddhism this
idea of absolute poverty and entire self-denial was obtained.
Some of the Christian sects took vows of dirt, ignorance and
poverty. The ancients totally failed to conceive that the
circumstances in which they found themselves were ordain-
ed of God but they felt it incumbent on them to alter
:
Nature and set up a theory. Nature, according to them,

was not the servant of God. In respect to the civil laws
Mahomet followed step for step the laws of Moses and the
decisions of the Eabbis, only adaptingthem to the customs
and prejudices of his countrymen. He even borrows ex-
pressions from the Jewish and Christian scriptures. He
taught the Last Judgment, the Eesurrection and Predesti-
nation. To the Jews he said that he came to restore the faith
of their fathers in its purity ; to the Christians, that Jesus is
1
the best of prophets. Mahomet's unitarianism stretches from
the Atlantic to the Ganges. " There is no god but God " !
Mahometanism, after conquering India from the tenth to

the fifteenth centuries and seeing the ruin of the successors
of the Prophet under the English rule, is still ready to
argue its claims with the Buddhists and Yishnu-worshippers.
It writes books and makes converts in Northern India still.
While Brahmanism is nearly effete and Buddhism has at-
tained the highest point of its progress in making converts,
while many Hindus of the upper classes have reached that
state of indifference that they are infidels, it stands forth
between the opposing sects as, in some sort, a mediator be-

tween the Hindu and the Christian, the Oriental and Euro-
pean doctrines.
" There is a large and important class of natives in the
large cities of India at the present day who are deists. The
editor of one of the oldest papers in Bombay, after inserting
two or three articles in his paper to prepare the minds of
1
American Encycl. Art. Koran.
his readers, said '

it was obvious to all that the state of re-
ligion was very sad and becoming worse, that all classes of
people appeared to have lost all confidence in their sacred
books that Christians do not believe in their Bible, for
;
they do not keep the Sabbath, many of them are intemper-

ate, &c. that the Jews, the Mohammedans, the Hindus
;
and the Zoroastrians do not believe in their respective sacred

books, because if they did they would not do so many things
which are forbidden, and neglect to do so many that
are commanded.' He then proceeded to say that the sacred
books of all these different classes of people may have been
of divine origin, and when first given they may have been
adapted to the then state and circumstances of the people,
and have been very useful but that they had become un-
;
suitable to the present advanced state of knowledge and

improved state of society and that none of these sacred
;
books could ever again have the confidence of their people,

and become the rule of their faith and practice : and that
if people should continue as they are, without any
system of religion or standard of moral conduct, they
would become worse and worse, and at length become
depraved beyond recovery or endurance. He then
suggested that a religious convention be held in Bom-
bay, and that each class of people send a delegation
of their learned and devout men with copies of their sacred
books, and that the men of this convention should prepare
from all these sacred books a Shastra suited to the present
state of the world, and adapted to all classes of people :and
he expressed his belief that a Shastra thus prepared and re-
commended would soon be generally adopted. In his next
paper he proceeded to mention some of the doctrines which
such a Shastra should contain, and among these he said it
should inculcate the existence of Only One God, and the
worship of him without any kind of idol or material sym-
bol and then he would have no distinctions of caste, which
;
he thought one of the great evils and absurd things in the

Hindu religion. ISTow these opinions and suggestions are
chiefly remarkable as exhibiting the state of the native

mind The writer was a respectable
of these articles
and well-educated Hindu, who had not renounced the prin-
ciples or practices of his hereditary faith, nor the rules of
caste. He knew the state of religious opinion among the
Hindus, and he was well assured that such opinions and
suggestions would not be to the prejudice of his character
nor to the injury of his paper. This man, the readers of
his paper, and the circle of his acquaintance, show the state
of hundreds and thousands in India, who are dissatisfied
with the Hindu religion, and having no confidence in it
would gladly embrace something more reasonable, more
easily practised, and which they hope would exert a better
influence upon society and the state and character of their
1
nation/'
1
Allen's India, 584.
—
NOTES.
P. 12.
The Mazzardth, mentioned in Job xxxviii. 32, are, according to Ewald,

to be distinguished from Mazzaloth (2 Kings, xxiii. 5), and mean a single
constellation. —
Weber, Ind. Skizzen, Die Verbindungen Indiens, 76.
Hunk says the Mazzaloth are the constellations of the Zodiac.
Munk, Palestine, p. 91.
The Septuagint identifies Mazouroth with the Hebrew Mazzal6th ?
{:
the houses " or constellations in the Zodiac.
2 Kings, xxiii. 5. B. C. 285.
Wilt thou bind together the delights of Kimah,

Or the trailing bonds of Chesil wilt thou loose,
Wilt thou lead forth Massaroth in his time,
And Aish with his sons wilt thou bring?
Hebrew Bible, Sebastian Schmid.
Pp. 14, 15.
The Sun was regarded as a gold-feathered bird.

Weber, Zusammenhang Ind. Fab. 9.
P. 33.
The names of the months are derived from the names of the gods.
Lepsius Einleitung, 144. Each month and day had its tutelary god.—
Kenrick, i. 277; Herod, ii. 82.
P. 37.
The author has made use of the language of Lepsius at the beginning
of Chapter Third of this work, to introduce the subject, and merely to

indicate that Mentu and Atmu are sun-gods, without adopting the dis-
tinction into day-Sun and night-Sun. Since, however, Atmu (Athom)

is sometimes represented as presiding in Hades, there is no more objec-
tion to regarding him sometimes as the Descending Sun, than for the
poet to describe Bacchus as going to Hades. We have Aidoneus or
Hades, the Descending Sun ;
Nebo, Anubis, Mercury of the Dead ;
Adad,
(Thoth,) the Sun; Thoth, Tod, Death. See above, pp. 285, 286, 200;
Uhlemann, Handbuch, i. 187.
Pp. 272, 267, 270, 276, 280.
After passing over the obsequies of Osiris, "because many of the

Mysteries are mixed up with them," Plutarch says The priests not
:
"
only of these (Apis and Osiris, &c), but also of the othee gods such
as aee not unceeated noe incoeetjptible, say that their bodies lie
dead and are taken care of, but the souls shine in heaven (being) Stars,
and are called, that of Isis, the Dog by the Greeks, but by the Egyptians
Sothis, and that of Horus, Orion, that of Tuphon. Aektos (the Geeat
Beae) . but that the inhabitants of Thebais (in Egypt) eegaed no
. . ;
god as moetal, but think Him whom they call Kneph to be uncreated
(unborn) and immortal.
But because many such things are said and pointed out, some, think-
ing that these great and terrible works and sufferings were commemo-
rated, being those of kings and rulers who through superior virtue or
power inscribed upon their glory the dignity of divinity or who had
good fortune, use a very easy circumlocution, and not badly transfer
what is bad to eelate from the gods to men, and have these helps from
the things historically narrated. For the Egyptians narrate that Hermes
was in body short-armed, but Tuphon red-skinned, but Horus white and
Osiris black-skinned, as if in nature they had been born men. Moreover
they name Osiris general, and Kanobos governor, and they say the star
named after him is his ... :
But I fear lest this is moving the immovable, and that these wage war
not only with a long time, according to Simonides, but with many na-
tions and families of men seized with the reverence foe the gods;
who have left nothing undone to bring down from heaven to earth so
geeat names, and unsettle and dissipate reverence and belief ingenerated
in nearly all from the very Beginning ; not only opening great doors to
the godless crowd that brings divine things down to human, but affording
a brilliant license to the impositions of Euemerus the Messenian, who
putting together copies of incredible and unreal legends scatters every
sort of impiety in the habitable world, those who are esteemed gods all
equally expunging, (changing them) into the names of generals and ad-
mirals and kings who once existed, having been registered in Pagchon in
;
NOTES. 381
a golden writing which neither Barbarian nor Greek, but Euemerus

alone,
as it seems, having sailed to the neither born
nor being anywhere on
earth Pagchooi and Trifulloi, chanced upon !
Truly great exploits of Semiramis are hymned among Assyrians

but the great (deeds) of SesGstris in Egypt: but Phrygians to this
day
call the brilliant and wonderful works MAN-ica, because
a certain Manis,
one of the former kings, was a good and powerful man among
them
whom some call Mass-Gs : but Euros led Persians, and Alexander Mace-
donians, conquering, to almost the end of the earth ; but they have the
name and memory of good kings. . . .
They do better, therefore, who think that the things related of Tu-
phGn and Osiris and Isis are neither sufferings of gods nor of men, but
of great daemons whom both Plato and Pythagoras and Xenocrates and
Chrysippus, following the old theologians, say are more robust than
men, and far surpass in power our nature, but not having " the divine "
unmixed or pure As in men, there are also in daemons differences
of virtue and of evil. For the Giant-stories and Titan-myths sung by
the Greeks, and certain lawless actions of Saturn, the contests of Puthon
against Apollon, and the flights of Bacchus and the wandeeings of De-
meter are not different from the Osiriac and Typhoniac ceremonies and
others which all can freely hear covered up with myths but whatever :
things veiled by sacred Mysteries and rites are kept undivulged and un-
seen by the masses, have the same story. — Plutarch, de Iside, xxi. — xxvi.
Plutarch is very orthodox ; and this is a proof of the great antiquity
of the belief that the gods were not mortals, for the orthodox never
favor any thing that is new. Plutarch, though an orthodox Greek,
would have been considered a heretic by the Hebrews, because they re-
lated the adventures of these deities when they were men or patriarchs.
The Old Hebrews would not have blamed Euhemerus.
Pp. 277, 278.
According to the Babylonian myth ten Zodiac gods, preceded by Bel

and Beltis (Adam and Eve), ruled before the Flood. They are the old
kings Alorus, Alaparus, Almelon, Ammenon, Amegalarus, Daon, Ae-
:
dorachus, Amempsinus, Otiartes, Xisuthrus (Noah, Deucalion). Xisu-

thrus, with his wife, his daughter and steersman, was taken up among
the gods. In Egypt also every one of the Twelve Gods of the Zodiac
going about in boats had his steersman.— Movers, 165. The humanizing
of the gods existed in Phoenicia, especially in later times.— Movers, 166.
The gods were gradually looked upon as "merely human-personal
beings " and were separated from the original ideas of them. Philo's
Sanchoniathon may have had many predecessors ; and it appears as if
! ! :;
this mode of treating the subject of the divinities first sprung up in

Phoenicia. The travesty of the Cadmus-myth which Euhemerus learned
in Sidon seems to indicate that the philosopher of the school of Aristip-
pus here had, already earlier, kindred spirits. —Movers, 156.
Pp. 137, 219, 221.
But Enuo (Luna) was equally balanced common ; to both Deus and
—
Typhon. Nonnus, ii. 475. One might perhaps say that Noah (Enuo)
was the Man in the moon. Compare p. 219 above ;
NAHaliel, Numb,
xxi. 19 ; NAHSon, Naasson, 1 Chr. ii. 11 ; nass " wet." Nuseus (Bacchus).
Pp. 206—216, 356.

To the dead
No future resurrection ever hereafter
Aeschylus, Agam. 568, 569.
Pp. 216, 217, 218, 159, 160.
But only if the Son (AisAcu&zpius, Asklepius, Esmun, Attis) of

Phoibos were viewing with his eyes this light could she come, having
left the dark habitations and the gates of Pluto for he raised up the dead :
before the God-sent (Diobolon) spear-point of thunderous fire destroyed

him.—Euripides, Alcestis, 124 ff. See Movers, 160, 527, 532-534, 504.
Thus said Adni (Adoni) Ihoh to these bones Lo, I bring my Spirit :
upon you that you live !

For I will give nerves upon you, and will make flesh ascend upon
you, and will draw skin over you, and will put Spirit in you that you
live
While I prophesied a sound was made and lo, a shake of the earth
and the bones came together, bone to his bone : . . .
Prophesy over Spirit ; son of man, prophesy and say to the Wind
Thus said Adni Ihoh From the four winds come,
: Spirit, and breathe
into these slain, that they live !
I will open your sepulchres and will make you ascend from your
sepulchres, my People !—Ezekiel, xxxvii. (B. C. 500—600 ?)
My soul drew near unto death, my life was near to Hades below
Ecclesiasticus, li. 6.
Pp. 356, 359, 247, 248, 210-217, 159, 160.
We all shall not be put to sleep, but we all shall be changed, in a
moment, in the twinkling of an eye, at the last trump it shall sound :
and the dead shall be raised incorruptible, and we shall be changed !
ICor. xv. 51, 52.

! :
NOTES. 383
Pp. 216, 218, 200, 206—209.
HEECULes (the Sun) who has gone out from the chambers of earth
Leaving the nether house of Plouton
Euripides, Here. Fur. 807, 808.
Dates.
Aeschylus, born B. C. 525. Sophocles, B. O. 495. Euripides, B. O.
480. born about 429, B. C. Philo of Alexandria, contempora-
Plato,
neous with Christ, lived before and after Christ. Philo of Biblus, in the
first and in the second century, A. D. in the time of Nero — Adrian.
Plutarch, born about the middle of the first century, A. D. Nonnus, at
the end of the fourth century, A. D.
P. 218.
Rambach, i. 106, instead of Deus has Deum, which is better

Laudant rite Deum lux, polus, arva, fretum.
Light, heaven, fields, sea, duly praise God going above the stars.
Mundi renovatio
Nova parit gaudia,
Resurgenti domixo
Conresurgunt omnia.
Elementa serviunt
Et auctoris sentiunt
Quanta sint sollemnia.
Coelum fit serenius

Et mare tranquillius,
Spirat aura lenius.
Vallis nostra floruit,
Revirescunt arida,
Recalescunt frigida,
Post quae vee intepuit.
Vita mortem superat,

Homo jam recuperat
Quod prius amiserat,
Paradisi gaudium.
Viam praebet facilem,
Cherubim versatilem,
Ut deus promiserat,
Amovendo gladium.
Rambach, i. 289.
Pp. 317, 352.
And bring lambs— one white, the other black—to the Earth and to
the Sun : and we will bring another to Zeus.
Iliad, iii. 103, 104 ; Rev. xiv. 4.
P. 252.
Antiphona de Maeia Virgine.

Alma Redemptoris Mater, quae pervia coeli
Porta manes et Stella maris ....
11th century. Rambach, i. 230.
Ave maris Stella,

Dei Mater alma
Atque semper Virgo,
Felix coeli porta.
10th century. Rambach, i. 219.
Save those who hope in thee, Mother of the never-setting Sun, Mother
of God ! Rambach, i. 148.
Hymn we the Boy of a Maid

The pure, unespoused
In the couches shared by men,
By the ineffable will of the Father !
Synesius j died about 430. Rambach, i. 70.
A star showed the Logos before the sun,

Coming to cause sin to cease, to the Magi . . .
John of Damaskus, died 754. Rambach, i. 141.
Patris Sapientia,
Veritas divina
Deus homo captus est
Hora matutina,
Nocte a discipulis
Cito derelictus.
Rambach, i. 356.
P. 93.
El, called Aldos, Aldemios, names of Zeus.

Movers, 262 ;
quotes Etym. M.
NOTES. 385
P. 160.
I will ask the nymph beneath, the Daughter of the fruitful goddess
Ceres, to send up his soul. Euripides, Rhaesus, 963, 964.
Kronion quickly took away the Breath of the breasts, and the burn-
ing thunderbolt inflicted death ! Pindar, Pyth. iii. 57, 58.
Pp. 186, 187, 188.
These (Chaldaeans) were of opinion that this kosmos, among the

things that exist, is single, either being itself God (Theos), or that in it
is God (Theos) comprehending the soul of all the things.

Philo, Migration of Abraham, § 32.
P. 202, line 3; p. 209.
That they may know that thou by thy name art Ihoh alone, Alion
over all the earth ! Ps. lxxxiii. 18.
P. 222.
And when the Feast of Bacchus was kept, the Jews were compelled
(by Antiochus) to go in procession to Bacchus carrying ivy. —2 Macca-
bees, vi. 7. If Antiochus had called it the Festival of Adonis, perhaps
no compulsion would have been required. —Movers, 25.
Pp. 219, 221, 222, 200.
Compare, page 39 note, Ihoh-Nasi : also, mi NH, " the waters of Noah."
Isaiah, 54, 9. See above, p. 48.
Pp. 295, 223, 225, 315.
The Egyptian-Dodonean Dione was originally the same as the Phoe-
nician goddess Ashtoret (Astarte, Aphrodite), just as Ammon (the Spouse

of Dione) was identical with Adonis (the Spouse of Astarte).
Rinck, Relig. der Hellenen, i. 223.
P. 271.
The district of the Ammonites was considered the property of the
god Chamosh-Ariel. The Israelites regarded their land as the property

of Jehovah, which he had given them for a possession.
Movers, 358 ; Judges, xi. 24 ; Amos, i. 14 ; Jer. xlix. 3 j xlviii. 7.
25
Pp. 276, 286, 321.
And came Iahosha and cut off the Anaki from the moun-
at that time
tains, from Habaron, from Dabar, from Anab. Josh. xi. 21. —
The Anaki (were) there, and the cities great and fenced.
Joshua, xiv. 12.
Pp. 314, 315.
Zagreus (Zagareus) the god ; Zachariah (Zacharias) the priest.
P. 326.
With Pushan, Apasson, deity-names, compare Bashan (Abasan) :
Har-Alahim (is) Har-Bashan.

Adoni said From Basan I will
: bring.
Ps. Ixviii. 16, 23.
P. 372.
There is no reason to doubt that Buddhism had extended itself into

Cashmere in the third century before Christ.
Prof. Salisbury, Journ. Am. Oriental Soc. i. pp. 101, 119.
P. 367.
Mara, " sensual attachment." — Ibid. i. 282. Mar " the Lord " in Syriac.
—1 Cor. xvi. 22. Dr. Cruse ;
Movers, 28, 663.
P. 284; p. 291.
Amon, Anan, Iohanan, iZasad-lAH, Anani, Assir, SAN-azar, Parez,

iZalah, iabaz, Aharhel, iZathath, Alah, Ar, Saraph, Tamin, Iarib, Azam,
As an, Ahi, Guni, Baal, Baki, Ahitob, Zadok. Ethan, Kadash (Kedesh),
Bimmon, iZIlen, iZukok, Bari, Arad, Adar, Elam, Eliel, SIi-ashak,
N-onah, Nah-ash, Kapha, Uzal, Ebal, Salma, Abida, Bela, Baor, iZusham,
iZadad and Bedad, Aliah, Teman, Baal-hanan, Carami, TJri, Aram, Ram,
Boaz, Attai, Iaho, Zaza, iada, Ah-aban, Akar, iZalaz, iZ"-usi the ARcmte
1
are single or compounded Sun-names. The land of Aos (Aus). Job, i.
Thy Bali thy Asi (Osl/TJsi) Ihoh Zabaoth is his name

: !
" Thy Husband (is) thy Creator." Isaiah, liv. 5. —

Thou shalt call me Aisi and no more Bali. Hosea, ii. 16. —
The names of the "suns" or "kings" Asa, Shalom (Shallum), Alah,
Iaho, Basha, Adon-Iaho, Sol-AmaA, Saul, Dod (Dvd), Abas-Alom, king
Tai, Agag, Abadon, Elon, Aphthah (Ptah) or iephthah, Arab or Oreb
1
1 Chron. the first six chapters ; 1 Esdras, v. 30 ; 2 Sam. xvii. 5.
;
NOTES. 387
(Iarib, Rab), Zeb, Zebul, Agalon (Eglon), Og, Atabal king of

the Sido-
nians, 1 Kings, xvi. 31 and kings Tab-Rimmon, #-azion, 1 Kings, xv.
;
18 Aluattes or Haluattes, king of LuD-ia, Adod, a Phoenician

;
king-name
and deity-name mentioned in Sanchoniathon, are Sun-names.
And Bala son Azaz son of Shemu (Samo) son of Ioal he dwelling
of :
in Arar (city of Aroer=Horus) even unto Nabo (Nebo) and Bal-Maon.°
1 Chron. v. 8,
Pp. 37, 77, 78, 310.
But when Immortal God's' imperishable angels,

c
Ekar, EromiEL, OuriEL, SaniEL and AzaEL.
Sibylline Oracles ;
Gallaeus, 274.
P. iv of the Preface.
To the believer, who holds that God has regulated all progress by
general laws, it would be natural to look for some similar principles of
development in the Sanskrit and Hebrew, and primarily in the mode
1
of writing.
2
Lepsius- says that the Indian (Hindu) Alphabet has a common origin
with the Semitic : that all Semitic and Indogermanic alphabets carry us
back to one and the same primal alphabet this was a syllabic alphabet :
that is, every letter contained a consonant and vowelic element united
into an indivisible unity. The Devanagari, the holy writing of the Hin-
dus, was a pure syllable-writing before the vowel-marks were added
above and below the line : it can, however, always be read without them,
because every letter includes in itself, besides the consonant-element, also
is Ta, B Ba, K Ka.
3
the vowel «. and is spoken with The Hebrew
it. T
likewisewas anciently written without the vowel-points, which date from
about the seventh century after Christ. If, therefore, any one would
read the language of the Old Testament as it existed prior to our era, he
must up the blanks between the consonants with vowels and if no
fill ;
particular vowel is indicated, which should he take of the five vowels 7

The first, of course, since it was included in the consonant. Prof. Hein-
rick Wuttke, speaking of the Semitic-Phoenician Alphabet, says Neither :
consonants nor vowels were pure, separated in their peculiarity, because

4
to the former a short vowel was added, to the latter a slight breathing.
Compare Weber, On the Semitic Origin of the Indian Alphabet, 1, 139,

1
149, et passim.
2
Lepsius, Ueber die Anordnung und Verwandschaft des
Semitischen, Indischen, Aethiopischen, Alt-Persischen und Alt-Aegyptischen
3
Alphabets, pp. 40, 44, 46, 47, 19. Ibid. 23, 24, 26.
4
Zeitschrift der D. M. G. xi. p. 96.
Seyffarth, speaking of the Egyptian Hieroglyphics, says As in Hebrew :
and other Semitic languages, the v owels were commonly left out of the
(
account. Take for instance the Hebrew name Abimlk on Irbal. It may
1
be read Abimalak ben Irabal, or Abemelek ben Irebel, or Abimelek ben

Ierobal, &c. ; but as we must select one of the vowels, Aleph (Alpha),
which stands for the sounds a and e, has the preference. Take the name
iroslm (Jerusalem), and putting in the vowel a, we have Iarosalam. Take
alhi and alhim, and inserting «, we have Alahi and Alahim, names of
Jehovah. Take ahitjpl, and this rule gives us the word Ahitapal (Ahi-
tophel). There are cases where the Hebrew with its old vowels can
dispense with all additions : as arim " fires," from ar " fire." In almost
all where Hebrew names are introduced in this work, they are to
cases
be read without the vowel-points.
In the subordinate position which vowels occupied in reference to
consonants, and more especially from accidents and the usages of collo-
quial utterance, the vowel sound a has been exchanged for all the other
vowels in turn even in the same word first in conversation, later in —
writing. Thus we have Asak, Isaak, Osogo, Such-os, Sichae-us, all
sounds representing the same name originally. It is best to lay little
stress on vowels as being a variable and mutable element, and to adhere
to the consonants as the ancients did.
The broad a becomes o and au ; the short a becomes a short i, and
frequently is dropped entirely at the beginning of a word as, Pidaura, :
anciently Epidaurus, Sar for Asar, Kur for Akar, Keb for Akab, Seb for
Asab, Sarak for Asarac, Mardi for Amardi, a people of Asia, Media for
Amadia. Very often a is misread e in the Bible ; for Aleph, the first
character of the Hebrew alphabet, is both a and e. The consonants were
continually transmuted into their middle and aspirated forms. P is B
and Ph. T becomes D and Th, as in Methone and Modon, two names
of the same city. K
passes over into G and Ch. The letters i, j and y
have all the same sound, and are written indiscriminately one for the
other in this work. i was constantly prefixed to words
In the Hebrew,
beginning with a vowel. The same occurs in Egyptian words. It is also
added at the end of names, as a suffix and otherwise. S softens to sh
and Ti. Sometimes a word beginning with a vowel was written both
with and without an aspirate. The ancient u in Greek and Latin words
has been turned into a y (Ludia, Musia. Dionusos). S is z.
Pp. 266, 380, 381.
Philo says the Taaut-writing contained only a history of the gods

during their life in Phoenicia, and not the later added allegories of the
Seyffarth, Chronology, 40.

NOTES. 389
priests. Philo adduces this document as proof that

the gods of the
Phcenician religion were only men. This is the doctrine of Genesis
which corresponds to Philo's description of the Taaut-document
of the
Phoenicians. Compare Movers 91 (Orelli's Sanchoniathon
pp 6 8) 102
107,125. " '
'
P. 381. Masses.
Compare Masa, or Massa, one of the children of IsamaEl.— Gen.
xxv., 14. Kadmah. — Ibid. 15.
P. 381.
The Flights of AnoNis— Movers, 200. Adonis died Sept. 23.—
Movers, 211. The Wanderer Kadmus. Nonnus, Dionys. — xiii. 350.
P. 200, 286.
The kings (of the Thracians) say that they are born from Hermes"
"
(Kadmus). —
Herodot. v. 7. Hermes-Kadmus (as Hades, Vulcan,
Thoth).—Movers, 520, 521, 21, 23, 43, 83, 142, 155. Kadmah, Gen.
xxv. 15.
Pp. 216; 383, Hercules.
The soft-footed Hours in the twelfth month brought the Adon^
from ever-flowing Acheron !— Theocritus, Id. xv. 103 Movers, 233. ;
P. 251.
A Festival of Fires (pura). —Movers, 14. Diana, Virgo. Movers 31.
P. 284.
The names Danaus, Aegyptus, Dorus, Tarah (Terah), Cilix, Phoinix,

Mus, Car, Misor, Misraim, Assor, Tur, Sidon, are used in the same way
as the names in the Table of Nations, Gen. ix. 8-13, 15, 22.
P. 362.
Kur is the Sun. —Movers, 228 ;

Anthon, Art. Cyrus. Kyr=Adonis
—
and Memnon. Movers, 199. Agr-adates (Cyrus) from Akar the Sun
and Adad, Aditya, Tat, the Sun like MiTHRA-dates. Koras ; Achor.
;
Ichor " Spirit."

P. 269, Rote 11. P. 145, Note 2.
Achab.—Movers, 179. K-6keb BAAL=the Planet Jupiter.— Mo-

vers, 174. IxAB-od, haCAB-od, Cup-ido, CoBad, Aicuptah, Coptos.
P. 301.
The hurtful elements in Nature are emanations from the sun and
are personified in the idea of Typhon.— Movers, 160.
P. 268.
With Ischus compare the name IsacaA, Gen. xi. 29.
—
Pp. 297, 299.

"With Iacab and Asau compare Asak and SamaEL (Ishmael), Nit
(Anat) and Antaeus-Typhon.— Movers, 397, 419, 232, 435, 371.
Pp. 362. 389.

—
Adoni is the Kurios (Kur). Psalm ii. 4, Septuagint; 2 Cor. hi. 17;
Luke ii. 11. Mar KuRi, Mar the Sun (Mer-KUR). Movers, 522. —
Pp. 389, 216, 225.
Thammuz and Adonis die in June. —Movers,
Compare the 210.
Horus-festival in Epiphi (June 25th to July 25th). The Death of
Adonis was celebrated doth in Summer and in the Autumn.
Hues Attes, cm Ata, or cm Aba, Attes lives The evdgeiv of !
the Attes-worshippers in the Bacchanalia and cm Azon were in Phoeni-

cia the Cry or Joy which succeeded to the sad Death-lament Hoi
A don. — Movers, 205. Semele was also called Hue (Hua). In the
Mysteries they " go shouting aloud that —
Eua" (Eve). Euseb. Praep.
Ev. p. 62. Eusebius also mentions the Wanderings of Ceres and Pro-
serpine. — p. 62. Bacchus was called Euas and Huas, and Guas.
Movers, 547, Hesychius ; Scholia ad Aristoph. Aves, 583.
P. 382.
Aisculapius, Asklepius (Esmun). Osiris (Adonis, Bacchus), Ammun,

Smun, Thoth, identical. Movers, 150, 528, 233, 125, 435, et passim. Tat-
Aesculapius, Ibid, 500, 501, is Sarapis and Thoth.
Pp. 160, 210 ff, 383, 389.
The prevailing doctrine maintains that Sarapis is Pluto. Some con-

sider him — Tacitus, Hist. 84.
Osiris, Jove, Aesculapius. iv.
K«<#(a)mus who sowed the earth-born crop. —Euripides, Bacchae, 264.

Kadmus Thoth (Death), Taaut, Hermes.— Movers, 62, 89, 205,
is
519, 501, 537. Compare the names Sarp-EDON in Homer (Sarap-is),

ZaccuR (Zagreus), Nehemiah, hi. 2 Mar-aMUTH (Muth, Pluto). Ezra,
; —
viii. 33.
Pp. 199 Note 2, 205, 206.
And often too she struck very-nourishing earth with her hands,
Invoking Aides (Ad) and awful Persephoneia
To give death to her son.—Iliad ix. 568 ff.
Pp. 381, 290.

The Mourning for Huas Crusius, ! — Iliad, Heft, v. p. 71. Ilu vh
nin would be Ceres (Eve) Demeter.
; ;
NOTES. 391
Whom a little before they had buried they say has risen.— Julius
Firmicus, de Errore Profani Religionis.
Reviviscens canitur et laudatur !
—Hieronymus ad Ezechiel, viii.
Movers, 205.
Pp. 216 ff; 257, 383, 399 ff.
According to Menander, Hiram first celebrated the Resurrection of

Hercules in the month Peritius (Berith). —Movers, 385 ;
Josephus ;
Antiq. viii. 5, 3. On the 2d of Peritius. the twenty-fifth of December in

the Roman Kalender, the Festival Natalis Solis Invicti corresponding to
the Hercules Tyrius Invictus was celebrated. Hiram of Tyre first per-
formed this ceremony. —Ibid. 386.
Not even the power of Hercules escaped Death
Who was the dearest to King Deus (Zeus). — Iliad, xviii. 117, 118.
Pp. 290. 225.

For Ahoh (Adam) and Hon (Eve), read Huas and Huah, or Guas
and Choah, Iacchos (Achos) and Choh (Eve, Ceres) or Gauas (Adonis) :
and Chauah (Agaua, Agave, Eve) or Akab (Iacob), Kab, Keb (Saturn),
;
and Chavah (Eve), mn or nirt (Eve) can be read in either way with-
out the modern vowel points, mrr (Iachoh, according to Movers, p. 548)
is Iacchos (Bacchus), nih (Choh) is Eve (Ceres).
P. 92.
Adani or Adoni ( Adni, Adonai, Atten) and Athena (Adana) would

be Adonai (Jah) andWisdom the Goddess of Pindar and Proverbs vii.
Compare Brahma and Sarasvati the Goddess of Science Apollo and ;
Minerva in Athens Agag, Ukok, Gog and Ogka (Athena)

;
Adonis ;
(who is Bacchus.— Movers, 25, 545 ;

Eusebius, H. E. iii. 23 ;
Plutarch,
Quaest. Conv. iv. 6) and Autonoe, Danae. See p. 209 above.
P. 206.
For Succoth perhaps Saga, Siga, Sicca (Venus).—

(tents ?) read
Movers, 642, 587 ? 597 note, 596, 14, CoTys a goddess, Cuth a place,
KuTHereia, TarKAT, AdarGATis, MelECHET. Two cities named Succoth,
from the Sun-god perhaps. Compare M-ASSAGET-ae.
Pp. 48, 72. 90, 191.
Compare Aiiar (Jair) the Hebrew month (April-May), Ear, Eiar,
"Spring" in Greek, Iar the Egyptian god, the "god iARiboW named
Iar-BAS (Iarob),
in Palnryrene inscriptions.—Movers, 434 Gesenius, 229 ; ;
Movers, 427 ; Ier-obal year in English,

:
iar meaning month in Egyptian.
— Seyffarth, Theol. Schr. p. 23. Ar (Ares) the fire-god Mars. —Movers,

335 ff. Ae of Moab ;
Aur, the city of the fire-priests : Ar the Sun-god.
P. 94.
AriEL (Adoni) AHadne (Venus-Proserpine). Abab (Adonis)
PAPHia (Venus), Phoebe (Moon), Bhava (Existence). Pharo
(Mithra) Freia (Venus). Neb, Nabo Niobe. Amas, Mus
AmazaA (Artemis). Stratum and Îstoret. Akabar, Cabar
(Cabir), Cupris (Venus). Kedar KuTHEReia (Venus).
Let the Desert and its cities cry, the villages Kadar inhabits. Isaiah, —
xlii. 11.
Zeus (Sios-Athamas) encircled his wife (Iuno, Ino) in his arms

And under them the divine earth produced fresh herbage,
Dewy lotus and crocus and hyacinthus. — Iliad, xiv. 346 ff.
P. 208.
Adam«s the son of Asi, and Asios son of Hurtacus. Iliad, xiii. 759. —
AtummVw, a Trojan, son of Amis-odar-ws. Atummos. Iliad, v. 581. —
Idomen-eus. — II. xvi. 317.
I saw Adoni standing on the altar, "Who said :
If they dig into SaoI (Hell) there shall my hand take them !
—Amos
ix. 1, 2.
Pp. 35, 86.
Adonis was called iTaios (Ed). Ada, the Babylonian Hera (Era)
or Juno, was called by the Turians iTea. —Movers, 199, quotes Hesy-
chius.
From the Psalms.
Ihoh AlahI, vii. 2. Ihoh ADONino, viii. 10. Amon, ix. Al, x. 11.
Ihoh Al, x. 12. Ihoh Malak Aolam o AD=Iahoh is King, to time
(Oulom) and eternity, x. 16. Thou saidst to Ihoh Adoni, xv. 2. I
invoked Ihoh and to Alahi I cried xviii. 7. ALi6N=God, xlvi. 5.!
And he rode on a Kherob and flew and was borne on the wings of
the Wind, xviii. 11. Who is Aloh except Ihoh? ALAHino, xviii. 32.
Who is this King Hakabod ? Ihoh Azoz and Gabor, Ihoh Gabor !
—xxiv. 8. Iah, cii. 19.

Give to Ihoh, Sons of AL-im (the gods), glory and strength, xxix. 1.
Malak lHOH=Angel of Iahoh, xxxv. 6. Adoni, xxxv. 17, 22. Alahi
and Adani, xxxv. 23, Ihoh Alahi, 24. Adani shall deride him. xxxvii. 13.
Adani Alahi, xxxviii. 16. Ihoh Alahi. Ibid. 22. Adani Ihoh, lxxi. 5.
Ihoh Zabaoth, Alahi Iakab, xlvi. 12. Al, Alahim, Ihoh, shall
. . .
speak, Psalm l. Ih (Iah) Adoni, cxxx. 3. The name ADNi=Adani,

: :
NOTES. 393
or Adoni is used thirty-two times besides, in the Psalms, as a name of

Iahoh.
P. 244.
Therefore, Alahim, thy Alah has anointed thee with the oil of
joy before thy companions !
— Ps. xlv. 8 ; Schmid & Septuagint.
Pp. 242, 243, 245, 247, 362, 390.

"Wherefore are the nations agitated and the peoples meditating
vanity ?
The kings of the earth have united and the rulers have consulted
together against Ihoh and his Massiah (anointed king)
Shall we tear off their fetters and cast off their cords from us ?
in the heavens he shall laugh, Adoni shall deride them!
Dwelling
Then he shall speak to them in his anger, and in his ire shall terrify
them
But I have anointed my malak (King) upon Sion the mount of
K ad as hi !
1
I will announce concerning the decree ; Ihoh said to me : My Son art

Thou I this day have begotten
! thee !
Ask of me and I will give nations (for) thine inheritance and (for)
thy possession the ends of the earth.
Thou shalt subdue them with an iron sceptre !
Kiss the Son, lest he be angry (0 kings) ! — Psalm ii. Schmid.
Pluribus persuasio inerat, antiquis sacerdotum libris contineri, fore

ut valesceret Oriens et e Judaea profecti rerum potirentur. Tacitus, —
Hist. v. 13.
Pp. 252, 280 ff.
From Tros (Tvrus, Thor, Thore) were descended three illustrious
SONS,
Ilus, Assaracms and divine Gan-umede ! — II. xx. 231, 232.
Ovid Met. x. 160 calls the Cup-bearer Ganymede iLiades (Son of II
or Son of Ilium). Attis, Adonis and Bacchus are all occasionally
represented holding the cup.
P. 278.
Numbers, xxxi. 37-50 ff, contains appropriations out of the spoil like
those given to Apollo at Delphi after victories.
Kadash-BAKANA (Baruna?), a place —Joshua, xv. 3; Kadash, a city.—

1
Numbers, xx 14. Compare AKDEStis (Akadas Atys)— Mars. Compare Movers,

382, 383, 306. Kadasho means "his Sanctity."
—
394 SPIRIT-PIISTOKY OF MAN.
Pp. 80 ff, 275, 284.

With Amon compare Iamin and ; the Iamini
with Iachin the Pillar-
god compare Iachin and the Iachini (Agni). With Sun (San) compare
Suni and the SAuni with Ariel (Moloch) Areli and the Arelians. With
; ;
Pars, Perseus, compare Pharez, the Apharsi, the Pharezians and the
AphartfsaZi ; with Azrael (Israel), Asriel and the Asrieli with Abar ;
(Eber) ifeber, compare the Heberi (Hebraioi) j with Arad, Arod and the
Arodi; with Aran (Ouranos), Eran; with Agni (Chon, Akan) compare
Guni, the Kan-ites (Kin) and the Gunites ; with Azar, Iezer and the
Iezeri :
—Numbers, xxvi. ; xxiv. 21, 22, 24 ;
Ezra, vi. 6 ; iv. 9.
And the children of Azar are these : Bel-ahan and Zaun and Akan.
— Gen. xxxvi. 27. Zauanas was a god in Sidon, Movers, 216 ; Sion (Sivan)
a Hebrew Month-god. Compare Azon, p. 390 above : Zan (Zeus), and
" the princes of Zoan (Zan)." — Isa. xix. 11. Comp. Zon. —Movers, 216.
Pp. 181, 267.
Asabel, family of the Asabeli (Asbolos). —Numb. xxvi. 38. Baal-
Chanan, son of Akdbor (Akbor, Chebar.) — Gen. xxxvi. 38. Phoenix is
son both of Agenor and Cajiaan. They must be the same.
P. 270.
Jupiter was euhemeristically called a mortal king of Crete. — Jupiter
Minos or Jupiter Ammon !
Pp. 152, 55, 146, 290, 138, 186, 195.

Ouranos and Ge as Man- woman. —Movers, 147. Uranos formerly
named 'Epigeios (Adam) separated from his spouse Ge (Adama) which ;
is a Euhemeristic account of a primitive union of heaven with earth,

which the Demiurg divided into two halves. — Movers, 271. Epigeios
(earthy), in Sanchoniathon, is the name Abachus (Ibycus) or Bacchus
slightly changed. The First Man was of the earth, earthy. 1 Cor. xv. 47. —
It is probable that Sanchoniathon's stories were intended to depreciate
the ancient polytheism in favor of something like Mosaicism.
Pp. 251, 252, 389.
Isis is Proserpine. Ariadne is Proserpine. Theseus is the Tasian

Hercules who goes through the twelve chambers of the Labyrinth
devoted to the 12 deities of the Babylonian Zodiac. Compare Movers, 81.
She is the Bride of Bacchus in the Mysteries. Minotaur would be the
Equinoctial Bull or the Sign of the Bull, the Creator-Sun. Labrand-
eus was the Ludian god (Liber- Anid, Anait) also called Zeus Stratios.
See Movers, 476, 17, 19 Plutarch, Quaest. Gr. 45.
;
Zeus was the hus-
band of Ceres Sab-Azios
! ZEus-Dionysus. =
;
NOTES. 395
P. 171.
Divine Wisdom (Thoth, Kadmus) as a Cloud. Compare Jupiter as
Golden Shower wedding Danae (AriAdne) the daughter of Acvisius,
who is Saturn, great grandson of Danaus—Movers, 398; Iliad, xiv. 321
—and grandfather of Perseus most illustrious of all men. Acrisius is
son of Abas.
P. 326. Note 3.
Compare Peirith-o-'MS euhemerized into a counsellor equal to the

gods, the son of Zeus. — Iliad, xiv. 318. Compare the name Proit-os ;
Pryd = a British Sun-god—Bunsen, Phil, of Univ. Hist. I. 149, 150.
Pp. 245, 359, 360.
E coelo rex adveniet per secla futurus

Scilicet in came praesens ut judicet orbem.
Unde Deum cernet incredulus atque fidelis. —Sibylla Erythraea.
Pp. 266, 389, 381, 284, 273.
Compare Sanchoniathon's AGReus and Homer's Agrhis, Iliad, xiv.

Homer's Adrastus, xv. 120, and the Adrastus who kills Atus (Adonis) :
the names ALT-es (Alates, Aluattes), Iliad, xxii. and Lot, Laothoe
and LEiT-as
Pp. 389, 390, 268, 297, 206.
PugmALioN murders Zaki, Saki (Sichaeus), the 'pure brother. —

Movers, 398, quotes Cedrenus I. 246 ;
Malala, p. 163.
P. 220.
Plutarch precedes the dissertation on the Jews by the assertion that

—
Bacchus and Adonis are the same. Plutarch, Morals, 816. He also de-
clares that Neptune presides over the humid and generative Principle.
— p. 821. Quaest. Conv. III. i. The pine was consecrated both to Nep-
tune and Bacchus, and all the Greeks adored Neptune Phutalmios and
Bacchus Dendrites.
Neptune and Ceres were worshipped in the same fane. — Ibid. 812.
Ceres is sending forth gifts for you and Bacchus is

Much-cheering, increasing the germ of trees,
Holy Light of Autumn !— Pindar. Plutarch, pp. 910, 926.
Empedocles names Venus Lifegiver, but Sophocles named her the
Fruitful— Ibid. 924.
Osiris is the Nile according to the Egyptians.— Plut. de Is. xxxii.
They call Bacchus Hues. — de Iside xxxiv.

Pp. 152, 153, 160.
" The Spirit in the mouth."— Plutarch, Moralia, p. 900.
Pp. 197 line 3, 158, 362.
For as that which is filled with Holy Ghost (Pneuma) is called

empnoun (breathed into), and that which is filled with understanding is
dance of soul has been named enthousiasmos

called sensible, just so this
on account of the communion and communication of diviner faculty :
and the prophetic of enthousiasmos is from Apollo's inbreathing and

possession ; but the Bacchic is from Dionysus:
And with Corybantes ye will dance !
says Sophocles ; for the rites of the Mother and the rites of Pan agree
with the orgies of Bacchus. — Plutarch, Erotik, xvi.
P. 213.
To those who* love there is a return (Anodos) from Hades to light!
Ibid. xvii. 22.
Pp. 206, 209, 381.

However there some slender and obscure emanations of truth
are
scattered through the mythologies of the Egyptians. Xenophanes . . .
ordered the Egyptians if they think Osiris a mortal not to honor him as
God, but if they think him God not to mourn him !—Plutarch, Erot.
xvii. xviii. For Osiris and Isis have passed from good daemons into
gods but there are sacrifices by which they appease and soothe the
;
obscured and crushed power of Typhon, which is yet half dead and
struggling ! .... In the Sun's sacrifice they exhort those worshipping
the God not to carry gold ornaments upon their body and not to give
food to an ass (Typhon's emblem). Some say that from the fight (be-
tween Horus and Typhon) Typhon fled seven days on an ass, and, escap-
ing, begat the boys 'Ierosolumos and Ioudaios (Jerusalem and Judaeus).
Plut. de Iside, xxx. xxxi.
mysteries and sacred stories.
Osiris having been put in the box or ark by Typhon and thrown (as
the Fruitful Principle) into the Nile on the seventeenth day of the month
when Sol passes through Scorpio, the myth proceeds to state that the
Pans and Satyrs revealed the facts and produced panics (panikas) which
gave rise to the name. Isis wandering everywhere and perturbed met
no one without calling to him, but meeting with little children she
asked about the ark (or box) these happened to have seen, and told
:
NOTES. 397
the mouth of the Nile by which the

friends of Typhon had sent the
vessel to sea. But perceiving that Osiris had united himself in
Isis,
love to her sister as to herself by mistake, and seeing as evidence

the
melilotine crown which he left with Nephthys, seeks her little Boy (for
she had exposed him as soon as he was born for fear of Typhon). He
is found after tracking him with dogs, he is grown up,
and her guardian
and companion is called Anubis (Mercury), said to guard the gods as
the dogs do men.
From him she learns that the ark has been washed by the sea to
Byblus and the wave had mingled it with some heath. But the heath,
giving out in a time a very great and very beautiful shoot, em-
little
braced and grew round and concealed it (the ark) within itself. Isis . . .
comes to Byblus She nurses the Boy of Astarte by giving him

her finger in his mouth instead of her breast. At night she burns the
mortal (parts) of his body. . . . The Mother makes a noise and the
Child's IM MORTALITY is lost.
As soon as Isis finds herself alone she opens the ark and putting her
face upon him and sheds tears. She frightens to
his (Osiris's) kisses
death a Boy who observes her. This is Manebos Palaestinus.
When Isis has gone home to Horus in Boutos and has put the ark
out of sight of men, Typhon hunting by night near the Moon falls in
with it (the ark), and knowing the body, divides it into fourteen pieces
and throws them away separately. But Isis made images and gave
. . .
them to each city, as if she was giving them the body so that he might :
be honored by more, and, if Typhon should conquer Horus, seeking the

genuine body he would despair after hearing so many stories. Then
Osiris from Hades being present with Horus prepared and trained him
for the fight.
This is a small part of Plutarch's story, while many other things,
such as the dismemberment of Horus, etc., etc., are left out by him. The
Egyptians fable that on the seventeenth day of the month Osiris died, on
which day the full-moon is evidently most full. On the nineteenth day
of the month by night they go to the sea. And the stolists and the
priests bring out the holy ark of gold, having inside a box into which
taking drinking water they pour, and there is a shouting of those present
that Osiris is Then they mix fruitful earth and water, and,
found !
commingling aromatics and incense of the costly kinds, they form a

luniform little image and this they robe and adorn, signifying that
;
they consider these gods the essence of earth and water. —Plut. de Is.
xxxix.
A certain Pamulas heard a voice proclaim in the temple that
Osiris the Great Beneficent King is born !

—
39S SPIRIT-HISTORY OF MAN.
He therefore brought him up receiving him from Saturn. In his reign

the Egyptians were freed from a hard life and the chase, he giving them
fruits and laws, and teaching them to honor the gods. Plutarch de Iside. —
All this is the covering up of the old religion by Sacred Stories in prin-
ciple not unlike those of the Hebrews.
The celebration of the Adonia began with the disappearance of Adonis,

after which follows the Search for him by the women. The Myth
represents this by the Search of the goddess after her Beloved which ;
is analogous to the Search of Persephone in the Eleusinia, of Harmonia

at Samothrake, of Io in Antioch. In Autumn when the rains washed
the red earth on its banks the river Adonis was of a blood- red color,
which was the signal for the Byblians to begin the Lament. Then they
said that Adonis in hunting was killed by Mars, or the Boar, and his
blood running into the river colored the water. Hence the name of the
river Adon for Adm (interchanged with Adn) means " blood."
; Taken —
from Movers, 200. " Adonis is mourned in most states of the Orient as
the Husband of Yenus, albeit this evil has passed over even to us."
Firmicus, p. 15, ed. Wovver ;
Movers, 193, 154.
Bethleem nunc nostrum et augustissimum orbis locum, de quo
Psalmista canit
Veritas de terra orta est !
lucus inumbrabat Thammus, id est, Adonidis : et in specu ubi quondam

Christus parvulus vagiit, Veneris Amasius plangebatur. — Hieronymus
Ep. 49. ad Paulin. Tom. iv. part II. pag. 564. ed. Martianay. Movers,
193.
Pp. 219, 220, 256 5 .
And immediately issued blood and water (Spirit) — John, xix. 34.
P. 185.
The Egyptians Greeks make two Cupids, the common and

like the
the Celestial and the third Eros they think the Sun. Aphrodite they
;
greatly venerate. And we see that there is a great resemblance of Eros

to the Sun and of Aphrodite to the Moon ; for fire is neuter as some
think ; but brightness and heat is sweet and generative, that borne by
the Sun gives nourishment, light and increase to the body ; but that
which comes from Eros, to the minds. —Plutarch, Mor. p. 934.
Pp. 244, 285.

The altar of Deus the Savior in the Peirseus. —Ibid. p. 1031. The
temple of Aiak-os in Aegina.
!
NOTES. 399
Pp. 213.
Proserpine is in the moon and what are connected with the moon.—
Ibid. 1152. She bounds upon Pluto in Hades— See p. 1154. The
Athenians anciently called the dead D-emetreos, that is Cereales.
Proserpine was called Only-begotten. Luna is Diana. — p. 1157.
P. 145.
" God indeed, just as the ancient saying says, holding the Beginning
and Middle and End of the All "—Plutarch, ! p. 1375. This is the
Alpha and Omega
P. 102.
In support of the opinion that the longer ancient names are com-
pounded of shorter names, it is only necessary to glance at the Baby-
lonian names which Movers (Phonizier, pp. 479, 478 3 166. 341, 645)
divides on this principle.
Movers divides by names of gods the names Nabo-chodon (Achad,
Adon)-osar, Nergal-sar-azar Bel-sh-azar, Bal-adam, Belitan (Baal -Ethan,)
Chun-El- Adan (Chyneladan), Chin-zer-us, Adar-melech, Adr-ammelech,
An-ammelech, Nabo-col-assar, Sar-dan-apal, Nab-opal-asar, Asar-dan-apal,
Asar-adon, Bal-adan, Nab-uzar-adan, into the dissyllabic deity- names
Asar, Adan, Neb, etc. If we seek to go further and divide these dissyl-
lables into names of one syllable each, Grimm's article on the Origin of
Language, p. 47, line 3d, and pp. 102, 103 above, where eight monosyl-
labic Sun-names are shown to exist, would certainly suggest the attempt.
Moreover, the habit of reading for a special purpose hundreds, perhaps
thousands, of Bible-names and other ancient names in the countries around
the Mediterranean, renders familiar the smaller names contained in the
larger, so that one knows them at last intimately and sees at once the prin-
ciples of their composition. The fact is the main thing ; it matters very lit-
tle what speculations or theory the fact overthrows. In the Bible-names

Adoni-bezek, Adoni-jah, Tobi-jah, Abi-jah, Ammin-adab and Tob-adoni-jah.
it is obvious that these longer names contain the shorter ones, Jah, Adoni,
Tob. or Adab, etc. A familiarity with the names Abas and Asak or Ezek,
would at once suggest a name compounded of both, namely, Bezek,
Buzac-zwm. Abas, Buz (Bushi, Iebus) and Anata, Anait-is, Nit. would
suggest Buz-anati-um, Byzantium. Sarch-edon-us and the Edonians sug-
gest Asarac and Adan, two names of the Sun-god. Sath-rab-uzan-es
would come from As, Athur, Abus, Azan, or, differently, Seth, Arab,
Azan. Liber (ELAbar), Asar (Osar) and Achad (Choda) would give the
ancient Persian name Labor-osoar-chod. Asis the Edessa deity -name and
Ani or Ina (the Sun) would make Sis-inn-es, or, differently, As-isinn
(Asan, the Sun). Iethro (Jethro) would suggest Athur, Hator, Ietur,
Thuro, Atar (in Atar-gatis). Iethro is later translated by the common
language into " his excellence," or " posterity." Iethro (if he was a god
euhemerized) and Thuro (Athuri, Hathor) would be god and goddess,
Hatur and Hathor. The names Ar, Ur, and El, would suggest Ariel and
Uriel. El and Jar or Jaho would suggest Elijah or Eliaho. The god-
names Bar, and Tom, Tmu, would suggest Bar-tim-aios. The names Malaki
and Zadok would suggest Melchizedek. The names Am (lorn) the Sun
and Ani On. the Sun, would suggest Aman, Hamman, Amanus, Amon,
}
Omanes. To all of which somebody replies, this violates the artificial

system of language which I and my teachers have laid down and the
idea that proper names are translatable. Of course, if an author dis-
believes some of their dicta he will not follow them, but stand upon
facts understood rationally and naturally. AriEL. Arasal (the god

Arsalus), Salmon, Salman-assar, Azar-iel, El-izur, El-Azar, Ellasar,
Shash-abaz-zar (Asas-Abas-Azar) ;
Anata, N-athan, El-sr-athan, Ionathan,
Nathan- Ael, Nethan-Iah, Neb-ushas-ban, Pani-El (Pniel), PEN-uel, Adad,
El-idad, Adad-ezer, Abar-ban-el (Abar-aban-el), Abr-avan-el, Aban-azar
(Eben-ezer) Bani-amin, Artem-is, Artem-idor-us, Ari-obar-zan-es, the
Obar-es, Nab-onid, Abas, Bushi, ~Pos-eidon, Udon-itms, K-udon-i&ns,
M-ak- Edonians, TA-eocrit-us, Et-eocret-ans, Cret-ans, Kuret-es, Ahaz,
Ahaz-Iah, Iaho-ahaz, Nahum, Nehem-iah, Zedek, Zadok, Zedek-Iah,
Echen-eus, Chon, Can-an, Chenan-iah, Chen-an-ah (Chan-Anah). Iah-
azak-El, iZezek-Iah, Azak, Adad, Iedid-iAH, Iahi-El and EU-Iah, Aram,
Ierem-lAH, Baal-Bam, Ram-as, i?arameias, Herm-es ; An-imaaz and
Amaz-iAH, Kedar, Chedor-j^laomar (Omar, Mar).
It is a generally received opinion that Hebrew proper names are
translatable by common Hebrew words. The author is compelled
to dissent from this view, —except as a subsequent, not a primitive inter-
pretation of them. The Hebrew names are very frequently two-syllable
names of sun-gods. Even among us, proper names cannot always be
translated by ordinary words, and it is not unreasonable to suppose the
same to be true of ancient names, especially when facts and common
sense reasoning are both in favor of this view. If kings and priests
were by names of the Sun why should not others in time have
called
borne similar appellations. If long names were considered as more
dignified, would not the agglutination of short names be as rational a
way of accounting for the longer names as to insist that they were made
up of ordinary words which sounded a little like them, and that the
Hebrews were called by such significant names as Tempest, Abomina-
tion, Strength of the Lord, Resurrection of the Lord, Knowledge of the
Lord, "Son of my right hand," or, " The Lord says " (Amariah, com-
!
NOTES. 401
pounded of Amar the Sun, Mar ;:

Lord," Mania " Zeus," and Iah u Je-
hovah"). It is not denied that even the Hebrews punned upon the
ancient names by thus translating them, but the author has no hesitation
was not the earliest manner of deriving
in asserting his belief that this
them. Imagine a whole nation called by the names of abstract ideas
The names were generally and mainly formed by the agglutination of
monosyllable and dissyllable names. This mode of formation is old
in the history of thought and primitive in the history of language. It
is prior to all the German-Sanskrit grammatical systems.
J
POSTSCRIPT A.
P. 4, read Tlavizcalpantecutli. P. 26 note 3, insert after Amous, Binck, I. 223.
P. 27 note 3, read Aegyptens. P. 34 note 1, add Movers, 14. P. 35 note 3, add
Eusebius, Praep. Ev. 36. P. 37 note 10, read v. 31. Pp. 37, 38, Zion is Sion in the
Septuagint. Castor and Pollux are called "the Sio." P. 45, after Delawares, add
J. Miiller, 116. P. 49, insert Compare the rivers Oanis, etc. P. 56, line 9, after " Ser-
pent " insert in Egypt. —Deane, 165. P. 56, after note 15, add Amas, Masses, Amus,
Mus the Sun ;
Meisi, Serpent. P. 61 note 6, add Bunsen, Phil, of Univ. Hist. i.
102. P. 62 note add 689. P. 66 erase Aoum. P. 69, note 2 belongs to

1, after 687
Bore and Pharo to line 27 add Adan, Dan, or Odin. P. 71 note 2, Mattan-ah,
;
Numb. xxi. 19. P. 75 note 6, add Baal-Perazim. 1 Chron. xiv. 11 Pharez. Ibid, — ; —
iv. 1. P. 79, Pharah, or PARseus. P. 80, erase Ar. It may have stood originally
Ares7iames7i (?). Air means " city." P. 81, line 13, add Obad-Iah, Obad- Adorn,
Iochabad, BethuEl Baitulos in Sanchoniathon.
; P. 82, line 11, add PAPEL-agonia
(Paphlagonia). P. 86, Adonis is Mars.—Movers, 234. Note 5, add 263, 414.
P. S3 note 6, Phil, of Univ. Hist. i. 79. P. 90, read PHC. P. 91, add ArathIs,
the Dea Syria; Aradws, the city. P. 91, Hilaira. —Pausanias, iii. cap. 16. After
Athro and Thuro add :—Movers, 629, 507 If; also Iethro (Jethro). P. 92, add
Dione after Diana Pentheus after Banoth. P. 97 note 2, Wagenfeld is quoted
;
to this word. Wagenfeld's names appear to be genuine enough, although all

except the first diopter has been pronounced spurious by scholars. P. 104, The
life-bearing Fire is the " Spirit." P. 124 note 5, add Movers, 195. P. 128,
Nature. P. 160, for Demeter read perhaps Persephone. P. 161, Sanskrit Vira
(Viras) " man," Umbrian veir, Teut. ver, Zend vira, Latin vir, Sanskrit Nara.
Erase vir in Zend.Add Umbrian viros ; Gothic vair ; Ir. fear. P. 161, derive
aham from Asam (Shem, Samos), Aham. P. 164, for (of heaven) read (of the rains).
Pp. 115, 178, read Soul of the world. P. 190, for winding read spiral round (?). ;
P. 191, line 3, read mi os mi os iar misi mi epheph nou eile os.

P. 203, for Idean read Idaean. P. 205 note 7, Socus in Homer. P. 206, As(a)c-
Ani-i\s. P. 208, Abel Eched " Mourning for the Only-begotten ;" Ieud.— =
Amos, P. 208, with pp. 207, 210, 213, 214, compare Movers, 201. P. 244,
viii. 10.
insert O before Elohim Thy God. P. 254, Exaneteile Neon Phos Exorta est !
Nova Lux !— Gallaeus, 760. P. 254, line 35, confirmed by the Septuagint, Psalm
xxii. 1,2,3. See above, p. 191, lines 4, 5. P. 260 note 1, Compare Kuza7i (Akascjs ?)
the Arab Cloud-god. P. 266, p. 271 note 4, Eusebius, Praep. Ev. pp. 37, 38. P.
271 note 6, add O people of Chamos /—Numb. xxi. 29 : Note 6, read Judges, xi.
24 for 34. P. 280, add Eusebius, Pr. Ev. 37, 38. P 282, Azis in Homer.— Iliad,
ii. 514. See p. 392, line 28. P. 295, line The Man (ha Adam). P. 303, Satnk>
9,
the name of the (Sun's) river in Homer.—II. xiv. 445. The king-name Tabeal.—
;
404 POSTSCBIPTA.
Isaiah, vii. 6. P. 305, Gabriel or Adonai. P. 315, for their city rea4 the Hebrew
city. P. 326 note compare the name PAR(a)NASS-«s (Bar-Anas, Nuseus).
2,
P. 360, for sense read Wisdom. P. 363, line 3d, compare Ps. xix. 4, 5. P. 382, Isa.
xxvii. 13. P. 383, see Movers, 445. P. 383, read Byblos for Biblus. P. 386, read
SALAM-ah for Sol-Ama/i (Salomo). With the name Apasson compare the king-
name Apisaon. — Iliad, xi. Danaus insert Perseus.
P. 389, after Dianads Virgo.
—Plutarch, p. 1057. Pp. 251, 389, Astarte was Virgin.—Duncker, I. 166. Dido
was Virgin. Anna was worshipped by the G-iblites. I. 169 See p. 222, above. — ;
P. 393, the sons of El (II) were the angels. P. 394, Isis. See Plutarch, de Facie
in Orbe Lunae, xxvii. P. 397 line 41, the Festival of the Pamulia which is like
5
—
the Phallephoria was celebrated by him. De Iside, xii. P. 392, Iacos and Cupris
—
Chabar (Venus). Univ. Hist. viii. 353. P. 38, SANa, a city near mount Athos.
Saon of Samothrace, Son of Jupiter. Pp. 271, 274. Dardanus, Iasion and Har
monia the children of Jupiter. Pp. 85, 86, CoRUBas, son of Cubele and Iasion,
taught the Mysteries of Cubele.—Ibid. 356. P. 394, for Kin read Ken. Pp. 271, 296,
CENeus an ancient hero; Abas an ancient hero. Ibid. 371, 368. Pp. 82, 97, 208, —
392, Temenus son of Hercules, ancestor of Caranus (Kronos). Ibid. 398. Pp. 249, —
270, 389, compare IacoB (Keb, Kabus) Mourned in the sacred rites of Palaestinus
and CuBele.— Gen. l. 10; Plutarch, de Iside. The Angel Akibeel and Cubele.
—
Compare ^Tecdba. P. 72, King Amus. Virgil, iEn. iii. 80. P. 66, the angel-name
Iomiael, and the Scandinavian god Iumala. P. 94, add Babia, the Syrian God-
dess.- —
Univ. Hist. ii. 282. P. 206, compare the king-name ladonsAC, the successor
of tarsal.—Univ. Hist. ii. 110. Pp. 209, 290, " Tomas, a name of the Sun."—
Book of Enoch, 98, ed. Lawrence. P. 278 read Mal-ALEEL (in Enoch). P. 175,
light-aether. P. 116, line 20, for ring read FROST.
Its walls too as well as pavement were formed with stones of crystal, and
crystal likewise was the ground. Its roof had the appearance of agitated (the
course of the) stars and flashes of lightning and among them were CHERUBim of
;
fire in a stormy sky. No trace of delight or of life was there.

. . . . . .
Attentively I surveyed it and saw that it contained an exalted throne, the

appearance of which was like that of frost, while its circumference resembled the
orb of the brilliant sun and there was the voice of the CHERUBim
; From under- !
neath this mighty throne rivers of flaming fire issued. Book of Enoch. I beheld —
—
the receptacles of light and thunder. Enoch. P. 310 note 2, for seven read six.
I beheld seven Stars of heaven bound in it (Hades) together, like great
mountains, and like a blazing fire. These are those of the Stars which have
. . .
transgressed. This is the prison of the angels. p. 26. The name of the
. . .
—
first (chief of the bad angels) is Yekun he it was who seduced all the sons of the
;
holy angels, and causing them to descend on earth led astray the offspring of men.
— p. 77. Pp. 316, 248, 253. No man has seen God at any time; the Only-begot-
ten Son who is in the bosom of the Father, he has declared him.—John i. 18.
There I beheld the Ancient of days, and with Him Another. This is the . . .
Son of man. In that hour was this Son of man invoked before the Lord of all
spirits, and his name in the presence of the Ancient of days. Before the sun and
signs were created, before the stars of heaven were formed his name was invoked
in the presence of the Lord of spirits Therefore the Elect and Concealed One
!
existed in His presence before the world was created and forever. From the Be-
ginning the Son of man existed in secret/ He shall judge Azazeel and all his asso-
ciates. The earth shall be immerged and all things which are in it perish, while
judgment shall come upon all, even upon all the righteous. Book of Enoch, passim. —
i
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I LIBRARY OF CONGRESS.

w UNITED STATES OF AMERICA. I

" I caused blind hopes to dwell within them."

The basis of the world is power. It lives in us and in

and was uttered in the philosophies of great teachers and

for power expresses the will of God. This work proceeds

systems, one cultus growing out of another. Thought grows

to afford a broader basis for the subsequent chapters to

rest upon. The authorities are given at the bottom of the

The author most prominently referred to in this treatise

is Movers, Phonizier, Yol. I. Movers is authority among

guistik, to a number of recent and earlier European publi-

des Heidenthums, Yol. 2 ;

Lotus de la bonne loi, by Burnouf, and Koeppen's Reli-

gion des Buddha.

followed without putting the extract in quotation marks

a collection of studies (Studien), frequent use has been

or suggestions of any kind, and words in the original or in

. the German translation. J. G. Miiller is quoted as J.

respect, but the words have frequently been taken as the

Use is made of names, which, having been handed

or things that once existed ; and where they happen to be

occasionally separated by a hyphen from the root of a •

word. Sometimes the letters forming the original root

have been added by a later nsage left in ordinary type.

choniathon are taken from Ensebins, Praeparationis Evan-

with as few of his own inferences as possible. The order

conceptions and untaught speculations of the religious sen-

philosophy and religion to the field of modern controversy.

II.— Great Gods 24

IV. —Fire-worship 104

VI. Cosmogony 129

VII. Philosophy 142

VIII. The Logos, the Only-begotten and the King 183

IX. Genesis and Exodus 260

X.—The Garden 285

XI. —Polytheism 307

XII. —Beahmanism and Buddhism 320

XIII. — The World-religions 351

From the earliest times, among all nations, man

to recognize his God ; Providence

serts its claims tobe regarded as the civilized and saving

Brahmans, and Buddhists united, may be set down as not

centuries, and are improvements upon former modes of

hometan, of Xorth Africa, Turkey, Lesser Asia, Palestine,

predominates in Ceylon, Thibet, the countries north-east of

she is a congregation of distinct existences,, each moved by

cealed in the material substances to which they belong,

god of the god of the woods, and god of the

Weber, Vorles. iiher Ind. Literaturgesch. 31 Weber, A Legend of the

Catapatha Brahmana, Zeitschrift der Deutschen Morgenland. Gesell. vol. ix.,

"And now Cyllenian Hermes summoned forth

The American aborigines believed falling stars to be

mon with the most ancient nations. 2 The Zendavesta says,

lency." The stars in Charles's Wain were believed by

some of the New England Indians to be men hunting a

the sea, and reappear in the morning on the other side of

the Dorians, Auos the Old Prussians, Aussra the Persians,

Ushasina; and theVedic Hindus, Aushasa (Ushas), imperso-